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# The Book of Daniel - Number Sixty-Eight

Phau Ntawv Daniel - Tus Lej Rau Caug Yim

Unveiling the Prophetic Message of Ezekiel Chapter Eight: The Sunday Law and the Last Days

Qhia Tawm Txog Zaj Lus Xub Saub hauv Ezekiel Tshooj Yim: Txoj Cai Hnub Sunday thiab Cov Hnub Kawg

Author

Jeff Pippenger

Published

February 1, 2024

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Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.

Ezekiel tshooj yim yog ib qho ntawm cov tshooj lus faj lem uas yooj yim to taub tshaj plaws hauv Vaj Lug Kub. Tshooj no muaj ib qho chaw pib uas meej tshwj xeeb.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.

> Thiab tau muaj tias nyob rau xyoo thib rau, nyob rau lub hli thib rau, rau hnub thib tsib ntawm lub hli, thaum kuv zaum hauv kuv tsev, thiab cov txwj laus hauv Yudas zaum ntawm kuv xub ntiag, ces txhais tes ntawm tus Tswv Vajtswv poob los rau saum kuv nyob ntawd. Exekees 8:1.

The vision has a distinct ending in chapter eleven.

Lub zeem muag no muaj ib qho xaus tshwj xeeb hauv tshooj kaum ib.

> Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.

> Tom qab ntawd tus Ntsuj Plig tau tsa kuv sawv, thiab coj kuv mus hauv ib qho yog toog pom los ntawm Vajtswv tus Ntsuj Plig mus rau hauv Khedee tebchaws, rau cov uas raug coj mus ua qhev poob tebchaws. Yog li ntawd, qhov yog toog pom uas kuv tau pom txawm ncaim ntawm kuv mus. Ces kuv tau hais rau cov uas raug coj mus ua qhev poob tebchaws txhua yam uas tus Tswv tau qhia rau kuv. Exekees 11:24, 25.

The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.

Zaj lus pom ntawm tshooj yim pib rau hnub tsib, ntawm lub hlis rau ntawm xyoo rau, tsuas yog ib hnub ua ntej hnub tim ntawd sib haum nrog “666,” thiab raws nraim li ntawd, zaj lus pom no hais txog txoj cai Sunday, uas yog lub cim ntawm tsiaj qus, uas nws tus lej yog tus lej ntawm “tus neeg txhaum,” thiab kuj yog tus lej ntawm lub nceeg vaj yim uas yog tawm ntawm xya lub. Cov uas tau yeej tus lej “666,” tau txais lub cim foob ntawm Vajtswv, thiab hauv tshooj cuaj, lub cim foob ntawm Vajtswv tab tom raug muab tso rau saum Vajtswv haiv neeg ncaj ncees ntawm hnub kawg.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.

> Thiab kuv pom dua ib lub cim nyob saum ntuj ceeb tsheej, loj thiab xav tsis thoob, yog xya tus timtswv tuav xya txoj kev raug mob kawg; rau qhov txoj kev chim ntawm Vajtswv tau puv npo nyob hauv tej ntawd. Thiab kuv pom yam li ib lub hiav txwv iav tov nrog hluav taws: thiab cov uas tau kov yeej tus tsiaj qus, thiab nws tus mlom, thiab nws lub cim, thiab tus lej ntawm nws lub npe, sawv saum lub hiav txwv iav, tuav Vajtswv tej yaam xyuam xim. Thiab lawv hu zaj nkauj ntawm Mauxes uas yog Vajtswv tus qhev, thiab zaj nkauj ntawm tus Menyuam Yaj, hais tias, Koj tej haujlwm loj thiab xav tsis thoob kawg li, Au tus Tswv Vajtswv uas muaj hwjchim loj kawg nkaus; koj txojkev ncaj ncees thiab muaj tseeb, Au Vajntxwv ntawm cov neeg dawb huv. Qhia Tshwm 15:1–3.

Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.

Tam sim ntej lub sijhawm sim siab xaus (vim xya tus timtswv nrog xya yam xwm txheej phem kawg tab tom yuav nchuav Vajtswv txoj kev chim rau hauv tshooj tom ntej ntawm Phau Tshwmsim), Vajtswv cov neeg ntawm hnub kawg raug txheeb kom paub. Lawv tau yeej plaub yam. Lo lus uas txhais ua yeej txhais hais tias kov yeej. Cov neeg ncaj ncees tau kov yeej tus tsiaj qus, daim duab ntawm tus tsiaj qus, lub cim ntawm tus tsiaj qus, thiab tus lej ntawm nws lub npe. Qhov kev yeej ntawd muaj nrog rau qhov tseeb tias lawv to taub yam uas plaub lub cim yaj saub ntawd sawv cev rau. Tsuas yog ib feem pua tsawg heev ntawm tibneeg thiaj paub tias plaub lub cim yaj saub ntawd tiag tiag sawv cev rau dabtsi.

The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.

