Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Nqe plaub caug hauv Daniel tshooj kaum ib yog ib nqe uas tob kawg nkaus hauv Vajtswv Txojlus, ib yam li Daniel tshooj yim, nqe kaum plaub. Nqe plaub caug raug sawv cev los ntawm tus dej Hiddekel, hos tus dej Ulai sawv cev rau Daniel tshooj yim, nqe kaum plaub.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Nqe plaub caug pib nrog tej lus hais tias, “thiab thaum lub sij hawm kawg,” yog li ntawd thiaj qhia meej tias qhov pib ntawm nqe ntawd yog xyoo 1798. Tsib caug ib lo lus ntawm nqe ntawd tau raug qhib lub cim tseg rau xyoo 1989, thaum lawv raug lees paub tias yog qhia txog kev poob ntawm lub Koom Haum Soviet rau lub sij hawm ntawd. Tsib caug ib lo lus ntawd hauv nqe no sawv cev rau ob qho tib si—lub sij hawm kawg hauv xyoo 1798, thiab tom qab ntawd tseem muaj dua ib lub sij hawm kawg hauv xyoo 1989. Alpha thiab Omega tau tso Nws daim ntawv kos npe rau saum nqe ntawd rau txhua tus uas kam pom thiab kam hnov. Lub sij hawm kawg rau tej kev txav ntawm ob leeg tus tim tswv thawj thiab tus tim tswv thib peb raug sawv cev nyob hauv tib nqe ntawd xwb.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

Nqe lus tom qab no qhia meej tias thaum twg txoj kev kav ntawm tus pope, uas sawv cev ua vajntxwv sab qaum teb, yeej tebchaws Meskas, uas sawv cev ua thaj av muaj hwjchim ci ntsa iab, thaum txoj cai Hnub Caiv uas tab tom yuav los sai nyob hauv Tebchaws Meskas. Yog li ntawd, txawm yog cov lus hauv nqe plaub caug qhia txog lub sijhawm kawg hauv xyoo 1798 ua qhov pib, thiab lub sijhawm kawg hauv xyoo 1989 ua qhov xaus, qhov tseeb yog tias keeb kwm lus faj lem uas sawv cev nyob hauv nqe plaub caug tsis tiav mus txog rau nqe plaub caug ib, thaum vajntxwv sab qaum teb yeej thaj av muaj hwjchim ci ntsa iab. Qhov no txhais tau tias keeb kwm txij thaum Soviet Union poob rau xyoo 1989 mus txog rau txoj cai Hnub Caiv uas tab tom yuav los sai hauv nqe plaub caug ib, sawv cev rau keeb kwm ntawm Tebchaws Meskas txij thaum Thawj Tswj Hwm Ronald Reagan mus txog rau txoj cai Hnub Caiv uas tab tom yuav los sai. Keeb kwm ntawd suav nrog lub Cuaj Hlis 11, 2001 thiab txuas ntxiv mus txog rau teev ntawm av qeeg loj hauv Phau Ntawv Qhia Tshwm tshooj kaum ib.

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

Thaum thawj zaug nqe Vajlugkub ntawd raug qhib lub ntsiab, ib qho lus sib cav tau raug tsa tawm tsam qhov tseeb tias “Pippenger qhov kev hais tias nqe ntawd sawv cev rau keeb kwm txij xyoo 1798 mus txog rau txoj cai Hnub Sunday yog ib qho lus thov uas tsis tsim nyog ntseeg, vim cov nqe hauv phau Vajlugkub yeej tsis sawv cev rau tej lub sijhawm keeb kwm ntev npaum ntawd.” Peb tsis tau xav txog lub tswv yim hais tias puas muaj ib qho kev txwv rau qhov ntev ntawm lub sijhawm uas yuav raug muab tso rau hauv ib nqe xwb, tiamsis tam sim ntawd peb nco dheev tias Tshwm Sim tshooj kaum peb, nqe kaum ib qhia txog tib zaj keeb kwm ntawd, thiab nws ua li ntawd nyob hauv ib nqe xwb. Keeb kwm ntawm tus tsiaj nyaum hauv ntiajteb pib xyoo 1798, thiab tus tsiaj nyaum hauv ntiajteb hais lus zoo li ib tug zaj, yuav tiav raws li thaum txoj cai Hnub Sunday yuav los txog tsis ntev no.

