And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.
Thiab vajntxwv sab qab teb yuav chim ua npau taws heev, thiab yuav tawm tuaj nrog nws ua rog, yog nrog vajntxwv sab qaum teb; thiab nws yuav tsa ib pab neeg coob heev los; tiamsis pab neeg coob ntawd yuav raug muab cob rau hauv nws txhais tes. Thiab thaum nws twb tshem tawm pab neeg coob ntawd lawm, nws lub siab yuav raug tsa siab; thiab nws yuav muab ntau pua txhiab leej pov tseg: los nws yuav tsis muaj zog ntxiv los ntawm qhov ntawd. Daniyee 11:11, 12.
Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.
Nqe kaum thiab kaum ob qhia txog Putin txoj kev yeej Ukraine thiab European Union, thiab cov xwm txheej tom qab thiab tej kev poob qab rau Putin tom qab nws txoj kev yeej hauv Tsov Rog Ukrainian, raws li Ptolemy raug sawv cev hauv nws txoj kev yeej ntawm Raphia xyoo 217 BC thiab nws txoj kev puas tsuaj nyob hauv nqe kaum ob. Lub ntsiab lus hauv cov nqe no yog kev sawv thiab kev poob ntawm vajntxwv sab qab teb.
Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.
Txog rau ntu no lawm, cov tshooj lus no tau txheeb xyuas cov ntsiab lus tseem ceeb ntawm cov kab yaj saub hauv tshooj kaum ib. Nqe kaum ib yuav tsum tau siv sijhawm me ntsis ntxiv ua ntej peb txav mus tom ntej hauv tshooj no. Daniyees tshooj kaum ib, nqe kaum ib, sib haum nrog Tshwm Sim tshooj kaum ib, nqe kaum ib.
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 lawm, tus Ntsuj Plig uas pub txojsia los ntawm Vajtswv tau nkag los rau hauv nkawd, thiab nkawd sawv ntsug ruaj khov rau saum nkawd ob txhais taw; ces kev ntshai loj heev poob rau saum cov uas pom nkawd. Qhia Tshwm 11:11.
In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.
Xyoo 2023, ob tug timkhawv uas tau raug tus tsiaj qus tawm hauv lub qhov tob uas tsis muaj chaw kawg tua ntawd tau sawv rov los rau saum lawv ko taw. Timkhawv ntawm lub kub Republican tau pib xyoo 2015 nrog Donald Trump txoj kev tshaj tawm tias nws yuav los sib tw ua thawj tswj hwm, thiab xyoo 2020 tus zaj, uas cov globalists hauv lub ntiajteb sawv cev, thiab cov globalists uas yog pawg Democratic koom tes nrog cov globalists ntawm pawg Republican (RINO’s), tau nyiag qhov kev xaiv tsa thiab tsa Joe Biden los tuav txoj hauj lwm, yog li tua Donald Trump rau ntawm txoj kev. Lub kub Protestant, uas txoj hauj lwm qhuab qhia Future for America sawv cev, tau raug tua vim tshaj tawm ib qho kev twv ua yuam kev uas piav txog ib qho kev tawm tsam los ntawm Islam tawm tsam Nashville. Xyoo 2023, ob lub kub Republican thiab Protestant tau sawv rov los. Nqe kaum ib qhia txog qhov pib ntawm Tsov Rog Ukrainian xyoo 2014 mus ntxiv txog rau qhov yeej kawg nkaus ntawm Putin thiab Russia.
Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.
Nqe kaum yog qhov kev sim uas pom tau tseeb uas mus txog nws qhov kawg rau hauv kev txiav txim rau Adventism feem dav dav, tiam sis kuj yog rau cov uas tau lees txais txoj kev kaj ntawm 9/11 thiab kev tuaj txog ntawm txoj kev txom nyem thib peb, tab sis qhov tseem ceeb tshaj yog rau cov uas yuav raug tuav lav ris raws li qhov kaj ntawm tej lus faj lem uas tau raug qhib zuj zus txij thaum Lub Xya hli ntuj xyoo 2023 los.
The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.
Kev thawjcoj ntawm Adventism raug hla dhau tseg rau xyoo 1989, raws li tau ua piv txwv los ntawm kev yug ntawm Khetos hauv lub sijhawm yaj saub ntawd. Thaum Khetos ua kevcai raus dej lawm, Nws pib hu cov thwjtim uas yog “lub hauv paus” ntawm Pawg Ntseeg Khetos, yog li ntawd ua ib daim qauv sawv cev rau 9/11, thaum nrog kev tuaj txog ntawm Islam uas yog kev txom nyem thib peb tus Tswv tau coj Nws haiv neeg rov qab mus rau Yelemis tej kev qub, uas sawv cev rau cov hauv paus ntawm Adventism. Hnub 9/11 kev txiav txim rau cov muaj sia pib nrog tsev neeg ntawm Vajtswv, thiab Adventism tsis lees txais qhov pom kev ntawm tus timtswv hauv Tshwmsim kaum yim ib yam li cov Yudais tsis lees txais Yexus ua tus Mexiyas. Cov uas lees txais qhov pom kev ntawm tus timtswv hauv Tshwmsim kaum yim ntawd ces raug sim los ntawm kev poob siab ntawm Lub Xya hli ntuj 18, 2020.
In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.
