Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.
Hauv Daniyee tshooj kaum, Daniyee raug kov peb zaug; thawj zaug thiab zaum kawg yog los ntawm Gavri-ee, hos qhov kov nyob nruab nrab yog los ntawm Khetos. Yog qhov kov nyob nruab nrab ntawd uas Daniyee hnov nws txoj kev qias tsis huv meej tshaj plaws, rau qhov tus cim nruab nrab ntawm qhov tseeb sawv cev rau kev ntxeev siab. Nws yog Mikha-ee uas kov Daniyee zaum ob, rau qhov Nws tau nqis los thaum kawg ntawm nees nkaum-ib hnub.
At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”
Thaum kawg ntawm peb hnub ib nrab uas yog hnub piv txwv, thaum ob tug timkhawv hauv Tshwmsim tshooj kaum ib pw tuag hauv txoj kev, ib lub suab tsa ob tug timkhawv ntawd sawv hauv qhov tuag rov los. Nws yog lub suab ntawm tus thawj tim tswv uas tsa sawv hauv qhov tuag rov los. Kev nqes los ntawm Mika-ee hauv Daniyees tshooj kaum, nyob rau hnub nees nkaum ob, sib haum nrog kev sawv rov los ntawm ob tug timkhawv nyob rau xyoo 2023. Thaum ob tug timkhawv tseem tuag hauv txoj kev, Exekees raug qhia pom lawv cov pob txha tawg ua ntxaij thiab raug nug seb nws puas xav tias cov pob txha qhuav tuag ntawd hauv lub hav yuav sawv hauv qhov tuag rov los tau, thiab txhua yam uas Exekees teb tsuas yog tias, “Tus Tswv, koj paub.”
Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.
Ces Exekees thiaj raug txib kom cev lus faj lem rau cov pob txha, thiab nws thiaj ua li ntawd; thaum nws ua li ntawd lawm, lawv tau sib dhos ua ke, tiamsis tseem tsis tau muaj txoj sia. Exekees zaj lus faj lem thawj zaug yog kev sau cov pob txha los sib sau ua ke, tiamsis yuav tsum muaj zaj lus faj lem thib ob thiaj tsa tau cov pob txha ntawd sawv rov los ua ib pab tub rog. Zaj lus faj lem thib ob ntawm Exekees yog zaj lus faj lem ntawm txoj kev ceeb thib peb, raws li plaub cua uas coj txoj sia los rau cov pob txha. Adas thawj tug raug tsim los zoo tag nrho, tiamsis tom qab ntawd nws tau ua txhaum thiab kis kev tuag mus rau tag nrho nws caj ces. Kev sawv rov los ntawm Exekees cov pob txha tuag yog ib yam sib phim nrog kev tsim Adas hauv nws txoj kev zoo tag nrho, rau qhov Adas raug tsim ua ntej, ces tus Tswv mam tshuab pa txoj sia rau hauv nws.
This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.
Qhov no tsis yog hais tias ob tug tim khawv ntawd tau txais lub cev tau koob meej thaum lawv raug tsa rov los ciaj sia, rau qhov qhov ntawd tsis tshwm sim txog thaum txoj kev los zaum ob, tiam sis lawv txoj kev sawv rov los ntawd mus raws nraim li Daniyees txoj kev ua yog toog pom txog “marah” yog toog pom uas yog tus ua kom muaj, thaum lawv raug hloov mus rau hauv tus yam ntxwv uas lawv thiaj pom. Kab txuas kab, txoj txheej txheem ntawm kev muab lub cim ntim raug nthuav qhia tawm los yam ua tib zoo heev los ntawm zaj lus tim khawv uas yog yaj saub.
In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”
Hauv Tshwm Sim tshooj kaum ib, “tom qab peb hnub thiab ib nrab tus Ntsuj Plig uas muaj txoj sia los ntawm Vajtswv tau nkag” los rau hauv ob tug timkhawv ntawd, “thiab lawv” thiaj “sawv tsees rau saum lawv txhais ko taw; thiab kev ntshai loj heev poob rau saum cov uas pom lawv,” thiab tom qab ntawd kuj muaj “ib lub suab nrov loj tawm saum ntuj ceeb tsheej hais rau lawv tias, Nej cia li nce los rau ntawm no. Thiab lawv tau nce mus rau saum ntuj ceeb tsheej hauv ib tauv huab; thiab lawv cov yeeb ncuab kuj ntsia ntsoov pom lawv.”
First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.
