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

Phau Ntawv Daniyees - Zauv Ib Puas Peb Caug Peb

Unveiling the Prophetic Tapestry: Insights into the Sealing Time of the 144,000

Qhib Daim Ntaub Qhia Yav Tom Ntej: Kev To Taub Txog Lub Sijhawm Muab Lub Cim Ntim Rau 144,000

Author

Jeff Pippenger

Published

March 13, 2024

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All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.

Tag nrho cov yaj saub puav leej sib haum xeeb, thiab lawv txhua tus ua tim khawv tshwj xeeb dua txog lub sijhawm kawg ntawm lub ntiajteb no tshaj li txog tej hnub uas lawv tau nyob. Lawv zaj lus tim khawv yuav tsum muab coj los siv rau hauv lub sijhawm yaj saub ntawm lub caij muab lub foob rau ib puas plaub caug plaub txhiab leej, vim qhov ntawd yog qhov uas qhov txiaj ntsig ntawm txhua lub zeem muag tshwm sim. Yaxayas, hauv tshooj rau, hauv ib lub zeem muag tau raug tso cai kom ntsia mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws, thaum lub sijhawm ntawm lub caij muab lub foob rau ib puas plaub caug plaub txhiab leej, qhov chaw uas nws tau pom Vajtswv lub hwjchim ci ntsa iab. Peb paub tias qhov ntawd yog tom qab Cuaj Hlis 11, 2001, vim nyob hauv nqe peb nws tau hnov cov timtswv tshaj tawm tias lub ntiajteb thaum ntawd twb puv nkaus Nws lub hwjchim ci ntsa iab lawm.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> “Thaum Vajtswv tab tom yuav xa Yaxayas mus nrog ib txoj xov mus rau Nws haiv neeg, Nws xub pub tus cev Vajtswv lus ntawd pom hauv yog toog mus rau hauv qhov chaw Dawb Huv Tshaj Plaws hauv lub chaw dawb huv. Dheev rooj vag thiab daim ntaub thaiv sab hauv ntawm lub tuam tsev zoo li raug tsa los yog rub qhib tawm, thiab nws raug pub kom ntsia tau mus rau sab hauv, rau hauv qhov chaw Dawb Huv Tshaj Plaws, qhov chaw uas txawm yog tus cev Vajtswv lus ko taw los kuj tsis tsim nyog nkag mus. Muaj ib qho yog toog sawv los nyob ntawm nws xub ntiag txog Yehauvas zaum saum ib lub zwm txwv siab thiab tsa nto, thaum lub hwjchim ci ntsa iab uas raws Nws qab puv nkaus lub tuam tsev. Nyob ib ncig ntawm lub zwm txwv muaj serafim, zoo li cov neeg zov puag ncig tus Vaj Ntxwv loj, thiab lawv rov ci tawm lub hwjchim ci ntsa iab uas nyob ib ncig ntawm lawv. Thaum lawv tej nkauj qhuas nrov tawm tuaj nrog suab tob tob ntawm kev pe hawm, tej ncej ntawm rooj vag kuj tshee hnyo, zoo li raug av qeeg co. Nrog daim di ncauj uas tsis tau raug kev txhaum ua kom qias, cov tim tswv no nchuav tawm tej lus qhuas Vajtswv. Lawv qw tias, ‘Dawb huv, dawb huv, dawb huv, yog tus Tswv uas kav txhua pab tub rog,’; ‘tag nrho lub ntiajteb puv nkaus ntawm Nws lub hwjchim ci ntsa iab.’ [Saib Yaxayas 6:1–8.]”

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.

> Cov xalaselaus nyob ib ncig ntawm lub zwm txwv puv npo nrog txoj kev ntshai hwm tob kawg nkaus thaum lawv ntsia pom Vajtswv lub hwjchim ci ntsa iab, yog li ntawd lawv tsis txawm ib pliag saib lawv tus kheej nrog kev qhuas. Lawv txoj kev qhuas yog rau tus Tswv uas kav cov tub rog saum ntuj. Thaum lawv ntsia mus rau yav tom ntej, thaum tag nrho lub ntiajteb yuav puv nrog Nws lub hwjchim ci ntsa iab, zaj nkauj yeej txiaj ntsig ntawd ncha rov ntawm ib tug mus rau ib tug hauv suab hu qab zib tias, “Dawb huv, dawb huv, dawb huv, yog tus Tswv uas kav cov tub rog saum ntuj.” Lawv txaus siab kawg nkaus rau qhov uas ua kom Vajtswv tau koob meej; nyob ruaj hauv Nws xub ntiag, hauv qab Nws txoj kev luag nyav ntawm kev pom zoo, lawv tsis xav tau dabtsi ntxiv lawm. Hauv kev ris Nws tus yam ntxwv, hauv kev ua raws li Nws tej lus txib, hauv kev pe hawm Nws, lawv txoj kev ntshaw siab tshaj plaws twb raug mus txog lawm. Gospel Workers, 21.

