The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.

Keeb kwm zais ntawm nqe plaub caug muaj txoj kab ntawm rau tus thawj tswj hwm txij thaum lub sijhawm kawg pib hauv 1989 mus txog rau 2020, thaum Biden, tus thawj tswj hwm xya, nyiag txoj hauj lwm thawj tswj hwm. Xyoo 2020 cim qhov pib ntawm ib zaj keeb kwm zais, txij ntawm lub ntsiab ntawd mus txog rau “Alexander the Great”, uas sawv cev rau lub sijhawm thaum lub nceeg vaj xya hauv tej lus faj lem hauv Phau Vajlugkub raug tsa los nyob rau ntawm txoj cai Hnub Caiv Sunday uas tab tom yuav los sai. Kaum tus vajntxwv ntawd tam sim ntawd pom zoo muab lawv lub nceeg vaj xya rau lub nceeg vaj yim, uas yog tawm hauv xya los—lub hwj chim papacy. Zaj keeb kwm zais ntawd pib nrog tus thawj tswj hwm xya thiab xaus nrog lub nceeg vaj xya.

When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.

Thaum keeb kwm qhia tias, txij ntawm Xerxes, uas sawv cev rau tus vajntxwv nplua nuj uas tsa kom Grecia sawv, mus txog rau Alexander the Great, muaj yim tus vajntxwv Persian, ces peb pom tias keeb kwm uas zais nyob nruab nrab ntawm qhov kawg ntawm nqe ob thiab nqe peb sawv cev rau daim duab ntawm tus tsiaj nyaum lub sijhawm xeem los ntawm tus lej yim. Daim duab ntawm tus tsiaj nyaum hauv Tebchaws Meskas raug tsa kom tiav hlo thaum txoj cai Hnub Caiv raug yuam siv, thiab thaum ntawd lub nceeg vaj xya thiab tom qab ntawd lub nceeg vaj yim los txog. Yim tus vajntxwv Persian xaus rau ntawm Alexander the Great, yog li ntawd tus lej yim cim lub sijhawm xeem ntawm daim duab ntawm tus tsiaj nyaum uas xaus rau ntawm txoj cai Hnub Caiv.

Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.

Nqe kaum mus txog kaum tsib qhia rau peb paub tias lub sij hawm sim ntsuas ntawm daim duab ntawm tus tsiaj nyaum yog tus cim thib peb hauv peb tug cim qhia kev uas keeb kwm ntawm cov Maccabees sawv cev, thiab tias tus cim thib peb ntawd yog ib ntu sij hawm pib xyoo 161 BC thiab xaus xyoo 158 BC. Lub ntu sij hawm ntawd tuaj tom qab tus cim qhia kev thawj ntawm xyoo 167 BC, uas qhia txog qhov pib ntawm Maccabean Revolt hauv Modein, ib lub zos uas nws lub npe txhais tias “tawm tsam.” Xyoo 164 BC los tom qab qhov kev tawm tsam ntawd hauv Modein, thiab qhia txog kev fij dua zaum ob ntawm lub tuam tsev thib ob. Xyoo 164 BC qhia txog kev tsa Donald Trump ua thawj tswj hwm zaum ob, nws yog tus thawj tswj hwm thib yim txij thaum Reagan hauv 1989 los, uas yog ntawm xya leej. Nws qhov kev tsa thawj tswj hwm rau hnub January 20, 2025 raug sawv cev los ntawm 164 BC, thiab los ntawm kab ke fij dua tshiab ntawd, uas tsim tau qhov txuj ci tseem ceeb ntawm Xatas uas muaj ob qhov kev siv hais txog tus thib yim uas yog ntawm xya leej.

Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.

Yog li ntawd, yim tus vajntxwv Persian sawv cev rau keeb kwm ntawm kev koom tes ntawm cov Yudais nrog Loos txij xyoo 161 BC mus txog xyoo 158 BC, thiab los ntawm kev ua li ntawd lawv muab ib tug timkhawv thib ob rau lub sij hawm ntawm kev sim siab ntawm daim duab ntawm tus tsiaj qus uas los tom qab kev tsa Trump rau hauv chaw ua thawj coj hauv xyoo 2025. Nqe ob txuas ntxiv mus rau qhov kev xaiv tsa raug nyiag hauv xyoo 2020, uas nws xaus rau ntawd mus txog thaum timkhawv keeb kwm ntawm yim tus vajntxwv Persian raug siv, thiab lawv pom lawv txoj kev siv tom qab Trump txoj kev tsa zaum ob. Thaum yim tus vajntxwv Persian raug muab tso rau saum keeb kwm nruab nrab ntawm nqe ob thiab nqe peb lawm, tseem tshuav ib ntu sij hawm zais ntawm Biden txoj kev tsa rau hauv chaw ua thawj coj mus txog Trump txoj kev tsa zaum ob.

That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.

