In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s Word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.
Hauv Tshwmsim tshooj tsib, Tsov Ntxhuav ntawm xeem Yudas sawv cev rau Khetos txoj hauj lwm ua tus uas tau yeej kom thiaj li muab tau Vajtswv Txojlus ntim thiab qhib tawm raws li Nws lub siab nyiam. Xyoo 1989, ib puas nees nkaum rau xyoo tom qab kev ntxeev siab xyoo 1863, Tsov Ntxhuav ntawm xeem Yudas tau qhib tawm rau nqe kawg rau nqe ntawm Daniyees tshooj kaum ib. Cov nqe ntawd pib nrog txoj kev raug mob tuag taus ntawm txoj kev ua papas xyoo 1798, thiab qhia txog zaj lus tim khawv tias qhov txhab mob ntawm papas yuav raug kho zoo li cas, thiab dhau ntawm ntawd mus txog rau txoj kev raug mob tuag taus kawg ntawm papas. Cov nqe ntawd pib qhov chaw uas lawv xaus; nrog rau txoj kev txiav txim rau Loos papas.
Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”
Rau nqe ntawd piav txog txoj kev kho zoo ntawm txoj kev raug mob tuag taus ntawm lub hwj chim papacy, thiab kuj qhia tias txoj kev sib koom ua peb txheej ntawm tus zaj, tus tsiaj nyaum, thiab tus yaj saub cuav coj lub ntiajteb mus rau Armageddon, uas tau raug txheeb tseg hauv nqe plaub caug tsib tias yog “nyob nruab nrab ntawm cov hiavtxwv thiab lub roob dawb huv uas muaj hwjchim ci ntsa iab.”
Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.
Alpha thiab Omega sawv cev rau tus cwj pwm ntawm Khetos uas ib txwm qhia qhov kawg los ntawm qhov pib. Txoj kev txav ntawm kev kho kom tshiab ntawm ib puas plaub caug plaub txhiab yog txoj kev txav ntawm tus tim tswv thib peb, uas yog txoj kev txav kawg uas tau raug ua piv txwv ua ntej los ntawm nws qhov pib, uas yog txoj kev txav Millerite ntawm tus tim tswv thawj thiab tus tim tswv thib ob. Txoj kev txav Millerite tau pib rau lub sijhawm kawg hauv xyoo 1798, uas yog qhov uas rau nqe kawg ntawm Daniyees kaum ib pib, thiab txoj kev txav ntawd tau xaus rau thaum kev txiav txim pib qhib rau hnub tim 22 Lub Kaum Hli, 1844. Txoj kev txav ntawm ib puas plaub caug plaub txhiab xaus rau ntawm txoj cai Hnub Caiv nyob hauv Tebchaws Meskas.
At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.
Thaum chiv thawj ntawm txoj kev txav nyob rau lub sijhawm kawg xyoo 1989, Tsov Ntxhuav ntawm xeem Yudas tau qhib cov cim rau rau nqe kawg ntawm Daniyees kaum ib, thiab thaum kawg ntawm txoj kev txav ntawd, ua ntej txoj cai Hnub Caiv, Nws qhib cov keeb kwm zais ntawm nqe plaub caug ntawm Daniyees kaum ib. Muam White cov lus piav qhia txog yam twg ntawm Daniyees raug qhib cov cim hais txog qhov qhib cov cim nyob rau xyoo 1989, thiab kuj hais txog qhov qhib cov cim uas tau pib thaum Lub Xya Hli xyoo 2023.
“The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .
“Phau ntawv uas raug muab kaw ntawd tsis yog phau Qhia Tshwm, tiam sis yog ib feem ntawm Daniel tej lus faj lem uas hais txog hnub kawg. Vajluskub hais tias, ‘Tiamsis koj, Au Daniel, cia li kaw tej lus no tseg, thiab muab phau ntawv no khi cia kom txog rau lub sijhawm kawg: coob leej yuav khiav mus los, thiab kev paub yuav nce ntxiv’ (Daniel 12:4). Thaum phau ntawv raug qhib lawm, ces muaj lo lus tshaj tawm tias, ‘Lub sijhawm yuav tsis muaj ntxiv lawm.’ (Saib Qhia Tshwm 10:6.) Tam sim no phau Daniel twb tsis raug kaw lawm, thiab tej kev tshwm sim uas Khetos tau muab rau Yauhas yuav los txog rau txhua tus neeg nyob hauv ntiajteb. Los ntawm kev paub uas nce ntxiv ntawd, ib haiv neeg yuav raug npaj kom sawv taus nyob rau hnub nyoog kawg. . . .
