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# The Book of Daniel - Number Twenty-Nine

Phau Ntawv Daniyee - Zaj Nees Nkaum Cuaj

Belshazzar’s Feast and the Prophetic Hour: Unveiling the Sunday Law, the Fall of Babylon, and the Final Crisis

Noj Hmo ntawm Belshazzar thiab Lub Sijhawm Yaj Saub: Qhia Tawm Txoj Cai Hnub Sunday, Kev Poob ntawm Npanpiloo, thiab Teeb Meem Kawg Nkaus

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Jeff Pippenger

Published

December 24, 2023

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Belshazzar’s feast identifies the “hour” of the Sunday law, but it places the emphasis upon the judgment of the Republican horn. Nebuchadnezzar’s golden image in Daniel chapter three, places the same history, in the context of God’s faithful people who are then lifted up as an ensign. Daniel chapter six, addresses the same line, but addresses the role of the Protestant horn. Belshazzar is representing the “state,” and he called one thousand of his “lords.”

Rooj mov ntawm Belshazzar qhia txog “teev” ntawm txoj cai Sunday, tiamsis nws tso qhov tseem ceeb rau saum txoj kev txiav txim ntawm lub horn Republican. Daim duab kub ntawm Nebuchadnezzar hauv Daniyees tshooj peb, muab tib zaj keeb kwm ntawd tso rau hauv lub ntsiab lus ntawm Vajtswv haiv neeg ncaj ncees, uas thaum ntawd raug tsa siab ua ib tug chij. Daniyees tshooj rau, hais txog tib txoj kab ntawd, tiamsis hais txog lub luag hauj lwm ntawm lub horn Protestant. Belshazzar sawv cev rau “lub xeev,” thiab nws tau hu ib txhiab ntawm nws cov “nom tswv.”

> Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:1–5.

> Vajntxwv Npesas ua ib rooj mov loj rau ib txhiab leej ntawm nws cov nom tswv, thiab nws haus cawv txiv hmab nyob ntawm xub ntiag ntawm ib txhiab leej ntawd. Vajntxwv Npesas, thaum nws tab tom saj cawv txiv hmab, tau txib kom coj tej tais kub thiab tais nyiaj uas nws txiv Npukhanexas tau nqa tawm hauv lub tuam tsev uas nyob hauv Yeluxalees los; kom vajntxwv, nws cov thawj, nws cov pojniam, thiab nws cov niam yau thiaj li haus tau hauv tej ntawd. Ces lawv thiaj coj tej tais kub uas tau muab tawm hauv lub tuam tsev ntawm Vajtswv lub tsev uas nyob hauv Yeluxalees los; thiab vajntxwv, nws cov thawj, nws cov pojniam, thiab nws cov niam yau, tau haus hauv tej ntawd. Lawv haus cawv txiv hmab, thiab qhuas tej vajtswv cuav ntawm kub, thiab ntawm nyiaj, ntawm tooj liab, ntawm hlau, ntawm ntoo, thiab ntawm pob zeb. Nyob rau tib lub sijhawm ntawd, muaj ib sab tes ntiv tes ntawm ib tug neeg tawm los, thiab sau tim ntsej tim muag rau ntawm tus ncej teeb saum daim phab ntsa pleev ntawm vajntxwv lub vaj ntxwv; thiab vajntxwv pom sab tes uas tab tom sau ntawd. Daniyee 5:1–5.

The number “ten” represents the dragon, and one hundred, and one thousand is simply a magnification of the same symbol. In chapter six, one hundred and twenty push the deceitful law, and one hundred and twenty is a symbol for priests. Considering “line upon line,” Belshazzar’s feast is illustrating the judgment upon a corrupted statecraft, and judgment of a corrupted churchcraft. Belshazzar was drunk with the Babylonian wine, and then determined to desecrate the sacred vessels of God’s temple in Jerusalem.

Tus lej “kaum” sawv cev rau tus zaj, thiab ib puas, thiab ib txhiab tsuas yog kev nthuav loj ntawm tib lub cim ntawd xwb. Hauv tshooj rau, ib puas nees nkaum thawb txoj kevcai dag ntxias, thiab ib puas nees nkaum yog ib lub cim rau cov pov thawj. Xam raws li “kab saum kab,” rooj noj mov loj ntawm Belshazzar tab tom ua duab qhia txog txoj kev txiav txim rau ib txoj kev tswj tebchaws uas raug qias lawm, thiab txoj kev txiav txim rau ib txoj kev tswj pawg ntseeg uas raug qias lawm. Belshazzar tau qaug cawv nrog cawv txiv hmab Npanpiloo, ces nws txiav txim siab los ua qias rau tej twj siv dawb huv ntawm Vajtswv lub tuam tsev hauv Yeluxalees.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).” Selected Messages, book 2, 118.

> Tus yaj saub hais tias, “Kuv pom dua ib tug tim tswv nqes saum ntuj los, nws muaj hwjchim loj kawg; thiab lub ntiajteb raug ci ntsa iab los ntawm nws lub koob meej. Thiab nws quaj nrov nrov nrog ib lub suab muaj zog, hais tias, Npanpiloo tus loj tau poob lawm, tau poob lawm, thiab tau los ua chaw nyob ntawm dab phem” (Tshwmsim 18:1, 2). Qhov no yog tib zaj lus uas twb raug muab los ntawm tus tim tswv thib ob lawm. Npanpiloo tau poob lawm, “vim nws tau ua kom txhua haiv neeg haus cawv txiv hmab ntawm txoj kev chim ntawm nws txoj kev ua nkauj ua nraug” (Tshwmsim 14:8). Cawv txiv hmab ntawd yog dabtsi?—Nws tej lus qhuab qhia cuav. Nws tau muab ib hnub Xanpataus cuav rau lub ntiajteb hloov chaw ntawm hnub Xanpataus raws li txoj cai thib plaub, thiab tau rov hais dua lo lus dag uas Xatas xub hais rau Evas hauv Edees—uas yog tus ntsuj plig muaj txojsia tsis txawj tuag raws li ntuj tsim. Muaj ntau yam kev yuam kev uas yog ib xeem nrog cov ntawd nws tau nthuav mus deb thiab dav, “qhia tibneeg kom coj tibneeg tej lus txib ua tej lus qhuab qhia” (Mathai 15:9).” Selected Messages, book 2, 118.