Keeb kwm uas zais cia ntawd raug txheeb qhia nyob rau hauv Tshwmsim tshooj kaum ib, qhov chaw uas tus tsiaj qus ntawm kev tsis ntseeg Vajtswv tua ob tug tim khawv hauv xyoo 2020. Ces tom qab peb hnub thiab ib nrab uas yog hnub muaj lub cim, Mikha-ee nqes los tsa ob tug tim khawv sawv hauv qhov tuag rov los. Trump uas “sawv rov los” tau pib nws txoj kev sib tw zaum peb rau txoj hauj lwm thawj tswj hwm thaum Lub Kaum Ib Hlis 15, 2022, thiab ib lub “suab hauv tebchaws moj sab qhua” uas sawv rov los tau pib hu ib puas plaub caug plaub txhiab leej thaum kawg ntawm Lub Xya Hli, 2023.

Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.

Nqe kaum, kaum kaum, thiab kaum ob hauv Daniyee tshooj kaum ib qhia txog Tsov Rog hauv Ukraine uas tau pib xyoo 2014, thiab yuav xaus nrog Lavxias teb sab txoj kev yeej, tom qab ntawd yog kev poob cev qhev ntawm lub koom txoos sib koom Lavxias tam sim no, raws li tau raug ua qauv los ntawm kev vau ntawm Soviet Union xyoo 1989.

Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.

Nqe kaum peb mus txog kaum tsib qhia txog peb txoj kab lus faj lem. Txoj kab uas hais txog kev kho zoo ntawm lub hwj chim papacy, uas pib thaum tus niam ntiav ntawm Tyre tawm hauv qhov chaw zais los, raug ua qauv qhia los ntawm nqe kaum plaub, thiab nws qhov kev ua tiav hauv keeb kwm yog xyoo 200 BC, thaum Loos pe hawm dab tuaj rau hauv keeb kwm faj lem raws li cov tub sab ntawm koj haiv neeg, cov uas tsa lawv tus kheej kom siab, los lawv yuav poob.

In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.

Hauv peb nqe no, txoj kab lus faj lem ntawm Republicanism uas tau poob kev ntseeg raug sawv cev los ntawm keeb kwm ntawm Antiochus III, uas ua tus qauv qhia txog haujlwm ntawm Trump raws li tus thawj tswj hwm thib yim, uas yog los ntawm xya. Cov nqe no kuj qhia kom meej txog txoj kab lus faj lem ntawm Protestantism uas tau poob kev ntseeg raws li raug sawv cev los ntawm keeb kwm ntawm cov Maccabees.

The prophetic line of the true protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The seven thunders of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”

Txoj kab yaj saub ntawm lub hwj tshuab raj Protestants uas yog qhov tseeb, uas pib los ua kev txav Philadelphian ntawm cov Millerites, thiab xaus los ua kev txav Philadelphian ntawm ib puas plaub caug plaub txhiab leej, kuj yuav tsum raug muab tso saum keeb kwm zais ntawm nqe plaub caug. Xya lub xob quaj hauv Tshwm Sim tshooj kaum yog ib lub cim ntawm ob qho tib si, yog kev txav Philadelphian ntawm cov Millerites thiab ntawm ib puas plaub caug plaub txhiab leej. Kev muab yaj saub kaw tseg, thiab kev qhib yaj saub, raug ua tiav los ntawm Khetos, thiab thaum Nws ua li ntawd, Nws nthuav qhia Nws tus kheej ua tus Tsov Ntxhuav ntawm xeem Yudas. Hauv tshooj kaum, tus tim tswv uas Sister White hais tias yog “tsis yog neeg twg qis dua Yexus Khetos” “quaj nrov nrov, ib yam li thaum tus tsov ntxhuav nyooj: thiab thaum nws tau quaj lawm, xya lub xob quaj thiaj hais lawv tej suab.”

Christ, as the Lion of the tribe of Judah, placed the seven thunders into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”

Khetos, uas yog Tsov Ntxhuav ntawm xeem Yudas, tau tso xya lub xob quaj rau hauv keeb kwm cev Vajtswv lus kwv yees li xyoo 100, thiab Nws tam sim ntawd muab nws kaw cia, rau qhov “thaum xya lub xob quaj tau hais lawv tej suab lawm,” Yauhas “yuav sau tseg lawm: thiab” nws “hnov ib lub suab tawm saum ntuj ceeb tsheej hais tias,” “kaw cia tej ntawd uas xya lub xob quaj tau hais, thiab txhob sau lawv.”

The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true protestant horn is represented by the seven thunders. When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.

Keeb kwm uas zais cia ntawm nqe plaub caug tam sim no tab tom raug tus Tsov Ntxhuav ntawm xeem Yudas qhib lub foob, thiab hauv keeb kwm ntawd, txoj kab ntawm lub kub muaj nqes Protestant tseeb raug sawv cev los ntawm xya lub xob quaj. Thaum lub suab hauv tebchaws moj sab qhua pib qw nrov thaum Lub Xya Hli 2023, tus Tsov Ntxhuav ntawm xeem Yudas tau qhib dua ib qho kev tshwm sim ntxiv txog yam uas “Xya Lub Xob Quaj” sawv cev rau.

