The sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the Sunday law in the United States, is the period where the effect of every vision is fulfilled. Some of those visions extend all the way through to the second coming of Christ, but even those that occur after the Sunday law are anchored to the period of the sealing. The sealing of the one hundred and forty-four thousand is where the everlasting covenant is perfectly fulfilled. In that period Christ writes His law upon the hearts and minds of His people for eternity. That sealing is represented by the combination of divinity with humanity, which does not sin.
Lub sijhawm ntim cim ntawm ib puas plaub caug plaub txhiab leej, uas tau pib thaum lub Cuaj Hlis 11, 2001, thiab xaus rau ntawm txoj cai Hnub Caiv thawj uas raug tsa hauv Tebchaws Meskas, yog lub sijhawm uas qhov txiaj ntsig ntawm txhua zaj yog toog pom raug ua kom tiav. Qee zaj yog toog pom ntawd txuas mus txog kiag rau txoj kev rov qab los zaum ob ntawm Khetos, los txawm yog cov uas tshwm sim tom qab txoj cai Hnub Caiv thawj los kuj raug khi ruaj rau lub sijhawm ntim cim ntawd. Kev ntim cim ntawm ib puas plaub caug plaub txhiab leej yog qhov chaw uas txoj lus cog tseg uas nyob mus ib txhis raug ua kom tiav yam zoo kawg nkaus. Hauv lub sijhawm ntawd Khetos sau Nws txoj kevcai rau saum Nws haiv neeg lub siab thiab lub ntsws kom nyob mus ib txhis. Qhov kev ntim cim ntawd raug sawv cev los ntawm kev koom ua ke ntawm Vajtswv lub ntuj tsim nrog tibneeg lub xeebceem, uas tsis ua txhaum.
The symbolic link of “two hundred and twenty,” represents both restoration, and the combination of divinity with humanity. The two hundred and twenty years from the King James Bible to William Miller’s first public presentation in 1831 and the eventual publishing in the Vermont Telegraph in 1833, represents the combination of divinity with humanity. It contains the signature of “truth,” which is the Hebrew word that was created by the Wonderful Linguist that combines the first, thirteenth and last letters of the Hebrew alphabet to form the word “truth”. The two hundred and twenty years from 1611, and the King James Bible, unto 1831 and Miller’s publication of his message, reflects the Wonderful Linguist’s signature.
Kev kev txuas uas muaj lub ntsiab lus piv txwv ntawm “ob puas nees nkaum,” sawv cev rau ob qho tib si kev rov kho dua, thiab kev sib xyaw ntawm Vajtswv lub hwjchim nrog tib neeg. Ob puas nees nkaum xyoo txij ntawm King James Bible mus txog rau William Miller qhov thawj zaug nthuav tawm rau pej xeem hauv xyoo 1831 thiab tom qab ntawd qhov kev luam tawm hauv Vermont Telegraph hauv xyoo 1833, sawv cev rau kev sib xyaw ntawm Vajtswv lub hwjchim nrog tib neeg. Nws muaj “qhov kos npe” ntawm “qhov tseeb,” uas yog lo lus Henplais uas tus Kws Paub Lus Zoo Kawg tau tsim los ntawm kev coj thawj, kaum peb, thiab tsab ntawv kawg ntawm cov tsiaj ntawv Henplais los ua lo lus “qhov tseeb”. Ob puas nees nkaum xyoo txij xyoo 1611, thiab King James Bible, mus txog rau xyoo 1831 thiab Miller qhov kev luam tawm ntawm nws zaj lus, qhia txog tus Kws Paub Lus Zoo Kawg qhov kos npe.
In the middle of those two dates (1611 and 1831), the time of the end in 1798, represents the unsealing of a message from the book of Daniel (the King James Bible), that produces the increase of knowledge that led to Miller’s publication in 1831. The time of the end in 1798 also marked the beginning of a testing process that produced the rebellion of the foolish virgins, who Daniel in chapter twelve identifies as the wicked. Thus 1798 represents the number thirteen, in the middle of the first and last letter, for thirteen is a symbol of rebellion. 1798 also connects with the period of preparation from 1776 unto 1798, the time of the end.
Nyob nruab nrab ntawm ob lub xyoos ntawd (1611 thiab 1831), lub sijhawm kawg hauv 1798 sawv cev rau qhov kev qhib ntawm ib zaj lus hauv phau ntawv Daniyees (Phau Vajlugkub King James), uas tsim kom muaj kev nce ntxiv ntawm txoj kev paub uas coj mus rau Miller txoj kev luam tawm hauv 1831. Lub sijhawm kawg hauv 1798 kuj cim qhov pib ntawm ib txoj txheej txheem kev sim siab uas tsim tawm txoj kev ntxeev siab ntawm cov nkauj xwb ruam, uas Daniyees hauv tshooj kaum ob qhia tias yog cov neeg phem. Yog li ntawd 1798 sawv cev rau tus lej kaum peb, nyob nruab nrab ntawm thawj thiab tsab ntawv kawg, vim kaum peb yog ib lub cim ntawm txoj kev ntxeev siab. 1798 kuj txuas nrog lub sijhawm ntawm kev npaj txij xyoo 1776 mus txog 1798, uas yog lub sijhawm kawg.
As with Miller’s link of two hundred and twenty years, 1776 is also marked by a divine publication, the Declaration of Independence, and begins a period that ends at 1798 with the publication of the Alien and Sedition Acts. The two hundred and twenty years of Miller’s symbolic link of divinity and humanity, is connected by the year 1798 with the twenty-two years of preparation from the publication of the Declaration of Independence unto the publication of the Alien and Sedition Acts of 1798. Twenty-two being a tenth of two hundred and twenty, or a tithe of two hundred and twenty; the number twenty-two, as with the number two hundred and twenty, represents the link of divinity with humanity.
