Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.

Hauv Daniyee tshooj kaum ib, muaj ntau nqe ntawm tej lus faj lem uas txhua nqe puav leej sib haum nrog rau rau nqe kawg ntawm tshooj ntawd. Feem uas sib haum nrog keeb kwm ntawm nqe plaub caug txij lub caij xaus xyoo 1989 mus txog rau txoj cai Hnub Caiv ntawm nqe plaub caug ib, yog feem ntawm tej lus faj lem uas tau raug kaw ruaj cia mus txog rau hnub kawg. Nws yog Daniyee feem txuas ntxiv rau Tshwm Sim txog Yexus Khetos uas raug qhib tawm me ntsis ua ntej lub sij hawm txiav txim sim neej kaw. Nqe ob qhia txog Trump, tus thawj tswj hwm Republican kawg, tus thawj tswj hwm kawg, tus thawj tswj hwm uas yog tus thib yim uas yog ntawm xya tus, thiab nws yog tus thawj tswj hwm nplua nuj tshaj plaws uas tau pib ua rau cov globalists ntxhov thaum nws tshaj tawm nws txoj kev sib tw xaiv tsa xyoo 2015. Nqe kaum qhia txog xyoo 1989, thiab nqe kaum ib thiab kaum ob qhia txog Tsov Rog Ukrainian uas tau pib xyoo 2014, nrog Putin txoj kev yeej thiab txoj kev puam tsuaj tom qab ntawd.

Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.

Nqe kaum peb mus txog kaum tsib piav txog tsov rog thib peb ntawm peb qhov tsov rog uas nyob hauv nqe plaub caug, pib nrog kev poob vau ntawm Soviet Union xyoo 1989, tom qab ntawd yog Tsov Rog Ukrainian, ces yog Tsov Rog Panium, uas sawv cev rau kev tawm tsam sab nraud ntawm Protestantism uas tau thim txoj kev ntseeg lawm nyob hauv Tebchaws Meskas tawm tsam cov globalists ntawm lub ntiaj teb.

Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.

Cov Protestantism uas thim rov qab ntawm txoj kev ntseeg tseeb kav yeej, thiab tsa kom muaj txoj kev sib raug zoo raws txheej txheem thawjcoj ntawm kev koom tes peb txheej uas yuav raug coj los siv thaum txoj cai Hnub Sunday uas yuav los sai no tuaj txog. Tus tsiaj nyaum yog Kev Ntseeg Kas Tos Liv, thiab nws yog lub taub hau ntawm peb lub hwj chim ntawd, raug sawv cev ua Yesabel thiab los ntawm ntau yam cim yav tom ntej ntxiv thiab. Nws yog tus poj niam deev luag poj luag txiv uas kav saum thiab caij tus tsiaj nyaum.

The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.

Tus yaj saub cuav yog Tebchaws Meskas, uas raug sawv cev los ntawm nws tus txiv Ahab, tus uas yog lub taub hau ntawm lub nceeg vaj kaum npaug ntawm tus zaj. Kev Tsov Rog ntawm Panium hauv xyoo 200 BC yog ib qho qauv piv txwv txog kev tawm tsam sab nraud ntawm kev thoob ntiaj teb thiab Protestantism uas tau poob kev ntseeg lawm. Kev tawm tsam sab hauv raug sawv cev los ntawm kev tawm tsam ntxeev siab hauv xyoo 167 BC, tom qab ntawd yog kev fij lub tuam tsev dua tshiab raws li Hanukkah ua kev nco txog hauv xyoo 164 BC, uas tom qab ntawd tau ua raws los ntawm ib lub sijhawm txij xyoo 161 BC mus txog 158 BC, uas yog ib qho qauv piv txwv txog qhov chaw uas Tebchaws Meskas tsa ib tug duab ntawm kev koom ua ke ntawm pawg ntseeg thiab lub xeev raws li Catholicism, raws li sawv cev los ntawm “koom haum”.

In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.

Nyob hauv nqe kaum peb, Uriah Smith qhia rau peb tias kaum plaub xyoos tom qab Tsov Rog Raphia, Ptolemy tuag vim “kev tsis txawj tswj tus kheej thiab kev ua phem qias vuab tsuab, thiab nws raug nws tus tub, Ptolemy Epiphanes, uas thaum ntawd tseem yog ib tug me nyuam muaj plaub los sis tsib xyoos, los hloov chaw. Antiochus, nyob rau tib lub sijhawm ntawd, thaum nws twb txo kev ntxeev siab hauv nws lub nceeg vaj lawm, thiab twb tswj tau thiab teeb tsa thaj tsam sab hnub tuaj kom nyob hauv lawv txoj kev mloog lus lawm, ces nws thiaj muaj kev ywj pheej rau txhua yam haujlwm thaum tus hluas Epiphanes los sawv saum lub zwm txwv ntawm tim Iyiv.” Tom qab Putin txoj kev yeej uas kav tsis ntev xaus lawm, Trump yuav npaj txhij los daws tus vaj ntxwv mos ab tshiab ntawm tim Iyiv. Ua ntej nws ua li ntawd, nws yuav tau “txo ib qho kev ntxeev siab” nyob hauv Tebchaws Meskas.

