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

Phau Ntawv Daniel - Ib Puas Tsib Caug Xya

Unraveling the Prophetic Symbolism of Cyrus in the Book of Daniel

Kev Qhib Txhais Lub Cim Qhia Yaj Saub Hais Txog Cyrus hauv Phau Ntawv Daniyee

Author

Jeff Pippenger

Published

March 25, 2024

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In verse one, of chapter ten, we are informed that it was the third year of Cyrus, but in chapter one, we are informed that Daniel only lived, or continued until the first year of Cyrus.

Hauv nqe ib ntawm tshooj kaum, peb raug qhia tias yog xyoo peb ntawm Cyrus, tiamsis hauv tshooj ib, peb raug qhia tias Daniyee tsuas muaj sia nyob xwb, lossis nyob mus txog xyoo ib ntawm Cyrus.

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

> Thiab Daniyee tseem nyob mus txog rau thawj xyoo ntawm vajntxwv Khauli. Daniel 1:21.

For two years Cyrus had essentially co-ruled with Darius the Mede, thus it was his third year, but it was also his first year.

Tau ob xyoos los, Kha‑u leejtwg tau nrog Dali‑a tus Mees xibfwb kav ua ke, yog li ntawd thiaj yog nws xyoo peb, tiam sis kuj yog nws xyoo ib thiab.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Nyob rau xyoo peb ntawm Cirus tus vajntxwv ntawm Pawxia, muaj ib lo lus raug tshwm rau Daniyee, uas nws lub npe hu ua Belteshazzar; thiab lo lus ntawd yog qhov tseeb, tab sis lub sijhawm uas teem tseg ntawd ntev: thiab nws tau to taub lo lus ntawd, thiab muaj kev nkag siab txog zaj yog toog. Daniyee 10:1.

Prophetically Cyrus is introduced in Daniel’s first and last visions. Daniel chapter one, as already set forth in prior articles, represents the first angel of Revelation chapter fourteen. When the first angel is identified in prophecy it possesses all the prophetic characteristics of all three angels of Revelation fourteen. The three steps of the everlasting gospel represented in the first angel, are “fear God,” “give Him glory,” for “the hour of His judgment is come.”

Hais txog kev yaj saub, Xa-ees lub npe raug qhia tawm hauv Daniyees thawj lub zeem muag thiab lub zeem muag kawg. Daniyees tshooj ib, raws li twb tau nthuav qhia lawm hauv cov ntawv sau yav dhau los, sawv cev rau thawj tus tim tswv ntawm Tshwmsim tshooj kaum plaub. Thaum thawj tus tim tswv raug txheeb qhia hauv kev yaj saub, nws muaj tag nrho cov yam ntxwv yaj saub ntawm peb tus tim tswv hauv Tshwmsim kaum plaub. Peb theem ntawm txoj moo zoo nyob mus ib txhis uas sawv cev hauv thawj tus tim tswv yog “ntshai Vajtswv,” “qhuas Nws lub yeeb koob,” vim “lub sijhawm uas Nws txiav txim twb los txog lawm.”

Because Daniel and the three worthies “feared God,” they chose to reject the diet of Babylon, and remain vegetarians. In the visual test that followed, Daniel and the three worthies “glorified God” in their healthy appearance in contrast with those who ate the Babylonian diet. After three years, the “hour of judgment” arrived when Nebuchadnezzar tested them and found them to be ten times wiser than all the Babylonian wise men.

Vim yog Daniyees thiab peb tug neeg tsim txiaj ntawd “ntshai Vajtswv,” lawv thiaj xaiv tsis lees txais Npanpiloo tej zaub mov, thiab tseem nyob ua neeg tsis noj nqaij. Hauv qhov kev sim pom tseeb uas ua raws ntawd, Daniyees thiab peb tug neeg tsim txiaj ntawd “qhuas Vajtswv” los ntawm lawv daim duab zoo muaj kev noj qab haus huv, uas sawv txawv ntawm cov uas noj Npanpiloo tej zaub mov. Tom qab peb xyoos, “teev txiav txim” tau los txog thaum Nenpukhanesas sim lawv thiab pom tias lawv muaj tswvyim kaum npaug tshaj txhua tus neeg txawj ntse hauv Npanpiloo.

The three steps of the everlasting gospel are also represented in the final chapter of Daniel as the process whereby the increase of knowledge purifies, makes white and tries those who are held accountable to the light that is unsealed at the time of the end. In the first chapter of Daniel as in the last, the three steps of the first angel, which includes all three angels, is identified. Because chapter one is the everlasting gospel of the first angel, chapter two of Daniel represents the second angel of Revelation fourteen, where the test of the image of the beast or the image of Christ is represented, as it was in the second test in the three steps of chapter one.

Peb kauj ruam ntawm txoj moo zoo uas nyob mus ib txhis kuj raug sawv cev hauv tshooj kawg ntawm Daniyee raws li txoj txheej txheem uas qhov kev paub nce ntxiv ntxuav kom dawb huv, ua kom dawb, thiab sim cov uas raug tuav kom lav ris rau qhov kaj uas raug qhib thaum lub sijhawm kawg. Hauv thawj tshooj ntawm Daniyee ib yam li hauv tshooj kawg, peb kauj ruam ntawm thawj tus tim tswv, uas muaj xws li peb tus tim tswv tag nrho, raug qhia kom meej. Vim thawj tshooj yog txoj moo zoo uas nyob mus ib txhis ntawm thawj tus tim tswv, tshooj ob ntawm Daniyee sawv cev rau tus tim tswv thib ob ntawm Tshwmsim kaum plaub, qhov chaw uas qhov kev sim txog tus yam ntxwv ntawm tus tsiaj qus lossis tus yam ntxwv ntawm Khetos raug sawv cev, ib yam li nws tau muaj nyob hauv qhov kev sim thib ob hauv peb kauj ruam ntawm tshooj ib.

Because chapters one and two of Daniel represent the first and second angels of Revelation fourteen, chapter three and the test on the Plain of Dura, represents the third angel’s message, with its warning to not receive the mark of the beast. In chapter one of Daniel, Cyrus’ first year is mentioned, and in chapter ten, which is Daniel’s last vision, Cyrus is represented by his third year, but we know that third year is his first year, for Daniel only continued until the first year of Cyrus.

