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# The Book of Daniel - Number One-Hundred and Thirty-Four

Phau Ntawv Daniel - Ib Puas Peb Caug Plaub

The Prophetic Unfolding: From September 11, 2001, to the Impending Sunday Law in the United States

Kev Qhib Tawm Los Uas Yaj Saub Tau Qhia Tseg: Txij Hnub Tim 11 Lub Cuaj Hli, Xyoo 2001, Mus Rau Txoj Cai Hnub Caiv Uas Yuav Los Txog Hauv Tebchaws Meskas

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Jeff Pippenger

Published

March 13, 2024

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The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.

Lub sij hawm muab cim kaw ntawm ib puas plaub caug plaub txhiab leej txij lub Cuaj Hlis 11, 2001, mus txog rau txoj cai Hnub Caiv uas yuav los sai sai no hauv Tebchaws Meskas, yog lub sijhawm cev Vajtswv lus uas txhua lub zeem muag hauv Vajtswv Txojlus raug ua kom tiav nyob rau hnub kawg.

> Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.

> Yog li no hais rau lawv tias, Tus Tswv Vajtswv hais li no; Kuv yuav ua kom lo lus piv txwv no tseg mus, thiab lawv yuav tsis siv nws ua lo lus piv txwv hauv Ixayees ntxiv lawm; tiam sis koj cia li hais rau lawv tias, Hnub nyoog twb los ze lawm, thiab txhua zaj yog toog pom kuj yuav muaj tiav. Exekees 12:23.

In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.

Hauv txoj kab ntawd, tus timtswv thib peb rov tuaj txog dua, thiab hauv qhov ntawd, nws raug sawv cev los ntawm kev tuaj txog ntawm tus timtswv thib peb rau hnub tim 22 Lub Kaum Hli, 1844, mus txog rau kev ntxeev siab xyoo 1863. Kev ntxeev siab xyoo 1863 raug sawv cev los ntawm thawj qhov kev ntxeev siab ntawm Ixayees thaum ub ntawm Kadej, thiab yog li ntawd thiaj raug sawv cev los ntawm tag nrho keeb kwm txij thaum hla Hiavtxwv Liab mus txog thawj qhov kev ntxeev siab ntawm Kadej. Thawj qhov kev ntxeev siab ntawm Kadej yog ib yam ntxwv ua piv txwv rau qhov kev ntxeev siab thib ob ntawm Kadej, thiab yog li ntawd txoj kab txij thaum Aloo tuag mus txog rau qhov kev ntxeev siab thib ob ntawm Kadej rov raug ua dua nyob hauv txoj kab ntawm kev muab cim.

It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.

Nws rov qab muaj dua hauv keeb kwm ntawm cov Millerites, txij xyoo 1840 mus txog 1844, uas raug ua qauv qhia ua ntej los ntawm Khetos txoj kev raus dej mus txog rau saum ntoo khaub lig, thiab qhov ntawd kuj sawv cev rau keeb kwm txij saum ntoo khaub lig mus txog rau thaum Stifau raug muab pob zeb ntaus. Kab txuas rau kab, txhua tus yaj saub thaum ub tau hais txog lub sijhawm no ntau dua li txog cov hnub nyoog uas lawv tus kheej tau nyob.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Txhua tus yaj saub thaum ub txhua tus tau hais tsawg dua rau lawv tiam tshaj li rau peb tiam, yog li ntawd lawv tej lus faj lem tseem muaj hwj chim siv tau rau peb. ‘Tam sim no tej no txhua yam tau tshwm sim rau lawv ua yam ntxwv qhia: thiab twb raug sau cia rau peb txoj kev ceeb toom, rau peb cov uas twb los txog rau thaum kawg ntawm lub ntiaj teb no.’ 1 Khaulee 10:11. ‘Tsis yog rau lawv tus kheej, tiam sis yog rau peb lawv tau ua haujlwm pab tej yam no, tej uas nim no twb raug qhia rau nej lawm los ntawm cov uas tau tshaj tawm txoj moo zoo rau nej nrog tus Vaj Ntsuj Plig Dawb Huv uas raug txib nqes saum ntuj los; tej yam no yog yam cov tim tswv ntshaw xav ntsia kom tob rau hauv.’ 1 Petus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Phau Vajlugkub tau sau cia thiab khi ua ke nws tej txiaj ntsim muaj nqis rau tiam neeg kawg no. Txhua yam xwm txheej loj thiab tej kev ua haujlwm dawb huv uas hnyav ntawm keeb kwm Phau Qub tau tshwm sim lawm, thiab tseem tab tom rov tshwm sim dua hauv pawg ntseeg nyob rau hnub kawg no.” Selected Messages, book 3, 338, 339.

The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.