Ua ntej, tus Ntsuj Plig nkag los rau hauv lawv, ces lawv sawv ntsug rau saum lawv ko taw, thiab thaum lawv sawv lawm, kev ntshai poob rau saum lawv cov yeeb ncuab uas yav tas los tau zoo siab rau lawv txoj kev tuag. Ces ib lub suab hu lawv kom nce mus saum toj, thiab lawv cov yeeb ncuab pom qhov xwm txheej ntawd. Hauv Exekees, lawv xub raug qhia tias yog cov tawg ri niab thiab tuag nyob hauv hav, ces muaj ib lo lus faj lem tshaj tawm los sau lawv los ua ke, ces lo lus faj lem thib ob ua rau lawv sawv los ua ib pab tub rog muaj hwjchim loj. Hauv Daniyees, nws xub pom lub zeem muag loj uas ua kom muaj kev cais tawm ntawm ob chav neeg, thiab tom qab ntawd nws raug kov peb zaug.
The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.
Thaum thawj zaug uas nws raug kov, nws tsis muaj zog li, nws nyob hauv ib txoj kev tsaug zog tob heev, thiab nws lub ntsej muag tig ntsia rau hauv av. Kev tsaug zog sawv cev rau kev tuag. Txawm li ntawd los, nws tseem hnov tej lus uas tau hais.
Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.
Tsis txhob xav tsis thoob txog qhov no: rau qhov lub sij hawm tab tom los txog, uas txhua tus uas nyob hauv tej ntxa yuav hnov nws lub suab. Yauhas 5:28.
Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.
Tom qab ntawd Gabriel coj Daniyee poob rau hauv av nrog ob txhais tes thiab ob lub hauv caug; ces nws txib kom nws sawv ntsug, thiab nws ua li ntawd txawm yog nws tseem tshee hnyo. Tom qab ntawd nws hnov Gabriel tej lus, tiam sis nws nyob twjywm tsis hais ib lo lus li. Exekees kuj tau pom lub zeem muag txog Khetos, thiab qhov ntawd ua rau muaj ib theem xwm txheej zoo ib yam nkaus.
And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.
Thiab saum lub ntuj khov uas nyob saum lawv taub hau, muaj ib yam zoo li ib lub zwm txwv, zoo ib yam li daim duab ntawm pob zeb xiav sapphire; thiab saum qhov zoo li lub zwm txwv ntawd, muaj ib yam zoo li daim duab ntawm ib tug neeg nyob saum nws. Thiab kuv pom ib yam zoo li xim amber, zoo li daim duab ntawm hluav taws uas nyob puag ncig sab hauv nws, txij ntawm daim duab ntawm nws lub duav mus rau saud; thiab txij ntawm daim duab ntawm nws lub duav mus rau nram, kuv pom zoo li yog daim duab ntawm hluav taws, thiab muaj kev ci ntsa iab puag ncig. Ib yam li daim duab ntawm tus duab zaj sawv uas nyob hauv huab rau hnub los nag, kuj yog li ntawd daim duab ntawm txoj kev ci ntsa iab uas nyob puag ncig. Qhov no yog daim duab ntawm qhov zoo li lub yeeb koob ntawm tus Tswv. Thiab thaum kuv pom nws, kuv txhos cev rau hauv av, thiab kuv hnov ib lub suab ntawm ib tug uas hais lus. Thiab nws hais rau kuv tias, Tub ntawm neeg, sawv ntsug saum koj ob txhais taw, ces kuv yuav hais rau koj. Thiab tus Ntsuj Plig nkag los rau hauv kuv thaum nws hais rau kuv, thiab tsa kuv sawv saum kuv ob txhais taw, kom kuv hnov nws tus uas hais rau kuv. Exekees 1:26–2:2.
The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.
Lub zeem muag ntawd ua rau ob leeg Exekees thiab Daniyees raug txo hwj chim mus txog plua tshauv, uas lawv txhos caug nti rau hauv av. Nyob hauv tus xwm txheej ntawd lawv ob leeg tseem hnov tus Tswv lo lus, thiab lawv ob leeg raug tsa sawv los nyob rau hauv txoj hauj lwm sawv kom hnov tej lus uas tau hais rau lawv; thiab thaum lawv hnov tej lus ntawd, “tus Ntsuj Plig tau nkag los rau hauv” lawv. Kev sib koom ua ke nrog Vajtswv yog tiav los ntawm kev txais yuav Vajtswv Txojlus uas tus Ntsuj Plig Dawb Huv xa los. “Txojlus” yog yam uas xa kev muaj feem ntawm Vajtswv mus rau hauv tib neeg. Qhov tseeb no yuav tsum raug lees paub kom thiaj to taub tau qhov hnyav thiab qhov tseem ceeb ntawm keeb kwm yaj saub uas Nka-ees Npli-ee muab rau Daniyees hauv tshooj kaum ib. Keeb kwm yaj saub uas sawv cev nyob hauv tshooj kaum ib yog txoj kev xa uas roj dawb huv raug coj mus rau cov nkauj xwb uas muaj tswvyim.
With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.