Vim hais tias tshooj ib thiab ob ntawm Daniel sawv cev rau thawj tus timtswv thiab tus timtswv thib ob hauv Tshwm Sim tshooj kaum plaub, ces tshooj peb thiab txoj kev sim siab saum Daim Tiaj Dura sawv cev rau tus timtswv thib peb txoj xov, nrog rau nws txoj lus ceeb toom kom txhob txais lub cim ntawm tus tsiaj nyaum. Hauv Daniel tshooj ib, tau hais txog thawj xyoo ntawm Cyrus, thiab hauv tshooj kaum, uas yog Daniel zaj yog toog zaum kawg, Cyrus raug nthuav tawm los ntawm nws xyoo thib peb; tiam sis peb paub tias xyoo thib peb ntawd yog nws thawj xyoo, vim Daniel tsuas kav mus txog thawj xyoo ntawm Cyrus xwb.

Cyrus is therefore a symbol of a first year that contains three years. He is a symbol of the first angel’s message. Cyrus’ first year is mentioned in the last verse of Daniel’s first vision, and then again in the first verse of Daniel’s last vision. It is important to recognize the prophetic symbolism of Cyrus, and we are first identifying that he represents the first angel’s message. This can be prophetically ascertained by the fact that Daniel identifies his third year, as his first, but more importantly it is identified by the first decree which he proclaimed.

Vim li no Xayus yog ib lub cim ntawm ib xyoos thawj uas muaj peb xyoos nyob hauv. Nws yog ib lub cim ntawm thawj tus tim tswv txoj xov. Xayus thawj xyoos raug hais txog nyob rau nqe kawg ntawm Daniyee thawj lub zeem muag, thiab tom qab ntawd rov hais dua hauv nqe thawj ntawm Daniyee lub zeem muag kawg. Nws yog ib qho tseem ceeb kom paub txog lub cim yaj saub ntawm Xayus, thiab tam sim no peb xub txheeb kom meej tias nws sawv cev rau thawj tus tim tswv txoj xov. Qhov no muaj peev xwm raug txiav txim raws yaj saub los ntawm qhov tseeb tias Daniyee qhia nws xyoo peb ua nws xyoo thawj; tiamsis qhov tseem ceeb tshaj ntawd, nws raug txheeb kom meej los ntawm thawj daim ntawv tshaj tawm uas nws tshaj tawm.

The struggle that Gabriel was having with the kings of Persia in chapter ten, was in regard to bringing Cyrus to the point where he would follow through and proclaim the first of three decrees, which would allow the Jews to return and rebuild Jerusalem and the temple. The third decree would mark the beginning of the twenty-three hundred year prophecy, which ended when the third angel arrived on October 22, 1844. The third decree represented the third angel, and therefore the first decree of Cyrus, represented the arrival of the first angel in 1798. Cyrus represents the first angel, and for this reason, in the book of Daniel his first year represented three years.

Kev tawm tsam uas Gabriel tau ntsib nrog cov vajntxwv ntawm Persia hauv tshooj kaum ntawd, yog hais txog kev coj Cyrus mus txog rau qhov chaw uas nws yuav ua tiav thiab tshaj tawm thawj daim cai ntawm peb daim cai, uas yuav tso cai rau cov Yudais rov qab los thiab txhim kho Yeluxalees thiab lub tuam tsev. Daim cai thib peb yuav cim qhov pib ntawm zaj lus faj lem ob txhiab peb puas xyoo, uas tau xaus thaum tus timtswv thib peb tuaj txog thaum Lub Kaum Hli 22, 1844. Daim cai thib peb sawv cev rau tus timtswv thib peb, thiab yog li ntawd daim cai thawj ntawm Cyrus sawv cev rau kev tuaj txog ntawm tus timtswv thawj hauv xyoo 1798. Cyrus sawv cev rau tus timtswv thawj, thiab vim li no, hauv phau ntawv Daniel nws thawj xyoo sawv cev rau peb xyoos.

Cyrus therefore represents the “time of the end,” for it was when the first angel (Cyrus), arrived in 1798, that the “time of the end” arrived and the book of Daniel was unsealed. The name Cyrus is believed to be derived from the Old Persian word “Kūruš,” which means “sun,” combined with the Elamite word “kursh,” meaning “throne,” indicating a connection to royal authority or kingship. Isaiah addresses these characteristics of Cyrus as well.

Yog li no, Cyrus sawv cev rau “lub sij hawm kawg,” rau qhov thaum tus tim tswv thawj zaug (Cyrus) tuaj txog hauv xyoo 1798, ces “lub sij hawm kawg” kuj tuaj txog thiab phau ntawv Daniyee raug qhib lub foob lawm. Lub npe Cyrus ntseeg hais tias yog muab los ntawm lo lus Kheej Pees Qub “Kūruš,” uas txhais tias “hnub,” muab txuas nrog lo lus Elamite “kursh,” uas txhais tias “lub zwm txwv,” qhia txog kev txuas nrog hwj chim vajntxwv lossis kev ua vajntxwv. Yaxayas kuj hais txog cov yam ntxwv no ntawm Cyrus thiab.

> That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else. Isaiah 44:28–45:6.

> Tus uas hais txog Khaules hais tias, Nws yog kuv tus yug yaj, thiab nws yuav ua kom tiav txhua yam uas kuv txaus siab; txawm yog hais rau Yeluxalees tias, Koj yuav raug tsa dua; thiab hais rau lub tuam tsev tias, Koj lub hauv paus yuav raug muab tsa. Tus Tswv hais li no rau nws tus uas raug xaiv tseg, yog rau Khaules, uas kuv tuav nws sab tes xis, kom nws kov yeej tej teb chaws nyob ntawm nws xub ntiag; thiab kuv yuav daws tej vajntxwv lub duav, kom qhib tej rooj vag ob phab rau ntawm nws xub ntiag; thiab tej rooj vag yuav tsis raug kaw; kuv yuav mus ua ntej koj, thiab ua kom tej chaw nkhaus ncaj; kuv yuav tsoo tej rooj vag tooj liab ua tej daim, thiab txiav tej qws hlau kom sib nrug; thiab kuv yuav muab tej cuab tam hauv qhov tsaus ntuj, thiab tej nyiaj txiag zais cia hauv tej chaw zais rau koj, xwv kom koj yuav paub tias kuv, yog tus Tswv, tus uas hu koj raws li koj lub npe, yog cov Yixayee tus Vajtswv. Vim yog Yakhauj, kuv tus qhev, thiab Yixayee, kuv tus uas raug xaiv, kuv thiaj hu koj raws li koj lub npe; kuv tau tis npe rau koj, txawm yog koj tsis tau paub kuv. Kuv yog tus Tswv, thiab tsis muaj dua lwm tus li, tsis muaj ib tug vajtswv nyob ib sab kuv; kuv khi koj siv sia, txawm yog koj tsis tau paub kuv; xwv kom lawv thiaj paub txij hnub tuaj mus, thiab txij sab hnub poob los, tias tsis muaj dua lwm tus nyob ib sab kuv. Kuv yog tus Tswv, thiab tsis muaj dua lwm tus li. Yaxayas 44:28–45:6.