The seven thunders represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the seven thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the seven thunders, either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.

Xya xob nroo xya cua sawv cev rau keeb kwm txij hnub Lub Xya Hli tim 18, 2020, thaum kev txav ntawm ib puas plaub caug plaub txhiab raug tua nyob hauv txoj kev, mus txog rau txoj cai Hnub Caiv uas yuav los sai no. Kab ntawm xya xob nroo ntawd qhia txog “tej xwm txheej,” uas tshwm sim hauv keeb kwm ntawd. Tom qab thawj zaug kev chim siab, ces los txog zaj lus ntawm Kev Quaj Nruab Nrab Hmo Ntuj, thiab tom qab ntawd yog txoj cai Hnub Caiv. Thaum Muam White tau txheeb xya xob nroo, txawm yog raws li keeb kwm ntawm thawj thiab tus tim tswv ob, los yog raws li tej xwm txheej yav tom ntej, nyob rau ob qho kev sawv cev ntawd nws tau qhia meej tias lawv sawv cev rau “tej xwm txheej”.

The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the seven thunders, but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,

Zaj lus ntawm Txoj Kev Quaj Thaum Ib Tag Hmo tej zaum yuav zoo li ib yam uas tsis yog ib qho “xwm txheej,” tiam sis hauv keeb kwm Millerite, lub rooj sib txoos pw hav zoov ntawm Exeter txij hnub tim 12 txog 17 Lub Yim Hli, 1844 yog ib qho “xwm txheej,” nrog rau ntau yam ntsiab lus uas cuam tshuam nrog qhov xwm txheej ntawd. Txawm li cas los xij, kev tuaj txog ntawm zaj lus ntawm Txoj Kev Quaj Thaum Ib Tag Hmo rau hauv lub rooj sib txoos pw hav zoov ntawd kuj yog kev ua tiav ntawm zaj lus piv txwv txog kaum tus nkauj xwb hauv Mathais nees nkaum tsib. “Qhov xwm txheej” ntawm lub rooj sib txoos pw hav zoov Exeter yog kev ua tiav ntawm xya lub xob quaj, tab sis zaj lus piv txwv txog kaum tus nkauj xwb tsis hais txog cov xwm txheej ntawd; nws hais txog “kev paub dhau los” ntawm cov nkauj xwb,

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Zaj lus piv txwv hais txog kaum tug nkauj xwb hauv Mathais 25 kuj qhia txog txoj kev paub uas haiv Adventist tau dhau los thiab.” The Great Controversy, 393.

Just as the seven thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.

Ib yam li xya lub xob quaj qhia kom paub txog keeb kwm uas sib thooj ntawm txoj kev txav mus ntawm tus tim tswv thawj thiab tus tim tswv peb, ib yam nkaus li ntawd zaj lus piv txwv txog kaum tus nkauj xwb kuj qhia kom paub txog ob ntu keeb kwm uas sib thooj thiab.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Kuv feem ntau raug xa mus rau zaj lus piv txwv hais txog kaum tus ntxhais nkauj xwb, tsib tus uas muaj tswvyim, thiab tsib tus ruam. Zaj lus piv txwv no twb tau raug thiab tseem yuav raug ua tiav raws nraim txhua lo lus, rau qhov nws muaj ib daim ntawv thov tshwjxeeb rau lub sijhawm no, thiab, ib yam li xov ntawm tus timtswv thib peb, nws twb tau raug ua tiav lawm thiab yuav txuas ntxiv mus ua qhov tseeb tam sim no mus txog thaum lub sijhawm kaw.” Review and Herald, August 19, 1890.

The symbol of the seven thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.

Lub cim ntawm xya lub xob quaj sawv cev rau “cov xwm txheej” ntawm ob zaj keeb kwm uas sib luag, thiab kaum tus nkauj xwb sawv cev rau “kev paub dhau los” ntawm cov nkauj xwb txawj ntse thiab cov nkauj xwb ruam hauv ob zaj keeb kwm uas sib luag ntawd. Qhov kev paub dhau los ntawm cov Millerite, mus txog xyoo 1856, yog qhov kev paub dhau los ntawm Philadelphia, thiab qhov kev paub dhau los ntawm txoj kev txav ntawm ib puas plaub caug plaub txhiab leej yog qhov kev paub dhau los ntawm Laodicea, mus txog me ntsis tom qab Lub Xya Hli, 2023. Hauv ob zaj keeb kwm no tib si, cov nkauj xwb txawj ntse thiab cov nkauj xwb ruam yuav raug muab nthuav tawm thaum lo lus ceeb toom Midnight Cry tuaj txog, vim tias yog thaum ntawd thiaj yuav pom tias leej twg tau muaj cov roj ntawm kev npaj.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

“Lub xeev ntawm lub Koom Txoos uas cov nkauj xwb ruam sawv cev, kuj raug hais txog tias yog lub xeev Laodicea.” Review and Herald, August 19, 1890.

Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of Divinity with humanity. The seven thunders identify the “events” of the line of the true protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.

Cov neeg uas tsis kam noj txoj xov uas nyob hauv tes ntawm Michael tus thawj tubtxib saum ntuj uas nqes los thaum kawg ntawm lub Xya hli ntuj, 2023 yuav nyob ruaj hauv lub xeev ntawm Laodicea, hos cov uas txais phau ntawv me ntawd los noj yuav hloov mus rau hauv lub xeev ntawm Philadelphia. Lub xeev ntawm Laodicea sawv cev rau ib haiv neeg, los yog ib tug neeg, uas Khetos nyob sab nraud ntawm nws tab sis tseem nrhiav kev nkag mus, hos lub xeev ntawm Philadelphia raug sawv cev ua kev sib txuas ua ke ntawm Vajtswv-yeej nrog tib neeg. Xya lub nroo qhia txog cov “xwm txheej” ntawm kab keeb kwm ntawm lub kub protestant tseeb uas raug muab tso rau hauv keeb kwm zais ntawm nqe plaub caug, pib rau lub Xya hli ntuj 18, 2020 thiab xaus rau hnub Sunday law.

The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.

Zaj lus piv txwv txog kaum tus nkauj xwb qhia txog “kev paub dhau los” ntawm cov uas raug hu kom nyob hauv ib puas plaub caug plaub txhiab leej nyob rau tib lub sijhawm ntawd nkaus. Cov “xwm txheej” uas txheeb tau keeb kwm ntawm ib puas plaub caug plaub txhiab leej txij Lub Xya hli ntuj 18, 2020 mus txog rau hnub Sunday law, thiab “kev paub dhau los” ntawm ob pawg nyob hauv keeb kwm ntawd, tau nrog los ntawm kev txheeb qhia txog tes haujlwm uas tau raug thiab tab tom raug muab rau hauv ob zaj keeb kwm uas mus sib luag ntawd. Tes haujlwm ntawd raug sawv cev los ntawm cov tim tswv hauv Tshwmsim kaum plaub, thiab tes haujlwm ntawm cov Millerites raug sawv cev los ntawm tus tim tswv thawj thiab tus tim tswv ob, hos tes haujlwm ntawm ib puas plaub caug plaub txhiab leej raug sawv cev los ntawm tus tim tswv peb.

“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

“Kuv tau muaj tej sijhawm muaj nqis heev los txais tau ib qho kev paub dhau los. Kuv tau muaj kev paub dhau los hauv thawj tus timtswv txoj xov, tus timtswv thib ob txoj xov, thiab tus timtswv thib peb txoj xov. Cov timtswv raug sawv cev tias ya nyob nruab nrab ntuj, tshaj tawm ib txoj xov ceeb toom rau lub ntiajteb, thiab muaj feem cuam ncaj qha rau cov neeg uas nyob rau hnub kawg ntawm keeb kwm lub ntiajteb no. Tsis muaj leejtwg hnov cov timtswv no lub suab, rau qhov lawv yog ib lub cim sawv cev rau Vajtswv haiv neeg uas tabtom ua haujlwm nyob hauv kev sib haum xeeb nrog ntuj ceebtsheej lub qab ntuj khwb. Cov txivneej thiab cov pojniam, uas raug Vajtswv tus Ntsuj Plig ci pom kev, thiab raug dawb huv los ntawm qhov tseeb, tshaj tawm peb txoj xov ntawd raws li lawv txoj kev txiav txim.” Life Sketches, 429.

The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.

Tes hauj lwm uas tau muab rau Vajtswv haiv neeg nyob rau hnub kawg thaum lub Cuaj Hlis 11, 2001, thaum pib ntawm lub sij hawm muab lub cim foob, tam sim no rov qab muab dua rau Vajtswv haiv neeg nyob rau hnub kawg thaum kawg ntawm lub sij hawm muab lub cim foob, thaum Mikhayees nqes los nyob rau lub Xya Hli xyoo 2023.

“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

“Yauhas pom pom ‘ib tug timtswv ntxiv nqes saum ntuj los, muaj hwjchim loj kawg; thiab tag nrho lub ntiajteb tau kaj lug vim nws lub yeeb koob.’ Tshwmsim 18:1. Txoj hauj lwm ntawd yog lub suab ntawm Vajtswv haiv neeg tshaj tawm ib txoj xov ceeb toom rau lub ntiajteb.” The 1888 Materials, 926.

As with the “events” represented by the seven thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.

