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# The Revelation of Jesus Christ - Number Nine

Kev Qhia Tshwm Sim ntawm Yexus Khetos - Zauv Cuaj

Isaiah’s Final Prophetic Narrative: The Revelation of Christ and the Prophetic Role of the 144,000

Zaj Lus Qhia Kawg ntawm Yaxayas: Kev Qhia Tshwm Txog Khetos thiab Lub Luag Haujlwm Yaj Saub ntawm 144,000

Author

Jeff Pippenger

Published

November 1, 2023

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The book of Isaiah and especially Isaiah’s final prophetic narrative found in chapters forty through sixty-six is a presentation that emphasizes a handful of important prophetic truths connected directly to the Revelation of Jesus Christ, which is now being unsealed as we approach the close of human probation. One of those truths is the revelation of Alpha and Omega. No other book in the Bible comes close to Isaiah’s testimony of the element of God’s character which illustrates the end of a thing with the beginning of a thing.

Phau ntawv Yaxayas, thiab tshwj xeeb tshaj yog zaj lus piav txog nws tej lus faj lem kawg uas nyob hauv tshooj plaub caug mus txog rau rau caum-rau, yog ib qho kev nthuav qhia uas hais kom meej txog ob peb yam tseem ceeb ntawm qhov tseeb lus faj lem uas txuas ncaj qha nrog Kev Qhia Tshwm ntawm Yexus Khetos, uas tam sim no tab tom raug muab qhib thaum peb tab tom los ze rau lub sijhawm kaw ntawm noob neej txoj kev txiav txim siab. Ib qho ntawm cov qhov tseeb ntawd yog kev tshwm sim ntawm Alpha thiab Omega. Tsis muaj lwm phau ntawv hauv Phau Vajlugkub twg los ze tau rau Yaxayas zaj lus tim khawv txog ib feem ntawm Vajtswv tus yam ntxwv uas qhia txog qhov kawg ntawm ib yam nrog qhov pib ntawm ib yam.

> Who hath wrought and done it, calling the generations from the beginning? I the Lord, the first, and with the last; I am he. Isaiah 41:4.

> Leejtwg tau ua thiab ua tiav tej no, hu txhua tiam neeg txij thaum chiv keeb los? Kuv yog tus Tswv, tus thawj, thiab nrog cov uas kawg; kuv yog nws. Yaxayas 41:4.

It is in Isaiah, that God identifies what it is that proves God is God.

Nyob rau hauv Yaxayas, Vajtswv qhia meej tias yam twg yog qhov ua pov thawj tias Vajtswv yog Vajtswv.

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.

> Tus Tswv, tus Vajntxwv kav cov Yixayee, thiab nws tus Txhiv Dim, tus Tswv ntawm cov thawj tub rog, hais li no tias; Kuv yog tus xub thawj, thiab Kuv yog tus kawg; thiab tsis muaj ib tug Vajtswv dua li Kuv. Thiab leejtwg uas, ib yam li Kuv, yuav hu, thiab yuav tshaj tawm tej ntawd, thiab yuav teem kom muaj kev txiav txim rau Kuv, txij thaum Kuv tsa haiv neeg thaum ub? Thiab tej uas tab tom yuav los, thiab tej uas yuav los txog, cia lawv qhia rau lawv paub. Nej txhob ntshai, thiab nej txhob ntshai heev li: puas yog Kuv tsis tau qhia rau nej txij thaum ntawd los, thiab tsis tau tshaj tawm tej ntawd? Nej yeej yog Kuv cov timkhawv. Puas muaj ib tug Vajtswv dua li Kuv? yeej tsis muaj ib tug Vajtswv li; Kuv tsis paub muaj ib tug twg li. Yaxayas 44:6–8.

Isaiah’s final prophetic narrative emphasizes the perfect and final fulfillment of the arrival of the Comforter that Jesus promised.

Zaj lus piav yaj saub kawg ntawm Yaxayas hais txog qhov kev ua tiav uas zoo tag nrho thiab kawg nkaus ntawm kev los txog ntawm tus Nplig Siab uas Yexus tau cog lus tseg.

> Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody. Isaiah 51:1–3.

> Mloog kuv, nej cov uas caum raws txojkev ncaj ncees, nej cov uas nrhiav tus Tswv: cia li saib rau lub pob zeb uas nej raug txiav tawm los, thiab rau lub qhov taub uas nej raug khawb tawm los. Cia li saib rau Anplahas nej txiv, thiab rau Xala uas yug nej: rau qhov kuv tau hu nws thaum nws nyob ib leeg xwb, thiab tau foom koob hmoov rau nws, thiab ua kom nws muaj coob ntxiv. Rau qhov tus Tswv yuav nplij Xi-oos siab: nws yuav nplij tag nrho nws tej chaw uas raug puam tsuaj; thiab nws yuav ua kom nws roob moj sab qhua zoo li Edees, thiab nws thaj av qhuav qhawv zoo li tus Tswv lub vaj; kev xyiv fab thiab kev zoo siab yuav pom muaj nyob hauv ntawd, kev ua tsaug, thiab lub suab seev nkauj. Yaxayas 51:1–3.

The Comforter arrived in July of 2023. Another truth emphasized in Isaiah’s narrative is the hidden, three-step history of the seven thunders, which is the structure of “emeth,” the Hebrew word that was created by the first, thirteenth, and last letters of the Hebrew alphabet.

Tus Txhawb Nqa tau los txog thaum Lub Xya Hli xyoo 2023. Lwm qhov tseeb uas tau hais qhia meej hauv zaj keeb kwm ntawm Yaxayas yog zaj keeb kwm zais cia uas muaj peb theem ntawm xya lub nroo, uas yog tus qauv ntawm “emeth,” lo lus Henplais uas raug tsim los ntawm thawj, kaum peb, thiab cov ntawv kawg ntawm tus niam ntawv Henplais.

> A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies. Isaiah 66:6.

