We are identifying the end of the Democratic and Republican parties in the history of the earth beast. The earth beast of Revelation thirteen is divided into the Republican and Democratic parties who struggle within the prophetic history of the Republican horn. Horns are symbols of powers, and both horns contain microcosms of their prophetic relationship within their own prophetic history. For the Republican horn that microcosm is illustrated by the two primary political parties that pervade the history of the United States. The United States is one of a handful of kingdoms identified in prophetic history that are made up of two powers. All of the previous nations of Bible prophecy that are represented with two powers typify the United States. The Medo-Persian empire, France (Sodom and Egypt), and Israel with its northern and southern kingdoms all contribute to the prophetic characteristics of the United States.
Peb tab tom txheeb xyuas qhov kawg ntawm ob tog Democratic thiab Republican nyob hauv keeb kwm ntawm tus tsiaj qus hauv ntiajteb. Tus tsiaj qus hauv ntiajteb ntawm Tshwmsim 13 raug faib ua ob tog Republican thiab Democratic, uas sib tw nyob hauv keeb kwm yaj saub ntawm lub horn Republican. Cov horn yog cov cim ntawm tej hwj chim, thiab ob lub horn puav leej muaj tej microcosm ntawm lawv txoj kev sib raug zoo yaj saub nyob hauv lawv tus kheej keeb kwm yaj saub. Rau lub horn Republican, tus microcosm ntawd raug piav qhia los ntawm ob tog nom tswv tseem ceeb uas nthuav dav thoob plaws keeb kwm ntawm Tebchaws Meskas. Tebchaws Meskas yog ib ntawm ob peb lub tebchaws uas raug txheeb qhia hauv keeb kwm yaj saub tias raug tsim los ntawm ob lub hwj chim. Txhua haiv neeg yav dhau los hauv yaj saub Vajlugkub uas raug sawv cev los ntawm ob lub hwj chim yog hom piv txwv ntawm Tebchaws Meskas. Lub faj tim teb chaws Medo-Persia, Fabkis (Sodom thiab Egypt), thiab Yixayee nrog nws lub nceeg vaj qaum teb thiab qab teb, txhua yam no pab txhawb rau tej yam ntxwv yaj saub ntawm Tebchaws Meskas.
The Medo-Persian empire in Daniel chapter eight had two horns and the last horn (Persia) came up higher. We have identified this element in identifying that the Democratic party came into history before the Republican party, so the Republican party will ultimately be the last of the two parties. The first Republican president came into history in response to the proslavery position of the Democratic party, and the first Republican president proclaimed the Emancipation Proclamation in 1863, which was the middle of the US Civil War, and the year of rebellion for the Laodicean Seventh-day Adventist church.
Lub tebchaws Medo-Persia hauv Daniyee tshooj yim muaj ob tug kub, thiab tus kub uas tawm tom qab (Persia) hlob siab dua. Peb twb tau txheeb xyuas ntu no lawm hauv kev qhia tias pawg Democratic tau los rau hauv keeb kwm ua ntej pawg Republican, yog li ntawd pawg Republican thaum kawg yuav yog pawg kawg ntawm ob pawg no. Thawj tus thawj tswj hwm Republican tau los rau hauv keeb kwm los teb rau txoj hauj lwm txhawb kev ua qhev ntawm pawg Democratic, thiab thawj tus thawj tswj hwm Republican ntawd tau tshaj tawm Tsab Cai Emancipation Proclamation xyoo 1863, uas yog nruab nrab ntawm US Civil War, thiab yog xyoo ntawm kev ntxeev siab rau pawg ntseeg Laodicean Seventh-day Adventist.
The last Republican president is typified by the first Republican president, so the last president will come into history in the middle of a civil war between the Democratic proslavery party and his Republican antislavery party. The slavery being promoted by the Democratic party of the last days is global slavery. As with the first Republican president, the last Republican president will be assassinated by the proslavery party, as was Trump politically assassinated in the stolen 2020 election. As the sixth president since the time of the end in 1989, Trump would be the richest president and he would stir up the globalists of not only the United States, but the entire world. Thus, in his announcement to run for president in 2015, the political civil war between the proslavery globalists’ Democratic party and the antislavery Republican party was initiated.
Tus thawj tug thawj tswj hwm Republican yog ib tug piv txwv qhia txog tus thawj tswj hwm Republican kawg, yog li ntawd tus thawj tswj hwm kawg yuav tshwm los rau hauv keeb kwm nyob nruab nrab ntawm ib txoj kev tsov rog hauv teb chaws ntawm tog Democratic uas txhawb kev qhev thiab nws tog Republican uas tawm tsam kev qhev. Kev qhev uas tog Democratic ntawm hnub kawg tab tom txhawb yog kev qhev thoob ntiaj teb. Ib yam li tus thawj tug thawj tswj hwm Republican, tus thawj tswj hwm Republican kawg yuav raug tog uas txhawb kev qhev tua pov tseg, ib yam li Trump raug tua pov tseg hauv kev nom kev tswv hauv qhov kev xaiv tsa xyoo 2020 uas raug nyiag lawm. Raws li yog tus thawj tswj hwm thib rau txij li lub sij hawm kawg hauv xyoo 1989, Trump yuav yog tus thawj tswj hwm nplua nuj tshaj plaws thiab nws yuav ua kom cov neeg thoob ntiaj teb nyuaj siab sawv tawm, tsis yog hauv Tebchaws Meskas xwb, tiam sis thoob plaws lub ntiaj teb. Yog li ntawd, hauv nws txoj kev tshaj tawm los sib tw ua thawj tswj hwm xyoo 2015, txoj kev tsov rog hauv teb chaws hauv kev nom kev tswv ntawm tog Democratic ntawm cov neeg thoob ntiaj teb uas txhawb kev qhev thiab tog Republican uas tawm tsam kev qhev tau pib lawm.
In fulfillment of Revelation chapter eleven, Trump was politically assassinated in the stolen 2020 election, and the Democratic party began to rejoice in the street, until it became evident that in 2022, that Trump was going to once again run for President. Then great fear came upon the globalists in fulfillment of chapter eleven of Revelation and their warfare intensified. The testimony of the Medo-Persian horns identifies that the last horn to arise (the Republican party) would come up last, and come up higher. The last Republican president will prevail over the Democratic party.
Nyob rau hauv kev ua kom tiav Tshwm Sim tshooj kaum ib, Trump raug tua tuag raws nom tswv hauv qhov kev xaiv tsa xyoo 2020 uas raug nyiag lawm, thiab pawg Democratic pib zoo siab hlo rau saum tej kev, mus txog thaum pom tseeb tias nyob rau xyoo 2022, Trump yuav rov qab los sib tw ua Thawj Tswj Hwm dua ib zaug ntxiv. Ces kev ntshai loj kawg nkaus thiaj los rau saum cov globalists raws li kev ua kom tiav ntawm Tshwm Sim tshooj kaum ib, thiab lawv txoj kev ua rog thiaj hnyav zuj zus tuaj. Zaj lus tim khawv ntawm cov kub ntawm Medo-Persia qhia meej tias lub kub kawg uas sawv los (pawg Republican) yuav sawv los tom qab, thiab sawv siab dua. Tus thawj tswj hwm Republican kawg yuav kov yeej pawg Democratic.
