Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.
Muam Dawb feem ntau qhia tias tej zaj lus qhuab qhia yav tom ntej uas yuav tsum to taub raug piav qhia los ntawm kev sawv thiab kev poob ntawm tej nceeg vaj.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“Ntawm kev sawv thiab kev poob ntawm tej tebchaws raws li tau qhia meej nyob hauv phau ntawv Daniel thiab Tshwmsim, peb yuav tsum kawm paub tias tsuas yog koob meej sab nraud thiab ntawm lub ntiajteb no tsis muaj nqis npaum li cas. Npanpiloo, nrog rau tag nrho nws lub hwjchim thiab nws txoj kev hwjchim ci ntsa iab, yam uas peb lub ntiajteb no tsis tau pom dua txij thaum ntawd los,—lub hwjchim thiab txoj kev hwjchim ci ntsa iab uas rau cov neeg nyob rau lub sijhawm ntawd zoo li ruaj khov thiab kav ntev heev,—ua cas nws thiaj ploj mus tag nrho! Ib yam li ‘lub paj ntawm nyom,’ nws tau qhuav tuag lawm. Yakaunpaus 1:10. Li ntawd thiaj yog qhov uas lub nceeg vaj Medo-Persia, thiab cov nceeg vaj ntawm Kili thiab Loos, tau ploj mus. Thiab li ntawd txhua yam uas tsis muaj Vajtswv ua nws lub hauv paus kuj ploj mus ib yam. Tsuas yog yam uas raug khi nrog Nws lub homphiaj, thiab qhia tawm Nws tus cwjpwm xwb, thiaj kav tau mus li. Nws tej hauv paus ntsiab lus yog tib yam nkaus xwb uas ruaj khov uas peb lub ntiajteb no paub.” Prophets and Kings, 548.
The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.
“Kev sawv thiab kev poob” ntawm tej tebchaws uas raug sawv cev nyob hauv phau Daniel thiab Tshwm Sim yog lub ntsiab chaw tsom rau txoj kev kawm txog tej lus faj lem kom raug. Kev poob ntawm Npanpiloo raug ua qauv los ntawm kev poob ntawm Nimrod tus Npe-ee hauv Chiv Keeb tshooj kaum ib. Tom qab ntawd, hauv Daniel tshooj tsib, Npanpiloo rov poob dua. Keeb kwm ntawm txoj kev uas hwjchim papacy sawv los kav hauv xyoo 538, thiab nws txoj kev poob tom qab ntawd hauv xyoo 1798, kuj yog ib yam qauv qhia txog kev poob kawg ntawm Npanpiloo, vim hais tias hauv txoj lus faj lem hwjchim papacy yog Npanpiloo sab ntsuj plig. Papacy poob rau xyoo 1798, thiab Tshwm Sim tshooj kaum yim qhia meej txog nws txoj kev poob kawg. Hauv Daniel tshooj kaum ib, nqe plaub caug tsib, papacy, uas raug sawv cev nyob ntawd tias yog vajntxwv sab qaum teb, los txog nws qhov kawg yam tsis muaj leejtwg pab nws. Qhov no tshwm sim thaum lub sij hawm kev sim siab kaw lawm, rau qhov nqe plaub caug tsib ntawm tshooj kaum ib thiab nqe ib ntawm tshooj kaum ob sawv cev rau tib zaj keeb kwm.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Nws yuav tsa tej tsev ntaub ntawm nws lub tsev huab tais nyob nruab nrab ntawm ob lub hiav txwv rau saum lub roob dawb huv uas muaj hwjchim ci ntsa iab; los nws yuav mus txog nws qhov kawg, thiab yuav tsis muaj leejtwg pab nws. Thiab thaum ntawd Mi-kha-ee yuav sawv tsees, tus thawj loj uas sawv pab cov menyuam ntawm koj haiv neeg; thiab yuav muaj ib lub sijhawm ntawm kev txom nyem, ib yam uas tsis tau muaj dua txij thaum muaj ib haiv neeg los txog rau lub sijhawm ntawd: thiab thaum ntawd koj haiv neeg yuav raug cawm dim, txhua tus uas pom muaj npe sau tseg rau hauv phau ntawv. Daniyee 11:45, 12:1.
The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.