> Ib lub suab nrov ncha tawm hauv lub nroog, ib lub suab tawm hauv lub tuam tsev, yog lub suab ntawm tus Tswv uas muab nqi pauj rau nws cov yeeb ncuab. Yaxayas 66:6.

Another important truth presented in Isaiah is the role of Islam as the tool of God’s executive judgment upon first the United States, and thereafter the world for the passage of Sunday enforcement.

Ib qho tseeb tseem ceeb ntxiv uas raug nthuav tawm hauv Yaxayas yog lub luag hauj lwm ntawm Islam ua Vajtswv lub cuab tam ntawm Nws txoj kev txiav txim rau txim uas raug coj los siv, xub rau Tebchaws Meskas, thiab tom qab ntawd rau lub ntiaj teb rau qhov kev tshaj tawm txoj cai yuam kom hwm Hnub Caiv hnub Sunday.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.

> Thaum ntsuas, thaum nws hlav tawm tuaj, koj yuav nrog nws sib hais; nws tuav nws cua hlob kom tseg rau hnub uas cua tuaj sab hnub tuaj. Yaxayas 27:8.

All of these truths could be categorized as components of the message of the Midnight Cry, which is the parable of the ten virgin’s representation of the message of the Revelation of Jesus Christ that the Father gave to Jesus, who gave it to Gabriel, that gave it to John, who wrote it out and sent it to the churches. We have been employing Isaiah’s last narrative, to support the line of prophetic events beginning in chapter eleven of Revelation, and we have now arrived at chapter twelve, where we find the woman clothed with the sun is portrayed with the symbolism that is so soundly upheld by Isaiah, that being; that Christ illustrates the end of a thing, with the beginning of a thing.

Txhua tej qhov tseeb no txhua yam yuav raug faib ua pawg tias yog tej feem ntawm txoj xov ntawm Lub Suab Quaj Thaum Nruab Nrab Hmo Ntuj, uas yog tus zaj lus piv txwv txog kaum tug nkauj xwb txoj kev sawv cev rau txoj xov ntawm Txoj Kev Tshwm Sim ntawm Yexus Khetos uas Leej Txiv tau muab rau Yexus, ces Yexus muab rau Khexaliyas, tus ntawd thiaj muab rau Yauhas, tus uas tau sau nws tseg thiab xa mus rau cov pawg ntseeg. Peb tau siv Yaxayas zaj keeb kwm kawg, los txhawb txoj kab ntawm tej xwm txheej yaj saub uas pib hauv Tshwmsim tshooj kaum ib, thiab nim no peb twb los txog tshooj kaum ob, qhov chaw uas peb pom tus poj niam hnav lub hnub raug piav qhia nrog txoj kev cim uas Yaxayas txhawb nqa ruaj khov heev, uas yog; Khetos piav txog qhov kawg ntawm ib yam, nrog qhov pib ntawm ib yam.

> And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.

> Ces ib yam txuj ci tseem ceeb loj tau tshwm rau saum ntuj; muaj ib tug pojniam hnav lub hnub ua ris tsho, lub hli nyob hauv qab nws txhais taw, thiab saum nws taubhau muaj ib lub mom vaj ntxwv uas muaj kaum ob lub hnub qub: Nws cev xeeb tub, thiab quaj qw vim mob yug menyuam, raug kev txom nyem hauv txoj kev yug menyuam. Ces tseem muaj dua ib yam txuj ci tseem ceeb tshwm rau saum ntuj; saib maj, muaj ib tug zaj loj liab vog, muaj xya lub taubhau thiab kaum lub kub, thiab saum nws cov taubhau muaj xya lub mom vaj ntxwv. Nws tus tw rub tau ib feem peb ntawm cov hnub qub saum ntuj, thiab muab lawv pov los rau hauv ntiajteb: thiab tus zaj sawv ntsug ntawm ntawm tus pojniam uas twb yuav yug menyuam lawm, kom nws thiaj li nqos tau nws tus menyuam thaum nws yug los. Thiab nws yug tau ib tug menyuam tub, tus uas yuav kav txhua haiv neeg nrog ib tug pas hlau: thiab nws tus menyuam raug tsa mus cuag Vajtswv, thiab mus rau Nws lub zwm txwv. Qhia Tshwm 12:1–5.

The woman of Revelation twelve is a symbol of God’s chosen people throughout history. The twelve tribes of ancient literal Israel represent the beginning of God’s chosen covenant people. The twelve tribes typify the ending of ancient literal Israel, when Christ selected twelve disciples. Those twelve disciples at the end of ancient literal Israel, were also the twelve apostles at the beginning of modern spiritual Israel. Two beginning witnesses and one ending witness combine to establish three witnesses that identify the one hundred and forty-four thousand as the ending of modern spiritual Israel.

Tus pojniam hauv Tshwm Sim kaum ob yog ib lub cim sawv cev rau Vajtswv haiv neeg uas Nws tau xaiv thoob plaws keeb kwm. Kaum ob xeem ntawm cov Yixayee thaum ub tiag tiag sawv cev rau qhov pib ntawm Vajtswv haiv neeg uas Nws tau xaiv rau hauv txoj kev cog lus. Kaum ob xeem ntawd yog ib hom ntxoov ntxoo qhia txog qhov xaus ntawm cov Yixayee thaum ub tiag tiag, thaum Khetos xaiv kaum ob tug thwjtim. Kaum ob tug thwjtim ntawd thaum xaus ntawm cov Yixayee thaum ub tiag tiag, kuj yog kaum ob tug tubtxib thaum pib ntawm cov Yixayee sab ntsuj plig niaj hnub no. Ob tug timkhawv ntawm qhov pib thiab ib tug timkhawv ntawm qhov xaus koom ua ke los tsim peb tug timkhawv uas qhia meej tias ib puas plaub caug plaub txhiab yog qhov xaus ntawm cov Yixayee sab ntsuj plig niaj hnub no.