Ib yam li Miller qhov kev txuas ntawm ob puas nees nkaum xyoo, xyoo 1776 kuj raug cim tseg los ntawm ib daim ntawv tshaj tawm los saum ntuj los, uas yog Declaration of Independence, thiab pib ib lub sijhawm uas xaus rau xyoo 1798 nrog kev tshaj tawm ntawm Alien and Sedition Acts. Ob puas nees nkaum xyoo ntawm Miller qhov kev txuas ua cim ntawm Vajtswv thiab tib neeg, raug txuas nrog los ntawm xyoo 1798 rau nees nkaum-ob xyoos ntawm kev npaj txij thaum kev tshaj tawm ntawm Declaration of Independence mus txog kev tshaj tawm ntawm Alien and Sedition Acts of 1798. Nees nkaum-ob, uas yog ib feem kaum ntawm ob puas nees nkaum, los sis ib feem kaum txi ntawm ob puas nees nkaum; tus lej nees nkaum-ob, ib yam li tus lej ob puas nees nkaum, sawv cev rau kev txuas ntawm Vajtswv nrog tib neeg.
Miller’s two hundred and twenty years possesses the signature of truth, as does the sealing time of the one hundred and forty-four thousand, and the period of preparation from 1776 unto 1798 also possesses the same signature, for the middle date of 1789, marks the publication of the Constitution which was ratified by thirteen colonies.
Ob puas nees nkaum xyoo ntawm Miller ris lub cim ntawm qhov tseeb; tib yam li lub sij hawm muab lub foob rau ib puas plaub caug plaub txhiab leej, thiab lub sij hawm ntawm kev npaj txij xyoo 1776 mus txog 1798 kuj ris tib lub cim ntawd, rau qhov hnub tim nruab nrab uas yog 1789 cim txog kev tshaj tawm Txoj Cai Lij Choj uas tau raug pom zoo los ntawm kaum peb lub xeev nyob tshiab.
Miller’s link that began in 1611 and ended in 1831, which found its midpoint in 1798, is linked to the twenty-two year period of 1776 to 1798, with the midpoint of 1789. All five dates; 1611, 1776, 1789, 1798 and 1831, are represented by a work of publishing. The dates of the period of preparation contain the tithe of twenty-two years from 1776 to 1798, and that period illustrates the sealing time of the one hundred and forty-four thousand, which is the time when divinity is combined with humanity. Miller’s period of two hundred and twenty years, and the twenty-two year preparation period of 1776 unto 1798, both represent the link of divinity with humanity.
Miller txoj kab txuas uas pib rau xyoo 1611 thiab xaus rau xyoo 1831, uas pom nws qhov nruab nrab rau xyoo 1798, raug txuas nrog lub sijhawm nees nkaum ob xyoos txij xyoo 1776 mus rau 1798, nrog rau qhov nruab nrab yog xyoo 1789. Tag nrho tsib hnub tim no—1611, 1776, 1789, 1798 thiab 1831—raug sawv cev los ntawm ib txoj haujlwm ntawm kev luam tawm. Cov hnub tim ntawm lub sijhawm npaj muaj ib feem kaum ntawm nees nkaum ob xyoos txij xyoo 1776 mus rau 1798, thiab lub sijhawm ntawd ua piv txwv txog lub sijhawm muab lub cim foob rau ib puas plaub caug plaub txhiab leej, uas yog lub sijhawm thaum Vajtswv tus yam ntxwv raug koom nrog tib neeg tus yam ntxwv. Miller lub sijhawm ob puas nees nkaum xyoo, thiab lub sijhawm npaj nees nkaum ob xyoos txij xyoo 1776 mus txog 1798, ob leeg sawv cev rau txoj kab txuas ntawm Vajtswv tus yam ntxwv nrog tib neeg tus yam ntxwv.
The sealing time of the one hundred and forty-four thousand began on September 11, 2001 and was marked by Islam of the third woe striking the spiritual glorious land. Twenty-two years later, on October 7, 2023, Islam of the third woe, struck again at the typical, literal glorious land. At the soon coming Sunday law the sealing of the one hundred and forty-four thousand will be completed, and Islam of the third woe, will again strike the United States.
Lub sijhawm muab lub cim foob rau ib puas plaub caug plaub txhiab leej tau pib rau lub Cuaj Hlis tim 11, 2001, thiab tau raug cim los ntawm Islam ntawm txoj kev txom nyem thib peb uas ntaus rau lub tebchaws muaj koob meej sab ntsuj plig. Nees nkaum ob xyoos tom qab, rau lub Kaum Hlis tim 7, 2023, Islam ntawm txoj kev txom nyem thib peb tau ntaus dua rau lub tebchaws muaj koob meej uas yog tus qauv, yog tiag tiag. Thaum txoj cai Hnub Caiv cuav yuav los txog sai no, kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej yuav tiav lawm, thiab Islam ntawm txoj kev txom nyem thib peb yuav rov ntaus dua rau Tebchaws Asmeskas.
The sealing time begins with an attack by Islam upon the earth beast, and it ends with an attack of Islam upon the earth beast. In the middle Islam of the third woe, struck the nation of Israel, which biblically is represented as Judah. Judah was the ancient literal glorious land of the Bible, and the United States is the modern spiritual glorious land.
Lub sij hawm ntawm kev kaw lub cim pib nrog ib qho kev tawm tsam los ntawm Islam tawm tsam tus tsiaj qus hauv ntiajteb, thiab nws xaus nrog ib qho kev tawm tsam ntawm Islam tawm tsam tus tsiaj qus hauv ntiajteb. Nyob hauv nruab nrab, Islam ntawm kev txom nyem thib peb tau ntaus lub tebchaws Ixayees, uas raws li Vajlugkub raug sawv cev ua Yudas. Yudas yog thaj av qub tseeb uas muaj hwjchim ci ntsa iab hauv Vajlugkub, thiab Tebchaws Meskas yog thaj av niaj hnub sab ntsuj plig uas muaj hwjchim ci ntsa iab.
The three strikes of Islam were all carried out against the glorious land. The first and last was against the modern spiritual glorious land, and the middle strike was carried out against the ancient literal glorious land. The middle waymark was an attack against the modern nation of Israel, and in the crucifixion of their Messiah literal Israel became a symbol of rebellion, as represented by the thirteenth letter of the Hebrew alphabet.