“Xeem kawg” yog Petus tiam neeg uas raug xaiv, uas yog ib puas plaub caug plaub txhiab leej, thiab lawv raug xaiv txij lub Cuaj Hlis 11, 2001 mus txog rau txoj cai Hnub Xya uas yuav los sai sai, qhov uas tom qab ntawd lawv raug tsa kom ua ib tug chij. “Txhua yam,” tsis yog qee yam, tiam sis “txhua yam xwm txheej loj thiab cov dej num tseem ceeb uas muaj kev dawb huv” hauv Vajtswv Txojlus, tab tom “rov muaj dua” nyob hauv “xeem kawg” ntawm “pawg ntseeg” ntawm “hnub kawg.” Nyob hauv kab ntawm kev muab cim, txhua phau ntawv hauv phau Vajlugkub sib ntsib thiab xaus.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Hauv Phau Ntawv Qhia Tshwm txhua phau ntawv hauv phau Vajlugkub tuaj sib ntsib thiab xaus. Ntawm no yog qhov ua kom tiav puv npo ntawm phau ntawv Daniyee. Ib phau yog yaj saub lus; ib phau yog kev tshwm sim. Phau ntawv uas raug kaw ruaj tsis yog Phau Ntawv Qhia Tshwm, tiam sis yog ntu ntawd ntawm yaj saub lus hauv phau ntawv Daniyee uas hais txog hnub kawg. Tus tim tswv tau txib tias, ‘Tiamsis koj, Daniyee, cia li kaw tej lus no, thiab muab phau ntawv no khi ruaj, mus txog rau lub caij kawg.’ Daniyee 12:4.” Acts of the Apostles, 585.

The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.

“Feem ntawm yav tom ntej hauv phau Daniyees uas hais txog hnub kawg,” uas tau raug qhib lub cim lawm, yog tej kev ua yog toog pom uas tau muab rau Daniyees ntawm ob tug dej loj hauv Shin-a, yog Ulai thiab Hiddekel. Tej kev ua yog toog pom ntawd sawv cev rau Daniyees tshooj yim, nqe kaum peb thiab kaum plaub, thiab tshooj kaum ib nqe plaub caug mus txog plaub caug tsib. Lub sijhawm muab cim rau ib puas plaub caug plaub txhiab yog keeb kwm uas Khetos, raws li Tus Pov Thawj Hlob saum ntuj ceeb tsheej, muab lub cim nyob mus ib txhis rau cov uas raug xaiv ntawm tiam kawg kom nkag rau hauv ib txoj kev sib raug zoo uas muaj ob yam, yog los saum ntuj los thiab los ntawm tibneeg. Nqe plaub caug ntawm Daniyees tshooj kaum ib qhia txog txoj kev sib raug zoo ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav uas tam sim no koom tes coj lub ntiajteb mus rau Amakedoos, raws li sawv cev los ntawm keeb kwm ntawm tus kub hauv Republicanism saum tus tsiaj qus hauv ntiajteb uas kav raws li lub nceeg vaj thib rau ntawm yav tom ntej hauv Vajlugkub thaum lub sijhawm keeb kwm ntawm nqe plaub caug. Nqe plaub caug kuj qhia txog kev cais cov neeg txawj ntse thiab cov neeg ruam uas txhais lub keeb kwm ntawm tus kub hauv Protestantism hauv tib lub sijhawm keeb kwm ntawd, pib xyoo 1798 mus txog rau txoj cai Hnub Caiv yuav los sai sai no.

All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.

Tag nrho “cov phau ntawv hauv Phau Vajlugkub” “sib ntsib thiab xaus” rau hauv phau Qhia Tshwm, thiab thaum lawv sib ntsib, phau Qhia Tshwm “ua kom tiav” phau Daniyees, thiab lo lus “ua kom tiav” txhais hais tias coj mus txog qhov zoo tiav lawm. Nyob rau lub sij hawm muab foob rau ib puas plaub caug plaub txhiab leej, raws li tau sawv cev nyob hauv phau Qhia Tshwm, tej lus cev faj lem hauv Daniyees uas raug qhib tawm rau hnub kawg raug coj mus txog qhov zoo tiav lawm, thaum lawv raug coj los sib dhos kab dhau kab, saum kab ntawm keeb kwm uas tau sawv cev nyob hauv Qhia Tshwm tshooj kaum yim, uas pib nrog lub suab nyob hauv nqe ib txog peb, thiab xaus nrog lub suab thib ob hauv nqe plaub.

The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.

Kev ua kom tiav ntawm txojkev ua yog toog pom yav tom ntej uas tus dej Hiddekel sawv cev hauv phau ntawv Daniel, sawv cev rau kev ua kom tiav ntawm txojkev pom sab nraud ntawm Vajtswv haiv neeg cov yeeb ncuab uas tsuj ntag lub chaw dawb huv thiab pab tub rog. Kev ua kom tiav ntawm txojkev ua yog toog pom yav tom ntej uas tus dej Ulai sawv cev hauv phau ntawv Daniel, sawv cev rau kev ua kom tiav ntawm txojkev pom sab hauv ntawm Khetos tshwm sim nyob hauv Nws haiv neeg thaum Nws ua kom tiav tej lus cog tseg ntawm txojkev khi lus los koom Vajtswv tus yam ntxwv nrog tibneeg tus yam ntxwv rau saum tiam neeg uas raug xaiv kawg nkaus.