Txoj lus ntawm tus tim tswv thib ob raug tsa raws li qhov tseeb tias Npanpiloo tau poob ob zaug. Npanpiloo tiag tiag, uas Nimlauj thiab Belxajxaj sawv cev rau, tau poob ob zaug; thiab Npanpiloo sab ntsuj plig tau poob xyoo 1798, thiab yuav poob dua thaum lub sijhawm uas kev sim siab rau tibneeg xaus lawm.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Ces txawm muaj dua ib tug tim tswv raws qab los, hais tias, Npanpiloo poob lawm, poob lawm, lub nroog loj ntawd, vim nws tau ua rau txhua haiv neeg haus cawv txiv hmab ntawm txoj kev chim ntawm nws txoj kev ua nkauj ua nraug. Tshwmsim 14:8.
The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.
Kev rov hais dua txog Npanpiloo txoj kev poob nyob rau hauv tus tim tswv thib ob muab lub hauv paus pov thawj yaj saub los txheeb xyuas tias kev rov ua ob npaug ntawm cov lus thiab cov kab lus nyob hauv Vajluskub yog ib lub cim ntawm cov lus sib xyaw ua ke ntawm tus tim tswv thib ob thiab Txoj Kev Quaj Thaum Nruab Nrab Hmo Ntuj. Nws kuj txhawb nqa lub hauv paus ntsiab cai uas Muam White tau qhia tseg, hais txog qhov kev kawm yaj saub uas raug tsa saum txoj kev sawv thiab txoj kev poob ntawm cov nceeg vaj uas raug sawv cev nyob hauv phau Daniel thiab Qhia Tshwm. Nws ua piv txwv qhia txog lub tswv yim tias kom to taub Npanpiloo txoj kev poob, tus kawm yaj saub yuav tsum coj los sib sau txhua txoj kev poob ntawm Npanpiloo, “kab dhau kab,” kom thiaj li tsa tau cov lus yaj saub raug tseeb hais txog txoj kev poob zaum kawg ntawm Npanpiloo.
Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.
Npanpiloo poob ob zaug hauv zaj lus ntawm tus tim tswv thib ob, yog raws li txoj cai yaj saub uas qhia tias qhov tseeb raug tsa ruaj los ntawm ob tug tim khawv tej lus tim khawv. Qhov uas kev poob ntawm Npanpiloo raug hais ob npaug nyob hauv zaj lus ntawd, sawv cev rau txoj kev ua raws kev yaj saub uas hauv Phau Vajlugkub raug txheeb tias yog nag tom qab. Txoj kev dawb huv ntawd, uas yog nag tom qab, yog kev coj ntau txoj kab yaj saub los sib txuas ua ke “kab saum kab.” Thaum tus kawm yaj saub siv txoj kev no lawm, nws tsa ruaj “zaj lus” ntawm nag tom qab. Zaj lus nag tom qab uas raug tsa ruaj los ntawm kev siv txoj kev dawb huv ntawd, tom qab ntawd raug tshaj tawm nyob hauv cov keeb kwm yaj saub uas sib txuas ua ke ntawm tus tim tswv thib ob thiab Lub Suab Hu Thaum Ib Tag Hmo. Qhov no yog qhov tseeb hauv keeb kwm ntawm txoj kev txav ntawm tus tim tswv thawj, thiab niaj hnub no los kuj yog qhov tseeb thiab, hauv keeb kwm ntawm txoj kev txav ntawm tus tim tswv thib peb.
Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.
Tshooj plaub thiab tsib hauv phau Daniel sawv cev rau kab keeb kwm uas npog txoj kev sawv thiab qhov pib ntawm Npanpiloo, uas Nebukhanexaj sawv cev rau hauv tshooj plaub, thiab tom qab ntawd yog txoj kev poob thiab qhov xaus ntawm Npanpiloo, uas Belshazzar sawv cev rau hauv tshooj tsib. Thaum muab ob tshooj no los ua ke, nkawd tsim tau ib txoj kab yaj saub. Txoj kab yaj saub uas ob tshooj ntawd tsim los yuav tsum muab tso saum Daniel tshooj ib mus txog peb, kom thiaj li tsim tau zaj lus ntawm nag tom qab.
The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.
Ob tshooj no nthuav qhia txog Nebuchadnezzar txoj kev poob thiab sawv rov qab los, thiab Belshazzar txoj kev poob thiab kev puastsuaj tag nrho; yog li ntawd, lawv nthuav qhia txog Npanpiloo txoj kev poob rau thaum pib thiab thaum kawg ntawm txoj kab ntawd. Txoj kab yaj saub uas ob tshooj no tsim los raug teeb tsa rau saum Npanpiloo txoj kev poob, kev sawv, thiab tom qab ntawd poob dua ib zaug ntxiv. Qhov tseeb ntawd ib leeg xwb twb qhia meej tias ob tshooj no sawv cev rau tus tim tswv thib ob txoj xov lawm. Ob tshooj no sawv cev rau keeb kwm ntawm tus tsiaj qus hauv ntiajteb ntawm Qhia Tshwm tshooj kaum peb, thiab hauv keeb kwm ntawd tus tim tswv thib ob txoj xov thiab Kev Quaj Thaum Ib Tag Hmo raug tshaj tawm ob zaug.
Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.
Yog li ntawd, ua ntej peb pib peb qhov kev xav txog Daniyees tshooj plaub thiab tshooj tsib, peb yuav xub txheeb xyuas txoj hau kev dawb huv uas yog nag lig, thiab tom qab ntawd, los ntawm kev siv txoj hau kev ntawd, peb yuav txheeb xyuas txoj xov ntawm nag lig.
A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.
Ib txoj kevcim tseem ceeb hauv keeb kwm ntawm tus tim tswv thawj thiab tus tim tswv thib ob yog txoj kev ua raws li kev cai txhais lus yaj saub uas sawv cev los ntawm William Miller cov cai. Cov cai ntawd tau raug tib neeg siv los txheeb paub txog xov ntawm Lub Suab Nrov Ib Nrab Hmo, thiab xov ntawd yog xov nag lig rau zaj keeb kwm ntawd. Ib txoj kevcim tseem ceeb hauv keeb kwm ntawm tus tim tswv thib peb yog txoj kev ua raws li uas sawv cev ua “Yawm Sijhawm Yaj Saub”. Cov cai ntawd yuav tsum raug siv ua ke nrog William Miller cov cai kom txheeb paub txog xov ntawm Lub Suab Nrov Ib Nrab Hmo hauv peb zaj keeb kwm tam sim no, thiab xov uas tam sim no raug tsim tsa los ntawm cov cai ntawd yog xov nag lig ntawm hnub kawg. Miller cov cai sawv cev rau nag xub thawj hauv keeb kwm yaj saub ntawm tus tsiaj hauv ntiajteb, thiab cov cai ntawd thaum muab los ua ke nrog “Yawm Sijhawm Yaj Saub” sawv cev rau nag lig hauv keeb kwm yaj saub ntawm tus tsiaj hauv ntiajteb.
The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.
Nag tom qab yog txoj kev uas raug siv los tsim tsa txoj xov. Muaj ib txhia raug dag ntxias vim lawv nrhiav qhov kev paub nag tom qab, tsis xub nrhiav txoj xov uas tsim qhov kev paub ntawd ua ntej. Cov koom txoos Pentecostal hauv kev ntseeg Khetos yog ib qho piv txwv meej txog qhov kev dag ntxias ntawd. Tib yam kev coj uas yuam kev ntawd kuj muaj rau cov uas yeej nrhiav txoj xov nag tom qab los, tabsis tsis kam nrhiav txoj kev uas qhia kom paub thiab tsa tau txoj xov nag tom qab ntawd kom ruaj. Yog tsis muaj txoj kev uas raug, ces txoj xov uas raug yeej qhia kom paub tsis tau. Yog tsis muaj txoj xov uas raug, ces qhov kev paub uas raug kuj yog ib yam uas ua tsis tau li.
The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.
Qhov tseem ceeb ntawm qhov tseeb hauv Vajlugkub no feem coob tsis pom, vim lawv yeej tsis tau xav txog qhov uas tej zaum yuav muaj ib txoj kev raug xwb los kawm Vajlugkub, thiab kuj muaj ntau txoj kev yuam kev los kawm Vajlugkub. Txoj kev yuam kev los kawm Vajlugkub, uas yog txoj uas neeg xaiv tshaj plaws, yog tso siab rau lwm tus neeg txoj kev xav txog yam uas Vajlugkub qhia. Qhov no yog ib qho teeb meem uas tshwm sim nquag heev rau tibneeg, txog ntais txhua pawg ntseeg thiaj teeb tsa ib txoj kev txheej txheem los daws qhov kev xav tau no uas raug pom yuam kev ntawm lawv pab yaj. Qhov kev xav tau cuav ntawd ua rau muaj ib txoj hauj lwm cuav, yog kev tsa ib txoj kev txheej txheem ntawm cov thawj coj uas raug txheeb tias yog cov kws txawj sab ntsuj plig hauv kev to taub Vajlugkub, uas yuav coj tau kev to taub ntawm pab yaj uas tsis tau cob qhia kom raug. Vajlugkub yeej qhia txog ib txoj kev txheej txheem uas muaj kev npaj kom zoo rau kev teeb tsa pawg ntseeg, uas muaj cov txwj laus, cov yaj saub, thiab cov xibfwb, los Vajlugkub yeej tsis pom zoo rau qhov kev qias neeg ntawm kev teeb tsa pawg ntseeg uas tsim kom muaj ib txoj kev txheej txheem ntawm cov thawj coj uas raug tsa cai los txiav txim tias yam twg yog qhov tseeb lossis yam twg tsis yog qhov tseeb, thiab tom qab ntawd, leej twg yog tus cuav ntseeg thiab leej twg tsis yog.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Cia li xyaum kom koj ua tus uas Vajtswv pom zoo, yog ib tug neeg ua haujlwm uas tsis tsim nyog txaj muag, txiav txim lo lus tseeb kom raug. 2 Timautes 2:15.