Peb txoj kev ntaus peb zaug ntawm Islam txhua zaug yog ua tawm tsam lub tebchaws muaj koob meej. Zaug thawj thiab zaug kawg yog tawm tsam lub tebchaws muaj koob meej sab ntsuj plig niaj hnub no, hos qhov kev ntaus nruab nrab yog ua tawm tsam lub tebchaws muaj koob meej qub uas yog tiag tiag. Lub waymark nruab nrab yog ib qho kev tawm tsam lub tebchaws Ixayees niaj hnub no, thiab hauv kev ntsia lawv tus Mexiyas rau saum ntoo khaub lig, Ixayees tiag tiag tau los ua ib lub cim ntawm kev ntxeev siab, raws li tau sawv cev los ntawm tsab ntawv thib kaum peb hauv cov ntawv niam ntawv Henplais.
The preparation period from 1776 to 1798 is also connected with the two hundred and twenty years of the movement of the third angel, for, beginning in 1776 with the Declaration of Independence, until 1996, and the publication of The Time of the End magazine, is two hundred and twenty years. In the middle of that history is the time of the end in 1989, marking the rebellion of the foolish wicked virgins. Therefore, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 and the soon-coming Sunday law are all waymarks associated with the truth that divinity combined with humanity does not sin. Ten waymarks, two of which are twice repeated.
Lub sijhawm npaj txij xyoo 1776 mus txog 1798 kuj txuas nrog ob puas nees nkaum xyoo ntawm kev txav mus los ntawm tus tim tswv thib peb, rau qhov pib hauv xyoo 1776 nrog Daim Ntawv Tshaj Tawm Kev Ywj Pheej, mus txog xyoo 1996, thiab kev luam tawm phau ntawv xov xwm The Time of the End, yog ob puas nees nkaum xyoo. Hauv nruab nrab ntawm zaj keeb kwm ntawd yog lub sijhawm kawg hauv xyoo 1989, uas cim txog txoj kev tawm tsam ntawm cov nkauj xwb phem ruam. Yog li ntawd, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 thiab txoj cai Sunday uas yuav los sai no, txhua yam yog cov cim tseg raws txoj kev uas cuam tshuam nrog qhov tseeb tias Vajtswv tus kheej koom nrog tib neeg tus yam ntxwv tsis ua txhaum. Kaum lub cim tseg, ob lub hauv ntawd rov ua dua ob zaug.
Ten is the number representing a test, and when you add the two repeated dates of 1776 and 1798, you have a total of twelve waymarks, representing the one hundred and forty-four thousand. The waymarks all address the testing process of the one hundred and forty-four thousand that takes place from September 11, 2001 unto the soon coming Sunday law, where Christ accomplishes the work of the third angel by combining His divinity with the humanity of the one hundred and forty-four thousand who, for the rest of eternity—do not sin. Of course, this fact can only be seen by those who as Isaiah says it, choose to “see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”
Kaum yog tus lej uas sawv cev rau ib txoj kev sim siab, thiab thaum koj muab ob hnub rov hais dua uas yog 1776 thiab 1798 ntxiv ua ke, ces koj muaj tag nrho kaum ob lub cim-kev, uas sawv cev rau ib puas plaub caug plaub txhiab leej. Tag nrho cov cim-kev no hais txog txoj kev sim siab ntawm ib puas plaub caug plaub txhiab leej uas tshwm sim txij lub Cuaj Hlis 11, 2001 mus txog rau txoj cai Hnub Caiv uas yuav los sai no, qhov uas Khetos ua tiav tes dej num ntawm tus tim tswv thib peb los ntawm kev muab Nws txoj kev ua Vajtswv los koom ua ke nrog tib neeg txoj kev ua neeg ntawm ib puas plaub caug plaub txhiab leej uas, mus ib txhis ib txhiab ib txhis ntxiv lawm—tsis txhaum ntxiv lawm. Yeej muaj tseeb, qhov tseeb no tsuas pom tau los ntawm cov uas, raws li Yaxayas hais tseg, xaiv “pom nrog lawv ob lub qhov muag, thiab hnov nrog lawv ob lub pob ntseg, thiab to taub nrog lawv lub siab, thiab tig los, thiab raug kho kom zoo.”
On October 22, 1844 the third angel arrived as Christ suddenly came to His temple to accomplish the sealing of the one hundred and forty-four thousand. A group of Millerites then followed Christ into the Most Holy Place, even though they thereafter ceased to follow the advancing light of the third angel and repeated the rebellion of the first Kadesh, and were assigned to wander in the wilderness of Laodicea until they all died.
Hnub hnub tim 22 lub Kaum Hli, 1844 tus tim tswv thib peb tau los txog thaum Khetos mam li nco dheev los rau hauv Nws lub tuam tsev kom ua tiav txoj haujlwm muab lub cim ntim rau ib puas plaub caug plaub txhiab leej. Ces ib pab neeg Millerites tau raws Khetos mus rau hauv Chaw Dawb Huv Tshaj, txawm yog tom qab ntawd lawv tsis txuas ntxiv raws qhov kaj uas tab tom nce mus ntawm tus tim tswv thib peb thiab rov ua dua txoj kev tawm tsam ntawm thawj Kades, thiab raug teem tseg kom mus yuj yees hauv tebchaws moj sab qhua ntawm Laodicea mus txog thaum lawv sawvdaws tuag tas.
When Christ suddenly entered the Most Holy Place, the combination of divinity and humanity represented the work He was prepared to accomplish, and that work was symbolically represented by the Wonderful Linguist with two witnesses. Those witnesses were Habakkuk and John. In chapter TWO verse TWENTY, of both books, October 22, 1844 is identified. One emphasized the work of atonement (at-one-ment), that began on that date, and the other identified a temple that was to be cleansed.
