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# Panium - Number Ten

Panium - Tus Lej Kaum

The Rise and Fall of Nations: Sealing the 144,000 and the Hidden Prophetic History of Daniel 11:10–16

Kev Sawv Thiab Kev Poob Ntawm Cov Tebchaws: Kev Muab Ntawv Foob Rau 144,000 Leej thiab Zaj Keeb Kwm Yaj Saub Zais Nkaus ntawm Daniyee 11:10–16

Author

Jeff Pippenger

Published

April 16, 2025

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The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.

Lub ntsiab hauv nqe kaum ib thiab kaum ob yog kev sawv thiab kev poob ntawm vajntxwv sab qab teb; ib yam li ntawd thiab, kev sawv thiab kev poob zaum kawg ntawm Tebchaws Meskas uas raug sawv cev los ntawm tus thawj tswj hwm kawg hauv nqe ob, raws li tus sawv cev hauv ntiajteb kawg ntawm lub hwjchim zaj; thiab kev sawv thiab kev poob zaum kawg ntawm United Nations uas raug sawv cev hauv nqe peb thiab plaub. Nqe tsib mus txog cuaj sawv cev rau keeb kwm ntawm lub hwjchim papacy txij xyoo 538 mus txog 1798. Xyoo 538 cim txog kev raug muab hwjchim rau lub hwjchim papacy, xyoo 1798 cim txog lub qhov txhab tuag taus ntawm papacy, thiab yog li ntawd nqe tsib mus txog cuaj sawv cev rau kev sawv thiab kev poob zaum kawg ntawm tus tsiaj nyaum. Nqe kaum cim txog xyoo 1989 ua kev poob ntawm vajntxwv sab qab teb raws li tau raug sawv cev hauv yav tas los Soviet Union.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .

> “Txhua lub tebchaws twg uas tau nce los rau saum theem ntawm kev ua dej num lawm, yeej raug pub kom tuav nws qhov chaw nyob saum lub ntiajteb no, xwv kom pom tseeb saib nws puas yuav ua tiav lub hom phiaj ntawm ‘Tus Saib Xyuas thiab Tus Dawb Huv.’ Yaj Saub txoj lus twb taug qab txog kev sawv thiab kev poob ntawm cov tebchaws loj ntawm lub ntiajteb—Npanpiloo, Mido-pexia, Kili, thiab Loos. Nrog txhua lub tebchaws no, ib yam li nrog cov tebchaws uas muaj hwjchim tsawg dua, keeb kwm rov ua nws tus kheej. Txhua lub tau muaj nws lub sijhawm raug sim, txhua lub swb lawm, nws lub meejmom ploj zuj zus mus, nws lub hwjchim ncaim lawm, thiab lwm lub los tuav nws qhov chaw....”

> “From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

> “Ntawm txoj kev sawv thiab txoj kev poob ntawm ntau haiv neeg raws li tau qhia meej nyob hauv nplooj ntawv ntawm Vajluskub Dawb Huv, lawv yuav tsum kawm kom paub tias lub hwjchim ci ntsa iab sab nraud thiab ntawm lub ntiajteb no xwb tsis muaj nqis npaum li cas. Npanpiloo, nrog rau tag nrho nws lub hwjchim thiab nws lub koob meej ci ntsa iab, yam uas peb lub ntiajteb tsis tau pom dua li txij thaum ntawd los,—lub hwjchim thiab lub koob meej uas rau cov neeg lub sijhawm ntawd zoo li ruaj khov thiab nyob ntev mus ib txhis,—tau ploj mus tag nrho npaum li cas lawm! Zoo li ‘lub paj ntawm nyom’ nws twb qhuav tuag lawm. Ib yam li ntawd, txhua yam uas tsis muaj Vajtswv ua nws lub hauv paus kuj yuav piam mus. Tsuas yog yam uas raug txuas nrog Nws lub homphiaj thiab qhia tawm Nws tus yam ntxwv xwb thiaj yuav nyob ruaj khov tau. Nws tej hauv paus ntsiab cai yog tib yam uas ruaj khov uas peb lub ntiajteb no paub.” Education, 177, 184.

Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.

Nqe kaum kaum thiab kaum ob qhia txog kev sawv los zaum kawg thiab kev poob zaum kawg ntawm tus vajntxwv sab qab teb, raws li sawv cev los ntawm Russia. Nqe kaum peb mus txog kaum tsib qhia txog kev sawv los zaum kawg thiab kev poob zaum kawg ntawm Tebchaws Meskas. Tag nrho zaj lus faj lem hauv tshooj kaum ib raug txhim tsa saum tus qauv ntawm kev sawv los thiab kev poob ntawm tej nceeg vaj. Tus kawm txog lus faj lem yuav tsum xav txog qhov tseeb no yog nws yuav muaj ib qho peev xwm twg hlo los faib kom raug zaj xov faj lem hauv tshooj kaum ib.

The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”

Lub hauv paus ntsiab lus ntawm Daniyees tshooj kaum ib yog tias nws muaj cov duab piv txwv rov ua ntau zaus txog kev sawv los thiab kev poob mus ntawm tej tebchaws. Thaum Tij Laug Dawb hais tias, “Yog li ntawd lub nceeg vaj Medo-Persia thiaj ploj mus, thiab cov nceeg vaj ntawm Grecia thiab Loos,” nws tab tom txheeb “Grecia” ua tus zaj, “Loos” ua tus tsiaj qus, thiab “Medo-Persia” ua tus yaj saub cuav. Nws tab tom txheeb qhov kev sawv los kawg thiab kev poob mus kawg ntawm lub nceeg vaj hauv ntiajteb zaum kawg uas muaj tus zaj, tus tsiaj qus, thiab tus yaj saub cuav, cov uas pib lawv txoj kev sawv los thaum muaj txoj cai Sunday thiab coj lub ntiajteb mus txog Armageddon raws li kev ua tiav ntawm Tshwm Sim 16:12–21. Nws tab tom coj Vajtswv haiv neeg mus rau “kev sawv los thiab kev poob mus ntawm tej tebchaws raws li tau piav meej nyob hauv nplooj ntawv ntawm Vajluskub Dawb Huv” ua lub ntsiab kev pom uas yuav siv kom “kawm paub tias tsuas yog yeeb koob sab nraud thiab yeeb koob ntiajteb no tsis muaj nqis npaum li cas.”

The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.

Qhov uas peb yuav tsum “kawm kom paub tias tsuas yog kev ci ntsa iab sab nraud thiab ntawm lub ntiajteb no yeej tsis muaj nqis li cas,” yog kom peb to taub ntxiv tias txhua yam puam tsuaj mus “uas tsis muaj Vajtswv ua nws lub hauv paus.” Vim li ntawd, qhov no yog ib qho teeb meem txog txoj sia los yog kev tuag—yuav muaj Vajtswv los yog yuav tsis muaj Vajtswv ua koj lub hauv paus. Txij ntawm qhov ntawd los hauv txoj kev loj hlob ntawm txoj kev xav no, Muam White mam li txhais tias yam twg yog muaj Vajtswv ua koj lub hauv paus thaum nws hais tias, “Tsuas yog yam uas raug khi nrog Nws lub hom phiaj thiab qhia tawm Nws tus cwj pwm thiaj li yuav nyob ruaj khov taus.” Nws nyuam qhuav piav lawm tias txhua yam uas tsis nyob saum Vajtswv lub hauv paus puam tsuaj tag, thiab qhov uas ua ob txheej kev txheeb xyuas txog yam uas raug tsa saum lub hauv paus yog seb ib yam ntawd puas “raug khi nrog Nws lub hom phiaj,” thiab seb puas yog yam uas “qhia tawm Nws tus cwj pwm.” Nws tus cwj pwm yog Nws lub hauv paus.

Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.

Tom qab ntawd, nyob rau hauv kab lus xaus ntawm nqe ntawd, nws hais tias “Nws tej hauv paus ntsiab lus yog tib yam nkaus uas ruaj khov uas peb lub ntiaj teb no paub.” Vajtswv tus cwj pwm yog Nws tej hauv paus ntsiab lus, thiab Nws tej hauv paus ntsiab lus qhia tawm Nws tus cwj pwm. Qhov no yog ib qho teeb meem hais txog txoj sia thiab txoj kev tuag nyob ntawm seb tib neeg muaj kev sib raug zoo li cas rau Vajtswv uas yog lub hauv paus ntawm txhua yam. Kuv hais tias tus qauv txheej txheem hauv paus ntawm Daniyee tshooj kaum ib yog raug txhim tsa saum zaj keeb kwm hais txog kev sawv los thiab kev poob mus ntawm tej nceeg vaj. Muaj ib nqe lus uas kev tshoov siab qhia rau peb txog ib txoj kev kawm uas yog lawm.

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.

> “Muaj ib txoj kev kawm txog keeb kwm uas tsis tsim nyog raug txiav txim rau txim. Keeb kwm dawb huv yog ib yam ntawm cov kev kawm hauv cov tsev kawm ntawm cov yaj saub. Nyob rau hauv daim ntawv teev txog Nws tej kev ua nrog cov tebchaws, cov hneev taw ntawm Yehauvas raug nthuav tawm. Yog li niaj hnub no, peb yuav tsum xav txog Vajtswv tej kev ua nrog cov tebchaws hauv ntiajteb. Peb yuav tsum pom hauv keeb kwm txoj kev ua tiav ntawm tej lus faj lem, kawm txog kev ua haujlwm ntawm Vajtswv txoj Kev Saib Xyuas hauv cov kev txav loj ntawm kev kho dua tshiab, thiab to taub txog kev nce qib ntawm cov xwm txheej hauv txoj kev sib sau cov tebchaws los rau qhov kev sib ceg kawg ntawm txoj kev tsis sib haum loj.” The Ministry of Healing, 441.

A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.

Kev kawm keeb kwm uas raug dawb huv yog raug txheeb raws li kev kawm txog Vajtswv txoj kev nrog cov tebchaws ntawm lub ntiajteb, thiab kuj hais txog Vajtswv txoj kev coj los ntawm Nws txoj kev saib xyuas hauv Nws cov kev txav hloov kho; yog li ntawd, keeb kwm uas raug dawb huv muaj ob txoj kab kev kawm, ib qho sab nraud thiab ib qho sab hauv. Lub hom phiaj ntawm kev siv keeb kwm los txhawb kom ruaj khov Vajtswv Txojlus Yaj Saub yog siv keeb kwm yaj saub ntawd kom thiaj li “to taub txog kev txav mus tom ntej ntawm tej xwm txheej hauv kev sib sau thiab npaj cov tebchaws rau txoj kev sib ntaus kawg ntawm txoj kev tsis sib haum loj.” Nqe lus dhau los ntawm Muam White raug muab los ntawm ib qho kev piav qhia uas muaj kev kaj siab heev txog qhov tsim nyog ntawm kev tsa ib tug qauv yaj saub ntawm keeb kwm dawb huv uas yog tsa rau saum tus qauv qauv hauv paus uas raug sawv cev nyob hauv “kev sawv thiab kev poob” ntawm tej nceeg vaj.

> “As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.

> “Ua ib txoj kev npaj rau tes haujlwm Khetos, coob leej xav tias yog ib yam tseem ceeb yuav tsum kawm kom tau kev paub dav kawg txog cov ntawv keeb kwm thiab cov ntawv qhuab qhia kev ntseeg. Lawv xav tias txoj kev paub no yuav pab tau lawv hauv kev qhia txoj moo zoo. Tiamsis lawv txoj kev siv zog kawm txog tibneeg tej kev xav mas ua rau lawv tes haujlwm qhuab qhia qaug zog dua, tsis yog ua kom muaj zog ntxiv. Thaum kuv pom tej tsev khaws ntawv puv npo cov phau ntawv loj hnyav uas muaj kev txawj ntse txog keeb kwm thiab kev qhuab qhia kev ntseeg, kuv xav tias, Vim li cas thiaj siv nyiaj rau yam uas tsis yog mov? Tshooj rau ntawm Yauhas qhia peb ntau tshaj qhov uas yuav nrhiav tau hauv tej haujlwm ntawd. Khetos hais tias: ‘Kuv yog Mov Cawm Txoj Sia: tus uas los cuag Kuv yuav tsis tshaib plab li; thiab tus uas ntseeg Kuv yuav tsis nqhis dej li.’ ‘Kuv yog Mov Ciaj sia uas nqes saum ntuj los: yog leejtwg noj Mov no, nws yuav muaj sia nyob mus ib txhis.’ ‘Tus uas ntseeg Kuv muaj txoj sia nyob mus ib txhis.’ ‘Cov lus uas Kuv hais rau nej, cov ntawd yog ntsujplig, thiab yog txoj sia.’ Yauhas 6:35, 51, 47, 63.”

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.

> “Muaj ib txoj kev kawm txog keeb kwm uas tsis tsim nyog raug cem. Keeb kwm dawb huv yog ib yam ntawm cov kev kawm hauv cov tsev kawm ntawm cov yaj saub. Hauv cov ntaub ntawv teev tseg txog Nws tej kev ua nrog cov tebchaws, lawv tau taug pom tej hneev taw ntawm Yehauvas. Yog li no, niaj hnub no peb kuj yuav tsum xav txog Vajtswv tej kev ua nrog cov tebchaws hauv lub ntiajteb no. Peb yuav tsum pom hauv keeb kwm txog kev ua tiav ntawm tej lus faj lem, kawm txog txoj haujlwm ntawm Vajtswv txoj Kev Tswj Xyuas hauv cov kev txav loj ntawm kev hloov kho, thiab nkag siab txog txoj kev nce mus ntawm tej xwm txheej hauv kev sib sau cov tebchaws los npaj rau qhov kev sib ntaus kawg ntawm txoj kev sib cav loj.”

> “Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.

> “Kev kawm li no yuav muab kev pom dav thiab meej txog lub neej. Nws yuav pab peb kom nkag siab me ntsis txog nws tej kev sib raug zoo thiab kev vam khom sib nrauj, tias peb raug khi ua ke yam txaus xav kawg li hauv txoj kev kwv tij loj ntawm zej zog thiab haiv neeg, thiab tias kev tsim txom thiab kev txo qes ntawm ib tug tswv cuab, txog qhov loj npaum li cas los xij, txhais tau tias yog kev poob rau sawv daws huv tibsi.

> “But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.

> “Tiamsis keeb kwm, raws li neeg ib txwm kawm, mas tsom rau tib neeg tej kev ua tiav, nws tej kev kov yeej hauv tsov rog, nws txoj kev vam meej hauv kev tau hwj chim thiab lub koob meej. Vajtswv txoj kev ua hauj lwm hauv tej xwm txheej ntawm tib neeg raug ploj ntawm kev pom. Muaj tsawg leej thiaj kawm txog kev ua tiav ntawm Nws lub hom phiaj hauv kev sawv thiab kev poob ntawm tej haiv neeg.”