“In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.
“Hauv thawj tus timtswv txoj xov, tibneeg raug hu kom pe hawm Vajtswv, peb tus Tswv Tsim, uas tau tsim lub ntiajteb thiab txhua yam uas nyob hauv ntawd. Lawv tau mus pe hawm ib lub koom haum ntawm txoj kev kav Papacy, ua rau Yehauvas txoj kevcai poob nws lub zog lawm, tiamsis yuav muaj kev paub ntxiv zuj zus txog zaj lus no.” Selected Messages, phau 2, 105, 106.
The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.
Qhov feem ntawm phau ntawv Daniyees uas hais txog lub sijhawm kawg hauv xyoo 1989 yog rau nqe kawg ntawm tshooj kaum ib, thiab raws li kev txav mus los ntawm ib puas plaub caug plaub txhiab leej tab tom mus txog qhov xaus ntawm lawv txoj kev txav mus los, qhov feem ntawm phau ntawv Daniyees uas raug qhib foob yog keeb kwm uas zais cia ntawm nqe plaub caug, uas sawv cev rau keeb kwm txij xyoo 1989 mus txog rau txoj cai Hnub Caiv hauv Tebchaws Meskas. Keeb kwm uas zais cia ntawm nqe plaub caug yog keeb kwm ntawm ib puas plaub caug plaub txhiab leej. Txhua tus yaj saub puav leej ua tim khawv txog lub sijhawm ntawd.
In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.
Hauv hauv zaj lus ntawd, kev nce ntxiv ntawm kev paub uas “yuav npaj ib haiv neeg kom sawv taus nyob rau hnub kawg,” sawv cev rau kev qhib lub ntsaws ruaj ruaj ntawm rau nqe kawg nyob rau xyoo 1989, thiab dua ib zaug nws sawv cev rau kev qhib tawm ntawm keeb kwm zais cia hauv nqe plaub caug. Hauv ob qho keeb kwm no, kev tshoov siab qhia meej tias yuav tsum muaj kev nce ntxiv ntawm kev paub hais txog hwj chim papacy thiab txoj cai Hnub Sunday. Hauv ob qho tib si qhov pib thiab qhov xaus ntawm kev txav ntawm ib puas plaub caug plaub txhiab, kev nce ntxiv ntawm kev paub ua rau muaj ib txoj txheej txheem sim siab peb theem, raws li sawv cev nyob hauv Daniyees tshooj kaum ob.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Thiab nws hais tias, Koj cia li mus koj txoj kev, Daniyee: rau qhov tej lus no twb raug kaw cia thiab muab khi ruaj nrog lub cim foob kom txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom dawb huv, thiab ua kom dawb, thiab raug sim; tiam sis cov neeg phem yuav ua phem mus ntxiv: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiam sis cov neeg txawj ntse yuav to taub. Daniyee 12:9, 10.
As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.
Ib yam li txhua txoj kev txav ntawm kev kho dua tshiab dawb huv, peb theem uas Daniyees tau sawv cev hais tias “ntxuav kom huv, thiab ua kom dawb, thiab sim” sawv cev rau tus ciam qhia txoj kev ntawm kev nqes los ntawm ib lub cim saum ntuj los, tom qab ntawd yog kev sim xyuas ntawm ib qho lus twv uas ua tsis tiav, ces raws los ntawm ib qhov kev kuaj sim thib peb uas qhia tawm tus yam ntxwv ntawm ob pab neeg uas raug tsim los raws li lawv txoj kev lees txais, los sis lawv txoj kev tsis lees txais, qhov kev nce ntxiv ntawm kev paub uas tau raug qhib lawm. Thaum pib ntawm txoj kev txav ntawm ib puas plaub caug plaub txhiab leej, peb theem ntawd yog Cuaj Hlis 11, 2001, tom qab ntawd yog Lub Xya Hli 18, 2020, thiab ces yog txoj cai Hnub Caiv. Thaum xaus ntawm tib txoj kev txav ntawd nkaus, peb theem ntawd yog Lub Xya Hli 2023, kev tuaj txog ntawm xov Midnight Cry thiab txoj cai Hnub Caiv.