“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

“Thiab thaum Papacy, raug nyiag nws lub hwj chim lawm, raug yuam kom tsum tseg kev tsim txom, Yauhas pom ib lub hwj chim tshiab tab tom sawv los ncha tus zaj lub suab, thiab txuas ntxiv tib txoj hauj lwm lim hiam thiab thuam Vajtswv ntawd. Lub hwj chim no, yog lub kawg uas yuav ua rog tawm tsam pawg ntseeg thiab Vajtswv txoj kevcai, raug sawv cev los ntawm ib tug tsiaj qus uas muaj ob tug kub zoo li menyuam yaj.” Signs of the Times, November 1, 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Yog ib tug neeg xav hais kom raws nraim thiab raws txuj ci, nqe plaub caug hais txog keeb kwm txij xyoo 1798 mus txog rau nqe plaub caug ib, thiab nyob hauv nqe plaub caug ib txoj cai Hnub Caiv Sunday raug qhia kom paub meej; yog li ntawd, tsis zoo ib yam li ib nqe xwb hauv Tshwmsim tshooj kaum peb, nqe plaub caug yeej luv zog me ntsis, vim txoj cai Hnub Caiv Sunday nyob hauv nqe tom qab, hos nyob hauv Tshwmsim tshooj kaum peb, txij xyoo 1798 mus txog rau txoj cai Hnub Caiv Sunday nyob hauv tib nqe xwb. Muam White qhia rau peb tias “tib txoj kab ntawm lus faj lem” uas nyob hauv phau Daniyee raug nqa los txuas ntxiv hauv phau Tshwmsim, thiab Tshwmsim tshooj kaum peb, nqe kaum ib, yooj yim hla ncaj qha saum nqe plaub caug, yog koj xaiv siv lub ntsiab cai ntawm kab dhau kab.

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

Thaum koj yeej siv txoj kevcai kab saum kab, koj yuav pom tias nqe plaub caug qhov sawv cev ntawm Tshwmsim kaum peb tus tsiaj qus ntawm lub ntiajteb (Tebchaws Meskas), tus uas nyob rau hauv nqe plaub caug raug sawv cev los ntawm “cov tsheb nees rog, nkoj, thiab cov neeg caij nees,” hloov ntawm ib tug tsiaj qus zoo li menyuam yaj uas muaj ob tug kub nyob rau xyoo 1798 mus ua ib tug tsiaj qus hais lus zoo li zaj thaum txoj cai Hnub Caiv tabtom yuav los sai no, thiab kuj pom tias tus tsiaj qus zoo li menyuam yaj muaj ob tug kub.

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

Nqe plaub caug, kuj sawv cev rau xya caum xyoo uas yog cim thaum lub niam ntiav ntawm Tyre raug muab hnov qab lawm, rau qhov xya caum xyoo uas yog cim ntawd zoo ib yam li hnub ntawm ib tug vajntxwv, thiab ib tug vajntxwv yog ib lub nceeg vaj. Raws li nqe plaub caug, thiab raws txoj kab lus ntawm Tshwmsim tshooj kaum peb, lub nceeg vaj hauv phau Vajlugkub tej lus faj lem uas kav rau xya caum xyoo uas yog cim hauv Yaxayas tshooj nees nkaum peb yog tus tsiaj qus hauv ntiajteb, uas muaj ob tug kub muaj zog. Tus tsiaj qus hauv ntiajteb pib nrog ob tug kub muaj zog uas sawv cev rau Republicanism thiab Protestantism, tiam sis thaum keeb kwm ntawm nqe plaub caug los ze rau nws qhov ua tiav nyob hauv nqe plaub caug ib, ces nws ob qho zog uas yog lus faj lem raug txheeb xyuas tias yog “nkoj” (hwjchim ntawm kev khwv nyiaj txiag), thiab “tsheb nees thiab cov caij nees” (hwjchim ua rog).

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

Thaum lub sijhawm xya caum xyoo piv txwv hauv Yaxayas tshooj nees nkaum peb, tus niam ntiav ntawm Tyre, uas nyob hauv nqe plaub caug yog tus vajntxwv qaum teb, raug tsis nco qab lawm. Tiamsis thaum kawg ntawm xya caum xyoo piv txwv ntawd nws yuav rov qab ua nkauj ua nraug nrog cov vajntxwv hauv ntiajteb dua, ib yam li tau muaj nyob hauv keeb kwm uas coj mus txog rau kev vau hlo ntawm Soviet Union thaum tag nrho cov neeg sau keeb kwm lees paub tias Thawj Tswj Hwm Reagan tau ruaj ib daim ntawv cog lus zais nrog tus antichrist hauv phau Vajlugkub tej lus faj lem rau lub hom phiaj kom rhuav Soviet Union. Hauv lub sijhawm uas coj mus txog rau xyoo 1989 Reagan twb pib ib txoj kev sib raug zais thiab txhaum cai nrog tus txiv neej ntawm kev txhaum lawm, yog li ntawd Nebukhanexa cov kws hu nkauj ntaus twb pib xyaum zaj nkauj uas tus niam ntiav uas raug tsis nco qab ntawd tab tom pib hu. Txoj haujlwm qhuab qhia thoob ntiajteb uas tsis tau muaj dua li ntawm Yauhas Paulus II, hauv tib zaj keeb kwm ntawd, yog qhov pib ntawm “zaj nkauj thiab kev seev cev” uas ua rau “tag nrho lub ntiajteb” “qhuas raws tus tsiaj qus qab”.

