Article

# The Book of Daniel - Number One-Hundred and Ninety-Seven

Phau Ntawv Daniyees - Ib Puas Cuaj Caug Xya

Prophetic Unfolding’s: Christ’s Second Gathering and the Eschatological Role of Islam in Revelation’s Narrative

Kev Qhib Tshwm Los ntawm Yaj Saub Teev Tseg: Khetos Qhov Kev Sib Sau Zaum Ob thiab Lub Luag Haujlwm Eschatological ntawm Islam hauv Zaj Lus Qhia ntawm Tshwm Sim

Author

Jeff Pippenger

Published

April 29, 2024

Formats

PDF Unavailable
Word Unavailable
Song MP3

We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Tam sim no tabtom txheeb tau tias ib yam xwm txheej uas xya lub xob quaj sawv cev rau yog txoj hauj lwm uas Khetos tab tom sau Nws haiv neeg ua ke zaum ob, uas Nws tau pib ua txij lub Xya hli ntuj, 2023. Keeb kwm Millerite qhia meej tias txoj hauj lwm no raug ua kom tiav nrog kev ua tsov ua rog ntawm Islam ua lub keeb puag ncig rau zaj lus ntawd.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Txoj xov ntawd yog Kev Tshwm Sim ntawm Yexus Khetos, uas raug qhib tawm tsis ntev ua ntej lub sij hawm sim siab kaw, tiam sis txoj xov ntawd raug nqa los ntawm (muab tso rau hauv lub ntsiab lus ntawm) txoj xov ntawm txoj kev puas tsuaj thib peb. Nyob rau tib lub sij hawm uas tus Tswv tab tom ncab Nws txhais tes zaum ob hauv xyoo 1849, Muam White tab tom hais lus txog kev co tshee ntawm cov haiv neeg npau taws, uas yog ib lub cim sawv cev rau Islam.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “Lub Kaum Ob Hlis 16, 1848, tus Tswv tau pub rau kuv pom ib qho kev tshwm sim txog kev co ntawm tej hwjchim saum ntuj. Kuv pom tias thaum tus Tswv hais lo lus ‘saum ntuj,’ hauv qhov uas Nws tau qhia tej cim uas sau tseg los ntawm Mathai, Malakaus, thiab Lukas, Nws txhais tias yog saum ntuj; thiab thaum Nws hais lo lus ‘ntiajteb’ Nws txhais tias yog ntiajteb. Tej hwjchim saum ntuj yog lub hnub, lub hli, thiab cov hnubqub. Lawv kav nyob saum ntuj. Tej hwjchim hauv ntiajteb yog cov uas kav nyob saum ntiajteb. Tej hwjchim saum ntuj yuav raug co los ntawm Vajtswv lub suab. Ces lub hnub, lub hli, thiab cov hnubqub yuav raug txav tawm ntawm lawv tej chaw. Lawv yuav tsis ploj mus, tiamsis yuav raug co los ntawm Vajtswv lub suab.

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Cov hu tsaus ntuj nti, tuab thiab hnyav, tau sawv los thiab sib tsoo rau ib leeg. Tej huab cua qhib sib nrug thiab dov rov qab; ces peb thiaj tsa muag saib tau hla qhov chaw qhib hauv Orion, qhov uas Vajtswv lub suab tawm los. Lub Nroog Dawb Huv yuav nqes los dhau ntawm qhov chaw qhib ntawd. Kuv pom tias tej hwjchim ntawm lub ntiajteb tam sim no tab tom raug co, thiab tej xwm txheej los raws li kev txiav txim. Tsov rog, thiab tej lus xaiv txog tsov rog, ntaj, kev tshaib nqhis, thiab kab mob sib kis yog thawj yam uas co tej hwjchim ntawm lub ntiajteb, ces Vajtswv lub suab yuav co lub hnub, lub hli, thiab cov hnub qub, thiab lub ntiajteb no tib yam. Kuv pom tias qhov kev co ntawm tej hwjchim hauv Europe tsis yog, raws li qee leej qhia, qhov kev co ntawm tej hwjchim saum ntuj ceeb tsheej, tiam sis yog qhov kev co ntawm cov tebchaws uas npau taws.” Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Cov kws sau keeb kwm lees paub tias yam uas tab tom ua rau tej teb chaws ntawm cov haiv neeg nyob sab Europe tshee hnyo rau xyoo 1848 ntawd, yog tej haujlwm ntawm cov tub rog ntawm Islam, rau qhov hauv lus faj lem lawv raug ua cim sawv cev ua lub hwj chim uas ua rau cov haiv neeg npau taws. Hauv thawj zaj lus tim khawv txog tus Tswv uas ncab Nws txhais tes zaum ob hauv keeb kwm ntawm xyoo 1840 mus txog 1844, txoj xov ntawm Kev Quaj Thaum Nruab Nrab Hmo tuaj txog rau lub rooj sib txoos pw hav zoov Exeter. Txij ntawd mus txog Lub Kaum Hli 22, 1844 txoj xov ntawd tau cheb mus thoob plaws ntug hiav txwv sab hnub tuaj ntawm Tebchaws Meskas zoo li nthwv dej loj. Qhov kev txav ntawd tau raug ua qauv qhia ua ntej los ntawm Khetos txoj kev nkag yeej rau hauv Yeluxalees, thiab yog ib tug nees luav uas ris Khetos nkag mus rau hauv Yeluxalees.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Txoj lus ntawm Kev Quaj Thaum Ib Tag Hmo sawv cev rau tag nrho txoj lus faj lem ntawm Tshwmsim Yexus Khetos, tiam sis Tshwmsim ntawd raug muab tso rau hauv lub ntsiab lus ntawm Islam ntawm txoj kev txom nyem thib peb uas ua rau tej teb chaws chim, rau qhov yog Islam uas nqa txoj lus uas yog Tshwmsim Yexus Khetos. Yexus yog Tsov Ntxhuav ntawm xeem Yuda, thiab Nws raug khi nrog txoj lus ntawm tus “neej luav.”

> Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

> Yudas, koj yog tus uas koj cov kwv tij yuav qhuas: koj txhais tes yuav nyob ntawm caj dab ntawm koj cov yeeb ncuab; koj txiv cov menyuam yuav txhos caug pe hawm ntawm koj xub ntiag. Yudas yog ib tug menyuam tsov ntxhuav: ntawm qhov raug tua noj ntawd los, kuv tus tub, koj tau nce los lawm: nws khoov nqes, nws pw duav rawv ib yam li tsov ntxhuav, thiab ib yam li tus tsov ntxhuav laus; leejtwg yuav tsa nws sawv? Tus pas kav tebchaws yuav tsis ncaim ntawm Yudas mus, thiab tus tsim kevcai yuav tsis ncaim ntawm nruab nrab nws ob txhais taw mus, mus txog thaum Shiloh los; thiab rau nws cov neeg sawvdaws yuav tuaj sib sau ua ke. Khi nws tus menyuam nees luav rau ntawm hmab, thiab nws tus menyuam nees luav rau ntawm hmab uas zoo tshaj; nws ntxuav nws tej ris tsho hauv cawv txiv hmab, thiab nws tej tsoos tsho hauv cov ntshav ntawm cov txiv hmab: Nws ob lub qhov muag yuav liab vim cawv txiv hmab, thiab nws cov hniav dawb vim mis nyuj. Chivkeeb 49:8–12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

Nws yog dhau ntawm Yudas uas “kev sib sau ua ke ntawm haiv neeg” thiaj raug ua kom tiav. Khetos, raws li Yudas, kuj yog tus “Ncej Txiv Hmab,” thiab tus “ncej txiv hmab uas xaiv tseg,” raug khi rau tus “menyuam nees luav.” Nws “tej tsoos tsho” raug ntxuav hauv “cawv txiv hmab,” uas yog “cov ntshav ntawm cov txiv hmab.” Khetos pib nchuav Nws cov ntshav hauv Khexemanes, thaum Nws tawm hws ua ntshav, thiab Khexemanes txhais tias “lub tshuab nias txiv roj.” Txij ntawm Khexemanes mus txog saum tus ntoo khaub lig Nws tau nchuav Nws cov ntshav muaj nqis kom sau txhua tus neeg los cuag Nws tus kheej.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

> Tam sim no yog kev txiav txim rau lub ntiajteb no lawm; tam sim no tus thawj kav ntawm lub ntiajteb no yuav raug ntiab tawm. Thiab Kuv, yog tias Kuv raug tsa siab ntawm lub ntiajteb no, Kuv yuav rub txhua tus neeg los cuag Kuv. Nws hais li no, qhia tias Nws yuav tuag yam twg. Yauhas 12:31–33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Khetos tes hauj lwm uas rub txhua tus neeg los cuag Nws tus kheej yog ib txoj txheej txheem ob kauj ruam, rau qhov Nws xub sau cov “neeg raug ntiab tawm ntawm cov Yixayee” los ua ke, thiab tom qab ntawd siv lawv ua ib lub chij los rub Nws pab yaj lwm pab los cuag Nws.