Lub ntiajteb ib zaug yeej paub tias txoj hwjchim papacy yog tus niam ntiav Npanpiloo nyob hauv tshooj kaum xya, tiam sis raws li Vajtswv Txojlus tau qhia meej, kev to taub txog tus niam ntiav Tais uas ua nkauj ua nraug nrog cov vajntxwv hauv ntiajteb raug hnov qab lawm nyob rau hauv keeb kwm ntawm Tebchaws Meskas. Kom kovyeej tau tus tsiaj qus txhais hais tias yuav tsum faib Txojlus ntawm qhov tseeb kom raug, hauv kev txheeb kom paub tseeb tias tus tsiaj qus hauv Vajlugkub tej lus faj lem yog txoj hwjchim papacy. Hauv tshooj tom ntej kiag ntawd, tus zaj, tus tsiaj qus, thiab tus yajsaub cuav coj lub ntiajteb mus rau Armageddon, thiab Vajtswv cov neeg ncaj ncees ntawm hnub kawg yuav tsum paub tias peb lub hwjchim ntawd yog leejtwg.

> And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.

> Ces tus tim tswv thib rau tau muab nws lub tais nchuav rau saum tus dej loj Euphrates; thiab nws cov dej thiaj qhuav tag, kom txoj kev rau cov vaj ntxwv sab hnub tuaj thiaj npaj tau. Thiab kuv pom peb tug dab qias tsis huv zoo li qav tawm hauv lub ncauj zaj, thiab tawm hauv lub ncauj tsiaj nyaum, thiab tawm hauv lub ncauj tus cev lus cuav. Rau qhov lawv yog cov dab ntawm dab phem, ua tej txujci tseem ceeb kawg, uas tawm mus cuag cov vaj ntxwv hauv ntiajteb thiab hauv tag nrho lub qab ntuj, kom sau lawv los rau txoj kev sib ntaus ntawm hnub loj kawg ntawm Vajtswv Tus Muaj Hwjchim Loj Kawg Nkaus. Saib seb, kuv los ib yam li tub sab. Foom koob hmoov rau tus uas zov faj, thiab ceev nws tej ris tsho, tsam nws taug kev liab qab, thiab luag pom nws txoj kev txaj muag. Thiab nws tau sau lawv ua ke rau hauv ib qho chaw uas hu hauv lus Henplais tias Armageddon. Tshwmsim 16:12–16.

The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.

Txoj kev yeej rau saum tus tsiaj qus yog txoj kev yeej ntawm kev to taub kom raug tias tus tsiaj qus yog leej twg. Nqe Vajlugkub uas nyuam qhuav raug hais tseg no tshaj tawm ib txoj koob hmoov rau cov uas zov thiab khaws lawv tej tsoos tsho, tiamsis txog thaum mob kis thib rau, lub caij xeem txiav txim rau tibneeg txhua tus twb kaw tag huvsi lawm. Thaum Mika-ee sawv tsees, lub caij xeem txiav txim rau tibneeg kaw lawm, thiab tom qab ntawd xya lub mob kis kawg nkaus raug muab nchuav tawm. Tsis muaj ib txoj hau kev los hloov tsoos tsho tom qab lub caij xeem txiav txim kaw lawm, los tseem muaj ib lo lus ceeb toom txuas nrog mob kis thib rau. Lo lus ceeb toom ntawd muaj feem rau kev muaj txoj kev to taub kom raug txog tus tsiaj qus ua ntej lub caij xeem txiav txim kaw, thiab yog koj tsis muaj txoj kev to taub ntawd, koj yuav plam Khetos txoj kev ncaj ncees ua tsoos tsho ua ntej lub caij xeem txiav txim kaw.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Cov neeg uas ntxhov siab hauv lawv txoj kev to taub txog lo lus, cov uas tsis pom lub ntsiab ntawm antichrist, lawv yeej yuav muab lawv tus kheej tso rau ntawm sab ntawm antichrist. Tam sim no tsis tshuav sij hawm rau peb los sib tov nrog lub ntiaj teb. Daniel tab tom sawv hauv nws feem thiab hauv nws qhov chaw. Cov lus faj lem ntawm Daniel thiab ntawm Yauhas yuav tsum raug to taub. Lawv txhais ib leeg rau ib leeg. Lawv muab tej kev tseeb rau lub ntiaj teb uas txhua tus yuav tsum to taub. Cov lus faj lem no yuav tsum ua tim khawv nyob hauv lub ntiaj teb. Los ntawm lawv txoj kev ua tiav nyob rau hauv cov hnub kawg no, lawv yuav piav lawv tus kheej.” Kress Collection, 105.

If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.

Yog ib tug neeg tsis to taub tias tus antichrist yog lub hwj chim papacy, nws yuav xaus rau sab ntawm papacy, los sis raws li Yauhas tau sau, nws yuav taug kev liab qab thiab qhia tawm nws txoj kev txaj muag. Kom tau txoj kev yeej saum tus tsiaj nyaum yog kom to taub tias tus tsiaj nyaum ntawd yog lub hwj chim papal, thiab txhua yam uas tau raug nthuav tawm txog lub hwj chim papal. Cov uas tau txoj kev yeej thiab to taub tias papacy yog tus txiv neej ntawm kev txhaum, yuav tsum to taub tias daim duab ntawm papacy sawv cev rau lub hauv paus ntsiab lus ntawm kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev, uas pawg ntseeg yog tus tswj txoj kev sib raug zoo ntawd.

In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.