The one hundred and forty-four thousand are also the ensign that was cast out by their brethren. They are the ensign that was a valley of dead dry bones lying in the street of the great city of Sodom and Egypt, who were murdered by the beast that ascended out of the bottomless pit. They are the ensign, that are the stones of the crown, which the woman is wearing upon her head.

Ib puas txhiab tus kuj yog tus chij uas lawv cov kwv tij tau muab ntiab pov tseg. Lawv yog tus chij uas yog ib lub hav puv nkaus cov pob txha qhuav uas twb tuag lawm, pw hauv txoj kev ntawm lub nroog loj Xaudoo thiab Iyi tebchaws, cov uas raug tua tuag los ntawm tus tsiaj nyaum uas nce tawm hauv lub qhov tob uas tsis muaj qab. Lawv yog tus chij, uas yog cov pob zeb ntawm lub mom huab tais, uas tus poj niam tab tom hnav saum nws lub taub hau.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.

> Thiab tus Tswv lawv tus Vajtswv yuav cawm lawv dim rau hnub ntawd ib yam li pab yaj uas yog nws haiv neeg; rau qhov lawv yuav zoo ib yam li tej pob zeb muaj nqis hauv ib lub mom vaj ntxwv, raug tsa siab ua ib lub chij rau saum nws thaj av. Xakhaliyas 9:16.

The ensign, which is the one hundred and forty-four thousand are stones, as is Christ.

Tus chij, uas yog ib puas plaub caug plaub txhiab, yog tej pob zeb, ib yam li Khetos.

> And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 1 Corinthians 10:4.

> Thiab sawv daws haus tib yam dej ntsuj plig; vim lawv haus ntawm tus Ntsuj Plig Pob Zeb uas raws lawv qab; thiab Pob Zeb ntawd yog Khetos. 1 Kauleethaus 10:4.

Christ typifies the one hundred and forty-four thousand, and Peter agrees with Paul that Christ is the “living stone” that was disallowed, and Peter also identified that God’s people are also “lively stones.”

Khetos sawv cev ua yam ntxwv txog ib puas plaub caug plaub txhiab leej, thiab Petus pom zoo nrog Povlauj tias Khetos yog “lub pob zeb ciaj sia” uas raug tsis lees txais, thiab Petus kuj qhia tias Vajtswv haiv neeg kuj yog “cov pob zeb muaj sia.”

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:4, 5.

> Thaum nej los cuag Nws, uas yog lub pob zeb ciaj sia, txawm yog tibneeg tsis lees txais tiag los Nws yog tus uas Vajtswv tau xaiv thiab muaj nqis kawg; nej thiab, ib yam li cov pob zeb ciaj sia, raug tsa ua ib lub tsev ntawm sab ntsuj plig, ua ib pawg pov thawj dawb huv, kom nej thiaj tau fij tej txi ntawm sab ntsuj plig, uas Vajtswv txais yuav los ntawm Yexus Khetos. 1 Petus 2:4, 5.

The one hundred and forty-four thousand are not only the stones in the woman’s crown, they are the crown itself.

Ib puas txhiab plaub caug plaub txhiab tus ntawd tsis yog tsuas yog cov pob zeb nyob hauv tus pojniam lub mom vaj xwb, lawv yog lub mom vaj ntawd nws tus kheej.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Isaiah 62:1–3.

> Vim li Xi-oos, kuv yuav tsis nyob ntsiag to, thiab vim li Yeluxalees, kuv yuav tsis so, mus txog thaum nws txoj kev ncaj ncees ci tawm los zoo li qhov kaj, thiab nws txoj kev cawm dim zoo li lub teeb uas cig ntsa iab. Thiab lwm haiv neeg yuav pom koj txoj kev ncaj ncees, thiab txhua tus vajntxwv yuav pom koj lub yeeb koob; thiab koj yuav raug hu los ntawm ib lub npe tshiab, uas lub qhov ncauj ntawm tus Tswv yuav tis npe rau. Koj kuj yuav yog ib lub kaus mom ntawm lub yeeb koob nyob hauv txhais tes ntawm tus Tswv, thiab yog ib lub mom vajntxwv nyob hauv txhais tes ntawm koj tus Vajtswv. Yaxayas 62:1–3.

Christ typifies the one hundred and forty-four thousand. He is the Rock, and they are “stones.” They are a “crown of glory in the hand of the Lord,” and Christ is the crown of glory.

Khetos ua piv txwv rau ib puas plaub caug plaub txhiab leej. Nws yog Lub Pob Zeb, thiab lawv yog “cov pob zeb.” Lawv yog ib “lub mom ntawm yeeb koob nyob rau hauv tus Tswv txhais tes,” thiab Khetos yog lub mom ntawm yeeb koob.

> In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. Isaiah 28:5, 6.

> Hnub ntawd, tus Tswv uas kav cov tub rog saum ntuj yuav ua ib lub mom ci ntsa iab, thiab ua ib lub kaus mom zoo nkauj, rau cov seem uas tshuav ntawm nws haiv neeg, thiab yuav ua ib tug ntsuj plig txiav txim rau tus uas zaum txiav txim, thiab ua lub zog rau lawv cov uas tig qhov kev sib ntaus rov mus txog ntawm rooj vag. Yaxayas 28:5, 6.

When considering the number twelve in the context of beginning and ending, the woman represents the chosen covenant people from ancient Israel at mount Sinai, until the history of the one hundred and forty-four thousand. They have been typified by Christ, and His birth typified the resurrection of the dead dry bones from the street where they had been murdered on July 18, 2020. The two-step process that Ezekiel thirty-seven so succinctly identifies, that brings those two prophets to life, is ‘first mentioned’ in the creation of Adam.