A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.
Ib tug thawj coj hauv pawg ntseeg yuav tsum ntuas, cem, qhia, thiab zov faj tiv thaiv tej lus qhuab qhia cuav thiab cov uas txhawb nqa tej lus qhuab qhia cuav ntawd, tiam sis peb txhua tus nyias yuav tsum “kawm kom qhia tau” peb tus kheej tias peb yog “cov uas Vajtswv pom zoo,” los ntawm kev “faib kom raug nraim lo lus tseeb.” Hauv kev ua li ntawd, peb yuav tsum paub txoj kev txheej txheem uas phau Vajlugkub qhia tias yog txoj uas raug kom faib kom raug nraim lo lus tseeb. Phau Yaxayas nthuav tawm tej teeb meem no hauv lub ntsiab lus ntawm nag tom qab, yog li ntawd peb yuav pib ntawm qhov ntawd.
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.
Hnub ntawd, tus Tswv yuav siv nws rab ntaj hnyav, loj, thiab muaj zog los rau txim rau leviathan tus nab nkaug nkaug, yog leviathan tus nab nkhaus ntawd; thiab nws yuav tua tus zaj uas nyob hauv hiav txwv. Hnub ntawd nej yuav hu zaj nkauj rau nws hais tias, Ib lub vaj txiv hmab caw liab. Kuv yog tus Tswv, kuv yog tus uas zov nws; kuv yuav ywg dej rau nws txhua lub sijhawm: tsam txhob muaj leejtwg ua rau nws raug mob, kuv yuav zov nws nruab hnub thiab hmo ntuj. Kev chim npau tsis nyob hauv kuv: leejtwg yuav tsa pos ntoos thiab pos pos tuaj tawm tsam kuv hauv kev ua rog? Kuv yuav hla mus saum lawv, kuv yuav hlawv lawv ua ke. Los yog cia nws tuav rawv kuv lub hwjchim, xwv kom nws yuav nrog kuv tsim kev sib haum xeeb; thiab nws yuav tsim kev sib haum xeeb nrog kuv. Nws yuav ua rau cov uas los ntawm Yakhauj cag ruaj khov: Ixayees yuav tawg paj thiab txi nplooj tshiab, thiab ua kom lub ntiajteb puv nkaus nrog txiv. Nws puas tau ntaus nws ib yam li nws ntaus cov uas ntaus nws? Los yog nws puas raug tua raws li kev tua cov uas raug nws tua? Nyob rau hauv qhov ntsuas, thaum nws tawg tawm los, koj yuav nrog nws sib cav; nws txwv nws tej cua hlob hauv hnub uas cua tuaj sab hnub tuaj. Vim li no thiaj yuav ntxuav tau Yakhauj txojkev tsis ncaj; thiab qhov no yog tag nrho cov txiv ntawm kev tshem nws txojkev txhaum mus; thaum nws ua kom txhua lub pob zeb ntawm lub thaj txi ntuj zoo li pob zeb dawb mos uas raug ntaus tawg ua tej daim, tej vaj txwv thiab tej mlom yuav tsis sawv nyob lawm. Tiamsis lub nroog uas muaj laj kab ruaj khov yuav raug tseg cia kom puam tsuaj, thiab qhov chaw nyob yuav raug tso tseg, thiab cia nyob ib yam li tebchaws moj sab qhua: qhov ntawd tus menyuam nyuj yuav noj zaub, thiab qhov ntawd nws yuav pw, thiab noj tej ceg ntoo ntawm qhov ntawd kom tag. Thaum nws tej ceg qhuav lawm, lawv yuav muab lov pov tseg: cov pojniam yuav tuaj thiab muab lawv hlawv hluav taws: rau qhov ntawd yog ib haivneeg uas tsis muaj kev to taub: yog li ntawd tus uas tsim lawv yuav tsis khuvleej lawv, thiab tus uas puab lawv yuav tsis qhia txojkev tshua rau lawv. Thiab yuav muaj li no rau hnub ntawd, tus Tswv yuav muab nplawm tawm txij ntawm ntug dej loj mus txog rau tus kwj deg ntawm Iyi tebchaws, thiab nej yuav raug sau los ua ke ib leeg dhau ib leeg, nej cov me nyuam Ixayees. Thiab yuav muaj li no rau hnub ntawd, lub raj nrov loj yuav raug tshuab, thiab cov uas yuav luag puam tsuaj nyob hauv tebchaws Axilia, thiab cov neeg raug ntiab tawm nyob hauv tebchaws Iyi tebchaws, yuav los pe hawm tus Tswv saum lub roob dawb huv hauv Yeluxalees. Yaxayas 27:1–13.