> “And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.

> “Thiab, rau ib theem loj, kev ntseeg tshawb fawb raws li tau kawm thiab tau qhia, tsuas yog ib qho ntaub ntawv teev tseg txog tib neeg tej kev xav kwv yees xwb, uas tsuas pab rau kev ‘ua kom tswv yim tsaus ntuj los ntawm tej lus uas tsis muaj kev paub.’ Feem ntau dhau lawm, lub siab xav hauv kev sau khaws ntau phau ntawv no tsis yog qhov kev ntshaw kom tau zaub mov rau lub siab thiab tus ntsuj plig, tiam sis yog ib qho kev kub siab xav kom paub cov neeg txawj xav thiab cov kws ntseeg tshawb fawb, ib qho kev ntshaw los nthuav qhia kev ntseeg Khetos rau cov neeg hauv tej lo lus thiab tej nqe lus kawm txawj.”

> “Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.

> “Tsis yog txhua phau ntawv uas raug sau tseg thiaj muaj peev xwm ua tiav lub hom phiaj ntawm ib lub neej dawb huv. ‘Kawm ntawm Kuv,’ tus Xibhwb Loj hais tias, ‘ris Kuv lub nkuaj saum nej,’ ‘kawm Kuv txoj kev mos siab thiab txo hwjchim.’ Nej txoj kev khav theeb ntawm sab txawj ntse yuav tsis pab nej ib yam dabtsi hauv kev sib txuas lus nrog tej ntsujplig uas tab tom ploj mus vim tsis muaj mov ntawm txoj sia. Hauv nej txoj kev kawm cov phau ntawv no, nej tab tom cia lawv los hloov chaw ntawm tej zaj kawm uas muaj tseeb hauv kev ua neej uas nej tsim nyog kawm ntawm Khetos. Los ntawm tej txiaj ntsig ntawm txoj kev kawm no, cov neeg tsis tau raug pub mov. Tsawg heev ntawm txoj kev tshawb nrhiav uas ua rau lub siab nkees no thiaj muab tau yam uas yuav pab ib tug neeg kom ua tau ib tug neeg ua haujlwm rau tej ntsujplig muaj kev vam meej.”

> “The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.

> “Tus Cawm Seej los ‘qhia txoj moo zoo rau cov neeg pluag.’ Luka 4:18. Hauv Nws txoj kev qhia Nws siv cov lus uas yooj yim tshaj plaws thiab cov cim piv txwv uas ncaj thiab meej tshaj plaws. Thiab muaj lus hais tias ‘cov neeg ib txwm mloog Nws zoo siab hlo.’ Malakaus 12:37. Cov uas tab tom nrhiav ua Nws tes dej num rau lub sijhawm no yuav tsum muaj kev nkag siab tob dua txog tej zaj lus qhia uas Nws tau muab.”

> “The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.

> “Cov lus ntawm Vajtswv uas muaj txoj sia yog qhov kev kawm uas siab tshaj plaws dhau txhua yam. Cov uas ua hauj lwm qhuab qhia rau haiv neeg yuav tsum noj ntawm mov ci ntawm txoj sia. Qhov no yuav muab lub zog ntawm sab ntsuj plig rau lawv; ces lawv thiaj yuav npaj txhij los ua hauj lwm qhuab qhia rau txhua pawg neeg.” The Ministry of Healing, 441–443.

Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.

Niam Txiv Dawb txuas ntxiv piav meej tias kev lees paub txog qhov kev ua haujlwm tawm los ntawm Vajtswv lub hwjchim hauv kev tsa vajntxwv sawv thiab tshem vajntxwv tawm raws li vajntxwv cov kev xaiv yog lub tswv yim tseeb ntawm kev kawm keeb kwm.

> “In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.

> “Hauv keeb kwm ntawm cov tebchaws ntau haiv neeg, tus kawm Vajtswv Txojlus yuav pom tau qhov kev ua tiav raws nraim li ntawm tej lus faj lem saum ntuj los. Npanpiloo, thaum kawg raug tsoo thiab raug rhuav tshem tas nrho, tau ploj mus lawm vim tias thaum lawv nyob hauv txoj kev vam meej, lawv cov thawjcoj tau suav lawv tus kheej tias ywj pheej tsis vam khom Vajtswv, thiab tau muab lub hwjchim ci ntsa iab ntawm lawv lub nceeg vaj qhuas rau tibneeg txoj kev ua tiav. Lub tebchaws Me‑thees thiab Pawxias tau raug Saum Ntuj Ceeb Tsheej txoj kev chim vim hais tias hauv tebchaws ntawd Vajtswv txoj kevcai raug tsuj rau hauv qab taw. Txoj kev ntshai tus Tswv tsis muaj chaw nyob hauv lub siab ntawm cov neeg feem coob kawg li. Kev phem, kev hais lus thuam Vajtswv, thiab kev lwj kev liam kav nyob mus. Cov nceeg vaj uas los tom qab ntawd hajyam qis dua thiab hajyam phem dua; thiab lawv poob qis zuj zus ntxiv mus hauv tus nplai ntawm kev tsim txiaj ncaj ncees.”

> “The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.

> “Lub hwjchim uas txhua tus thawj kav hauv ntiajteb siv ntawd yog ntuj ceeb tsheej pub los; thiab nws txoj kev vam meej nyob ntawm seb nws siv lub hwjchim uas tau pub li ntawd li cas. Rau txhua tus muaj lo lus ntawm tus Saib Xyuas uas yog Vajtswv hais tias, ‘Kuv tau muab siv hla koj lub duav, txawm yog koj tsis tau paub Kuv.’ Yaxayas 45:5. Thiab rau txhua tus, cov lus uas yav thaum ub tau hais rau Nebukhanexas yog zaj lus qhia rau txoj sia: ‘Txiav txim kom tseg koj tej kev txhaum los ntawm kev ncaj ncees, thiab koj tej kev phem los ntawm kev khuv leej rau cov pluag; tsam tej zaum koj txoj kev kaj siab yuav raug ncua ntev mus.’ Daniyee 4:27.”

> “To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.

> “Kom nkag siab tej yam no,—kom nkag siab tias ‘kev ncaj ncees txhawb ib haiv neeg kom siab tshaj plaws;’ tias ‘lub zwm txwv raug tsa ruaj los ntawm kev ncaj ncees,’ thiab ‘txhawb cia ruaj los ntawm kev hlub tshua;’ kom lees paub txog kev ua tiav ntawm cov ntsiab cai no hauv kev tshwm sim ntawm Nws lub hwj chim tus uas ‘tshem vajntxwv tawm, thiab tsa vajntxwv los,’—qhov no yog kom nkag siab txog lub tswv yim tob ntawm keeb kwm. Pajlug 14:34; 16:12; 20:28; Daniyees 2:21.

> “In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.

> “Tsuas yog nyob hauv Vajtswv txoj lus xwb thiaj muab qhov no nthuav tawm kom meej. Ntawm no qhia tias lub zog ntawm haiv neeg, ib yam li ntawm tib neeg ib leeg, tsis nyob hauv tej cib fim lossis tej kev pab uas zoo li ua rau lawv kov tsis yeej; nws tsis nyob hauv lawv txoj kev khav txog lawv qhov loj kawg nkaus. Nws raug ntsuas raws li txoj kev ncaj ncees uas lawv ua kom tiav Vajtswv lub hom phiaj.” Prophets and Kings, 501, 502.