Cyrus typified Christ, for he was the Lord’s “anointed” and was called God’s “shepherd,” who builds Jerusalem and lays the foundation of the temple. He is the one involved with the opening of the closed gates, as Christ is He who opens and no man shuts, and shuts and no man opens. And Cyrus is given “the treasures of darkness, and hidden riches of secret places.” Cyrus fulfills several waymarks upon the line of reformatory movements.

Cyrus ua piv txwv txog Khetos, rau qhov nws yog tus Tswv “tus raug pleev roj,” thiab raug hu ua Vajtswv “tus yug yaj,” tus uas tsim Yeluxalees thiab tsa lub hauv paus ntawm lub tuam tsev. Nws yog tus uas koom nrog kev qhib cov rooj vag uas kaw lawm, ib yam li Khetos yog Tus uas qhib ces tsis muaj leejtwg kaw tau, thiab kaw ces tsis muaj leejtwg qhib tau. Thiab Cyrus raug muab “tej cuab tam ntawm qhov tsaus ntuj, thiab tej nyiaj txiag uas zais cia hauv tej chaw zais.” Cyrus ua kom tiav ntau lub cim txheeb raws kab ntawm tej kev txav ntawm kev hloov kho.

He marks the time of the end, when the first angel arrives, when the book of Daniel is unsealed and there is then an increase of knowledge that comes from “the treasures of darkness, and hidden riches of secret places.” Those “treasures of darkness, and hidden riches of secret places,” make up the “foundation” that is “built,” and the “temple,” that is to be “laid”. Christ, who was typified by Cyrus, is the Lord’s “anointed,” as Christ was anointed at His baptism. Cyrus is therefore not only the arrival of the first angel, he is also the second angel that empowers the first angel when it descends, as the Holy Spirit descended when Christ was anointed. On October 22, 1844 Christ opened the door or “gate” into the Most Holy Place, which was a gate that had been shut. Cyrus also marks the arrival of the third angel.

Nws cim lub sijhawm kawg, thaum tus tim tswv thawj los txog, thaum phau ntawv Daniel raug qhib tawm thiab tom qab ntawd muaj kev paub ntau ntxiv uas los ntawm “tej cuab tam ntawm qhov tsaus ntuj, thiab tej nyiaj txiag zais cia ntawm tej chaw zais.” Tej “cuab tam ntawm qhov tsaus ntuj, thiab tej nyiaj txiag zais cia ntawm tej chaw zais” ntawd yog yam uas tsim los ua “lub hauv paus” uas raug “txhim tsa,” thiab “lub tuam tsev,” uas yuav raug “nrum tsa”. Khetos, uas Cyrus yog tus sawv cev yav tom ntej txog Nws, yog tus Tswv “uas raug xaiv tseg,” ib yam li Khetos raug xaiv tseg thaum Nws ua kevcai raus dej. Vim li ntawd Cyrus tsis yog tsuas yog kev los txog ntawm tus tim tswv thawj xwb; nws tseem yog tus tim tswv thib ob uas pub hwjchim rau tus tim tswv thawj thaum nws nqes los, ib yam li Vaj Ntsuj Plig Dawb Huv nqes los thaum Khetos raug xaiv tseg. Hnub Kaum Hli 22, 1844, Khetos tau qhib lub qhov rooj lossis “lub rooj vag” nkag mus rau hauv Chaw Dawb Huv Tshaj Plaws, uas yog ib lub rooj vag uas tau raug kaw. Cyrus kuj cim txog kev los txog ntawm tus tim tswv thib peb.

Cyrus is the first angel, and the first angel possesses all the elements of all three angels. Cyrus is the time of the end in 1798, when the first angel arrived. Cyrus represents August 11, 1840 when the message of the first angel was empowered (anointed). He represents the work of laying the foundations, as represented by the production of the 1843 chart in May of 1842. He represents the building of the temple, as the two classes were separated at the first disappointment on April 19, 1844, and he represents the second separation at the great disappointment of October 22, 1844.

Xailas yog thawj tug timtswv, thiab thawj tug timtswv muaj tag nrho txhua yam ntsiab lus ntawm peb tug timtswv tag nrho. Xailas yog lub sijhawm kawg xyoo 1798, thaum thawj tug timtswv los txog. Xailas sawv cev rau lub Yim Hli 11, 1840 thaum txoj xov ntawm thawj tug timtswv tau txais hwjchim (raug pleev roj). Nws sawv cev rau tes haujlwm ntawm kev tso lub hauv paus, raws li tau sawv cev los ntawm kev tsim daim ntawv qhia xyoo 1843 thaum lub Tsib Hlis xyoo 1842. Nws sawv cev rau kev txhim tsa lub tuam tsev, raws li ob pab neeg raug cais tawm thaum thawj zaug poob siab rau lub Plaub Hlis 19, 1844, thiab nws sawv cev rau qhov kev cais zaum ob thaum txoj kev poob siab loj rau lub Kaum Hli 22, 1844.

All the waymarks of the reform movement of the Millerites were typified by Cyrus, and therefore those waymarks are also typifying the waymarks of the movement of the one hundred and forty-four thousand. The Millerite movement was preceded by the signs which Christ identified would precede the history of the Millerites.