In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”
Hauv cov ntawv uas tau luam tawm yav dhau los, peb tau hais ntau zaus txog tus “chij cim” uas raug tsa kom hu Vajtswv lwm cov me nyuam tawm hauv Npanpiloo. Nqe kawg ntawm Yaxayas tshooj nees nkaum xya hais txog tes haujlwm ntawm tus chij cim no thaum nws hais tias “lub raj loj yuav raug tshuab, thiab lawv yuav los, uas twb yuav luag puam tsuaj nyob hauv tebchaws Axilia.” Axilia yog ib lub cim sawv cev rau Npanpiloo hauv hnub kawg, thiab cov uas hnov txoj xov ceeb toom kom tawm hauv Npanpiloo hauv nqe no, lawv los pe hawm nrog cov uas raug sawv cev ua ib puas plaub caug plaub txhiab leej uas raws li lus faj lem raug muab tso tseg rau ntawm “roob dawb huv hauv Yeluxalees.”
The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.
Nqe Vajlugkub hais tias, “thiab yuav muaj tshwm sim rau hnub ntawd.” “Hnub ntawd,” uas yog hnub thaum lub suab thib ob hauv Tshwmsim tshooj kaum yim hu Vajtswv lwm cov me nyuam kom tawm hauv Npanpiloo los, yog lub ntsiab chaw xwm txheej rau tag nrho tshooj ntawd. Lub suab thib ob hauv Tshwmsim tshooj kaum yim quaj nrov rau lub sijhawm txoj cai Hnub Caiv hnub Sunday, thaum tus niam ntiav ntawm Tyre raug nco txog.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Thiab kuv hnov dua ib lub suab los saum ntuj ceeb tsheej los, hais tias, Cia li tawm hauv nws mus, nej kuv haiv neeg, xwv nej thiaj tsis koom nws tej kev txhaum, thiab xwv nej thiaj tsis raug txais ib feem ntawm nws tej xwm txheej raug txim. Rau qhov nws tej kev txhaum tau nce mus txog saum ntuj lawm, thiab Vajtswv tau nco ntsoov txog nws tej kev ua phem lawm. Qhia Tshwm 18:4, 5.
Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”
Yaxayas tshooj nees nkaum xya pib los ntawm kev qhia tias yog tib hnub uas tshooj ntawd xaus nrog, thaum nws hais tias, “Hnub ntawd tus Tswv yuav siv nws rab ntaj uas hnyav, loj, thiab muaj zog rau txim rau Leviathan tus nab nrawm nkag; yog, Leviathan tus nab nkhaus; thiab nws yuav tua tus zaj uas nyob hauv hiav txwv.”
At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.
Thaum txog txoj cai Hnub Sunday, Vajtswv txoj kev txiav txim uas yog kev ua tiav thiab kev pauj txhaum pib poob rau saum cov nceeg vaj ntawm tus zaj (United Nations), tus tsiaj qus (papacy), thiab tus yaj saub cuav (United States). Thaum txog txoj cai Hnub Sunday, tus yaj saub cuav raug muab rhuav tshem raws li lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem, thiab kev thim txoj kev ntseeg ntawm haiv neeg ua rau muaj kev puastsuaj rau haiv neeg. Txoj cai Hnub Sunday yog qhov chaw uas Vajtswv txoj kev txiav txim uas yog kev ua tiav pib poob rau saum tus zaj, uas yog Xatas (thiab nws lub nceeg vaj hauv ntiajteb raug sawv cev ua tus zaj), tus tsiaj qus thiab tus yaj saub cuav. Nws yog ib qho kev rau txim uas maj mam nce ntxiv mus, uas pib ntawm txoj cai Hnub Sunday. Qhov pib thiab qhov xaus ntawm Yaxayas tshooj nees nkaum xya yog txoj cai Hnub Sunday, thiab tshooj ntawd sawv cev rau tej xwm txheej tshwj xeeb uas muaj kev txuas ncaj qha rau keeb kwm uas coj mus txog thiab uas los tom qab txoj cai Hnub Sunday.