Rau Exekees, nws raug qhia tam sim ntawd tias nws yuav tsum nthuav ib zaj lus rau cov Adventist Laodikea, txawm li ntawd los Exekees twb raug ceeb toom txij thaum chiv keeb lawm tias cov Adventist Laodikea yuav tsis mloog nws tej lus, rau qhov lawv yog ib tsev neeg ntxeev siab. Exekees tej kev paub no yog Yaxayas tej kev paub hauv tshooj rau, thiab yog li ntawd, raws li ob tug tim khawv, thaum Vajtswv tsa Daniyee sawv ntawm txoj kev tsaug zog, uas yog ib lub cim ntawm txoj kev tuag, Daniyee thiaj raug muab ib zaj lus rau tsev neeg ntxeev siab ntawm cov Adventist Laodikea, tiam sis lawv yuav tsis mloog.
Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.
Tom qab ntawd Daniel raug kov zaum ob, los ntawm Khetos Tus Kheej, tus uas kov Daniel daim di ncauj, ib yam li Nws tau kov Yaxayas daim di ncauj nrog ib lub ncaig hluav taws ntawm lub thaj txi Ntuj. Ces Daniel thiaj hais tau lus, tiam sis nws tseem tsis muaj zog, thiab tseem tsis muaj pa. Raws li Exekees, pa los nrog zaj lus ntawm “plaub cua,” uas yog Exekees zaj lus faj lem zaum ob. Exekees zaj lus faj lem txog plaub cua sib haum nrog Daniel txoj kev raug kov zaum peb, rau qhov yog thaum ntawd pa thiaj los rau hauv cov pob txha thiab lawv sawv los ua ib pab tub rog muaj hwj chim loj. Nws yog nyob rau Daniel txoj kev raug kov zaum peb uas nws tau txais kev txhawb kom muaj zog.
On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.
Thaum Lub Xya hli ntuj 18, 2020, Vajtswv haiv neeg hnub kawg tau tawg ua ri niab thiab tau nkag mus rau hauv lub sij hawm ncua uas nyob hauv zaj lus piv txwv. Keeb kwm ntawm kev muab lub cim ntim tau raug qhia ua duab nyob hauv keeb kwm txij lub Kaum Hli 22, 1844, mus txog rau txoj kev ntxeev siab xyoo 1863. Txoj kab keeb kwm uas raug sawv cev nyob ntawd sib tshooj nrog lub Cuaj Hli 11, 2001, mus txog rau hnub cai Sunday, tiamsis nws kuj sib tshooj nrog keeb kwm txij Lub Xya hli ntuj 18, 2020, mus txog rau hnub cai Sunday thiab. Qhov tshwm sim yaj saub no yog raws li qhov tseeb tias cov cim muaj ntau tshaj ib lub ntsiab, thiab lub ntsiab ntawd yuav tsum raug txiav txim raws li cov ntsiab lus ntawm qhov chaw uas lawv raug siv.
When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.
Thaum peb xav txog kev los txog thiab txoj hauj lwm ntawm ib tug twg hauv peb tug tim tswv ntawd, lawv txhua tus raug tswj los ntawm tib qho kev txiav txim raws txheej xwm. Lawv los txog rau lub sijhawm uas qhov kev twv yees uas txuas nrog lawv raug qhib lub cim. Qhov kev twv yees ntawd raug teeb tsa raws li peb kauj ruam: nws txoj kev los txog, nws txoj kev raug muaj hwj chim, thiab lub qhov rooj kaw ntawm nws qhov kawg. Muaj lwm cov cim-keeb-kheej hauv zaj keeb kwm ntawd thiab, tiam sis peb lub cim-keeb-kheej sim siab ntawm kev los txog ntawm ib tug twg hauv peb tug tim tswv ntawd yog thawj lub cim-keeb-kheej uas ib qho lus faj lem raug qhib lub cim. Txoj xov uas raug qhib lub cim ntawd raug muaj hwj chim los ntawm ib qho kev lees paub, thiab qhov kev lees paub thiab kev muaj hwj chim ntawd mam li sim cov txiv neej thiab cov poj niam hauv zaj keeb kwm ntawd. Qhov xaus ntawm zaj keeb kwm ntawd tsim tawm ib qho kev sim uas qhia meej seb cov uas sawv ruaj ntawm qhov kev sim thib peb ntawd yog cov muaj tswvyim lossis yog cov ruam.
Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.
Hauv hauv zaj keeb kwm txij lub Cuaj Hlis 11, 2001 mus txog rau txoj cai Hnub Caiv, nej yuav txheeb tau peb tug tim tswv. Tus thawj tuaj txog rau lub Cuaj Hlis 11, 2001, tus thib ob tuaj txog rau lub Xya Hlis 18, 2020, thiab tus thib peb tuaj txog rau txoj cai Hnub Caiv uas yuav los sai no (qhov kev sim txheeb xyuas tseeb). Lub Kaum Hli 22, 1844 sib haum nrog lub Cuaj Hlis 11, 2001, thiab 1856 sib haum nrog lub Xya Hlis 18, 2020, thiab 1863 sib haum nrog txoj cai Hnub Caiv. Vim li ntawd, lub Kaum Hli 22, 1844 mus txog 1863 kuj sib haum nrog lub Xya Hlis 18, 2020 mus txog rau txoj cai Hnub Caiv, rau qhov lub Xya Hlis 18 yog hnub tuaj txog ntawm tus tim tswv thib ob hauv zaj keeb kwm ntawm kev muab khi. Zaj keeb kwm nram qab no tseem raug txheeb kom yog tias tsuas yog cov chaw cim kev ntawm ib tug tim tswv twg los xij.