Tag nrho cov ciajcim tseem ceeb ntawm txoj kev txhim kho kho tshiab ntawm cov Millerites tau raug piv txwv los ntawm Cyrus, thiab yog li ntawd cov ciajcim ntawd kuj yog cov piv txwv txog cov ciajcim ntawm txoj kev txav ntawm ib puas plaub caug plaub txhiab leej. Txoj kev txav ntawm cov Millerites tau muaj cov cim uas Khetos tau qhia tseg ua ntej, uas yuav los ua ntej keeb kwm ntawm cov Millerites.

> “Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

> “Kev cev lus faj lem tsis yog tsuas yog qhia ua ntej txog yam ntxwv thiab lub hom phiaj ntawm Khetos txoj kev los xwb, tiamsis tseem nthuav qhia tej cim uas tibneeg yuav tsum paub tias thaum twg nws twb los ze lawm. Yexus hais tias: ‘Yuav muaj tej cim hauv lub hnub, thiab hauv lub hli, thiab hauv cov hnub qub.’ Lukas 21:25. ‘Lub hnub yuav tsaus nti, thiab lub hli yuav tsis ci nws qhov kaj, thiab cov hnub qub saum ntuj yuav poob los, thiab tej hwjchim uas nyob saum ntuj yuav raug co ua rau tshee. Ces lawv yuav pom Neeg Leej Tub los hauv cov huab nrog hwjchim loj thiab yeeb koob.’ Malakaus 13:24–26. Tus uas txais kev tshwm sim piav txog thawj yam cim uas yuav tshwm sim ua ntej txoj kev rov qab los zaum ob li no: ‘Muaj ib qho av qeeg loj heev; thiab lub hnub txawm dub nti zoo li ntaub hnab uas ua los ntawm plaub hau, thiab lub hli txawm zoo li ntshav.’ Tshwm Sim 6:12.”

> “These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded.” The Great Controversy, 304.

> “Cov cim no tau no twb pom ua ntej qhib rau xyoo pua kaum cuaj. Raws li qhov kev faj lem no tau ua tiav, nyob rau xyoo 1755 tau muaj ib qho av qeeg txaus ntshai tshaj plaws uas tau raug sau tseg dua los.” The Great Controversy, 304.

The signs which announced the Second Coming began shortly before 1798, in 1755. 1798 was the conclusion of the captivity of spiritual Israel in spiritual Babylon, which Sister White teaches was typified by the literal captivity of literal Israel in literal Babylon, that concluded at the end of the seventy years of captivity, when Cyrus entered through the open gates and took Babylon, and slew Belshazzar.

Cov cim uas tshaj tawm Txog Kev Los Zaum Ob tau pib tshwm sim me ntsis ua ntej xyoo 1798, yog xyoo 1755. Xyoo 1798 yog qhov xaus ntawm txoj kev poob cev qhev ntawm cov Yixayee sab ntsuj plig hauv Npanpiloo sab ntsuj plig, uas Muam White qhia tias tau raug ua qauv qhia los ntawm txoj kev poob cev qhev tiag tiag ntawm cov Yixayee tiag tiag hauv Npanpiloo tiag tiag; txoj kev poob cev qhev ntawd tau xaus rau thaum kawg ntawm xya caum xyoo ntawm kev poob cev qhev, thaum Khaulas nkag los ntawm cov rooj vag qhib thiab txeeb tau Npanpiloo, thiab tua Belshazzar.

> “Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Hnub no pawg ntseeg ntawm Vajtswv muaj kev ywj pheej los nqa txoj hauj lwm ntawd mus txog qhov tiav raws li txoj kev npaj saum ntuj ceeb tsheej rau txoj kev cawm dim ntawm ib haiv neeg uas ploj lawm. Tau ntau tiam xyoo lawm, Vajtswv haiv neeg raug txwv lawv tej kev ywj pheej. Kev tshaj tawm txoj moo zoo nyob rau hauv nws txoj kev dawb huv raug txwv tsis pub ua, thiab cov uas muaj siab tawv tsis mloog lus rau tib neeg tej lus txib raug rau txim hnyav tshaj plaws. Vim li ntawd, tus Tswv lub vaj txiv hmab uas yog nws txoj kev ncaj ncees loj ntawd yuav luag raug tso tseg tas nrho. Cov neeg raug muab tshem tawm ntawm qhov kaj ntawm Vajtswv Txojlus. Kev tsaus ntuj ntawm kev yuam kev thiab kev ntseeg dab qhuas hem kom lwv kom ploj qhov kev paub txog txoj kev ntseeg tseeb. Vajtswv pawg ntseeg nyob hauv ntiajteb no yeej raug kaw cev qhev tiag tiag thaum lub sijhawm ntev ntawm kev tsim txom tsis muaj kev hlub no, ib yam li cov Yixayee cov menyuam uas raug coj mus ua neeg raug kaw hauv Npanpiloo thaum lub sijhawm raug ntiab mus nyob deb.” Prophets and Kings, 714.

The end of the seventy years in Babylon typified 1798, and there were signs that preceded 1798, that announced that Christ’s return was imminent.

Qhov xaus ntawm xya caum xyoo hauv Npanpiloo yog ib qho piv txwv txog xyoo 1798, thiab muaj tej cim uas tuaj ua ntej xyoo 1798, uas tshaj tawm tias Khetos txoj kev rov qab los twb nyob ze heev lawm.

> “The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity.” Prophets and Kings, 551.

> “Kev los txog ntawm Khexus cov tub rog rau ntawm tej ntsa loog Npanpiloo yog ib lub cim rau cov Yudais tias lawv txoj kev dim tawm hauv kev poob cev qhev twb tab tom los ze lawm. Ntau dua ib puas xyoo ua ntej Khexus yug los, Vaj Ntsuj Plig uas tshoov siab twb tau hais txog nws raws npe, thiab twb tau ua kom muaj ib daim ntawv teev cia txog txoj haujlwm tiag tiag uas nws yuav ua hauv kev txeeb lub nroog Npanpiloo yam tsis muaj leejtwg ceev faj txog li, thiab hauv kev npaj txoj kev rau kev tso cov me nyuam ntawm txoj kev poob cev qhev kom dim.” Prophets and Kings, 551.

Cyrus also typified the signs which preceded 1798. The historians are rather vague about the rule of Darius and Cyrus, but God’s Word is clear. The Medo-Persian Empire followed the Empire of Babylon, and the first king of Medo-Persia was Darius, though it was his nephew Cyrus that was the general that took Babylon, the night of Belshazzar’s last party. Cyrus and Darius both typify the time of the end of the seventy-year captivity, that represents the time of the end in 1798, and that also typifies the time of the end in 1989.