When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.

Thaum Trump raug xaiv tsa, nws yuav coj los siv tej kev cai lij choj uas twb raug ua hom ntxoov ntxoo ua ntej los ntawm Alien and Sedition Acts of 1798, nrog rau kev ncua “habeas corpus,” ib yam li thawj tug thawj tswj hwm Republican tau ua thaum teb rau ib qho Civil War. Nws tej kev ua kuj twb raug ua hom ntxoov ntxoo los ntawm thawj tswj hwm Grant tej kev ua thaum nws daws teeb meem nrog Ku Klux Klan, thiab F. D. Roosevelt thaum nws kaw cov Nyijpooj thiab lwm tus thaum Tsov Rog Ntiaj Teb Zaum Ob, thiab George Bush tus kawg Patriot Act.

He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”

Nws, ib yam li Seleucus, yuav tsuj thiab txo txoj kev ntxeev siab hauv Tebchaws Meskas, thiab tom qab ntawd yuav tig nws lub qhov muag mus rau “vajntxwv me nyuam” ntawm Egypt. Thaum ua li ntawd, nws yuav koom tes ua ib daim ntawv cog lus nrog Philip ntawm Macedon, vim Smith sau tseg tias, “Nyob rau tib lub sij hawm ntawd, Philip, vajntxwv ntawm Macedon, tau nkag mus rau hauv ib daim ntawv sib cog lus nrog Antiochus kom faib cov tebchaws kav ntawm Ptolemy nruab nrab ntawm nkawd, nkawd txhua tus npaj siab yuav muab cov feem uas nyob ze tshaj thiab yooj yim tshaj rau nws tus kheej. Ntawm no yog ib txoj kev sawv tawm tsam vajntxwv sab qab teb uas txaus los ua kom tiav raws li lo lus faj lem, thiab tsis muaj kev ua xyem xyav li, yog cov xwm txheej ntawd tiag tiag uas lo lus faj lem tau npaj tseg.”

Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”

Trump yuav tsim ib txoj kev sib koom tes ruaj khov nrog cov tebchaws ntawm NATO (United Nations), kom hais txog Russia, thiab txog tej kev nyuab uas muaj nyob hauv kev daws tej kev puas tsuaj uas tshwm sim los ntawm kev poob lawm ntawm Putin. Nyob rau lub sijhawm ntawd, raws li nqe kaum plaub, thiab Smith cov lus piav, “muaj ib lub hwjchim tshiab raug coj los qhia.” Txoj kev kav ntawm papacy yuav los sawv cev los tiv thaiv Russia thiab nws cov tebchaws nyob hauv qab nws ntawm txoj cai tswj hwm ntawm NATO thiab Tebchaws Meskas, lossis raws li Smith cov lus piav hais, “Loos tau hais lus; thiab Syria thiab Macedonia tsis ntev tom qab ntawd thiaj pom tias muaj ib qho kev hloov los txog rau saum npoo ntawm lawv txoj kev npau suav. Cov Loos tau los cuam tshuam sawv cev pab tus vajntxwv hluas ntawm Iyiv, txiav txim siab tias nws yuav tsum raug tiv thaiv kom dim ntawm txoj kev puastsuaj uas Antiochus thiab Philip tau npaj. Qhov no yog BC 200, thiab yog ib qho ntawm thawj zaug tseem ceeb tshaj plaws uas cov Loos tau los cuam tshuam hauv tej xwm txheej ntawm Syria thiab Iyiv.”

Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.

Loos, tus niam ntiav ntawm Tyre, ces pib hu nws tej zaj nkauj thiab ua nkauj ua nraug nrog cov vajntxwv hauv ntiajteb, ua ntej cov vajntxwv ntawd los rau hauv kev mloog lus tag nrho rau nws, tsuas yog ob nqe tom qab xwb. Nyob rau tib lub sijhawm ntawd, Tsov Rog ntawm Panium tau tshwm sim. Xyoo 200 BC qhia txog tus niam ntiav ntawm Tyre pib hu nkauj, thiab nws ua li ntawd raws li kev tiv thaiv Russia, tus uas Tebchaws Meskas thiab Koom Haum Tebchaws Mloog Lus (United Nations) nyuam qhuav pom zoo los faib tawm kom tau txiaj ntsig sib koom rau nkawd ob tog. Tus niam ntiav yeej kov yeej nkawd ob leeg, tabsis “tsov rog” ntawm Panium ces tshwm sim, thiab Tebchaws Meskas yeej kov yeej Koom Haum Tebchaws Mloog Lus.

Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.

Hauv txoj kev ua cim, peb caug peb xyoos tom qab ntawd, kev tawm tsam ntawm Modein pib nyob rau hauv Tebchaws Meskas. Hauv txoj kev ua cim, peb xyoos tom qab ntawd ntxiv, kev rov fij dua tshiab ntawm yam uas hu ua Protestantism thiab ib lub Koompheej raws li Txoj Cai Lij Choj raug tsim tsa, raws li Hanukkah sawv cev. Hauv txoj kev ua cim, peb xyoos tom qab ntawd, lub sijhawm uas sawv cev los ntawm kev sib koom tes ntawm cov Yudais nrog Loos pib.