We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?
Peb tab tom xav txog tshooj nees nkaum xya, vim tias nws tsim tsa qhov chaw txheej xwm yav tom ntej rau tshooj nees nkaum yim thiab nees nkaum cuaj. Hauv cov tshooj ntawd peb yuav pom qhov kev txhais ntawm nag lig ua ib txoj kev ua hauj lwm, uas yuav pub rau peb to taub qhov tseem ceeb ntawm kev muab Daniyee tshooj plaub thiab tsib los npog saum Daniyee tshooj ib txog peb. Tom qab Yaxayas tshooj nees nkaum xya qhia txog qhov pib ntawm txoj kev rau txim uas nce qib zuj zus rau lub nceeg vaj ntawm tus zaj, nws sau tseg tias hauv lub sij hawm ntawd, Vajtswv haiv neeg raug txib kom “hu nkauj rau nws.” Hu nkauj rau leej twg?
The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.
Lo lus teb hais tias yuav hu nkauj rau leejtwg nyob hauv lub npe ntawm zaj nkauj, rau qhov lawv yuav hu ib zaj “vaj txiv hmab cawv liab, uas tus Tswv saib xyuas.” Zaj dabneeg txog lub vaj txiv hmab yog zaj dabneeg txog Vajtswv haiv neeg, thiab Yaxayas xub hais txog nws thawj zaug hauv tshooj tsib.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.
Tam sim no kuv tus uas kuv hlub tshaj ib zaj nkauj hais txog nws lub vaj txiv hmab. Kuv tus uas kuv hlub tshaj muaj ib lub vaj txiv hmab nyob saum ib lub toj uas txi txiv nplua mias heev: Nws tau laj kab ncig nws, thiab khaws tej pob zeb tawm hauv nws, thiab cog nws nrog tej hmab uas xaiv zoo tshaj plaws, thiab tsa ib lub pej thuam rau hauv nruab nrab ntawm nws, thiab kuj txhim ib lub tshuab nias txiv hmab cawv rau hauv nws: thiab nws cia siab tias nws yuav txi tau txiv hmab, tiamsis nws txi tau txiv hmab qus. Nim no, nej cov neeg nyob hauv Yeluxalees, thiab nej cov txiv neej hauv Yudas, thov nej txiav txim nruab nrab ntawm kuv thiab kuv lub vaj txiv hmab. Yuav ua dabtsi ntxiv rau kuv lub vaj txiv hmab tau lawm uas kuv tsis tau ua rau hauv nws? Yog li ntawd, thaum kuv cia siab tias nws yuav txi tau txiv hmab, ua cas nws thiaj txi tau txiv hmab qus? Nim no cia li los; kuv yuav qhia nej tias kuv yuav ua li cas rau kuv lub vaj txiv hmab: kuv yuav muab nws lub laj kab tshem tawm mus, ces nws yuav raug noj tas; thiab rhuav nws phab ntsa pov tseg, ces nws yuav raug tsuj ntsoog: Thiab kuv yuav ua kom nws puam tsuaj: yuav tsis muaj leejtwg txiav nws, los khawb nws; tiamsis yuav muaj pos nphuab thiab pos tuaj hlob tuaj: kuv kuj yuav txib cov huab kom tsis txhob los nag rau saum nws. Rau qhov tus Tswv uas kav txhua puas tsav yam lub vaj txiv hmab yog tsev neeg Ixayees, thiab cov txiv neej Yudas yog nws tsob nroj uas nws nyiam heev: thiab nws nrhiav kev txiav txim ncaj, tiamsis saib seb yog kev tsim txom; nrhiav kev ncaj ncees, tiamsis saib seb yog ib lub suab quaj. Yaxayas 5:1–5.
In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.