Khawlees kuj sawv cev ib yam li cov cim uas mus ua ntej xyoo 1798. Cov neeg sau keeb kwm hais tsis meej heev txog txoj kev kav ntawm Dali-us thiab Khawlees, tiam sis Vajtswv Txojlus meej tseeb. Lub tebchaws Medo-Persia tau los tom qab lub tebchaws Npanpiloos, thiab thawj tus vajntxwv ntawm Medo-Persia yog Dali-us, txawm yog nws tus xeeb ntxwv Khawlees thiaj yog tus thawj tub rog uas txeeb tau Npanpiloos thaum hmo uas Belshazzar ua nws rooj noj mov kawg. Khawlees thiab Dali-us nkawd ob leeg puavleej sawv cev txog lub sij hawm kawg ntawm xya caum xyoo kev poob cev qhev, uas sawv cev rau lub sij hawm kawg hauv xyoo 1798, thiab qhov ntawd kuj sawv cev rau lub sij hawm kawg hauv xyoo 1989.

The time of the end in the history of Moses was marked by the births of Aaron and Moses, three years apart. That history typified most perfectly the history of Christ, and the time of the end in that history was marked by the birth of John, and six months later the birth of his cousin Jesus. The time of the end has two waymarks, and Darius and Cyrus both mark the end of the captivity of seventy years, that typified the end of the captivity of twelve hundred and sixty years. The deadly wound of the papal beast in 1798, was followed the next year by the death of the one who had rode upon and reigned over that beast. In 1989 Reagan and Bush the first, were both presidents.

Lub sij hawm kawg hauv keeb kwm Mauxes tau raug cim tseg los ntawm kev yug ntawm Aloos thiab Mauxes, sib nrug peb xyoos. Zaj keeb kwm ntawd tau ua yam ntxwv qhia kom zoo kawg nkaus txog keeb kwm ntawm Khetos, thiab lub sij hawm kawg hauv zaj keeb kwm ntawd tau raug cim tseg los ntawm kev yug ntawm Yauhas, thiab rau lub hli tom qab ntawd yog kev yug ntawm nws tus npawg Yexus. Lub sij hawm kawg muaj ob lub cim taw qhia, thiab Dali‑aus thiab Khaulas nkawd ob leeg puav leej cim qhia txog qhov kawg ntawm xya caum xyoo ntawm txoj kev raug ntes mus ua qhev, uas tau ua yam ntxwv qhia txog qhov kawg ntawm ib txhiab ob puas rau caum xyoo ntawm txoj kev raug ntes. Lub qhov txhab uas yuav luag tuag ntawm tus tsiaj nyaum papacy hauv xyoo 1798, tau raug ua raws xyoo tom qab los ntawm txoj kev tuag ntawm tus uas tau caij saum thiab kav saum tus tsiaj nyaum ntawd. Xyoo 1989, Reagan thiab Bush tus thawj, nkawd ob leeg puav leej yog thawj tswj hwm.

Cyrus marks the signs that announce the coming time of the end, and he marks the time of the end. He marks the increase of knowledge, and the empowerment of the first message when an angel descends, and he marks the work that is then taken up in laying the foundations, the work of building the temple, and the arrival of the third angel when the Messenger of the Covenant suddenly comes to His temple.

Khauli-aus cim cov cim uas tshaj tawm txog lub sijhawm kawg uas tab tom los, thiab nws cim lub sijhawm kawg ntawd. Nws cim kev loj hlob ntawm kev paub, thiab kev txhawb zog rau thawj zaj lus thaum ib tug timtswv nqes los, thiab nws cim txoj hauj lwm uas tom qab ntawd raug tsa los ua, uas yog kev tso lub hauv paus, txoj hauj lwm ntawm kev txhim tsa lub tuam tsev, thiab kev los txog ntawm tus timtswv thib peb thaum Tus Tubtxib ntawm Txoj Lus Cog Tseg mam li los dheev rau Nws lub tuam tsev.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Xyoo peb ntawm Cyrus tus vajntxwv uas kav Pawxia, ib lo lus tau raug tshwm rau Daniyees, uas hu nws lub npe tias Belteshazzar; thiab lo lus ntawd yog tseeb tiag, tiamsis lub sijhawm uas teem tseg ntawd ntev heev; thiab nws to taub lo lus ntawd, thiab muaj kev nkag siab txog zaj yog toog pom. Nyob rau hauv cov hnub ntawd, kuv yog Daniyees tau quaj ntsuag puv peb lub limtiam. Kuv tsis tau noj mov qab ntxiag li, tsis muaj nqaij los sis cawv nkag rau hauv kuv lub qhov ncauj, thiab kuv tsis tau pleev roj rau kuv tus kheej li, mus txog thaum peb lub limtiam puv npo. Thiab rau hnub nees nkaum plaub ntawm thawj lub hli, thaum kuv nyob ntawm ntug tus dej loj, uas yog Hiddekel. Daniyees 10:1–4.

The symbols of Cyrus and Belteshazzar represent a specific prophetic history in the last days. The symbol of Belteshazzar informs us that the people being represented are the one hundred and forty-four thousand, who are the final generation of covenant people. They are placed in the prophetic history represented by Cyrus, which represents the history which preceded 1798, and 1989, and September 11, 2001, for Cyrus represents all of those waymarks. He also represents the disappointment of July 18, 2020, and even the soon coming Sunday law in the United States. The key to ascertaining where Daniel’s last vision is prophetically placed is ascertained by what Daniel knows.

Cov cim ntawm Cyrus thiab Belteshazzar sawv cev rau ib zaj keeb kwm tshwj xeeb hauv txojkev faj lem rau hnub kawg. Lub cim ntawm Belteshazzar qhia rau peb paub tias cov neeg uas raug sawv cev yog ib puas plaub caug plaub txhiab leej, uas yog tiam neeg kawg ntawm haiv neeg hauv txojlus cog tseg. Lawv raug muab tso rau hauv zaj keeb kwm faj lem uas Cyrus sawv cev, uas sawv cev rau zaj keeb kwm uas tau ua ntej xyoo 1798, thiab 1989, thiab Cuaj Hlis 11, 2001, rau qhov Cyrus sawv cev rau txhua lub cim ciam ntawm txojkev no. Nws kuj sawv cev rau txoj kev poob siab ntawm Lub Xya Hli 18, 2020, thiab txawm tias txoj cai Sunday uas yuav los sai sai hauv Tebchaws Meskas. Tus yuam sij rau kev txheeb kom paub tias Daniel zaj yog toog pom kawg raug muab tso rau qhov twg hauv txojkev faj lem yog raug txheeb kom paub los ntawm yam uas Daniel paub.