The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.

Cov txheej xwm kawg yuav yog cov txav mus los sai heev, yog li ntawd keeb kwm uas raug sawv cev los ntawm plaub caug yim xyoos hauv cov nqe Vajlugkub ntawd tab tom piav txog ib txheej xwm sib law liag uas khiav ceev, uas tej lus faj lem twb qhia meej tias pib thaum lub sijhawm kawg xyoo 1989, tom qab ntawd yog tsov rog thib ob hauv nqe kaum ib thiab kaum ob xyoo 2014, thiab tom qab ntawd yog xyoo 2015, thaum Trump tshaj tawm nws qhov kev sib tw los ua thawj tswj hwm, thiab yog li ntawd thiaj pib nws txoj hauj lwm raws li lus faj lem ntawm kev qhib kom ntiaj teb kev koom ua ib lub zog sawv los. Thaum Trump pib tes dej num ntawm kev txwv lub Rog Hauv Zej Zog uas twb tab tom muaj lawm, nws yuav sim nrhiav kev sib koom tes nrog United Nations (NATO—Philip of Macedon), thiab Loos yuav pib hu nkauj. Qhov kev sim koom tes ntawd yuav hloov los ua kev tawm tsam kom tau txoj hauj lwm loj tshaj plaws ntawm ob lub hwj chim, uas raug sawv cev los ntawm Tsov Rog Panium.

Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.

Yog li ntawd, Panium yog tus cim chaw ntawm nqe kaum peb, uas yog qhov pib ntawm tej kev txav ceev kawg uas ua ntej txoj cai Hnub Caiv. Txhua tus yaj saub tau hais txog qhov kawg ntawm lub ntiaj teb ntau dua li lub sijhawm uas lawv tau nyob, thiab Yexus yeej yog tus loj tshaj plaws ntawm txhua tus yaj saub. Ze rau ua ntej tus ntoo khaub lig, uas ua qauv rau txoj cai Hnub Caiv, uas yog sawv cev los ntawm nqe kaum rau, Yexus tau nrog Nws cov thwjtim mus ncig ib zaug rau Panium. Lub sijhawm uas Nws nyob ntawd, thiab tej zaj lus qhia uas Nws tau muab qhia tawm ntawd, sib raug nrog Tsov Rog Panium uas yuav los sai no. Thoob plaws hauv keeb kwm Panium tau muaj ntau lub npe, thiab nyob rau lub sijhawm Khetos lub npe hu rau Panium yog Caesarea Philippi.

“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.

“Yexus thiab Nws cov thwjtim tam sim no tau tuaj txog hauv ib lub nroog ntawm thaj tsam ze Caesarea Philippi. Lawv tau hla dhau ciam teb ntawm Kalilais, mus rau hauv ib cheeb tsam uas kev pe dab mlom kav yeej. Nyob ntawd cov thwjtim raug rub kom deb ntawm txoj kev tswj fwm ntawm txoj kev Yudais, thiab raug coj los nyob sib raug zoo dua nrog txoj kev pe hawm ntawm lwm haiv neeg. Nyob ib ncig ntawm lawv muaj ntau yam qauv ntawm kev ntseeg cuav thiab kev khav theeb ntsuj plig uas muaj nyob thoob plaws txhua qhov chaw hauv lub ntiaj teb. Yexus xav kom qhov lawv pom no yuav coj tau lawv los xav txog lawv lub luag hauj lwm rau cov neeg lwm haiv neeg. Thaum Nws nyob hauv thaj av ntawd, Nws rau siab nrhiav kev thim rov qab ntawm kev qhia cov neeg coob coob, thiab muab Nws tus kheej rau Nws cov thwjtim kom puv npo dua.”

“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

“Nws twb yuav qhia rau lawv txog txoj kev txom nyem uas tab tom tos Nws. Tiamsis ua ntej tshaj, Nws mus nyob ib leeg deb, thiab thov Vajtswv kom lawv lub siab thiaj npaj txhij txais Nws cov lus. Thaum Nws rov los nrog lawv koom, Nws tsis tau tam sim ntawd qhia qhov uas Nws xav yuav qhia. Ua ntej yuav ua li ntawd, Nws pub sijhawm rau lawv lees lawv txoj kev ntseeg rau hauv Nws xwv kom lawv yuav raug txhawb kom ruaj rau qhov kev sim siab uas tab tom los. Nws nug hais tias, ‘Neeg hais tias Kuv uas yog Neeg Leej Tub yog leejtwg?’”

“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.

Tu siab kawg li, cov thwj tim raug yuam kom lees paub tias cov Ixayees twb tsis paub lawv tus Mexiyas lawm. Muaj qee leej tiag, thaum lawv pom Nws tej txuj ci tseem ceeb, lawv tau tshaj tawm tias Nws yog Leej Tub ntawm Davi. Cov neeg coob uas tau txais mov noj rau ntawm Bethsaida twb xav tshaj tawm Nws ua vajntxwv ntawm cov Ixayees. Coob leej twb npaj siab yuav txais Nws ua ib tug yaj saub; tiam sis lawv tsis ntseeg tias Nws yog tus Mexiyas.