Thaum lub Xya hli ntuj xyoo 2023, qhov kaj ntawm Daniyees kaum ib, nqe kaum ib, qhia kom paub txoj kab sab nraud ntawm qhov tseeb tam sim no. Qhov kaj ntawd ntawm kev ua tiav ntawm yav tom ntej sab nraud uas pom nyob hauv nqe kaum ib ntawm Daniyees kaum ib, tau raug qhib tawm rau cov nkauj xwb uas tau sawv rov los hauv nqe kaum ib ntawm Tshwmsim tshooj kaum ib. Tshwmsim qhia kom paub keeb kwm sab hauv uas Daniyees qhib tawm ua keeb kwm sab nraud.
Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.
Cov uas tau xav txog qhov kaj uas tau qhib tawm pib thaum Lub Xya hli ntuj xyoo 2023 sawv cev rau ob pawg sib txawv, vim twb muaj cov uas ib zaug tau taug kev ua ke tom qab Lub Xya hli ntuj, 2023 lawm, tiam sis tam sim no tsis taug kev ua ke ntxiv lawm. Txoj kev txiav txim yog maj mam nthuav mus ntxiv, thiab pib ntawm 9/11 pawg ntseeg Seventh-day Adventist tau raug muab “sijhawm los hloov siab lees txim” ntawm nws txoj kev tsis kam lees “cov cai ntawm kev txhais yaj saub uas Miller thiab nws cov npoj yaig tau lees txais,” uas lawv tau maj mam tsis lees txais zuj zus pib txij xyoo 1863. Pib ntawm 9/11 mus txog Lub Xya hli ntuj 18, 2020 pawg ntseeg Seventh-day Adventist tau raug muab nws lub sijhawm kawg los hloov siab lees txim, thiab ntawm lub sijhawm ntawd cov uas tau koom nrog kev tshaj tawm Nashville xyoo 2020 tau raug sim. Thaum Lub Xya hli ntuj, theem kawg ntawm kev huv lim sawv cev los ntawm nqe kaum ib ntawm tshooj kaum ib hauv phau Daniel thiab phau Tshwmsim.
It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.
Nyob rau hauv txoj kev sim no yog qhov uas qhov kev sim thib ob ntawm peb qhov kev sim raug ua tiav. Qhov kev sim thib ob yog ib qho kev sim pom ntawm qhov muag, uas muaj ib qho kev sim ntawm kev ntshaw ua ntej nws, thiab xaus rau qhov kev sim thib peb, uas txawv ntawm ob qhov kev sim ua ntej ntawd vim nws yog ib qho kev sim qhia qhov tseeb. Thaum cov nkauj xwb sawv thaum Ib Tag Hmo rau lub suab hu tias, “Saib maj, nraug vauv los lawm,” ib pab muaj roj tsim nyog, hos lwm pab ploj lawm. Cov Millerites tau ua tiav qhov kev paub no tiag tiag, thiab hauv kev ua li ntawd lawv tau qhia tawm txog kev to taub ntawm ob txoj kab lus faj lem, ib txoj sab nraud thiab ib txoj sab hauv.
When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.
Thaum lawv tshaj tawm tus tim tswv ob txoj xov los ntawm kev txheeb cov pawg ntseeg Protestant uas tau poob ua cov ntxhais ntawm Npanpiloo, lawv tab tom tshaj tawm ib txoj xov uas nyob sab nraud ntawm lawv txoj kev paub dhau los. Yuav kom tshaj tawm tau txoj xov ntawm Lub Suab Quaj Thaum Ib Tag Hmo, lawv xub yuav tsum pom lawv tus kheej ua cov nkauj xwb uas tau nyob hauv lub sijhawm qeeb. Hauv nqe kaum ib ntawm ob phau Daniel thiab Tshwm Sim tshooj kaum ib, cov xov sab hauv thiab sab nraud tau raug qhib tawm los ua qhov tseeb tam sim no txij thaum Lub Xya Hli xyoo 2023 los.
In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.
Hauv thawj tshooj ntawm Daniyees, qhov kev sim thib ob thiab yog qhov pom tau yog thaum lawv pom tias Daniyees thiab peb tug uas tsim nyog ntawd muaj ntsej muag zoo dua thiab rog dua nyob rau hauv “qhov pom” tshaj cov uas noj cov zaub mov ntawm Npanpiloo. Hauv tshooj ob, qhov kev sim uas pom tau ntawd raug sawv cev ua ib qho kev sim yaj saub uas yuav tsum txhais kom raug ib zaj lus zais uas thaum kawg raug qhia tias yog tus mlom ntawm cov tebchaws hauv yaj saub hauv Phau Vajlugkub. Tshooj ib, ob, thiab peb ntawm Daniyees sawv cev rau tus timtswv thawj, tus timtswv thib ob, thiab tus timtswv thib peb ntawm Qhia Tshwm tshooj kaum plaub.
The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.
Tus tim tswv thib ob hauv Tshwm Sim kaum plaub hais txog zaj xov sab nraud ntawm keeb kwm Millerite, thiab Daniyees tshooj ob kuj hais txog txoj kab sab nraud nrog daim duab ntawm cov tsiaj qus hauv keeb kwm yaj saub. Qhov kev sim pom nyob hauv tshooj ib yog raws li Daniyees thiab peb tug uas tsim nyog, yog li ntawd nws yog txoj kab sab hauv. Txoj kab sab nraud thiab sab hauv ntawm kev yaj saub uas sawv cev los ntawm qhov sib piv ntawm Daniyees tshooj ib txog peb nrog peb tus tim tswv hauv Tshwm Sim kaum plaub, tsim dua ib tug tim khawv ntxiv rau zaj xov ntawm tus tim tswv thib ob raws li tau ua tiav los ntawm cov Millerites.