In verse one Daniel (Belteshazzar), has understanding of both the “thing” and also the “vision”. The “thing,” is the Hebrew word “dabar,” meaning “word”, and it is used by Gabriel to represent the “chazon” vision of the twenty-five hundred and twenty years (“seven times”). The “vision” in verse one, which Daniel understands, is the “mareh” vision of the twenty-three hundred years. God’s covenant people of the last days did not understand the “seven times,” at the time of the end in 1989. They did not understand the “seven times,” until after September 11, 2001, so Daniel must be in the time of the prophetic reform movement represented by Cyrus after September 11, 2001, for Daniel, representing the final prophetic movement, understands both the “thing,” and the “vision”.

Hauv nqe ib Daniel (Belteshazzar), nws muaj kev nkag siab txog ob qho tib si “yam ntawd” thiab kuj txog “txoj yog toog” thiab. Lo lus “yam ntawd” yog lo lus Henplais “dabar,” uas txhais tias “lus,” thiab Gabriel siv nws los sawv cev rau txoj yog toog “chazon” ntawm ob txhiab tsib puas nees nkaum xyoo (“xya zaug”). “Txoj yog toog” hauv nqe ib, uas Daniel nkag siab, yog txoj yog toog “mareh” ntawm ob txhiab peb puas xyoo. Vajtswv haiv neeg ntawm txoj kev khi lus nyob rau hnub kawg tsis tau nkag siab txog “xya zaug” thaum lub sijhawm kawg hauv xyoo 1989. Lawv tsis tau nkag siab txog “xya zaug” kom txog thaum tom qab lub Cuaj Hlis 11, 2001, yog li ntawd Daniel yuav tsum nyob hauv lub sijhawm ntawm txoj kev txav hloov kho uas cev sawv los ntawm Cyrus tom qab lub Cuaj Hlis 11, 2001, vim Daniel, uas sawv cev rau txoj kev txav cev Vajtswv lus faj lem zaum kawg, nkag siab txog ob qho tib si “yam ntawd” thiab “txoj yog toog.”

Daniel is identified as being in a twenty-one day period of mourning. “In those days” of mourning Daniel, came to understand the “thing,” and he also had understanding of the “vision.” The truth represented by the “thing” was revealed to Daniel in the days of mourning. God’s people are represented as “mourning” in the reform lines just prior to the Midnight Cry. The mourning is represented by Martha and Mary mourning for Lazarus, just prior to the Triumphal Entry. It was illustrated by the discouragement after the first disappointment in Millerite history as expressed by Jeremiah.

Daniyee raug txheeb tias nyob hauv ib lub sijhawm quaj ntsuag nees nkaum ib hnub. “Nyob rau hauv cov hnub ntawd” ntawm txoj kev quaj ntsuag, Daniyee thiaj los nkag siab txog “yam ntawd,” thiab nws kuj muaj kev to taub txog “lub zeem muag” thiab. Qhov tseeb uas “yam ntawd” sawv cev rau, tau raug muab tshwm rau Daniyee nyob rau hauv cov hnub quaj ntsuag ntawd. Haiv neeg ntawm Vajtswv raug sawv cev tias tab tom “quaj ntsuag” nyob rau hauv cov kab kev kho dua tshiab, ua ntej me ntsis rau qhov Midnight Cry. Txoj kev quaj ntsuag ntawd raug sawv cev los ntawm Matha thiab Malis quaj ntsuag rau Laxalau, ua ntej me ntsis rau qhov Triumphal Entry. Nws tau raug piav qhia los ntawm txoj kev poob siab tom qab thawj qhov kev chim siab hauv keeb kwm Millerite raws li Yelemi tau hais tseg.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:16–18.

> Kuv pom tau koj tej lus, thiab kuv tau noj tej lus ntawd; thiab koj tej lus tau los ua kev xyiv fab thiab kev zoo siab rau hauv kuv lub siab: rau qhov kuv raug hu raws li koj lub npe, Au tus Tswv Vajtswv uas kav ib tsoom tub rog. Kuv tsis tau zaum hauv pawg neeg thuam luag, thiab tsis tau zoo siab nrog lawv; kuv zaum ib leeg vim yog koj txhais tes: rau qhov koj tau ua kom kuv puv npo nrog kev npau taws ncaj ncees. Ua cas kuv txoj kev mob ho nyob mus li, thiab kuv qhov txhab kho tsis tau, uas tsis kam txais kev kho zoo? Koj puas yuav ua rau kuv zoo li yog tus hais lus dag, thiab zoo li tej dej uas qhuav ploj? Yelemis 15:16–18.

Jeremiah did not “rejoice,” which the citizens of Sodom and Egypt did in Revelation chapter eleven, at the death of the two witnesses. To “not rejoice,” is to mourn. Belteshazzar’s mourning identifies the mourning that is associated with the death of the two witnesses. On July 18, 2020, and November 3, 2020, the two witnesses of the true Protestant horn and Republican horns of the earth beast were slain in the streets of Sodom and Egypt, where also our Lord was crucified. When our Lord was crucified, His disciples began to mourn. Those two witnesses were represented in Revelation chapter eleven, as Moses and Elijah.

Yelemis tsis tau “zoo siab xyiv fab,” ib yam li cov pej xeem hauv Xaudoo thiab Iyi tebchaws tau ua hauv Tshwmsim tshooj kaum ib, thaum ob tug timkhawv tuag lawm. “Tsis zoo siab xyiv fab” txhais tias quaj ntsuag. Npeletexajxas txoj kev quaj ntsuag qhia kom paub txog txoj kev quaj ntsuag uas raug txuas nrog kev tuag ntawm ob tug timkhawv. Hnub Lub Xya hli ntuj 18, 2020, thiab Hnub Kaum ib hlis 3, 2020, ob tug timkhawv ntawm lub kub muaj zog Protestant tseeb thiab lub kub muaj zog Republican ntawm tus tsiaj qus hauv ntiajteb tau raug tua nyob hauv tej kev ntawm Xaudoo thiab Iyi tebchaws, qhov chaw uas peb tus Tswv kuj raug ntsia saum ntoo khaublig thiab. Thaum peb tus Tswv raug ntsia saum ntoo khaublig, Nws cov thwjtim thiaj pib quaj ntsuag. Ob tug timkhawv ntawd raug sawv cev hauv Tshwmsim tshooj kaum ib tias yog Mauxes thiab Eliyas.