The wine Belshazzar was drinking was the papacy’s idol sabbath, for the feast represented the prophetic “hour” of the Sunday law. The sanctuary vessels he brought into the banquet hall represented not only rebellion against God, but sacred vessels also represent God’s people, for the literal represents the spiritual, and people are vessels.

Cov cawv uas Belshazzar tab tom haus yog papacy tus mlom hnub Xanpataus, rau qhov rooj mov ntawd sawv cev rau lub “sijhawm” yaj saub qhia txog txoj cai hnub Sunday. Cov twj huv hauv lub tuam tsev dawb huv uas nws nqa los rau hauv chav rooj mov sawv cev tsis yog rau kev ntxeev siab tawm tsam Vajtswv xwb, tiam sis cov twj dawb huv kuj sawv cev rau Vajtswv haiv neeg thiab, rau qhov yam tiag sawv cev rau yam sab ntsuj plig, thiab neeg yog cov twj.

> Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 2 Timothy 2:19–21.

> Txawm li cas los xij, Vajtswv lub hauv paus ruaj nreb nyob twj ywm, muaj daim foob no hais tias, Tus Tswv paub cov uas yog nws. Thiab tias, Cia txhua tus uas hu txog Khetos lub npe yuav tsum tso kev ua txhaum tseg. Tiamsis hauv ib lub tsev loj tsis yog tsuas muaj tej twj kub thiab nyiaj xwb, tiamsis tseem muaj tej twj ntoo thiab av thiab; qee yam yog rau kev hwm, hos qee yam yog rau kev tsis hwm. Yog li ntawd, yog ib tug neeg ntxuav nws tus kheej kom dawb huv ntawm tej no lawm, nws yuav yog ib lub twj rau kev hwm, raug dawb huv cais tseg, tsim nyog rau tus tswv siv, thiab raug npaj txhij rau txhua txoj haujlwm zoo. 2 Timaute 2:19–21.

In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.

Thaum tab tom ua kom Vajtswv haiv neeg raug qias los ntawm kev yuam kom pe hawm Hnub Sunday, tej ntawv uas raug sau los ntawm txhais tes hluav taws twb tshaj tawm txog Npanpiloo Belshazzar txoj kev puam tsuaj.

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Daniel 5:5–7.

> Nyob rau tib lub sijhawm ntawd, cov ntiv tes ntawm ib txhais tes neeg txawm tawm los, thiab sau rau ntawm phab ntsa uas pleev dawb ntawm vajntxwv lub tsev fuabtais, ncaj rau ntawm lub teeb tswm ciab; thiab vajntxwv pom ib feem ntawm txhais tes uas tabtom sau ntawd. Ces vajntxwv lub ntsej muag txawm hloov mus, thiab nws tej kev xav ua rau nws nyuaj siab heev, txog npaum li ntawd pob qij txha ntawm nws ob lub duav txawm plam zog, thiab nws ob lub hauv caug sib tsoo rau ib leeg. Vajntxwv qw nrov nrov kom hu cov kws saib hnub qub, cov Khauldees, thiab cov kws twv saub los. Vajntxwv hais thiab hais rau cov neeg txawj ntse hauv Npanpiloos tias, Leejtwg uas yuav nyeem tau zaj ntawv no, thiab qhia tau nws lub ntsiab lus rau kuv, nws yuav raug hnav khaub ncaws liab vog, yuav muaj saw kub dai rau nws caj dab, thiab yuav ua tus kav thib peb hauv lub nceeg vaj. Daniyee 5:5–7.

Historically the passage is understood to be identifying that Belshazzar’s father, had left the political throne to Belshazzar, and for this reason the best his son could offer for an interpretation of the handwriting was a position of being the third ruler. Leading up to the Sunday law in the United States, the political leadership will be in a subservient position to the religious leadership who will be working to introduce a new form of worship. The image of the beast represents the combination of church and state with the church in control of the relationship, and at the Sunday law Belshazzar was the political king, thus symbolizing the state, but he was only the second in command to his father’s religious authority. The best he could offer Daniel was to be third.

Raws li keeb kwm to taub, nqe no qhia tias Belshazzar txiv tau tso lub zwm txwv kav tebchaws rau Belshazzar lawm, thiab vim li no qhov uas nws tus tub yuav pub tau zoo tshaj plaws rau tus uas txhais tau cov ntawv sau ntawm phab ntsa ntawd tsuas yog ib txoj hauj lwm ua tus kav thib peb xwb. Ua ntej txog txoj cai Hnub Caiv hauv Tebchaws Meskas, cov thawj coj nom tswv yuav nyob hauv ib txoj hauj lwm uas nyob hauv qab cov thawj coj kev ntseeg, cov uas yuav ua haujlwm los qhia kom muaj ib yam kev pe hawm tshiab. Tus duab ntawm tus tsiaj nyaum sawv cev rau kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev, nrog pawg ntseeg tuav txoj kev tswj hwm hauv txoj kev sib raug zoo ntawd; thiab thaum txog txoj cai Hnub Caiv, Belshazzar yog tus vajntxwv nom tswv, yog li ntawd nws ua lub cim rau lub xeev, tiam sis nws tsuas yog tus thib ob nyob hauv qab nws txiv txoj cai kav kev ntseeg xwb. Qhov zoo tshaj plaws uas nws yuav pub tau rau Daniel yog kom ua tus thib peb.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. . . .