Hauv phau ntawv Daniyees, tus qauv ntawm tus tsiaj nyaum, uas yog kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev, raug nthuav tawm ua qhov kev txhaum uas ua kom muaj kev puam tsuaj. Kev txhaum yog txhaum, thiab qhov kev txhaum uas tsim tsa tus tsiaj nyaum papacy yog thaum cov vaj ntxwv muab lawv lub hwj chim rau txoj cai kav ntawm papacy. Thaum ua li no lawv ua kev nkauj kev nraug sab ntsuj plig, uas yog Daniyees qhov kev txhaum uas ua kom muaj kev puam tsuaj, thiab Yauhas daim duab rau tus tsiaj nyaum.

To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.

Kom tau yeej kov yeej tau daim duab ntawm txoj kev kav papacy yog kom nkag siab raws li Vajtswv Txojlus tias Tebchaws Meskas xub tsim txoj kev sib raug zoo no, thiab lees paub nws ruaj khov thaum txoj cai Hnub Caiv Sunday uas yuav los sai no, ces mam li yuam kom tag nrho lub ntiaj teb lees txais tib txoj kev sib raug zoo ntawd.

The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.

Kev sib raug zoo ntawm pawg ntseeg thiab lub xeev uas Tebchaws Meskas yuav yuam rau tag nrho lub ntiaj teb no, muaj nyob hauv qhov uas tsoom fwv ib lub ntiaj teb (United Nations) yuav los koom ua ib qho kev sib cog lus nrog txoj kev kav ntawm papacy ua lub hwj chim tswj kav hauv tej kev npaj ntawd. Kom yeej daim duab ntawm tus tsiaj qus, yog kom nkag siab los ntawm Vajtswv Txojlus cev Vajtswv lus tias daim duab ntawm tus tsiaj qus sawv cev rau cov no tiag tiag.

Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.

Kev kov yeej tus tsiaj qus thiab daim duab ntawm tus tsiaj qus kuj suav nrog kev tau txais kev nkag siab txog lub cim ntawm txoj cai kav uas yog tus tsiaj qus li (uas yog papacy li).

The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.

Lub cim ntawm tsiaj qus yog kev yuam kom khaws hnub Sunday ua Vajtswv hnub Xanpataus. Kom tau yeej dhau lub cim ntawd yuav tsum to taub tias kev teev hawm hnub Sunday yog kev teev hnub ci, thiab tias qhov ntawd yeej tsis tsawg dua li kev teev dab pej kum Npa-as. Qhov kev yeej ntawd kuj muaj nrog qhov tseeb tias tsis muaj leej twg txais lub cim ntawm tsiaj qus mus txog thaum nws raug yuam rau tib neeg.

> “But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.

> “Tiamsis cov neeg Khixatia ntawm cov tiam dhau los tau coj hnub Sunday, xav tias hauv kev ua li ntawd lawv tab tom ceev Hnub Xanpataus hauv Phau Vajlugkub; thiab nim no kuj tseem muaj cov Khixatia tseeb nyob hauv txhua pawg ntseeg, tsis hais txawm yog hauv lub koom txoos Roman Catholic los xij, uas ntseeg ncaj ncees tias hnub Sunday yog Hnub Xanpataus uas Vajtswv tau tsa tseg. Vajtswv lees txais lawv txoj kev siab dawb siab ncaj ntawm lub hom phiaj thiab lawv txoj kev ncaj ncees rau ntawm Nws xub ntiag. Tiamsis thaum kev coj hnub Sunday yuav raug yuam siv los ntawm txoj cai, thiab lub ntiajteb yuav raug muab kev kaj siab txog txoj kev khi lus uas muaj rau Hnub Xanpataus tseeb, ces leejtwg uas yuav ua txhaum Vajtswv txoj lus txib, kom mloog ib txoj cai uas tsis muaj hwjchim siab dua li ntawm Loos, nws yuav ua li ntawd los qhuas txoj kev papacy tshaj Vajtswv. Nws tab tom pe hawm Loos thiab lub hwjchim uas yuam siv txoj cai ntawd uas Loos tau tsa tseg. Nws tab tom pe hawm tus tsiaj qus thiab nws tus duab. Thaum ntawd, raws li tibneeg tsis kam lees yuav txoj cai uas Vajtswv tau tshaj tawm tias yog lub cim ntawm Nws txoj cai kav, thiab lawv qhuas hloov chaw ntawd yam uas Loos tau xaiv ua lub cim ntawm nws txoj kev kav siab tshaj, lawv yuav los ntawm qhov ntawd txais lub cim ntawm kev zwm rau Loos—‘lub cim ntawm tus tsiaj qus.’ Thiab tsuas yog thaum qhov teeb meem no raug muab tso kom meej npaum li no rau ntawm cov neeg, thiab lawv raug coj los xaiv nruab nrab ntawm Vajtswv txoj lus txib thiab tibneeg tej lus txib, ces cov uas tseem pheej nyob hauv kev ua txhaum yuav txais ‘lub cim ntawm tus tsiaj qus.’” The Great Controversy, 449.

Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.