Hauv hauv keeb kwm ntawm kev kub ntxhov txog txoj cai hnub Sunday, Vajtswv haiv neeg yuav tsum hu zaj nkauj ntawm lub vaj txiv hmab rau Vajtswv haiv neeg, rau qhov zaj nkauj ntawd hais tias, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” Zaj nkauj ntawm lub vaj txiv hmab yog zaj nkauj uas qhia txog qhov uas ib haiv neeg qub uas nyob hauv kev cog lus raug hla dhau mus, thaum Vajtswv nkag mus rau hauv kev cog lus nrog cov uas Petus hais tias yog cov “in time past were not a people, but are now the people of God.” Nws qhia tias tsis muaj nag los rau saum lub vaj txiv hmab, yog li ntawd nws kuj qhia txog tes haujlwm ntawm Eliyas tus uas los nyob rau lub sijhawm ntawd, thiab tus uas tsuas yog nws tib leeg thiaj muaj peev xwm tsim kom muaj nag nyob rau lub sijhawm ntawd. Peb paub tias zaj nkauj ntawd hais txog qhov uas ib haiv neeg cog lus raug hla dhau mus, rau qhov Khetos tau hu zaj nkauj ntawm lub vaj txiv hmab ntawd rau cov Yixayee thaum ub, nyob rau lub sijhawm uas cov Yixayee thaum ub tab tom raug hla dhau mus, thaum tib lub sijhawm Vajtswv tab tom nkag mus rau hauv kev cog lus nrog cov Yixayee sab ntsuj plig.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Mloog ib zaj lus piv txwv ntxiv: Muaj ib tug tswv tsev, uas cog ib lub vaj txiv hmab, ua laj kab thaiv puag ncig, khawb ib lub chaw nias cawv txiv hmab rau hauv, txhim ib lub yees, muab xauj rau cov neeg tu vaj txiv hmab, ces nws mus rau ib lub tebchaws deb. Thaum txog lub caij txiv hmab txi txiv, nws txib nws cov tub qhe mus cuag cov neeg tu vaj txiv hmab kom txais cov txiv ntawm lub vaj ntawd. Tiamsis cov neeg tu vaj txiv hmab tau ntes nws cov tub qhe, ntaus ib tug, tua ib tug, thiab xuas pob zeb ntaus ib tug. Nws rov txib dua lwm cov tub qhe, coob dua thawj pab; lawv kuj ua ib yam nkaus rau cov ntawd. Thaum kawg nws txib nws tus tub mus cuag lawv, hais tias, Lawv yuav hwm kuv tus tub. Tiamsis thaum cov neeg tu vaj txiv hmab pom tus tub, lawv txawm hais rau lawv tus kheej tias, Tus no yog tus qub txeeg qub teg; cia li los, peb tua nws, thiab peb txeeb nws tej qub txeeg qub teg. Lawv thiaj ntes nws, muab nws ntiab tawm ntawm lub vaj txiv hmab, thiab tua nws. Yog li ntawd, thaum tus tswv lub vaj txiv hmab los txog, nws yuav ua li cas rau cov neeg tu vaj txiv hmab ntawd? Lawv hais rau nws tias, Nws yuav rhuav tshem cov neeg phem ntawd kom phem kawg nkaus, thiab yuav muab lub vaj txiv hmab xauj rau lwm cov neeg tu vaj txiv hmab, uas yuav muab cov txiv raws caij nyoog rau nws. Yexus hais rau lawv tias, Nej tsis tau nyeem hauv vaj lug kub li no dua li ne, Lub pob zeb uas cov kws ua vaj tse muab pov tseg lawm, lub ntawd twb los ua lub pob zeb thawj ntawm lub ces kaum lawm; qhov no yog tus Tswv ua, thiab yog yam txaus kawg li rau peb qhov muag pom? Vim li no kuv hais rau nej tias, Vajtswv lub nceeg vaj yuav raug muab rho tawm ntawm nej mus, thiab muab rau ib haiv neeg uas txi tau nws cov txiv. Thiab tus uas yuav ntog rau saum lub pob zeb no yuav tawg; tiamsis tus uas lub pob zeb ntawd yuav poob los rau saum nws, nws yuav raug zom ua hmoov av. Thaum cov thawj pov thawj thiab cov Falixais hnov nws tej lus piv txwv, lawv pom tias nws hais txog lawv. Mathais 21:33–45.
When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”
Thaum Yexus hu zaj nkauj hais txog Vajtswv lub vaj txiv hmab rau cov Ixayees thaum ub, lawv raug rub nkag mus rau hauv txoj kev xav thiab lub hwj chim ntawm zaj lus ntawd heev kawg, yog li ntawd thaum Yexus nug cov Yudais uas nyiam sib cav tias, tus Tswv ntawm lub vaj txiv hmab yuav ua li cas rau cov uas tua Leej Tub, lawv tsis muaj cuab kav tsis teb raws nraim li qhov yog lawm, thaum lawv hais tias, “Nws yuav rhuav tshem cov neeg phem ntawd yam txom nyem kawg nkaus, thiab yuav muab nws lub vaj txiv hmab xauj rau lwm cov neeg tu vaj, cov uas yuav muab cov txiv raws li lawv lub caij rau nws.”
Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.