> “Thaum pawg ntseeg tiam thaum ntxov tau ua qias tuaj vim tig ncaim ntawm txoj kev yooj yim ntawm txoj moo zoo thiab lees txais tej kab ke thiab kev cai ntawm cov neeg txawv teb chaws pe hawm dab mlom, nws thiaj poob Vajtswv tus Ntsuj Plig thiab hwj chim; thiab kom tswj tau tej tib neeg lub siab raws kev ntseeg, nws thiaj nrhiav kev txhawb nqa ntawm hwj chim nom tswv hauv ntiaj teb. Qhov uas tshwm sim los yog txoj kev kav ntawm papacy, uas yog ib pawg ntseeg tswj hwm lub hwj chim ntawm lub xeev thiab siv nws los txhawb nws tej hom phiaj ntawm nws tus kheej, tshwj xeeb yog rau kev rau txim rau ‘kev ntseeg yuam kev.’ Kom Tebchaws Meskas thiaj tsim tau ib tug mlom ntawm tus tsiaj qus, lub hwj chim kev ntseeg yuav tsum tswj tau tsoom fwv pej xeem kom lub xeev txoj cai kuj yuav raug pawg ntseeg siv los ua kom tiav nws tej hom phiaj ntawm nws tus kheej....”

> “The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 443, 448, 449.

> “Kev yuam kom ceev Hnub Caiv rau hnub Sunday los ntawm cov koom txoos Protestant yog kev yuam kom pe hawm lub hwj chim papacy—yog tus tsiaj qus. Cov uas, vim to taub txog tej kev thov cai ntawm lo lus txib plaub, ho xaiv yuav ceev tus Xanpataus cuav hloov chaw tus Xanpataus tseeb, yog li ntawd lawv tab tom muab kev qhuas hawm rau lub hwj chim ntawd uas tsuas yog los ntawm nws xwb thiaj li raug txib li ntawd. Tiamsis nyob hauv qhov kev ua uas yuam ib txoj hauj lwm kev ntseeg los ntawm lub hwj chim pej xeem, cov koom txoos ntawd lawv tus kheej yuav tsim ib tug mlom zoo li tus tsiaj qus; yog li ntawd, kev yuam kom ceev Hnub Caiv rau hnub Sunday hauv Tebchaws Meskas yuav yog kev yuam kom pe hawm tus tsiaj qus thiab nws tus mlom.” The Great Controversy, 443, 448, 449.

It is in a crisis that character is revealed, and the mysterious message on the wall produced a crisis in Belshazzar’s experience and marked the end of his kingdom, thus symbolizing the end of the kingdom of the earth beast. Belshazzar died that very night, representing the Sunday law, when the United States is overthrown as the sixth kingdom of Bible prophecy at the Sunday law, but the United States immediately transitions into the premier king of the ten kings. The ten kings are the seventh kingdom of Bible prophecy, and they immediately agree to give their seventh kingdom to the beast.

Yog nyob rau lub sijhawm kev kub ntxhov uas tus cwj pwm thiaj raug nthuav tawm, thiab txoj xov uas muaj qhov tsis txawj to taub sau rau saum phab ntsa tau tsim kev kub ntxhov hauv Belshazzar txoj kev paub thiab cim txog qhov kawg ntawm nws lub nceeg vaj, yog li ntawd thiaj ua ib lub cim cev lus faj lem txog qhov kawg ntawm lub nceeg vaj ntawm tus tsiaj qus hauv ntiajteb. Belshazzar tau tuag rau hmo ntawd kiag, sawv cev rau txoj cai Hnub Caiv, thaum Tebchaws Meskas raug rhuav pov tseg raws li lub nceeg vaj thib rau ntawm cov lus faj lem hauv Phau Vajlugkub ntawm txoj cai Hnub Caiv, tab sis Tebchaws Meskas tam sim ntawd hloov mus ua tus vaj loj tshaj ntawm kaum tus vaj. Kaum tus vaj yog lub nceeg vaj thib xya ntawm cov lus faj lem hauv Phau Vajlugkub, thiab lawv tam sim ntawd pom zoo muab lawv lub nceeg vaj thib xya rau tus tsiaj qus.

> For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.

> Vim Vajtswv tau muab tso rau hauv lawv lub siab kom lawv ua raws li Nws lub siab nyiam, thiab kom lawv sib haum siab, thiab muab lawv lub nceeg vaj rau tus tsiaj qus, mus txog thaum Vajtswv tej lus yuav tiav. Tshwmsim 17:17.

The final movements are rapid ones, and the transition from the sixth kingdom to the seventh, and then to the eighth is rapid, for the world is then in a great crisis. The overthrow of the earth beast causes Belshazzar to fear, and as the premier king of the ten kings, he represents the fear that all the kings of the earth will experience at the overthrow of the United States. In Revelation chapter eleven, the “hour” that the handwriting appears upon the wall, is the “hour” of the great earthquake. At that point three symbols of Islam are marked, and it is Islam that causes the kings to fear in the last days.

Cov kev txav zaum kawg yog kev txav uas tshwm sim ceev nrooj, thiab kev hloov ntawm lub nceeg vaj thib rau mus rau lub xya, thiab tom qab ntawd mus rau lub yim, kuj tshwm sim sai, vim hais tias lub ntiaj teb nyob rau lub sijhawm ntawd hauv ib txoj kev kub ntxhov loj. Kev rhuav tshem tus tsiaj qus ntawm lub ntiaj teb ua rau Belshazzar ntshai, thiab raws li tus vajntxwv thawj tshaj ntawm kaum tus vajntxwv, nws sawv cev rau txoj kev ntshai uas tag nrho cov vajntxwv hauv ntiaj teb yuav ntsib thaum Tebchaws Meskas raug rhuav tshem. Hauv Tshwmsim tshooj kaum ib, “teev” uas txoj kev sau tes tshwm rau saum phab ntsa, yog “teev” ntawm txoj av qeeg loj. Nyob rau lub sijhawm ntawd peb lub cim ntawm Islam raug cim tseg, thiab yog Islam uas ua rau cov vajntxwv ntshai nyob rau hnub kawg.