Thaum Khetos mam li nkag mus rau hauv Chaw Dawb Huv Tshaj Plaws, kev sib koom ua ke ntawm kev ua Vajtswv thiab kev ua neeg sawv cev rau tes haujlwm uas Nws tau npaj los ua kom tiav, thiab tes haujlwm ntawd tau raug sawv cev raws li lub cim los ntawm Tus Kws Hais Lus Zoo Tshaj nrog ob tug tim khawv. Ob tug tim khawv ntawd yog Habakkuk thiab Yauhas. Hauv tshooj OB nqe NEES CAUM, ntawm ob phau ntawv tib si, hnub Kaum Hli 22, 1844, raug qhia meej. Ib tug hais kom tseeb txog tes haujlwm ntawm txoj kev theej txhoj (kev ua kom los ua ib leeg), uas tau pib rau hnub ntawd, hos tus kia qhia txog ib lub tuam tsev uas yuav tsum raug ntxuav kom huv.
The temple He suddenly came to is represented by the temple which had been trampled down by the daily (paganism) and the abomination of desolation (papalism) powers. The temple also represented Christ, who is the temple that was destroyed and then raised up in three days. It also represented the temple of the Millerites that was erected in forty-six years from 1798 unto 1844. It also represented the human temple, which is organized by the forty-six chromosomes and defines and governs a human body’s genetic makeup. It is not an accident that every cell in the human body is fully replaced every twenty-five hundred and twenty days.
Lub tuam tsev uas Nws cia li los txog ntawd yog sawv cev los ntawm lub tuam tsev uas tau raug tsuj nqes los ntawm lub hwj chim txhua hnub (kev pe hawm dab mlom) thiab qhov qias neeg uas ua rau kev puam tsuaj (papalism). Lub tuam tsev ntawd kuj sawv cev rau Khetos, tus uas yog lub tuam tsev uas raug rhuav tshem lawm thiab tom qab ntawd raug tsa sawv rov qab hauv peb hnub. Nws kuj sawv cev rau lub tuam tsev ntawm cov Millerites uas tau raug tsa txhim nyob hauv plaub caug rau xyoo txij xyoo 1798 mus txog xyoo 1844. Nws kuj sawv cev rau tib neeg lub tuam tsev, uas raug teeb tsa los ntawm plaub caug rau chromosomes thiab txhais nrog kav tswj txog ib tug tib neeg lub cev caj ces qauv. Tsis yog ib qho xwm txheej yuam kev uas txhua lub cell hauv tib neeg lub cev raug hloov tshiab tag nrho txhua ob txhiab tsib puas nees nkaum hnub.
In all these divine illustrations of the temple, that represent Christ’s work of combining divinity with humanity, divinity always precedes humanity. 1611 precedes 1831. 1776 precedes 1798. 1776 precedes 1996. 2001 precedes 2023. The Millerites followed Christ into the Most Holy Place. In the beginning God created man.
Nyob rau hauv txhua yam piv txwv saum ntuj hais txog lub tuam tsev no, uas sawv cev rau Khetos tes dej num ntawm kev muab kev ua Vajtswv los koom nrog kev ua tib neeg, kev ua Vajtswv yeej ib txwm los ua ntej kev ua tib neeg. 1611 los ua ntej 1831. 1776 los ua ntej 1798. 1776 los ua ntej 1996. 2001 los ua ntej 2023. Cov Millerites tau raws Khetos mus rau hauv Chav Dawb Huv Tshaj Plaws. Thaum chiv thawj Vajtswv tsim neeg.
We will now return to our consideration of the three waymarks of 1776, 1789 and 1798, which represent the period of preparation that typifies the sealing time. The first period represented by 1776, the Declaration of Independence, and the period of the two Continental Congresses; and the second period represented by 1789, the Constitution, and the period of the Articles of Confederation unto 1798.
Tam sim no peb yuav rov qab los xav txog peb lub cim ciam teb ntawm 1776, 1789, thiab 1798, uas sawv cev rau lub sij hawm ntawm kev npaj uas ua qauv qhia txog lub sij hawm raug ntim foob. Lub sij hawm thawj zaug uas 1776 sawv cev, yog Daim Ntawv Tshaj Tawm Kev Ywj Pheej, thiab lub sij hawm ntawm ob lub Continental Congresses; hos lub sij hawm thib ob uas 1789 sawv cev, yog Txoj Cai Lij Choj, thiab lub sij hawm ntawm Cov Ntawv Kev Koom Tes mus txog 1798.
The secret of the image of the beasts, which is the truth that the eighth head is of the seven heads, is identified in both periods. It is also identified in the third waymark of that history, but that waymark is addressing the eighth, being of the seven, as fulfilled by the papacy. The first two periods represent the fulfillment of the eighth being of the seven within the United States.
Qhov chaw zais ntawm tus mlom ntawm cov tsiaj nyaum, uas yog qhov tseeb tias lub taub hau thib yim yog ntawm xya lub taub hau, raug txheeb qhia nyob rau hauv ob lub caij nyoog ntawd. Nws kuj raug txheeb qhia nyob rau hauv lub cim qhia kev ntawm peb hauv zaj keeb kwm ntawd thiab, tiamsis lub cim qhia kev ntawd tab tom hais txog qhov uas lub taub hau thib yim yog ntawm xya lub taub hau raws li tau ua tiav los ntawm txoj kev kav ntawm papacy. Ob lub caij nyoog thawj sawv cev rau qhov kev ua tiav ntawm lub taub hau thib yim uas yog ntawm xya lub taub hau nyob hauv Tebchaws Meskas.
The United States consists of two horns, one is associated with a man and the other with a woman. The man is the political power, it is the Republican horn. The woman is the religious power, it is the Protestant horn. Therefore, the period represented by 1776, and the Declaration of Independence, is representing the Protestant horn, for divinity always precedes humanity. The period represented by 1789, and the Constitution, is representing the Republican horn.