Yexus thiaj li tam sim ntawd txuas ntxiv ib nqe ntxiv rau zaj nkauj ntawd, thaum nws hu txog lub pob zeb uas raug tsis lees txais, thiab nws thiaj li muab lawv lo lus teb los xaus ua ke nrog nqe kaw thaum nws hais tias, “Yog li ntawd kuv hais rau nej, Vajtswv lub nceeg vaj yuav raug muab tshem ntawm nej mus, thiab yuav raug muab rau ib haiv neeg uas coj tawm cov txiv ntawm nws. Thiab tus twg uas yuav ntog rau saum lub pob zeb no yuav raug tawg: tiam sis rau tus twg uas lub pob zeb no yuav poob rau saum, nws yuav zom nws ua hmoov av.” Lo lus “zom nws ua hmoov av,” yog ib qho ncha rov hais txog Yaxayas nees nkaum xya uas ua “kom tag nrho cov pob zeb ntawm lub thaj txi ntuj zoo li tej pob zeb dawb mos uas raug ntaus kom tawg ua tej daim, tej hav ntoo thiab tej duab puab yuav tsis sawv ntsug.” Ob qho tib si yog tej lus xa mus rau txoj hauj lwm ntawm kev txhawb siab sab ntsuj plig uas Yauxiya tau ua, tus uas sawv cev rau cov nyob rau hnub kawg uas rov tshawb pom “xya lub sij hawm”, uas yog lub pob zeb dawm taw uas tsoo ntsoog cov uas tsis kam pom nws muaj nqis.
In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.
Nyob rau hnub ntawm txoj cai Hnub Caiv, raws li tau sawv cev hauv Yaxayas tshooj nees nkaum xya, cov uas “yav tag los tsis yog ib haiv neeg,” yuav tsum hu zaj nkauj ntawm tus Tswv lub vaj txiv hmab cawv liab. Cov ntawv no tau nquag qhia tias tsis muaj ib txoj xov thib peb yog tsis muaj txoj xov thib ib thiab txoj xov thib ob. Txoj cai Hnub Caiv yog txoj xov thib peb, thiab hnub ntawm txoj cai Hnub Caiv kuj suav nrog keeb kwm ntawm txoj xov thib ib thiab txoj xov thib ob. Hauv Yaxayas tshooj nees nkaum xya, txoj cai Hnub Caiv tab tom qhia lub sijhawm uas sawv cev hauv Daniyee tshooj ib, thiab tom qab ntawd dua hauv Daniyee tshooj ib mus txog tshooj peb. Hauv txoj kev yaj saub, hnub ntawm txoj cai Hnub Caiv hauv tshooj nees nkaum xya tab tom qhia txog keeb kwm txij lub Cuaj Hlis 11, 2001, thaum txoj xov thib ib tau txais hwj chim mus txog rau txoj cai Hnub Caiv uas yuav los sai no.
We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.
Peb yuav txuas ntxiv rau hauv peb txoj kev xav txog zaj nkauj uas cov raug txhiv dim yuav tsum tshaj tawm nyob rau lub sijhawm uas coj mus txog rau qhov chaw uas tus niam ntiav ntawm Loos yuav pib hu nws zaj nkauj, hauv tsab xov xwm tom ntej.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Thiab kuv ntsia saib, thiab saib seb, muaj ib tug Menyuam Yaj sawv saum roob Xi-oos, thiab nrog nws muaj ib puas plaub caug plaub txhiab leej, uas muaj nws Leej Txiv lub npe sau rau ntawm lawv hauv pliaj. Thiab kuv hnov ib lub suab los saum ntuj los, zoo li suab dej ntws coob, thiab zoo li suab nroo loj; thiab kuv hnov suab ntawm cov uas ntaus nkauj, ntaus lawv cov nkauj ntaus suab: Thiab lawv hu ib yam li ib zaj nkauj tshiab nyob ntawm lub zwm txwv xub ntiag, thiab nyob ntawm plaub tug tsiaj, thiab cov txwj laus xub ntiag; thiab tsis muaj ib tug neeg twg kawm tau zaj nkauj ntawd tsuas yog ib puas plaub caug plaub txhiab leej xwb, uas raug txhiv dim tawm hauv ntiajteb los. Cov no yog cov uas tsis tau qias neeg nrog pojniam; rau qhov lawv yog nkauj xwb. Cov no yog cov uas raws tus Menyuam Yaj mus txhua qhov chaw uas nws mus. Cov no raug txhiv dim tawm hauv nruab nrab ntawm neeg los, ua thawj cov txiv thawj txi txiv rau Vajtswv thiab rau tus Menyuam Yaj. Thiab hauv lawv lub qhov ncauj tsis pom muaj ib qho dag ntxias li; rau qhov lawv tsis muaj qhov txhaum nyob ntawm Vajtswv lub zwm txwv xub ntiag. Qhia Tshwm 14:1–5.