On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.
Thaum Lub Xya hli ntuj tim 18, 2020, muaj ib txoj kev tseeb raug qhib uas yuav tsum los sim tiam neeg ntawd. Kauj ruam thib ob hauv zaj keeb kwm ntawd yog thaum ob tug tim khawv raug tsa sawv rov los. Ces lawv raug sim saib seb lawv puas yuav lees txais txoj kev kaj uas raug muab tshwm tawm rau lub sijhawm ntawd, uas tam sim no tab tom muaj. Tom qab ntawd, thaum txoj cai Hnub Caiv thawj hnub (qhov kev sim qhia kom paub meej), yuav raug muab tshwm tawm tias leejtwg yog thiab leejtwg tsis yog ib tug nkauj xwb ntse. Thaum peb xam txog zaj keeb kwm ntawd raws li tsuas yog tus qauv ntawm ib tug tim tswv xwb, thiab tom qab ntawd muab Lub Kaum Hli tim 22, 1844, mus txog rau kev ntxeev siab xyoo 1863, los tso saum zaj keeb kwm txij Lub Xya hli ntuj tim 18, 2020 mus txog rau txoj cai Hnub Caiv thawj hnub, peb pom tias xyoo 1849, Muam White tau qhia meej tias tus Tswv tau ncab Nws txhais tes dua ib zaug ntxiv los sib sau seem uas tshuav ntawm Nws haiv neeg.
From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.
Txij hnub tim 22 Lub Kaum Hli, 1844 mus txog rau 1849, Vajtswv haiv neeg tau tawg khiav mus ua sab ua sua. Xyoo 1850 lawv tau tsim daim ntawv thib ob ntawm ob daim ntawv ntawm Habakkuk. Thaum Lub Ib Hlis xyoo 1851 lawv tau tshaj tawm daim ntawv tshiab ntawd hauv Review. Vajtswv haiv neeg tau tawg khiav mus ua sab ua sua, thiab tus tim tswv thib peb los txog nrog lub teeb. Ces Vajtswv pib sau lawv los ua ke dua, thiab tom qab ntawd Nws tau pub ib daim duab qhia pom tseeb txog txoj xov uas lawv yuav tsum tshaj tawm, ib yam li Nws tau ua hauv xyoo 1842. Lub teeb uas los txog thaum hnub tim 22 Lub Kaum Hli, 1844 yog kev paub uas muaj ntxiv tuaj, thiab raws li Nws txoj kev coj nws tau txuas ntxiv loj hlob; thiab xyoo 1856, lub kaus mom saum kawg ntawm lub teeb ntawd tau raug nthuav tawm. Lub teeb ntawd nyob saum “xya lub sijhawm,” uas yog thawj lub teeb uas William Miller tau lees paub, thiab uas tau raug sawv cev tias yog ib qho ntawm tej lus faj lem uas tau tiav rau hnub tim 22 Lub Kaum Hli, 1844.
The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”
Lub teeb ntawm “xya lub sij hawm,” xyoo 1856, yog tib si qhov xaus ntawm kev nce ntxiv ntawm kev paub uas tau muab rau Miller, tus tubtxib saum ntuj thawj tus xa xov, tab sis kuj yog lub teeb kawg ntawm tus tubtxib saum ntuj thib peb uas tau muab rau thaum Lub Kaum Hli 22, 1844 thiab. Kev tsis lees txais lub teeb ntawd xyoo 1856 yog tib si kev tsis lees txais qhov kev nce ntxiv ntawm kev paub uas tau qhib tawm xyoo 1798, tab sis kuj yog qhov kev nce ntxiv ntawm kev paub uas tau qhib tawm rau thaum Lub Kaum Hli 22, 1844 thiab, thiab nws raug tsis lees txais los ntawm cov uas nyob rau lub sijhawm ntawd thiab qhov chaw ntawd tau hla tawm ntawm kev paub dhau los ntawm Philadelphia mus rau hauv kev paub dhau los ntawm Laodicea. Kev ntxeev siab xyoo 1863 yog qhov kev sim thib peb, thiab yog qhov kev sim litmus, uas tau raug qhia tawm los ntawm ib daim chart cuav uas tshem tawm lub teeb ntawm “xya lub sij hawm.”
The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.