Thaum xav txog tus lej kaum ob nyob hauv lub ntsiab lus ntawm qhov pib thiab qhov xaus, tus pojniam sawv cev rau haiv neeg uas raug xaiv hauv txoj kev khi lus txij thaum ub cov Yixayee ntawm roob Sinai, mus txog rau keeb kwm ntawm ib puas plaub caug plaub txhiab leej. Lawv tau raug ua tus qauv los ntawm Khetos, thiab Nws txoj kev yug los kuj ua tus qauv txog txoj kev sawv rov los ntawm cov pob txha qhuav tuag hauv txoj kev uas lawv raug tua nyob rau lub Xya hli ntuj 18, 2020. Txoj txheej txheem ob theem uas Ezekiel peb caug xya qhia meej luv luv heev, uas coj ob tug yaj saub ntawd rov los muaj sia, raug “hais ua ntej tshaj” hauv kev tsim Adas.

Adam was created in two steps. He was first formed, then Christ breathed the breath of life into him, just as the breath from the four winds in Ezekiel brought the dry bones to life. Adam was created a fully mature man, but his creation was none the less, his birth. The one hundred and forty-four thousand are born after three and a half symbolic days of lying dead in the street that runs through the valley of death. The one hundred and forty-four thousand are born by the woman that gave birth to the “man child: that was to rule with an iron rod.” As the symbol of the church throughout history, the woman of Revelation twelve represents the same symbolism as the “mountain” of Daniel two.

Adas raug tsim los ntawm ob theem. Ua ntej nws raug puab, ces Khetos txawm tshuab txoj pa ntawm txoj sia rau hauv nws, ib yam li txoj pa los ntawm plaub ceg cua hauv Exekees uas ua rau cov pob txha qhuav rov ciaj sia. Adas raug tsim los ua ib tug txiv neej laus tiav txhij, los nws txoj kev tsim ntawd txawm li cas los xij kuj yog nws txoj kev yug los. Ib puas plaub caug plaub txhiab leej yug los tom qab peb hnub ib nrab uas yog hnub ua cim, thaum lawv pw tuag hauv txoj kev uas hla los ntawm hav ntawm txoj kev tuag. Ib puas plaub caug plaub txhiab leej raug yug los ntawm tus poj niam uas yug tau “tus me nyuam tub” uas yuav “tswj hwm nrog tus pas hlau.” Raws li tus cim ntawm pawg ntseeg thoob plaws keeb kwm, tus poj niam hauv Tshwmsim kaum ob sawv cev rau tib lub cim nkaus li “lub roob” hauv Daniyee ob.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Phau Ntawv Qhia Tshwm yog ib phau ntawv uas raug muab kaw tseg, tiam sis kuj yog ib phau ntawv uas raug qhib thiab. Nws sau cia txog tej xwm txheej uas muaj hwjchim kawg nkaus thiab xav tsis thoob uas yuav tshwm sim nyob rau hnub kawg ntawm zaj keeb kwm ntiajteb no. Cov lus qhia hauv phau ntawv no yog meej tseeb, tsis yog yam tsis paub meej thiab tsis txawj to taub. Hauv phau ntawv no, tib txoj kab yaj saub uas muaj nyob hauv Daniyees kuj raug coj los hais ntxiv thiab. Muaj qee tej yaj saub uas Vajtswv tau rov hais dua, yog li ntawd qhia tias yuav tsum muab qhov tseemceeb rau tej ntawd. Tus Tswv tsis rov hais tej yam uas tsis muaj nqis loj.” Manuscript Releases, volume 9, 8.

The same line of prophecy that is found in Daniel is taken up in the Revelation. Daniel’s stone, that is cut out of the mountain without hands, is Peter’s “lively stones,” who “are built up a spiritual house, an holy priesthood,” and Daniel’s stone also represents, the one hundred and forty-four thousand. The mountain is God’s church through history.

Tib txoj kab lus faj lem uas pom nyob hauv Daniel kuj raug coj mus ntxiv hauv Phau Ntawv Qhia Tshwm. Daniel lub pob zeb, uas raug txiav tawm ntawm lub roob tsis yog los ntawm tes neeg, yog Petus cov “pob zeb ciaj sia,” uas “raug tsim los ua ib lub tsev sab ntsuj plig, ib lub pov thawj hwj dawb huv,” thiab Daniel lub pob zeb kuj sawv cev rau ib puas plaub caug plaub txhiab leej. Lub roob yog Vajtswv pawg ntseeg thoob plaws keeb kwm.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.

> Thiab nyob rau hauv lub sijhawm ntawm cov vajntxwv no, Vajtswv saum ntuj yuav tsa ib lub nceeg vaj sawv los, uas yuav tsis raug rhuav tshem ib txhis li; thiab lub nceeg vaj ntawd yuav tsis raug muab tso rau lwm haiv neeg, tiamsis nws yuav tsoo kom tej noob vaj no tawg ua tej thooj me me thiab muab lawv nqos pov tseg tag nrho, thiab nws yuav nyob ruaj khov mus ib txhis. Vim koj tau pom tias lub pob zeb ntawd raug txiav tawm hauv lub roob los tsis yog los ntawm tes neeg, thiab tias nws tau tsoo tej hlau, tej tooj dag, tej av nplaum, tej nyiaj, thiab tej kub kom tawg ua tej thooj me me; Vajtswv loj kawg nkaus tau qhia rau vajntxwv paub tias yam twg yuav muaj los tom qab no: thiab zaj npau suav no yeej muaj tseeb, thiab nws txoj kev txhais ntawd yeej ruaj khov. Daniel 2:44, 45.

The Midnight Cry message of the one hundred and forty-four thousand is also represented as the latter rain, and it is in the time of the latter rain that God ‘sets up’ the kingdom represented by Daniel’s stone.