The election of 2024 marks the end of the Democratic party, for they will never have another opportunity to run a presidential candidate before the Sunday law ends the prophetic history of the earth beast. At the Sunday law the Republican party also ceases. The Democratic party ends at the election of 2024, and the Republican party ends at the Sunday law. The Sunday law, being the end of the sixth kingdom of Bible prophecy, was illustrated by the beginning of the earth beast in 1798. The primary prophetic characteristic of the earth beast is its “speaking.” In 1798, the United States enacted the Alien and Sedition Acts, which therefore typify the Sunday law, when the United States speaks as a dragon.
Kev xaiv tsa xyoo 2024 cim txog qhov kawg ntawm pawg Democratic, vim lawv yuav tsis muaj dua ib lub sijhawm los tsa ib tug neeg sib tw ua thawj tswj hwm ntxiv ua ntej txoj cai Hnub Caiv xaus rau keeb kwm yaj saub ntawm tus tsiaj qus hauv ntiajteb. Thaum txog txoj cai Hnub Caiv, pawg Republican kuj xaus thiab. Pawg Democratic xaus ntawm kev xaiv tsa xyoo 2024, hos pawg Republican xaus ntawm txoj cai Hnub Caiv. Txoj cai Hnub Caiv, uas yog qhov kawg ntawm lub nceeg vaj thib rau hauv yaj saub hauv Phau Vajlugkub, tau raug ua piv txwv los ntawm qhov pib ntawm tus tsiaj qus hauv ntiajteb xyoo 1798. Tus cwj pwm yaj saub tseem ceeb tshaj ntawm tus tsiaj qus hauv ntiajteb yog nws “hais lus.” Xyoo 1798, Tebchaws Meskas tau tsim cov Alien and Sedition Acts, uas yog li ntawd ua qauv qhia txog txoj cai Hnub Caiv, thaum Tebchaws Meskas hais lus zoo li ib tug zaj.
From 1776 to 1798, the United States, though not yet the sixth kingdom of Bible prophecy represents three waymarks of the United States speaking. That period led to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the ending of the earth beast’s reign as the sixth kingdom. The Declaration of Independence in 1776, followed by the Constitution in 1789 and the Alien and Sedition Acts of 1798, represent three waymarks in the history leading to the ending of the earth beast as the sixth kingdom at the Sunday law. The fulfillment of those three waymarks are represented differently within the history of both the Democratic and Republican parties.
Txij xyoo 1776 mus txog 1798, Tebchaws Meskas, txawm tseem tsis tau yog lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem los xij, sawv cev rau peb lub cim-keebm qhia txog Tebchaws Meskas hais lus. Lub sijhawm ntawd coj mus rau qhov pib ntawm kev kav ntawm tus tsiaj qus hauv ntiajteb ua lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem, yog li ntawd nws thiaj sawv cev rau ib lub sijhawm uas coj mus rau qhov xaus ntawm kev kav ntawm tus tsiaj qus hauv ntiajteb ua lub nceeg vaj thib rau. Daim Ntawv Tshaj Tawm Kev Ywj Pheej xyoo 1776, tom qab ntawd yog Txoj Cai Lij Choj xyoo 1789 thiab Alien and Sedition Acts xyoo 1798, sawv cev rau peb lub cim-keebm hauv keeb kwm uas coj mus rau qhov xaus ntawm tus tsiaj qus hauv ntiajteb ua lub nceeg vaj thib rau thaum txoj cai hnub Sunday. Kev ua tiav ntawm peb lub cim-keebm ntawd raug sawv cev txawv nyias nyob hauv keeb kwm ntawm ob tog, tog Democratic thiab tog Republican.
The Patriot Act of 2001, identifies the beginning of the removal of independence for the citizens of the United States, and was typified by the proclamation that the genuine patriots of American history enacted with the Declaration of Independence. The waymark of the Patriot Act is the first of three waymarks for both the Republican and Democratic parties.
Txoj Cai Patriot ntawm xyoo 2001 qhia txog qhov pib ntawm kev raug muab tshem tawm ntawm kev ywj pheej rau cov pej xeem ntawm Tebchaws Meskas, thiab nws tau raug ua piv txwv los ntawm daim ntawv tshaj tawm uas cov patriots tiag tiag hauv keeb kwm Asmeskas tau tshaj tawm nrog Daim Ntawv Tshaj Tawm Txog Kev Ywj Pheej. Lub cim ciam ntawm Txoj Cai Patriot yog thawj lub cim ciam ntawm peb lub, rau ob tog Republican thiab Democratic.
The Democratic party ends in the election of 2024, which ushers in Trump’s Executive Orders that were prefigured by the Alien and Sedition Acts. The Executive Orders Trump then enacts are not the Sunday law, but they are a type of speaking as a dragon, for they will be used by Trump as he fulfills Sister White’s identification that “active despotism” will occur in the last days. Despotism is a word identifying a dictatorship, which is accomplished by the Executive Orders that are typified in the Alien and Sedition Acts. When Trump implements his Executive Orders, there will be a reversal of the Pelosi Trials that marked the failed presidency of Biden.
Pawg Democratic xaus rau hauv kev xaiv tsa xyoo 2024, uas coj los qhib rau Trump cov Executive Orders uas twb raug ua qauv xub thawj los ntawm Alien and Sedition Acts. Cov Executive Orders uas Trump tom qab ntawd muab coj los siv tsis yog txoj cai Hnub Caiv, tiam sis lawv yog ib yam qauv ntawm kev hais lus zoo li tus zaj, rau qhov Trump yuav siv lawv thaum nws ua kom tiav Sister White qhov kev txheeb qhia tias “active despotism” yuav tshwm sim hauv cov hnub kawg. Despotism yog ib lo lus qhia txog kev tswj hwm ib leeg raws li ib tug thawj tswj kav nruj, uas raug ua tiav los ntawm cov Executive Orders uas raug ua qauv nyob hauv Alien and Sedition Acts. Thaum Trump coj nws cov Executive Orders los siv, yuav muaj ib qho kev tig rov qab ntawm Pelosi Trials uas tau cim tseg txog Biden txoj kev ua thawj tswj hwm uas ua tsis tiav.
The period of time that identifies the end of the Democratic and the Republican parties possess the signature of Alpha and Omega, for the beginning of each period represents the ending. For this reason, the first waymark for the Democratic party is the Patriot Act of 2001, and the second waymark is the Pelosi Trials that began in 2021. Those trials represent a complete rejection of the Constitution of 1789. The Pelosi Trials represent the middle waymark in the line of the Democratic party, which was typified when the Constitution was ratified by thirteen colonies, thirteen years after 1776. The Pelosi Trials represent rebellion against the Constitution and were typified by 1789. The third waymark for the Democratic line is where they end as a political party.