The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.
Cov Millerite tau tshaj tawm ob yam lus, ib yam sab nraud thiab ib yam sab hauv, thaum lawv ua kom tiav txoj kev tshaj tawm ntawm Lub Suab Quaj Thaum Ib Tag Hmo. Lawv txoj lus sab nraud yog tus timtswv thib ob hauv Tshwm Sim kaum plaub, yog li ntawd khi ncaj qha txoj xov ntawm cov Millerite nrog tus timtswv thib ob thiab nrog tus pej thuam hauv Daniyees ob. Tus pej thuam ntawd sawv cev rau cov nceeg vaj sab nraud hauv Vajlugkub tej lus faj lem txij li Npanpiloo tiag tiag mus txog Npanpiloo niaj hnub no uas los txog nws qhov kawg thaum tibneeg lub sij hawm sim siab kaw tas. Cov Millerite rov txuas dua nrog txoj lus sab nraud ntawm Npanpiloo. Daniyees txoj kev sim pom tau yog raws li cov zaub mov uas nws xaiv noj, thiab tus timtswv thawj hauv Tshwm Sim kaum uas nqes los thiab tso ib txhais ko taw rau saum av hos lwm txhais rau saum hiav txwv muaj ib phau ntawv me qhib lawm, uas Yauhas raug txib kom noj. Tus timtswv thawj raug sawv cev los ntawm kev ntshaw mov, thiab tom qab ntawd yog muaj ib txoj kev sim pom tau. Txoj kev sim pom tau ntawd muaj ob txoj kab ntawm qhov tseeb, ib txoj sab hauv thiab ib txoj sab nraud.
Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.
Nqe kaum ib ntawm Daniyees kaum ib, nyob rau hauv kev sib piv nrog nqe kaum ib ntawm Tshwmsim kaum ib, sawv cev rau qhov kev sim pom ob npaug. Qhov kev sim ntawd xaus rau ntawm qhov kev sim kawg, thaum cov nkauj xwb qhia tawm seb lawv puas muaj roj los tsis muaj. Qhov kev qhia tawm ntawd tshwm sim tam sim ua ntej lub sijhawm kev sim siab kaw rau ntawm txoj cai Hnub Caiv hauv Tebchaws Meskas. Qhov kev sim siab kaw rau ntawm txoj cai Hnub Caiv ntawd raug ua qauv qhia los ntawm Lub Kaum Hli 22, 1844. Tam sim ua ntej Lub Kaum Hli 22, 1844, thaum Lub Yim Hli 17, 1844, cov Millerites tau nqa txoj xov zoo li ib nthwv dej loj hla thoob plaws ntug hiav txwv sab hnub tuaj ntawm Tebchaws Meskas.
1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.
Xyoo 1989 yog lub caij kawg thaum phau ntawv Daniyee raug qhib, thiab thaum phau ntawv Daniyee raug qhib mas yeej ib txwm muaj kev txawj ntse nce ntxiv, uas ua rau muaj ob pab neeg pe hawm. Xyoo 1989 yog thawj lub cim qhia kev sim siab ntawm peb lub cim qhia ntawd raws li tau muab ua qauv los ntawm thawj tus tim tswv txoj kev tuaj txog hauv xyoo 1798. Thaum thawj tus tim tswv nqes los rau hnub tim 11 Lub Yim Hli, 1840, nws tau ua qauv rau tus tim tswv hauv Tshwmsim kaum yim uas nqes los rau 9/11. Thawj qhov kev poob siab hauv keeb kwm Millerite tau cim thawj tus tim tswv thib ob txoj kev tuaj txog thiab tau ua qauv rau hnub tim 18 Lub Xya hli ntuj, 2020, thiab qhov pib ntawm lub sij hawm ncua. Cov Millerites tau maj mam tsim dheev los paub txog tus tim tswv thib ob txoj xov thiab tias lawv yog cov nkauj xwb hauv zaj lus piv txwv ntawm kaum tug nkauj xwb. Lawv tau tsim dheev tag nrho rau ntawm Exeter camp meeting thaum Lub Yim Hli xyoo 1844. Ib puas plaub caug plaub txhiab leej tau tsim dheev thaum Lub Xya hli ntuj 2023 thaum txoj xov ntawm Midnight Cry pib raug qhib zuj zus.
The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.
Lub sij hawm uas raug ncua ntawd tau xaus rau cov Millerites ntawm Exeter, ib yam li nws tau xaus rau tsev neeg ntawm Lazarus thaum Yexus tsa Lazarus sawv hauv qhov tuag rov qab los ua txoj hauj lwm kawg uas tsa siab tshaj plaws ntawm Khetos txoj hauj lwm qhuab qhia, thaum Lazarus los ua “lub cim foob” ntawm Nws txoj hauj lwm qhuab qhia. Lazarus txoj kev sawv rov qab los cim txog qhov kawg ntawm lub sij hawm ncua tseg, thiab txog kev muab lub foob rau Vajtswv cov neeg. Kev Nkag Mus Uas Muaj Yeeb Koob uas ua raws tom qab ntawd yog ib daim qauv qhia txog txoj kev tshaj tawm ntawm txoj xov Midnight Cry hauv keeb kwm Millerite. Lub ntsiab lus ntawm nqe kaum ib hauv Daniyees tshooj kaum ib yog kev sawv thiab kev poob ntawm vaj ntxwv sab qab teb, thiab nws coj mus rau tsov rog ntawm Panium hauv nqe kaum peb txog kaum tsib. Cov nqe ntawd yog tus qauv kuaj tseeb uas lub foob raug muab tso rau saum pliaj hauv ntej ntawm cov txiv neej thiab cov poj niam uas yuav raug tsa kom sawv ua ib daim chij hauv nqe kaum rau.
Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.
Nqe kaum tsib tau ua tiav rau hauv Tsov Rog ntawm Panium uas sib haum nrog Khetos txoj kev tuaj xyuas Caesarea Philippi. Nyob ntawd ntawm Caesarea Philippi Khetos tau hloov Ximoos Barjona lub npe ua Petus, ua cim txog kev muab lub cim kaw rau ib puas plaub caug plaub txhiab leej. Txij thaum ntawd mus, qhov kaj ntawm tus ntoo khaublig uas yuav los sai tau raug qhib rau cov thwjtim. Thaum Khetos hloov Ximoos lub npe ua Petus ua ntej tus ntoo khaublig me ntsis, nws tau sib haum nrog qhov kev xeem litmus ntawm Exeter thiab Laxalau uas coj mus rau Kev Nkag Siab Yeej rau hauv Yeluxalees. Exeter lub rooj sib txoos pw hav zoov txij hnub tim 12 mus txog hnub tim 17 lub Yim Hli sawv cev rau qhov kev nyob ruaj kawg nkaus hauv qhov tseeb ua ntej qhov kev co uas yog av qeeg ntawm txoj cai Sunday hauv Daniyee thiab Tshwmsim tshooj kaum ib.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Tes haujlwm hauv Battle Creek yog raws tib yam kev txiav txim ntawd. Cov thawj coj hauv lub tsev kho mob tau sib xyaw nrog cov tsis ntseeg, cia lawv nkag los koom rau hauv lawv tej rooj sab laj, ntau los tsawg, tiam sis qhov no zoo li mus ua haujlwm thaum lawv ob lub qhov muag kaw. Lawv tsis muaj kev txawj pom kom pom tau yam uas yuav los raug peb txhua lub sij hawm. Muaj ib tug ntsuj plig ntawm kev cia siab tu nrho, ntawm kev ua rog thiab kev ntws ntshav, thiab tus ntsuj plig ntawd yuav loj hlob ntxiv mus txog rau thaum kawg nkaus ntawm lub sij hawm. Thaum cov neeg ntawm Vajtswv raug muab khi rau ntawm lawv hauv pliaj—qhov no tsis yog ib daim khi los yog ib lub cim uas pom tau, tiam sis yog kev ruaj khov rau hauv qhov tseeb, ob qho tib si ntawm kev txawj ntse thiab ntawm sab ntsuj plig, kom lawv txav tsis tau—thaum cov neeg ntawm Vajtswv raug khi thiab npaj txhij rau txoj kev co, ces nws yuav los. Tseeb tiag, nws twb pib lawm. Vajtswv tej kev txiav txim tam sim no nyob saum lub teb chaws, kom ceeb toom rau peb, xwv kom peb thiaj paub tias yam twg tab tom yuav los.” Manuscript Releases, volume 10, 252.
The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.
Kev muab lub cim rau ib puas plaub caug plaub txhiab leej tau raug sawv cev los ntawm Exeter lub rooj sib txoos pw hav zoov, Khetos hloov Xi‑moos lub npe mus ua Petus, thiab Laxalus txoj kev sawv hauv qhov tuag rov los. Txoj kev sawv rov los ntawd yog ib yam piv txwv txog txoj kev sawv rov los ntawm ob tug tim khawv hauv Tshwm Sim tshooj kaum ib. Nqe kaum mus txog kaum rau sawv cev rau keeb kwm zais cia ntawm nqe plaub caug. Kev qhib tawm ntawm keeb kwm zais cia ntawm nqe plaub caug tau pib nyob hauv qhov kev ua tiav raws keeb kwm ntawm nqe kaum ib thiab kev ua tsov rog hauv Ukraine. Txij lub Xya hli ntuj xyoo 2023 los, keeb kwm zais cia ntawd tau nyob hauv txoj kev raug qhib tawm los ntawm Tsov Ntxhuav ntawm xeem Yudas.
When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.
Thaum cov neeg sib tw uas yuav tau nyob hauv pab ib puas plaub caug plaub txhiab raug tsa sawv rov los hauv nqe kaum ib ntawm Tshwmsim tshooj kaum ib lawm, ces qhov kev xeem cev‑pom ntawm kev cev lus faj lem uas yuav tsum dhau ua ntej lub caij sim siab kaw thaum txoj cai Hnub Caiv thawj zaug los txog—uas Muam White qhia tias yog qhov kev xeem ntawm tus duab ntawm tus tsiaj nyaum—thiaj li pib.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Tus Tswv tau qhia meej rau kuv tias tus duab ntawm tus tsiaj nyaum yuav raug tsim tsa ua ntej lub sij hawm tshav ntuj ceeb tsheej rau kev sim siab xaus; rau qhov nws yuav yog txoj kev sim loj rau haiv neeg ntawm Vajtswv, uas los ntawm nws lawv txoj hmoo nyob mus ib txhis yuav raug txiav txim. Koj txoj hauj lwm yog ib pawg kev tsis sib haum xeeb uas ntxhov tas nrho, ua rau tsuas muaj tsawg leej xwb thiaj yuav raug dag ntxias.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Hauv hauv Tshwm Sim 13, cov ntsiab lus no raug nthuav tawm meej tseeb; [Tshwm Sim 13:11–17, raug hais los lawm].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Qhov no yog qhov kev sim uas Vajtswv haiv neeg yuav tsum ntsib ua ntej lawv raug muab khi ua cim. Txhua tus uas tau ua pov thawj txog lawv txoj kev ncaj ncees rau Vajtswv los ntawm kev hwm Nws txoj kevcai, thiab tsis kam lees txais ib hnub Xanpataus cuav, yuav sawv nyob hauv qab tus chij ntawm tus Tswv Vajtswv Yehauvas, thiab yuav txais lub cim khi ntawm Vajtswv uas muaj sia. Cov uas tso tseg qhov tseeb uas muaj keeb kwm saum ntuj ceeb tsheej thiab lees txais hnub Xanpataus Sunday, yuav txais lub cim ntawm tus tsiaj qus.” Manuscript Releases, volume 15, 15.