Ib yam li cov “xwm txheej” uas raug sawv cev los ntawm xya lub xob quaj, thiab “kev paub dhau los” uas raug sawv cev los ntawm kaum tus nkauj xwb, txoj haujlwm ntawm peb tug timtswv sawv cev rau ob zaj keeb kwm uas mus sib txig ua ke.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

“Vajtswv tau muab tej lus hauv Tshwmsim 14 tso rau hauv txoj kab lus faj lem, thiab lawv tes dej num yuav tsis tseg mus txog thaum xaus rau keeb kwm ntawm lub ntiajteb no. Txoj lus ntawm tus timtswv thawj thiab tus timtswv ob tseem yog qhov tseeb rau lub sijhawm no, thiab yuav tsum khiav mus raws nraim ib sab nrog txoj lus uas txuas ntxiv tom qab no. Tus timtswv peb tshaj tawm nws txoj kev ceeb toom nrog suab nrov nrov. Yauhas hais tias, ‘Tom qab tej no lawm, kuv pom dua ib tug timtswv nqes saum ntuj los, muaj hwjchim loj heev, thiab lub ntiajteb ci ntsa iab vim nws lub yeeb koob.’ Hauv qhov kev kaj no, qhov pom kev ntawm tag nrho peb txoj lus ntawd raug muab sib koom ua ke.” The 1888 Materials, 804.

In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate protestantism (the Maccabees), apostate republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true protestant horn is represented as the seven thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the seven thunders, to unseal the prophecies of this book.

Hauv nqe kaum mus txog kaum tsib hauv Daniyees tshooj kaum ib, txoj hauj lwm cev lus faj lem ntawm kab ntawm txoj kev Protestantis uas tau tig mus tseg kev ntseeg (cov Maccabees), txoj kev koom pheej uas tau tig mus tseg kev ntseeg (Antiochus III), thiab tus poj niam niam ntiav ntawm Tire (cov tub sab ntawm koj haiv neeg) raug qhia kom paub meej. Hauv tib zaj keeb kwm ntawd kiag, cov kab cev lus faj lem ntawm tus kubncaug Protestantis tseeb ntawm ib puas plaub caug plaub txhiab tus kuj qhia lawv txoj hauj lwm, lawv “kev paub dhau los,” thiab cov “xwm txheej” uas tshwm sim hauv Vajtswv haiv neeg nyob rau hnub kawg. Kab ntawm tus kubncaug Protestantis tseeb yog sawv cev los ntawm xya lub nroo, uas yog tib lo lus faj lem xwb hauv phau Tshwmsim uas raug qhia tias tau muab kaw cia. Ua ntej lub sij hawm sim siab xaus lawm, lo lus txib tawm los ntawm Tsov Ntxhuav ntawm xeem Yudas, Tus uas tau muab lo lus faj lem ntawm xya lub nroo kaw cia, kom qhib tej lus faj lem hauv phau ntawv no.

The unsealing of the seven thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the seven thunders at the beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.

Kev qhib tshem lub xauv ntawm xya lub nroo thaum kawg ntawm lub sij hawm ntim lub cim rau ib puas plaub caug plaub txhiab leej, uas twb raug ua qauv xub qhia los ntawm kev qhib tshem lub xauv ntawm xya lub nroo thaum pib ntawm lub sij hawm ntim lub cim, yuav tsum raug siv (kab dhau kab) rau ntu ntawd ntawm phau ntawv Daniyee uas hais txog hnub kawg, thiab ntu ntawd yog keeb kwm uas zais cia hauv nqe plaub caug. Thaum txoj kev qhib tshem lub xauv ntawd raug ua kom tiav hlo, raws li qhov uas sawv cev los ntawm kev qhib lub xya foob, Vajtswv yuav nchuav hluav taws ntawm Nws tus Vaj Ntsuj Plig Dawb Huv rau saum ib puas plaub caug plaub txhiab leej, ib yam li Nws tau ua rau cov thwjtim rau hnub Peetekos. Peetekos sib haum nrog txoj cai Hnub Caiv uas yuav los sai no.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

“Yog nrog txoj kev ntshaw tiag tiag uas kuv tos ntsoov txog lub sijhawm thaum tej xwm txheej ntawm hnub Peetekos yuav rov muaj dua, nrog hwjchim loj dua qub tshaj li thaum ntawd. Yauhas hais tias, ‘Kuv pom dua ib tug timtswv nqes saum ntuj los, muaj hwjchim loj kawg; thiab lub ntiajteb tau ci ntsa iab vim nws lub yeeb koob.’ Ces, ib yam li thaum lub caij Peetekos, cov neeg yuav hnov qhov tseeb uas tau hais rau lawv, txhua tus nyias hnov hauv nws tus kheej yam lus.”