“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

“Yexus tam sim no nug lus nug zaum ob, hais txog cov thwj tim lawv tus kheej tias: ‘Tab sis nej hais tias kuv yog leejtwg?’ Petus teb tias, ‘Koj yog tus Khetos, yog Vajtswv uas muaj sia tus Tub.’”

“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

“Txij thaum chiv thawj los, Petus twb ntseeg Yexus tias yog tus Mexiyas lawm. Coob leej lwm tus uas twb raug Yauhas tus Ua kevcai raus dej txoj kev tshajtawm txiav txim rau lawv lub siab, thiab tau txais Khetos, pib ua xyem xyav txog Yauhas tes haujlwm thaum nws raug kaw hauv tsev lojcuj thiab raug muab tua pov tseg; thiab nim no lawv kuj ua xyem xyav tias Yexus yog tus Mexiyas, tus uas lawv tau tos ntev los lawm. Coob leej ntawm cov thwjtim uas tau kub siab lug cia siab tias Yexus yuav los nyob hauv Nws txoj hauj lwm saum Daviv lub zwm txwv tau tso Nws tseg thaum lawv pom tias Nws tsis muaj lub hom phiaj zoo li ntawd. Tiamsis Petus thiab nws cov kwvtij nrog nws tsis tig ntawm lawv txoj kev ncaj ncees rov qab. Txoj kev hloov siab ib pliag ntawm cov uas nag hmo qhuas hos hnub no thuam tsis tau rhuav tshem txoj kev ntseeg ntawm tus uas yog tus Cawmseej tus thwjtim tseeb. Petus tshaj tawm tias, ‘Koj yog Khetos, Vajtswv tus Tub uas muaj sia nyob.’ Nws tsis tos kom tej koob meej ntawm vaj ntxwv los muab mom rau nws tus Tswv, tiamsis tau lees txais Nws hauv Nws txoj kev txo hwjchim.”

“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

“Petus tau qhia tawm txoj kev ntseeg ntawm kaum ob leeg. Los cov thwjtim tseem nyob deb heev ntawm kev to taub Khetos tes haujlwm. Kev tawm tsam thiab kev sawv cev yuam kev ntawm cov pov thawj thiab cov thawj kav, txawm tsis muaj peevxwm tig lawv kom ncaim ntawm Khetos, los tseem ua rau lawv ntxhov siab heev. Lawv tsis tau pom lawv txoj kev meej. Txoj kev cuam tshuam ntawm lawv txoj kev cob qhia thaum chiv thaum ub, kev qhia ntawm cov xibfwb rabbi, thiab hwjchim ntawm kev lig kev cai, tseem thaiv lawv txoj kev pom qhov tseeb. Ib ntus dhau ib ntus tej kab hluav taws pom kev muaj nqis los ntawm Yexus ci tuaj rau lawv, los feem ntau lawv zoo li cov neeg tabtom xuas tes tshawb kev hauv nruab nrab tej duab ntxoov ntxoo. Tiamsis hnub no, ua ntej lawv raug coj los ntsib tim ntsej tim muag nrog txoj kev sim siab loj ntawm lawv txoj kev ntseeg, Vaj Ntsuj Plig Dawb Huv tau los nyob saum lawv nrog hwjchim. Ib pliag luv luv lawv ob lub qhov muag raug tig kom deb ntawm “tej yam uas pom,” mus saib “tej yam uas tsis pom.” 2 Khaulee 4:18. Nyob hauv qab daim ntaub npog ntawm tibneeg cev nqaij daim tawv lawv pom tau lub yeeb koob ntawm Vajtswv Leej Tub.”

“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’

Yexus teb Petus hais tias, “Ximoos Npas-yau-na, koj tau koob hmoov lawm: rau qhov tsis yog nqaij thiab ntshav tau qhia qhov no rau koj, tiam sis yog Kuv Txiv tus uas nyob saum ntuj.”

“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

“Qhov tseeb uas Petus tau lees txim ntawd yog lub hauv paus ntawm tus ntseeg txoj kev ntseeg. Qhov ntawd yog yam uas Khetos Nws Tus Kheej tau tshaj tawm tias yog txoj sia nyob mus ib txhis. Tiamsis kev muaj txoj kev paub no tsis yog ib qho laj thawj rau kev qhuas tus kheej. Tsis yog vim nws tus kheej muaj tswv yim lossis muaj kev zoo dabtsi thiaj tau muaj qhov no tshwm rau Petus. Tibneeg yeej tsis muaj peev xwm, los ntawm nws tus kheej, mus txog qhov kev paub txog Vajtswv. ‘Nws siab npaum ntuj ceeb tsheej; koj yuav ua tau dabtsi? nws tob dua ntuj txiag teb tsaus; koj yuav paub tau dabtsi?’ Yauj 11:8. Tsuas yog tus Ntsuj Plig uas pub kev saws los ua tub thiaj yuav qhia tau rau peb txog tej yam tob tob ntawm Vajtswv, uas ‘qhov muag tsis tau pom, pob ntseg tsis tau hnov, thiab tsis tau nkag los rau hauv neeg lub siab li.’ ‘Vajtswv tau qhia tej ntawd rau peb los ntawm Nws tus Ntsuj Plig: rau qhov tus Ntsuj Plig tshawb txhua yam, yeej yog tej yam tob tob ntawm Vajtswv.’ 1 Kaulinthaus 2:9, 10. ‘Tus Tswv tej lus zais yog nrog cov uas hwm Nws ntshai;’ thiab qhov tseeb uas Petus pom tau Khetos lub hwjchim ci ntsa iab yog ib qho pov thawj tias nws tau raug ‘qhia los ntawm Vajtswv.’ Ntawv Nkauj 25:14; Yauhas 6:45. Au, tseeb tiag, ‘koj tau koob hmoov lawm, Ximoos Pas-yonas: rau qhov cev nqaij daim tawv thiab ntshav tsis tau qhia qhov no rau koj.’”