Cov neeg uas tau txais txoj kev yeej dhau tus tsiaj qus, daim duab ntawm tus tsiaj qus thiab lub cim ntawm tus tsiaj qus, lawv kuj yuav tsum tau txais txoj kev yeej dhau tus lej ntawm nws lub npe thiab. Nyob rau lub caij nyoog keeb kwm uas tus niam ntiav ntawm Tyrus tseem tsis tau raug hnov qab, lub ntiaj teb Protestant paub tias txoj hauj lwm papacy yog tus antichrist. Lawv paub tias Povlauj tau txheeb kom papacy yog “tus neeg phem ntawd,” “tus txiv neej ntawm kev txhaum,” “txoj kev zais tob ntawm kev phem kev qias” thiab “tus tub ntawm kev puam tsuaj; uas tawm tsam thiab tsa nws tus kheej siab tshaj txhua yam uas hu ua Vajtswv, lossis uas raug pe hawm; kom nws zaum raws li Vajtswv hauv lub tuam tsev ntawm Vajtswv, qhia nws tus kheej tias nws yog Vajtswv.” Tiamsis nimno tus niam ntiav loj ntawm Tyrus twb raug hnov qab lawm.

In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.

Nyob rau tiam dhau los no tau muaj ntau yam kev siv isopsephy, lossis gematria, uas qhia tias tus lej “666” yog ib lub cim uas sawv cev rau txoj hauj lwm papacy. Ib qho piv txwv uas tau suav hais tias yog qauv qub yog tias saum tus pope lub mom miter muaj cov lus Vicarius Filii Dei sau cia. Vicarius Filii Dei, uas txhais tias “Tus Sawv Cev ntawm Leej Tub ntawm Vajtswv,” thiab vim li ntawd thiaj hais txog nws txoj kev lees tias nws zaum hauv Vajtswv lub tuam tsev, lees tias nws yog Vajtswv. Cov tsiaj ntawv Latin hauv Vicarius Filii Dei muab sib npaug rau tus lej rau pua rau caum rau.

The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.

Tus tsiaj nyaum, uas yog lub hwjchim papal, raug txheeb raws li nws tus lej, thiab nws tus lej yog “666,” tabsis tus neeg ntawm kev txhaum tau txais ib lub qhov txhab tuag taus xyoo 1798, thiab tau raug muab hnov qab lawm. Nyob rau hnub kawg, lub qhov txhab tuag taus ntawd yuav raug kho kom zoo, thiab kev kho zoo ntawm lub qhov txhab tuag taus ntawd qhia meej tias Tebchaws Meskas xub tsim ib daim duab rau tus tsiaj nyaum hauv nws lub tebchaws, ces mam li yuam kom lub ntiajteb ua tib yam ntawd.

The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.

Tus duab piv txwv ntawm tus tsiaj qus hauv lub ntiaj teb no yog ob txheej thiab peb txheej tib si. Hauv txojkev yaj saub nws yog ob txheej, vim nws raug tsim los ntawm kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev; tiamsis nws yog peb txheej rau qhov tias nws yog tsim los ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav. Thaum txojkev sib koom peb txheej ntawm cov hwjchim ntawd tiag tiag, uas yuav coj lub ntiaj teb mus rau Armageddon, raug tsa los, lawv yuav yog tus tsiaj qus uas yog lub nceeg vaj yim, uas yog tawm ntawm xya lub nceeg vaj, thiab nws kuj yuav yog txojkev sib koom peb txheej ntawm lub nceeg vaj rau. Tus naj npawb ntawm tus tsiaj qus lub npe hauv hnub kawg rov yog “666,” rau qhov nws sawv cev rau peb lub nceeg vaj uas txhua lub nyias yog ib feem ntawm lub nceeg vaj rau.

To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.

Kom kom yeej rau tus tsiaj qus, nws tus mlom, nws lub cim, thiab tus lej ntawm nws lub npe, yog kom to taub lo lus txhiaj txhais tias “tus yim yog los ntawm tus xya,” uas yog qhov zais cia ntawm Daniyees ob, yam uas Daniyees tau thov Vajtswv kom to taub. Qhov no yog ib feem ntawm Tshwmsim txog Yexus Khetos uas raug qhib lub foob tam sim ua ntej lub sij hawm ntawm txoj kev sim siab xaus, rau qhov raws li Yauhas tau hais, “lub sij hawm twb los ze lawm.” Vim li no, cov uas tau txais txoj kev yeej ntawd thiaj raug sawv cev tias nyob nrog cov tubtxib saum ntuj uas nchuav tej kev rau txim ntawd, rau qhov lawv tau txais txoj kev yeej ntawd, lossis qhov kev to taub txog yaj saub uas tsim nyog, tam sim ua ntej lub sij hawm ntawm txoj kev sim siab xaus.

Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.

Cov uas to taub tias Phau Tshwm Sim ntawm Yexus Khetos raug qhib tawm meej ua ntej lub sijhawm uas lub sij hawm kev sim siab kaw xaus, thiab tias tus lej “666” yog ib feem ntawm txoj kev ua yog toog ntawd, yuav tsis nco pom tias txoj kev ua yog toog hauv Exekees tshooj yim pib rau hnub thib tsib (uas yog hnub ua ntej hnub thib rau), hauv lub hli thib rau ntawm xyoo thib rau. Thaum kawg ntawm tshooj yim nees nkaum tsib tug txivneej tab tom pe hawm lub hnub, thiab tshooj cuaj qhia cov uas tau txais Vajtswv lub foob.