The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.
Txoj lus uas npaj Vajtswv haiv neeg kom sawv ruaj khov, uas tau raug qhib lub foob nyob rau lub Xya Hli 2023, muaj ntau kab ntawm qhov tseeb yav tom ntej; thiab nrog rau cov kab ntawd kuj muaj Exekees cov pob txha qhuav tuag hauv tshooj peb caug xya. Exekees nthuav tawm ob txoj lus. Thawj txoj lus coj cov pob txha rov los sib koom ua ke, tiamsis tsuas yog txog thaum txoj lus thib ob xwb mas cov Yixayee thiaj sawv ntsug rau ntawm lawv ko taw ua ib pab tub rog muaj hwj chim loj. Ob tug timkhawv hauv Tshwmsim tshooj kaum ib tau sawv thaum lawv raug puv npo los ntawm Vaj Ntsuj Plig Dawb Huv.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Thiab tom qab peb hnub thiab ib nrab, tus Ntsuj Plig uas pub txojsia los ntawm Vajtswv tau nkag los rau hauv nkawd, thiab nkawd txawm sawv ntsug rau ntawm nkawd txhais ko taw; ces kev ntshai loj heev poob los rau saum cov uas pom nkawd ntawd. Qhia Tshwm 11:11.
Ezekiel teaches the same truth.
Exekees qhia tib qhov tseeb ntawd.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Thiab nws hais rau kuv tias, Leej Tub Neeg, sawv ntsug rau ntawm koj ob txhais ko taw, thiab kuv yuav hais rau koj. Thiab tus Ntsuj Plig txawm los rau hauv kuv thaum nws hais rau kuv, thiab tsa kuv sawv rau ntawm kuv ob txhais ko taw, xwv kom kuv hnov nws tus uas hais rau kuv. Ezekiel 2:1, 2.
When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”
Thaum Muam White hais tias “vim yog kev txawj ntse nce ntxiv, ib haiv neeg yuav tsum raug npaj kom sawv ruaj nyob rau hnub kawg.” Kev txawj ntse nce ntxiv ntawd raug txheeb hais tias yog “roj” hauv zaj lus piv txwv txog kaum tus ntxhais nkauj xwb, thiab “roj” ntawd sawv cev rau “tej lus ntawm Vajtswv tus Ntsuj Plig” thiab kuj sawv cev rau “Tus Vaj Ntsuj Plig Dawb Huv,” thiab ntxiv rau “cwj pwm.”
Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.
Nyob rau nruab nrab ntawm Lub Xya hli ntuj xyoo 2023 thiab txoj cai hnub Sunday uas yuav los sai no, muaj ib qho kev nce ntxiv ntawm kev paub uas coj Vajtswv haiv neeg los rau txoj sia, thiab lawv sawv ntsug. Lawv sawv ntsug ua cim tias lawv muaj “roj” ntawm txoj xov uas tau raug qhib thaum lub sijhawm ntawd. Lawv sawv ntsug thaum lawv muaj Vaj Ntsuj Plig Dawb Huv nyob hauv lawv tej hlab, thiab lawv sawv ntsug thaum lawv muaj tus yam ntxwv cwj pwm uas tau npaj tseg rau Vajtswv lub cim foob.
The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.
Thawj kauj ruam xub thawj ntawm kev sim siab uas tau pib thaum Lub Xya hli ntuj xyoo 2023, tau raug ua raws los ntawm ib lub caij nyoog uas pub rau cov neeg sib tw ntawd txais lossis tsis lees txais cov roj. Cov uas txais, raug muab ntim lub cim, thiab tom qab ntawd raug tsa siab ua ib daim chij cim thaum txoj cai Hnub Caiv cuav uas yuav los sai no. Cov uas tsis lees txais cov roj, tau txais kev dag ntxias uas muaj hwjchim loj.
Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.