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

“Vajtswv yuav tshuab txoj sia tshiab rau hauv txhua tus ntsuj plig uas muaj siab dawb paug xav ua haujlwm rau Nws, thiab yuav kov daim di ncauj nrog ib thooj ncaig kub ciaj sia uas tuaj ntawm saum lub thaj txi ntuj, thiab ua rau lawv txawj hais lus qhuas Nws. Ntau txhiab lub suab yuav raug puv npo nrog lub hwjchim los tshaj tawm tej qhov tseeb uas muaj hwjchim kawg nkaus hauv Vajtswv Txojlus. Tus nplaig uas txawj txhav yuav raug daws kom txawj hais, thiab cov uas txaj muag yuav raug ua kom muaj zog los ua timkhawv txog qhov tseeb nrog siab loj tawv. Thov kom tus Tswv pab Nws haiv neeg ntxuav lub tuam tsev ntawm tus ntsuj plig kom dawb huv ntawm txhua yam kev qias neeg, thiab kom tuav rawv txoj kev sib raug zoo nrog Nws kom ze heev, xwv kom lawv thiaj li tau los ua cov uas koom hauv nag lig thaum nws raug nchuav los.” Review and Herald, July 20, 1886.

The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.

Qhov pib ntawm lub sij hawm raug muab khiab ruaj qhia txog qhov kawg ntawm lub sij hawm raug muab khiab ruaj. Thaum pib, nag tom kawg raug nchuav los rau hauv ib feem ntsuas; thiab thaum kawg, nws raug nchuav los yam tsis muaj kev ntsuas. Tus tim tswv uas nqes los rau hnub tim 11 Lub Cuaj Hlis, 2001 yog tib tug tim tswv uas nqes los rau thaum xaus Lub Xya Hli, 2023. Keeb kwm ntawm Hnub Peetekos pib ntawm qhov sawv rov los ntawm Khetos, thiab qhov xaus ntawm kev ua tiav zoo kawg nkaus ntawm Hnub Peetekos yog ntawm qhov sawv rov los ntawm ib puas plaub caug plaub txhiab leej.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Tes dej num uas Khetos tshuab pa rau saum Nws cov thwjtim kom lawv txais tus Vaj Ntsuj Plig Dawb Huv, thiab pub Nws txoj kev thaj yeeb rau lawv, tsuas zoo ib yam li ob peb tee dej ua ntej nag loj nplua mias uas yuav raug muab rau hnub Peetekos.” Spirit of Prophecy, volume 3, 243.

Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.

Khetos tau tshuab pa rau saum Nws cov thwjtim tom qab Nws sawv hauv qhov tuag rov qab los, ntawd yog nyuam qhuav tom qab Nws tau nce mus cuag Nws Leej Txiv. Thaum Nws nqes los tom qab mus ntsib Nws Leej Txiv, Nws tshwm sim rau cov thwjtim thiab tshuab pa rau saum lawv ib co “teej dej me me” uas mus ua ntej “tej nag nplua mias ntawm Hnub Peetekos.” Tej tee dej me me ntawd sawv cev rau qhov pib ntawm lub sijhawm muab nias cim, thiab tej nag nplua mias ntawd sawv cev rau qhov xaus. Qhov pib ntawm lub sijhawm muab nias cim rov tshwm dua thaum kawg, thiab ib yam li Khetos tau tshuab pa rau saum Nws cov thwjtim thaum pib lub sijhawm Peetekos, Nws kuj tau tshuab pa rau saum Nws haiv neeg hnub kawg thaum qhov xaus ntawm lub sijhawm ntawd thiab.

“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

“Cov pob txha qhuav yuav tsum tau Vajtswv tus Vaj Ntsuj Plig Dawb Huv tshuab rau saum lawv, xwv kom lawv thiaj li sawv los ua haujlwm, ib yam li yog sawv rov los hauv txoj kev tuag.” Bible Training School, December 1, 1903.

The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.

Txoj kev tuag ntawm ob tug timkhawv muaj nrog rau qhov tseeb tias cov uas tau tshaj tawm txoj xov cuav ntawm Nashville thiab Lub Xya hli ntuj 18, 2020, tau ua li ntawd raws li cov Laodicea. Kev sawv rov los ntawm cov pob txha qhuav tuag sawv cev rau ib txoj kev hloov ntawm lub xeev ntawm Laodicea, uas yog ib lub xeev ntawm txoj kev tuag, mus rau lub xeev ntawm Philadelphia, uas yog txoj sia. Txoj pa uas tsim kom muaj txoj kev sawv rov los thiab txoj kev hloov ntawd yog ib txoj xov yaj saub.

“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

“Peb yuav tsum tau lub hwj chim dabtsi los ntawm Vajtswv kom cov siab txias khov, uas tsuas muaj kev ntseeg raws li tsab cai xwb, yuav pom tej yam zoo dua uas tau npaj tseg rau lawv—Khetos thiab Nws txoj kev ncaj ncees! Ib txoj xov uas pub txojsia yog yam tsim nyog kom pub txojsia rau cov pob txha qhuav.” Manuscript Releases, volume 12, 205.

The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.

Lub sij hawm nruab nrab ntawm Khetos txoj kev sawv hauv qhov tuag rov qab los raug faib ua ob ntu; thawj ntu yog plaub caug hnub, thaum ntawd Nws tau nce mus, thiab tom qab ntawd muaj kaum hnub ua ntej txog Hnub Peetekos. Plaub caug yog ib lub cim ntawm tebchaws moj sab qhua, ib yam li peb hnub rhalf, lossis ib txhiab ob puas rau caum xyoo, lossis hnub.