The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.

Keeb kwm ntawm kev muab lub cim ntim uas tsom ntsoov rau lub kub Republican ntawm tus tsiaj qus hauv ntiajteb, pib thaum tus tsiaj qus hauv ntiajteb hais txoj cai Patriot Act xyoo 2001, thiab xaus rau qhov kev hais lus uas tau sawv cev los ntawm Alien and Sedition Acts xyoo 1798, uas nyob hauv Tshwm Sim tshooj kaum peb, raug sawv cev tias yog tus tsiaj qus hauv ntiajteb hais lus zoo li ib tug zaj. Alien and Sedition Acts xyoo 1798 sawv cev rau qhov kawg ntawm ib txoj kab uas tau pib nrog kev hais lus ntawm Declaration of Independence xyoo 1776. Nyob hauv nruab nrab ntawm lub sijhawm ntawd hauv keeb kwm cev Vajtswv lus faj lem, tus tsiaj qus hauv ntiajteb tau hais kom Constitution muaj zog siv nyob rau xyoo 1789.

The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.

Txoj kev hais lus ntawm 1776, sib haum nrog txoj kev hais lus ntawm Patriot Act, thiab Alien and Sedition Acts sawv cev rau txoj cai Hnub Caiv uas yuav los sai hauv Tebchaws Meskas. Nyob hauv nruab nrab ntawm zaj keeb kwm ntawd yuav tsum muaj dua ib txoj kev hais lus ntxiv uas sib haum nrog 1789. Lub suab thawj ntawm Tshwmsim kaum yim, nqe ib txog peb, raug qhia meej meej tias tuaj txog thaum cov tsev loj hauv New York City raug pov tseg lawm. Lub suab thib ob ntawm nqe plaub kuj raug qhia meej meej tias yog txoj cai Hnub Caiv uas yuav los sai. Ob lub suab ntawd yog suab los saum ntuj los, rau qhov nkawd ob leeg puav leej yog tus tim tswv lub suab uas yuav ci rau lub ntiajteb nrog Nws lub hwjchim ci ntsa iab, uas Muam White qhia tias yog tus tim tswv thawj ntawm Tshwmsim kaum plaub. Yexus yog tus tim tswv thawj, thiab Nws ib txwm siv qhov pib los ua piv txwv qhia txog qhov kawg ntawm ib yam, yog li ntawd Nws kuj yog tus tim tswv thib peb thiab, uas yog tus tim tswv uas ci rau lub ntiajteb nrog Nws lub hwjchim ci ntsa iab.

The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.

Tus thawj tug timtswv kuj raug piav qhia nyob rau hauv Phau Ntawv Tshwm Sim tshooj kaum, tias nws nqes los rau lub Yim Hli 11, 1840, yog li ntawd thiaj ua ib qho cim piv txwv txog tus timtswv nqes los rau lub Cuaj Hli 11, 2001. Muam White hais ncaj qha tias tus timtswv uas nqes los hauv tshooj kaum ntawd, yog “tsis yog lwm tus dua li Yexus Khetos.” Thawj lub suab thiab lub suab thib ob ntawm Tshwm Sim kaum yim, yog lub suab ntawm Khetos. Zaj keeb kwm ntawd raug cim piv txwv los ntawm 1776, 1789 thiab 1798, thaum tus tsiaj nyaum hauv ntiajteb hais peb zaug. Lub suab ntawm Khetos uas hais nyob nruab nrab ntawm ob lub suab ntawm Tshwm Sim kaum yim, yog thaum Nws hais nyob rau hauv Tshwm Sim tshooj 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. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Thiab tom qab peb hnub thiab ib nrab hnub, tus Ntsuj Plig ntawm txoj sia uas los ntawm Vajtswv nkag los rau hauv nkawd, ces nkawd sawv tsees rau saum nkawd ob txhais taw; thiab kev ntshai loj heev poob rau saum cov uas pom nkawd. Thiab nkawd hnov ib lub suab nrov loj los saum ntuj ceeb tsheej hais rau nkawd tias, “Nce los rau ntawm no.” Thiab nkawd tau nce mus saum ntuj ceeb tsheej hauv ib tauv huab; thiab nkawd cov yeeb ncuab ntsia ntsoov pom nkawd. Tshwmsim 11:11, 12.

In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.