Cov neeg uas tsim nyog ntawd tau raug tsa kom sawv tawm hauv txoj kev tsaug zog ntawm sab ntsuj plig thaum lub Xya hli ntuj xyoo 2023, thiab tom qab ntawd lawv tau raug coj los ntsib txoj kev sim siab kawg ua ntej lawv lub sijhawm xeem txiav txim rau tus kheej yuav kaw. Txoj kev sim siab ntawd raug teem cia nyob hauv lub ntsiab lus ntawm ib qho kev sim raws li yaj saub uas txuas nrog kev tsim tsa daim duab ntawm tus tsiaj qus, nyob rau lub sijhawm uas cov neeg tsim nyog ntawd yuav tsum rov ciaj sia los thiab tsim daim duab ntawm Khetos nyob hauv lawv. Tus qauv yaj saub uas txoj kev sim ntawd yuav tsum raug ua tiav nyob hauv yog keeb kwm txij xyoo 1989 mus txog rau txoj cai Hnub Caiv. Kev tsis muaj peev xwm ntawm cov neeg tsim nyog ntawd los tsim dheev sawv tau ua rau tus Tswv pub kom tej kev qhia cuav nkag los.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.
“Vajtswv yuav tsa Nws haiv neeg sawv; yog lwm txoj kev siv tsis tau, tej kev qhia cuav yuav nkag los nyob hauv lawv nruab nrab, uas yuav lim lawv, cais cov npluag tawm ntawm cov nplej. Tus Tswv hu kom txhua tus uas ntseeg Nws txojlus tsaug zog sawv. Lub teeb muaj nqis twb los txog lawm, haum raws lub sijhawm no. Qhov no yog qhov tseeb hauv Phau Vajlugkub, qhia txog tej kev phom sij uas twb nyob ze rau saum peb lawm. Lub teeb no yuav tsum coj peb mus rau kev kawm Vajlugkub nrog kev mob siab rau, thiab kev tshuaj xyuas kom tob tshaj plaws txog tej sawv kev uas peb tuav. Vajtswv xav kom txhua yam kev txuas thiab tej sawv kev ntawm qhov tseeb raug tshawb nrhiav kom txhij txhua thiab tsis tseg, nrog kev thov Vajtswv thiab kev yoo mov.” Testimonies, ntim 5, 708.
All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and He allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”
Txhua tus yaj saub txhua tus hais txog hnub kawg, yog li ntawd nyob rau hauv cov hnub kawg no, thaum Lub Xya Hli xyoo 2023, tus Tswv tau sim “tsa kom sawv” Nws haiv neeg, tiam sis Nws txoj kev siv zog tsis vam meej, thiab Nws tau tso cai kom thawj qhov kev tsis sib haum txog ib lub cim ntawm Loos hauv keeb kwm Advent rov muaj dua los ua lus ceeb toom txog qhov kawg uas twb nyob ze lawm. Nws tau ua li no, txawm yog “lub teeb muaj nqes” twb “tau los txog, uas phim rau lub sijhawm no.” Lub teeb uas los txog thaum Lub Xya Hli 2023 yog “qhov tseeb hauv Vajlugkub, qhia txog tej kev phom sij uas twb nyob ze ntawm peb lawm.” Lub teeb ntawd tsim nyog yuav tau coj “peb mus rau kev kawm Vajlugkub kom mob siab rau thiab kev tshuaj xyuas kom nruj tshaj plaws txog tej txoj hauj lwm uas peb tuav.”
The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.
Keeb kwm uas zais cia ntawm nqe plaub caug raug sawv cev nyob hauv nqe kaum txog nqe kaum tsib ntawm Daniel kaum ib, vim Alpha thiab Omega tau ua piv txwv qhia qhov kawg ntawm Daniel zaj lus faj lem kawg, nrog rau nws qhov pib. Thaum tab tom coj mus txog rau kev chim siab ntawm Lub Xya hli ntuj 18, 2020, Xatas tau qhia kev ntxhov siab txog nqe kaum txog nqe kaum tsib, vim nws paub tias qhov pib ntawm tshooj ntawd yog tus yuam sij los sawv cev rau qhov kawg ntawm tshooj ntawd. Ces thawj qhov kev tsis sib haum ntawm nqe kaum plaub thiaj raug coj los nthuav tawm.
“There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.
“Tsis muaj ib yam dab tsi uas tus neeg dag ntxias loj ntshai npaum li qhov uas peb yuav los paub zoo txog nws tej tswv yim dag.” The Great Controversy, 516.
It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.