Tebchaws Meskas muaj ob tug kub, ib tug txuas nrog ib tug txiv neej, hos ib tug txuas nrog ib tug poj niam. Tus txiv neej yog lub hwjchim nom tswv; nws yog lub kub Republican. Tus poj niam yog lub hwjchim kev ntseeg; nws yog lub kub Protestant. Yog li ntawd, lub sijhawm uas 1776, thiab Daim Ntawv Tshaj Tawm Kev Ywj Pheej, sawv cev rau lub kub Protestant, rau qhov Vajtswv txoj keeb xwm ib txwm ua ntej tibneeg. Lub sijhawm uas 1789, thiab Txoj Cai Lij Choj, sawv cev rau lub kub Republican.
In 2020, both horns were slain by modern satanic atheistic dragon powers. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain afterwards on November 3, 2020. In 2023, the two witnesses stood up, and the world which had been rejoicing over their dead bodies, began to fear.
Xyoo 2020, ob lub kub raug tua los ntawm cov hwjchim zaj niaj hnub no uas yog Xatas, tsis ntseeg Vajtswv, thiab phem lim hiam. Lub kub Protestant tseeb raug tua rau hnub tim 18 lub Xya hli ntuj, 2020, thiab lub kub Republican raug tua tom qab ntawd rau hnub tim 3 lub Kaum ib hlis, 2020. Xyoo 2023, ob tug timkhawv sawv los, thiab lub ntiajteb uas tau zoo siab tshaj lawv tej cev tuag ntawd, pib ntshai.
In 2023, the final work of the sealing of the one hundred and forty-four thousand began in the final generation of earth’s history. Divinity is now being combined with humanity for eternity, as the faithful of the last days reproduce for eternity—the image of Christ.
Xyoo 2023, txoj hauj lwm kawg ntawm kev ntim lub foob rau ib puas plaub caug plaub txhiab leej tau pib nyob rau tiam kawg hauv keeb kwm ntiajteb no. Vajtswv txoj xwm txheej tam sim no tab tom raug koom ua ke nrog tibneeg txoj xwm txheej mus ib txhis, raws li cov neeg ncaj ncees hauv hnub kawg rov tsim dua mus ib txhis—tus yam ntxwv ntawm Khetos.
In 2023, the final work of combining the apostate Church with the apostate State in the nation of the earth beast began. The structure of power represented by the papacy, consisting of an apostate Church ruling over an apostate State was then being set up, and reproducing the image of the beast.
Xyoo 2023, txoj hauj lwm kawg ntawm kev muab lub Koom Txoos uas tau ncaim txoj kev ntseeg los koom nrog Lub Xeev uas tau ncaim txoj kev ntseeg hauv lub teb chaws ntawm tus tsiaj qus hauv ntiajteb tau pib lawm. Tom qab ntawd, tus qauv ntawm hwj chim uas sawv cev los ntawm txoj kev ua papacy, uas muaj lub Koom Txoos uas tau ncaim txoj kev ntseeg kav saum Lub Xeev uas tau ncaim txoj kev ntseeg, tab tom raug tsa los, thiab tab tom rov tsim tus duab ntawm tus tsiaj qus.
The great test for those who have been called is the test of seeing the formation of the image of the beast, as represented by the “voices, lightnings, thunders” and the coming “earthquake.” The sealing time is the period where every vision finds its perfect effect (fulfillment). In the period of preparation from 1776 unto 1798, that typifies the sealing time, there were wheels within wheels, which is part of the vision which Ezekiel saw when he looked into the Most Holy Place, in the sealing time of the one hundred and forty-four thousand. Those wheels, Sister White identifies as the “complex interplay of human events.” The period of preparation from 1776 to 1798 contained some of those “complex interplays of human events,” that should be noted.
Qhov kev sim siab loj rau cov uas tau raug hu yog qhov kev sim siab ntawm kev pom kev tsim tsa ntawm tus duab ntawm tus tsiaj qus, raws li sawv cev los ntawm “cov suab, xob laim, nroo” thiab qhov “av qeeg” uas tab tom los. Lub sijhawm muab lub cim foob yog lub sijhawm uas txhua zaj yog toog pom los txog rau nws qhov kev ua tiav zoo tag nrho (kev ua kom tiav). Nyob rau hauv lub sijhawm npaj txij xyoo 1776 mus txog 1798, uas ua qauv qhia txog lub sijhawm muab lub cim foob, muaj tej lub log nyob hauv tej lub log, uas yog ib feem ntawm zaj yog toog pom uas Exekees pom thaum nws ntsia mus rau hauv Chaw Dawb Huv Tshaj Plaws, hauv lub sijhawm muab lub cim foob ntawm ib puas plaub caug plaub txhiab leej. Cov log ntawd, Muam White qhia meej tias yog “kev sib cuam tshuam nyuaj ntawm tej xwm txheej tibneeg.” Lub sijhawm npaj txij 1776 mus txog 1798 muaj qee yam ntawm cov “kev sib cuam tshuam nyuaj ntawm tej xwm txheej tibneeg” ntawd, uas tsim nyog yuav tsum raug nco tseg.
One is associated with the truth that Revolutionary France typified the United States. Both nations place the papacy on the throne of the earth, and both take her down. Both nations dedicate their military and economic power to accomplish that work. Both nations suddenly remove their established religions to become Catholic. Both nations suffer an “earthquake” that overthrows their established governments. Both nations histories are tied together with 1789, for in 1789, the French Revolution began and the US Constitution took effect.
Ib qho yog cuam tshuam nrog qhov tseeb tias Fabkis Kev Tawm Tsam tau ua hom ntxoov ntxoo qhia txog Tebchaws Meskas. Ob lub tebchaws no tib si tsa txoj kev kav ntawm tus papacy rau saum lub zwm txwv ntawm lub ntiajteb, thiab ob lub tebchaws no tib si muab nws rub nqis los. Ob lub tebchaws no tib si fij lawv lub hwjchim tub rog thiab nyiaj txiag kom ua tiav txoj haujlwm ntawd. Ob lub tebchaws no tib si cia li tshem tawm lawv tej kev ntseeg uas twb raug tsa tseg lawm kom dhau los ua Kas Tos Liv. Ob lub tebchaws no tib si raug ib qho “av qeeg” uas rhuav tshem lawv tej nom tswv uas twb raug tsa tseg lawm. Keeb kwm ntawm ob lub tebchaws no raug khi ua ke nrog xyoo 1789, rau qhov xyoo 1789, Kev Tawm Tsam Fabkis pib thiab Txoj Cai Lij Choj ntawm Tebchaws Meskas tau pib muaj zog siv.