The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.

Lub ntsiab hauv nqe kaum ib thiab kaum ob yog kev sawv thiab kev poob ntawm tus vajntxwv sab qab teb, tiam sis qhov tseem ceeb dua yog tias cov nqe no cim txog kev muab lub cim rau ib puas plaub caug plaub txhiab leej, thiab qhov kev sim zaum ob hauv peb txoj kev sim uas tau pib thaum lub sijhawm kawg hauv xyoo 1989 raws li tau sawv cev nyob hauv nqe kaum.

That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.

Txoj kev muab cim ntawd raug sawv cev los ntawm Daniyee hauv tsua tsov ntxhuav, peb tug neeg tsim txiaj hauv lub cub hluav taws kub, Daniyee thiab peb tug neeg tsim txiaj thov Vajtswv kom to taub Nebukhanexas txoj kev npau suav txog tus mlom ntawm tej tsiaj qus hauv tshooj ob, Daniyee thov Vajtswv raws li Levis Kevcai nees nkaum rau zaj lus thov hauv tshooj cuaj, cov neeg txawj ntse uas to taub txog kev paub uas yuav nce ntxiv, Yausuas uas raug tshem nws txoj kev txhaum nyob hauv Xakhaliyas tshooj peb, Xelunpanpees hauv tshooj plaub, Yauxej los ua tus thawj kav thib ob hauv Iyiv tebchaws, cov thwjtim nyob hauv chav saud tau kaum hnub ua ntej Hnub Peetekos, cov Millerites ntawm Exeter lub rooj sib txoos pw hav zoov, Laxalau coj txoj kab ke taug kev hauv lub sijhawm Kev Nkag Mus Uas Muaj Yeej, thiab ib puas plaub caug plaub txhiab leej nyob hauv Tshwmsim tshooj xya.

Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.

Nqe kaum tuaj txog xyoo 2014 thaum pib ntawm kev tsov rog hauv Ukraine, thiab thaum Lub Xya hli ntuj xyoo 2023 qhov kev sim pom tau pib, qhov uas Vajtswv haiv neeg raug “ua kom dawb huv” pib. Kab thib tsib hauv tshooj kaum ib yog nqe kaum peb mus txog kaum tsib.

## Fifth Line Overview

Kev Ntsiab Lus Saib Tag Nrho ntawm Kab Tsib

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.

> Vajntxwv tus vajntxwv sab qaum teb yuav rov qab los, thiab yuav tsa ib pab neeg coob tshaj qhov thawj zaug, thiab yeej yuav los tom qab ib ntus xyoo nrog ib pab tub rog loj thiab nrog nyiaj txiag ntau. Thiab rau hauv cov sijhawm ntawd yuav muaj coob leej sawv tawm tsam tus vajntxwv sab qab teb; cov neeg txeeb nyiag ntawm koj haiv neeg kuj yuav tsa lawv tus kheej kom tsim kom ruaj khov rau lub zeem muag; tiam sis lawv yuav poob. Yog li tus vajntxwv sab qaum teb yuav tuaj, thiab yuav tsa ib qho chaw txhawb rog, thiab yuav txeeb tau cov nroog uas ruaj khov tshaj plaws; thiab cov tub rog ntawm sab qab teb yuav tsis muaj peev xwm tiv taus, tsis yog nws cov neeg uas xaiv tseg, thiab yuav tsis muaj ib lub zog twg los tiv taus. Daniel 11:13–15.

These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”

Cov nqe no tau raws li tau muaj tiav nyob rau xyoo 200 BC, thiab lawv qhia txog Tsov Rog Panium, uas muaj cov vaj ntxwv tawm tsam ib leeg thiab lawv tej koom tes sib raug, thiab cov nqe no kuj yog lub ntsiab chaw hauv keeb kwm uas Loos pagan xub pib tshaj tawm nws tus kheej nkag los rau hauv keeb kwm ntawm Daniyee kaum ib. Cov nqe no muaj xws li kev sawv kawg thiab kev poob kawg ntawm lub nceeg vaj thib rau ntawm tej lus faj lem hauv Phau Vajlugkub, tab sis kuj muaj keeb kwm hauv Phau Vajlugkub hais txog Tswv Yexus Khetos mus xyuas Caesarea Philippi, qhov chaw Petus qhia qhov kev muab cim kaw ntawm ib puas plaub caug plaub txhiab leej. Keeb kwm no yog ib yam piv txwv ua ntej txog kev muab cim kaw ntawm ib puas plaub caug plaub txhiab leej nrog rau kev tuaj txog ntawm qhov kev sim thib peb hauv peb qhov kev sim ntawm tshooj kaum ob, uas muaj nyob hauv lo lus tias yog “purified, made white and tried.”

These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.

Peb nqe no no coj mus txog nqe kaum rau, qhov uas txoj cai Hnub Caiv hauv Tebchaws Meskas raug sawv cev. Thaum lub rooj sib txoos pw hav zoov hauv Exeter xaus rau hnub tim 17 Lub Yim Hli, 1844, cov nkauj xwb uas txawj ntse tau nqa txoj xov ntawm Kev Quaj Hu Ib Tag Hmo hla thoob ntug hiav txwv sab hnub tuaj ntawm Tebchaws Meskas hauv rau caug rau hnub. Muaj ib ntu sijhawm uas txhua tus nkauj xwb sawv tsees, thiab ib pab tsis muaj roj, nrog rau txhua yam uas qhov ntawd qhia tau. Thaum Simon Barjona lub npe raug hloov mus ua Petus, ces kev muab lub cim kaw rau ib puas plaub caug plaub txhiab leej raug cim tseg. Txij ntawm lub sijhawm ntawd mus lawm tom ntej, Yexus thiaj pib qhia cov thwjtim txog tej xwm txheej uas txuas nrog tus ntoo khaublig.

The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.

Tus ntoo khaub lig yog ib lub cim qhia txog kev kaw ntawm lub caij sim neej, thiab William Miller, uas tau raug ua tus yam ntxwv los ntawm Yauhas tus Neeg Ua Kev Cai Raus Dej, uas nws tus kheej kuj tau raug ua tus yam ntxwv los ntawm Eliyas, tau raug tsa sawv los nthuav tawm “tej xwm txheej uas txuas nrog kev kaw ntawm lub caij sim neej,” ib yam li Yauhas tus Neeg Ua Kev Cai Raus Dej thiab Eliyas ob leeg tau ua. Yauhas tau hais li no.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Tiamsis thaum nws pom coob tus Falixai thiab Xaduxai tuaj rau nws txoj kev cai raus dej, nws thiaj hais rau lawv tias, Nej caj ces nab muaj taug, leejtwg tau ceeb toom nej kom khiav dim ntawm txoj kev chim uas yuav los? Mathais 3:7.

Elijah said it this way.

Eliya hais li no.

> And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.