“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.

Yexus tseem hais ntxiv tias: “Kuv kuj hais rau koj thiab tias, koj yog Petus, thiab saum lub pob zeb no Kuv yuav txhim tsa Kuv pawg ntseeg; thiab tej rooj vag ntawm ntuj tawg yuav tsis kov yeej nws.” Lo lus Petus txhais tias ib lub pob zeb,—ib lub pob zeb uas dov mus. Petus tsis yog lub pob zeb uas pawg ntseeg raug tsa saum nws. Tej rooj vag ntawm ntuj tawg yeej kov yeej nws thaum nws tsis lees nws tus Tswv nrog tej lus foom phem thiab tej lus cog lus. Pawg ntseeg raug txhim tsa saum Ib Tug uas tej rooj vag ntawm ntuj tawg tsis muaj peev xwm kov yeej tau.

“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.

“Ntau pua xyoo ua ntej tus Cawmseej los txog, Mauxes twb tau taw tes rau lub Pob Zeb ntawm cov Yixayee txoj kev cawm dim lawm. Tus sau nkauj Nkauj Seev tau hu txog ‘lub Pob Zeb ntawm kuv lub zog.’ Yaxayas tau sau tias, ‘Tus Tswv Vajtswv hais li no, Saib seb, kuv muab ib lub pob zeb tso rau hauv Xi-oos ua lub hauv paus, ib lub pob zeb uas twb raug sim lawm, yog lub pob zeb kaum tsev uas muaj nqis heev, yog lub hauv paus uas ruaj khov.’ Kevcai 32:4; Ntawv Nkauj 62:7; Yaxayas 28:16. Petus nws tus kheej, thaum sau los ntawm kev tshoov siab, tau coj lo lus faj lem no los siv rau Yexus. Nws hais tias, ‘Yog nej twb tau saj lawm tias tus Tswv muaj kev hlub tshua: nej los cuag tus ntawd, uas yog ib lub pob zeb ciaj sia, txawm yog tibneeg muab nws pov tseg los, los ntawm Vajtswv nws yog tus raug xaiv, muaj nqis heev, nej thiab, zoo li tej pob zeb ciaj sia, raug tsa ua ib lub tsev sab ntsuj plig.’ 1 Petus 2:3–5, R. V.

“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.

“Tsis muaj leejtwg yuav tsa tau lwm lub hauv paus dua li qhov uas twb raug tsa lawm, uas yog Yexus Khetos.” 1 Khaulee 3:11. “Saum lub pob zeb no,” Yexus hais tias, “Kuv yuav txhim tsa Kuv pawg ntseeg.” Nyob ntawm Vajtswv xubntiag, thiab ntawm tag nrho cov neeg txawj ntse saum ntuj ceeb tsheej xubntiag, nyob ntawm cov tub rog ntuj txiag teb tsaus uas tsis pom kev xubntiag, Khetos tau tsa Nws pawg ntseeg saum lub Pob Zeb uas muaj sia. Lub Pob Zeb ntawd yog Nws tus kheej—Nws lub cev uas raug lov thiab raug ntaus kom doog ntshav rau peb. Tawm tsam pawg ntseeg uas raug txhim tsa saum lub hauv paus ntawd, tej rooj vag ntawm ntuj txiag teb tsaus yuav tsis kov yeej tau.

“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.

“Thaum Tswv Yexus hais cov lus no, pawg ntseeg zoo li qaug zog heev npaum li cas! Muaj tsuas yog ib pab me me ntawm cov ntseeg xwb, uas txhua lub hwj chim ntawm dab phem thiab ntawm cov neeg phem yuav tig los tawm tsam; txawm li ntawd los, cov uas raws Khetos tsis txhob ntshai. Lawv raug tsa saum lub Pob Zeb uas yog lawv lub zog, lawv yuav tsis raug muab rhuav tshem.”

“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.

“Tau rau txhiab xyoo, txoj kev ntseeg tau raug txhim tsa saum Khetos. Tau rau txhiab xyoo tej dej nyab thiab tej cua daj cua dub ntawm Xatas txoj kev npau taws tau nplawm rau saum Pob Zeb ntawm peb txoj kev cawm dim; tiam sis Nws tseem sawv ruaj khov tsis txav.