Lub ncua sij hawm uas qhia txog qhov kawg ntawm ob tog nom tswv Democratic thiab Republican nqa tus cim ntawm Alpha thiab Omega, rau qhov pib ntawm txhua lub ncua sij hawm sawv cev rau qhov xaus. Vim li no, thawj waymark rau tog Democratic yog Patriot Act ntawm xyoo 2001, thiab waymark thib ob yog Pelosi Trials uas tau pib xyoo 2021. Cov kev txiav txim ntawd sawv cev rau kev tsis lees txais tag nrho Txoj Cai Lij Choj xyoo 1789. Pelosi Trials sawv cev rau waymark nruab nrab hauv kab ke ntawm tog Democratic, uas tau raug ua tus qauv thaum Txoj Cai Lij Choj raug pom zoo los ntawm kaum peb lub xeev qub, kaum peb xyoos tom qab 1776. Pelosi Trials sawv cev rau kev ntxeev siab tawm tsam Txoj Cai Lij Choj thiab tau raug ua tus qauv los ntawm 1789. Waymark thib peb rau kab Democratic yog qhov chaw uas lawv xaus raws li ib tog nom tswv.
They end at the election of 2024, and once the inauguration of 2025 is accomplished the second set of Pelosi Trials will be brought about by Executive Orders which were typified by the Alien and Sedition Acts. Thus, the third waymark for the Democratic party is the Alien and Sedition Acts of 1798. The period representing the end of the Democratic party begins with an election, an inauguration, and the introduction of satanic political lawfare, and it ends with an election, an inauguration, and the introduction of satanic political lawfare.
Lawv xaus rau ntawm qhov kev xaiv tsa xyoo 2024, thiab thaum txoj kev cog lus txais txoj hauj lwm ntawm xyoo 2025 tau ua tiav lawm, pawg kev sim siab Pelosi zaum ob yuav raug coj los txog los ntawm Executive Orders, uas tau raug ua piv txwv los ntawm Alien and Sedition Acts. Yog li ntawd, waymark thib peb rau Democratic party yog Alien and Sedition Acts ntawm xyoo 1798. Lub sijhawm uas sawv cev rau qhov kawg ntawm Democratic party pib nrog ib qho kev xaiv tsa, ib qho kev cog lus txais txoj hauj lwm, thiab kev coj los qhia txog txoj cai lij choj nom tswv ua rog ntawm Xatas, thiab nws xaus nrog ib qho kev xaiv tsa, ib qho kev cog lus txais txoj hauj lwm, thiab kev coj los qhia txog txoj cai lij choj nom tswv ua rog ntawm Xatas.
For the Republican party the first waymark is the Patriot Act of 2001, typified by the Declaration of Independence in 1776. The second waymark is not the same as was the second waymark for the Democratic party. The second waymark, represented by the Constitution of 1789 for the Democrats was the first Pelosi Trials, but the second waymark for the Republicans represented by the Constitution of 1789, is the Alien and Sedition Act, that is fulfilled once the second inauguration of Trump is accomplished in 2025. How can the Alien and Sedition Acts of 1798, represent the Constitution of 1789?
Rau pab Republican thawj txoj kevcim yog Patriot Act xyoo 2001, uas raug ua piv txwv los ntawm Declaration of Independence xyoo 1776. Txoj kevcim thib ob tsis yog tib yam li txoj kevcim thib ob rau pab Democratic. Txoj kevcim thib ob, uas rau cov Democrats raug sawv cev los ntawm Constitution xyoo 1789, yog thawj zaug Pelosi Trials, tiam sis txoj kevcim thib ob rau cov Republicans, uas raug sawv cev los ntawm Constitution xyoo 1789, yog Alien and Sedition Act, uas yuav raug ua tiav thaum Trump qhov kev tsa ua thawj tswj hwm zaum ob raug ua tiav hauv xyoo 2025. Ua li cas Alien and Sedition Acts xyoo 1798 thiaj sawv cev tau rau Constitution xyoo 1789?
At Trump’s second inauguration his Executive Orders, that are typified by the Alien and Sedition Acts of 1798, initiate not only a second set of Pelosi Trials, but the acts also initiate the formation of the image of the beast. The period of the formation of the image of the beast begins and ends with the speaking as a dragon. The speaking at the beginning of the period represents the establishment of the kingly powers that are represented as a dictatorship, or as Sister White calls it, “despotism.” The speaking of a dragon at the end of the period of the formation of the image of the beast identifies the authority of the religious powers being established over the political powers.
Thaum lub caij Trump raug tsa ua thawj tswj hwm zaum ob, nws cov Executive Orders, uas raug ua piv txwv los ntawm Alien and Sedition Acts of 1798, pib tsis yog tsuas yog ib txheej thib ob ntawm Pelosi Trials xwb, tiam sis cov cai ntawd kuj pib kev tsim tsa ntawm daim duab ntawm tus tsiaj nyaum thiab. Lub sij hawm ntawm kev tsim tsa daim duab ntawm tus tsiaj nyaum pib thiab xaus nrog kev hais lus zoo li ib tug zaj. Kev hais lus thaum pib ntawm lub sij hawm ntawd sawv cev rau kev tsa kom muaj cov hwj chim kav vaj ntxwv uas raug sawv cev ua ib txoj kev kav xws li kev tswj hwm ib leeg, los sis raws li Muam White hu nws tias, “despotism.” Kev hais lus ntawm ib tug zaj thaum kawg ntawm lub sij hawm ntawm kev tsim tsa daim duab ntawm tus tsiaj nyaum qhia meej txog txoj cai ntawm cov hwj chim kev ntseeg uas raug tsa kom kav saum cov hwj chim nom tswv.
The Declaration of Independence was a declaration against the tyranny of both the political authority of the kings of Europe and the religious authority of the Roman church. The period of the formation of the image of the beast is where these two corrupt powers are merged together, with the religious authority in control of the relationship. In the formation, or the merging of these two powers it is the religious authority that comes up last and is higher. Therefore, the beginning of that period represents the ending of the period. The Alien and Sedition Acts of 1798, represent the end of the Democratic party, and it is their third waymark, but it simultaneously represents the second waymark in the ending period of the Republican party. The third waymark for the Republican party is Sunday enforcement.
Tsab Ntawv Tshaj Tawm Kev Ywj Pheej yog ib daim ntawv tshaj tawm tawm tsam kev ua phem quab yuam ntawm ob qho tib si—txoj cai tswjfwm ntawm cov vaj ntxwv hauv Tebchaws Europe thiab txoj cai kev ntseeg ntawm pawg ntseeg Loos. Lub sijhawm ntawm kev tsim tsa tus duab ntawm tus tsiaj nyaum yog qhov chaw uas ob lub hwjchim phem no raug coj los sib xyaw ua ke, nrog txoj cai kev ntseeg yog tus tuav kev tswj hwm ntawm qhov kev sib raug zoo ntawd. Hauv txoj kev tsim tsa, lossis hauv kev sib xyaw ua ke ntawm ob lub hwjchim no, yog txoj cai kev ntseeg uas sawv los tom qab kawg thiab nyob siab dua. Yog li ntawd, qhov pib ntawm lub sijhawm ntawd sawv cev rau qhov xaus ntawm lub sijhawm ntawd. Cov Cai Alien and Sedition ntawm xyoo 1798 sawv cev rau qhov kawg ntawm Democratic party, thiab nws yog lawv lub waymark thib peb, tab sis tib lub sijhawm nws tseem sawv cev rau lub waymark thib ob nyob rau hauv lub sijhawm xaus ntawm Republican party. Lub waymark thib peb rau Republican party yog kev yuam kom hwm Hnub Sunday.