Thaum Lub Xya Hli xyoo 2023, ib lub suab los saum ntuj ceeb tsheej (yog Khetos lub suab) tau pib tsa ob tug timkhawv uas twb raug tua lawm nyob hauv tej kev ntawm tus zaj tsis ntseeg Vajtswv uas tawm hauv qhov taub uas tsis muaj qab los. Lub sijhawm ntawd, cov ntsiab teeb meem uas cuam tshuam nrog Txoj Cai Lij Choj ntawm Tebchaws Meskas tau los ua ib zaj lus faj lem, rau qhov ntawm lub suab tom ntej, uas sawv cev los ntawm 1798, Txoj Cai Lij Choj ntawd yuav raug muab rhuav tshem tag nrho. Txhua yam ntawm peb lub cim ciam txheej ntawm 1776, 1789, thiab 1798, sib haum nrog peb lub suab saum ntuj los uas raug cim tias yog Cuaj Hlis 11, 2001, Lub Xya Hli 2023, thiab txoj cai Hnub Caiv uas yuav los sai no.

Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.

Peb peb kauj ruam ntawd sib haum nrog peb kauj ruam ntawm txoj kev txom nyem thib peb, uas sawv cev los ntawm lub Cuaj Hli 11, 2001, lub Kaum Hli 7, 2023 thiab txoj cai Sunday uas yuav los sai no thaum lub raj nplaim xya, uas yog txoj Kev Txom Nyem thib peb, mam li los txog tam sim ntawd hauv lub sijhawm ntawm “av qeeg loj” ntawd. Xyoo 2023, txoj kev hloov ntawm ob lub kub ntawm tus tsiaj nyaum hauv ntiajteb tau pib lawm, raws li tau sawv cev hauv Npukhanexa zaj npau suav zais cia ntawm tus mlom. Npukhanexa zaj npau suav hauv tshooj ob yog ib qho zais cia uas tsuas yog Vajtswv xwb thiaj qhia tau, thiab Nws tau qhia qhov ntawd rau cov uas twb dhau thawj qhov kev sim siab uas sawv cev hauv Daniyee tshooj ib.

Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.

Daniyee thiab peb tug neeg tsim txiaj hauv thawj tshooj uas dhau thawj txoj kev sim siab, yog cov uas tau xaiv noj cov zaub mov saum ntuj ceeb tsheej thiab tsis kam txais Npanpiloo tej zaub mov noj. Lawv yog cov uas Yauhas sawv cev rau hauv Tshwmsim tshooj kaum, uas txeeb phau ntawv me tawm hauv tus timtswv txhais tes, tus uas tsis yog lwm tus li tsuas yog Yexus Khetos xwb, thiab noj txoj lus uas muaj nyob hauv ntawd. Lawv yog cov uas nyob hauv Yauhas tshooj rau, uas tau xaiv noj cev nqaij daim tawv thiab haus ntshav ntawm lub manna saum ntuj ceeb tsheej, yam uas lwm pawg neeg tsis kam txais, thiab ces tig nraub qaum rau Khetos thiab tsis nrog Nws mus ntxiv ib txhis li, hauv tshooj RAU, nqe RAU CAUM-RAU.

In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.

Nyob rau hauv txoj kab ntawd Khetos tab tom qhia nyob hauv Kalilais, uas txhais hais tias “ib qho khawm sib txuas” lossis “ib qho chaw tig rov qab.” Nyob ntawd Nws tau nthuav tawm txoj xov ntawm cov mov manna saum ntuj, uas Nws cov thwjtim yuav tsum noj, ib yam li Yauhas tau noj hauv Tshwm Sim tshooj kaum, thiab ib yam li Exekees tau noj hauv tshooj peb, thiab Yelemis tau noj hauv tshooj kaum tsib. Keeb kwm uas Yauhas sawv cev rau hauv Tshwm Sim tshooj kaum, thaum nws noj phau ntawv me, sawv cev rau keeb kwm ntawm cov Millerites txij xyoo 1840 mus txog 1844, tiamsis nws sawv cev ncaj qha dua rau lub sijhawm ntawm kev muab lub cim ntim rau ib puas plaub caug plaub txhiab tus tshaj li rau keeb kwm ntawm cov Millerites. Qhov no pom tseeb nyob hauv tshooj ntawd raws li tej lus qhia uas Yauhas tau txais thaum nws raug hais kom noj phau ntawv me.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Thiab kuv thiaj mus cuag tus timtswv, thiab hais rau nws tias, Cia phau ntawv me ntawd rau kuv. Thiab nws hais rau kuv tias, Cia li muab coj mus noj; nws yuav ua rau koj plab iab, tiamsis hauv koj lub qhov ncauj nws yuav qab zib ib yam li zib ntab. Tshwmsim 10:9.