In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.

Nyob hauv kev pom zoo nrog Yaxayas, tus yaj saub Exekees kuj tau raug tso cai kom pom mus rau hauv Qhov Chaw Dawb Huv Tshaj. Exekees zaj yog toog pom tau pib hauv tshooj ib, nqe ib.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Tam sim no tau peb caug, hauv lub hli plaub, hnub tim tsib ntawm lub hli, thaum kuv nyob nrog cov neeg raug ntiab mus nyob ntawm ntug dej Khebar, ntuj tau qhib, thiab kuv pom tej yog toog ntawm Vajtswv. Exekees 1:1.

His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.

Nws txojkev yog toog pom tseem txuas mus ntxiv thoob plaws ntau tshooj, thiab nws yog qhov txuas ntxiv ntawm tib txojkev yog toog pom hauv tshooj yim thiab cuaj, uas qhia txog kev muab lub cim rau ib puas plaub caug plaub txhiab leej. Peb paub qhov no los ntawm nws zaj lus tim khawv uas ua tib zoo ceev faj.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

> Thiab tau muaj tias nyob rau xyoo thib rau, hli thib rau, hnub tim tsib ntawm lub hli, thaum kuv zaum hauv kuv lub tsev thiab cov txwj laus hauv Yudas zaum ntawm kuv xub ntiag, ces txhais tes ntawm tus Tswv Vajtswv tau los rau saum kuv nyob ntawd. Ces kuv ntsia saib, thiab saib seb, muaj ib yam zoo li tus yam ntxwv uas zoo li hluav taws: txij ntawm qhov pom zoo li nws lub duav nqes mus, yog hluav taws; thiab txij ntawm nws lub duav nce mus, zoo li qhov ci ntsa iab, zoo li xim ntawm amber. Thiab nws ncav ib yam zoo li txhais tes tawm los, thiab tuav kuv ntawm ib plhu plaub hau ntawm kuv taub hau; thiab tus Ntsuj Plig tau tsa kuv siab rau nruab nrab ntawm lub ntiajteb thiab saum ntuj, thiab coj kuv hauv Vajtswv tej yog toog mus rau Yeluxalees, mus rau ntawm lub qhov rooj ntawm lub rooj vag sab hauv uas tig mus rau sab qaum teb; qhov chaw uas yog lub chaw zaum ntawm tus mlom khib siab, uas ua rau muaj kev khib siab. Thiab saib seb, Vajtswv Yixayee lub yeeb koob nyob ntawd, raws li yog toog uas kuv tau pom hauv lub tiaj. Exekees 8:1–4.

The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.

Txojkev pom hauv tshooj yim thiab tshooj cuaj uas qhia txog ob pab uas raug tsim tsa thaum tab tom muab lub cim rau ib puas plaub caug plaub txhiab leej, yog “raws li txojkev pom uas” Exekees twb pom “hauv lub tiaj.” Txojkev pom uas nws tau pom hauv lub tiaj ntawd raug txheeb qhia nyob rau hauv tshooj peb.

> And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.

> Thiab txhais tes ntawm tus Tswv nyob saum kuv rau ntawd; thiab Nws hais rau kuv tias, Cia li sawv tsees, tawm mus rau tom tiaj, thiab kuv yuav hais rau koj nyob ntawd. Ces kuv sawv tsees, thiab tawm mus rau tom tiaj; thiab saib seb, tus Tswv lub hwjchim ci ntsa iab sawv nyob ntawd, ib yam li lub hwjchim ci ntsa iab uas kuv tau pom ntawm ntug dej Kebas; thiab kuv txhos caug ntsej muag rau hauv av. Exekees 3:22, 23.

Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.

Yaxayas lub zeem muag txog “thaj tiaj,” yog ib yam li “lub hwjchim ci ntsa iab uas” Yaxayas “pom ntawm tus dej Kebas,” thiab qhov ntawd yog lub zeem muag hauv tshooj ib, nqe ib. Lub zeem muag hais txog kev muab cim rau hauv tshooj cuaj, thiab lub zeem muag hais txog “thaj tiaj,” tsuas yog kev txuas ntxiv ntawm lub zeem muag ntawm tus dej Kebas xwb. Nws yog ib lub zeem muag txog Vajtswv lub hwjchim ci ntsa iab nyob hauv Chaw Dawb Huv Tshaj Plaws, thaum lub sij hawm muab cim rau ib puas plaub caug plaub txhiab leej, ib yam li Yaxayas lub zeem muag thiab. Yaxayas lub zeem muag qhia kom paub Vajtswv txoj hauj lwm tsa cov tub txib sawv los nyob rau lub sij hawm muab cim, thiab hauv tshooj ob thiab peb, Yaxayas qhia txog tib txoj hauj lwm ntawd kom ntxaws dua li Yaxayas, vim nws piav txog ib tug tub txib uas yuav tsum nqa ib txoj xov mus rau Laodicean Adventism, thiab kom thiaj to taub txoj xov uas nws yuav tsum nqa mus rau cov neeg ntxeev siab uas raug hla dhau, Yaxayas raug txib kom noj phau ntawv me me ntawd, uas nyob hauv tus tim tswv txhais tes thaum Nws nqes los rau lub Cuaj Hlis 11, 2001.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.