> Ahaj kuj ib lub dab ntoo; thiab Ahaj tau ua tej yam ntxiv uas ua rau tus Tswv, cov Yixayee tus Vajtswv, chim tshaj li tag nrho cov vajntxwv Yixayee uas tau nyob ua ntej nws. Nyob rau hauv nws lub sijhawm, Hiyee uas yog neeg Npe‑eel txhim tsa lub nroog Yelikhau: nws tsa nws lub hauv paus nrog tus nqi ntawm Anpila, nws tus tub hlob, thiab tsa nws cov rooj vag nrog tus nqi ntawm nws tus tub yau Xekhub, raws li tus Tswv txoj lus uas Nws tau hais los ntawm Yausua, Nun tus tub. Thiab Eliyas uas yog neeg Tisapes, uas yog ib tug ntawm cov neeg nyob hauv Kiliyad, tau hais rau Ahaj tias, Raws li tus Tswv, cov Yixayee tus Vajtswv, uas muaj txoj sia nyob, tus uas kuv sawv ntawm Nws xub ntiag, yuav tsis muaj lwg lossis nag li no ob peb xyoos no, tsuas yog raws li kuv lo lus xwb. 1 Vajntxwv 16:33–17:1.

Speaking of William Miller’s work as a modern reformer Sister White stated:

Hais txog William Miller tes haujlwm raws li ib tug neeg hloov kho dua tshiab nyob rau tiam niaj hnub no, Sister White tau hais tias:

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> “Yuav tsum muaj qhov uas tibneeg raug tsa kom paub txog lawv txoj kev phom sij; tias lawv yuav tsum raug txhawb kom npaj rau cov xwm txheej loj thiab hnyav uas txuas nrog rau thaum lub sijhawm ntawm kev sim siab xaus.” The Great Controversy, 310.

The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.

Rau nqe kawg ntawm Daniyees kaum ib sawv cev rau “tej xwm txheej uas txuas nrog rau kev kaw lub sij hawm uas txoj kev tshav ntuj tseem qhib.” Tej xwm txheej ntawd tau raug qhib lub foob thaum lub sij hawm kawg xyoo 1989, thiab lawv tau raug nthuav qhia meej lawm.

> “Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. T he words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.

> “Ua ntej Nws raug ntsia saum ntoo khaub lig, tus Cawmseej tau piav rau Nws cov thwjtim tias Nws yuav raug muab tua thiab yuav sawv rov los hauv lub ntxa, thiab cov tim tswv tau nyob ntawd los muab Nws tej lus nias ruaj rau hauv lawv lub siab thiab lawv lub tswv yim. Tiamsis cov thwjtim tab tom nrhiav kev cawm dim hauv ntiajteb no ntawm tus quab yuam Loos, thiab lawv tsis muaj peev xwm lees txais qhov kev xav tias Tus uas tag nrho lawv tej kev cia siab tsom rau yuav raug kev txom nyem ib txoj kev tuag txaj muag kawg. Cov lus uas lawv tsim nyog nco ntsoov raug ntiab tawm hauv lawv lub siab lawm; thiab thaum lub sijhawm sim siab los txog, nws ntsib lawv thaum lawv tseem tsis tau npaj txhij. Kev tuag ntawm Yexus tau rhuav tshem lawv tej kev cia siab tag nrho ib yam nkaus li Nws tsis tau ceeb toom lawv ua ntej li. Yog li ntawd, hauv tej lus cev Vajtswv lus yav tom ntej, yav tom ntej raug qhib tawm rau peb pom meej npaum li cas los twb yog ib yam li nws tau raug qhib rau cov thwjtim los ntawm Khetos tej lus. Cov xwm txheej uas txuas nrog rau qhov kawg ntawm lub sijhawm txiav txim siab rau tibneeg thiab tes haujlwm ntawm kev npaj rau lub sijhawm kev txom nyem, raug nthuav qhia kom meej. Tiamsis coob leej ntau tus tsis muaj kev nkag siab txog cov tseem ceeb no tshaj li yog hais tias lawv tsis tau raug muab tshwm sim dua li. Xatas saib ntsoov kom txeeb mus txhua yam kev chwv uas yuav ua rau lawv muaj tswvyim mus txog txoj kev cawm dim, thiab lub sijhawm kev txom nyem yuav ntsib lawv thaum lawv tseem tsis tau npaj txhij.” The Great Controversy, 595.

It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.

Nws yog ntawm Caesarea Philippi, uas yog Panium, uas yog nqe kaum peb mus txog kaum tsib, uas Khetos pib qhia Nws cov thwjtim txog tus ntoo khaub lig, yog li ua ib daim duab cev cev qhia txog keeb kwm ntawm Exeter camp meeting mus txog Lub Kaum Hli 22, 1844. Thaum pib ntawm txoj kev txav kho dua tshiab ntawm ib puas plaub caug plaub txhiab tus, cov “xwm txheej uas txuas nrog rau kev kaw lub sij hawm kev sim siab” tau raug qhib lub cim, thiab thaum kawg ntawm txoj kev txav ntawm ib puas plaub caug plaub txhiab tus, cov “xwm txheej uas txuas nrog rau kev kaw lub sij hawm kev sim siab” raug qhib lub cim nyob hauv keeb kwm zais ntawm nqe plaub caug.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> “Hnub no, nyob rau hauv tus ntsuj plig thiab lub hwj chim ntawm Elias thiab ntawm Yauhas tus Ua Kev Cai Raus Dej, cov tub txib uas Vajtswv tau tsa tab tom hu kom lub ntiajteb uas raug teem cia rau kev txiav txim tig los mloog cov xwm txheej loj thiab dawb ceev uas yuav tshwm sim sai sai no, uas muaj feem nrog cov xuab moos kawg ntawm lub sijhawm uas txoj kev hlub tshua tseem qhib rau tib neeg thiab nrog kev tshwm sim los ntawm Khetos Yexus ua Vajntxwv ntawm cov vajntxwv thiab tus Tswv ntawm cov tswv.” Prophets and Kings, 715, 716.

The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.

Cov “xwm txheej uas txuas nrog lub sijhawm xaus ntawm lub caij nyoog ntawm txoj kev tshav txim” yog cov xwm txheej uas raug qhib lub foob nyob hauv keeb kwm zais ntawm nqe plaub caug. Hauv Xakhaliyas tshooj peb, cov xwm txheej kawg ntawm txoj kev txiav txim tshuaj xyuas raug muab ua qauv piv txwv. Kev tshoov siab muab Xakhaliyas zaj lus tim khawv sib txuas nrog cov uas raug muab lub cim foob nyob hauv Exekees tshooj cuaj.

> “The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.