For the Democratic party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the first Pelosi Trials of 2021 (1789), and the second Pelosi Trials of 2025 (1798).
Rau pawg Democratic, peb lub cim tseem ceeb uas sawv cev los ntawm 1776, 1789 thiab 1798 yog tus qauv qhia ua ntej txog 2001 (1776), thawj Pelosi Trials xyoo 2021 (1789), thiab Pelosi Trials zaum ob xyoo 2025 (1798).
For the Republican party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the second Pelosi Trials of 2025 (1789), and the Sunday law (1798).
Rau Pawg Republican, peb txoj cim tseem ceeb peb ntu uas sawv cev los ntawm 1776, 1789, thiab 1798 yog cov qauv piv txwv rau xyoo 2001 (1776), kev sim txhaum Pelosi zaum ob xyoo 2025 (1789), thiab txoj cai Hnub Caiv (1798).
1776, 1789 and 1798 represent twenty-two years, and twenty-two is the symbol of the combination of Divinity with humanity. These three waymarks bear the testimony of “Truth”, for they represent that the first and last waymark identify the same truth. 1776 identifies the establishment of independence, and 1798 identifies the removal of independence. They therefore represent the first and last letters of the Hebrew alphabet that consists of twenty-two letters. The thirteenth letter is a symbol of rebellion, and together those three letters; the first, the thirteenth and the last combined to form the Hebrew word “Truth”.
1776, 1789 thiab 1798 sawv cev rau nees nkaum ob xyoos, thiab nees nkaum ob yog lub cim ntawm kev sib koom ua ke ntawm Vajtswv Txojkev Ua Vajtswv nrog tibneeg lub cev nqaij daim tawv. Peb lub cim-kev taw no nqa los ua tim khawv txog “Qhov Tseeb”, vim lawv sawv cev tias lub cim-kev taw thawj thiab lub cim-kev taw kawg txheeb qhia tib qho tseeb. Xyoo 1776 txheeb qhia txog kev tsim tsa kev ywj pheej, hos xyoo 1798 txheeb qhia txog kev tshem tawm kev ywj pheej. Yog li ntawd lawv sawv cev rau thawj tsab ntawv thiab tsab ntawv kawg ntawm cov tsiaj ntawv Henplais uas muaj nees nkaum ob tsab ntawv. Tsab ntawv kaum peb yog ib lub cim ntawm kev tawm tsam, thiab peb tsab ntawv ntawd ua ke; thawj tsab ntawv, tsab ntawv kaum peb, thiab tsab ntawv kawg, sib koom ua ke los tsim tau lo lus Henplais “Qhov Tseeb”.
1776 represents September 11, 2001, and marks the beginning of the sealing time of the one hundred and forty-four thousand. It marks the beginning of the sprinkling of the latter rain, which is the period of time when the dragon is given to the beast for services rendered, as the Democratic dragon party will be defeated by the Republican beast party.
1776 sawv cev rau hnub tim Cuaj Hlis 11, 2001, thiab cim txog qhov pib ntawm lub sijhawm muab lub cim rau ib puas plaub caug plaub txhiab leej. Nws cim txog qhov pib ntawm kev txau los nag yav kawg, uas yog lub sijhawm uas tus zaj raug muab rau tsiaj qus vim cov haujlwm uas tau ua tiav lawm, raws li pab nom tswv Democratic uas yog tus zaj yuav raug swb los ntawm pab nom tswv Republican uas yog tsiaj qus.
During that history the sealing of the true Protestant horn is accomplished during the period of time when the Lord stretches His hand forth a second time to gather the people who are identified as the outcasts of Israel, and who will be lifted up as an ensign at the Sunday law.
Nyob rau hauv zaj keeb kwm ntawd, kev muab lub cim rau tus kub muaj xib hwb Protestant tseeb raug ua tiav nyob rau hauv lub sijhawm uas tus Tswv nthuav Nws txhais tes tawm zaum ob los sib sau cov neeg uas raug txheeb tias yog cov neeg raug ntiab tawm ntawm cov Yixayee, thiab cov neeg ntawd yuav raug tsa siab ua ib lub chij thaum txog txoj cai hnub Sunday.
On July 18, 2020 the true Protestant horn was scattered and twenty-two years after 2001, in July of 2023 the work of the second gathering was initiated by a voice crying in the wilderness. The first gathering took place in 2001, when the angel of Revelation chapter eighteen descended as the great buildings of New York city came down. The descent of that angel represented the beginning of the sealing time, and the descent of Michael the archangel on July 18, 2020 represented the ending of the sealing time. Jesus, as the Alpha and Omega always illustrates the end with the beginning, so the prophetic elements of the first gathering that began on September 11, 2001, represent the prophetic elements that occur in the second gathering.
Hnub Hlis 18, 2020, tus kub muaj hwj chim Protestant uas tseeb raug tawg khiav tas, thiab nees nkaum ob xyoos tom qab 2001, thaum Lub Xya Hli xyoo 2023, txoj hauj lwm ntawm kev sib sau ua ke zaum ob raug pib los ntawm ib lub suab qw hauv tebchaws moj sab qhua. Kev sib sau ua ke thawj zaug tau tshwm sim xyoo 2001, thaum tus tim tswv hauv Tshwmsim tshooj kaum yim nqis los thaum cov tsev loj hauv lub nroog New York poob los. Kev nqis los ntawm tus tim tswv ntawd sawv cev rau qhov pib ntawm lub sijhawm muab cim, thiab kev nqis los ntawm Mikha-ee tus thawj tim tswv saum ntuj thaum Hnub Hlis 18, 2020 sawv cev rau qhov xaus ntawm lub sijhawm muab cim. Yexus, uas yog tus Alpha thiab Omega, ib txwm piav qhov kawg nrog qhov pib, yog li ntawd cov ntsiab lus yaj saub ntawm kev sib sau ua ke thawj zaug uas pib rau lub Cuaj Hlis 11, 2001 sawv cev rau cov ntsiab lus yaj saub uas tshwm sim hauv kev sib sau ua ke zaum ob.
There are three clear illustrations of the second gathering that represent the ending history of the sealing time of the one hundred and forty-four thousand, which are the history of Christ, the history of the first and second angels’ messages from August 11, 1840 to October 22, 1844, and also the history of the third angel from October 22, 1844 unto the rebellion of 1863. Those three witnesses establish the second gathering of the one hundred and forty-four thousand from July 2023, unto the soon coming Sunday law. If we isolate one distinct element from each history we find the evidence of the role of the third woe.
Muaj peb daim duab piv txwv uas meej tseeb txog qhov kev sib sau zaum ob uas sawv cev rau keeb kwm xaus ntawm lub sijhawm ntawm kev khi lub cim rau ib puas plaub caug plaub txhiab leej, uas yog keeb kwm ntawm Khetos, keeb kwm ntawm thawj thiab tus tim tswv ob txoj xov txij hnub tim 11 lub Yim Hli, 1840 mus txog hnub tim 22 lub Kaum Hli, 1844, thiab tseem yog keeb kwm ntawm tus tim tswv thib peb txij hnub tim 22 lub Kaum Hli, 1844 mus txog rau kev ntxeev siab xyoo 1863. Peb tug tim khawv ntawd tsa lub hauv paus rau kev sib sau zaum ob ntawm ib puas plaub caug plaub txhiab leej txij lub Xya hli ntuj 2023 mus txog rau txoj cai Hnub Caiv uas yuav los sai no. Yog peb cais ib qho ntsiab tseem ceeb tshwj xeeb tawm ntawm txhua zaj keeb kwm, peb yuav pom cov pov thawj txog tes dej num ntawm txoj kev ceeb toom thib peb.