> Tsis tas li ntawd nws hais rau kuv tias, Me tub ntawm neeg, noj yam uas koj pom; noj daim yob no, thiab mus hais rau tsev neeg Ixayees. Yog li ntawd kuv txawm qhib kuv lub qhov ncauj, thiab nws ua rau kuv noj daim yob ntawd. Thiab nws hais rau kuv tias, Me tub ntawm neeg, cia koj lub plab noj, thiab ua kom koj tej hnyuv puv npo nrog daim yob no uas kuv muab rau koj. Ces kuv txawm noj nws; thiab hauv kuv lub qhov ncauj nws qab zib ib yam li zib ntab. Thiab nws hais rau kuv tias, Me tub ntawm neeg, mus, mus cuag tsev neeg Ixayees, thiab hais kuv cov lus rau lawv. Rau qhov koj tsis raug txib mus rau ib haiv neeg uas hais lus txawv thiab hais lus nyuaj, tiam sis mus rau tsev neeg Ixayees; tsis yog mus rau ntau haiv neeg uas hais lus txawv thiab hais lus nyuaj, cov uas tej lus koj tsis to taub. Muaj tseeb tiag, yog kuv tau txib koj mus cuag lawv, lawv yeej yuav tau mloog koj. Tiamsis tsev neeg Ixayees yuav tsis mloog koj; rau qhov lawv yuav tsis mloog kuv: vim tias tag nrho tsev neeg Ixayees yog neeg tawv ncauj thiab siab tawv. Saib seb, kuv twb ua rau koj lub ntsej muag muaj zog tawm tsam lawv tej ntsej muag, thiab koj lub hauv pliaj muaj zog tawm tsam lawv tej hauv pliaj lawm. Kuv twb ua rau koj lub hauv pliaj tawv dua pob zeb tawv, zoo li pob zeb adamant uas tawv dua pob zeb hluav taws; tsis txhob ntshai lawv, thiab tsis txhob poob siab vim lawv tej ntsej muag, txawm yog lawv yog ib tsev neeg ntxeev siab los xij. Exekhee 3:1–9.

A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.

Ib tug Neeg Lwm Haiv nyob hauv Phau Vajlugkub yog ib tug neeg txawv teb chaws, thiab ib tug neeg txawv teb chaws hais ib yam lus txawv. Exekees raug xa mus rau tsev neeg Ixayees niaj hnub no, uas nyob rau lub sijhawm muab khi ntawd yog pawg ntseeg Xya-hnub Adven-tiv hauv Laodikea, uas tab tom raug hla dhau. Txoj xov thaum lub sijhawm muab khi ntawm ib puas plaub caug plaub txhiab leej ntawd yog rau Vajtswv pawg ntseeg, uas raug txiav txim ua ntej, ces thaum txoj cai Hnub Caiv cuav yuav los sai ntawd, lub suab thib ob ntawm Tshwmsim tshooj kaum yim hu Vajtswv pab yaj ntawm cov Neeg Lwm Haiv tawm hauv Npanpiloo. Thaum Yaxayas, nyob hauv tshooj rau, sawv cev rau cov uas lees txais txoj kev hu kom raug xa mus rau lub tsev uas ntxeev siab nrog txoj xov Laodikea, nws raug ceeb toom ua ntej tias lawv yog ib haiv neeg uas saib los tsis pom tseeb, thiab hnov los tsis to taub. Yaxayas sau tseg txog tus cwj pwm ntawd ntag uas Yexus tau hais tawm hauv Yaxayas tshooj rau, thaum Nws muab tus cwj pwm ntawd ntag rau cov Yudais uas nyiam sib cav thiab tab tom raug hla dhau hauv keeb kwm ntawm Khetos.

In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.

Hauv tshooj kaum ob, Exekees kuj siv tib lo lus qhuab qhia ntawd thiab, yog li nws thiaj li tso tshooj kaum ob ntawd kom meej meej rau hauv lub sij hawm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Lo lus ntawm tus Tswv kuj los cuag kuv, hais tias, Leej Tub ntawm neeg, koj nyob hauv nruab nrab ntawm ib lub tsev neeg uas ntxeev siab, uas muaj qhov muag pom los tsis pom; lawv muaj pob ntseg hnov los tsis hnov: rau qhov lawv yog ib lub tsev neeg ntxeev siab. Exekees 12:1, 2.

Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.