The French Revolution lasted ten years. Napoleon Bonaparte rose to power during the latter stages of the French Revolution. He became a prominent military leader and played a key role in the French government following his successful coup on November 9, 1799, which led to him becoming the First Consul of the French Republic.
Kev Tawm Tsam Fab Kis kav ntev kaum xyoo. Napoleon Bonaparte tau sawv los tuav hwj chim thaum lub caij kawg ntawm Kev Tawm Tsam Fab Kis. Nws tau los ua ib tug thawj coj tub rog uas nto npe heev thiab tau ua ib feem tseem ceeb hauv tsoom fwv Fab Kis tom qab nws qhov kev hloov nom tswv uas ua tiav rau hnub Kaum Ib Hlis 9, 1799, uas coj mus rau qhov uas nws los ua Tus Thawj Tswj Xam Xaj Thawj ntawm Koom pheej Fab Kis.
In the second period of the preparation period of 1776 to 1798, the man who was the eighth (not in sequence), that was of the seven, was John Hancock. He was one of the eight presidents in the second period represented by 1789 (the year of the French Revolution). He was the only one of those eight presidents, who had also presided as president in the first period, represented by 1776. In this prophetic sense he was the eighth, that was of the seven.
Hauv lub sijhawm thib ob ntawm lub sijhawm npaj txhij txij xyoo 1776 mus txog 1798, tus txiv neej uas yog tus thib yim (tsis yog raws li kev sib law liag), uas yog los ntawm xya tus ntawd, yog John Hancock. Nws yog ib tug ntawm yim tus thawj tswj hwm hauv lub sijhawm thib ob uas sawv cev los ntawm xyoo 1789 (xyoo ntawm Fab Kis Kev Tawm Tsam). Nws yog tib tug xwb ntawm yim tus thawj tswj hwm ntawd uas twb tau ua thawj tswj hwm hauv lub sijhawm thawj zaug thiab, uas sawv cev los ntawm xyoo 1776. Hauv qhov kev nkag siab yaj saub no, nws yog tus thib yim, uas yog los ntawm xya tus ntawd.
He is the signature of the human period, for the first period represents the divine, and he is therefore the signature that ties both periods together (the divine and the human). His signature is the most well-known signature in human history, and it represented more than his wonderful penmanship.
Nws yog lub cim kos npe ntawm tiam neeg, vim thawj tiam sawv cev rau qhov uas yog Vajtswv, thiab yog li ntawd nws thiaj yog lub cim kos npe uas txuas ob tiam no ua ke (qhov uas yog Vajtswv thiab qhov uas yog tibneeg). Nws lub cim kos npe yog lub cim kos npe uas nto moo tshaj plaws hauv keeb kwm tibneeg, thiab nws sawv cev rau yam uas ntau dua nws txoj kev sau ntawv zoo kawg nkaus xwb.
John Hancock’s signature on the Declaration of Independence is the most famous signature in history. His large and flamboyant signature has become iconic, symbolizing American independence and the defiance of the American colonies against British rule. Hancock, who was President of the Continental Congress at the time the Declaration was signed in 1776, reportedly signed his name prominently to ensure that King George III could read it without his spectacles, symbolizing his boldness and commitment to the cause of independence.
John Hancock lub npe kos rau hauv Daim Ntawv Tshaj Tawm Kev Ywj Pheej yog lub npe kos uas nto moo tshaj plaws hauv keeb kwm. Nws lub npe kos loj thiab muaj hwjchim ci ntsa iab ntawd twb dhau los ua ib lub cim nto moo, sawv cev rau Asmeskas txoj kev ywj pheej thiab kev tawm tsam ntawm cov xeev qub neeg Asmeskas tawm tsam txoj kev kav ntawm Great Britain. Hancock, uas yog Thawj Tswj Hwm ntawm Continental Congress thaum Daim Ntawv Tshaj Tawm ntawd raug kos npe rau xyoo 1776, raws li tau tshaj tawm, tau kos nws lub npe kom pom tseeb heev thiaj li Vajntxwv George III thiaj nyeem tau yam tsis tas hnav nws lub tsom iav, ua lub cim qhia txog nws txoj kev siab tawv thiab nws txoj kev rau siab ruaj khov rau qhov laj thawj ntawm kev ywj pheej.
Hancock was one of the eight presidents from the period represented by 1789, but he was of the seven men who were presidents in the period represented by 1776. He was the president when the Declaration of Independence was signed. Hancock ties the two periods together with his human signature, and he is located in both the first history and the second history. The first history represents the divine and the second represent the human, and the signature that ties the two histories together is the signature of the Wonderful Linguist that employed a human instrument to combine the divine period represented by 1776, with the human period represented by 1789.
Hancock yog ib tug hauv yim tus thawj tswj hwm ntawm lub sijhawm uas sawv cev los ntawm 1789, tab sis nws kuj yog ib tug hauv xya tus txivneej uas yog thawj tswj hwm hauv lub sijhawm uas sawv cev los ntawm 1776. Nws yog tus thawj tswj hwm thaum Daim Ntawv Tshaj Tawm Kev Ywj Pheej raug kos npe. Hancock txuas ob lub sijhawm ntawd ua ke nrog nws tus kheej kos npe tibneeg, thiab nws nyob hauv ob qho keeb kwm thawj thiab keeb kwm thib ob. Keeb kwm thawj sawv cev rau qhov uas yog los saum ntuj los, hos keeb kwm thib ob sawv cev rau qhov uas yog tibneeg, thiab daim kos npe uas txuas ob qho keeb kwm ntawd ua ke yog daim kos npe ntawm Tus Kws Hais Lus Zoo Kawg Nkaus uas tau siv ib qho cuab yeej tibneeg los koom ua ke lub sijhawm los saum ntuj los uas sawv cev los ntawm 1776, nrog lub sijhawm tibneeg uas sawv cev los ntawm 1789.