> For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalm 48:4–8.

> Vim saib, cov vajntxwv tau sib sau tuaj, lawv hla dhau mus ua ke. Lawv pom nws lawm, ces lawv xav tsis thoob; lawv ntxhov siab, thiab maj nroos khiav mus. Kev ntshai tuav rawv lawv rau ntawd, thiab mob nyhav, ib yam li tus pojniam mob yug menyuam. Koj rhuav cov nkoj ntawm Tarshish nrog cua tuaj sab hnub tuaj. Raws li peb tau hnov, peb kuj tau pom li ntawd hauv lub nroog ntawm tus Tswv uas muaj pab tub rog coob, hauv lub nroog ntawm peb tus Vajtswv: Vajtswv yuav tsa nws kom ruaj khov mus ib txhis. Xala. Ntawv Nkauj 48:4–8.

The lords, or kings were assembled at Belshazzar’s feast, drinking the wine of Babylon and handling and looking upon the sacred vessels of God’s sanctuary, when fear took hold of them, as represented by Belshazzar’s fear when the handwriting appeared upon the wall. Belshazzar’s fear began an escalating fear that is represented by a woman in travail, and Revelation eleven’s “hour” leads into chapter twelve, where the ensign is represented as a woman about to give birth. The first labor pain is the handwriting on the wall of the banquet hall. The fear is caused by the “east wind” of Islam, that “breakest the ships of Tarshish.”

Cov nom tswv, lossis cov vajntxwv, tau sib sau ua ke ntawm Belshazzar lub rooj mov, haus cawv txiv hmab Npanpiloo thiab tuav nrog ntsia ntsoov tej hlab ntsha dawb huv ntawm Vajtswv lub tuam tsev, thaum kev ntshai tau tuav lawv, raws li tau sawv cev los ntawm Belshazzar txoj kev ntshai thaum tsab ntawv sau tau tshwm rau saum phab ntsa. Belshazzar txoj kev ntshai tau pib ib txoj kev ntshai uas nce zuj zus, uas sawv cev los ntawm ib tug pojniam nyob hauv kev mob yug me nyuam, thiab “teev” hauv Tshwmsim tshooj kaum ib coj mus rau tshooj kaum ob, qhov chaw uas tus chij yog sawv cev los ntawm ib tug pojniam uas tab tom yuav yug me nyuam. Thawj qhov mob yug menyuam yog tsab ntawv sau rau saum phab ntsa ntawm chav rooj mov. Txoj kev ntshai ntawd yog tsim los ntawm “cua sab hnub tuaj” ntawm Islam, uas “rhuav tshem tej nkoj ntawm Tarshish.”

In Belshazzar’s banquet hall, “one thousand lords” are consuming the wine of Babylon, which represents Sunday enforcement. At that time, Nebuchadnezzar’s orchestra begins to play the music, as Belshazzar has the ornaments of the sanctuary brought in. The whore of Tyre begins to sing, and apostate Israel begins to dance around Nebuchadnezzar’s golden idol. But the party is crashed by the “east wind,” which is the “third woe” that comes quickly, and is the “seventh trumpet.” When Islam crashes the party, the “nations are angered.” They are angered, for the ships of Tarshish, the symbol of the economic structure of planet earth is then sank in the midst of the sea.

Hauv Belshazzar chav rooj mov loj, “ib txhiab tus tswv” tab tom haus cawv ntawm Npanpiloo, uas sawv cev rau kev yuam kom hwm Hnub Caiv. Lub sijhawm ntawd, Nebuchadnezzar pawg nkauj pib ntaus suab paj nruag, raws li Belshazzar kom coj tej twj dai kom zoo nkauj ntawm lub tuam tsev dawb huv los rau hauv. Tus poj niam deev hluas ntawm Tyre pib hu nkauj, thiab cov Ixayees uas twb thim rov qab lawm pib seev cev ncig Nebuchadnezzar tus mlom kub. Tiamsis lub rooj mov ntawd raug “cua tuaj sab hnub tuaj” tsoo, uas yog “kev txom nyem thib peb” los sai sai, thiab yog “raj xyu thib xya.” Thaum Islam los tsoo lub rooj mov ntawd, “cov haiv neeg npau taws.” Lawv npau taws, vim cov nkoj ntawm Tarshish, lub cim ntawm lub qauv kev khwv nyiaj txiag ntawm lub ntiaj teb no, ces raug poob rau hauv nruab nrab hiav txwv.

> Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27:12–26.