The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.
Kab lus sab nraud ntawm zaj lus faj lem raug qhib foob hauv keeb kwm ntawm nqe kaum ib ntawm Daniyee kaum ib, thiab kab lus sab hauv raug qhib foob hauv Tshwmsim tshooj kaum ib nqe kaum ib. Kab lus sab nraud qhia kom pom tias daim duab ntawm tus tsiaj qus, uas sawv cev rau kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev nrog pawg ntseeg ua tus tswj txoj kev sib raug ntawd, raug tsim los thaum lub sij hawm ntawm kev txiav txim rau cov neeg ciaj sia. Kab lus sab hauv qhia kom pom tias daim duab ntawm Khetos, uas sawv cev rau kev sib xyaw ua ke ntawm txoj kev yog Vajtswv nrog tib neeg, raug tsim los thaum lub sij hawm ntawm kev txiav txim rau cov neeg ciaj sia.
The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.
Kev txav kev hloov dua tshiab ntawm tus tim tswv thib peb thiab ntawm ib puas plaub caug plaub txhiab tau pib thaum lub sijhawm kawg xyoo 1989 raws li tau sawv cev hauv nqe kaum ntawm Daniyees kaum ib. Ces kev ua tiav zoo meej ntawm Daniyees tshooj kaum ob tau pib lawm.
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, Daniyees: vim tej lus no twb raug kaw cia thiab muab ntim ruaj nrees tseg mus txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom huv, thiab ua kom dawb huv, thiab raug sim; tiam sis cov neeg phem yuav tseem ua phem mus: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiam sis cov neeg txawj ntse yuav to taub. Daniyees 12:9, 10.
Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.
Nqe kaum ntawm tshooj kaum ib sawv cev rau qhov pib ntawm ib “txheej txheem kev huv kom dawb huv” uas tus tim tswv thawj sawv cev los ntawm kev ntshai Vajtswv. Nqe kaum ib thiab kaum ob sawv cev rau qhov uas ib puas plaub caug plaub txhiab leej raug ua kom dawb huv. Phau ntawv Xakhaliyas qhia meej txog qhov kev paub ntawd.
And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.
Thiab nws kuj ua rau kuv pom Yausua tus pov thawj hlob sawv ntawm tus Tswv tus tim tswv xub ntiag, thiab Xatas sawv ntawm nws sab xis kom tawm tsam nws. Thiab tus Tswv hais rau Xatas tias, Tus Tswv txwv koj, Au Xatas; yeej yog tus Tswv uas tau xaiv Yeluxalees txwv koj: tus no tsis yog ib tug nplaim taws uas raug rho tawm hauv hluav taws los lov? Nim no Yausua hnav tej ris tsho qias neeg, thiab sawv ntawm tus tim tswv xub ntiag. Ces nws teb thiab hais rau cov uas sawv ntawm nws xub ntiag tias, Nej cia li muab tej ris tsho qias neeg ntawd tshem ntawm nws mus. Thiab rau nws nws hais tias, Saib seb, kuv twb ua kom koj txoj kev tsis ncaj dhau ntawm koj mus lawm, thiab kuv yuav muab ris tsho hloov tshiab los hnav rau koj. Thiab kuv hais tias, Cia lawv muab ib lub mom zoo nkauj rau saum nws taub hau. Yog li ntawd lawv thiaj muab ib lub mom zoo nkauj rau saum nws taub hau, thiab muab ris tsho hnav rau nws. Thiab tus Tswv tus tim tswv sawv ze ntawd. Xakhaliyas 3:1–5.
This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.
Nqe no tau raws tiav rau hauv txoj hauj lwm kawg ntawm Khetos ua Tus Pov Thawj Hlob, thiab sawv cev rau kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej.
“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.