Txoj lus ntawm Midnite Quaj ntawm ib puas plaub caug plaub txhiab leej kuj raug sawv cev ua nag tom qab, thiab yog nyob rau lub sijhawm nag tom qab ntawd uas Vajtswv “tsa” lub nceeg vaj uas Daniyee lub pob zeb sawv cev rau.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Los nag tom qab tab tom los rau saum cov uas dawb huv—thaum ntawd sawvdaws yuav txais nws ib yam li yav tas los.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “Thaum plaub tug timtswv tso tes tawm lawm, Khetos yuav tsa Nws lub nceeg vaj los. Tsis muaj leejtwg yuav tau txais nag tom qab tsuas yog cov uas tab tom ua txhua yam uas lawv ua tau xwb. Khetos yuav pab peb. Txhua tus yeej yuav muaj peev xwm kovyeej tau los ntawm Vajtswv txoj kev tshav ntuj, dhau los ntawm Yexus cov ntshav. Tag nrho saum ntuj ceeb tsheej muaj kev txaus siab rau txoj hauj lwm no. Cov timtswv kuj muaj kev txaus siab thiab.” Spalding and Magan, 3.

The four winds of Islam are released at the Sunday law, and then Christ sets up His kingdom. It takes place in the days of the spiritual kingdoms of Daniel chapter two. The last four spiritual kingdoms in Nebuchadnezzar’s dream, were typified by the first four literal kingdoms. Literal Babylon, Medo-Persia, Greece and Rome represent spiritual Babylon, Medo-Persia, Greece and Rome.

Plaub cua ntsawj ntawm Islam raug tso tawm thaum txoj cai hnub Sunday los txog, thiab tom qab ntawd Khetos tsa Nws lub nceeg vaj. Qhov no tshwm sim nyob rau hauv cov hnub ntawm cov nceeg vaj sab ntsuj plig hauv Daniyees tshooj ob. Plaub lub nceeg vaj sab ntsuj plig kawg hauv Nebukhanexas txoj kev npau suav, raug ua qauv qhia los ntawm thawj plaub lub nceeg vaj tiag tiag. Npanpiloo tiag tiag, Medo-Persia, Kili, thiab Loos sawv cev rau Npanpiloo sab ntsuj plig, Medo-Persia, Kili, thiab Loos.

Spiritual Babylon is the head of gold, that received a deadly wound in 1798, as typified by Nebuchadnezzar being temporarily removed from power for “seven times.” When the three-fold union of the dragon, the beast and the false prophet form the eighth kingdom, that is of the seven, it will be made up of all the spiritual kingdoms, represented in Nebuchadnezzar’s image of chapter two. The papacy dead and the papacy resurrected, are the spiritual head of gold in the beginning and the ending of four spiritual kingdoms of the image. The United States, as the second of the four kingdoms, is represented as spiritual Medo-Persia. The United Nations, as the third of the four kingdoms is represented as spiritual Greece and together, they all make up the three-fold union of the dragon, the beast and the false prophet to establish the eighth kingdom, that is of the seven. The papacy is the antichrist and seeks to counterfeit Christ. In this regard; of the last four spiritual kingdoms, the papacy is the first and the last.

Npanpiloo Npis Asmeskas yog lub taub hau kub, uas tau txais ib qho mob tuag taus rau xyoo 1798, raws li tau raug ua qauv tseg hauv Nebukhanexas raug muab tshem tawm ntawm hwjchim ib ntus mus rau “xya lub sij hawm.” Thaum kev sib koom ua peb txheej ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav tsim tsa lub nceeg vaj thib yim, uas yog ntawm xya lub, ces nws yuav raug tsim los ntawm txhua lub nceeg vaj sab ntsuj plig, uas raug sawv cev hauv Nebukhanexas tus pej thuam hauv tshooj ob. Txoj kev kav papacy uas tuag lawm thiab txoj kev kav papacy uas sawv rov los, yog lub taub hau kub sab ntsuj plig thaum pib thiab thaum kawg ntawm plaub lub nceeg vaj sab ntsuj plig ntawm tus pej thuam ntawd. Tebchaws Meskas, raws li lub nceeg vaj thib ob ntawm plaub lub ntawd, raug sawv cev ua sab ntsuj plig Medo-Persia. Lub Koom Haum Tebchaws Ntiajteb, raws li lub nceeg vaj thib peb ntawm plaub lub ntawd, raug sawv cev ua sab ntsuj plig Kili thiab ua ke lawm, lawv txhua tus tsim ua kev sib koom ua peb txheej ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav los tsa lub nceeg vaj thib yim, uas yog ntawm xya lub. Papacy yog tus antichrist thiab nrhiav kev ua cuav raws li Khetos. Hauv qhov no, ntawm plaub lub nceeg vaj sab ntsuj plig kawg, papacy yog thawj thiab yog kawg.

The stone cut out of the mountain, becomes a kingdom that fills the whole earth, and it is set up as an ensign in “the days of these kings,” for all of the spiritual kingdoms of the image are actively represented in “the last days.” The lifting up of the ensign, which is the setting up of Christ’s kingdom takes place when the four winds of Islam are released, and the latter rain is poured out without measure at the Sunday law.

Lub pob zeb uas txiav tawm hauv lub roob los, dhau los ua ib lub nceeg vaj uas puv nkaus tag nrho lub ntiaj teb, thiab nws raug tsa ua ib lub chij hauv “hnub nyoog ntawm cov vaj ntxwv no,” rau qhov tag nrho cov nceeg vaj sab ntsuj plig uas sawv cev hauv tus pej thuam ntawd tab tom raug sawv cev ua haujlwm nyob rau hauv “hnub kawg.” Kev tsa lub chij ntawd siab, uas yog kev tsa Khetos lub nceeg vaj, tshwm sim thaum plaub cua ntawm Islam raug tso tawm, thiab nag tom qab raug nchuav los yam tsis muaj kev txwv rau lub sijhawm Sunday law.

The stone cut out of the mountain will break in pieces all of earth’s spiritual kingdoms, represented by “the iron, the brass, the clay, the silver, and the gold.” The one hundred and forty-four thousand represent Christ, who in Revelation twelve is “the man child,” whose birth typified the birth of the one hundred and forty-four thousand. The “man child” is to “rule all nations with a rod of iron.” With that rod, he will break the nations.