The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.

Lub ntsiab ntawm zaj yog txog lub cim ntawm tus tsiaj qus thiab lub foob ntawm Vajtswv, thiab zaj yog qhib tawm meej ua ntej lub sijhawm tshav ntuj kaw thaum txog txoj cai Hnub Caiv, raws li tau ua piv txwv los ntawm tus lej “666.” Tiamsis qhov kev kaw ntawm lub sijhawm tshav ntuj uas raug txheeb tias tshwm sim thaum txog txoj cai Hnub Caiv hauv Tebchaws Meskas, tsis yog qhov kev kaw ntawm tibneeg sawvdaws lub sijhawm tshav ntuj, nws tsuas yog qhov kev kaw ntawm lub sijhawm tshav ntuj rau cov Seventh-day Adventists xwb.

The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.

Lub zeem muag no raug nthuav tawm tias tab tom muaj nyob hauv Yeluxalees, uas yog ib lub cim sawv cev rau pawg ntseeg Seventh-day Adventist. Thaum txoj cai hnub Sunday los txog hauv Tebchaws Meskas, cov Seventh-day Adventists yog tib pawg nkaus xwb uas, nyob rau ntawd thiab lub sijhawm ntawd, raug suav hais tias yuav tsum lav ris raws li qhov kaj ntawm Hnub Xanpataus.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.

> “Yog hais tias txoj kev kaj ntawm qhov tseeb twb raug nthuav qhia rau nej lawm, qhia tawm txog Hnub Xanpataus ntawm txoj cai plaub, thiab qhia tias tsis muaj ib lub hauv paus hauv Vajtswv Txojlus rau kev hwm hnub Sunday, los tseem nej pheej tuav rawv hnub xanpataus cuav ntawd, tsis kam ua kom dawb huv rau Hnub Xanpataus uas Vajtswv hu ua ‘kuv hnub dawb huv,’ nej txais lub cim ntawm tus tsiaj qus. Qhov no tshwm sim thaum twg?—Thaum nej mloog txoj cai txib uas hais kom nej tsum tsis txhob ua hauj lwm rau hnub Sunday thiab pe hawm Vajtswv, thaum uas nej paub tias tsis muaj ib lo lus hauv phau Vajlugkub qhia tias hnub Sunday yog ib hnub twg txawv ntawm ib hnub ua hauj lwm ib txwm, nej pom zoo txais lub cim ntawm tus tsiaj qus, thiab tsis kam txais Vajtswv lub foob. Yog peb txais lub cim no rau hauv peb hauv pliaj lossis rau hauv peb txhais tes, ces cov kev txiav txim uas tau hais tawm tsam cov uas tsis mloog lus yuav tsum poob los saum peb. Tiamsis lub foob ntawm Vajtswv uas muaj txoj sia raug muab tso rau saum cov uas ceev Hnub Xanpataus ntawm tus Tswv raws li lub siab dawb paug.” Review and Herald, April 27, 1911.

The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.

Lub zeem muag hauv Exekees tshooj yim mus txog tshooj kaum ib, qhia txog keeb kwm uas coj mus txog rau lub sij hawm uas kev sim siab rau Yeluxalees yuav raug kaw. Nws raug nthuav tawm zoo li tab tom tshwm sim ib hnub ua ntej tus lej “666” los txog, thiab tshooj yim qhia txog ib txoj kev tawm tsam uas tab tom nce zuj zus nyob hauv Yeluxalees, uas xaus rau thaum cov thawj coj txhos caug pe hawm lub hnub, yog li ntawd lawv thiaj txais tau lub cim ntawm tsiaj nyaum.

Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.

Tshooj cuaj sawv cev txog ib tug tim tswv mus hla hauv Yeluxalees (li no qhia tias muaj ib theem zuj zus), thiab muab ib daim cim khi rau saum ib pab neeg ua ntej cov tim tswv ua kev puas tsuaj, uas tom qab ntawd tua txhua tus uas tsis muaj daim cim khi ntawd. Ob tshooj no tib si sawv cev txog ib zaj keeb kwm uas nce qib mus txog rau txoj cai Hnub Caiv hnub Sunday, qhov chaw uas ib pab neeg pe hawm lub hnub, hos lwm pab tau txais lub cim khi ntawm Vajtswv. Ces cov neeg phem raug muab tshem tawm hauv Yeluxalees, rau qhov txoj cai hnub Sunday cais cov neeg phem tawm ntawm cov neeg txawj ntse.

The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.

Kev muab cim uas sawv cev nyob rau hauv Exekees tshooj cuaj yog tib qhov kev muab cim uas sawv cev nyob rau hauv Tshwmsim tshooj xya.

> “If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.