Nws pom tseeb lawm los ntawm Xatas tej kev sim dag ntxias kom ua kom lub ntsiab thiab lub hom phiaj ntawm cov nqe Vajlugkub ntawd ntxhov siab, tias cov nqe ntawd yog ib feem tseem ceeb ntawm txoj kev sim siab uas tam sim no tab tom lim cov neeg sib tw kom nyob hauv ib puas plaub caug plaub txhiab. Muam White hais qhia meej tias keeb kwm uas sawv cev nyob hauv Daniyee tshooj kaum ib, uas twb tau muaj tiav ua ntej lub caij kawg xyoo 1798 lawm, rov muaj dua nyob hauv rau nqe kawg.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Peb tsis muaj sijhawm yuav poob tseg. Lub sijhawm muaj kev txom nyem tab tom nyob pem hauv ntej peb. Lub ntiaj teb raug doog siab nrog tus ntsuj plig ntawm kev ua rog. Tsis ntev no cov xwm txheej ntawm kev txom nyem uas tau hais tseg hauv cov lus faj lem yuav tshwm sim. Cov lus faj lem hauv Daniyee tshooj kaum ib twb yuav luag txog rau nws txoj kev ua tiav puv npo lawm. Ntau yam keeb kwm uas tau muaj tshwm sim los ua kom cov lus faj lem no tiav yuav rov muaj dua.” Manuscript Releases, number 13, 394.
I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.
Kuv hais tseg tias tag nrho zaj keeb kwm uas sawv cev nyob hauv nqe ib mus txog peb caug cuaj raug rov hais dua hauv rau nqe kawg ntawm tshooj ntawd. Kuv kuj hais tseg tias zaj keeb kwm ntawm hnub kawg, uas yog zaj keeb kwm ntawm qhov xaus ntawm txoj kev txiav txim uas tau pib thaum Lub Kaum Hli 22, 1844, raug sawv cev los ntawm ob lub sijhawm yaj saub tseem ceeb. Lub sijhawm thawj sawv cev rau txoj kev txiav txim uas raug ua tiav rau saum Vajtswv lub tsev, thiab tom qab ntawd mam li muaj ib lub sijhawm uas txoj kev txiav txim raug ua tiav rau cov uas nyob sab nraud ntawm Vajtswv lub tsev. Lub sijhawm thawj pib xyoo 1989 thiab xaus rau ntawm txoj cai Hnub Caiv hauv Tebchaws Meskas, uas nyeg cim qhov pib ntawm lub sijhawm thib ob uas xaus thaum Mi-kha-ee sawv los thiab lub sijhawm sim siab rau tibneeg raug kaw. Zaj keeb kwm zais ntawm nqe plaub caug kuj pib xyoo 1989, thiab xaus hauv nqe plaub caug ib, uas yog txoj cai Hnub Caiv hauv Tebchaws Meskas.
That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.
Qhov ntawd yog tib zaj keeb kwm ib yam li nqe kaum mus txog kaum tsib hauv tib tshooj ntawd. Zaj keeb kwm ntawd khiav mus sib phim nrog zaj keeb kwm ntawm cov Millerites txij lub sij hawm kawg xyoo 1798 mus txog thaum txoj kev txiav txim pib rau hnub Kaum Hli 22, 1844. Ob zaj keeb kwm ntawd khiav mus sib txig nrog zaj keeb kwm cev Vajtswv lus uas pib thaum Khetos yug los thiab xaus rau saum tus ntoo khaub lig.
The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.
Keeb kwm uas pib xyoo 1989 ntawd, muaj nrog rau lub sijhawm ntawm kev sim siab uas tau pib rau lub Cuaj Hlis 11, 2001, raws li tau raug ua piv txwv los ntawm lub sijhawm ntawm kev sim siab uas tau pib rau lub Yim Hlis 11, 1840 thiab lub sijhawm ntawm kev sim siab uas tau pib thaum Khetos ua kevcai raus dej. Kev tsim tsa tus duab ntawm tus tsiaj nyaum tau raug ua piv txwv los ntawm ntau txoj kab keeb kwm yaj saub. Ib qho ntawm cov sawv cev ntawd ntawm tib lub sijhawm ntawd yog lub sijhawm ntawm kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej uas tau pib rau lub Cuaj Hlis 11, 2001 thiab yuav xaus rau ntawm txoj cai Hnub Xanpataus cuav uas yuav los txog tsis ntev. Keeb kwm uas zais nyob hauv nqe plaub caug ntawd kuj tseem yuav raug muab los sib phim nrog txoj kab txij li Lub Kaum Hli 22, 1844 mus txog rau kev ntxeev siab xyoo 1863.