Qhov kev chim siab thawj zaug ntawm lub Plaub Hlis 19, 1844, tau los rau saum txoj kev txav Philadelphian ntawm tus tim tswv thawj zaug, vim Vajtswv tuav Nws txhais tes npog ib qho yuam kev nyob hauv qee cov lej ntawm daim duab pioneer xyoo 1843. Qhov kev chim siab thawj zaug ntawm lub Xya hli 18, 2020, tau los rau saum txoj kev txav Laodicean ntawm tus tim tswv thib peb, vim tibneeg tsis quav ntsej tias thaum Lub Kaum Hli 22, 1844, Khetos tau tsa Nws txhais tes rau saum ntuj ceeb tsheej thiab tau cog lus tias lub sijhawm yuav tsis muaj ntxiv lawm. Thaum Lub Xya hli 18, 2020, ib txoj xov tau raug qhib tawm uas yuav tsum sim tiam nkauj xwb no. Ib yam li xyoo 1850, tus Tswv hauv xyoo 2023 tau ncab Nws txhais tes zaum ob los sau Exekees cov pob txha qhuav uas tuag lawm, cov uas tau tuag nyob hauv txoj kev txij thaum Lub Xya hli 18, 2020 los. Txog xyoo 1851, muaj ib daim duab sawv cev tshiab ntawm txoj xov uas yog ib qho ua tiav ntawm zaj lus faj lem hauv Habakkuk tshooj ob, yog li qhia meej tias tom qab xyoo 2023, tus Tswv yuav muaj ib daim chij ciaj sia tshiab los tsa siab, uas raug ua qauv tseg los ntawm ob daim txiag ntawm Habakkuk.
Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.
Ob lub phaj ntawm Habakkuk raug ua yam ntxwv tseg los ntawm ob lub phaj ntawm Kaum Lo Lus Txib, thiab tseem raug ua yam ntxwv tseg los ntawm ob lub ncuav yoj fij hauv kevcai noj mov Hnub Pentecost. Ib puas plaub caug plaub txhiab leej raug txheeb paub tias yog kev fij thawjcoj txiv, thiab lawv yog cov uas nyob hauv Malakhi uas sawv cev rau kev fij “ib yam li nyob hauv tej hnub qub qab, ib yam li nyob hauv tej xyoo thaum ub.” Lawv raug tsa siab ua ib qho kev fij yoj kom tag nrho lub ntiajteb pom.
The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.
Kev tsa kom sawv ntawm ib puas plaub caug plaub txhiab leej pib nrog kev sib sau los ua ke, thiab qhov kev sib sau ntawd raug ua tiav los ntawm Vajtswv Txojlus, rau qhov Exekees cov pob txha tuag raug sib sau los ntawm kev hnov Vajtswv Txojlus, thaum lawv tseem tuag. Exekees sawv cev rau tus cuab yeej tibneeg uas tshaj tawm txoj xov uas sib sau cov pob txha, thaum tus Tswv ncab Nws txhais tes zaum ob los sib sau Nws cov seem. Yaxayas, Yelemis, Daniyee, Yauhas thiab Exekees txhua tus qhia meej txog feem tibneeg uas xa txoj lus saum ntuj los cuag cov pob txha qhuav uas tuag lawm.
Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).
Thaum cov pob txha raug sau ua ke lawm, tus Tswv thiaj nthuav tawm txoj kev paub uas muaj ntxiv ntawd, uas raug qhib cia li ua ntej lub sij hawm sim neej kaw, thiab txoj kev paub ntawd raug sawv cev los ntawm “ntawd feem ntawm Daniyee tej lus faj lem uas hais txog hnub kawg.” Hauv Exekhee cev lus faj lem zaum ob, qhov kaj uas raug qhib yog txoj kev txom nyem thib peb, uas yog xov ntawm cua tuaj sab hnub tuaj uas tshuab txoj sia rau hauv cov pob txha thiab ua kom lawv sawv ntsug ua ib pab tub rog muaj hwj chim loj. Qhov kaj uas raug nthuav tawm rau Daniyee yog qhov kaj uas tus vajntxwv qaum teb sawv cev rau hauv tshooj kaum ib. Exekhee thiab Daniyee ua ke sawv cev rau “ntawd feem ntawm Daniyee tej lus faj lem uas hais txog hnub kawg,” uas yog cov xov ntawm cua (sab hnub tuaj) thiab tus vajntxwv (qaum teb).
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Tiamsis xov tawm tuaj ntawm sab hnub tuaj thiab ntawm sab qaum teb yuav ua rau nws ntxhov siab; yog li ntawd nws yuav tawm mus nrog kev chim loj kom rhuav tshem, thiab muab ntau leej tua pov tseg kom ploj tag nrho. Daniel 11:44.
In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.