> “Yog tej xwm txheej zoo li no yuav los txog, yog tej kev txiav txim loj kawg nkaus li no saum ib lub ntiajteb txhaum, ces qhov chaw nkaum yuav nyob qhov twg rau Vajtswv haiv neeg? Lawv yuav raug tiv thaiv li cas mus txog thaum txoj kev chim siab dhau mus? Yauhas pom cov ntsiab ntawm ntuj tsim teb raug—av qeeg, cua daj cua dub, thiab kev sib ceg hauv nom tswv—raug sawv cev tias tab tom raug plaub tug timtswv tuav tseg. Cov cua no nyob hauv kev tswj hwm mus txog thaum Vajtswv hais kom tso lawv tawm mus. Nyob ntawd yog kev nyab xeeb ntawm Vajtswv pawg ntseeg. Vajtswv cov timtswv ua raws li Nws tej lus txib, tuav rawv tej cua ntawm lub ntiajteb tseg, kom tej cua ntawd txhob tshuab rau saum lub ntiajteb, lossis saum hiavtxwv, lossis rau ib tsob ntoo twg, mus txog thaum Vajtswv cov tub qhe raug muab khi rau hauv lawv hauv pliaj. Tus timtswv muaj hwjchim loj raug pom tias tab tom nce saum sab hnub tuaj (lossis chaw hnub tawm). Tus timtswv no, uas loj tshaj plaws hauv cov timtswv, tuav nyob hauv nws txhais tes lub cim khi ntawm Vajtswv uas muaj txoj sia nyob, lossis ntawm Tus uas tib leeg xwb thiaj pub tau txoj sia, tus uas muaj peevxwm sau rau saum hauv pliaj lub cim lossis daim ntawv sau, rau cov uas yuav raug pub txoj kev tsis txawj tuag, yog txoj sia nyob mus ib txhis. Nws yog suab ntawm tus timtswv uas siab tshaj no uas muaj cai txib plaub tug timtswv kom tuav plaub cua ntawd tseg kom nyob twj ywm mus txog thaum txoj haujlwm no tiav, thiab mus txog thaum nws yuav tshaj lo lus hu kom tso lawv dim.”

> “Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’

> “Cov uas kov yeej lub ntiajteb, cev nqaij daim tawv, thiab dab ntxwg nyoog, yuav yog cov uas tau txais txiaj ntsig tshwj xeeb uas yuav tau txais lub foob ntawm Vajtswv uas muaj sia nyob. Cov uas lawv txhais tes tsis huv, lawv lub siab tsis dawb huv, yuav tsis muaj lub foob ntawm Vajtswv uas muaj sia nyob. Cov uas tab tom npaj siab ua txhaum thiab tab tom ua raws li ntawd, yuav raug hla dhau. Tsuas yog cov uas, hauv lawv tus yam ntxwv ua ntej Vajtswv, tab tom nyob rau hauv txoj hauj lwm ntawm cov uas tab tom hloov siab lees txim thiab lees lawv tej kev txhaum rau hauv Hnub Loj ntawm Kev Theej Txhoj uas yog daim duab tiav tiag, xwb thiaj yuav raug lees paub thiab cim tseg tias tsim nyog tau Vajtswv txoj kev tiv thaiv. Cov npe ntawm cov uas tab tom ruaj nreb ntsia ntsoov, tos ntsoov, thiab ceev xwm rau qhov tshwm sim los ntawm lawv tus Cawmseej—mob siab thiab muaj kev ntshaw tshaj cov uas tos kaj ntug—yuav raug suav nrog cov uas raug muab foob. Cov uas, thaum muaj txhua txoj kev kaj ntawm qhov tseeb ci ntsa iab rau saum lawv tej ntsuj plig, yuav tsum muaj tej haujlwm phim rau txoj kev ntseeg uas lawv qhuab ntuas lees tseg, los tseem raug kev txhaum ntxias, tsa tej mlom rau hauv lawv lub siab, ua kom lawv tej ntsuj plig qias tuaj rau ntawm Vajtswv xub ntiag, thiab ua qias neeg rau cov uas koom nrog lawv hauv kev txhaum, lawv cov npe yuav raug lwv tawm hauv phau ntawv txoj sia, thiab yuav raug tso tseg rau hauv txoj kev tsaus ntuj ib tag hmo, tsis muaj roj hauv lawv tej hub nrog lawv tej teeb. ‘Rau nej cov uas hwm Kuv lub npe, Lub Hnub ntawm Kev Ncaj Ncees yuav tawm tuaj nrog txoj kev kho mob nyob hauv Nws tis.’”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> “Txoj kev muab lub cim rau cov tub qhe ntawm Vajtswv no yog tib yam uas tau muab qhia rau Exekees nyob hauv yog toog pom. Yauhas kuj tau ua timkhawv rau qhov kev tshwm sim uas ua rau ceeb ntshai tshaj plaws no. Nws pom dej hiav txwv thiab nthwv dej nrov nthe, thiab tibneeg lub siab qaug zog vim kev ntshai. Nws ntsia pom lub ntiajteb raug co txav, thiab tej roob raug nqa pov rau hauv nruab nrab hiav txwv (uas tab tom tshwm sim tiag tiag), nws cov dej nrov nthe thiab kub ntxhov, thiab tej roob tshee hnyo vim nws qhov dej sawv loj tuaj. Nws raug qhia kom pom tej kab mob kis loj, tej mob sib kis, kev tshaib kev nqhis, thiab kev tuag tab tom ua lawv tes dej num txaus ntshai.” Testimonies to Ministers, 445.

The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.