In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”

Hauv nqe ntawd, Yauhas twb raug qhia ua ntej lawm tias—ua ntej nws yuav txais thiab noj phau ntawv me ntawd—zaj lus uas nws noj yuav tsim kom muaj yam kev paub twg. Cov Millerites tsis tau to taub ua ntej txog cov kev paub iab-qab zib ntawd hauv lawv txoj kev ua tiav raws keeb kwm ntawm Yauhas lub cim piv txwv txog kab keeb kwm yav tom ntej uas yog lawv li. Tiamsis ib puas plaub caug plaub txhiab leej twb raug qhia ua ntej lawm, thiab raug yuam kom paub. Thaum Yauhas ua piv txwv qhia txog keeb kwm ntawm txoj haujlwm txav ntawm tus timtswv thawj zaug lossis keeb kwm ntawm tus timtswv thib peb, zaj lus ntawd tsim kom muaj ob pawg neeg pe hawm, thiab tom qab ntawd xaus nrog txoj kev poob siab iab heev. Thaum Yelemis noj phau ntawv me ntawd lawm, nws thiaj tsis kam koom nrog “lub koom txoos ntawm cov neeg thuam luag.”

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Kuv tsis tau zaum hauv pawg sib txoos ntawm cov neeg thuam luag, thiab kuv tsis tau xyiv fab; kuv zaum ib leeg vim yog koj txhais tes: rau qhov koj tau ua kom kuv puv npo kev npau taws chim. Yelemis 15:17.

When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.

Thaum Exekees noj phau ntawv me ntawd lawm, nws raug hais kom coj zaj lus ntawd mus rau cov neeg ntxeev siab ntawm tsev neeg Ixayees, cov uas yuav tsis mloog.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.

> Tsis tas li ntawd, nws hais rau kuv tias, Leej Tub Neeg, noj yam uas koj pom; noj daim ntawv ntuag no, thiab cia li mus hais rau tsev neeg Ixayees.... Tab sis tsev neeg Ixayees yuav tsis mloog koj; rau qhov lawv yuav tsis mloog kuv: vim tias tag nrho tsev neeg Ixayees yog neeg tawv ncauj thiab siab tawv. Ezekiel 3:1,7.

When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.

Thaum Khetos muab cov mov saum ntuj ceeb tsheej, uas yog Nws cev nqaij thiab Nws cov ntshav, pub rau Nws pawg ntseeg hauv tsev nyob Kalilais, cov pawg uas tig nraub qaum mus ntawd yeej tsis nrog Nws taug kev ntxiv lawm, thiab qhov tseeb uas qhov no tau tshwm sim hauv tshooj RAU, nqe RAU CAUM-RAU, qhia meej tias kev noj ntawd yog thawj theem hauv ib txoj kev sim siab peb theem, uas pib nrog tus tim tswv nqes los. Qhov kev sim siab thib ob yog qhov uas ob pawg raug muab tshwm tawm los, txawm yog qhov sib piv ntawm Exekees nrog tsev neeg Ixayees uas muaj siab tawv qhawv, los yog cov ntxhais nkauj xwb txawj ntse thiab cov ruam ntawm ob qho tib si thaum pib thiab thaum xaus ntawm Adventism, los yog Yelemis nrog lub koom txoos ntawm cov neeg thuam, los yog los ntawm Daniyees thiab peb tug neeg tsim txiaj ntawd nyob rau hauv qhov sib piv nrog cov neeg txawj ntse hauv Npanpiloo hauv tshooj ob ntawm Daniyees.

In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.

Hauv txoj kab ntawm Yauhas tshooj rau, kev tuaj txog hauv Kalilais yog Cuaj Hlis 11, 2001. Txoj lus hais kom noj cev nqaij thiab haus ntshav yog keeb kwm uas thaum kawg coj mus rau txoj cai Hnub Caiv Sunday uas yuav los sai no. “Nej yog yam nej noj,” raws li sawv cev nyob hauv Daniyee thiab peb tug tsim nyog hauv tshooj ib, thiab hauv Yauhas rau, cov uas xaiv noj Khetos cev nqaij thiab haus Nws cov ntshav, tau los ua daim duab ntawm yam lawv noj. Lawv tau los ua daim duab ntawm Khetos, hos lwm pawg uas tig rov qab thiab tsis taug kev nrog Khetos lawm tau qhia tawm daim duab ntawm tus tsiaj qus. Ib pawg yog daim duab ntawm tus Tsim, hos lwm pawg yog daim duab ntawm yam raug tsim. Yauhas tshooj rau ntxiv lub ntsiab ntawm “Kalilais” rau Cuaj Hlis 11, 2001, vim nws lub ntsiab yog “qhov khwb,” yog li cim tseg qhov chaw tig pauv rau cov thwjtim. Puas yog lawv yuav tig mus rau kev noj haus saum ntuj ceeb tsheej los yog kev noj haus ntawm Npanpiloo? Nws yog ntawm tej chaw tig pauv raws li yaj saub uas Khetos qhia tawm txoj kev kaj rau lub sijhawm uas yuav raws los, raws li sawv cev los ntawm Nws txoj kev nqes los hauv 2001, thaum lub ntiaj teb tau raug ci kom pom kev los ntawm Nws lub hwjchim ci ntsa iab.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “Muaj tej zaj lus qhuab qhia uas yuav tsum kawm tau los ntawm keeb kwm ntawm yav dhau los; thiab kev mloog raug hu kom tig los rau tej no, kom sawv daws thiaj nkag siab tias Vajtswv ua hauj lwm raws tib txoj kab tam sim no ib yam nkaus li Nws ib txwm tau ua. Nws txhais tes pom tshwm hauv Nws tes hauj lwm thiab nyob hauv tej haiv neeg tam sim no, ib yam nkaus li nws tau muaj ib txwm txij thaum txoj moo zoo thawj zaug raug tshaj tawm rau Adas hauv Edees.”