October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.
Hnub Kaum Hli 22, 1844 yog lub cim txog kev los txog ntawm tus tim tswv thib peb. Ib yam li thaum muaj ib tug tim tswv cev lus faj lem twg los txog, nws muaj ib txoj xov uas yuav tsum tau noj, tiam sis tsis tau noj; thiab Philadelphian Millerism thiaj hloov mus ua Laodicean Millerism, ua ntej xyoo 1863, thaum lawv tau lees txais lub npe Seventh-day Adventist raws kev cai thiab pib mus ncig ua si nyob hauv roob moj sab qhua ntawm kev ntxeev siab mus txog niaj hnub no. Keeb kwm txij xyoo 1844 mus txog 1863 sawv cev rau cov uas tsis lees txais txoj kev hu kom nyob hauv pawg ib puas plaub caug plaub txhiab leej. Lawv yog Daniel cov neeg phem hauv tshooj kaum ob, Yelemis pawg neeg thuam luag, Yauhas lub tsev pe hawm ntawm Xatas, thiab Mathais cov nkauj xwb ruam.
The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.
Txoj lus ceeb toom uas Khetos sawv cev ua “qhov qias vuab tsuab ntawm kev puam tsuaj, uas Daniyees tus yaj saub tau hais txog” yog ib txoj lus ceeb toom kom khiav ua ntej txoj kev rhuav tshem thiab kev tawg khiav uas yuav los tom qab. Xyoo 66 AD, tus thawj tub rog Loos Cestius tau ua kom tiav txoj lus ceeb toom ntawd rau cov Khixatia nyob hauv tiam ntawm Loos pagan. Hauv thawj xyoo pua tus tubtxib Povlauj tau sau tseg tib txoj lus ceeb toom ntawd rau cov Khixatia uas yuav raug kev txom nyem nyob hauv tiam ntawm Loos papal. Txoj lus ceeb toom rau cov uas ceev Hnub Xanpataus kom tsiv tawm hauv tej nroog thiab mus nyob tom teb chaws tau los txog hauv xyoo 1888, tib lub xyoo uas muaj Blair Bill, yog thawj zaug uas tau sim tsim kom Hnub Sunday los ua Hnub So Hauv Tebchaws. Blair Bill yog txoj lus ceeb toom kom khiav, ua kom tiav raws li Khetos txoj kev hais txog Daniyees qhov qias vuab tsuab ntawm kev puam tsuaj.
As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.
Ib yam li Cestius hauv xyoo 66 AD, Daim Cai Blair raug rho tawm raws li Vajtswv txoj kev tuav tswj. Xyoo 1888 yog ib yam piv txwv rau hnub tim 11 lub Cuaj Hlis, 2001, rau qhov Muam White tau cim tseg txog tus tim tswv nqes los hauv Qhia Tshwm tshooj kaum yim hauv ob zaj keeb kwm ntawd. Txoj lus ceeb toom kom khiav tawm hauv tej nroog nyob rau hnub kawg no tau pib muaj hwjchim siv rau hnub tim 11 lub Cuaj Hlis, 2001. Yog li ntawd, Daim Cai Blair xyoo 1888 tau ua yam piv txwv rau Patriot Act xyoo 2001. Tus tim tswv uas nqes los rau hnub tim 11 lub Cuaj Hlis, 2001, tshaj tawm txoj lus ceeb toom kawg hauv thawj peb nqe ntawm Qhia Tshwm tshooj kaum yim, thiab txoj lus ceeb toom kawg ntawd kuj yog txoj xov ntawm tus tim tswv thib peb thiab, txawm yog hais tias txoj xov uas tus tim tswv thib peb sawv cev hauv tshooj kaum plaub tsis yog tib cov lus qhia qhov tseeb ib yam li hauv tshooj kaum yim. Kab dhau kab, lawv yog tib txoj lus ceeb toom xwb.
The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s Word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.