When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His Divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.

Thaum Mi-ka-es nqes los thaum Lub Xya hli xyoo 2023, peb hnub thiab ib nrab uas tuag nyob hauv tej kev ntawm txoj kev xaus lawm thaum Khetos pib tes haujlwm los koom Nws txoj Kev Ua Vajtswv nrog tib neeg cwj pwm nyob hauv ib puas plaub caug plaub txhiab leej. Tes haujlwm ntawd tau sawv cev los ntawm kaum hnub ua ntej Hnub Peetekos, uas qhov kev txhaum raug muab tshem tawm mus thiab kev sib haum xeeb nyob hauv cov kwv tij raug tsim tsa. Kaum yog ib qho piv txwv txog ib txheej txheem ntawm kev sim siab, thiab txheej txheem ntawm kev sim siab ntawd tau xaus rau Hnub Peetekos, uas sawv cev rau txoj cai Hnub Caiv.

At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of protestantism and republicanism join together in that history to form the image of the beast, while the true protestant horn joins their humanity with Christ’s Divinity, thus forming the image of Christ in a process that separates two classes of worshippers.

Nyob rau hauv tib zaj keeb kwm ntawd nkaus hauv nqe plaub caug, qhov chaw uas yim tus vajntxwv Persian thiab keeb kwm ntawm kev sib koom tes ntawm cov Yudais thiab Loos sawv cev rau txheej txheem kev sim ntawm tus yam ntxwv ntawm tus tsiaj nyaum, txheej txheem kev sim ntawm cov ntxhais nkauj xwb kuj raug nthuav qhia nyob rau hauv kaum hnub uas coj mus txog rau Hnub Peetekos. Cov kub uas tau thim rov qab ntawm Protestantism thiab Republicanism sib koom ua ke hauv zaj keeb kwm ntawd los tsim tus yam ntxwv ntawm tus tsiaj nyaum, thaum lub kub Protestant uas tseeb txuas lawv tibneeg txuj nrog Khetos txoj Kev Vajtswv, thiab li ntawd tsim tus yam ntxwv ntawm Khetos nyob rau hauv ib txheej txheem uas cais ob pawg neeg pe hawm.

The historical events represented as seven thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.

Cov xwm txheej keeb kwm uas raug sawv cev ua xya lub xob quaj raug qhib tawm hauv zaj keeb kwm uas raug sawv cev los ntawm nqe kaum peb mus txog kaum tsib ntawm Daniyees kaum ib, thiab ua ke lawv raug muab haum raws li zaj keeb kwm zais cia ntawm nqe plaub caug, uas xaus rau txoj cai Hnub Caiv uas yuav los sai no, thaum lub sijhawm sim rau cov uas tuav Hnub Xanpataus xaus lawm.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Dua ntxiv thiab, tej zaj lus piv txwv no qhia tias yuav tsis muaj sijhawm sim ntxiv lawm tom qab kev txiav txim. Thaum txoj hauj lwm ntawm txoj moo zoo tiav lawd, tam sim ntawd mam muaj kev cais tawm nruab nrab ntawm cov zoo thiab cov phem, thiab txoj hmoo ntawm txhua pawg yuav raug txiav tseg mus ib txhis.” Christ’s Object Lessons, 123.

The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.

Kev cais cov neeg txawj ntse thiab cov neeg ruam, cov Laodikees thiab cov Filadefias, los yog cov nplej thiab cov nroj yog ua tiav los ntawm cov timtswv.

“Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.

“Cia ob hom nroj thiab nplej loj hlob ua ke mus txog lub caij sau. Ces yog cov tim tswv uas ua tes hauj lwm ntawm kev cais tawm.” Selected Messages, phau ntawv 2, 69.

The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as seven thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.

Lo lus uas raug qhib lub foob cia li ua ntej lub sijhawm tshav ntuj kaw qhia meej txog tes haujlwm ntawm Vajtswv haiv neeg, raws li cov timtswv sawv cev. Lo lus uas muaj nyob hauv cov ntawv no tam sim no raug luam tawm thoob plaws lub ntiaj teb ua ntau tshaj rau caum yam lus. Qhov no tam sim no tab tom raug ua kom tiav cia li ua ntej lub sijhawm tshav ntuj kaw, thiab nws yog tes haujlwm ntawm Vajtswv haiv neeg hauv hnub kawg los nthuav tawm lo lus no. Lo lus no qhia meej txog tej xwm txheej uas sawv cev ua xya lub nroo, thiab tes haujlwm ntawm kev to taub thiab kev nthuav tawm lo lus no ua rau muaj qhov kev paub dhau los ntawm cov ntxhais nkauj xwb uas muaj tswvyim.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv tsab ntawv tom ntej.

“In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.