“Xakhaliyas txojkev ua yog toog pom txog Yausuas thiab Tus Tswv Tus Tubtxib saum ntuj muaj zog siv tau tshwjxeeb rau qhov kev paub dhau los ntawm Vajtswv haivneeg hauv cov xwm txheej kawg ntawm hnub loj ntawm kev theej txhoj. Lub koom txoos seem yuav raug coj mus rau hauv kev sim siab loj thiab kev txomnyem nyuaj heev. Cov uas ceev Vajtswv tej lus txib thiab txojkev ntseeg ntawm Yexus yuav hnov tus zaj thiab nws cov tubrog txojkev npau taws. Xatas suav lub ntiajteb ua nws cov pejxeem; nws twb tau tuav hwjchim lawm txawm yog saum ntau leej uas hais tias lawv yog cov Khixatia. Tiamsis ntawm no muaj ib pab neeg tsawg uas tabtom tawmtsam nws txojkev kav loj. Yog nws thiaj li yuav lwv tau lawv tawm hauv lub ntiajteb, nws txojkev yeej yuav tiav tag nrho. Ib yam li nws tau txhawb cov tebchaws tsis paub Vajtswv kom rhuav tshem cov Yixayee, ib yam ntawd thiab, yav tom ntej tsis ntev no nws yuav tsa lub ntiajteb tej hwjchim phem kom rhuav tshem Vajtswv haivneeg. Yuav muaj kev yuam kom tibneeg mloog lus rau tibneeg tej lus qhuab qhia uas txhaum Vajtswv txojcai.” Prophets and Kings, 587.
The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.
“Cov xwm xaus ntawm hnub loj ntawm kev theej txhoj” yog kev muab lub cim rau thawj zaug rau ib puas plaub caug plaub txhiab leej, ces tom qab ntawd mam li ua raws nrog kev muab lub cim rau Vajtswv lwm cov me nyuam uas tam sim no nyob hauv Npanpiloo.
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.
“Thaum Vajtswv cov neeg txo lawv tus ntsuj plig rau ntawm Nws xub ntiag, thov nrhiav kom muaj lub siab huv, ces muaj lo lus txib hais tawm tias, ‘Tshem tej ris tsho qias neeg ntawd mus,’ thiab muaj tej lus txhawb siab hais tias, ‘Saib seb, Kuv twb ua rau koj tej kev txhaum dhau ntawm koj mus lawm, thiab Kuv yuav muab ris tsho tshiab los hnav rau koj.’ Xakhaliyas 3:4. Lub tsho ntev uas tsis muaj ib qho chaw paug li, uas yog Khetos txoj kev ncaj ncees, raug muab los hnav rau Vajtswv cov me nyuam uas raug sim, raug ntxias, thiab tseem ncaj ncees. Cov seem uas raug saib tsis taus ntawd raug hnav nrog tej tsoos tsho muaj hwjchim ci ntsa iab, yuav tsis raug ua kom qias dua ib zaug li los ntawm tej kev phem kev qias ntawm lub ntiajteb no. Lawv tej npe raug khaws cia rau hauv Phau Ntawv Cawm Seej ntawm Tus Menyuam Yaj, sau npe nrog cov neeg ncaj ncees ntawm txhua tiam. Lawv tau tawm tsam tus dag ntxias tej tswv yim ntxias dag; lawv tsis tau raug tig kom khiav ntawm lawv txoj kev muab siab npuab los ntawm tus zaj lub suab nthe. Nimno lawv nyob ruaj khov mus ib txhis, dim ntawm tus ntxias tej cuab ntxiab. Lawv tej kev txhaum raug muab pauv mus rau tus uas yog qhov pib ntawm kev txhaum. Muaj ib lub ‘kaus mom zoo nkauj’ raug muab tso rau saum lawv taub hau.”
“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits 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 14:4, 5.
“Thaum Xatas tab tom hais ntsoov nws tej lus foob, tej timtswv dawb huv uas neeg tsis pom tau tau mus los, muab lub cim foob ntawm Vajtswv uas muaj sia tso rau saum cov uas ncaj ncees. Cov no yog cov uas sawv saum Roob Xi-oos nrog rau tus Me Nyuam Yaj, muaj Leej Txiv lub npe sau rau saum lawv hauv pliaj. Lawv hu zaj nkauj tshiab ntawm lub zwm txwv xub ntiag, yog zaj nkauj uas tsis muaj leejtwg kawm tau tsuas yog ib puas plaub caug plaub txhiab leej uas raug txhiv dim tawm hauv ntiajteb. ‘Cov no yog cov uas raws tus Me Nyuam Yaj mus txhua qhov chaw uas Nws mus. Cov no raug txhiv dim tawm hauv nruab nrab ntawm tibneeg, ua thawj cov txiv hmab txiv ntoo rau Vajtswv thiab rau tus Me Nyuam Yaj. Thiab hauv lawv lub qhov ncauj tsis pom muaj kev dag ntxias li: rau qhov lawv tsis muaj chaw txhaum ntawm Vajtswv lub zwm txwv xub ntiag.’ Tshwmsim 14:4, 5.”
“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.
“Tam sim no twb ua kom tiav txhij txhua raws li tej lus ntawm tus Timtswv hais tias: ‘Yausua, tus pov thawj hlob, cia li mloog nimno—koj thiab koj cov phooj ywg uas zaum ntawm koj xub ntiag; rau qhov lawv yog cov neeg uas ua rau luag xav tsis thoob; vim saib seb, Kuv yuav coj Kuv Tus Tub Qhe, uas yog Tus Ceg, los.’ Xakhaliyas 3:8. Khetos raug nthuav tawm tias yog tus Txhiv Dim thiab tus Cawm Seej ntawm Nws haiv neeg. Nimno tiag tiag cov seem uas tshuav ntawd yog ‘cov neeg uas ua rau luag xav tsis thoob,’ raws li lub kua muag thiab kev poob ntsej muag ntawm lawv txoj kev taug teb chaws dhau mus, hloov chaw rau txoj kev xyiv fab thiab lub meej mom nyob ntawm Vajtswv thiab ntawm tus Menyuam Yaj xub ntiag. ‘Hnub ntawd, tus Ceg ntawm tus Tswv yuav zoo nkauj thiab muaj hwjchim ci ntsa iab, thiab tej txiv ntawm lub ntiajteb yuav zoo tshaj plaws thiab tsim txiaj rau cov uas dim dim ntawm Ixayees. Thiab yuav muaj li no tias, tus uas tshuav nyob hauv Xi-oos, thiab tus uas tseem nyob hauv Yeluxalees, yuav raug hu ua neeg dawb huv, yog txhua tus uas raug sau npe nrog cov muaj sia nyob hauv Yeluxalees.’ Yaxayas 4:2, 3.” Prophets and Kings, 591, 592.