Xyoo 1856, tus Tswv tau npaj siab kom ua tiav Nws txoj hauj lwm ntawm kev muab Nws haiv neeg kaw nrog lub foob, tiam sis lawv tau ntxeev siab. Txoj xov uas Nws tau npaj yuav siv coj lawv tawm ntawm lawv tus mob Laodicea yog “xya lub sij hawm” hauv Leviticus nees nkaum-rau. Thaum tus Tswv pib sau Nws haiv neeg ua ke thaum Lub Xya Hli, 2023, Nws rov qab nthuav rau lawv dua ib zaug ntxiv txoj xov ntawm “xya lub sij hawm,” thiab nrog rau lwm yam, tau qhia meej tias rau hnub Hnub Theej Txhoj uas yog tus qauv tiav, lub suab raj Yubili yuav tsum nrov, uas yog tib lub sij hawm uas lub suab raj thib xya kuj yuav tsum nrov thiab. Lub suab raj Yubili yog ib lub cim ntawm “xya lub sij hawm,” thiab lub suab raj thib xya yog txoj kev txom nyem thib peb. Thaum Mikha-ee nqis los hauv Daniel tshooj kaum, Daniel sawv cev rau cov uas tau txais txoj kev paub dhau los ntawm cov uas thov txoj kev thov Vajtswv hauv Leviticus nees nkaum-rau, thiab cov uas nrhiav kom to taub qhov zais cia yaj saub hauv Daniel tshooj ob.
Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”
Daniyee sawv cev rau cov uas tau raug sau los ntawm Vajtswv lub suab, thiab tom qab ntawd sawv ntsug khov kho rau saum lawv ob txhais taw, raug txhawb kom tshaj tawm txoj xov ntawm sab hnub tuaj thiab sab qaum teb. Lawv tshaj tawm txoj xov ntawd mus txog rau txoj cai Hnub Caiv uas yuav los sai sai no. Txoj txheej txheem ntawm kev tsa pab tub rog ntawd sawv los yog ib lub ntsiab lus yaj saub uas ntxaws heev, thiab lub sijhawm uas Vajtswv xub pib raug koom nrog tib neeg nyob rau hauv kev ua tiav nrog txoj kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej tau pib nyob rau hauv zaj keeb kwm uas sawv cev nyob rau nqe kaum ib ntawm Daniyee kaum ib. Zaj keeb kwm uas sawv cev txij nqe ib ntawm Daniyee kaum ib mus txog nqe kaum rau txhaws kom puv zaj keeb kwm uas muab zais cia hauv nqe plaub caug, uas yog “qhov feem ntawm yaj saub Daniyee uas muaj feem xyuam rau hnub kawg.”
As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.
Thaum peb pib xav txog nqe kaum peb mus rau kaum tsib ntawm Daniyees kaum ib, uas thawj zaug tau ua tiav rau hauv Tsov Rog Panium xyoo 200 BC, yog ib qho tseem ceeb heev uas yuav tsum to taub qhov tseem ceeb ntawm cov nqe no. Panium yog tsov rog sawv cev thib peb hauv peb qhov tsov rog sawv cev. Qhov tsov rog thawj zaug tau xaus nrog kev yeej rau papacy thiab nws pab tub rog sawv cev, Tebchaws Meskas, xyoo 1989. Qhov tsov rog tom ntej, uas raug sawv cev los ntawm nqe kaum ib thiab kaum ob, uas tau ua tiav los ntawm Tsov Rog Raphia, vajntxwv sab qab teb (Russia), yuav kov yeej vajntxwv sab qaum teb thiab nws pab tub rog sawv cev nyob rau hauv Ukraine. Qhov tsov rog thib peb yuav zoo ib yam li thawj zaug, nrog papacy (vajntxwv sab qaum teb) yeej tshaj Kev Koom Tsham (United Nations), nrog nws pab tub rog sawv cev (Tebchaws Meskas). Tiamsis tsov rog sawv cev thib peb, uas yog Tsov Rog Panium, kuj yuav pib Tsov Rog Ntiaj Teb Zaum III.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Raws li cov qauv nyuaj sib ntxaws zoo li tej log nyob hauv qab kev coj ntawm txhais tes uas nyob hauv qab tis ntawm cov Khelunpees, ib yam nkaus li ntawd, txoj kev sib txuam nyuaj ntawm tibneeg tej xwm txheej kuj nyob hauv qab Vajtswv txoj kev tswj kav. Nyob nruab nrab ntawm kev sib ceg thiab kev kub ntxhov ntawm txhua haiv neeg, Tus uas zaum saum cov Khelunpees tseem coj thiab tswj tej xwm txheej hauv ntiajteb.”