> Tarshish yog koj tug tub lag luam vim yog tej txiaj ntsig nplua mias txhua yam; lawv ua lag luam hauv koj tej khw nrog nyiaj, hlau, tin, thiab txhuas. Javan, Tubal, thiab Meshech, lawv yog koj cov tub lag luam: lawv ua lag luam hauv koj tej khw nrog neeg lub cev thiab tej twj tooj dag. Cov neeg hauv tsev Togarmah ua lag luam hauv koj tej khw nrog nees, cov caij nees, thiab luj. Cov neeg ntawm Dedan yog koj cov tub lag luam; ntau lub koog pov txwv yog tej khoom lag luam ntawm koj txhais tes: lawv nqa tej kaus ntxhw thiab ntoo ebony tuaj pub rau koj. Syria yog koj tug tub lag luam vim yog koj tej khoom tsim muaj coob kawg: lawv ua lag luam hauv koj tej khw nrog pob zeb emerald, ntaub xim ntshav, paj ntaub, ntaub linen mos zoo, coral, thiab agate. Judah, thiab thaj av Ixayees, lawv yog koj cov tub lag luam: lawv ua lag luam hauv koj lub khw nrog nplej ntawm Minnith, thiab Pannag, thiab zib ntab, thiab roj, thiab tshuaj tsw qab kho mob. Damascus yog koj tug tub lag luam rau qhov koj tej khoom tsim muaj coob, vim yog txhua yam txiaj ntsig nplua mias coob kawg; lawv ua lag luam nrog cawv txiv hmab ntawm Helbon, thiab plaub yaj dawb. Dan thiab Javan uas mus los kuj ua lag luam hauv koj tej khw thiab: hlau ci, cassia, thiab calamus, nyob hauv koj lub khw. Dedan yog koj tug tub lag luam hauv tej tsoos tsho muaj nqis rau tsheb nees. Arabia, thiab txhua tus thawj ntawm Kedar, lawv ua lag luam nrog koj hauv menyuam yaj, thiab yaj txwv, thiab tshis: hauv tej no lawv yog koj cov tub lag luam. Cov tub lag luam ntawm Sheba thiab Raamah, lawv yog koj cov tub lag luam: lawv ua lag luam hauv koj tej khw nrog tej txuj lom zoo tshaj plaws txhua yam, thiab nrog txhua yam pob zeb muaj nqis, thiab kub. Haran, thiab Canneh, thiab Eden, cov tub lag luam ntawm Sheba, Asshur, thiab Chilmad, yog koj cov tub lag luam. Cov no yog koj cov tub lag luam hauv txhua yam khoom, hauv tej ris tsho xiav, thiab paj ntaub, thiab hauv tej thawv rau tej ris tsho muaj nqis, khi nrog hlua, thiab ua ntawm ntoo cedar, nyob hauv koj tej khoom lag luam. Cov nkoj ntawm Tarshish hu nkauj qhuas koj hauv koj lub khw: thiab koj tau puv npo, thiab raug tsa ua neeg muaj hwjchim ci ntsa iab heev nyob hauv nruab nrab hiav txwv. Koj cov neeg nquam nkoj tau coj koj mus rau hauv tej dej loj: cua sab hnub tuaj tau tsoo koj tawg nyob hauv nruab nrab hiav txwv. Koj tej txiaj ntsig nplua mias, thiab koj tej khw, koj tej khoom lag luam, koj cov neeg tsav nkoj, thiab koj cov thawj coj nkoj, koj cov neeg lo nkoj, thiab cov uas ua lag luam hauv koj tej khoom lag luam, thiab koj txhua tus txiv neej ua rog uas nyob hauv koj, thiab tag nrho koj pawg neeg uas nyob hauv nruab nrab koj, yuav poob rau hauv nruab nrab hiav txwv rau hnub uas koj puas tsuaj. Ezekiel 27:12–26.

The “ships of Tarshish” are the symbol of the economic structure of planet earth, and they are sunk in the midst of the sea by the “east wind.” Ezekiel informs us this takes place in the “day of thy ruin,” and the subject of Ezekiel chapter twenty-seven, is the lamentation for Tyrus.

“Cov nkoj ntawm Tarshish” yog lub cim ntawm txheej txheem kev lag luam ntawm lub ntiajteb, thiab lawv raug muab rhuav tshem hauv nruab nrab hiav txwv los ntawm “cua tuaj sab hnub tuaj.” Exekees qhia rau peb tias qhov no tshwm sim nyob rau hauv “hnub uas koj raug puam tsuaj,” thiab ntsiab lus ntawm Exekees tshooj nees nkaum xya yog zaj quaj ntsuag rau Tyrus.

> The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I am of perfect beauty. Ezekiel 27:1–3.

> Lo lus ntawm tus Tswv rov los cuag kuv dua, hais tias, Nimno, koj tus tub neeg, cia li tsa ib zaj quaj ntsuag rau Tyrus; thiab hais rau Tyrus tias, Au, koj uas nyob ntawm qhov ncauj kev hiav txwv, uas ua lag luam nrog tej haiv neeg rau ntau lub kob, Tus Tswv Vajtswv hais li no tias; Au Tyrus, koj tau hais tias, Kuv yog tus zoo nkauj txhij txhua. Ezekiel 27:1–3.

The day of the ruin of Tyrus is the subject of the lamentation. The day of the ruin of Tyrus is the Sunday law, for Tyrus is a symbol of the papacy, whose judgment begins in the “hour” that the second voice of Revelation eighteen begins to call people out of Babylon.

Hnub uas Tyrus raug puam tsuaj yog lub ntsiab ntawm zaj quaj ntsuag no. Hnub uas Tyrus raug puam tsuaj yog txoj cai Sunday, vim Tyrus yog ib lub cim ntawm txoj kev kav papacy, uas nws txoj kev txiav txim pib rau hauv “teev” uas lub suab thib ob hauv Tshwm Sim kaum yim pib hu kom neeg tawm hauv Babylon.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:4–11.

> Thiab kuv hnov dua ib lub suab saum ntuj hais tias, Nej cov uas yog kuv haiv neeg, cia li tawm hauv nws los, tsam nej yuav koom nrog nws tej kev txhaum, thiab tsam nej yuav raug nws tej kev raug txim. Rau qhov nws tej kev txhaum tau nce mus txog saum ntuj lawm, thiab Vajtswv twb nco txog nws tej kev ua phem lawm. Cia li pauj rau nws ib yam li nws tau pauj rau nej, thiab muab ob npaug rau nws raws li nws tej haujlwm; hauv lub khob uas nws tau puv, cia li ntim ob npaug rov rau nws. Ntau npaum li nws tau tsa nws tus kheej ua neeg muaj koob meej thiab ua neej nyob hauv kev nplua nuj, nej cia li muab kev tsim txom thiab kev quaj ntsuag ntau npaum ntawd rau nws; rau qhov nws hais hauv nws lub siab tias, Kuv zaum ua poj huab tais, kuv tsis yog poj ntsuam, thiab kuv yuav tsis pom kev quaj ntsuag li. Vim li ntawd nws tej kev raug txim yuav los rau hauv ib hnub xwb, yog kev tuag, kev quaj ntsuag, thiab kev tshaib nqhis; thiab nws yuav raug hlawv kom puas tsuaj tag nrog hluav taws; rau qhov tus Tswv Vajtswv uas txiav txim rau nws muaj hwj chim loj. Thiab cov vajntxwv hauv ntiajteb, cov uas tau nrog nws ua nkauj ua nraug thiab ua neej nyob hauv kev nplua nuj nrog nws, yuav quaj ntsuag nws thiab tu siab rau nws, thaum lawv pom cov pa taws ntawm nws txoj kev raug hlawv, lawv yuav sawv deb deb vim ntshai nws txoj kev tsim txom, thiab hais tias, Alas, alas, lub nroog loj Npanpiloo ntawd, lub nroog muaj hwj chim ntawd! rau qhov hauv ib teev xwb koj txoj kev txiav txim twb los txog lawm. Thiab cov tub lag tub luam hauv ntiajteb yuav quaj thiab quaj ntsuag rau nws; rau qhov tsis muaj leejtwg yuav lawv tej khoom muag ntxiv lawm. Qhia Tshwm 18:4–11.