> “Vajtswv haiv neeg ntawm Vajtswv tab tom xyu thiab quaj vim tej kev qias vuab tsuab uas tau ua nyob hauv lub tebchaws. Nrog kua muag lawv ceeb toom cov neeg phem txog lawv txoj kev phom sij hauv kev tsuj hneev Vajtswv txoj kevcai, thiab nrog txoj kev tu siab uas hais tsis tau tawm lawv txo lawv tus kheej rau ntawm tus Tswv vim lawv tej kev ua txhaum ntawm lawv tus kheej. Cov neeg phem thuam lawv txoj kev tu siab, thuam lawv tej lus ceeb toom uas hnyav thiab dawb huv, thiab cem xyav qhov uas lawv hu ua lawv txoj kev qaug zog. Tiamsis txoj kev mob siab thiab kev txo hwjchim ntawm Vajtswv haiv neeg yog ib qho pov thawj meej tsis yuam kev tias lawv tab tom rov tau lub zog thiab lub meej mom ntawm tus cwj pwm uas ploj lawm vim yog kev txhaum. Twb yog vim lawv tab tom los ze dua rau Khetos, thiab lawv ob lub qhov muag ntsia ruaj nreb rau Nws txoj kev dawb huv uas zoo tag nrho, lawv thiaj pom meej ua luaj txog qhov kev txhaum loj tshaj plaws ntawm kev txhaum. Lawv txoj kev tu siab lees txim thiab kev txo lawv tus kheej yog yam uas Vajtswv txaus siab txais kawg nkaus, tshaj plaws dua li tus ntsuj plig uas cia siab rau nws tus kheej thiab khav theeb ntawm cov uas tsis pom ib qho laj thawj yuav quaj ntsuag, cov uas saib tsis taus Khetos txoj kev txo hwjchim, thiab cov uas lees tias lawv twb zoo tag nrho lawm thaum tseem tab tom ua txhaum Vajtswv txoj kevcai dawb huv. Kev mos siab muag thiab kev txo hwjchim hauv lub siab yog tej yam yuav tsum muaj thiaj tau lub zog thiab txoj kev kovyeej. Lub mom ci ntsa iab tos ntsoov cov uas nyo hau ntawm tus ntoo khaublig taw. Foom koob hmoov rau cov neeg quaj ntsuag no, rau qhov lawv yuav tau txais kev nplij siab.”

> “The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.

> “Cov neeg ncaj ncees uas thov Vajtswv yog, hais tau tias, raug kaw nyob hauv nrog Vajtswv. Lawv tus kheej tsis paub tias lawv raug tiv thaiv ruaj khov npaum li cas. Raug Xatas yaum kom ua, cov thawj kav ntawm lub ntiajteb no tab tom nrhiav kev rhuav tshem lawv; tiam sis yog lawv ob lub qhov muag raug qhib, ib yam li Eliyas tus tubtxib ob lub qhov muag raug qhib ntawm Dothan, ces lawv yuav pom Vajtswv cov timtswv pw hav zoov puag ncig lawv, thiab los ntawm lawv txoj kev ci ntsa iab thiab hwjchim loj kawg nkaus tuav tseg cov koom tub rog ntawm txoj kev tsaus ntuj.”

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”

> “Thaum Vajtswv haiv neeg txo hwj chim rau lawv tej ntsuj plig rau ntawm Nws xub ntiag, thov txim nrhiav kom muaj lub siab dawb huv, ces lo lus txib raug muab hais tias, ‘Cia li hle tej tsoos tsho qias neeg tawm ntawm lawv mus,’ thiab tej lus txhawb siab raug hais tias, ‘Saib seb, Kuv twb ua kom koj tej kev txhaum hla ntawm koj mus lawm, thiab Kuv yuav muab tsoos tsho tshiab rau koj hnav.’ Lub tsho ntev tsis muaj qhov paug ntawm Khetos txoj kev ncaj ncees raug muab tso rau saum Vajtswv cov menyuam uas twb raug sim, raug ntxias, los tseem ncaj ncees. Cov seem uas raug saib tsis taus raug muab hnav tsoos tsho muaj hwjchim ci ntsa iab, yuav tsis raug ua qias neeg ntxiv lawm los ntawm lub ntiajteb txoj kev phem kev qias. Lawv tej npe raug khaws cia nyob hauv Phau Ntawv Cawm Seej Txoj Sia, raug sau npe nrog cov neeg ncaj ncees ntawm txhua tiam. Lawv twb tawm tsam tus neeg dag ntxias tej tswv yim dag ntxias; lawv tsis raug muab tig khiav ntawm lawv txoj kev ncaj ncees los ntawm tus zaj txoj kev qw nroo. Nim no lawv muaj kev ruaj ntseg mus ib txhis ntawm tus neeg ntxias tej cuab ntxiab. Lawv tej kev txhaum raug xa rov rau tus uas yog tus pib kev txhaum. Thiab cov seem ntawd tsis yog tsuas raug zam txim thiab raug txais xwb, tiam sis tseem raug qhuas muaj koob meej thiab. ‘Lub mom zoo nkauj’ raug muab tso rau saum lawv tej taub hau. Lawv yuav tsum ua vajntxwv thiab pov thawj rau Vajtswv. Thaum Xatas tabtom thawb nws tej lus iab liam thiab nrhiav kev rhuav tshem pab neeg no, cov tim tswv dawb huv, uas tsis pom kev, tabtom mus los, muab lub cim ntawm Vajtswv tus muaj sia tso rau saum lawv. Cov no yog cov uas sawv saum roob Xi-oos nrog tus Menyuam Yaj, muaj Leej Txiv lub npe sau rau saum lawv pliaj. Lawv hu zaj nkauj tshiab rau ntawm lub zwm txwv xub ntiag, yog zaj nkauj uas tsis muaj leejtwg kawm tau tsuas yog ib puas plaub caug plaub txhiab leej xwb, cov uas raug txhiv dim tawm hauv lub ntiajteb los. ‘Cov no yog cov uas raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus. Cov no raug txhiv dim tawm hauv neeg nruab nrab los, ua thawj cov txiv thawj tug rau Vajtswv thiab rau tus Menyuam Yaj. Thiab hauv lawv lub qhov ncauj tsis pom muaj kev dag li: rau qhov lawv yog cov tsis muaj chaw xyeej ntawm Vajtswv lub zwm txwv xub ntiag.’”

> “Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.

> “Tam sim no tau los txog kev tiav puv npo ntawm cov lus ntawd uas tus Tshiabtxib tau hais tias: ‘Tam sim no cia li mloog, Au Yausuas tus pov thawj hlob, koj thiab koj cov kwvtij uas zaum ntawm koj xub ntiag: rau qhov lawv yog cov neeg uas luag xav tsis thoob txog: rau saib seb, Kuv yuav coj Kuv tus Qhev, tus Ceg, los.’ Khetos raug nthuav tawm ua tus Txhiv Dim thiab tus Cawm Dim ntawm Nws haiv neeg. Tam sim no tiag tiag cov seem uas tseem tshuav yog ‘cov neeg uas luag xav tsis thoob txog,’ raws li cov kua muag thiab kev txo hwj chim ntawm lawv txoj kev mus nyob txawv tebchaws hloov chaw rau txoj kev xyiv fab thiab meej mom nyob ntawm Vajtswv thiab ntawm tus Menyuam Yaj xub ntiag. ‘Hnub ntawd tus ceg ntawm tus Tswv yuav zoo nkauj thiab muaj hwjchim ci ntsa iab, thiab txiv hmab txiv ntoo ntawm lub ntiajteb yuav zoo kawg nkaus thiab ntxim saib rau cov uas dim ntawm Ixayees. Thiab yuav muaj li no tias, tus uas tshuav nyob hauv Xi-oos, thiab tus uas tseem nyob hauv Yeluxalees, yuav raug hu ua neeg dawb huv, yog txhua tus uas muaj npe sau cia nrog cov muaj sia nyob hauv Yeluxalees.”’ Testimonies, phau 5, 474–476.

The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.

Ib puas plaub txhiab leej uas nyob hauv phau Ntawv Qhia Tshwm yog pawg neeg hauv Exekees uas raug “muab cim” thaum lawv “quaj ntsuag thiab quaj thov” vim tej kev qias vuab tsuab uas nyob hauv lub teb chaws. Lawv raug muab cim thaum lawv tau txais lub tsho tshaj sab ntawm Khetos txoj kev ncaj ncees thiab lub mom zoo nkauj uas sawv cev rau Petus cov lus hais tias “vaj ntxwv thiab pov thawj,” uas yav tas los tsis yog Vajtswv haiv neeg, tiamsis nim no twb dhau los ua Vajtswv haiv neeg lawm.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.