At the conclusion of the Exeter camp meeting on August 17, 1844, the message of the Midnight Cry was proclaimed. That proclamation represented the proclamation of the Midnight Cry message in the history of the one hundred and forty-four thousand, for both histories were and are a fulfillment of the parable of the ten virgins. Sister White identifies that Christ’s triumphal entry into Jerusalem represented the proclamation of the Midnight Cry in 1844. The only time Christ ever rode an animal was in His entry into Jerusalem, and the animal He rode was an ass, which is the symbol of Islam. In the period of the second gathering of 1844 unto 1863, in 1848 Sister White identifies that the European nations were being angered, and the angering of the nations in that history was accomplished by the threats of continued warfare being brought upon Europe by Islam. In each of the three histories of a second gathering, the role of Islam of the third woe is identified.
Thaum xaus ntawm lub rooj sib tham pw hav zoov Exeter rau lub Yim Hli 17, 1844, txoj xov ntawm Midnight Cry tau raug tshaj tawm. Txoj kev tshaj tawm ntawd sawv cev rau txoj kev tshaj tawm ntawm txoj xov Midnight Cry hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej, rau qhov ob qho keeb kwm ntawd yeej yog thiab tseem yog ib qho kev ua tiav ntawm zaj lus piv txwv txog kaum tug nkauj xwb. Muam White qhia meej tias Khetos txoj kev nkag mus rau hauv Yeluxalees nrog txoj koob meej sawv cev rau txoj kev tshaj tawm ntawm Midnight Cry xyoo 1844. Tib zaug xwb uas Khetos tau caij ib tug tsiaj yog thaum Nws nkag mus rau hauv Yeluxalees, thiab tus tsiaj uas Nws caij yog ib tug nees luav, uas yog lub cim ntawm Islam. Hauv lub sijhawm ntawm kev sib sau zaum ob txij xyoo 1844 mus txog 1863, xyoo 1848 Muam White qhia tias cov haiv teb chaws Europe tab tom raug ua kom chim, thiab kev ua rau cov haiv teb chaws chim hauv zaj keeb kwm ntawd tau raug ua tiav los ntawm cov kev hem thawj ntawm kev ua tsov rog txuas ntxiv uas Islam coj los rau saum Europe. Nyob hauv txhua yam ntawm peb zaj keeb kwm ntawm ib qho kev sib sau zaum ob, txoj hauj lwm ntawm Islam ntawm txoj kev txom nyem thib peb raug qhia meej.
The sealing time of the one hundred and forty-four thousand began on September 11, 2001 with a surprise attack from Islam of the third woe, upon the modern glorious land of the United States. Twenty-two years later on October 7, 2023, Islam of the third woe, brought a surprise attack upon the ancient glorious land. At the soon coming Sunday law, which is the great earthquake of Revelation eleven, the third woe suddenly comes again, as it once again accomplishes a surprise attack upon the modern glorious land.
Lub sij hawm muab lub cim rau ib puas plaub caug plaub txhiab tus tau pib thaum lub Cuaj Hlis 11, 2001, nrog ib qho kev tawm tsam uas tuaj yam tsis xav txog los ntawm Islam ntawm txoj kev txom nyem thib peb, tawm tsam rau thaj av ci ntsa iab niaj hnub no uas yog Tebchaws Meskas. Nees nkaum ob xyoos tom qab, thaum lub Kaum Hlis 7, 2023, Islam ntawm txoj kev txom nyem thib peb tau coj ib qho kev tawm tsam uas tuaj yam tsis xav txog rau saum thaj av ci ntsa iab yav thaum ub. Thaum txoj cai Sunday uas yuav los sai sai, uas yog av qeeg loj hauv Tshwmsim tshooj kaum ib, los txog, txoj kev txom nyem thib peb rov los dua tam sid, raws li nws ib zaug ntxiv ua tiav ib qho kev tawm tsam uas tuaj yam tsis xav txog rau saum thaj av ci ntsa iab niaj hnub no.
The rebellion represented by literal Israel, as a symbol of those who crucified their Messiah, and the three surprise attacks of Islam of the third woe bear the signature of “Truth.” The message that seals the one hundred and forty-four thousand accomplishes the work of gathering God’s last-day people a second time occurs during a period of time when the activities of Islam of the third woe are active.
Kev ntxeev siab uas Yixayee raws li lub cev sawv cev, ua ib lub cim ntawm cov uas tau muab lawv tus Mexiyas ntsia saum ntoo khaublig, thiab peb zaug kev tawm tsam nroo nroo ntawm Islam ntawm txoj kev txom nyem thib peb, nqa tus cim kos npe ntawm “Qhov Tseeb.” Txoj xov uas muab lub cim foob rau ib puas plaub caug plaub txhiab tus ua tiav txoj hauj lwm ntawm kev sau Vajtswv haiv neeg hnub kawg los ua ke zaum ob tshwm sim nyob hauv ib lub caij nyoog thaum tej haujlwm ntawm Islam ntawm txoj kev txom nyem thib peb tseem tab tom nquag ua haujlwm.
The prophetic period represented as the “second gathering,” distinctly identifies specific prophetic periods that make up the entire history of the “second gathering”. The descent of Christ after His resurrection marks the beginning of His work to gather those who had been scattered at the cross.
Lub sij hawm yaj saub uas raug sawv cev ua “kev sib sau zaum ob,” qhia kom meej txog tej lub sij hawm yaj saub tshwj xeeb uas tsim ua tag nrho keeb kwm ntawm “kev sib sau zaum ob.” Kev nqes los ntawm Khetos tom qab Nws sawv hauv qhov tuag rov los cim txog qhov pib ntawm Nws tes haujlwm los sib sau cov uas tau tawg khiav mus thaum tus ntoo khaub lig.
Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. Matthew 26:31.
Ces Yexus txawm hais rau lawv tias, Hmo no nej sawv daws yuav dawm vim yog kuv; rau qhov twb muaj sau cia lawm tias, Kuv yuav ntaus tus tswv yug yaj, thiab cov yaj ntawm pab yaj yuav tawg khiav mus nyob ntau qhov. Mathais 26:31.
After the three days in the tomb, Christ descended unto the disciples, initiating a forty-day period of personal instruction, which was followed by a ten-day period of unification and prayer in advance of the outpouring of the Holy Spirit without measure at Pentecost.
Tom qab peb hnub nyob hauv lub ntxa, Khetos tau nqes los cuag cov thwjtim, pib ib lub sijhawm plaub caug hnub ntawm kev qhia tus kheej, uas tom qab ntawd muaj ib lub sijhawm kaum hnub ntawm kev sib koom ua ib leeg thiab kev thov Vajtswv npaj ua ntej rau kev nchuav tawm ntawm tus Ntsuj Plig Dawb Huv tsis muaj kev txwv rau hnub Pentekos.