Kev muab cim ntim rau ib puas plaub caug plaub txhiab leej hauv Tshwm Sim tshooj xya kuj raug sawv cev nyob hauv Exekees tshooj cuaj, thiab tus tim tswv uas muab cim ntim ntawd yog tus tim tswv uas muaj hwjchim loj tshaj plaws, tus uas nce los ntawm sab hnub tuaj. Cov uas ploj lawm, cov uas lawv tej npe raug lwv tawm hauv phau ntawv uas muaj txoj sia, raug sawv cev tias “tsis muaj roj hauv lawv tej hub nrog lawv tej teeb.” Ob pab neeg hauv lub zeem muag ntawm Exekees tshooj yim mus txog kaum ib yog cov nkauj xwb ntse thiab cov nkauj xwb ruam ntawm Mathais nees nkaum tsib, thiab yog li ntawd lawv yog cov Advenees.

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

> “Zaj lug lus piv txwv hais txog kaum leej nkauj xwb hauv Mathais 25 kuj qhia tau txog txoj kev paub dhau los ntawm haiv neeg Adventist.” The Great Controversy, 393.

Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:

Viv Ncaus Dawb dawb huv tau qhia meej tias Yeluxalees hauv Exekees lub zeem muag yog Kev Ntseeg Adventist:

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> “Cov neeg tiag tiag ntawm Vajtswv, uas muaj tus ntsuj plig ntawm txoj hauj lwm ntawm tus Tswv thiab txoj kev cawm dim ntawm sab ntsuj plig nyob hauv lawv lub siab, yuav saib kev txhaum mus ib txhis raws li nws tus cwj pwm tiag tiag uas yog kev txhaum. Lawv yuav sawv ib txwm nyob rau sab ntawm txoj kev ua ncaj ncees thiab hais meej rau tej kev txhaum uas yooj yim los daig cov neeg ntawm Vajtswv. Tshwj xeeb tshaj plaws hauv txoj hauj lwm kawg rau pawg ntseeg, nyob rau lub sij hawm muab lub cim rau ib puas plaub caug plaub txhiab leej uas yuav tsum sawv tsis muaj chaw txhaum nyob ntawm lub zwm txwv ntawm Vajtswv, lawv yuav hnov tob tshaj plaws txog tej kev yuam kev ntawm cov uas lees tias yog Vajtswv haiv neeg. Qhov no raug nthuav tawm muaj hwj chim los ntawm tus yaj saub daim lus piv txwv hais txog txoj hauj lwm kawg no nyob rau hauv daim duab ntawm cov txiv neej uas txhua tus tuav ib rab riam tua neeg nyob hauv tes. Muaj ib tug txiv neej nyob hauv lawv hnav ntaub linen, nrog ib lub tais cwj mem ntawm tus kws sau ntawv dai ntawm nws ib sab. ‘Thiab tus Tswv tau hais rau nws tias, Cia li mus thoob plaws hauv nruab nrab lub nroog, hla dhau nruab nrab Yeluxalees, thiab muab ib lub cim rau saum hauv pliaj ntawm cov txiv neej uas quaj ntsuag thiab quaj nrov vim txhua yam kev qias neeg uas raug ua nyob hauv nruab nrab ntawd.’” Testimonies, volume 3, 266.

The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.

Lub zeem muag hauv Exekees tshooj yim txog rau kaum ib, tab tom hais ncaj qha rau keeb kwm ntawm Adventism uas coj mus txog thiab nyob rau lub sijhawm ntawm txoj cai hnub Sunday. Nws txheeb qhia ob pawg neeg pe hawm uas nyob hauv Yeluxalees (Adventism), thiab raws li txoj lus faj lem nws txuas nrog Tshwm Sim ntawm Yexus Khetos uas raug qhib tawm tsis ntev ua ntej lub sijhawm sim siab kaw, rau qhov nws cov thawj qhov kev siv yog muab tsa tus lej “666” hauv kev cim txhais raws li txoj lus faj lem. Nyob rau qhov no nws txheeb qhia ib yam ntawm plaub yam uas cov neeg txawj ntse yuav tsum tau kov yeej nyob rau hnub kawg, thiab plaub yam ntawd yog ib feem ntawm qhov kaj uas tus yim yog “ntawm xya”. Tshwm Sim tshooj kaum tsib kuj qhia tias cov uas kov yeej plaub yam cim txhais ntawm txoj kev ua vaj kav ntawm papacy, hu zaj nkauj ntawm Mauxes thiab tus Menyuam Yaj.

In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.

Nyob rau hnub ntawd Yaxayas, hauv tshooj nees nkaum xya, hais tias cov neeg ncaj ncees ntawm hnub kawg yuav hu zaj nkauj ntawm lub vaj txiv hmab, uas yog ib zaj nkauj uas tus Me Nyuam Yaj tau hu thaum nws taug kev nrog tib neeg, uas qhia kom paub ib haiv neeg uas raug xaiv tseg tab tom raug hla dhau thaum ib haiv neeg tshiab uas raug xaiv tseg tab tom raug xaiv los. Zaj nkauj ntawd raug hu los ntawm “cov neeg txawj ntse” ntawm hnub kawg thaum lub sij hawm ntawm kev muab cim foob ntawm Exekees cuaj thiab Tshwm Sim xya. Exekees txoj kev ua yog toog pom ntawm tshooj yim mus txog tshooj kaum ib yog ib feem ntawm zaj nkauj ntawd tiag.