> Tiamsis nej yog ib tiam neeg uas raug xaiv lawm, yog ib pawg pov thawj uas muaj koob muaj npe vajntxwv, yog ib haiv neeg dawb huv, yog ib haiv neeg uas yog Vajtswv tug tshwjxeeb; kom nej thiaj tshaj tawm tau tej lus qhuas ntawm tus uas tau hu nej tawm hauv qhov tsaus ntuj los rau hauv nws lub teeb ci ntsa iab uas txaus xav tsis thoob: Nej uas yav dhau los tsis yog ib haiv neeg li, tiamsis nimno yog Vajtswv haiv neeg lawm; nej uas tsis tau txais txojkev hlub tshua, tiamsis nimno twb tau txais txojkev hlub tshua lawm. Cov uas kuv hlub heev, kuv thov ntuas nej ib yam li neeg txawv tebchaws thiab neeg taug kev nyob ib ntus xwb, kom nej txhob ua raws li tej kev ntshaw ntawm cev nqaij daim tawv, uas tawm tsam tus ntsujplig; nej yuav tsum coj nej tus cwjpwm kom ncaj ncees nyob rau hauv cov Lwm Haiv Neeg, kom thaum lawv hais lus phem thuam nej hais tias nej yog neeg ua phem, lawv yuav tau pom nej tej haujlwm zoo, thiab vim tej ntawd yuav ua rau lawv qhuas Vajtswv rau hnub uas nws los xyuas. 1 Petus 2:9–12.

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Yog li no, yog nej yuav mloog kuv lub suab tiag tiag thiab ua raws li kuv txoj kev cog lus, ces nej yuav yog kuv tej cuab yeej muaj nqis tshwj xeeb tshaj txhua haiv neeg; rau qhov tag nrho lub ntiajteb yog kuv li. Thiab nej yuav yog rau kuv ib lub nceeg vaj ntawm cov pov thawj hwj, thiab ib haiv neeg dawb huv. Cov no yog tej lus uas koj yuav tsum hais rau cov me nyuam Yixayee. Exodus 19:5, 6.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> “Nyob rau hauv hnub kawg ntawm keeb kwm ntiajteb no, Vajtswv txoj kev cog lus nrog Nws haiv neeg uas ceev Nws tej lus txib yuav raug rov ua dua tshiab. ‘Hnub ntawd kuv yuav cog lus rau lawv nrog tej tsiaj qus hauv teb, thiab nrog tej noog saum ntuj, thiab nrog tej tsiaj nkag nkag hauv av; thiab kuv yuav rhuav rab hneev thiab rab ntaj thiab kev ua rog tawm hauv ntiajteb mus, thiab kuv yuav ua kom lawv pw tau yam muaj kev nyab xeeb. Thiab kuv yuav qhaib koj rau kuv mus ib txhis; muaj tseeb, kuv yuav qhaib koj rau kuv hauv kev ncaj ncees, thiab hauv kev txiav txim, thiab hauv txoj kev hlub zoo, thiab hauv txoj kev khuv leej. Kuv tseem yuav qhaib koj rau kuv hauv kev ntseeg siab; thiab koj yuav paub tus Tswv.’”

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

> “‘Thiab yuav muaj tias nyob rau hnub ntawd, kuv yuav hnov lus, hais tias tus Tswv, kuv yuav hnov cov ntuj, thiab lawv yuav hnov lub ntiajteb; thiab lub ntiajteb yuav hnov nplej, thiab cawv, thiab roj; thiab lawv yuav hnov Jezreel. Thiab kuv yuav tseb nws rau kuv tus kheej rau hauv lub ntiajteb; thiab kuv yuav muaj kev khuvleej rau tus uas tsis tau txais kev khuvleej; thiab kuv yuav hais rau cov uas tsis yog kuv haivneeg tias, Koj yog kuv haivneeg; thiab lawv yuav hais tias, Koj yog kuv tus Vajtswv.’ Hosea 2:14–23.”

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘Hnub ntawd,... cov seem uas tshuav hauv cov neeg Ixayees, thiab cov uas dim ntawm tsev neeg Yakhauj,... yuav vam khom tus Tswv, tus Dawb Huv ntawm cov neeg Ixayees, hauv qhov tseeb.’ Yaxayas 10:20. Ntawm ‘txhua haiv neeg, thiab txhua xeem, thiab txhua yam lus, thiab txhua pab neeg’ yuav muaj cov uas yuav zoo siab teb rau txoj xov hais tias, ‘Nej cia li ntshai Vajtswv, thiab qhuas nws lub meej mom; rau qhov lub sijhawm ntawm nws txoj kev txiav txim twb los txog lawm.’ Lawv yuav tig ntawm txhua yam mlom uas khi lawv rau lub ntiajteb no, thiab yuav ‘pe hawm tus uas tsim ntuj, thiab ntiajteb, thiab hiav txwv, thiab cov qhov dej.’ Lawv yuav tso lawv tus kheej kom dim ntawm txhua txoj kev ntxias thiab kev khi caj khi ceg, thiab yuav sawv ntawm lub ntiajteb no xub ntiag ua tej cim nco txog Vajtswv txoj kev hlub tshua. Mloog lus rau txhua yam uas Vajtswv thov kom ua, lawv yuav raug cov tim tswv thiab tibneeg lees paub tias yog cov uas ‘ceev Vajtswv tej lus txib, thiab tuav Yexus txoj kev ntseeg.’ Qhia Tshwm 14:6–7, 12.”

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘Saib seb, hnub yuav los, tus Tswv hais li no, thaum tus laij teb yuav caum cuag tus sau qoob, thiab tus tsuj txiv hmab yuav caum cuag tus tseb noob; tej roob yuav ntws cawv txiv hmab qab zib, thiab tej toj siab huv tibsi yuav yaj mus. Thiab kuv yuav coj kuv haiv neeg Ixayees rov qab los ntawm lawv txoj kev poob cev qhev, thiab lawv yuav txhim kho tej nroog uas puam tsuaj, thiab nyob hauv; lawv yuav cog vaj txiv hmab, thiab haus tej cawv txiv hmab uas tawm hauv ntawd los; lawv kuj yuav ua vaj, thiab noj tej txiv ntawm tej vaj ntawd. Thiab kuv yuav cog lawv rau saum lawv thaj av, thiab lawv yuav tsis raug rho tawm hauv lawv thaj av uas kuv tau muab rau lawv lawm ntxiv lawm, tus Tswv uas yog nej tus Vajtswv hais li no. Amos 9:13–15.’” Review and Herald, Lub Ob Hlis 26, 1914.

It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.

Nws pom tseeb tias txij ntawm lub sijhawm uas tiam kawg uas raug xaiv ntawm ib puas plaub caug plaub txhiab tus raug muab khi cim tseg lawm, tseem muaj Lwm Haiv Neeg uas raug ib puas plaub caug plaub txhiab tus txoj kev ua neej (kev coj cwj pwm) ntxias tau rau hnub uas Lwm Haiv Neeg raug tuaj xyuas.

> “Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.