The word that is used five times as “hour,” in the book of Daniel, always represents some type of judgment. The type of judgment is determined by the context of the passage where it is employed. In Daniel chapter four, the word “hour” is used first to announce the coming of judgment, whether it was the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the Sunday law. In both cases, the investigative or executive judgments are progressive. The executive judgment of the papacy begins at the Sunday law in the United States. That marks the “hour” that the papacy’s executive judgment begins, and that “hour” is the “hour” of the great earthquake of Revelation eleven, when the two witnesses, represented by Shadrach, Meshach and Abednego are cast into the furnace as the ensign that is lifted up as Ezekiel’s mighty army. That “hour” is when the handwriting appears upon Belshazzar’s wall.

Lo lus uas raug siv tsib zaug ua “teev,” hauv phau Daniyee, ib txwm sawv cev rau ib yam kev txiav txim twg los xij. Hom kev txiav txim ntawd raug txiav txim los ntawm ntsiab lus ntawm nqe vajlugkub uas lo lus ntawd raug siv nyob hauv. Hauv Daniyee tshooj plaub, lo lus “teev” raug siv thawj zaug los tshaj tawm txog txoj kev txiav txim uas tab tom yuav los, txawm yog txoj kev txiav txim tshawb xyuas uas pib thaum Lub Kaum Hli Ntuj Tim 22, 1844, los yog txoj kev txiav txim ua tiav uas pib thaum txoj cai Hnub Caiv. Nyob rau ob kis ntawd tib si, txoj kev txiav txim tshawb xyuas thiab txoj kev txiav txim ua tiav puav leej yog kev txiav txim uas nce mus zuj zus. Txoj kev txiav txim ua tiav rau papacy pib thaum txoj cai Hnub Caiv hauv Tebchaws Meskas. Qhov ntawd cim tseg “teev” uas papacy txoj kev txiav txim ua tiav pib, thiab “teev” ntawd yog “teev” ntawm txoj av qeeg loj hauv Qhia Tshwm tshooj kaum ib, thaum ob tug timkhawv, uas sawv cev los ntawm Shadrach, Meshach thiab Abednego, raug muab pov rau hauv lub cub hluav taws ua lub chij uas raug tsa siab ua Exekees cov tub rog muaj hwjchim. “Teev” ntawd yog lub sijhawm uas tus ntawv sau ntawm phab ntsa Belshazzar tshwm los.

The “ships of Tarshish”, which represent the structure of the economic supply-lines of planet earth are sunk in the midst of the seas at that time, and it causes the merchants and kings of the earth to fear as represented by Belshazzar.

Cov “nkoj ntawm Tarshish,” uas sawv cev rau tus qauv ntawm cov kab kev muab khoom siv nyiaj txiag ntawm ntiaj teb no, yuav raug nchoo pov tseg rau hauv nruab nrab hiav txwv nyob rau lub sijhawm ntawd, thiab qhov ntawd ua rau cov tub lag tub luam thiab cov vajntxwv hauv ntiaj teb ntshai, raws li Belshazzar sawv cev.

In Revelation eleven, the “hour” is when the “third Woe” of Islam comes quickly, and the Seventh Trumpet sounds, and the nations are made angry. All three of those symbols point to Islam as the providential tool the Lord uses to accomplish the slaying of Belshazzar at that very “hour.” Belshazzar was slain by enemies that secretly came into his kingdom through the gates that had been carelessly left open, just as the border wall between Mexico and the United States has been carelessly left open, as the “hour” of the “great earthquake” approaches.

Hauv Tshwmsim kaum ib, “teev” ntawd yog thaum “Qhov Kev Txom Nyem” thib peb ntawm Islam los sai sai, thiab Lub Raj Ntxhi xya nrov, thiab tej haiv neeg raug ua kom chim npau taws. Tag nrho peb lub cim ntawd qhia mus rau Islam tias yog yam cuab yeej ntawm Vajtswv txoj kev saib xyuas uas tus Tswv siv los ua kom tiav kev tua Belshazzar rau hauv “teev” ntawd ntag. Belshazzar raug tua los ntawm cov yeeb ncuab uas zais ntshis nkag los rau hauv nws lub nceeg vaj dhau ntawm cov rooj vag uas tau raug tso qhib cia vim kev tsis ceev faj, ib yam li phab ntsa ciam teb nruab nrab ntawm Mexico thiab Tebchaws Meskas tau raug tso qhib cia vim kev tsis ceev faj, thaum “teev” ntawm “av qeeg loj” tab tom los ze.

The healing of the deadly wound of the papacy is set forth in the last six verses of Daniel chapter eleven. In those verses three obstacles are identified that are overcome as the papacy’s deadly wound is healed. The King of the North always conquers three obstacles on his way to supreme power, and always in the order of: first his enemy, second his ally, and then finally his victim. The first to be conquered was the King of the South, representing the Soviet Union, the last enemy of Rome, that was swept away in 1989. The second obstacle is the glorious land, which is Rome’s ally who conquered the USSR for Rome, the United States, which is conquered in the “hour” we are now considering. Thereafter the third obstacle, represented as Egypt, represents when the papacy takes control of its victim, the United Nations.