Lub pob zeb uas raug txiav tawm hauv lub roob yuav tsoo kom tawg ua tej daim txhua lub nceeg vaj sab ntsuj plig hauv ntiaj teb, uas raug sawv cev los ntawm “hlau, tooj dag, av nplaum, nyiaj, thiab kub.” Ib puas plaub caug plaub txhiab leej sawv cev rau Khetos, tus uas hauv Tshwmsim kaum ob hu ua “tus tub me nyuam,” uas nws txoj kev yug los yog ib yam piv txwv txog kev yug los ntawm ib puas plaub caug plaub txhiab leej. “Tus tub me nyuam” yuav “kav txhua haiv neeg nrog ib tug pas hlau.” Nrog tus pas ntawd, nws yuav tsoo cov haiv neeg.

> I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. Psalm 2:7–9.

> Kuv yuav tshaj tawm txoj kevcai uas tau txiav tseg: tus Tswv tau hais rau kuv tias, Koj yog kuv Leej Tub; hnub no kuv tau yug koj lawm. Cia li thov ntawm kuv, thiab kuv yuav muab tej haiv neeg txawv tebchaws rau koj ua koj tej qub txeeg qub teg, thiab muab tej chaw kawg nkaus ntawm lub ntiajteb no rau koj ua koj li cuab tam. Koj yuav tsoo lawv nrog ib tug pas hlau; koj yuav muab lawv ntaus kom tawg ua tej daim ib yam li lub lauj kaub uas tus kws puab av nplaum ua. Ntawv Nkauj 2:7–9.

The Son of God was begotten of the Father. Many take this truth and wrest it to their own destruction. “Begotten” means to give birth, but we know there was never a time when Christ was not in existence.

Leej Tub ntawm Vajtswv tau yug los ntawm Leej Txiv. Coob leej muab qhov tseeb no los qaug ntxias thiab muab nkhaus mus rau lawv tus kheej txoj kev puam tsuaj. “Yug los” txhais hais tias yug tawm los, tiam sis peb paub tias yeej tsis muaj ib lub sijhawm twg uas Khetos tsis tau muaj nyob.

> “‘Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron.’ Before the last developments of the work of apostasy there will be a confusion of faith. There will not be clear and definite ideas concerning the mystery of God. One truth after another will be corrupted. ‘And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.’ There are many who deny the preexistence of Christ, and therefore deny his divinity; they do not accept him as a personal Saviour. This is a total denial of Christ. He was the only-begotten Son of God, who was one with the Father from the beginning. By him the worlds were made.” Signs of the Times, May 28, 1894.

> “‘Tam sim no tus ntsuj plig hais meej meej tias, nyob rau hnub nyoog kawg, qee leej yuav thim ntawm txoj kev ntseeg mus, mloog tej ntsuj plig dag ntxias, thiab tej lus qhuab qhia ntawm dab ntxwg nyoog; hais lus dag hauv kev ua neeg dag siab; lawv lub siab xam twb raug kub nyhiab nrog hlau kub lawm.’ Ua ntej qhov kev loj hlob kawg ntawm tes haujlwm ntawm txoj kev thim kev ntseeg yuav los, yuav muaj kev ntxhov ntawm txoj kev ntseeg. Yuav tsis muaj tej tswv yim meej thiab tseeb txog qhov paub tsis meej ntawm Vajtswv. Ib qho tseeb tom qab ib qho tseeb yuav raug ua qias. ‘Thiab tsis muaj kev sib cav, qhov paub tsis meej ntawm txoj kev ua Vajtswv yog loj heev: Vajtswv tau tshwm sim hauv cev nqaij daim tawv, raug muab ncaj ncees hauv tus Ntsuj Plig, cov tim tswv tau pom nws, raug tshaj tawm rau lwm haiv neeg, raug ntseeg hauv lub ntiajteb, raug txais mus rau hauv yeeb koob.’ Muaj coob leej uas tsis lees tias Khetos twb muaj ua ntej lawm, thiab yog li ntawd tsis lees nws txoj kev muaj Vajtswv; lawv tsis txais yuav nws ua tus Cawmseej tus kheej. Qhov no yog kev tsis lees Khetos tag nrho. Nws yog Vajtswv Leej Tub tib leeg yug los, uas yog ib tug nrog Leej Txiv txij thaum chiv keeb. Los ntawm nws thiaj tsim muaj cov ntiajteb.” Signs of the Times, May 28, 1894.

When Christ is identified as the “begotten” of the Father, it is identifying a truth associated with Christ, a truth that is destroyed, if it is forced into the model of human parenthood. We cannot evaluate God from our human perspective. We can only evaluate God as He presents us with His evaluation of Himself.

Thaum Khetos raug qhia tias yog Leej Tub “yug los” ntawm Leej Txiv, qhov ntawd yog kev taw qhia txog ib qho tseeb uas cuam tshuam nrog Khetos, ib qho tseeb uas yuav raug rhuav tshem yog hais tias yuam kom nws nkag rau hauv tus qauv ntawm tibneeg txoj kev ua niam ua txiv. Peb tsis muaj peev xwm ntsuas Vajtswv raws li peb txoj kev xam pom ntawm tibneeg. Peb tsuas ntsuas Vajtswv tau raws li Nws qhia rau peb txog Nws tus kheej xwb.

> Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:7–9.

> Cia tus neeg phem tso nws txoj kev tseg, thiab cia tus neeg tsis ncaj ncees tso nws tej kev xav tseg; thiab cia nws rov qab los cuag tus Tswv, ces Nws yuav muaj kev hlub tshua rau nws; thiab los cuag peb tus Vajtswv, rau qhov Nws yuav zam txim ntau kawg nkaus. Vim kuv tej kev xav tsis yog nej tej kev xav, thiab nej tej kev tsis yog kuv tej kev, tus Tswv hais li no. Rau qhov ib yam li lub ntuj nyob siab dua lub ntiajteb, kuv tej kev kuj nyob siab dua nej tej kev, thiab kuv tej kev xav kuj siab dua nej tej kev xav. Yaxaya 55:7–9.