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Nqe plaub caug kuj sawv cev rau keeb kwm ntawm Laodicean Adventism, uas tau pib xyoo 1798 ua Sardis, ces cov uas nyob hauv Sardis tau txais qhov kaj uas tau qhib lub foob lawm, thiab tom qab ntawd txoj kev txav Philadelphian thiaj li tawm hauv Sardis los. Thaum txoj kev txav Philadelphian tsis lees txais qhov kaj ntawm xyoo 1856, lawv thiaj hloov ntawm ib txoj kev txav mus ua lub koom txoos Laodicean xyoo 1863. Yog li ntawd, lub koom txoos ntawd twb raug teem cia lawm kom raug nti tawm ntawm tus Tswv lub qhov ncauj hauv nqe plaub caug ib, uas yog txoj cai Sunday uas tab tom yuav los sai no. Nqe plaub caug tsis yog tsuas sawv cev rau keeb kwm ntawm Tebchaws Meskas xwb, tiam sis kuj sawv cev rau keeb kwm ntawm Laodicean Adventism thiab.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

Adventism ntawm Laodicea tau txais lub teeb ntuj ceeb tsheej ntawm Vajtswv Txojlus los ua nws lub chaw khi thiab nws lub zog, thiab tsoom fwv ntawm Tebchaws Meskas tau txais lub teeb ntuj ceeb tsheej ntawm Txoj Cai Lij Choj ntawm Tebchaws Meskas los ua nws lub chaw khi thiab nws lub zog. Nkawd ob leeg tau pib raws li yaj saub qhia ua tej kub nyob rau xyoo 1798, thiab thaum kawg ntawm xya caum lub xyoo uas yog lub cim, lub kub Republican uas tau thim txojkev ntseeg thiab lub kub Protestant uas tau thim txojkev ntseeg yuav los sib koom ua ib lub kub, thiab hais lus zoo li ib tug zaj.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

Ob tug kub hauv nqe plaub caug yog tsoomfwv, thiab pawg ntseeg uas raug xaiv, uas sawv cev rau ob txoj kab lus faj lem uas khiav mus ua ke, rau qhov lawv raug sawv cev ua ob tug kub nyob saum ib tug tsiaj qus xwb. Txhua qhov chaw uas tus tsiaj qus mus, ob tug kub kuj mus thiab, thiab lawv ua li ntawd nyob hauv tib zaj keeb kwm faj lem. Lub kub ntawm Protestantism muaj ib yam xwm txheej faj lem ob chav uas raug sawv cev los ntawm Laodicea thiab Philadelphia. Lub kub ntawm Republicanism kuj muaj ib yam xwm txheej faj lem ob chav uas raug sawv cev los ntawm ob tog nom tswv Republican thiab Democratic. Qhov thib ob ntawm txhua lub kub yam xwm txheej ob chav ntawd sawv los tom qab kawg thiab sawv siab dua, raws li Daniel tshooj yim.

Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

Ces kuv tsa kuv lub qhov muag, thiab kuv pom; thiab saib seb, muaj ib tug yaj txiv sawv ntawm ntug dej, uas muaj ob tug kub: ob tug kub ntawd siab; tiamsis ib tug siab dua ib tug, thiab tus uas siab dua tshwm tuaj tom qab. Daniel 8:3.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

Yam ntxwv ob-ncaug ntawm txhua rab kub yog piav qhia nyob rau hauv caj ces ntawm Khetos los ntawm cov Xadukais thiab cov Falixais, uas nyob rau hauv rab kub Republican sib npaug rau txoj kev liberalism (txhawb kev qhev, kev ywj pheej ncaj qha, woke-ism thiab kev coj mus rau ntiaj teb ib yam), thiab txoj kev conservatism (tiv kev qhev, ib lub teb chaws republic raws Cai Lij Choj, cov khaws kev qub txeeg qub teg, MAGA). Yam ntxwv ob-ncaug ntawm rab kub Protestant sib npaug rau Philadelphia thiab Laodicea. Tsis muaj ib qho kev sib raug zoo uas zoo meej ntawm kev faib ob rab kub no ua ib lub cim ob-ncaug, vim tias tsis hais txoj kev liberalism uas vam meej zuj zus los yog txoj kev conservative MAGA-ism, ib qho twg los tsis nyob rau sab raug ntawm teeb meem Sunday law, rau qhov cov Falixais thiab cov Xadukais tau los sib koom ua ke ntawm tus ntoo khaub lig; tab sis thaum txoj Sunday law uas yuav los sai sai no, uas tus ntoo khaub lig tau ua tus qauv qhia ua ntej, los txog, Laodicea raug nti tawm ntawm tus Tswv lub qhov ncauj, thiab ces rab kub Philadelphian raug tsa kom siab ua ib daim chij cim. Txawm li ntawd los, qhov ob-ncaug ciaj ciam ntawm ob rab kub no yog sawv cev los ntawm kev sib cav txog kev ntseeg vajtswv ntawm cov Falixais thiab cov Xadukais, thiab tus tub txib mus rau cov Lwm Haiv Neeg (Paulos), hauv keeb kwm ntawm Khetos, yav dhau los nws tau yog ib tug Falixais ntawm cov Falixais.