There is only one other signature in the history of the world that competes with the Hancock’s signature in terms of recognition, and it is also a signature associated with 1789, and the French Revolution. The signature contains the same type of boldness that Hancock intended to convey, and it is found in the history of France.
Tsuas muaj ib daim kos npe ntxiv ib daim xwb hauv keeb kwm ntiajteb uas sawv tau los sib tw nrog Hancock daim kos npe hais txog kev paub thoob plaws, thiab daim ntawd kuj yog ib daim kos npe uas muaj kev txuas nrog xyoo 1789 thiab Kev Tawm Tsam Fab Kis. Daim kos npe ntawd muaj tib yam kev siab tawv uas Hancock npaj yuav qhia tawm, thiab nws raug pom nyob hauv keeb kwm ntawm Fab Kis.
In terms of global recognition and symbolic significance, the signature of Napoleon Bonaparte has a status that compares to John Hancock’s, albeit in a different historical and cultural context. Napoleon, a prominent military and political leader of France, left a significant mark on European and global history, especially during the Napoleonic Wars. His signature, often characterized by its bold and distinctive style, came to symbolize his powerful influence and the sweeping changes he brought to Europe, including legal reforms known as the Napoleonic Code.
Hais txog kev raug lees paub thoob ntiaj teb thiab qhov tseem ceeb hauv kev sawv cev, Napoleon Bonaparte tus kos npe muaj ib txoj hauj lwm uas piv tau rau John Hancock tus, txawm yog nyob hauv ib qho keeb kwm thiab kab lis kev cai uas txawv. Napoleon, uas yog ib tug thawj coj tseem ceeb hauv kev ua rog thiab kev nom kev tswv ntawm Fabkis, tau tso ib qho cim tseem ceeb tseg rau hauv keeb kwm ntawm Tebchaws Europe thiab ntiaj teb, tshwj xeeb tshaj yog thaum lub sijhawm Napoleonic Wars. Nws tus kos npe, uas feem ntau raug cim los ntawm nws txoj qauv tawv ncauj thiab txawv txav, tau los sawv cev rau nws txoj kev muaj hwjchim loj thiab cov kev hloov loj uas nws coj los rau Tebchaws Europe, nrog rau cov kev kho tshiab hauv kev cai lij choj uas hu ua Napoleonic Code.
Like Hancock’s signature, which symbolizes defiance against British rule and the quest for American independence, Napoleon’s signature represents a different kind of boldness and ambition—the reshaping of European political boundaries and the promotion of French revolutionary ideals. Both signatures are emblematic of their respective historical figures’ roles in shaping the destinies of their nations and the broader implications of their actions on world history.
Zoo li Hancock tus kos npe, uas sawv cev rau kev tawm tsam tawm tsam txoj cai kav ntawm British thiab txoj kev nrhiav kom tau kev ywj pheej rau Asmeskas, Napoleon tus kos npe sawv cev rau ib hom kev siab tawv thiab kev ntshaw loj sib txawv—uas yog kev rov txhim kho dua ciam teb nom tswv hauv Tebchaws Europe thiab kev txhawb nqa tej tswv yim ntawm Fab Kis kev hloov tshiab. Ob tug kos npe no yog cov cim qhia meej txog lawv tus kheej cov neeg tseem ceeb hauv keeb kwm txoj hauj lwm hauv kev tsim txoj hmoo ntawm lawv haiv neeg thiab txog tej yam dav dua uas lawv tej kev ua tau muaj kev cuam tshuam rau keeb kwm ntiaj teb.
When Ezekiel saw the wheels within the wheels, representing the complex interplay of human events during the history of the sealing time of the one hundred and forty-four thousand, one of those wheels had been typified by a wheel in 1789, when the Constitution of the United States, the beast with a Republican horn and a Protestant horn, intersected with France the beast with the horn of Egypt and the horn of Sodom.
Thaum Exekees pom tej log nyob hauv tej log, uas sawv cev rau txoj kev sib koom tes nyuaj thiab txuam ntxaws ntawm tej xwm txheej tib neeg thaum lub sijhawm keeb kwm ntawm lub sijhawm muab lub cim rau ib puas plaub caug plaub txhiab leej, ib lub log ntawd twb raug ua duab ntxoov ntxoo ua ntej los ntawm ib lub log nyob rau xyoo 1789, thaum Txoj Cai Lij Choj ntawm Tebchaws Meskas, tus tsiaj qus uas muaj ib lub kub Republican thiab ib lub kub Protestant, tau sib tshuam nrog Fabkis, tus tsiaj qus uas muaj lub kub ntawm Ejiptus thiab lub kub ntawm Sodom.
From 1789, onward to 1799, France was convulsed with an “earthquake” that originated with the beast of atheism that came from the bottomless pit. In the sealing time of the one hundred and forty-four thousand, 1789 represents the period beginning on July 18, 2020, when the beast of atheism overthrew and slew the horn of true Protestantism, and then on November 3, 2020 the beast of atheism also overthrew and slew the horn of Republicanism. The wheel of 1789 represents the wheel of 2020, as represented by July 18 (divinity), and November 3, 2020 (humanity).
Txij xyoo 1789 mus txog xyoo 1799, Fabkis raug ib qho “av qeeg” ua rau ntxhov nyoos, uas pib los ntawm tus tsiaj qus ntawm kev tsis lees paub Vajtswv uas tawm hauv lub qhov tob tsis muaj qab los. Nyob rau hauv lub sijhawm muab khi ntawm ib puas plaub caug plaub txhiab leej, xyoo 1789 sawv cev rau lub sijhawm pib thaum Lub Xya hli ntuj 18, 2020, thaum tus tsiaj qus ntawm kev tsis lees paub Vajtswv tau muab lub kub ntawm txoj Kev Ntseeg Protestants tseeb txeeb pov tseg thiab tua pov tseg, thiab tom qab ntawd thaum Lub Kaum ib hlis ntuj 3, 2020 tus tsiaj qus ntawm kev tsis lees paub Vajtswv kuj tau muab lub kub ntawm Republicanism txeeb pov tseg thiab tua pov tseg. Lub log ntawm 1789 sawv cev rau lub log ntawm 2020, raws li tau sawv cev los ntawm Lub Xya hli ntuj 18 (txoj kev muaj Vajtswv), thiab Lub Kaum ib hlis ntuj 3, 2020 (txoj kev tib neeg).