To wrest the word “begotten” in order to identify that there was a time when the Father gave birth to Christ, is to give “heed to seducing spirits, and doctrines of devils.” For the purpose of our current study, I am simply identifying that the woman of Revelation twelve was to give birth to the “man child” that is to rule the nations with a rod of iron. The one hundred and forty-four thousand will also rule the nations with a rod of iron.

Kev muab lo lus “begotten” txhais yuam kom qhia tias muaj ib lub sijhawm thaum Leej Txiv yug Khetos, yog kev “mloog dab dag ntxias, thiab dab tej kev qhuab qhia.” Rau lub hom phiaj ntawm peb txoj kev kawm tam sim no, kuv tsuas yog qhia tias tus pojniam hauv Tshwmsim kaum ob yuav yug tus “me nyuam tub” uas yuav kav txhua haiv neeg nrog tus pas nrig hlau. Ib puas plaub caug plaub txhiab leej kuj yuav kav txhua haiv neeg nrog tus pas nrig hlau.

The church of Thyatira returns when the papacy’s deadly wound is healed at the Sunday law. In that history, the promise given to God’s people is that those who overcome will rule the “nations” with “a rod of iron.”

Lub koom txoos Thee-athira yuav rov qab los thaum lub hwj chim papacy qhov txhab uas tuag taus raug kho zoo thaum txog txoj cai Sunday. Hauv zaj keeb kwm ntawd, lo lus cog tseg uas muab rau Vajtswv haiv neeg yog tias cov uas kov yeej yuav kav “haiv neeg” nrog “ib tug pas hlau.”

> And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. Revelation 2:26, 27.

> Tus uas kov yeej, thiab ceev faj tuav rawv kuv tej haujlwm mus txog thaum kawg, rau nws kuv yuav pub hwjchim kav cov tebchaws: Thiab nws yuav kav lawv nrog ib tug pas hlau; lawv yuav raug tsoo ua tej daim tawg ntho, ib yam li tej tais diav ntawm tus kws puab laujkaub: ib yam li kuv tau txais ntawm kuv Leej Txiv. Qhia Tshwm 2:26, 27.

God’s people who are in the final manifestation of the church of Thyatira, are the one hundred and forty-four thousand. The woman in the beginning gave birth to Christ and in the end, she gives birth to the one hundred and forty-four thousand, who follow the Lamb.

Vajtswv cov neeg uas nyob hauv qhov kev tshwm sim kawg ntawm pawg ntseeg Thyatira yog ib puas plaub caug plaub txhiab leej. Tus pojniam ntawd thaum chiv thawj yug Yexus Khetos, thiab thaum kawg nws yug ib puas plaub caug plaub txhiab leej, cov uas raws tus Menyuam Yaj.

> And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:3, 4.

> Thiab lawv hu ib zaj nkauj tshiab npaum li nyob ntawm xub ntiag lub zwm txwv, thiab nyob ntawm xub ntiag plaub tug tsiaj, thiab cov txwj laus: tsis muaj leejtwg kawm tau zaj nkauj ntawd tsuas yog ib puas plaub caug plaub txhiab leej xwb, cov uas raug txhiv dim tawm hauv lub ntiajteb. Cov no yog cov uas tsis tau ua kom qias nrog pojniam; rau qhov lawv yog nkauj xwb. Cov no yog cov uas raws tus Menyuam Yaj mus tsis hais Nws mus qhovtwg. Cov no raug txhiv dim tawm hauv nruab nrab neeg, ua thawj cov txiv thawj rau Vajtswv thiab rau tus Menyuam Yaj. Tshwmsim 14:3, 4.

Christ was born “first”, and the one hundred and forty-four thousand follow the Lamb, so they are born “last”. Christ was “caught up to God”, just as were the two witnesses of Revelation eleven. Both of her children ascend to the Father.

Khetos yug ua yug los ua “thawj tug”, thiab ib puas plaub caug plaub txhiab tus raws tus Menyuam Yaj, yog li ntawd lawv raug yug los ua “cov kawg”. Khetos raug “nqa mus cuag Vajtswv”, ib yam li ob tug timkhawv hauv Tshwmsim tshooj kaum ib tau raug. Ob leeg ntawm nws cov me nyuam nce mus cuag Leej Txiv.

> And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 2:5.

> Nws yug ib tug me nyuam tub, uas yuav kav txhua haiv neeg nrog ib tug pas hlau; thiab nws tus me nyuam raug nqa mus cuag Vajtswv, thiab rau Nws lub zwm txwv. Tshwm Sim 2:5.

Christ, as the Lord of Hosts, is also the “portion of Jacob,” and Israel is “the rod of his inheritance,” and Israel is also His “battle ax and” His “weapons of war” who He uses to “break in pieces the nations.”

Khetos, uas yog tus Tswv ntawm cov Tubrog Ntuj, kuj yog “Yakhauj feem,” thiab Ixayees yog “rab qws ntawm nws txoj qub txeeg qub teg,” thiab Ixayees kuj yog Nws “rab taus ua rog thiab” Nws “tej cuab yeej ua rog” uas Nws siv los “tsoo cov haiv neeg ua tej thooj.”

> The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of hosts is his name. Thou art my battle ax and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms. Jeremiah 51:19, 20.

> Qhov feem uas yog Yakhauj tsis zoo li lawv; rau qhov nws yog tus uas tsim txhua yam: thiab Ixayees yog tus pas nrig ntawm nws qub txeeg qub teg: tus Tswv uas muaj tej pab tub rog yog nws lub npe. Koj yog kuv rab taus ua rog thiab tej cuab yeej ua tsov ua rog: rau qhov nrog koj kuv yuav tsoo tej haiv neeg ua tej daim me me, thiab nrog koj kuv yuav rhuav tshem tej nceeg vaj. Yelemi 51:19, 20.

Christ and the one hundred and forty-four thousand both rule and break the nations in pieces with a rod of iron. Christ is the “portion of Jacob,” but so too are His people.