“Hauv qhov yog toog pom thaum hmo ntuj ib zaj xwm txheej txaus ntshai heev tau dhau los rau ntawm kuv xub ntiag. Kuv pom ib lub pob hluav taws loj kawg poob los rau nruab nrab ntawm ib txhia vaj tse loj zoo nkauj, ua rau lawv puv npo raug rhuav tshem tam sid. Kuv hnov muaj ib tug hais tias: ‘Peb twb paub tias Vajtswv tej kev txiav txim tab tom yuav los saum lub ntiajteb no, tiam sis peb tsis paub tias lawv yuav los sai ua luaj no.’ Lwm tus, nrog suab quaj ntsuag vim mob siab, hais tias: ‘Nej twb paub lawm! Ua cas nej thiaj tsis qhia rau peb? Peb tsis paub li.’ Txhua sab puav leej kuv hnov tej lus cem li no raug hais tawm los.”

“In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.

“Hauv kev ntxhov siab loj heev kuv tsaug zog tsim dheev. Kuv rov mus pw dua, thiab zoo li kuv nyob hauv ib pawg neeg coob. Muaj ib tug muaj hwjchim tab tom hais lus rau cov neeg sib txoos, uas ntawm nws xub ntiag muaj ib daim ntawv qhia txog lub ntiajteb nthuav tawm. Nws hais tias daim ntawv qhia ntawd sawv cev rau Vajtswv lub vaj txiv hmab, uas yuav tsum raug ua kom txi txiv. Thaum twg lub teeb saum ntuj ci los rau leejtwg, tus ntawd yuav tsum muab lub teeb ntawd rov ci rau lwm tus. Yuav tsum taws tej teeb rau ntau qhov chaw, thiab ntawm cov teeb no mam li taws kom muaj dua lwm cov teeb ntxiv.

“The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.

Cov lus ntawd raug rov hais dua tias: “Nej yog ntsev ntawm lub ntiajteb: tiamsis yog ntsev poob nws qhov qab lawm, yuav muab yam twg los ua kom nws qab dua? txij ntawd mus nws tsis muaj nqis rau dabtsi li lawm, tsuas tsim nyog muab pov tseg, thiab kom neeg tsuj raws qab taw xwb. Nej yog qhov kaj ntawm lub ntiajteb. Ib lub nroog uas tsa rau saum ib lub roob tsis tuaj yeem muab zais tau. Tsis muaj neeg taws ib lub teeb, ces muab nws npog rau hauv qab ib lub ntsuas, tiamsis muab tso rau saum lub chaw tso teeb; ces nws ci rau sawvdaws uas nyob hauv tsev. Cia nej qhov kaj ci li ntawd rau ntawm neeg xubntiag, xwv kom lawv pom nej tej haujlwm zoo, thiab qhuas nej Leej Txiv uas nyob saum ntuj.” Mathais 5:13–16.

“I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.

“Kuv pom tej kab teeb ci tawm hauv tej nroog thiab tej zej zog, thiab tawm hauv tej chaw siab thiab tej chaw qis ntawm lub ntiajteb. Vajtswv Txojlus tau raug mloog lus, thiab vim li ntawd thiaj muaj tej chaw nco txog Nws nyob hauv txhua lub nroog thiab txhua lub zej zog. Nws qhov tseeb tau raug tshaj tawm thoob plaws ntiajteb.”

“Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’

“Ces daim ntawv qhia no raug tshem tawm mus, ces muab dua ib daim tshiab los hloov nws chaw. Nyob saum daim ntawd, muaj qhov kaj ci tawm los tsuas yog ntawm ob peb qhov chaw xwb. Tas nrho lub ntiaj teb seem nyob hauv qhov tsaus ntuj nti, tsuas pom ib nyuag nthiv kaj ntawm no thiab ntawm tod xwb. Peb Tus Qhia tau hais tias: ‘Qhov tsaus ntuj no yog txiaj ntsig ntawm tib neeg txoj kev taug raws lawv tus kheej txoj kev. Lawv tau khaws cia tej kev nyiam phem uas tau txais los ntawm caj ces thiab tej uas lawv tau cob qhia kom loj hlob tuaj. Lawv tau muab kev nug nrhiav, kev txhom txhaum, thiab kev liam txim ua txoj haujlwm tseem ceeb tshaj plaws hauv lawv lub neej. Lawv lub siab tsis ncaj ncees rau Vajtswv. Lawv tau zais lawv lub teeb rau hauv qab lub thoob.’”

“If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.

“Yog hais tias txhua tus tub rog ntawm Khetos tau ua nws tes haujlwm raws li nws lub luag hauj lwm, yog hais tias txhua tus neeg zov ntawm phab ntsa Xi-oos tau tshuab raj nrov ib lub suab meej tseeb, ces lub ntiaj teb twb yuav tau hnov zaj lus ceeb toom no ntev los lawm. Tiamsis tes haujlwm no poob qab ntau xyoo. Thaum tibneeg tau tsaug zog, Xatas tau nyiag ua ib kauj ruam ua ntej peb.” Testimonies, volume 9, 28, 29.