“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

“Petus twb tau hais tawm qhov tseeb uas yog lub hauv paus ntawm txojkev ntseeg ntawm pawg ntseeg, thiab nim no Yexus tau hwm nws ua tus sawv cev ntawm tag nrho pawg neeg ntseeg. Nws hais tias, ‘Kuv yuav muab cov yuam sij ntawm lub nceeg vaj saum ntuj rau koj; thiab yam twg koj khi rau hauv ntiajteb yuav raug khi rau saum ntuj: thiab yam twg koj daws rau hauv ntiajteb yuav raug daws rau saum ntuj.’”

“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.

“‘Cov yawm sij ntawm lub nceeg vaj saum ntuj ceeb tsheej’ yog Khetos tej lus. Tag nrho tej lus hauv Vajluskub Dawb Huv yog Nws tej lus, thiab kuj raug xam nrog rau hauv no. Tej lus no muaj hwjchim qhib thiab kaw ntuj ceeb tsheej. Lawv tshaj tawm txog tej xwm txheej uas tibneeg yuav raug txais los sis raug tsis lees txais raws li ntawd. Yog li no, tes haujlwm ntawm cov uas tshaj tawm Vajtswv Txojlus yog ib qho ntxhiab tsw txojsia mus rau txojsia, los sis kev tuag mus rau kev tuag. Lawv tes haujlwm yog ib txoj hauj lwm uas ris qhov hnyav ntawm tej txiaj ntsig nyob mus ib txhis.

“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.

“Tus Cawm Seej tsis tau tso txoj hauj lwm ntawm txoj moo zoo rau Petus ib leeg xwb. Tom qab ntawd, thaum rov hais dua tej lus uas tau hais rau Petus lawm, Nws tau siv tej lus ntawd ncaj qha rau pawg ntseeg. Thiab tib yam ntawd hauv nws lub ntsiab kuj tau hais rau kaum ob leeg thiab ua cov sawv cev ntawm pawg ntseeg cov ntseeg. Yog hais tias Yexus tau muab ib txoj cai tshwj xeeb rau ib tug ntawm cov thwjtim tshaj lwm tus, peb yuav tsis pom lawv sib cav ntau zaus txog leej twg yuav yog tus loj tshaj. Lawv yuav tau mloog lawv tus Tswv tej kev xav, thiab hwm tus uas Nws tau xaiv.”

“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.

“Tsis txhob tsa ib tug los ua lawv lub taub hau, Khetos tau hais rau cov thwjtim tias, ‘Tsis txhob cia luag hu nej ua Xibfwb;’ ‘thiab tsis txhob cia luag hu nej ua tswv: vim nej tsuas muaj ib tug Tswv xwb, yog Khetos.’ Mathais 23:8, 10.

“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.

“‘Lub taub hau ntawm txhua tus txiv neej yog Khetos.’ Vajtswv, tus uas tau muab txhua yam tso rau hauv qab tus Cawm Seej ko taw, ‘tau muab Nws ua taub hau kav txhua yam rau pawg ntseeg, uas yog Nws lub cev, yog qhov puv npo ntawm Nws uas ua kom txhua yam puv npo hauv txhua yam.’ 1 Corinthians 11:3; Ephesians 1:22, 23. Pawg ntseeg raug txhim tsa saum Khetos ua nws lub hauv paus; nws yuav tsum mloog lus rau Khetos ua nws lub taub hau. Nws tsis yog yuav tsum vam khom tibneeg, lossis raug tibneeg tswj kav. Coob leej hais tias txoj hauj lwm uas lawv tau tso siab rau hauv pawg ntseeg muab cai rau lawv txib kom lwm tus yuav tsum ntseeg li cas thiab yuav tsum ua dab tsi. Vajtswv tsis pom zoo rau qhov kev hais li no. Tus Cawm Seej tshaj tawm hais tias, ‘Nej sawvdaws yog kwvtij.’ Txhua tus raug kev sim siab, thiab txhua tus kuj muaj peev xwm ua yuam kev. Peb tsis txhob vam khom ib tug tsiaj txhu muaj sia uas txawj kawg rau kev coj. Lub Pob Zeb ntawm txoj kev ntseeg yog qhov muaj sia nyob ntawm Khetos hauv pawg ntseeg. Tus uas qaug zog tshaj plaws kuj vam khom tau rau qhov no, hos cov uas xav tias lawv tus kheej muaj zog tshaj plaws yuav pom tias lawv yog cov qaug zog tshaj plaws, yog lawv tsis ua kom Khetos yog lawv lub zog txhawb. ‘Foom tsis zoo rau tus neeg uas cia siab rau neeg, thiab muab cev nqaij daim tawv ua nws lub zog.’ Tus Tswv ‘yog lub Pob Zeb, Nws tes haujlwm zoo tag nrho.’ ‘Foom koob hmoov rau txhua tus uas tso siab rau Nws.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.”

“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.