Qhov kev qias phem uas ua rau kev puam tsuaj, uas yaj saub Daniyees tau hais txog, yog ib lub cim uas Khetos tau muab los qhia meej tias thaum twg Nws haiv neeg yuav tsum khiav kom tau lawv txoj kev tiv thaiv. Nws yog ib zaj lus ceeb toom, thiab yog li ntawd yuav tsum yog zaj lus ceeb toom kawg, txawm yog nws raug hais tawm nrog cov lus txawv ntawm zaj lus uas raug sawv cev hauv tshooj kaum plaub thiab kuj tshooj kaum yim ntawm Phau Ntawv Qhia Tshwm. Zaj keeb kwm uas pib hauv nqe kaum rau, ntawm Yelemis kaum tsib, yog tib lub sijhawm yaj saub ntawm zaj lus ceeb toom uas sim siab. Nws pib thaum Yelemis noj Vajtswv Txojlus, thiab qhov ntawd tshwm sim thaum tus tim tswv nqis los, ib yam li Nws tau ua thaum cov tsev loj heev hauv New York City poob los.
When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.
Thaum Yelemis tshaj tawm tias, “Koj tej lus tau raug nrhiav pom, thiab kuv tau noj lawv; thiab koj tej lus tau los ua txoj kev xyiv fab thiab kev kaj siab ntawm kuv lub siab,” nws sawv cev rau Danias qhov kev sim thawj zaug txog zaub mov hauv tshooj ib, thiab rau Yauhas hauv tshooj kaum ntawm Phau Tshwm Sim uas tau nqa phau ntawv tawm ntawm tus tim tswv txhais tes thiab noj nws. Kev noj txoj xov pib thaum ib tug tim tswv los txog, thiab thaum tus tim tswv los txog ces muaj ib lo lus faj lem rau kev sim uas raug qhib tawm. Thaum tus tim tswv los txog lub sij hawm thawj ntawm kev sim pib, thiab nws xaus thaum lub sij hawm thib ob ntawm kev sim pib, thiab thaum Mikhaees sawv tsees, lub sij hawm thib ob ntawm kev sim xaus.
When the angel arrives, the latter rain begins to fall.
Thaum tus tim tswv los txog, nag xaus yuav pib los poob.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Los nag xaus yog yuav poob los rau saum Vajtswv haiv neeg. Ib tug timtswv muaj hwjchim loj yuav nqes los saum ntuj los, thiab tag nrho lub ntiajteb yuav ci ntsa iab vim nws lub yeeb koob.” Review and Herald, Plaub Hlis 21, 1891.
The latter rain is received by those who walk in Jeremiah’s old paths.
Nag yav los tom qab raug txais los ntawm cov uas taug kev hauv Yelemis tej kev qub.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Tus Tswv hais li no tias, Nej cia li sawv ntawm tej kev, thiab saib, thiab nug txog tej qub kev, seb txoj kev zoo nyob qhov twg, ces nej cia li mus raws txoj kev ntawd, thiab nej yuav nrhiav tau kev so rau nej tej ntsuj plig. Tiamsis lawv hais tias, Peb yuav tsis mus raws txoj kev ntawd. Tsis tas li ntawd, Kuv tau tsa cov neeg zov saum nej, hais tias, Nej cia li mloog lub suab raj. Tiamsis lawv hais tias, Peb yuav tsis mloog. Yelemis 6:16, 17.
The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.
“Raj” uas cov “neeg zov xwm” tshuab yog zaj lus Laodicea, uas Jones thiab Waggoner tau nthuav tawm xyoo 1888.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Cia li qw loudly, txhob tseg kiag li, tsa koj lub suab kom nrov li lub raj, thiab qhia kuv haiv neeg txog lawv txoj kev txhaum, thiab rau tsev neeg Yakhauj lawv tej kev txhaum. Yaxayas 58:1.
On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.
Thaum lub Cuaj Hlis 11, 2001, txoj haujlwm muab lub cim rau ib puas plaub caug plaub txhiab leej tau pib lawm. Ib zaj lus ceeb toom rau Laodicea tau raug tshaj tawm.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Cov lus uas tau muab rau peb los ntawm A. T. Jones, thiab E. J. Waggoner yog Vajtswv txoj lus rau pawg ntseeg Laodicea, thiab yuav muaj kev txom nyem rau tus twg los xij uas lees tias ntseeg qhov tseeb los tseem tsis ci ntsa iab rau lwm tus pom cov duab ci uas Vajtswv tau pub.” The 1888 Materials, 1053.
The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.