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Keeb kwm ntawm tej haiv neeg uas ib haiv zuj zus tau nyob hauv lawv lub sijhawm thiab chaw uas tau raug muab tseg rau lawv, yam tsis paub tab tom ua tim khawv rau qhov tseeb uas lawv tus kheej tsis to taub nws lub ntsiab, tab tom hais rau peb. Rau txhua haiv neeg thiab rau txhua tus tib neeg niaj hnub no Vajtswv tau tsa ib qho chaw rau hauv Nws txoj hau kev loj kawg nkaus. Niaj hnub no tib neeg thiab tej haiv neeg tab tom raug ntsuas los ntawm txoj hlua dai hnyav uas nyob hauv txhais tes ntawm Tus uas yeej tsis ua yuam kev. Txhua tus tab tom txiav txim lawv txoj hmoo los ntawm lawv tus kheej txoj kev xaiv, thiab Vajtswv tab tom kav tswj txhua yam kom tiav Nws tej hom phiaj.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.
“Keeb kwm uas tus kuv YOG uas loj kawg nkaus tau cim tseg rau hauv Nws txoj lus, txuas ib nplhaib rau ib nplhaib hauv txoj saw yaj saub, txij txwm ib txhis yav tag mus txog txwm ib txhis yav tom ntej, qhia rau peb paub tias niaj hnub no peb nyob qhov twg hauv kev txheej txheem ntawm txhua tiam, thiab yam twg thiaj yuav raug cia siab rau hauv lub sijhawm uas tseem yuav los. Txhua yam uas txoj kev qhia yav tom ntej tau xub hais tseg tias yuav muaj tiav, mus txog rau lub sijhawm tam sim no, twb raug kos tseg rau saum nplooj ntawv keeb kwm lawm, thiab peb yuav muaj tseeb tau tias txhua yam uas tseem yuav los tom ntej ntawd yuav raug ua kom tiav raws li nws txoj kev txiav txim.”
“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:
“Kev rhuav pov tseg zaum kawg ntawm txhua txoj kev kav hauv ntiajteb no tau raug qhia tseg meej npaum li cas hauv lo lus tseeb. Hauv lo lus faj lem uas tau hais tawm thaum Vajtswv txiav txim rau tus vajntxwv kawg ntawm cov Yixayee, muaj lo lus no hais tias:
“‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.
“‘Tus Tswv Vajtswv hais li no tias; Cia li muab lub mom thawjcoj tshem tawm, thiab hle lub mom huabtais tawm: … tsa tus uas qis kom siab, thiab txo tus uas siab kom qis. Kuv yuav muab nws ntxeev pov tseg, ntxeev pov tseg, ntxeev pov tseg: thiab nws yuav tsis muaj lawm ntxiv mus, mus txog thaum Tus uas muaj cai rau nws los; ces Kuv yuav muab nws pub rau Nws.’ Ezekiel 21:26, 27.
“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’
“Lub mom uas raug muab tshem tawm ntawm cov Yixayee tau dhau mus ua ntu zus rau tej tebchaws Babylon, Medo-Persia, Kili, thiab Loos. Vajtswv hais tias, ‘Nws yuav tsis muaj ntxiv lawm, mus txog thaum Tus uas muaj cai los rau nws los; thiab Kuv yuav muab nws rau Nws.’”
“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.
“Lub sijhawm ntawd twb los txog lawm. Hnub no tej cim ntawm lub sijhawm tshaj tawm tias peb tab tom sawv ntawm lub chaw pib nkag mus rau tej xwm txheej loj thiab dawb ceev. Txhua yam hauv peb lub ntiaj teb tab tom ntxhov siab thiab kub ntxhov. Nyob ntawm peb lub qhov muag yog qhov uas tus Cawmseej tej lus faj lem hais txog tej xwm txheej uas yuav ua ntej Nws txoj kev rov los tab tom raug ua tiav: ‘Nej yuav hnov txog kev tsov rog thiab lus xaiv txog kev tsov rog…. Haiv neeg yuav sawv tawm tsam haiv neeg, thiab tebchaws tawm tsam tebchaws: thiab yuav muaj kev tshaib nqhis, thiab mob kis thoob plaws, thiab av qeeg, nyob rau ntau qhov chaw.’ Mathais 24:6, 7.”
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Lub sijhawm nimno yog ib lub sijhawm uas muaj kev txaus siab loj kawg nkaus rau txhua tus uas tseem ciaj sia. Cov thawj kav tebchaws thiab cov nom tswv xeev, cov neeg uas tuav tej haujlwm ntawm kev cia siab thiab txoj cai, cov txiv neej thiab cov poj niam uas txawj xav ntawm txhua pawg neeg, sawvdaws tab tom tsom ntsoov rau tej xwm txheej uas tab tom tshwm sim nyob ib puag ncig peb. Lawv tab tom saib xyuas cov kev sib raug zoo uas nruj nreem thiab tsis tus yees uas muaj nyob hauv cov tebchaws. Lawv pom qhov kev kub ntxhov loj uas tab tom ntes tau txhua yam hauv ntiajteb no, thiab lawv lees paub tias ib yam dabtsi loj thiab txiav txim kawg tab tom yuav tshwm sim—hais tias lub ntiajteb twb nyob rau ntawm ntug kev kub ntxhov loj kawg nkaus lawm.”