“Tom qab Petus tau lees txim lawm, Yexus txib cov thwjtim kom txhob qhia rau leejtwg paub tias Nws yog tus Khetos. Lo lus txib no raug muab vim yog kev tawm tsam ruaj nrees ntawm cov xib hwb ntawv thiab cov Falixais. Tsis tas li ntawd xwb, cov neeg, thiab txawm yog cov thwjtim los, kuj muaj kev to taub cuav heev txog tus Mexiyas, xwv kom yog muaj kev tshaj tawm txog Nws rau sawvdaws paub, ces qhov ntawd yuav tsis muab ib lub tswv yim tseeb rau lawv txog Nws tus yam ntxwv los yog Nws tes haujlwm. Tiamsis hnub dhau hnub Nws tabtom qhia Nws tus kheej rau lawv raws li tus Cawm Seej, thiab li ntawd Nws xav muab ib lub tswv yim tseeb rau lawv txog Nws raws li tus Mexiyas.”

“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.

“Cov thwjtim tseem cia siab tias Khetos yuav kav raws li ib tug vaj ntxwv kav teb kav chaw. Txawm yog Nws twb zais Nws lub hom phiaj ntev los lawm, lawv ntseeg tias Nws yuav tsis nyob mus ib txhis hauv kev pluag thiab kev tsis muaj npe nrov; lub sijhawm twb los ze lawm uas Nws yuav tsa Nws lub nceeg vaj. Tias kev ntxub ntawm cov pov thawj thiab cov xibhwb Yudais yuav tsis muaj hnub kov yeej tau li, tias Khetos yuav raug Nws haiv neeg tus kheej tsis lees txais, raug txiav txim tias yog ib tug neeg dag ntxias, thiab raug muab ntsia saum ntoo khaublig raws li ib tug neeg ua txhaum loj,—xws li ib lub tswv yim ntawd cov thwjtim yeej tsis tau xav txog li. Tiamsis lub sijhawm ntawm hwjchim tsaus ntuj tab tom los ze tuaj, thiab Yexus yuav tsum qhib rau Nws cov thwjtim txog txoj kev sib ntaus uas nyob ntawm lawv xub ntiag. Nws muaj kev tu siab thaum Nws xav txog txoj kev sim siab uas yuav los.” The Desire of Ages, 411-415.

Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.

Nqe kaum ntawm Daniyees kaum ib, sawv cev rau txoj cai Hnub Caiv uas yuav los sai hauv Tebchaws Meskas. Cia li ua ntej txog lub sij hawm ntawm “av qeeg” ntawd, cov neeg uas tab tom nrhiav kom nyob nrog hauv pawg ib puas plaub caug plaub txhiab raug tsa sawv ntawm lawv txoj kev tsaug zog. Yam uas tsa lawv sawv yog ib txoj xov faj lem. Nyob rau lub ntsiab ntawd muaj ob chav neeg raug nthuav tawm, thiab raws li tau piv txwv hauv zaj lus piv txwv txog kaum tus nkauj xwb, ib chav muaj roj nyob hauv tej hub, hos ib chav tsis muaj. Nqe kaum peb mus txog kaum tsib hauv Daniyees kaum ib, tsis yog tsuas yog sawv cev rau keeb kwm faj lem uas ua ntej txoj cai Hnub Caiv xwb, lawv tseem sawv cev rau “txoj xov,” uas, hauv lub ntsiab lus ntawm zaj lus piv txwv txog kaum tus nkauj xwb, yog “roj,” uas cov neeg ntse yuav muaj kom lawv thiaj txais tau lub cim foob ntawm Vajtswv thiab raug tsa siab ua ib lub chij thaum txog lub sij hawm ntawm av qeeg loj ntawd. Cov ntawv no tam sim no twb mus txog qhov siab tshaj plaws ntawm txhua tsab ntawv lawm, vim txoj xov uas raug sawv cev nyob hauv cov nqe no, yog cov roj kub uas raug nchuav nqes los ntawm ob lub kav kub.

We will continue this study in the next article.

Peb yuav txuas ntxiv zaj kev kawm no hauv tsab xov xwm tom ntej.

“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

“Tsuas yog ntev li cov uas lees hais tias tuav rawv qhov tseeb tseem tab tom ua hauj lwm rau Xatas, nws tus duab ntxoov ntxoo phem hauv ntuj txiag teb tsaus yuav thaiv lawv txoj kev pom Vajtswv thiab ntuj ceeb tsheej. Lawv yuav zoo ib yam li cov uas twb plam lawv thawj txoj kev hlub lawm. Lawv tsis muaj peev xwm pom tau tej yam tseeb nyob mus ib txhis. Yam uas Vajtswv tau npaj cia rau peb ntawd raug sawv cev hauv Xakhaliyas, tshooj 3 thiab 4, thiab 4:12–14: ‘Thiab kuv teb dua, thiab hais rau nws tias, Ob ceg txiv ntoo roj no yog dab tsi uas dhau ntawm ob lub raj kub nchuav cov roj kub tawm ntawm lawv tus kheej? Thiab nws teb kuv thiab hais tias, Koj tsis paub tias tej no yog dab tsi lov? Thiab kuv hais tias, Tsis paub, tus Tswv kuv. Ces nws hais tias, Cov no yog ob tug uas raug pleev roj tseg, uas sawv ntawm tus Tswv ntawm tag nrho lub ntiaj teb.’”