> “Tsis yog tibneeg lub hwj chim thiab tibneeg lub zog uas tau tsim tsa Vajtswv pawg ntseeg, thiab tib yam ntawd los kuj tsis muaj peev xwm rhuav tshem tau nws. Tsis yog saum pob zeb ntawm tibneeg lub zog, tiam sis saum Khetos Yes Xus, uas yog Lub Pob Zeb Nyob Mus Ib Txhis, thiaj yog lub hauv paus uas pawg ntseeg tau raug tsim tsa, ‘thiab dab teb tej rooj vag yuav tsis kov yeej tau nws.’ Mathais 16:18. Vajtswv txoj kev nyob nrog ua rau Nws tes haujlwm ruaj khov. ‘Tsis txhob tso siab rau cov thawj, los yog rau neeg leej tub,’ yog lo lus uas los cuag peb. Ntawv Nkauj 146:3. ‘Hauv kev ntsiag to thiab hauv kev tso siab yuav yog nej lub zog.’ Yaxayas 30:15. Vajtswv tes haujlwm uas muaj hwjchim ci ntsa iab, uas raug tsa saum tej cai ncaj ncees uas nyob mus ib txhis, yuav tsis txawj poob mus ua tsis muaj nqis li. Nws yuav mus ntxiv ntawm ib theem zog mus rau lwm theem zog, ‘tsis yog los ntawm hwjchim, los tsis yog los ntawm lub zog, tiamsis yog los ntawm Kuv tus Ntsujplig, hais tias tus Tswv uas kav cov tub rog saum ntuj.’ Xakhaliyas 4:6.”

> “The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.

> “Lo lus cog tseg hais tias, ‘Xelunpabel ob txhais tes twb tsa lub hauv paus ntawm lub tuam tsev no lawm; nws ob txhais tes kuj yuav ua kom tiav thiab,’ tau muaj tiav raws nraim li ntawd. Nqe 9. ‘Cov txwj laus ntawm cov Yudais thiaj ua lub tsev ntawd, thiab lawv vam meej los ntawm txoj kev cev Vajtswv lus ntawm Haxais tus yaj saub thiab Xakhaliyas tus tub ntawm Itos. Lawv kuj txhim tsa thiab ua kom tiav, raws li lo lus txib ntawm cov Yixayee tus Vajtswv, thiab raws li lo lus txib ntawm Xi‑loo, thiab Daliyas, thiab Ataxawxes tus vajntxwv ntawm Pelexias. Thiab lub tsev no tau ua tiav rau hnub peb ntawm lub hli Adas [lub hli kaum ob], uas yog xyoo rau ntawm vajntxwv Daliyas txoj kev kav.’ Exala 6:14, 15.” Cov Yaj Saub thiab Cov Vajntxwv, 595, 596.

Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”

Nqe kaum peb mus rau kaum tsib sawv cev rau cov xwm txheej yaj saub uas coj mus txog rau kev kaw lub sijhawm ntawm txoj kev tshav ntuj rau cov uas tuav Hnub Xanpataus thaum txoj cai Hnub Caiv. Lawv kuj sawv cev rau qib peb ntawm peb qib hauv nqe kaum ntawm Daniyees kaum ob. Nqe kaum yog “kev ua kom huv,” nqe kaum ib thiab kaum ob sawv cev rau “ua kom dawb huv,” hos nqe kaum peb mus rau kaum tsib sawv cev rau qhov kev sim txheeb xyuas uas cov nkauj xwb uas tuav Hnub Xanpataus raug “sim.”

The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.

Cov lus hauv phau Daniyees uas nyob sab hauv yog sawv cev los ntawm kev ua yog toog pom ntawm tus dej Ulai hauv tshooj xya mus txog tshooj cuaj, hos cov lus sab nraud yog sawv cev los ntawm kev ua yog toog pom ntawm tus dej Hiddekel hauv tshooj kaum mus txog tshooj kaum ob. Tshooj kaum ob yog lub ncov kawg ntawm ob qho kev ua yog toog pom sab hauv thiab sab nraud tib si, thiab nws nthuav qhia txoj kev uas Khetos tsa sawv thiab ntxuav kom huv ib puas plaub caug plaub txhiab leej. Nqe kaum mus txog nqe kaum rau sawv cev rau keeb kwm zais ntawm nqe plaub caug txij xyoo 1989 mus txog rau txoj cai Hnub Caiv ntawm nqe plaub caug ib thiab kaum rau. Cov nqe uas haum rau hauv keeb kwm zais ntawd sawv cev rau qhov ua tiav zoo kawg nkaus ntawm nqe kaum hauv tshooj kaum ob.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.

> Coob leej coob yuav raug ntxuav kom huv, thiab ua kom dawb huv, thiab raug sim siab; tiam sis cov neeg phem yuav ua phem mus li: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiam sis cov neeg txawj ntse yuav to taub. Thiab txij thaum uas txoj kev fij xyeem niaj hnub yuav raug tshem tawm, thiab yam qias vuab tsuab uas ua kom puam tsuaj raug tsa los, yuav muaj ib txhiab ob puas cuaj caum hnub. Foom koob hmoov rau tus uas tos ntsoov, thiab tuaj txog rau ib txhiab peb puas peb caug tsib hnub. Daniel 12:10–12.

The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.

Cov “neeg txawj ntse” uas to taub nqe kaum mus txog kaum rau thiab uas tau raug khi ua keeb “hauv kev txawj ntse” thiab “hauv sab ntsuj plig” yog cov uas to taub txoj xov faj lem sab nraud uas sawv cev nyob hauv keeb kwm zais ntawm nqe plaub caug, thiab lawv tau raug tsa ruaj “hauv kev txawj ntse” rau txoj kev to taub ntawd ua ntej txoj cai Hnub Caiv. Cov “neeg txawj ntse” yog cov uas tau raug hloov los ntawm txoj xov sab hauv uas sawv cev los ntawm Tshwm Sim tshooj kaum ib thiab nqe kaum ib, thiab lawv tau ruaj khov nyob hauv qhov kev paub ntawd ua ntej txoj cai Hnub Caiv.

The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.

Cov “muaj tswvyim” yog cov uas tau txais “txoj koob hmoov” uas txuas nrog “kev tos ntsoov,” ua cim rau ib puas plaub caug plaub txhiab tias yog cov uas ua kom tiav qhov kev ua tiav zoo kawg nkaus thiab zaum kawg ntawm kaum tus ntxhais nkauj xwb. Tshwmsim kaum ib nqe kaum ib tau los txog rau lub Xya hli ntuj xyoo 2023, yog li ntawd ua cim rau “lub sijhawm kawg,” thaum Daniyees thiab Tshwmsim cim tseg nrog ob tug tim khawv tias kev txawj ntse uas tau raug qhib tawm hauv lub Xya hli ntuj xyoo 2023 ntawd txheeb xyuas txoj haujlwm muab foob rau ib puas plaub caug plaub txhiab. Kaum ib ntxiv rau kaum ib yog nees nkaum ob, uas yog ib lub cim ntawm kev koom ua ke ntawm kev dawb huv nrog tib neeg, thiab cov uas dhau txoj kev ntxuav kom dawb huv peb theem uas tsim ib puas plaub caug plaub txhiab raug txheeb qhia hauv Daniyees kaum ob, nqe kaum ob, muab dua ib qho cim kos npe ntawm Palmoni, vim kaum ob npaug kaum ob yog ib puas plaub caug plaub txhiab.

We will continue this study in the next article.

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

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