Ezekiel tshooj kaum ob tab tom qhia kom paub lub sij hawm muab lub cim rau ib puas plaub caug plaub txhiab leej, thiab thaum ua li ntawd nws hais ncaj rau txoj xov nag lig cuav uas raug muab tawm los ntawm cov neeg qaug cawv ntawm Ephraim uas kav cov neeg hauv Yeluxalees, cov neeg qaug cawv uas nyeem tsis tau phau ntawv uas raug kaw ruaj. Lawv txoj xov nag lig cuav ntawd yog tsim los saum qhov uas muab tej yog toog uas yog Vajtswv Txoj Lus thawb mus deb rau yav tom ntej.

In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.

Hauv nqe peb txog nqe kaum tsib, Exekees raug txib kom ua ib daim duab qhia txog Vajtswv haiv neeg raug coj mus rau hauv kev poob cev qhev hauv Npanpiloo. Kev poob cev qhev hauv Npanpiloo ntawd sawv cev rau txoj cai Hnub Caiv uas yuav los sai sai no, thiab tom qab ntawd hauv nqe kaum rau txog nees nkaum, nws qhia txog kev tshaib kev nqhis uas nrog kev puas tsuaj ntawm tej nroog los, uas pib thaum lub sij hawm ntawm qhov av qeeg loj heev, uas yog txoj cai Hnub Caiv uas yuav los sai sai no. Cov txiaj ntsig ntawm kev nyob tom teb chaws thaum lub caij muaj kev kub ntxhov ntawd kuj raug sawv cev nyob ntawd, thiab tom qab ntawd hauv nqe nees nkaum ib txog nees nkaum yim, peb muaj zaj nqe uas tau raug lees paub tias yog qhov tseeb rau lub sij hawm tam sim no hauv keeb kwm Millerite. Zaj nqe ntawd raug muab hais ib lo lus rau ib lo lus hauv The Great Controversy hauv qhov kev piav txog keeb kwm Millerite nyob hauv phau ntawv ntawd.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Thiab lo lus ntawm tus Tswv los txog rau kuv, hais tias, Leej Tub ntawm neeg, lo paj lug ntawd yog dabtsi uas nej muaj nyob hauv lub tebchaws Ixayees, hais tias, Cov hnub raug ncua ntev mus, thiab txhua zaj yog toog tsis muaj nqis? Yog li ntawd cia li hais rau lawv tias, Tus Tswv Vajtswv hais li no; Kuv yuav ua kom lo paj lug no tu nrho mus, thiab lawv yuav tsis siv nws ntxiv lawm ua paj lug hauv Ixayees; tiam sis cia li hais rau lawv tias, Cov hnub twb los ze lawm, thiab qhov uas txhua zaj yog toog qhia ntawd. Rau qhov yuav tsis muaj dua ib zaj yog toog cuav lossis ib txoj kev twv saub qhuas qhuas dag nyob hauv tsev neeg Ixayees. Rau qhov kuv yog tus Tswv: kuv yuav hais, thiab lo lus uas kuv hais ntawd yuav muaj tiav; nws yuav tsis raug ncua ntev ntxiv lawm: rau qhov nyob hauv nej lub caij nyoog no, Au tsev neeg uas ntxeev siab, kuv yuav hais lo lus ntawd, thiab yuav ua kom tiav, tus Tswv Vajtswv hais li ntawd. Thiab dua thiab lo lus ntawm tus Tswv los txog rau kuv, hais tias, Leej Tub ntawm neeg, saib seb, cov uas yog tsev neeg Ixayees hais tias, Zaj yog toog uas nws pom ntawd yog hais txog ntau hnub tom ntej, thiab nws cev lus faj lem txog lub sijhawm uas tseem nyob deb heev. Yog li ntawd cia li hais rau lawv tias, Tus Tswv Vajtswv hais li no; Yuav tsis muaj ib lo lus ntawm kuv raug ncua ntev ntxiv lawm, tiam sis lo lus uas kuv tau hais yuav muaj tiav, tus Tswv Vajtswv hais li ntawd. Exekees 12:21–28.

The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”

Txoj xov cuav ntawm nag lig uas raug nthuav tawm nyob rau lub sij hawm kaw rau ntawm ib puas plaub caug plaub txhiab leej ntawd hais tias, “hnub nyoog raug ncua ntev mus, thiab txhua zaj yog toog pom poob tsis muaj nqis.” Vim hais tias, puas yog cov tub txib uas Mauxes, Eliyas, Exekees, Yaxayas thiab Yauhas sawv cev tsis tau ua tsis tiav hauv lawv txoj kev twv txog hnub tim 18 Lub Xya hli ntuj, 2020? Txoj xov ntawm tus Adventist Laodicea nyob rau lub sij hawm ntawd yog, “zaj yog toog pom uas nws pom ntawd yog rau ntau hnub tom ntej los, thiab nws cev lus faj lem txog tej sij hawm uas nyob deb heev.” Nyob rau hauv zaj keeb kwm ntawd tsis yog tsuas yog txhua zaj yog toog pom yuav muaj tiav xwb, tiam sis tus tub txib kuj yuav tsum hais rau tsev neeg uas ploj lawm ntawm cov Ixayees niaj hnub nim no tias, “Tus Tswv Vajtswv hais li no,” “Kuv yuav ua kom” “paj lug” cuav ntawm txoj kev ntseeg Adventist Laodicea ntawd “tu nrho mus.” Qhia rau lawv tias, “Cov hnub twb los txog lawm, thiab qhov ua tiav ntawm txhua zaj yog toog pom.” “Tsis muaj ib lo lus twg ntawm kuv yuav raug ncua ntxiv lawm, tiam sis lo lus uas kuv tau hais ntawd yuav raug ua kom tiav, tus Tswv Vajtswv hais li ntawd.”