God’s signature, as represented by humanity, is found in the world’s two most famous signatures, that are both tied to 1789, and both represent the powers who place and remove the papacy from the throne of the earth. 1789, as the middle of the three waymarks that represent God’s signature of truth, possesses the signature of “thirteen” colonies and the “rebellion” of the French Revolution.
Vajtswv kos npe, raws li sawv cev los ntawm tib neeg, pom muaj nyob rau hauv ob daim kos npe uas nto moo tshaj plaws hauv lub ntiaj teb no; ob daim ntawd puav leej txuas nrog rau 1789, thiab puav leej sawv cev rau cov hwj chim uas tsa thiab rhuav tshem lub hwj chim papacy tawm ntawm lub zwm txwv ntawm lub ntiaj teb. 1789, uas yog lub cim ciam nruab nrab ntawm peb lub cim ciam uas sawv cev rau Vajtswv kos npe ntawm qhov tseeb, tuav tau lub cim ntawm kaum peb lub colony thiab “kev ntxeev siab” ntawm Fabkis Kev Tawm Tsam.
1789, unto 1799, represents the history of the French Revolution, and the number ten represents a test. 1789 is the first letter of “truth”, and 1799 represents the last letter of the period in France. The middle period was marked by the execution of the king of France in 1793, as the citizens rebelled against his arrogant kingly rule.
1789 mus txog 1799 sawv cev rau keeb kwm ntawm Kev Tawm Tsam Fabkis, thiab tus lej kaum sawv cev rau ib txoj kev sim siab. 1789 yog thawj tsab ntawv ntawm “qhov tseeb,” thiab 1799 sawv cev rau tsab ntawv kawg ntawm lub sijhawm ntawd hauv Fabkis. Lub sijhawm nruab nrab ntawd raug cim tseg los ntawm kev tua tus vaj ntxwv ntawm Fabkis xyoo 1793, thaum cov pej xeem sawv ntxeev tawm tsam nws txoj kev kav raws li vaj ntxwv uas muaj kev khav theeb.
“The gospel of peace which France had rejected was to be only too surely rooted out, and terrible would be the results. On the 21st of January, 1793, two hundred and fifty-eight years from the very day that fully committed France to the persecution of the Reformers, another procession, with a far different purpose, passed through the streets of Paris.” The Great Controversy, 230.
“Txoj moo zoo ntawm kev thaj yeeb uas Fabkis tau tsis lees txais ntawd yuav raug muab tshem tawm kiag li tseeb kawg, thiab cov txiaj ntsig yuav txaus ntshai heev. Hnub tim 21 lub Ib Hlis, 1793, ob puas tsib caug yim xyoo txij kiag hnub ntawd uas tau muab Fabkis cog lus tag nrho rau kev tsim txom cov Reformers, ib pawg neeg taug kev ua txheej txheem ntxiv, uas muaj lub hom phiaj txawv kiag li, tau hla txoj kev hauv Paris.” The Great Controversy, 230.
1789 marked the rebellion of the thirteenth letter for the two horned beast of the United States, and the first letter for the two-horned beast of France. France’s middle letter was 1793, when the king of France had his head removed, and Napoleon represented the last letter when he took control of the government in 1799. The signature of “truth” in the history of the overthrow of France, represented by 1789, 1793, and 1799 is a prophetic wheel that is tied together with the prophetic wheel of 1776, 1789, and 1798.
Xyoo 1789 cim qhia txog kev ntxeev siab ntawm tsab ntawv kaum peb rau tsiaj qus ob tug kub ntawm Tebchaws Meskas, thiab yog thawj tsab ntawv rau tsiaj qus ob tug kub ntawm Fabkis. Tsab ntawv nruab nrab ntawm Fabkis yog xyoo 1793, thaum vajntxwv Fabkis raug txiav nws lub taub hau, thiab Napoleon sawv cev rau tsab ntawv kawg thaum nws txeeb tau kev tswj hwm ntawm tsoom fwv xyoo 1799. Lub cim kos npe ntawm “qhov tseeb” hauv keeb kwm ntawm kev rhuav tshem Fabkis, uas sawv cev los ntawm 1789, 1793, thiab 1799, yog ib lub log yaj saub uas raug khi ua ke nrog lub log yaj saub ntawm 1776, 1789, thiab 1798.
Both histories contain the two most famous signatures in human history, thus tying the divine signature of “truth” together with two human signatures. Both wheels are connected with the thirteenth letter in the period of the sealing of the one hundred and forty-four thousand, which is the period from the slaying of the two witnesses in 2020, until they stood up in 2023, which is marked by October 7, 2023.
Ob zaj keeb kwm no muaj ob daim ntawv kos npe uas nto moo tshaj plaws hauv tib neeg keeb kwm, yog li ntawd thiaj txuas daim ntawv kos npe saum ntuj ntawm “qhov tseeb” nrog ob daim ntawv kos npe ntawm tib neeg. Ob lub log no raug txuas nrog tsab ntawv kaum peb hauv lub sijhawm ntawm kev muab lub foob rau ib puas plaub caug plaub txhiab leej, uas yog lub sijhawm txij thaum ob tug tim khawv raug tua hauv xyoo 2020 mus txog thaum lawv sawv rov los hauv xyoo 2023, uas raug cim los ntawm Lub Kaum Hli 7, 2023.
We will continue our study in the next article.
Peb yuav txuas ntxiv peb txoj kev kawm no hauv zaj ntawv tom ntej.