The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. . .. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. Acts 1:1–9, 2:1, 2.
Au Theophilus, kuv twb tau sau thawj phau ntawv hais txog txhua yam uas Yexus pib ua thiab qhia, mus txog hnub uas Nws raug coj mus saum ntuj lawm, tom qab Nws los ntawm Vaj Ntsuj Plig Dawb Huv tau txib cov lus rau cov tubtxib uas Nws tau xaiv: Rau lawv ntawd thiab, tom qab Nws raug txom nyem lawm, Nws tau qhia Nws tus kheej tias tseem muaj sia nyob los ntawm ntau yam pov thawj uas tsis yuam kev, lawv tau pom Nws tau plaub caug hnub, thiab Nws hais txog tej yam uas yog hais txog Vajtswv lub nceeg vaj: Thiab thaum Nws nrog lawv sib sau ua ke, Nws txib lawv kom tsis txhob tawm hauv Yeluxalees mus, tiamsis kom tos Leej Txiv txoj lus cog tseg, uas, Nws hais tias, nej twb hnov ntawm Kuv lawm. Rau qhov Yauhas yeej ua kevcai raus dej nrog dej tiag; tiamsis tsis ntev tom ntej no nej yuav raug ua kevcai raus dej nrog Vaj Ntsuj Plig Dawb Huv. Yog li ntawd thaum lawv los sib sau ua ke lawm, lawv nug Nws hais tias, Tus Tswv, lub sijhawm no Koj puas yuav tsa lub nceeg vaj rau cov Ixayees rov qab los? Thiab Nws hais rau lawv tias, Tsis yog nej txoj hauj lwm yuav paub lub sijhawm lossis lub caij nyoog uas Leej Txiv tau muab cia rau hauv Nws txoj cai xwb. Tiamsis nej yuav txais tau hwjchim, tom qab Vaj Ntsuj Plig Dawb Huv los saum nej los: thiab nej yuav ua timkhawv rau Kuv, nyob rau hauv Yeluxalees, thiab thoob plaws txhua thaj Yudas, thiab hauv Xamalis, thiab mus txog rau kawg ntiajteb. Thiab thaum Nws tau hais tej no lawm, thaum lawv tseem tabtom ntsia ntsoov, Nws raug coj mus saum ntuj; thiab ib tauv huab tau txais Nws ploj ntawm lawv qhov muag.... Thiab thaum hnub Peetekos tau los txog puv npo, lawv sawvdaws koom siab nyob ua ke hauv ib qho chaw. Thiab tam sim ntawd muaj ib lub suab nrov tuaj saum ntuj los, zoo li cua hlob muaj zog ntsawj tuaj, thiab nws ua rau puv nkaus lub tsev uas lawv tabtom zaum ntawd. Tubtxib Tes Haujlwm 1:1–9, 2:1, 2.
For forty days, followed by the ten days the disciples were to “wait” for the promise of the Father, Christ was gathering His disciples a second time. The period of waiting in Jerusalem, is a symbol of a tarrying time, in agreement with the tarrying times of Matthew twenty-five and Habakkuk two. The entire period is identified by Christ as beginning at the work of Elijah, when John was baptizing, and the entire period ended with the baptism of the Holy Spirit at Pentecost. Baptism is a symbol of death, burial and resurrection, so the middle waymark in the entire period was the cross, for the entire period bears the signature of “Truth”.
Plaub caug hnub, txuas ntxiv nrog kaum hnub uas cov thwjtim raug hu kom “tos” rau Leej Txiv txoj lus cog tseg, Khetos tab tom sau Nws cov thwjtim ua ke zaum ob. Lub sijhawm tos hauv Yeluxalees yog ib lub cim ntawm ib lub sijhawm ncua tos, uas sib haum nrog cov sijhawm ncua tos hauv Mathais nees nkaum tsib thiab Hanpaku ob. Tag nrho lub sijhawm ntawd raug Khetos txheeb tias pib ntawm tes haujlwm ntawm Eliyas, thaum Yauhas tab tom ua kevcai raus dej, thiab tag nrho lub sijhawm ntawd xaus nrog kev raus dej ntawm Vaj Ntsuj Plig Dawb Huv rau hnub Peetekos. Kev raus dej yog ib lub cim ntawm kev tuag, kev faus, thiab kev sawv rov los, yog li ntawd tus cim nruab nrab ntawm tag nrho lub sijhawm ntawd yog tus ntoo khaub lig, rau qhov tag nrho lub sijhawm ntawd nqa tus cwj pwm cim ntawm “Qhov Tseeb”.
The entire period begins with the baptism of Christ by John, when the Holy Spirit descended in the form of a dove. Then the work of gathering the disciples who were to be the foundation of the Christian temple began. At the end of that period Christ gathers His disciples a second time, and the period of the second gathering is a repetition of the period of the first gathering, for Christ illustrates the ending of a thing with its beginning.
Tag nrho lub sijhawm ntawd pib nrog Yauhas ua kevcai raus dej rau Khetos, thaum Vaj Ntsuj Plig Dawb Huv nqes los nyob hauv daim duab li ib tug nquab. Ces txoj haujlwm ntawm kev sau cov thwjtim uas yuav tsum los ua lub hauv paus ntawm lub tuam tsev Khetos pib. Thaum kawg ntawm lub sijhawm ntawd Khetos rov sau Nws cov thwjtim zaum ob, thiab lub sijhawm ntawm qhov kev sau zaum ob yog ib qho rov ua dua ntawm lub sijhawm ntawm qhov kev sau thawj zaug, vim Khetos qhia qhov kawg ntawm ib yam los ntawm nws qhov pib.
The cross had been typified by Christ’s baptism, and both events began a work of gathering disciples. The waymark that identifies the beginning and the ending represents death, burial and resurrection. After the resurrection, forty days of testing in the wilderness represented forty days of instruction after His descent unto the disciples. The forty days both represent a primary truth that is expressed by Jesus as, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”
Tus ntoo khaub lig tau raug ua duab ntxoov ntxoo ua ntej los ntawm Khetos txoj kev cai raus dej, thiab ob qho xwm txheej no tib si tau pib ib txoj hauj lwm los sau cov thwj tim los ua ke. Tus cim qhia txoj kev uas txheeb tau qhov pib thiab qhov xaus sawv cev rau kev tuag, kev faus, thiab kev sawv hauv qhov tuag rov los. Tom qab kev sawv rov los, plaub caug hnub ntawm kev sim siab nyob hauv roob moj sab qhua sawv cev rau plaub caug hnub ntawm kev qhia tom qab Nws nqis los cuag cov thwj tim. Ob ntu plaub caug hnub no tib si sawv cev rau ib qho tseeb thawj uas Yexus tau hais tawm tias, “Muaj ntawv sau tseg tias, Neeg yuav tsis ciaj sia los ntawm mov xwb, tiam sis los ntawm txhua lo lus uas tawm hauv Vajtswv lub qhov ncauj los.”
In that period of time Jesus opened up to the disciples all that the prophets had testified about Christ, thus identifying that period as an opening of His prophetic Word.