The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.

Txojlus rau Laodicea yuam kom txojlus ntawd qhia meej tias twb txog hnub uas qhov ua tiav ntawm txhua lub zeem muag yuav tshwm sim, thiab cov hnub ntawd yog hnub ntawm kev muab khi rau ib puas plaub caug plaub txhiab leej. Lub ntsiab tseem ceeb uas tsis tsim nyog raug plam hauv nqe lus ntawd yog tias Vajtswv hais ncaj qha tias nyob hauv cov “hnub,” uas sawv cev rau lub sijhawm ntawm kev muab khi, Nws yuav ua kom Laodicean Adventism txoj “zeem muag cuav,” lawv txoj “kev twv txiaj dag uas qhuas nyiam,” thiab lawv txoj “pajlug cuav” tu nrho. Vajtswv ua kom lawv txojlus cuav hais txog nag lig tu nrho ua ntej txoj cai Hnub Caiv uas yuav los sai no, rau qhov Nws ua kom nws tu nrho nyob hauv cov hnub uas Nws tab tom hais txog. Nws ua kom nws tu nrho los ntawm kev lees paub txoj xov nag lig uas yog qhov tseeb thaum Nws tab tom tsa cov uas raug xaiv los ua tus chij thaum txoj cai Hnub Caiv uas yuav los sai no. Cov uas raug xaiv ntawd raug khi ua ntej “av qeeg”.

The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.

Lwm txoj kev uas Nws ua kom zaj pajlug tsis muaj nqis ntawm cov lus cuav hais txog nag lig ntawd tseg mus, yog los ntawm kev los txog ntawm Vajtswv tej kev txiav txim uas tsis tau xav txog thiab nce zuj zus, uas los ua ib qho kev ceeb loj kawg rau cov me nyuam ntawm txoj kev tsaus ntuj, tiam sis yog ib feem ntawm tib cov lus ntawd uas cov me nyuam ntawm txoj kev kaj twb tau tshaj tawm ua ntej lawm. Keeb kwm uas peb tam sim no tab tom nkag mus rau hauv no twb yuav raug Vajtswv tej kev txiav txim los ntsib lawm. Cov kev txiav txim ntawd raug sawv cev rov thiab rov dua hauv Vajtswv Txojlus, thiab lub sij hawm ntawm kev muab khi cia, uas pib rau hnub tim 11 lub Cuaj Hli, 2001, yog qhov chaw uas txhua lub zeem muag, nrog rau cov zeem muag hais txog Vajtswv tej kev txiav txim, yuav tsum los txog, rau qhov Nws Txojlus yeej tsis poob qab li.

In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.

Hauv tej tshooj ntawv uas dhau los lawm peb tau qhia meej tias thawj peb tshooj hauv phau Daniel sawv cev rau peb tug timtswv tej lus hauv Tshwm Sim tshooj kaum plaub. Tshooj ob yog lus ceeb toom ntawm tus timtswv thib ob, thiab yog li ntawd nws yog ib daim duab qhia txog qhov kev sim siab thib ob hauv lub sijhawm muab lub cim ntim. Qhov kev sim siab thawj yog tshooj ib, thiab ntawd yog qhov kev sim txog zaub mov—seb ib tug neeg puas yuav xaiv zaub mov saum ntuj ceeb tsheej los yog zaub mov ntawm Npanpiloo. Tshooj ob raug sawv cev los ntawm qhov tseeb uas raug zais cia hauv Nebuchadnezzar zaj npau suav txog tus pej thuam ntawm tsiaj qus, uas yog tej nceeg vaj.

Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.

Daniyee ob sawv cev rau txoj kev sim ntawm tus duab ntawm tus tsiaj qus thaum lub sij hawm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej, thiab nws muaj ib txoj kev nkag siab uas tau muab zais cia, rau qhov Nebukhanexas tsis muaj peev xwm nco qab zaj npau suav ntawd. Nws sawv cev rau ib qho tseeb uas zais cia uas raug qhib lub cim hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej, thiab ib qho tseeb uas zais cia hais txog tej nceeg vaj hauv kev faj lem hauv phau Vajlugkub uas raug sawv cev nyob hauv tus duab ntawd. Nws sawv cev rau ib txoj kev sim txog txoj sia lossis txoj kev tuag rau Daniyee thiab peb tug neeg tsim txiaj, thiab kuj rau cov neeg txawj ntse Kaldias uas tau noj cov zaub mov ntawm Npanpiloo.

Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.

Ellen White tau raug qhia tias tus duab ntawm tus tsiaj qus yuav raug tsim “ua ntej lub sijhawm sim neej kaw, vim nws yog txoj kev sim siab loj rau Vajtswv haiv neeg, uas lawv txoj hmoo nyob mus ib txhis yuav raug txiav txim los ntawm nws.” Zaj npau suav zais cia ntawm Nebuchadnezzar sawv cev rau txoj kev sim siab ntawd. Qhov tseeb zais cia ntawm tus duab uas tau raug nthuav tawm rau hnub no, thaum qhov tshwm sim ntawm txhua lub zeem muag tsis raug ncua ntev ntxiv lawm, yog tias Yexus, ua tus Alpha thiab tus Omega, tau qhia meej hauv thawj thiab hauv cov nqe kawg uas hais txog cov tebchaws hauv Vajlugkub txoj lus faj lem tias tus tsiaj qus thib yim yog los ntawm xya tus.

The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.

Tus tsiaj qus thib yim hauv Tshwmsim tshooj kaum xya, uas yog los ntawm xya tus, yog lub hwj chim papal uas twb raug tsa rov qab los rau saum lub zwm txwv ntawm lub ntiajteb, thiab qhov tob dua ntawm txoj kev zais cia uas twb raug nthuav tawm yog tias thaum Tebchaws Meskas tsim ib daim duab ntawm tus tsiaj qus hauv haiv neeg no, nws kuj yuav sawv cev rau qhov tshwm sim ntawm tus thib yim, uas yog los ntawm xya tus. Tus thawj tswj hwm thib rau txij li lub sijhawm kawg hauv 1989 los, uas yog tus thawj tswj hwm nplua nuj uas ua rau tag nrho lub tebchaws ntawm zaj txhav sawv ntxhov, tau txais ib qho kev raug mob nom tswv uas tuag taus ntawm txhais tes ntawm cov neeg thoob ntiajteb kev cai ywj pheej, “woke,” thiab liberal hauv xyoo 2020, raws li tus kub Republican raug tua pov tseg hauv tej kev ntawm tus tsiaj qus tsis ntseeg Vajtswv hauv Tshwmsim tshooj kaum ib.

At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.

Tib lub sij hawm ntawd thiab, txoj kev txav ntawm tus timtswv thib peb tau txais ib lub qhov txhab tuag taus rau hnub Tim 18 Lub Xya Hli, 2020, los ntawm txhais tes ntawm tus tsiaj tsis ntseeg Vajtswv hauv Tshwmsim tshooj kaum ib. Txoj kev txav ntawd tau raug tsim los ntawm cov Xya-Hnub Advens hauv lub xeev Laodicea, thiab xyoo 2023, txoj kev txav ntawd raug tsa sawv los ua txoj kev txav Filadefia ntawm tus timtswv thib peb. Ob lub kub raug tua nyob rau xyoo 2020, thiab ob lub kub ntawd sawv rov los tom qab peb hnub thiab ib nrab hnub cim qhia. Kev tsim tsa daim duab nom tswv ntawm tus tsiaj muaj nyob hauv kev koom ua ke ntawm Tsev Teev Ntuj thiab Lub Xeev hauv Tebchaws Meskas, thiab tus tsiaj uas lawv ua ib daim duab raws li nyob rau hnub kawg yog tus tsiaj thib yim, tus uas yog ntawm xya tus. Thaum tus tsiaj daim duab raug tsim tsa hauv Tebchaws Meskas, nws yuav muaj yam ntxwv cev Vajlugkub los yav tom ntej ntawd ib yam nkaus li tus tsiaj thib yim ntawm Loos.

When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.

Thaum txoj kev sim txog tus duab ntawm tus tsiaj qus raug ua kom tiav los saum lub kub muaj tiag uas yog Protestant, cov uas lees paub tej kev tseeb hauv lus faj lem uas txuas nrog kev tsim tus duab ntawm tus tsiaj qus nyob hauv ob lub kub ntawm tus tsiaj qus hauv ntiajteb, yuav raug muab ntim cai mus ib txhis nrog tus duab ntawm Khetos. Cov nkauj xwb uas ruam uas tau txais txoj kev ua yog toog tsis muaj nqis thiab qhuas dag yuav tau tsim tus duab ntawm tus tsiaj qus mus ib txhis.

> “It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.