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Muaj ib txhia lub sijhawm uas yog cov ntsiab chaw tig hauv keeb kwm ntawm haiv neeg thiab ntawm pawg ntseeg. Hauv Vajtswv txoj kev kav saib xyuas, thaum cov teeb meem loj sib txawv no los txog, lub teeb rau lub sijhawm ntawd raug muab pub. Yog txais yuav nws, ces muaj kev vam meej ntawm sab ntsuj plig; yog tsis lees txais nws, ces kev poob qis ntawm sab ntsuj plig thiab kev puas tsuaj ib yam li nkoj poob yuav los raws. Tus Tswv hauv Nws Txojlus tau qhib tawm txoj hauj lwm tawm tsam mus tom ntej ntawm txoj moo zoo raws li nws tau raug coj ua yav tag los, thiab yuav raug coj ua yav tom ntej, mus txog rau qhov kev sib ntaus kawg, thaum tej koom haum ntawm Xatas yuav ua lawv qhov kev txav kawg uas txawv kawg nkaus.” Bible Echo, August 26, 1895.

God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.

Vajtswv ib txwm ua hauj lwm raws tib kab ke ntawm keeb kwm yav tag los, thiab Nws yeej tsis hloov li. Muaj tej “chaw tig rov qab” (Kalilais), uas yog tej “kev kub ntxhov txiav txim siab,” thiab ntawm cov “chaw tig rov qab” ntawd, “lub teeb rau lub sijhawm ntawd raug muab pub.” Lub teeb rau lub caij nyoog ntawm kev muab foob rau ib puas plaub caug plaub txhiab leej raug muab pub rau hauv txoj kev kub ntxhov txiav txim siab uas tau pib rau lub Cuaj Hlis 11, 2001. Yog tias lub teeb ntawd “tau txais, ces muaj kev vam meej ntawm sab ntsuj plig; yog tias raug tsis lees txais, ces kev poob qis ntawm sab ntsuj plig thiab kev puas tsuaj raws li nkoj tawg yuav ua raws.” Lub teeb ntawd ua rau muaj ob pawg neeg pe hawm. Lub teeb uas los tom qab qhov chaw tig rov qab sawv cev rau txoj xov uas ua rau muaj ob pawg neeg pe hawm.

Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.

Daniyees tshooj ob qhia txog txoj kev sim siab thib ob, yog txoj kev sim siab uas los tom qab txoj kev sim siab txog khoom noj hauv tshooj ib. Hauv nqe ib ntawm Daniyees tshooj ib, Yudas nyuam qhuav raug Nenpukhanexas kov yeej, tus uas tom qab ntawd los ua thawj lub nceeg vaj hauv Vajlugkub tej lus faj lem. Qhov ntawd yog ib qho chaw tig loj hauv keeb kwm ntawm haiv neeg thiab ntawm pawg ntseeg, nws yog ib qho teeb meem loj kawg, thiab lub teeb ntawm ib txoj kev sim siab txog khoom noj thiaj raug muab tawm los rau lub sijhawm ntawd. Daniyees thiab peb tug tsim txiaj dhau txoj kev sim siab ntawd lawm, ces hauv tshooj ob, lawv rov sawv cev rau cov uas dhau txoj kev sim siab thib ob. Txoj kev sim siab thib ob yog ib txoj kev sim siab hais txog ib qho kev zais cia uas tsis muaj leejtwg paub, txawm yog Nenpukhanexas los kuj tsis paub thiab.

The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.

Lub cim ntawm txoj kev sim ntawd yog daim mlom ntawm Nebukhanesas txoj kev npau suav. Nws yog ib txoj kev sim txog txoj sia thiab txoj kev tuag hais txog ib daim mlom uas tsis muaj leejtwg paub. Daim mlom ntawd qhia txog tej tebchaws hauv Vajlugkub tej lus faj lem, thiab hauv Daniyees tshooj xya thiab tshooj yim, tib cov tebchaws uas nyob hauv Daniyees ob ntawd kuj raug sawv cev ua tej tsiaj qus. Nebukhanesas txoj kev sim yog txoj kev sim ntawm “daim mlom ntawm cov tsiaj qus,” uas nyob rau hnub kawg, tshwm sim thaum lub sijhawm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej.