Nyob rau lub sij hawm ntawd Yexus tau qhib rau cov thwjtim txhua yam uas cov yaj saub tau ua tim khawv txog Khetos, yog li ntawd thiaj txheeb lub sij hawm ntawd tias yog kev qhib tawm ntawm Nws Txoj Lus cev Vajtswv lus.
And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. . .. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:13–16, 26–31.
Thiab saib, ob tug ntawm lawv tau mus tib hnub ntawd rau ib lub zos hu ua Emmaus, uas nyob deb ntawm Yeluxalees li rau caug stadia. Nkawd sib tham ua ke txog txhua yam uas tau muaj tshwm sim. Thiab tau muaj tias, thaum nkawd tseem sib txuas lus ua ke thiab sib cav xav, Yexus nws tus kheej los ze, thiab nrog nkawd mus. Tiamsis nkawd lub qhov muag raug txwv cia kom nkawd tsis paub nws.... Ces nws hais rau nkawd tias, Au nej cov tsis paub qab hau, thiab lub siab qeeb qeeb rau kev ntseeg txhua yam uas cov cev Vajtswv lus tau hais: Puas tsim nyog tsis yog Khetos yuav tsum raug tej no txom nyem, thiab nkag mus rau hauv nws lub yeeb koob? Thiab pib ntawm Mauxes thiab txhua tus cev Vajtswv lus, nws piav rau nkawd hauv txhua nqe Vajlugkub tej yam uas hais txog nws tus kheej. Nkawd txav los ze rau lub zos uas nkawd tab tom mus; thiab nws ua yam li nws yuav mus ntxiv dua. Tiamsis nkawd txwv nws cia, hais tias, Cia nrog wb nyob: vim twb yuav tsaus ntuj lawm, thiab hnub twb dhau mus deb heev. Thiab nws thiaj nkag mus nrog nkawd nyob. Thiab tau muaj tias, thaum nws nrog nkawd zaum ntawm rooj mov, nws muab mov ci, foom koob hmoov rau nws, thiab muab lov, ces muab rau nkawd. Thiab nkawd lub qhov muag qhib plaws, nkawd thiaj paub nws; thiab nws ploj ntawm nkawd qhov muag mus lawm. Luka 24:13–16, 26–31.
Christ tarried with the disciples who did not recognize who He was, until He opened their eyes, “and beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” Their eyes were opened when they were given “bread” to eat. After forty days Christ ascended unto heaven, and “vanished out of their sight,” as He had done with the disciples of Emmaus in the beginning of the forty days of instruction. They then began the ten days of preparation for Pentecost, which typifies the soon coming Sunday law.
Khetos nrog cov thwjtim uas tsis paub tias Nws yog Leejtwg nyob mus txog thaum Nws qhib lawv lub qhov muag, “thiab pib ntawm Mauxes thiab tag nrho cov yaj saub, nws piav qhia rau lawv hauv txhua phau Vajlugkub tej yam hais txog nws tus kheej.” Lawv lub qhov muag thiaj qhib thaum lawv tau txais “ncuav” noj. Tom qab plaub caug hnub Khetos tau nce mus saum ntuj ceeb tsheej, thiab “ploj ntawm lawv qhov muag mus,” ib yam li Nws tau ua nrog cov thwjtim hauv Emmaus thaum pib ntawm plaub caug hnub kev qhuab qhia ntawd. Ces lawv tau pib kaum hnub ntawm kev npaj rau hnub Peetekos, uas ua cim qhia txog txoj cai Hnub Caiv thawj uas yuav los sai no.
At the great earthquake, which is the Sunday law, the third woe of Islam comes quickly, and Islam is Isaiah’s “rough” “east wind,” that is Ezekiel’s breath that comes from John’s four winds that are restrained during the sealing of the one hundred and forty-four thousand.
Thaum lub sijhawm av qeeg loj, uas yog txoj cai hnub Sunday, txoj kev txom nyem thib peb ntawm Islam los sai heev; thiab Islam yog Yaxayas tus “cua sab hnub tuaj” uas “hnyav,” uas yog Exekees tus pa uas los ntawm Yauhas plaub cua uas raug txwv thaum tab tom muab lub cim foob rau ib puas plaub caug plaub txhiab leej.
Once the one hundred and forty-four thousand are sealed then the four winds are loosed, and “suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house.” Islam of the third woe strikes “suddenly” and unexpectedly, and produces the “sound from heaven” that is the seventh trumpet, which identifies when the mystery of God is finished, and the mystery of God is finished for the one hundred and forty-four thousand when Divinity (the outpouring of the Holy Spirit) is permanently combined with humanity, and the Lord suddenly comes to His temple (the house where the disciples were gathered) and enters into covenant with the one hundred and forty-four thousand.
Thaum ib puas plaub caug plaub txhiab leej twb raug muab cim lawm, ces plaub cua raug tso tawm, thiab “mam li nco dheev muaj ib lub suab nrov saum ntuj los zoo li cua daj cua dub hlob heev, thiab nws puv nkaus lub tsev.” Islam ntawm txoj kev txom nyem zaum peb ntaus los “nco dheev” thiab yam tsis muaj neeg xav txog ua ntej, thiab ua rau muaj “lub suab saum ntuj los” uas yog lub xya lub raj, uas qhia meej tias thaum twg qhov tsis paub tob ntawm Vajtswv thiaj tiav lawm; thiab qhov tsis paub tob ntawm Vajtswv tiav lawm rau ib puas plaub caug plaub txhiab leej thaum Vajtswv Yej Ceeb (kev nchuav tus Vaj Ntsuj Plig Dawb Huv) raug txuas ua ke ruaj khov mus li nrog tib neeg, thiab tus Tswv mam li nco dheev los rau hauv Nws lub tuam tsev (lub tsev uas cov thwj tim tau sib sau ua ke) thiab nkag los cog lus nrog ib puas plaub caug plaub txhiab leej.
We will continue this study in the next article.
Peb yuav txuas ntxiv qhov kev kawm no hauv tsab xov xwm tom ntej.
“The Lord wants us to come up into the mount,—more directly into his presence. We are coming to a crisis which, more than any previous time since the world began, will demand the entire consecration of every one who has named the name of Christ.
“Tus Tswv xav kom peb nce mus rau saum roob,—kom mus ncaj qha dua rau hauv nws lub xub ntiag. Peb tab tom los txog rau ib lub sijhawm txiav txim siab uas, tshaj txhua lub sijhawm yav dhau los txij thaum lub ntiajteb pib los, yuav thov kom txhua tus uas tau hu Yexus Khetos lub npe muab nws tus kheej fij tag nrho.”
“A revival of true godliness among us is the greatest and most urgent of all our needs. We must have the holy unction from God, the baptism of his Spirit; for this is the only efficient agent in the promulgation of sacred truth. It is the Spirit of God that quickens the lifeless faculties of the soul to appreciate heavenly things, and attracts the affections toward God and the truth.