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

Txoj kev ua haujlwm ntawm nag tom qab, uas yog kab saum kab, thaum muab siv lawm ces tsim kom muaj qhov kaj loj nyob hauv nqe plaub caug. Phau Ntawv Qhia Tshwm tshooj ob mus txog tshooj kaum yim, txhua tshooj puav leej nyob hauv kev sib haum nrog nqe plaub caug. Yaxayas tshooj nees nkaum peb zaj lus tim khawv hais txog tus poj niam deev hluas ntawm Thailab kuj sib haum nrog nqe ntawd thiab. Tseeb tiag, tseem muaj ntau zaj lus lwm yam uas yuav tsum muab los tso saum nqe plaub caug, tab sis tej zaum txoj kev siv kab saum kab ntawm nqe plaub caug uas tseem ceeb tshaj plaws yog nqe plaub caug nws tus kheej.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

Hauv nqe plaub caug, lub sij hawm kawg hauv 1798 thiab lub sij hawm kawg hauv 1989, ob leeg raug nthuav qhia ua ke. Qhov no taw qhia rau tus kawm txog tej yaj saub tias yuav tsum muab lub sij hawm kawg hauv 1798 los tso sib haum saum lub sij hawm kawg hauv 1989. Thaum ua li ntawd lawm, keeb kwm ntawm nqe plaub caug tsim tawm ob txoj kab uas txhua txoj pib hauv 1798, thiab txuas mus txog rau txoj cai Hnub Caiv uas yuav los sai no hauv nqe plaub caug ib. Txoj kab uas pib hauv 1798 qhia txog txoj xov sab hauv ntawm Vajtswv haiv neeg hnub kawg, hos txoj kab uas pib hauv 1989 qhia txog txoj xov sab nraud ntawm Vajtswv haiv neeg hnub kawg hauv tib lub keeb kwm ntawd. Vim li ntawd, nqe plaub caug muaj nyob hauv nws tus kheej lub cim piv txwv uas sawv cev rau tib txoj kev sib raug zoo yaj saub sab hauv thiab sab nraud ntawm xya pawg ntseeg thiab xya lub foob hauv phau Qhia Tshwm. Thiab qhov xwm txheej yaj saub no raug sawv cev nyob hauv ib nqe xwb, uas muaj tsib caug ib lo lus!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

Cov neeg Millerites tau lees paub zaj lus sab hauv-sab nraud ntawm xya pawg ntseeg thiab xya lub cim qhib, tab sis lawv kuj tau lees paub tias xya lub raj kuj sawv cev rau ib txoj kab tseeb thib peb uas yog ib feem hauv keeb kwm uas xya pawg ntseeg thiab xya lub cim qhib sawv cev. Cov raj ntawd yog, raws li Miller hais, “cov kev txiav txim tshwj xeeb” uas tau raug coj los rau saum Loos. Cov Millerites tau to taub tias Vajtswv cov kev txiav txim uas xya lub raj sawv cev ntawd muaj kev sib txuas nrog keeb kwm ntawm xya pawg ntseeg thiab keeb kwm sib txig ntawm xya lub cim qhib.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

Nqe plaub caug muaj nrog rau keeb kwm ntawm lub Cuaj Hlis 11, 2001, thiab nyob hauv nqe plaub caug no kab yaj saub ntawm xya lub raj kuj raug muab sib phim thiab. Tus tim tswv thawj tuaj txog xyoo 1798, kom tshaj tawm txog kev qhib ntawm txoj kev txiav txim hauv xyoo 1844. Txoj kev txiav txim ntawd muab faib ua txoj kev txiav txim tshuaj xyuas thiab txoj kev txiav txim ua tiav. Keeb kwm ntawm nqe plaub caug yog keeb kwm ntawm txoj kev txiav txim tshuaj xyuas, thiab keeb kwm txij nqe plaub caug ib mus ntxiv mus txog thaum Michael sawv tsees thiab xya lub phaum kev txom nyem kawg raug muab nchuav tawm yog keeb kwm ntawm txoj kev txiav txim ua tiav.

The executive judgment begins when the United States speaks as a dragon.

Kev txiav txim siab kawg pib thaum Tebchaws Meskas hais lus zoo li ib tug zaj.