Kev kho ntawm lub qhov txhab tuag taus ntawm txoj kev ua vajntxwv ntawm tus pope raug nthuav tawm nyob rau hauv rau nqe kawg ntawm Daniyees tshooj kaum ib. Hauv cov nqe ntawd muaj peb yam kev txwv raug txheeb qhia tawm, uas raug kov yeej thaum lub qhov txhab tuag taus ntawm txoj kev ua vajntxwv ntawm tus pope tab tom raug kho. Vajntxwv sab Qaum Teb yeej ib txwm kov yeej peb yam kev txwv ntawm nws txoj kev mus cuag txoj kev muaj hwjchim loj tshaj, thiab yeej ib txwm raws li kev txiav txim no: ua ntej yog nws tus yeeb ncuab, ob yog nws tus phooj ywg koom tes, thiab thaum kawg yog tus uas nws yuav raug tsim txom. Tus thawj uas raug kov yeej yog Vajntxwv sab Qab Teb, sawv cev rau Soviet Union, tus yeeb ncuab kawg ntawm Loos, uas raug tshem tawm mus rau xyoo 1989. Yam kev txwv thib ob yog thaj av muaj koob meej, uas yog tus phooj ywg koom tes ntawm Loos, tus uas kov yeej USSR rau Loos, yog Tebchaws Meskas, uas raug kov yeej nyob rau hauv “teev” uas peb tab tom xav txog no. Tom qab ntawd yam kev txwv thib peb, uas raug sawv cev ua Iyiv tebchaws, sawv cev rau lub sijhawm thaum txoj kev ua vajntxwv ntawm tus pope los tswj hwm nws tus neeg raug tsim txom, yog United Nations.

In 1989, when the unsealing of those verses occurred, and there was thereafter an increase of knowledge of those verses, it was recognized that pagan Rome, papal Rome and then modern Rome (represented as the King of the North in the last six verses of Daniel chapter eleven), each needed to overcome three geographical obstacles before they were established as a kingdom. For pagan Rome, those three obstacles were represented as three directions.

Xyoo 1989, thaum kev qhib cov nqe ntawd tau tshwm sim, thiab tom qab ntawd muaj kev loj hlob ntawm kev paub txog cov nqe ntawd, ces thiaj raug lees paub tias Loos kev pe dab qhuas, Loos papal, thiab tom qab ntawd Loos niaj hnub no (uas raug sawv cev ua Vajntxwv sab Qaum Teb nyob hauv rau nqe kawg ntawm Daniyee tshooj kaum ib), txhua tus nyias yuav tsum kov yeej peb yam kev txwv thaj chaw ua ntej lawv yuav raug tsa los ua ib lub tebchaws vajntxwv. Rau Loos kev pe dab qhuas, peb yam kev txwv ntawd raug sawv cev ua peb txoj kev taw qhia.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Thiab tawm hauv ib tug ntawm lawv los ib tug kub me, uas loj hlob tuaj kawg nkaus mus rau sab qab teb, thiab mus rau sab hnub tuaj, thiab mus rau thaj av zoo nkauj. Daniel 8:9.

For papal Rome they were three horns that needed to be plucked up.

Rau lub nroog Loos papal, lawv yog peb lub kub uas yuav tsum raug muab rho tawm.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Kuv xav txog cov kub, thiab saib seb, muaj ib tug kub me me ntxiv tawm tuaj nyob hauv lawv nruab nrab; ua ntej nws muaj peb tug ntawm cov kub thawj raug muab rho tawm nrog rau cag: thiab saib seb, hauv tus kub no muaj qhov muag zoo li qhov muag neeg, thiab muaj ib lub qhov ncauj hais tej yam loj heev. Daniel 7:8.

For modern Rome (the king of the north), represented in the last six verses of Daniel eleven, the three obstacles were the king of the south, the glorious land, and Egypt. As with pagan Rome and papal Rome the three obstacles represented geographic obstacles. Modern Rome, represented as the king of the north in the last six verses of Daniel eleven, needed to overcome three “walls”, and with the first wall there was a philosophical “wall” that was removed at the same time a literal wall was removed. In 1989, when the king of the north brought down the Soviet Union (the king of the south), the philosophical “wall” of the “iron curtain” was removed, as the Berlin wall was dismantled.

Rau Loos teb niaj hnub no (vajntxwv sab qaum teb), raws li tau sawv cev nyob hauv rau nqe kawg ntawm Daniyee kaum ib, peb yam kev thaiv ntawd yog vajntxwv sab qab teb, lub tebchaws muaj hwjchim ci ntsa iab, thiab Iyiv. Ib yam li Rau Loos pe hawm dab mlom thiab Rau Loos papacy, peb yam kev thaiv ntawd sawv cev rau tej kev thaiv raws thaj chaw. Rau Loos niaj hnub no, uas raug sawv cev ua vajntxwv sab qaum teb hauv rau nqe kawg ntawm Daniyee kaum ib, yuav tsum kov yeej peb “phab ntsa”, thiab nrog thawj phab ntsa ntawd kuj muaj ib “phab ntsa” raws kev xav‑txojkev ntseeg uas raug tshem tawm tib lub sijhawm uas ib phab ntsa tiag raug tshem tawm. Xyoo 1989, thaum vajntxwv sab qaum teb rhuav tshem lub Soviet Union (vajntxwv sab qab teb), “phab ntsa” raws kev xav ntawm “daim ntaub hlau” raug tshem tawm, tib lub sijhawm uas phab ntsa Berlin raug rhuav tshem.

In the “hour” of Belshazzar’s judgment, when the handwriting is on the wall, and his enemies are secretly entering in through the unguarded gates, the philosophical “wall” of the separation of church and state is removed, while Islam of the third Woe has secretly entered through the unattended “wall” on the southern border of the glorious land.