“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Tus Tswv muaj kev pab thiab kev npaj txhij txhua kawg nkaus. Nws tsis muaj ib yam cuab tam lossis kev npaj uas tsis txaus li. Yog vim peb txoj kev ntseeg tsis txaus, peb txoj kev ntshaw ntiajteb, peb tej lus pheej yig, peb txoj kev tsis ntseeg uas qhia tawm hauv peb tej lus sib tham, thiaj ua rau tej duab ntxoov tsaus ntuj sib sau nyob ib ncig ntawm peb. Khetos tsis raug qhia tawm hauv lus lossis hauv tus cwj pwm ua tus uas ntxim hlub tshaj plaws huvsi, thiab yog tus loj tshaj hauv kaum txhiab leej. Thaum tus ntsujplig txaus siab tsa nws tus kheej mus rau yam tsis muaj nqis, Vaj Ntsuj Plig ntawm tus Tswv kuj pab tau tsawg heev rau nws. Peb txoj kev pom uas luv ncav tsuas pom duab ntxoov xwb, tiam sis tsis pom tau lub yeeb koob uas nyob dhau ntawd. Cov timtswv saum ntuj tab tom tuav plaub cua, uas raug sawv cev ua ib tug nees npau taws nrhiav kev txeem kom dim thiab khiav hla npoo ntawm tag nrho lub ntiajteb, nqa kev puas tsuaj thiab kev tuag taug nws txoj kev.”

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Peb puas yuav tsaug zog nyob ntawm ntug ciam heev ntawm lub ntiajteb uas nyob mus ib txhis? Peb puas yuav qaug zog, txias siab, thiab zoo li tuag lawm? Au, thov kom peb muaj tus Ntsuj Plig thiab txoj pa ntawm Vajtswv hauv peb tej koom txoos, uas Nws tshuab rau hauv Nws haiv neeg, kom lawv sawv tau rau saum lawv txhais taw thiab muaj sia nyob. Peb yuav tsum pom tias txojkev nqaim, thiab lub rooj vag kuj nqaim thiab txwv. Tiamsis thaum peb hla dhau lub rooj vag nqaim ntawd lawm, nws txoj kev dav tsis muaj ciam kawg li.” Manuscript Releases, volume 20, 217.

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“Cov cov raug xaiv tseg uas sawv ntawm tus Tswv ntawm tag nrho lub ntiajteb, muaj txoj hauj lwm uas ib zaug tau muab rau Xatas ua tus kerub uas npog thaiv. Los ntawm cov neeg dawb huv uas nyob ib ncig ntawm Nws lub zwm txwv, tus Tswv khaws cia kev sib txuas lus tsis tu ncua nrog cov neeg nyob hauv ntiajteb. Cov roj kub sawv cev rau txoj kev tshav ntuj uas Vajtswv pub txhawb cov teeb ntawm cov ntseeg kom puv npo, xwv kom lawv tsis txhob ploj plhis thiab tuag lawm. Yog tsis yog vim cov roj dawb huv no raug nchuav los saum ntuj los hauv tej xov uas los ntawm Vajtswv tus Ntsuj Plig, ces cov cuab yeej ntawm kev phem yuav kav tau tib neeg kiag li.”

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“Vajtswv raug txaj muag thaum peb tsis txais cov lus sib txuas lus uas Nws xa tuaj rau peb. Yog li ntawd peb tsis kam txais cov roj kub uas Nws yuav nchuav rau hauv peb tej ntsuj plig kom xa mus rau cov uas nyob hauv kev tsaus ntuj. Thaum lub suab hu tuaj hais tias, ‘Saib seb, tus nraug vauv tabtom los; nej cia li tawm mus ntsib nws,’ cov uas tsis tau txais cov roj dawb huv, cov uas tsis tau khaws cia txoj kev tshav ntuj ntawm Khetos hauv lawv lub siab, yuav pom, ib yam li cov nkauj xwb ruam, tias lawv tsis tau npaj txhij los ntsib lawv tus Tswv. Lawv tsis muaj, nyob hauv lawv tus kheej, lub hwjchim los nrhiav tau cov roj ntawd, thiab lawv lub neej raug puas tsuaj. Tiamsis yog thov Vajtswv tus Ntsuj Plig Dawb Huv, yog peb thov khawv raws li Mauxes tau ua tias, ‘Qhia koj lub hwjchim ci ntsa iab rau kuv pom,’ ces Vajtswv txoj kev hlub yuav raug nchuav dav rau hauv peb lub siab. Los ntawm cov kav dej kub, cov roj kub yuav raug xa los rau peb. ‘Tsis yog los ntawm lub zog, lossis los ntawm lub hwjchim, tabsis yog los ntawm kuv tus Ntsuj Plig, tus Tswv uas kav txhua pab tub rog hais li ntawd.’ Los ntawm kev txais cov kab ci ntsa iab ntawm Lub Hnub ntawm Kev Ncaj Ncees, Vajtswv cov menyuam ci ntsa iab zoo li tej teeb nyob hauv lub ntiajteb.” Review and Herald, Lub Xya Hli 20, 1897.