We will continue this study in the next article.

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

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’

> “Cov neeg tseeb tiag uas yog Vajtswv li, cov uas muaj tus ntsuj plig ntawm tus Tswv txoj hauj lwm thiab txoj kev cawm seej ntawm cov ntsuj plig nyob hauv lawv lub siab, yuav ib txwm saib kev txhaum raws li nws tus cwj pwm tiag tiag uas puv npo kev txhaum. Lawv yuav nyob ib txwm rau sab ntawm txoj kev ua ncaj ncees thiab hais meej qha txog tej kev txhaum uas yooj yim los daig Vajtswv haiv neeg. Tshwj xeeb tshaj yog nyob hauv txoj hauj lwm kawg rau pawg ntseeg, nyob rau lub sij hawm muab lub cim rau ib puas plaub caug plaub txhiab leej uas yuav sawv tsis muaj qhov txhaum ua ntej Vajtswv lub zwm txwv, lawv yuav hnov mob siab tshaj plaws txog tej kev ua txhaum ntawm cov uas lees tias yog Vajtswv haiv neeg. Qhov no tau muab nthuav tawm muaj hwj chim los ntawm tus yaj saub daim duab piv txwv txog txoj hauj lwm kawg nyob rau hauv tus qauv ntawm cov txivneej uas txhua tus tuav ib rab cuab yeej tua neeg nyob hauv nws txhais tes. Muaj ib tug txivneej nyob hauv lawv pawg hnav ntaub linen, nrog ib lub thawv number rau tus kws sau ntawv dai ntawm nws ib sab. ‘Thiab tus Tswv hais rau nws tias, Koj mus hla nruab nrab lub nroog, hla nruab nrab Yeluxalees, thiab muab ib lub cim rau saum hauv pliaj ntawm cov txivneej uas quaj ntsuag thiab quaj thov vim txhua yam kev qias phem uas tau ua nyob hauv nruab nrab ntawd.’

> “Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.

> “Cov uas tab tom sawv hauv Vajtswv tej lus sablaj rau lub sijhawm no yog leejtwg? Puas yog cov uas yuav luag zam txim rau tej kev txhaum nyob hauv cov uas lees tias yog Vajtswv haiv neeg, thiab yws ntxhi hauv lawv lub siab, yog tsis yog qhib lug tawm tsam, rau cov uas yuav qhuab ntuas kev txhaum? Puas yog cov uas sawv tawm tsam lawv thiab nrog siab rau cov uas ua txhaum? Tsis yog kiag li! Tshwj tsis yog lawv hloov siab lees txim, thiab tso tseg Xatas txoj haujlwm uas tsim txom cov uas ris lub nra ntawm tes haujlwm no thiab txhawb nqa cov neeg txhaum hauv Xi‑oo, lawv yuav tsis tau txais Vajtswv lub cim ntawm nws txoj kev pom zoo uas muab khi ua foob. Lawv yuav poob rau hauv txoj kev puastsuaj dav dav ntawm cov neeg phem, uas raug sawv cev los ntawm txoj haujlwm ntawm tsib tug txivneej nqa riam phom tua neeg. Cim ntsoov lub ntsiab no kom zoo: Cov uas tau txais lub cim ntshiab ntawm qhov tseeb, uas raug tsim nyob hauv lawv los ntawm lub hwjchim ntawm Vaj Ntsuj Plig Dawb Huv, uas raug sawv cev los ntawm lub cim uas tus txivneej hnav ntaub linen kos, yog cov ‘uas quaj ntsuag thiab quaj nrov rau txhua yam kev qias vuab tsuab uas raug ua’ hauv pawg ntseeg. Lawv txoj kev hlub rau kev dawb huv thiab rau Vajtswv lub meejmom thiab hwjchim ci ntsa iab muaj loj kawg li, thiab lawv pom meej heev txog qhov kev txhaum loj kawg nkaus ntawm kev txhaum, ces thiaj sawv cev rau lawv zoo li nyob hauv kev txom nyem ntsuav, txawm quaj ntsuag thiab quaj nrov. Nyeem Exekees tshooj cuaj.”

> “But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.

> “Tiamsis kev tua tag nrho cov uas tsis pom qhov kev sib txawv dav loj npaum no ntawm kev txhaum thiab kev ncaj ncees, thiab tsis hnov li cov uas sawv hauv Vajtswv lub rooj sablaj thiab tau txais lub cim, raug piav tseg hauv lo lus txib rau tsib tug txivneej uas tuav cuab yeej tua neeg tias: ‘Cia li mus raws nws mus thoob plaws hauv lub nroog, thiab muab nplawm tua: txhob cia nej lub qhov muag khuvleej, thiab txhob muaj kev hlub tshua li: cia li tua kom puastsuaj tag nrho cov laus thiab cov hluas, ob yam ntxhais nkauj xwb, thiab cov me nyuam yaus, thiab cov pojniam: tiam sis txhob txav los ze ib tug neeg twg uas muaj lub cim rau saum nws; thiab nej yuav tsum pib ntawm Kuv lub chaw dawb huv.’ Testimonies, volume 3, 266, 267.

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