““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

““Cov kub zoo li menyuam yaj thiab lub suab zoo li zaj ntawm lub cim ntawd qhia txog ib qho kev tsis sib xws uas pom tseeb heev nruab nrab ntawm tej lus tshaj tawm thiab txoj kev coj ua ntawm haiv neeg uas raug sawv cev li no. Kev ‘hais lus’ ntawm haiv neeg ntawd yog kev ua ntawm nws cov thawj coj tsim cai thiab cov thawj coj txiav txim. Los ntawm tej kev ua zoo li ntawd, nws yuav ua rau pom tias tej ntsiab cai ywj pheej thiab thaj yeeb uas nws tau tshaj tawm los ua lub hauv paus ntawm nws txoj cai tswj teb chaws yog lus cuav. Txoj lus faj lem uas hais tias nws yuav hais lus ‘zoo li zaj’ thiab siv ‘tag nrho lub hwj chim ntawm thawj tus tsiaj qus’ qhia meej meej ua ntej txog kev loj hlob ntawm tus ntsuj plig ntawm kev tsis kam pub lwm tus thiab kev tsim txom uas tau tshwm sim los ntawm cov haiv neeg uas raug sawv cev los ntawm zaj thiab tus tsiaj qus zoo li tsov txaij. Thiab lo lus uas hais tias tus tsiaj qus muaj ob lub kub ‘yuam kom lub ntiaj teb thiab cov uas nyob hauv ntawd pe hawm thawj tus tsiaj qus’ qhia tias txoj cai kav ntawm haiv neeg no yuav raug siv los yuam kom muaj ib yam kev coj cai dab qhuas uas yuav yog ib qho kev pe hawm qhuas rau papacy.” The Great Controversy, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

Thaum Tebchaws Meskas “hais lus,” thiab yuam kom ua raws li txoj cai Hnub Caiv uas yuav los sai no, “lub suab thib ob” hauv Tshwmsim tshooj kaum yim kuj “hais lus,” los ntawm kev hu cov txiv neej thiab cov poj niam kom tawm hauv Npanpiloo.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. 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. Revelation 18:4–6.

Thiab kuv hnov dua ib lub suab los saum ntuj los, hais tias, Nej kuv haiv neeg, cia li tawm hauv nws los, xwv nej thiaj tsis koom nrog nws tej kev txhaum, thiab xwv nej thiaj tsis raug nws tej kev raug mob. Rau qhov nws tej kev txhaum twb nce mus txog saum ntuj lawm, thiab Vajtswv twb nco ntsoov nws tej kev tsis ncaj lawm. Cia li pauj rau nws ib yam li nws tau pauj rau nej, thiab muab ob npaug rau nws raws li nws tej hauj lwm; hauv lub khob uas nws tau ntim, cia li ntim ob npaug rau nws. Qhia Tshwm 18:4–6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

Hauv nqe plaub caug-ib, thaum Tebchaws Meskas hais lus, cov uas tseem nyob hauv ib puag ncig peb txheej ntawm Npanpiloo niaj hnub no raug hu tawm thaum “lub suab thib ob” ntawm Tshwm Sim tshooj kaum yim hais lus. Cov uas raug hu tawm thaum ntawd raug sawv cev hauv nqe plaub caug-ib tias yog “Edoo, Mo-a, thiab cov thawj ntawm Amoos cov menyuam.” Hauv nqe ntawd, cov uas raug sawv cev hauv lub cim peb txheej ntawm Npanpiloo niaj hnub no dim ntawm tes ntawm tus vajntxwv qaum teb (lub hwjchim kav ntawm tus pope). Lo lus Henplais uas txhais ua “dim” txhais hais tias dim tawm los ntawm kev nplua zawv zawg, thiab nws lub ntsiab tseem ceeb yog tias qhov kev dim ntawd yog ua tiav los ntawm ib yam uas, ua ntej qhov kev dim ntawd, twb tau tuav cov uas dim ntawd cia rau hauv kev poob cev qhev lawm.

He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

Nws kuj yuav nkag mus rau hauv lub tebchaws uas muaj yeeb koob, thiab ntau lub tebchaws yuav raug ntxeev pov tseg; tiam sis cov no yuav dim ntawm nws txhais tes, yog Edom, thiab Moab, thiab cov thawj ntawm cov menyuam Ammon. Nws kuj yuav ncab nws txhais tes rau saum cov tebchaws; thiab lub tebchaws Iyiv yuav tsis dim. Daniel 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

Hauv nqe plaub caug ob, txoj hauj lwm papacy (vajntxwv sab qaum teb), kov yeej nws qhov teeb meem thaj av thib peb thaum nws txeeb Iyiv, uas yog ib lub cim ntawm United Nations, raws li tau ua qauv tseg hauv Helaus hnub yug, thaum nws poob rau txoj kev seev cev dag ntxias ntawm Salome (Tebchaws Meskas), tus ntxhais ntawm Herodias (papacy). Qhov no qhia meej txog lub sijhawm uas United Nations (“kaum tus vajntxwv” hauv Tshwm Sim kaum xya), pom zoo muab lawv lub tebchaws rau tus tsiaj nyaum ib teev. Ib teev ntawd yog teev ntawm “av qeeg loj” hauv Tshwm Sim kaum ib, thiab yog “teev” uas tus niam ntiav Npanpiloo raug txiav txim. Hauv nqe plaub caug ob, Iyiv (United Nations), “yuav tsis dim.”