The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.
Kev muab nias cim yog kauj ruam thib ob ntawm Daniyee lo lus hais tias “ua kom huv, ua kom dawb thiab raug sim.” Nqe kaum ib thiab kaum ob qhia txog Lavxias txoj kev sawv kawg thiab poob kawg, uas yog tus vajntxwv yav qab teb hauv txoj lus faj lem, uas los ua ntej Tsov Rog Panium hauv nqe kaum peb mus txog kaum tsib. Thaum ib puas plaub caug plaub txhiab leej raug Khetos tshem lawv tej tsoos qias neeg tawm hauv tej xwm txheej kaw xaus ntawm hnub loj ntawm kev theej txhoj, lawv tau txais ib lub “mom zoo nkauj,” uas yog Daniyee txoj kev tsa nce mus ua tus kav thib peb, nrog rau lub tsho liab doog thiab txoj saw kub. Qhov ntawd kuj yog Yauxej qhov khoom plig ntawm txoj saw kub, nws txoj kev tsa nce mus ua tus kav thib ob thiab qhov khoom plig ntawm tus vajntxwv lub nplhaib. “Lub nplhaib” sawv cev rau lub foob vaj ntxwv uas ib tug kav siv los ntaus cim rau nws tej kevcai nrog lub foob vaj ntxwv.
Darius used his signet to seal the pit where Daniel was placed among the lions.
Dali-a siv nws lub nplhaib txiav cim los muab foob lub qhov tsua uas Daniel raug muab tso rau hauv nruab nrab cov tsov ntxhuav.
Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.
Ces vajntxwv thiaj li hais kom lawv coj Daniyees los, thiab muab nws pov rau hauv lub qhov tsov ntxhuav. Ces vajntxwv hais rau Daniyees tias, Koj tus Vajtswv uas koj ua hauj lwm rau tsis tu ncua, nws yuav cawm koj dim. Muaj ib lub pob zeb raug coj los tso rau ntawm lub qhov ncauj ntawm lub qhov; thiab vajntxwv muab nws lub nplhaib foob rau ntawd, thiab nrog nws cov nom lub nplhaib foob thiab, xwv kom tej uas tau npaj tseg txog Daniyees ntawd tsis txhob hloov. Daniyees 6:16, 17.
The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”
Lo lus Henplais uas txhais ua “nplhaib foob” yog H5824 hauv Strongs, thiab nws yog los ntawm ib lo lus cag uas sib raug rau H5823; muaj lub ntsiab tias yog ib lub nplhaib foob (raws li yam uas raug kos txaug rau saum nws). Yausua nyob ntawm tus tim tswv xub ntiag, Daniyees nyob hauv tsov ntxhuav lub qhov tsua, Yauxej nyob ntawm Falau xub ntiag, sawv cev rau kev muab lub foob rau ib puas plaub caug plaub txhiab leej, uas yog qhov kev sim siab thib ob hauv Daniyees kaum ob, qhov chaw uas cov uas twb raug ntxuav kom dawb huv lawm, mam li “ua kom dawb,” ua ntej lawv raug “sim.” Cov kab no kuj raug sawv cev los ntawm “Xerubbabel,” “Xeyateees tus tub.”
In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.
Nyob rau hnub ntawd, tus Tswv uas kav txhua pab tub rog hais tias, kuv yuav coj koj los, Au Xelunpas Npee, kuv tus tub qhe, tus tub ntawm Se-altiel, tus Tswv hais li no, thiab kuv yuav tsa koj ua ib lub nplhaib foob; rau qhov kuv tau xaiv koj lawm, tus Tswv uas kav txhua pab tub rog hais li ntawd. Haggai 2:23.
Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.