Hauv lub “teev” ntawm Belshazzar txoj kev txiav txim, thaum cov ntawv sau twb nyob saum phab ntsa lawm, thiab nws cov yeeb ncuab tab tom nkag los zais ntshis dhau ntawm cov rooj vag uas tsis raug zov, “phab ntsa” kev xav ntawm kev cais pawg ntseeg thiab lub xeev raug muab tshem tawm, thaum Islam ntawm Txoj Kev Puas Tsuaj thib peb twb nkag los zais ntshis dhau ntawm “phab ntsa” uas tsis muaj neeg saib xyuas nyob ntawm ciam teb qab teb ntawm thaj av muaj yeeb koob.

When “Egypt”, representing the United Nations, is conquered, and the philosophical “wall of national sovereignty” is removed, as every nation is forced to accept the one-world government that is directed by the whore of Tyre. At that time, a financial crash will occur that produces the martial law and despotism of the last days. Something may very well happen on a street that is called “Wall Street”.

Thaum “Ejipt”, uas sawv cev rau Lub Koom Haum Tebchaws Meskas (United Nations), raug kov yeej lawm, thiab “phab ntsa ntawm kev muaj hwjchim kav tebchaws tus kheej” hauv kev xav raug tshem tawm lawm, raws li txhua haiv neeg raug yuam kom lees txais ib lub tseemfwv kav thoob ntiajteb uas raug coj los ntawm tus pojniam liab qab ntawm Tyre. Nyob rau lub sijhawm ntawd, ib qho kev poob nyiaj txiag loj yuav tshwm sim uas ua rau muaj kev cai tub rog kav tebchaws thiab kev tswjhwm siab phem ntawm hnub kawg. Tej zaum yuav muaj ib yam dabtsi tshwm sim rau ntawm ib txoj kev uas hu ua “Wall Street”.

> “The very means that is now so sparingly invested in the cause of God, and that is selfishly retained, will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Welfare Ministry, 266.

> “Cov cuab tam ntawd heev uas nim no tseem raug muab nqis peev tsawg kawg nkaus rau hauv Vajtswv tes hauj lwm, thiab uas tseem raug khaws cia tseg nrog kev qia dub, tsis ntev tom ntej no yuav raug pov tseg nrog txhua yam mlom rau cov nas av thiab rau cov puav. Nyiaj txiag yuav tsis ntev no poob nqis tus nqi sai heev thaum qhov tseeb ntawm tej xwm txheej nyob mus ib txhis qhib tawm rau tib neeg qhov kev paub xav.” Welfare Ministry, 266.

We continue our study of Belshazzar in the next article.

Peb yuav txuas ntxiv peb txoj kev kawm txog Belshazzar hauv zaj lus txuas mus ntxiv.

> “Today, as in the days of Elijah, the line of demarcation between God’s commandment-keeping people and the worshipers of false gods is clearly drawn. ‘How long halt ye between two opinions?’ Elijah cried; ‘if the Lord be God, follow Him: but if Baal, then follow him.’ 1 Kings 18:21. And the message for today is: ‘Babylon the great is fallen, is fallen…. 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, 4, 5.

> “Niaj hnub no, ib yam li nyob rau tiam Elijas, txoj kab ciam kev cais tawm ntawm Vajtswv haiv neeg uas ceev Nws tej lus txib thiab cov uas pe hawm tej vajtswv cuav yeej raug kos tseg meej lawm. ‘Nej yuav txav mus txav los nyob nruab nrab ob lub tswv yim ntev npaum li cas?’ Elijas tau qw hais tias; ‘yog Yawmsaub yog Vajtswv, nej cia li raws Nws qab mus: tab sis yog Ba‑as, ces cia li raws nws qab mus.’ 1 Vajntxwv 18:21. Thiab txoj xov rau niaj hnub no yog: ‘Npanpiloo tus loj tau poob lawm, tau poob lawm…. Cia li tawm hauv nws los, Kuv haiv neeg, kom nej txhob koom nrog nws tej kev txhaum, thiab kom nej txhob raug txais ib feem ntawm nws tej xwm txheej phem. Rau qhov nws tej kev txhaum twb nce mus txog saum ntuj lawm, thiab Vajtswv twb nco ntsoov nws tej kev tsis ncaj ncees lawm.’ Tshwmsim 18:2, 4, 5.”

> “The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who have yielded step by step to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. At that time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will then appear in the shame of their own nakedness.” Prophets and Kings, 187, 188.

> “Lub sijhawm tsis nyob deb lawm uas txoj kev sim yuav los txog rau txhua tus ntsuj plig. Kev coj raws hnub Xanpataus cuav yuav raug thawb yuam rau peb. Qhov kev sib tw yuav nyob nruab nrab ntawm Vajtswv tej lus txib thiab tibneeg tej lus txib. Cov uas tau ib qib dhau ib qib tso siab rau tej kev yuav tsum ntawm lub ntiajteb no thiab yoog raws tej kev cai ntawm lub ntiajteb no, thaum ntawd lawv yuav zwm rau cov thawj cai uas kav, dua li yuav tso lawv tus kheej rau kev thuam luag, kev cem ua phem, kev hem kaw hauv tsev lojcuj, thiab kev tuag. Lub sijhawm ntawd, kub yuav raug cais tawm ntawm xeb. Kev hwm Vajtswv tiag yuav raug pom tseeb tias txawv ntawm qhov zoo li thiab qhov ci iab dag ntawm nws. Muaj ntau lub hnubqub uas peb tau qhuas vim nws lub ci ntsa iab, thaum ntawd yuav ploj mus rau hauv qhov tsaus ntuj. Cov uas tau hnav tej hniav nyiaj hniav kub ntawm lub tuam tsev dawb huv, tiamsis tsis tau hnav Khetos txoj kev ncaj ncees, thaum ntawd yuav tshwm sim nyob rau hauv kev txaj muag ntawm lawv tus kheej txoj kev liab qab.” Prophets and Kings, 187, 188.

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