Lo lus ceeb toom rau Laudikia yog lub suab raj ntawm cov neeg zov ntawm Yelemis, uas pawg ntseeg Xya-hnub Hnub Caiv hauv Laudikia tsis kam mloog. Nws yog lo lus ceeb toom kom khiav tawm hauv tej nroog mus rau tej vaj tse nyob tom teb chaws ua ntej txoj cai Hnub Caiv yuav los sai no.
What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.
Qhov uas kuv nyuam qhuav hais txog ntau txoj kab yaj saub no, yog ib qho kev sim tsa kom nej txoj kev paub qhov txawv txav sawv, kom txhawb nej tiag tiag kuaj xyuas yam uas kuv tab tom yuav sau no. Tej zaum tus yam ntxwv tseem ceeb tshaj plaws ntawm tus duab rau thiab ntawm tus tsiaj nyaum yog tias nyob rau hnub kawg muaj ob qho kev tsim ua tus duab ntawm thiab rau tus tsiaj nyaum. Thawj zaug yog nyob hauv Tebchaws Meskas, thiab tom qab ntawd nyob hauv txhua haiv neeg hauv lub ntiajteb.
There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.
Muaj qee yam ntxwv yav tom ntej uas cuam tshuam nrog tus duab rau thiab ntawm tus tsiaj qus, uas yuav tsum raug siv kom raug yog hais tias peb yuav hla dhau txoj kev sim xyuas yav tom ntej ntawm tus duab no ntawm Loos kom tsim nyog. Ib qho tseem ceeb thib ob ntawm lub sijhawm sim xyuas ntawm tus duab ntawm tus tsiaj qus (uas yuav raug qhia tau los ntawm ntau tus tim khawv), yog tias lub sijhawm muab lub cim ntim ntawm ib puas plaub caug plaub txhiab tus tshwm sim nyob rau lub sijhawm ntawm txoj kev sim ntawm tus duab ntawm tus tsiaj qus hauv Tebchaws Meskas, thiab tias lub sijhawm ntawm txoj kev sim ntawm tus duab ntawm tus tsiaj qus nyob hauv cov tebchaws hauv ntiajteb yog thaum Vajtswv lwm cov menyuam uas tseem nyob hauv Npanpiloo thaum lub sijhawm ntawm txoj cai Sunday ntawd (sawv cev los ntawm 321), raug sau los koom rau hauv pab yaj.
The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.
Tus duab ntawm tus tsiaj qus sawv cev rau ob lub caij nyoog tshwj xeeb uas sib txuas ua ke ntawm lub sij hawm sim siab, thiab ob lub sij hawm sim siab ntawd kuj sawv cev rau qhov kev sib sau zaum kawg ntawm ib puas plaub caug plaub txhiab tus hauv Tshwmsim tshooj xya, ces tom qab ntawd yog pab neeg coob kawg nkaus hauv tib tshooj ntawd thiab.
At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation kneels to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.
Thaum txog txoj cai Hnub Caiv, Tebchaws Meskas hais lus zoo li ib tug zaj raws li nqe kaum ib hauv Tshwm Sim tshooj kaum peb. Ces nws tawm mus dag ntxias txhua haiv neeg hauv ntiaj teb, hais rau cov haiv neeg ntawd tias lawv kuj yuav tsum tsim ib tug mlom thoob ntiaj teb rau tus tsiaj qus, ib yam li Tebchaws Meskas nyuam qhuav tau ua. Lub sijhawm uas pib ntawm txoj cai Hnub Caiv, uas raug sawv cev los ntawm Constantine txoj cai Hnub Caiv xyoo 321, xaus thaum lub tebchaws kawg nkaus txhos caug rau Loos ntawm lub hwjchim papal, qhov chaw uas txoj cai Hnub Caiv xyoo 538 raug sawv cev; vim hais tias hauv tshooj kaum peb Tebchaws Meskas muaj hwjchim coj txoj mlom rau tus tsiaj qus kom muaj sia thiab ua rau nws hais lus. Lub sijhawm ntawd pib nrog txoj cai Hnub Caiv xyoo 321 thiab xaus nrog txoj cai Hnub Caiv xyoo 538.
In 2001 the government of the United States “spoke” the Patriot Act into law.
Xyoo 2001 tsoom fwv Meskas “hais” kom Txoj Cai Patriot los ua kev cai lij choj.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab ntawv tom ntej.