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
“Cov tim tswv tam sim no tab tom tuav cov cua ntawm kev sib ceg kom tsis txhob tshuab mus kom txog thaum lub ntiajteb yuav raug ceeb toom txog txoj kev puastsuaj uas tab tom los rau nws; tiam sis ib lub cua daj cua dub tab tom sib sau tuaj, npaj txhij tawg los saum lub ntiajteb; thiab thaum Vajtswv yuav txib Nws cov tim tswv tso cov cua ntawd dim, yuav muaj ib qho xwm txheej ntawm kev sib ceg hnyav kawg nkaus uas tsis muaj ib tug cwj mem twg piav tau.”
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.
“Phau Vajlugkub, thiab tsuas yog Phau Vajlugkub xwb, thiaj li muab kev pom uas raug txog tej yam no. Nyob hauv no tau tshwm tawm txog tej xwm txheej kawg uas loj kawg nkaus hauv keeb kwm ntawm peb lub ntiajteb, yog tej xwm txheej uas twb tab tom tso lawv tej duab ntxoov los ua ntej lawm, lub suab ntawm lawv txoj kev los ze ua rau lub ntiajteb tshee hnyo thiab ua rau neeg lub siab qaug zuj zus vim kev ntshai.
“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.
“‘“Saib seb, tus Tswv ua kom lub ntiajteb qhuav tag, ua kom nws puam tsuaj, tig nws ntxeev plaws, thiab muab nws cov neeg nyob rau ntawd tawg khiav mus thoob plaws.... Lawv tau ua txhaum tej kevcai, hloov txoj kab ke, rhuav tshem txoj kev cog lus uas nyob mus ib txhis. Vim li no txoj kev foom tsis zoo tau nqos lub ntiajteb, thiab cov uas nyob hauv nws thiaj raug ua kom puam tsuaj.... Lub suab lom zem ntawm tej raj ncas tu tseg lawm, lub suab nrov ntawm cov uas zoo siab xaus lawm, txoj kev xyiv fab ntawm lub nkauj yaum ncaus kuj tu tseg lawm.’ Yaxayas 24:1–18.
“‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.
“‘“Hmoov phem rau hnub ntawd! rau qhov hnub ntawm tus Tswv twb nyob ze lawm, thiab nws yuav los zoo li kev puastsuaj tawm ntawm Tus Uas Muaj Hwjchim Loj Kawg Nkaus…. Noob tau lwj hauv qab lawv tej av pawg, tej chaw khaws qoob loo raug tso tseg puam tsuaj, tej txhab raug rhuav tshem; rau qhov nplej twb qhuav lawm. Tej tsiaj quaj ntsaj npaum li cas! tej pab nyuj ntxhov siab, vim lawv tsis muaj tshav noj; muaj tseeb, tej pab yaj kuj raug tso tseg puam tsuaj thiab.’ ‘Tsob hmab twb qhuav lawm, thiab tsob txiv ncuav pias kuj ntsws zog; tsob txiv pomegranate, tsob xibtes thiab, thiab tsob txiv apples, yeej yog txhua tsob ntoo hauv teb, twb qhuav tas lawm: vim kev xyiv fab twb qhuav ploj mus ntawm noob neej lawm.’ Joel 1:15–18, 12.
“‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’
“‘Kuv mob nyem kawg hauv nruab siab; … kuv nyob twj ywm tsis tau, vim koj twb hnov lawm, auj kuv tus ntsuj plig, lub suab raj, lub suab ceeb toom ntawm kev ua rog. Kev puas tsuaj saum kev puas tsuaj raug qw tshaj tawm; rau qhov tag nrho lub teb chaws twb raug puam tsuaj lawm.’
“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.
“‘Kuv ntsia lub ntiajteb, thiab, saib maj, nws tsis muaj daim duab li qub thiab yog chaw khoob; thiab cov ntuj, lawv tsis muaj qhov kaj. Kuv ntsia cov roob, thiab, saib maj, lawv tshee hnyo, thiab txhua lub toj txav yees. Kuv ntsia, thiab, saib maj, tsis muaj neeg li, thiab txhua tus noog saum ntuj twb khiav ploj lawm. Kuv ntsia, thiab, saib maj, thaj chaw txi txiv twb dhau los ua tebchaws moj sab qhua, thiab txhua lub nroog hauv ntawd twb raug rhuav tshem tas lawm.’ Jeremiah 4:19, 20, 23–26.
“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.
“‘Au! rau hnub ntawd loj kawg nkaus, tsis muaj ib hnub twg zoo ib yam li ntawd: nws yog lub sijhawm uas Yakhauj raug kev txom nyem; tiam sis nws yuav dim tawm ntawm ntawd.’ Yelemis 30:7.” Education, 178–181.