There are five references to Christ as Michael in the Scriptures, three in the book of Daniel, one in the book of Jude and another in the book of Revelation. In chapter ten, which we are now considering, Michael is mentioned twice, in verses thirteen and twenty-one, and then again in chapter twelve, verse one. He is identified in Revelation twelve, verse seven. In Jude, Michael is identified as resurrecting Moses, who in Revelation chapter eleven, is one of the witnesses that is dead in the street.

Muaj tsib qhov chaw hauv Vajluskub uas hais txog Khetos ua Mikha‑ees, peb qhov nyob hauv phau Daniyee, ib qhov nyob hauv phau Yudas, thiab ib qho ntxiv nyob hauv phau Tshwmsim. Hauv tshooj kaum, uas peb tab tom xav txog tam sim no, Mikha‑ees raug hais txog ob zaug, hauv nqe kaum peb thiab nees nkaum ib, thiab mam rov hais dua hauv tshooj kaum ob, nqe ib. Nws raug txheeb qhia nyob hauv Tshwmsim tshooj kaum ob, nqe xya. Hauv Yudas, Mikha‑ees raug txheeb qhia tias yog tus tsa Mauxes sawv hauv qhov tuag rov qab los, tus uas nyob hauv Tshwmsim tshooj kaum ib yog ib tug ntawm cov tim khawv uas tuag nyob hauv txoj kev.

> I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 5–9.

> Vim li no xav nej nco txog tej no, txawm yog nej twb paub lawm ib zaug, tias tus Tswv, tom qab cawm haiv neeg tawm hauv lub tebchaws Iyiv lawm, mam li rhuav tshem cov uas tsis ntseeg. Thiab cov tim tswv uas tsis khaws lawv thawj lub meejmom, tiam sis tso lawv qhov chaw nyob tseg, nws twb khaws cia rau hauv txoj saw uas nyob mus ib txhis hauv qab txoj kev tsaus ntuj, tos txog hnub txiav txim loj. Ib yam li Xaudoo thiab Kaumaulas, thiab cov nroog nyob puag ncig lawv uas tau ua tib yam li ntawd, muab lawv tus kheej cev rau kev nkauj kev nraug, thiab mus nrhiav nqaij txawv txav, lawv raug muab tsa los ua tus piv txwv, raug kev pauj ntawm hluav taws nyob mus ib txhis. Ib yam li ntawd thiab, cov neeg npau suav qias neeg no ua kom cev nqaij daim tawv qias, saib tsis taus txoj cai kav, thiab hais lus phem txog cov muaj hwjchim. Tiamsis Mikha-ee tus thawj tim tswv, thaum sib cav nrog Ntxwg Nyoog txog Mauxes lub cev, tsis txhob txwm coj lus thuam los liam nws, tsuas hais tias, “Tus Tswv txwv koj.” Yudas 5–9.

In the book of Jude, in the context of both Sodom and Egypt, which represents the great city where Moses and Elijah are slain in Revelation chapter eleven; Christ, represented by Michael, resurrects the body of Moses. Moses and Elijah had been dead for three and a half symbolic days in Revelation chapter eleven, and the days of mourning for Belteshazzar end when Michael comes down out of heaven. Line upon line, Daniel chapter ten verses one through four, are identifying the period of mourning that concludes when the two witnesses are resurrected by Michael.

Hauv hauv phau ntawv Yudas, hauv lub ntsiab lus hais txog ob qho tib si Xaudoo thiab Ejyptes, uas sawv cev rau lub nroog loj uas Mauxes thiab Eliyas raug tua nyob hauv Tshwmsim tshooj kaum ib; Khetos, uas raug sawv cev los ntawm Mikhaees, tsa Mauxes lub cev sawv rov qab los. Mauxes thiab Eliyas tau tuag tau peb hnub thiab ib nrab uas yog hnub muaj lub ntsiab lus piv txwv nyob hauv Tshwmsim tshooj kaum ib, thiab lub sijhawm quaj ntsuag rau Belteshazzar xaus thaum Mikhaees nqes saum ntuj los. Kab dhau kab, Daniyees tshooj kaum nqe ib txog plaub, tab tom qhia txog lub sijhawm quaj ntsuag uas xaus thaum ob tug tim khawv raug Mikhaees tsa sawv rov qab los.

We shall continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv tshooj lus tom ntej.

> “The Father chose Moses and Elijah to be his messengers to Christ, and glorify him with the light of Heaven, and commune with him concerning his coming agony, because they had lived upon earth as men; they had experienced human sorrow and suffering, and could sympathize with the trial of Jesus, in his earthly life. Elijah, in his position as a prophet to Israel, had represented Christ, and his work had been, in a degree, similar to that of the Saviour. And Moses, as the leader of Israel, had stood in the place of Christ, communing with him and following his directions; therefore, these two, of all the hosts that gathered around the throne of God, were fittest to minister to the Son of God.

> “Leej Txiv tau xaiv Mauxes thiab Eliyas los ua nws cov tubtxib rau Khetos, thiab ua kom nws raug qhuas nrog qhov kaj ntawm Saum Ntuj Ceeb Tsheej, thiab sib tham nrog nws txog nws txoj kev txom nyem uas yuav los txog, vim nkawd tau nyob saum ntiajteb no ua neeg; nkawd tau ntsib tibneeg txoj kev tu siab thiab kev raug txom nyem, thiab yeej muaj peevxwm khuvleej txoj kev sim siab uas Yexus tau ntsib hauv nws lub neej nyob ntiajteb. Eliyas, hauv nws txoj hauj lwm ua yajsaub rau cov Yixayee, tau sawv cev rau Khetos, thiab nws tes dejnum kuj tau, nyob rau ib qho ntsuas, zoo ib yam li tus Cawmseej li. Thiab Mauxes, ua tus thawjcoj ntawm cov Yixayee, tau sawv nyob hauv Khetos qhov chaw, sib txuas lus nrog nws thiab taug raws li nws tej lus qhia; yog li ntawd, ob tug no, tshaj txhua pab uas tau sib sau nyob ib ncig ntawm Vajtswv lub zwm txwv, yog cov uas tsim nyog tshaj plaws los ua haujlwm pab rau Vajtswv Leej Tub.”