“Kev txhawb siab rov los ntawm txoj kev ntshai Vajtswv tseeb nyob hauv peb yog qhov loj tshaj plaws thiab kub ntxhov tshaj plaws ntawm txhua yam peb xav tau. Peb yuav tsum muaj txoj kev pleev dawb huv los ntawm Vajtswv, yog nws tus Ntsuj Plig txoj kev raus dej; vim qhov no yog tib tug neeg sawv cev uas muaj hwj chim tiag hauv kev tshaj tawm qhov tseeb dawb huv. Nws yog Vajtswv tus Ntsuj Plig uas ua kom cov peev xwm uas tsis muaj sia ntawm tus ntsuj plig ciaj sia tuaj kom txaus siab rau tej yam saum ntuj ceeb tsheej, thiab rub tej kev hlub ntawm lub siab mus rau Vajtswv thiab qhov tseeb.”
“It is our privilege to take God at his word. As Jesus was about to leave his disciples, to ascend into heaven, he commissioned them to bear the gospel message to all nations, tongues, and peoples. He told them to tarry in Jerusalem till they were endued with power from on high. This was essential to their success. The holy unction must come upon the servants of God. All who were fully identified as disciples of Christ and associated with the apostles as evangelists, assembled together at Jerusalem. They put away all differences. They continued with one accord in prayer and supplication, that they might receive the fulfillment of the promise of the Holy Spirit; for they were to preach the gospel in the demonstration of the Spirit and in the power of God. It was a time of great danger to the followers of Christ. They were as sheep in the midst of wolves, yet they were of good courage, because Christ had risen from the dead, and had revealed himself to them, and had promised them a special blessing which would qualify them to go forth to preach his gospel to the world. They were waiting in expectation of the fulfillment of his promise, and were praying with special fervency.
“Qhov no yog peb txoj cai tshwj xeeb uas yuav txais Vajtswv raws li Nws lo lus. Thaum Yexus tab tom yuav ncaim ntawm Nws cov thwjtim mus, kom nce mus saum ntuj ceeb tsheej, Nws tau tso lus txib rau lawv kom nqa txoj xov zoo mus rau txhua haiv neeg, txhua yam lus, thiab txhua pab neeg. Nws hais kom lawv nyob twj ywm hauv Yeluxalees mus txog thaum lawv raug muab hwjchim los saum saud. Qhov no yog yam tseem ceeb rau lawv txoj kev vam meej. Kev pleev dawb huv yuav tsum los rau saum Vajtswv cov tub qhe. Txhua tus uas raug lees paub tag nrho tias yog Khetos cov thwjtim thiab uas koom nrog cov tubtxib ua cov tshaj tawm txoj xov zoo, tau sib sau ua ke hauv Yeluxalees. Lawv tau tso tseg txhua yam kev sib txawv. Lawv tau nyob ruaj nreb hauv kev thov Vajtswv thiab kev thov qhuas nrog ib lub siab, kom lawv thiaj yuav txais tau qhov kev ua tiav ntawm lo lus cog tseg hais txog tus Vaj Ntsuj Plig Dawb Huv; vim lawv yuav tsum tshaj tawm txoj xov zoo hauv qhov kev qhia meej ntawm tus Ntsuj Plig thiab hauv Vajtswv lub hwjchim. Nws yog lub sijhawm muaj kev phom sij loj rau cov uas ua raws Khetos. Lawv zoo li yaj nyob hauv nruab nrab hma, tiam sis lawv muaj siab tawv, rau qhov Khetos twb sawv hauv qhov tuag rov los lawm, thiab tau qhia Nws tus kheej rau lawv, thiab tau cog lus rau lawv txog ib txoj koob hmoov tshwj xeeb uas yuav ua rau lawv tsim nyog tawm mus tshaj Nws txoj xov zoo rau lub ntiajteb. Lawv tab tom tos ntsoov rau qhov kev ua tiav ntawm Nws lo lus cog tseg, thiab tab tom thov Vajtswv nrog kev kub siab tshwj xeeb.”
“This is the very course that should be pursued by those who act a part in the work of proclaiming the coming of the Lord in the clouds of heaven; for a people are to be prepared to stand in the great day of God. Although Christ had given the promise to his disciples that they should receive the Holy Spirit, this did not remove the necessity of prayer. They prayed all the more earnestly; they continued in prayer with one accord. Those who are now engaged in the solemn work of preparing a people for the coming of the Lord, should also continue in prayer. The early disciples were of one accord. They had no speculations, no curious theory to advance as to how the promised blessing was to come. They were one in faith and spirit. They were agreed.
“Qhov no yog txoj kev uas yuav tsum taug raws nraim los ntawm cov uas koom ib feem hauv txoj hauj lwm tshaj tawm txog tus Tswv txoj kev los saum huab cua saum ntuj ceeb tsheej; rau qhov ib haiv neeg yuav tsum raug npaj kom sawv tau ruaj khov rau hnub loj ntawm Vajtswv. Txawm yog Khetos twb tau cog lus rau nws cov thwj tim tias lawv yuav tau txais tus Vaj Ntsuj Plig Dawb Huv, los qhov ntawd tsis tau tshem tseg qhov yuav tsum thov Vajtswv. Lawv thov Vajtswv haj yam kub siab dua; lawv nyob ruaj hauv kev thov Vajtswv nrog ib lub siab. Cov uas tam sim no tab tom koom tes hauv txoj hauj lwm hnyav thiab dawb ceev ntawm kev npaj ib haiv neeg rau tus Tswv txoj kev los, lawv los kuj yuav tsum nyob ruaj hauv kev thov Vajtswv thiab. Cov thwj tim thaum chiv thawj ntawd muaj ib lub siab. Lawv tsis muaj tej kev twv xam, tsis muaj tej kev xav‑txuj txawv txawv uas yuav nthuav tawm txog tias txoj koob hmoov uas tau cog lus tseg ntawd yuav los li cas. Lawv koom ua ib qho hauv txoj kev ntseeg thiab hauv tus ntsuj plig. Lawv muaj kev pom zoo ib yam.”
“Put away all doubt. Dismiss your fears, obtain the experience that Paul had when he exclaimed, ‘I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’ [Galatians 2:20.] Surrender everything to Christ, and let your life be hid with Christ in God. Then you will be a power for good. One shall chase a thousand, and two put ten thousand to flight.” Gospel Workers, 369–371.
“Cia li muab txhua yam kev ua xyem xyav tseg. Tshem nej tej kev ntshai mus, kom tau txoj kev paub uas Povlauj tau muaj thaum nws qw hais tias, ‘Kuv twb raug ntsia saum ntoo khaub lig nrog Khetos lawm: txawm li ntawd los kuv tseem ciaj sia; los tsis yog kuv lawm, tiam sis yog Khetos uas ciaj nyob hauv kuv: thiab txoj sia uas kuv tam sim no ua neej nyob hauv cev nqaij daim tawv no, kuv ua neej nyob los ntawm txoj kev ntseeg ntawm Vajtswv Leej Tub, tus uas hlub kuv, thiab tau muab nws tus kheej rau kuv.’ [Galatians 2:20.] Muab txhua yam tso rau Khetos, thiab cia nej txoj sia raug zais nrog Khetos nyob hauv Vajtswv. Ces nej yuav yog ib lub hwj chim rau qhov zoo. Ib tug yuav caum tau ib txhiab, thiab ob tug yuav muab kaum txhiab ntiab khiav mus.” Gospel Workers, 369–371.