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

Lo lus Henplais uas txhais tias “khiav dim” nyob hauv nqe plaub caug-ob yog txawv ntawm lo lus Henplais nyob hauv nqe plaub caug-ib. Nyob hauv nqe plaub caug-ob lo lus “khiav dim” txhais tias “nrhiav tsis tau kev cawm dim”, tiam sis nqe plaub caug-ib tab tom qhia tias thaum cov uas nyob ua ntej txoj cai Hnub Caiv yav tom ntej uas yuav los sai sai no tau tuav tes nrog papacy lawm, lawv mam li khiav dim zoo li yog vim kev nplua. Ua ntej txog lub sijhawm muaj teebmeem ntawm txoj cai Hnub Caiv, cov uas nyob hauv kev sib koom tes ntawm Npanpiloo niaj hnub no tau lees txais lub tswv yim dab ntxwg nyoog tias Hnub Caiv yog Vajtswv hnub pe hawm. Thaum lub cim ntawm tus tsiaj qus raug yuam kom coj raws, ib tug neeg yeej yuav xaiv tau ib yam ntawm ob yam no: yuav lees txais nws vim ib qho laj thawj twg los xij, los sis yeej ntseeg tiag tias nws yog li ntawd. Kev ntseeg li ntawd yog txais lub cim rau hauv hauv pliaj, hos tsuas yog lees txais nws xwb yog txais lub cim rau hauv koj txhais tes.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Cov neeg uas dim ntawm tes ntawm lub hwjchim papacy thaum muaj txoj kevcai Hnub Sunday, tsis lees txais lub tswv yim dab ntxwg nyoog hais tias Vajtswv hnub pe hawm yog hnub ntawm lub hnub, nyob rau tib lub sijhawm uas Tebchaws Meskas thiab Tebchaws Koomhaum United Nations tabtom koom tes nrog tus niam ntiav ntawm Loos, lub hwjchim papal, tus vajntxwv sab qaum teb.

“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

“Cov ntseeg Protestant hauv Tebchaws Meskas yuav yog cov xub ntiag tshaj plaws hauv kev ncab lawv txhais tes hla lub hav tob kom tuav tes nrog Kev Ntseeg Hu Plig; lawv yuav ncav hla lub kwj tob kom sib tuav tes nrog hwjchim Loos; thiab nyob hauv qab txoj kev cuam tshuam ntawm kev sib koom ua peb seem no, lub tebchaws no yuav taug raws li cov kauj ruam ntawm Loos hauv kev tsuj hwm txoj cai ntawm lub siab xam pom.” The Great Controversy, 588.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Nws yog ib qho tseem ceeb uas yuav tsum siv sij hawm los nthuav qhia tus qauv ntawm rau nqe kawg ntawm Daniyees tshooj kaum ib thaum peb txuas ntxiv peb txoj kev xav txog nqe plaub caug. Tus vajntxwv sab qaum teb, uas yog Loos Niaj Hnub No, kov yeej peb qho chaw khuam siab hauv thaj chaw kom thiaj raug tsa kom ruaj khov rau saum lub zwm txwv ntawm lub ntiaj teb. Loos pagan tau kov yeej peb qho chaw khuam siab hauv thaj chaw, ib yam li Loos papal tau ua, yog li ntawd Loos Niaj Hnub No kuj kov yeej tus vajntxwv sab qab teb (yav dhau los yog Soviet Union) hauv nqe plaub caug, ces kov yeej lub tebchaws muaj koob meej (Tebchaws Meskas) hauv nqe plaub caug ib, thiab tom qab ntawd yog tim lyiv teb chaws (United Nations) hauv nqe plaub caug ob thiab plaub caug peb.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Tiamsis raws li zaj lus hais dhau los ntawm Muam White qhia tawm, Tebchaws Meskas tuav tes nrog papacy thiab Koom Haum Tebchaws Meskas thaum tib lub sijhawm. Kev sib koom ua peb chav ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav raug ua kom tiav ntawm txoj cai Hnub Caiv uas yuav los sai no, txawm yog Daniyee tshooj kaum ib nqe plaub caug ib txog plaub caug peb qhia txog kev kov yeej uas tshwm ib txhij ntawd raws li lawv cov theem sib law liag. Qhov kev sib law liag uas raug piav qhia ntawd sawv cev rau kev ntws ntawm cov xwm txheej, tiamsis lawv txhua yam raug ua kom tiav ntawm txoj cai Hnub Caiv uas yuav los sai no.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