Zerubbabel txhais hais tias xeeb leej xeeb ntxwv ntawm Npanpiloo, thiab nws txiv yog Shealtiel, uas txhais hais tias “thov ntawm Vajtswv.” Zerubbabel sawv cev rau tus tim tswv thib ob txoj lus, uas hu cov xeeb leej xeeb ntxwv ntawm Npanpiloo los rau hauv Vajtswv pab yaj nyob rau hnub kawg. Lub ntsiab ntawm “kev thov Vajtswv” raug txuas nrog rau ib puas plaub caug plaub txhiab leej uas hu cov xeeb leej xeeb ntxwv kawg ntawm Npanpiloo tawm los, vim qhov kev txhawb siab ntawd tsuas tshwm sim nrog kev thov Vajtswv xwb.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Kev txhawb kom rov qab muaj kev dawb huv tseeb nyob hauv peb yog qhov uas loj tshaj plaws thiab ceev tshaj plaws ntawm txhua yam peb xav tau. Kev nrhiav qhov no yuav tsum yog peb tes haujlwm thawj. Yuav tsum muaj kev siv zog tiag tiag kom tau txais tus Tswv txoj koob hmoov, tsis yog vim Vajtswv tsis kam pub Nws txoj koob hmoov rau peb, tiam sis vim peb tseem tsis tau npaj txhij los txais nws. Peb Leej Txiv saum ntuj muaj siab pub Nws tus Ntsuj Plig Dawb Huv rau cov uas thov Nws, tshaj li cov niam txiv hauv ntiajteb muaj siab pub tej txiaj ntsim zoo rau lawv cov menyuam. Tiamsis nws yog peb tes haujlwm, los ntawm kev lees txhaum, kev txo hwjchim, kev hloov siab lees txim, thiab kev thov Vajtswv kub siab lug, kom ua tiav tej xwm txheej uas Vajtswv tau cog lus tias yog raws li ntawd Nws yuav pub Nws txoj koob hmoov rau peb. Kev txhawb kom rov qab muaj zog yuav tsum tsuas yog raug cia siab rau raws li lo lus teb rau kev thov Vajtswv xwb. Thaum cov neeg tseem pluag tag nrho ntawm Vajtswv tus Ntsuj Plig Dawb Huv, lawv yuav tsis muaj peev xwm qhuas txog kev tshaj tawm Txojlus; tiam sis thaum Ntsuj Plig lub hwjchim kov lawv lub siab, ces tej lus qhuab qhia uas tau muab tawm yuav tsis yog tsis muaj txiaj ntsig. Raws li kev coj qhia ntawm Vajtswv Txojlus, nrog rau kev tshwm sim ntawm Nws tus Ntsuj Plig, hauv kev xyaum siv kev txiav txim kom raug thiab muaj tswvyim, cov uas tuaj koom peb tej rooj sib txoos yuav tau txais ib qho kev paub muaj nqes heev, thiab thaum lawv rov qab mus tsev, lawv yuav npaj txhij los siv tau ib yam cawv muaj txiaj ntsig zoo thiab kho kom zoo rau lwm tus.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
“Cov chij ris qub thaum ub yeej paub tias kev tawm tsam nrog Vajtswv hauv kev thov Vajtswv yog li cas, thiab paub qhov kev zoo siab ntawm kev nchuav tawm los ntawm Nws tus Ntsuj Plig. Tiamsis lawv tab tom dhau ntawm lub tshav chaw ua haujlwm mus; thiab leejtwg yog cov tab tom sawv los los puv lawv qhov chaw? Qhov xwm txheej nrog tiam neeg tshiab uas tab tom sawv hlob yog li cas? Puas yog lawv twb hloov siab los cuag Vajtswv lawm? Puas yog peb tsaug zog rau txoj hauj lwm uas tab tom muaj nyob hauv lub tuam tsev dawb huv saum ntuj ceeb tsheej, los yog peb tab tom tos kom muaj ib lub hwj chim yuam kom los saum pawg ntseeg tso mam li ua rau peb tsim dheev? Puas yog peb vam tias yuav pom tag nrho pawg ntseeg rov ciaj sia tshiab? Lub sijhawm ntawd yuav tsis tuaj ib zaug li.”
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Muaj ib txhia neeg nyob hauv pawg ntseeg uas tseem tsis tau hloov siab los ntseeg tiag, thiab lawv yuav tsis koom siab rau hauv txoj kev thov Vajtswv uas kub siab, mob siab tiag, thiab muaj hwj chim kov yeej. Peb yuav tsum nkag mus ua tes haujlwm no ib leeg zuj zus. Peb yuav tsum thov Vajtswv ntau dua, thiab hais lus tsawg dua. Kev tsis ncaj ncees muaj coob zuj zus, thiab cov neeg yuav tsum raug qhia kom tsis txhob txaus siab rau ib daim qauv ntawm kev ua neeg ntseeg Vajtswv xwb uas tsis muaj tus ntsuj plig thiab lub hwj chim. Yog peb mob siab rau kev tshawb xyuas peb lub siab, muab peb tej kev txhaum tso tseg, thiab kho peb tej kev nyiam phem, ces peb tus ntsuj yuav tsis raug tsa mus rau txoj kev qhuas yam tsis tsim nyog; peb yuav tsis tso siab rau peb tus kheej, vim peb yuav muaj qhov kev paub ruaj khov nyob mus li tias peb txoj kev txaus txhij yog los ntawm Vajtswv.” Selected Messages, book 1, 121, 122.
The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.
Tus cim taw qhia ntawm kev thov Vajtswv raug muab nthuav tawm hauv Daniyee, piav txog ib zaj lus thov Vajtswv kom nkag siab txog txoj xov sab nraud hauv tshooj ob, thiab kuj yog ib zaj lus thov Vajtswv kom ua tiav txoj xov sab hauv uas raug sawv cev hauv tshooj cuaj. Xelubabel thiab nws txiv Shealtiel sawv cev rau kev muab khi lub cim ntawm ib puas plaub caug plaub txhiab leej nyob rau qhov kev sim zaum ob, uas yog qhov kev sim uas pom tau ntawm tus yam ntxwv ntawm tus tsiaj qus, uas kuj yog qhov kev sim sab hauv uas raug sawv cev hauv Tshwm Sim tshooj kaum ib, nqe kaum ib, thiab kuj yog qhov kev sim sab nraud uas raug sawv cev hauv Daniyee tshooj kaum ib, nqe kaum ib.
We will continue to address verse eleven in the next article.
Peb yuav txuas ntxiv hais txog nqe kaum ib hauv zaj tshooj tom ntej.