> “When Moses, enraged at the unbelief of the children of Israel, smote the rock in wrath and furnished them the water for which they called, he took the glory to himself; for his mind was so engrossed with the ingratitude and waywardness of Israel that he failed to honor God and magnify his name, in performing the act which He had commanded him to do. It was the plan of the Almighty to frequently bring the children of Israel into straight places, and then, in their great necessity, to deliver them by his power, that they might recognize his special regard for them, and glorify his name. But Moses, in yielding to the natural impulses of his heart, appropriated to himself the honor due to God, fell under the power of Satan, and was forbidden to enter the promised land. Had Moses remained steadfast, the Lord would have brought him to the promised land, and would then have translated him to Heaven without his seeing death.

> “Thaum Mauxe, chim siab heev rau cov Yixalayees tej kev tsis ntseeg, ntaus lub pob zeb ntawd hauv txoj kev npau taws thiab muab dej rau lawv raws li lawv tau hu thov, nws tau muab lub yeeb koob rau nws tus kheej; rau qhov nws lub siab raug lawv txoj kev tsis ua tsaug thiab txoj kev tawv ncauj kav tas nrho, ces nws thiaj tsis hwm Vajtswv thiab tsis tsa Nws lub npe kom loj, thaum ua tes haujlwm uas Nws tau txib nws kom ua. Nws yog tus Tswv uas Muaj Hwjchim Loj Kawg txoj kev npaj kom nquag coj cov Yixalayees mus rau hauv tej chaw txom nyem, thiab tom qab ntawd, thaum lawv nyob hauv lawv txoj kev xav tau loj heev, cawm lawv los ntawm Nws lub hwjchim, kom lawv thiaj paub txog Nws txoj kev saib xyuas tshwjxeeb rau lawv, thiab qhuas Nws lub npe. Tiamsis Mauxe, thaum tso siab rau tej kev ntshaw ntuj tsim ntawm nws lub siab, muab rau nws tus kheej txoj kev hwm uas tsim nyog rau Vajtswv, poob rau hauv Xatas lub hwjchim, thiab raug txwv tsis pub nkag mus rau hauv thaj av uas tau cog lus tseg. Yog Mauxe tau nyob ruaj khov, tus Tswv yeej yuav tau coj nws mus txog thaj av uas tau cog lus tseg ntawd, thiab tom qab ntawd yuav tau hloov nws mus rau Saum Ntuj Ceeb Tsheej yam tsis cia nws pom txoj kev tuag.”

> “As it was, Moses passed through death, but the Son of God came down from Heaven and resurrected him before his body had seen corruption. Though Satan contended with Michael for the body of Moses, and claimed it as his rightful prey, he could not prevail against the Son of God, and Moses, with a resurrected and glorified body, was borne to the courts of Heaven, and was now one of the honored two, commissioned by the Father to wait upon his Son.

> “Raws li ntawd, Mauxe tau hla dhau txoj kev tuag lawm, tiam sis Leej Tub ntawm Vajtswv nqes saum Ntuj Ceeb Tsheej los thiab tsa nws sawv hauv qhov tuag rov qab los ua ntej nws lub cev tau pom kev lwj. Txawm Xatas tau sib cav nrog Mikha-ee rau Mauxe lub cev, thiab lees tias nws yog nws tus tsiaj qus uas nws muaj cai txeeb, los nws tsis muaj peev xwm kov yeej Leej Tub ntawm Vajtswv; thiab Mauxe, nrog ib lub cev uas twb sawv rov los thiab tau koob meej lawm, raug coj mus rau tej tshav loog saum Ntuj Ceeb Tsheej, thiab nim no yog ib tug hauv ob tug uas tau txais koob meej, uas Leej Txiv tau tsa kom tos rawm nws Leej Tub.”

> “By permitting themselves to be so overcome by sleep, the disciples had lost the conversation between the Heavenly messengers and the glorified Redeemer. But as they suddenly awake from profound slumber, and behold the sublime vision before them, they are filled with rapture and awe. As they look upon the radiant form of their beloved Master, they are obliged to shield their eyes with their hands, not being able otherwise to endure the inexpressible glory that clothes his person, and which emits beams of light like those of the sun. For a brief space the disciples behold their Lord glorified and exalted before their eyes, and honored by the radiant beings whom they recognize as the favored ones of God.” The Spirit of Prophecy, volume 2, 329, 330.

> “Vim yog cia lawv tus kheej raug kev tsaug zog kov yeej li ntawd, cov thwj tim thiaj tau plam txoj kev sib tham uas nyob nruab nrab ntawm cov tub txib saum ntuj thiab tus Cawm Seej uas tau raug tsa nto koob meej lawm. Tiamsis thaum lawv mam li tsim dheev los ntawm txoj kev tsaug zog tob heev, thiab pom txoj kev ua yog toog loj kawg nkaus uas nyob ntawm lawv xub ntiag, lawv puv npo rau hauv txoj kev zoo siab thiab kev ntshai hwm. Thaum lawv ntsia mus rau ntawm daim duab ci ntsa iab ntawm lawv tus Xibfwb uas lawv hlub, lawv raug yuam kom siv lawv ob txhais tes los thaiv lawv qhov muag, vim lawv tsis muaj peev xwm tiv taus tau txoj kev ci ntsa iab uas hais tsis tau ntawd uas npog nws lub cev, thiab uas tso tawm tej kab teeb pom kev zoo ib yam li lub hnub. Ib pliag luv xwb, cov thwj tim pom lawv tus Tswv raug tsa nto koob meej thiab raug qhuas ua siab loj rau ntawm lawv qhov muag, thiab raug hwm los ntawm cov neeg muaj hwjchim ci ntsa iab uas lawv paub tias yog cov uas Vajtswv tshwj tseg.” The Spirit of Prophecy, volume 2, 329, 330.

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