Lub sij hawm ntawd “lub suab thib ob” hauv Tshwm Sim kaum yim “hais lus,” ncaj qha rau qhov chaw uas Tebchaws Meskas “hais lus.” Vajtswv hais lus rau qhov chaw thiab lub sijhawm uas Xatas hais lus. Hauv nqe plaub caug plaub, tej xov xwm tawm ntawm sab hnub tuaj thiab sab qaum teb ua rau huab tais ntawm sab qaum teb ntxhov siab, thiab qhov kev tua neeg loj kawg nkaus ntawm papacy kawg raug pib. Nqe plaub caug plaub, ib yam li nqe plaub caug ob thiab plaub caug peb, pib hauv nqe plaub caug ib, thaum tus tim tswv muaj hwjchim loj hauv Tshwm Sim kaum yim pib Nws txoj kev hu kom Nws pab yaj lwm tus tawm hauv Npanpiloo.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

Txoj lus uas Nws nthuav tawm yog txoj lus uas qhia meej tias Islam ntawm txoj kev txom nyem thib peb yog Nws lub cuab tam rau kev txiav txim, thiab yog kev rau txim rau tus niam ntiav ntawm Npanpiloos. Islam raug sawv cev ua “xov xwm ntawm sab hnub tuaj,” hos txoj papacy (tus vaj ntxwv cuav ntawm sab qaum teb) yog “xov xwm ntawm sab qaum teb.” Daniel kaum ib nqe plaub caug qhia txog txoj kev txiav txim tshawb nrhiav, hos nqe plaub caug-ib txog plaub caug-tsib qhia txog txoj kev txiav txim ua tiav.

We will continue our consideration of verse forty of Daniel eleven in the next article.

Peb yuav txuas ntxiv peb txoj kev xav txog nqe plaub caug ntawm Daniyees kaum ib hauv tsab xov xwm tom ntej.

“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

“Muaj ib zaug, thaum kuv nyob hauv New York City, thaum tsaus ntuj kuv raug hu kom pom tej tsev tab tom tsa nce ib theem dhau ib theem mus rau saum ntuj. Lawv tau lees tias tej tsev no tsis kub hnyiab, thiab lawv raug tsa los qhuas lawv cov tswv thiab cov uas ua lawv. Tej tsev no tseem nce siab dua thiab siab dua, thiab hauv lawv tau siv cov khoom kim tshaj plaws. Cov uas tej tsev no yog lawv tug tsis tau nug lawv tus kheej tias: ‘Peb yuav ua li cas thiaj qhuas tau Vajtswv zoo tshaj plaws?’ Tus Tswv tsis nyob hauv lawv tej kev xav.”

“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

“Kuv xav hais tias: ‘Au, yog tias cov uas tab tom siv lawv tej peev xwm li no yuav pom lawv txoj kev ua raws li Vajtswv pom nws! Lawv tab tom txhim tsa tej tsev loj kawg nkaus uas muaj hwjchim ci ntsa iab, tiamsis lawv txoj kev npaj thiab kev xav tswv yim ntawd ruam npaum li cas nyob hauv qhov muag ntawm Tus Kav lub qab ntuj khwb no. Lawv tsis kawm tshawb nrog tag nrho lub zog ntawm lub siab thiab lub tswvyim seb lawv yuav ua li cas thiaj qhuas Vajtswv tau. Lawv twb plam qhov no lawm, yog thawj tes haujlwm ntawm tibneeg.’”

“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

“Thaum tej vaj tse siab thiab loj no raug tsa sawv, cov tswv zoo siab nrog kev khav theeb muaj siab ntshaw, vim lawv muaj nyiaj los siv kom txaus siab rau lawv tus kheej thiab ua kom lawv cov neeg zej zog khib. Feem ntau ntawm cov nyiaj uas lawv tau nqis peev li no raug nrhiav tau los ntawm kev tsim txom, los ntawm kev nias thiab quab yuam cov neeg pluag kom txom nyem. Lawv hnov qab tias nyob saum ntuj ceeb tsheej muaj ib daim ntawv teev tseg txog txhua qhov kev lag luam; txhua qhov kev sib cog uas tsis ncaj ncees, txhua yam kev dag ntxias, raug sau cia nyob ntawd. Lub sijhawm tab tom los txog thaum tib neeg, hauv lawv txoj kev dag ntxias thiab kev khav theeb saib tsis taus, yuav mus txog ib qho chaw uas tus Tswv yuav tsis pub lawv hla dhau, thiab lawv yuav kawm tias muaj ib thaj tsam rau Yehauvas txoj kev ua siab ntev.”

“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

“Daim duab uas tom qab ntawd dhau los ntawm kuv xub ntiag yog ib qho ceeb toom txog hluav taws kub. Neeg sawv daws ntsia cov tsev siab thiab cov uas xav tias tiv hluav taws tau thiab hais tias: ‘Lawv muaj kev nyab xeeb tiav npo.’ Tabsis cov tsev no raug hluav taws kub hnyiab tas ib yam li yog ua los ntawm roj ntoo qhib. Cov tsheb tua hluav taws ua tsis tau ib yam dabtsi los txwv txoj kev puam tsuaj ntawd. Cov neeg tua hluav taws tsis muaj peev xwm siv tau cov tshuab tua hluav taws.”