Khetos thiab ib puas plaub caug plaub txhiab leej ob leeg puav leej kav thiab tsoo cov tebchaws ua tej daim tej tawg nrog rab pas hlau. Khetos yog “yam uas yog Yakhauj feem,” tab sis Nws haiv neeg kuj yog li ntawd thiab.

> For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

> Vim Yawmsaub feem yog nws haiv neeg; Yakhauj yog feem uas yog nws qub txeeg qub teg. Kevcai 32:9.

The stone cut out of the mountain, representing God’s church is the final manifestation of His church that fills the earth with His glory, and they are used as God’s battle ax to strike the feet of the image and turn those kingdoms into the “chaff of the summer threshing floors.” Those kingdoms are blown away by the wind.

Lub pob zeb uas txiav tawm hauv lub roob, uas sawv cev rau Vajtswv pawg ntseeg, yog qhov tshwm sim zaum kawg ntawm Nws pawg ntseeg uas puv nkaus lub ntiajteb nrog Nws lub yeeb koob, thiab lawv raug siv ua Vajtswv rab taus ntaus rog los tsoo tus mlom ob txhais taw thiab hloov cov tebchaws ntawd mus ua “cov plua tshauv ntawm tej tshav nplej thaum lub caij ntuj sov.” Cov tebchaws ntawd raug cua tshuab ya mus.

> Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. Daniel 2:35.

> Ces cov hlau, cov av nplaum, cov tooj dag, cov nyiaj, thiab cov kub ntawd thiaj raug tsoo ua tej daim tib si ua ke, thiab zoo li cov plua plav ntawm lub tshav nplej thaum caij ntuj sov; cua thiaj muab lawv tshuab mus, kom tsis pom ib qho chaw rau lawv li: hos lub pob zeb uas ntaus tus pej thuam ntawd txawm loj hlob ua ib lub roob loj, thiab puv thoob plaws ntiajteb. Daniel 2:35.

It was needful to place the symbolism of the woman in the context of the ensign that is lifted up to heaven, for Revelation chapter twelve identifies the beginning of a war between Christ and Satan that began in heaven, and in so doing it is identifying a war in heaven that identifies the end of the great controversy between Christ and Satan. Revelation chapters twelve and thirteen illustrate the final war of the great controversy, and they do so by illustrating Satan’s representatives and the one hundred and forty-four thousand battling in the heavens.

Nws yog yam tsim nyog uas yuav tsum muab lub cim ntawm tus poj niam tso rau hauv lub ntsiab lus ntawm tus chij uas raug tsa siab mus txog saum ntuj ceeb tsheej, rau qhov Tshwm Sim tshooj kaum ob qhia txog qhov pib ntawm ib qho kev ua rog ntawm Khetos thiab Xatas uas tau pib nyob saum ntuj ceeb tsheej, thiab nyob hauv qhov ua li ntawd nws tab tom qhia txog ib qho kev ua rog saum ntuj ceeb tsheej uas qhia txog qhov kawg ntawm txoj kev sib cav loj ntawm Khetos thiab Xatas. Tshwm Sim tshooj kaum ob thiab kaum peb piav qhia txog kev ua rog kawg ntawm txoj kev sib cav loj ntawd, thiab lawv ua li ntawd los ntawm kev piav txog Xatas cov neeg sawv cev thiab ib puas plaub caug plaub txhiab leej tab tom sib ntaus nyob saum ntuj ceeb tsheej.

In the next article, we will proceed to address the war in heaven in the “last days” that was typified by the war in heaven that began in the beginning.

Nyob hauv tsab ntawv tom ntej no, peb yuav txuas ntxiv los hais txog tsov rog saum ntuj ceeb tsheej hauv “hnub kawg” uas tau raug ua tus yam ntxwv los ntawm tsov rog saum ntuj ceeb tsheej uas tau pib txij thaum chiv keeb.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Thiab kuv txawm pom dua ib tug tsiaj qus ntxiv sawv hauv ntiajteb tuaj; nws muaj ob tug kub zoo li ib tug menyuam yaj, tiamsis nws hais lus zoo li ib tug zaj. Thiab nws siv tag nrho thawj tug tsiaj qus lub hwjchim nyob ntawm nws xub ntiag, thiab ua rau lub ntiajteb thiab cov uas nyob hauv ntawd pe hawm thawj tug tsiaj qus, tus uas nws lub qhov txhab uas txaus tuag twb zoo lawm. Thiab nws ua tej txujci loj kawg nkaus, txog ntais nws ua kom hluav taws nqes saum ntuj los rau hauv ntiajteb tim ntsej tim muag neeg. Thiab nws dag ntxias cov uas nyob hauv ntiajteb los ntawm cov txujci uas nws muaj hwjchim ua tau ntawd nyob ntawm tus tsiaj qus xub ntiag; nws hais rau cov uas nyob hauv ntiajteb kom lawv ua ib tug mlom rau tus tsiaj qus uas raug rab ntaj txhab los nws tseem ciaj sia. Thiab nws muaj hwjchim pub pa sia rau tus tsiaj qus daim duab, kom tus tsiaj qus daim duab txawj hais lus thiab ua kom txhua tus uas tsis kam pe hawm tus tsiaj qus daim duab raug muab tua pov tseg. Thiab nws ua rau sawvdaws, tsis hais tus me lossis tus loj, tus nplua nuj lossis tus pluag, tus dawb lossis tus qhev, tau txais ib lub cim rau ntawm lawv sab tes xis lossis ntawm lawv hauv pliaj; xwv kom tsis muaj leejtwg yuav tau los yog muag tau, tsuas yog tus uas muaj lub cim, lossis muaj tus tsiaj qus lub npe, lossis tus lej ntawm nws lub npe xwb. Ntawm no muaj kev txawj ntse. Cia tus uas muaj kev totaub suav tus tsiaj qus tus lej; rau qhov nws yog ib tug neeg tus lej; thiab nws tus lej yog Rau pua rau caum rau. Qhia Tshwm 13:11–18.

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