In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.

Nyob rau hnub kawg, kev tsim tsa tus duab ntawm tus tsiaj nyaum yog qhov kev sim siab loj rau haiv neeg ntawm Vajtswv, uas Daniel thiab peb tug neeg tsim txiaj sawv cev rau lawv. Qhov no yog txoj kev sim siab uas lawv yuav tsum dhau, ua ntej lawv raug muab khi ua cim, yog li ntawd nws yog txoj xov ntawm kev khi ua cim-kev sim siab uas yog tsim tawm ib pab neeg uas tau txais lub cim ntawm Vajtswv thiab coj rov qab tus yam ntxwv ntawm Vajtswv, los sis ib pab neeg uas tau txais lub cim ntawm tus tsiaj nyaum, thiab yog li ntawd thiaj coj rov qab tus yam ntxwv ntawm tus tsiaj nyaum. Hauv Daniyees tshooj ob, txoj xov hais txog tus duab ntawm tus tsiaj nyaum raug kaw cia kom txog rau thaum keeb kwm ntawd thaum nws los ua ib lo lus nug txog txoj sia thiab txoj kev tuag. Nebukhanexalees tus duab raug cov Millerites to taub kom raug, tiam sis hauv keeb kwm ntawm kev khi ua cim, ib qho tseeb zais cia uas txuas nrog Nebukhanexalees tus duab raug qhib tawm, tiam sis tsuas yog rau cov uas tau txais txoj xov uas yuav tsum tau noj thaum lub sij hawm tig hloov los txog.

That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.

Cov zaub mov ntawd yog zaj lus ntawm nag lig uas tau pib thaum tus timtswv hauv Phau Tshwm Sim kaum yim nqes los, thiab zaj lus ntawm nag lig yog txoj kev qhuab qhia ib kab ntxiv ib kab. Yog tsis tau noj qhov tseeb ntawd, ces yuav pom tsis tau zaj lus zais ntawm kev tsim tsa tus duab ntawm tus tsiaj qus.

Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.

Ellen White tau raug “qhia meej meej tias, tus yam ntxwv ntawm tsiaj qus yuav raug tsim ua ntej lub sijhawm ntawm kev sim siab yuav kaw.” Cov lus hais txog kev tsim tsa tus yam ntxwv ntawm tsiaj qus hauv Daniyees ob, sawv cev rau ib qho kev tsim tsa ntawm tus yam ntxwv uas tsuas yog yuav pom tau hauv keeb kwm uas los tom qab “qhov chaw tig pauv,” thaum lub teeb mam li raug muab pub. Yam uas tam sim no to taub txog Nebuchadnezzar tus duab yog tias nws tsis yog tsuas yog qhia txog thawj plaub lub tebchaws ntawm Vajlugkub cov lus faj lem xwb, nws qhia txog tag nrho yim lub tebchaws, thiab txoj kev to taub ntawd tsim tawm ib qho kev tsim tsa tshiab ntawm tus yam ntxwv-tsiaj qus.

That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.

Qhov tseeb ntawd qhia meej tias tus tsiaj qus thib yim yog los ntawm xya tus, thiab nws tseem qhia ntxiv tias Tebchaws Meskas, uas xub tsim ib daim duab ntawm tus tsiaj qus, thiab tom qab ntawd yuam kom tag nrho lub ntiajteb ua ib yam nkaus, yuav muaj tus yam ntxwv cev lus faj lem ntawm tus tsiaj qus uas nws tsim daim duab ntawd raws. Daim duab ntawd suav nrog tias nws yog tus thib yim, uas yog los ntawm xya tus, thiab hauv keeb kwm ntawm peb lub suab ntawm Khetos, nws tab tom cim lub ntsiab chaw tig hloov ntawm Cuaj Hlis 11, 2001, lub suab ntawm 2023 hu cov pob txha qhuav, tuag lawm ntawm ob tug timkhawv kom sawv ntsug rau saum lawv txhais ko taw, thiab lub suab ntawm txoj kev hu tawm ntawm Npanpiloo.

The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.

Lub suab ntawm xyoo 2023 yog lub suab uas txheeb tau qhov zais ntawm Nebuchadnezzar tus mlom thiab lub sijhawm uas nws hais.

September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.