“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

“Kuv raug qhuab ntuas tias thaum tus Tswv lub sijhawm los txog, yog tsis muaj ib qho kev hloov pauv tau tshwm sim hauv lub siab ntawm cov tibneeg uas khav theeb thiab muaj lub siab ntshaw hwjchim, ces tibneeg yuav pom tias txhais tes uas muaj hwjchim cawm dim kuj yuav muaj hwjchim rhuav tshem thiab. Tsis muaj ib lub hwjchim hauv ntiajteb no yuav txwv tau Vajtswv txhais tes. Tsis muaj ib yam khoom siv twg uas siv los tsa vaj tse yuav khaws tau lawv dim ntawm kev puas tsuaj thaum Vajtswv lub sijhawm uas Nws twb teem tseg los txog kom xa kev pauj txim rau tibneeg vim lawv tsis hwm Nws txoj kevcai thiab vim lawv lub siab ntshaw rau lawv tus kheej.

“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

“Tsis muaj coob leej, txawm yog nyob hauv cov kws qhia ntawv thiab cov thawj tswj teb chaws los xij, uas to taub txog cov laj thawj uas nyob hauv paus ntawm lub xeev tam sim no ntawm tib neeg zej zog. Cov uas tuav txoj hlua kav nom tswv tsis muaj peev xwm daws tau qhov teeb meem ntawm kev qias tsis ncaj ntawm kev coj ncaj, kev txom nyem, kev pluag ua qhev, thiab kev txhaum uas nce zuj zus. Lawv tab tom tawm tsam yam tsis muaj nqis kom muab kev lag luam thiab kev ua haujlwm kev khwv nyiaj txiag tso rau saum ib lub hauv paus uas ruaj khov dua. Yog tib neeg yuav mob siab mloog ntxiv rau tej lus qhia ntawm Vajtswv Txojlus, lawv yuav pom ib txoj kev daws rau tej teeb meem uas ua rau lawv ntxhov siab.”

“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

Vaj Lug Kub piav txog lub xeev ntawm lub ntiajteb tagnrho nyob rau lub sijhawm ua ntej Khetos rov qab los zaum ob. Hais txog cov neeg uas tabtom khaws tej kev nplua nuj loj los ntawm kev tub sab tub nyiag thiab kev quab yuam txeeb txiaj, muaj lus sau tseg tias: “Nej tau khaws tej khoom muaj nqis cia ua ke rau hnub kawg. Saib maj, cov nqe zog ntawm cov neeg ua haujlwm uas tau hlais nej tej teb, uas nej tau dag ntxias khaws cia tsis them, tabtom quaj nrov; thiab cov suab quaj ntawm cov uas tau hlais twb nkag mus txog rau hauv pob ntseg ntawm tus Tswv ntawm Sabaoth lawm. Nej tau ua neej nyob hauv kev lom zem saum lub ntiajteb no, thiab ua neej raws li kev khav theeb ntshaw cev nqaij daim tawv; nej tau pub kom nej lub siab rog, ib yam li nyob rau hnub tua tsiaj. Nej tau txiav txim rau tus ncaj ncees thiab tua nws lawm; nws tsis tawm tsam nej.” Yakaunpaus 5:3–6.

“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

“Tiam sis leejtwg ho nyeem tej lus ceeb toom uas raug muab los ntawm tej cim ntawm lub caij nyoog uas tab tom muaj tiav sai? Tej neeg ntiajteb txais tau ib yam kev xav li cas? Pom muaj kev hloov dabtsi hauv lawv tus cwjpwm? Tsis muaj ntau dua li qhov uas tau pom hauv tus cwjpwm ntawm cov neeg nyob hauv lub ntiajteb thaum Npau-es tiam. Raug muab nqus tag rau hauv tej haujlwm lag luam hauv ntiajteb thiab kev lomzem, cov neeg ua ntej dej nyab ‘tsis paub li mus txog thaum dej nyab los thiab swept lawv txhua tus mus.’ Mathais 24:39. Lawv tau txais tej lus ceeb toom uas saum ntuj ceebtsheej xa tuaj, tiamsis lawv tsis kam mloog. Thiab niaj hnub no lub ntiajteb, uas tsis quav ntsej kiag li rau Vajtswv lub suab ceeb toom, tab tom maj nroos mus rau kev puastsuaj mus ib txhis.”

“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”

“Lub ntiajteb raug ua kom ntxhov siab los ntawm tus ntsuj plig ntawm kev ua rog. Cov lus faj lem hauv Daniyees tshooj kaum ib twb yuav luag mus txog rau nws txoj kev tiav puv npo lawm. Tsis ntev no tej xwm txheej kev txom nyem uas tau hais tseg hauv cov lus faj lem yuav tshwm sim.”

Testimonies to the Church, volume NINE, page ELEVEN.

Cov Lus Timkhawv Rau Lub Koom Txoos, phau NINE, nplooj ELEVEN.