> “Yog qhov no uas tus yaj saub Exekees tau pom thaum tej cim qhia tau raug nthuav tawm rau ntawm nws xub ntiag uas ua rau nws xav tsis thoob, cov cim ntawd qhia tawm txog ib lub Hwjchim uas kav tswj saum tej xwm txheej ntawm cov thawj kav hauv ntiajteb. Cov log sib hla ib leeg tau raug txav los ntawm plaub tug tsiaj muaj sia. Siab dua txhua yam no ‘muaj ib yam zoo li lub zwm txwv, zoo nkaus li pob zeb xiav nqaj; thiab saum qhov zoo li lub zwm txwv ntawd muaj ib yam zoo li tus yam ntxwv ntawm tibneeg daim duab uas zaum nyob ntawd.’ Exekees 1:26, RSV.

> “The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Cov log, uas nyuaj ua luaj li tias thaum xub thawj pom mas zoo li nyob hauv kev ntxhov ntxoo, txav mus raws li kev sib haum xeeb zoo kawg nkaus. Tej tsiaj saum ntuj ceeb tsheej yog tus thawb cov log ntawd. Txoj kev txav mus los uas ntxaws thiab nyuaj ntawm tej xwm txheej hauv tibneeg lub neej nyob hauv Vajtswv txoj kev tswj hwm. Nyob nruab nrab ntawm kev sib ceg thiab kev kub ntxhov ntawm txhua haiv neeg, Nws tus uas zaum saum cov cherubim tseem coj tej xwm txheej ntawm lub ntiajteb no. Rau txhua haiv neeg thiab txhua tus tibneeg Vajtswv tau tsa ib txoj hauj lwm rau hauv Nws txoj hau kev loj. Hnub no tibneeg thiab tej haiv neeg tab tom txiav txim lawv txoj hmoo raws li lawv tus kheej txoj kev xaiv, thiab Vajtswv tab tom kav hla txhua yam kom Nws lub hom phiaj tiav.”

> “The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.

> “Cov lus faj lem uas tus loj kawg nkaus KUV YOG tau muab rau hauv Nws Txojlus qhia rau peb tias peb nyob qhov twg hauv txoj kev txav mus txuas ntxiv ntawm txhua tiam. Txhua yam uas tej lus faj lem tau hais tseg txog los txog rau lub sijhawm tam sim no twb raug taug pom nyob rau nplooj ntawv keeb kwm lawm, thiab txhua yam uas tseem yuav los tom ntej no yuav raug ua kom tiav raws li nws txheej txheem.”

> “The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Cov cim qhia txog lub sijhawm tshaj tawm tias peb tab tom sawv ntawm ntug kev nkag mus rau tej xwm txheej loj thiab muaj hwjchim ntshai. Txhua yam hauv peb lub ntiajteb tab tom ntxhov nyoos. Tus Cawmseej tau cev lus faj lem txog tej xwm txheej uas yuav los ua ntej Nws txojkev los: ‘Nej yuav hnov tej kev tsov kev rog thiab lus xaiv txog kev tsov kev rog…. Haiv neeg yuav sawv tawm tsam haiv neeg, thiab tebchaws tawm tsam tebchaws: thiab yuav muaj kev tshaib plab, thiab mob kis, thiab av qeeg, nyob hauv ntau qhov chaw.’ Mathais 24:6, 7. Cov thawj coj thiab cov nom tswv xeev lees paub tias muaj ib yam dabtsi loj thiab txiav txim siab tab tom yuav tshwm sim—tias lub ntiajteb tab tom nyob ze ntawm ntug kev kub ntxhov loj kawg nkaus.”

> “The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.

> “Phau Vajlugkub, thiab tsuas yog Phau Vajlugkub xwb, thiaj muab tau ib qho kev pom raug txog tej xwm txheej uas twb tab tom pov lawv tej duab ntxoov ua ntej lawd, thiab lub suab ntawm lawv txoj kev los ze ua rau lub ntiajteb tshee hnyo thiab tibneeg lub siab qaug zog vim kev ntshai. ‘Saib seb, tus Tswv yuav ua kom lub ntiajteb puam tsuaj thiab ua rau nws nyob qhuav qhawv, thiab Nws yuav ntxeev nws lub ntsej muag thiab ua kom nws cov neeg nyob tawg ua lwj ua liam.’ ‘Vim lawv tau ua txhaum tej kev cai, rhuav tshem tej kab ke, rhuav txoj kev cog lus uas nyob mus ib txhis. Yog li ntawd txoj kev foom phem thiaj nqos lub ntiajteb, thiab nws cov neeg nyob raug txom nyem vim lawv txoj kev txhaum.’ Yaxayas 24:1, 5, 6, RSV.”

> “‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.

> “‘Au! hnub ntawd loj kawg nkaus, tsis muaj ib hnub twg zoo ib yam li ntawd li: nws yog lub sijhawm uas Yakhauj raug kev txom nyem; tiam sis nws yuav raug cawm dim tawm hauv ntawd.’ Yelemis 30:7.