Cuaj Hlis 11, 2001 sawv cev rau lub sijhawm uas pib ntawm ntawd, thiab xaus rau Lub Xya Hlis 18, 2020. Lub sijhawm ntawm lub suab thib ob hauv tshooj kaum ib, sawv cev rau lub sijhawm txij Lub Xya Hlis 18, 2020, mus txog rau lub suab thib peb ntawm txoj cai Hnub Caiv uas yuav los sai. Lub sijhawm thib ob uas pib rau Lub Xya Hlis 18, 2020, suav nrog tus cim ciam ntawm Kaum Ib Hlis 3, 2020, thiab tus cim ciam ntawm Lub Ib Hlis 6, 2021, thaum cov uas tau tua ob tug tim khawv thiab pib zoo siab xyiv fab thiab sib xa khoom plig rau ib leeg, thiab nws suav nrog Lub Xya Hlis, 2023, thaum lub suab hauv tebchaws moj sab qhua pib nrov ceeb toom txog lub raj xya.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no nyob rau hauv tsab ntawv tom ntej.

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> “Nyob ntawm ntug dej Chebar, Exekhee pom ib cua daj cua dub zoo li tuaj ntawm sab qaum teb, ‘ib tauv huab loj, thiab ib hluav taws qhwv nws tus kheej, thiab muaj ib lub ci ntsa iab nyob ib ncig ntawm nws, thiab tawm hauv nruab nrab ntawd los zoo li xim daj kub.’ Muaj ib co log, sib txuam hla mus rau ib leeg, raug txav los ntawm plaub tug tsiaj muaj sia. Siab dua txhua yam no ‘muaj qhov zoo li ib lub zwm txwv, zoo yam li pom ib lub pob zeb xiav sapphire: thiab saum qhov zoo li lub zwm txwv ntawd muaj qhov zoo li pom ib tug neeg nyob saum nws.’ ‘Thiab nyob hauv cov cherubim muaj qhov zoo li tes ntawm ib tug neeg nyob hauv qab lawv tej tis.’ Exekhee 1:4, 26; 10:8. Cov log ntawd raug teem tseg ua ke nyuaj kawg nkaus, yog li thaum xub thawj saib mas zoo li ntxhov; tiam sis lawv txav mus raws li kev sib haum xeeb zoo kawg nkaus. Cov neeg saum ntuj ceeb tsheej, raug txhawb thiab coj los ntawm txhais tes nyob hauv qab tej tis ntawm cov cherubim, tau thawb cov log no mus; saum lawv, saum lub zwm txwv xiav sapphire, yog Tus Nyob Mus Ib Txhis; thiab nyob ib ncig ntawm lub zwm txwv muaj ib tug duab zaj sawv, uas yog lub cim qhia txog Vajtswv txoj kev hlub tshua.”

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “Raws li tej kev txawj txav uas zoo li tej log ntawd nyob hauv kev coj ntawm txhais tes hauv qab tis ntawm cov Khelunpees, ib yam li ntawd thiab, txoj kev sib txuam nyuab ntawm tib neeg tej xwm txheej nyob hauv Vajtswv txoj kev tswj kav. Nyob nruab nrab ntawm tej kev sib ceg thiab tej kev kub ntxhov ntawm haiv neeg, Nws tus uas zaum saum cov Khelunpees tseem coj thiab tswj tej xwm txheej hauv ntiajteb no.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Keeb kwm ntawm cov tebchaws uas ib lub dhau ib lub tau nyob rau lawv lub sijhawm thiab lawv qhov chaw uas tau raug faib tseg, yam tsis nco qab tias lawv tab tom ua timkhawv rau qhov tseeb uas lawv tus kheej tsis paub nws lub ntsiab lus, hais lus rau peb. Rau txhua haiv neeg thiab rau txhua tus tibneeg niaj hnub no Vajtswv tau tsa ib qho chaw rau hauv Nws txojkev npaj loj. Niaj hnub no tibneeg thiab cov tebchaws tab tom raug ntsuas los ntawm tus hlua ntsuas uas nyob hauv txhais tes ntawm Tus uas tsis ua yuam kev li. Txhua tus, los ntawm lawv tus kheej txojkev xaiv, tab tom txiav txim lawv txoj hmoo, thiab Vajtswv tab tom kav tswj txhua yam kom ua tiav Nws tej homphiaj.”

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.

> “Keeb kwm uas tus loj I AM tau cim tseg rau hauv Nws txoj lus, txuas ib txoj saw rau ib txoj saw ntxiv hauv txoj saw yaj saub, txij thaum ib txhis yav dhau los mus txog ib txhis yav tom ntej, qhia rau peb paub tias hnub no peb nyob qhov twg hauv kev txuas mus ntawm txhua tiam, thiab yam twg thiaj yuav raug cia siab rau lub sijhawm uas tseem yuav los. Txhua yam uas yaj saub tau hais ua ntej tias yuav muaj tiav, txog rau lub sijhawm tam sim no, twb raug sau tseg rau saum nplooj ntawv keeb kwm lawm, thiab peb yuav muaj kev ruaj siab tau tias txhua yam uas tseem yuav los ntawd yuav raug ua kom tiav raws li nws txoj kev txiav txim.” Education, 177, 178.

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