> “’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.

> “Vim hais tias koj tau ua rau tus Tswv, uas yog kuv lub chaw nkaum, yog tus Siab Tshaj Plaws, ua koj qhov chaw nyob; yuav tsis muaj ib yam kev phem twg los raug koj, thiab yuav tsis muaj ib yam kab mob kis los ze koj lub tsev nyob li.” Ntawv Nkauj 91:9, 10.

> “God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.

> “Vajtswv yuav tsis tso Nws pawg ntseeg tseg thaum lub sijhawm uas nws nyob hauv qhov phom sij loj tshaj plaws. Nws tau cog lus tseg txog txoj kev cawm dim. Cov ntsiab cai ntawm Nws lub tebchaws yuav raug txhua tus uas nyob hauv qab lub hnub hwm.” Historical Sketches 277–279.

The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.

“Kev sib txuam nyuab ntawm tej xwm txheej ntawm tibneeg” yog yam uas tau raug sawv cev los ntawm cov log uas sib tshuam nrog cov log hauv Ezekiel txoj kev ua yog toog txog Qhov Chaw Dawb Huv Tshaj, nyob rau lub sij hawm ntawm kev muab cim ntim. Tej xwm txheej ntawd nyob hauv qab kev tswj hwm saum ntuj los, vim tej xwm txheej ntawd yog qhov ua tiav ntawm txhua yam kev ua yog toog hauv Vajtswv Txojlus, uas nrhiav tau lawv qhov tshwm sim kawg thiab zoo tag nrho hauv lub sij hawm ntawm kev muab cim ntim. Muaj ib “lub suab” uas qhia kom paub txog “ib qho kev kub ntxhov loj kawg nkaus” uas “lub ntiajteb tab tom nyob ntawm ntug” uas yuav los paub tseeb. “Lub suab” ntawd ua rau “lub ntiajteb tshee hnyo thiab neeg tej siab qaug vim kev ntshai.” Ob qho tib si, kev tshee hnyo ntawm lub ntiajteb, thiab qhov ua rau neeg tej siab qaug vim kev ntshai, yog cov cim piv txwv txog lub suab ntawm Raj Xyu Xya, thiab Raj Xyu kawg nkaus, uas yog txoj kev txom nyem thib peb.

The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?

Kev ua rau cov tebchaws chim los ntawm Islam ntawm txoj kev txom nyem thib peb, zoo ib yam li ib tug pojniam yug menyuam, yog li no sawv cev rau ib qho kev kub ntxhov uas tab tom nce zuj zus thiab loj hlob ntxiv. Qhov kev kub ntxhov uas nce zuj zus ntawd tau pib rau lub Cuaj Hlis 11, 2001; thiab rau lub Kaum Hli 7, 2023, qhov mob yug menyuam loj kawg tom ntej tau los txog, thiab vim Vajtswv Txojlus yeej tsis swb li, qhov mob yug menyuam tom ntej tab tom yuav los sai heev, thiab nws yuav muaj kev puas tsuaj loj dua qub. Koj puas tseem nyob hauv ib lub nroog?

We will continue this study in the next article.

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

> “To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.

> “Rau tus yaj saub, lub log nyob hauv ib lub log, thiab yam pom zoo li tej tsiaj muaj sia txuas nrog lawv, txhua yam zoo li ntxaws nyuab thiab piav tsis tau. Tiamsis txhais tes ntawm Txoj Kev Txawj Ntse uas tsis kawg pom muaj nyob hauv tej lub log, thiab kev txiav txim uas zoo tag nrho yog qhov tshwm sim ntawm Nws txoj haujlwm. Txhua lub log, raug Vajtswv txhais tes coj, ua haujlwm sib haum xeeb zoo tag nrho nrog txhua lub log uas seem. Kuv tau raug qhia tias tibneeg tej cuab tam siv tau pheej yuav nrhiav hwjchim ntau dhau thiab sim tswj txoj haujlwm lawv tus kheej. Lawv muab tus Tswv Vajtswv, Tus Ua Haujlwm Muaj Hwjchim Loj, tso tawm ntau dhau ntawm lawv tej txheej txheem thiab tej kev npaj, thiab lawv tsis tso siab rau Nws rau txhua yam uas hais txog kev nce mus ntawm txoj haujlwm. Tsis muaj leejtwg yuav tsum txawm ib pliag xav tias nws muaj peevxwm tswj tau tej yam uas yog tus YAM KUV YOG tus loj. Vajtswv hauv Nws txoj kev saib xyuas tabtom npaj ib txojkev kom txoj haujlwm thiaj ua tau los ntawm tibneeg tej neeg sawv cev. Yog li ntawd cia txhua tus sawv ntawm nws lub chaw haujlwm, ua nws feem rau lub sijhawm no thiab paub tias Vajtswv yog nws tus Qhia.” Testimonies, volume 9, 259.

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