> I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

> Kuv yog tus yug yaj zoo, thiab kuv paub kuv cov yaj, thiab kuv cov yaj paub kuv. Ib yam li Leej Txiv paub kuv, kuv kuj paub Leej Txiv thiab: thiab kuv muab kuv txoj sia tso rau cov yaj. Thiab kuv tseem muaj lwm cov yaj, uas tsis yog nyob hauv pab yaj no: kuv yuav tsum coj lawv los thiab, thiab lawv yuav hnov kuv lub suab; ces yuav muaj ib pab yaj xwb, thiab ib tug yug yaj xwb. Yauhas 10:14–16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Ib puas plaub vam plaub txhiab leej yog cov “yaj” uas paub Nws. Cov “yaj lwm” yog Nws pab yaj uas tawm hauv Npanpiloo thaum lawv pom thiab hnov tus chij qhia. Ua ntej Nws tsa Nws tus chij qhia, uas yog Nws cov yaj, Nws xub sau lawv ua ke zaum ob. Txoj kab keeb kwm dawb huv ntawd sib phim nrog nqe kaum peb mus txog kaum tsib hauv Daniyees tshooj kaum ib, thiab vim li ntawd thiaj sib phim nrog keeb kwm zais cia ntawm nqe plaub caug. Nws sawv cev rau txoj kab ntawm tus kub muaj hwj chim Nplogtes-taus tseeb, uas khiav nyob hauv keeb kwm ntawm tus kub muaj hwj chim Nplogtes-taus uas tau ntxeev siab, tus kub muaj hwj chim Lijpooblikas uas tau ntxeev siab, thiab kev tuaj txog ntawm tus poj niam ntiav ntawm Thailaub, ua ntej txoj cai Hnub Caiv ntawm nqe plaub caug ib. Txoj kab ntawm tus kub muaj hwj chim Nplogtes-taus tseeb sawv cev rau ob qho tib si—keeb kwm thiab txoj xov—uas hauv ntawd ib puas plaub vam plaub txhiab leej raug muab khi ruaj.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

“Cov neeg raug ntiab tawm ntawm Ixayees” sawv cev rau ib pab neeg uas nyob hauv qhov sib txawv nrog “pawg koom txoos ntawm cov neeg thuam luag”, raws li Yelemis qhia lawv, los sis raws li “lub tsev sablaj ntawm Xatas” uas Yauhas hu lawv li ntawd hauv Tshwmsim tshooj ob thiab peb, qhov chaw uas pawg ntseeg Xamawna thiab Filadefia raug hais txog. Cov neeg Filadefia sawv cev rau “ib puas plaub caug plaub txhiab” hauv Tshwmsim tshooj xya, thiab Xamawna yog “cov neeg coob coob kawg” ntawm tib tshooj ntawd, uas suav tsis tau. Ob pab ntawm cov neeg txhiv dim nyob rau hnub kawg tab tom sib cav sib ceg nrog cov uas dag, thiab cov uas nyob hauv lub tsev sablaj ntawm Xatas, thiab lees tias lawv yog Vajtswv haiv neeg, rau qhov lawv hais tias lawv yog cov Yudais.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Kab ntawm lub kub muaj hwj chim Protestant tseeb muaj nyob hauv qhov kev sib cav uas nyob nruab nrab ntawm lawv tus kheej thiab cov qub neeg ntawm txoj kev cog lus uas thaum ntawd tab tom raug hla dhau mus. Hauv tib zaj keeb kwm ntawd cov neeg ncaj ncees kuj tseem nyob hauv kev sib cav nrog kab ntawm Protestantism uas tau tawm tsam txoj kev ntseeg thiab Catholicism. Peb pawg kev ntseeg ntawd sawv cev rau tus zaj, tus tsiaj nyaum, thiab tus yaj saub cuav hauv theem me nyob hauv kab ntawm lub kub muaj hwj chim Protestant tseeb.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

> “Kuv pom tias pawg ntseeg uas tsuas muaj npe xwb thiab cov Adventists uas tsuas muaj npe xwb, zoo li Yudas, yuav ntxeev siab rau peb rau cov Kas Tos Liv kom tau lawv lub hwjchim los tawm tsam qhov tseeb. Ces cov neeg dawb huv yuav yog ib haiv neeg uas tsis tshua pom tseeb, tsis tshua muaj leejtwg paub rau cov Kas Tos Liv; tiam sis cov pawg ntseeg thiab cov Adventists uas tsuas muaj npe xwb uas paub txog peb txojkev ntseeg thiab peb tej kev coj (vim lawv ntxub peb vim yog Hnub Xanpataus, rau qhov lawv tsis muaj peevxwm tsis lees nws) yuav ntxeev siab rau cov neeg dawb huv thiab qhia lawv rau cov Kas Tos Liv tias lawv yog cov uas tsis quav ntsej tej kev cai uas yog ntawm cov neeg; yog hais tias, lawv tuav Hnub Xanpataus thiab tsis quav ntsej hnub Sunday.” Spalding and Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Peb twb tau hais txog nqe lus no yav dhau los lawm, thiab thaum ua li ntawd peb tau txheeb pom tias lo lus hais tias “nominal church” thiab lo lus hais tias “nominal Adventist” yuav tau muaj ib lub ntsiab thiab kev siv txawv thaum Muam White sau cov lus ntawd. Txawm li ntawd los, cov yaj saub tau hais ntau dua rau hnub kawg tshaj li lawv tau hais rau lawv tus kheej tiam keeb kwm, yog li ntawd hauv nqe lus no pawg ntseeg nominal nyob rau hnub kawg yuav yog Protestantism uas tau thim txoj kev ntseeg lawm. Lo lus “nominal” txhais tias “muaj npe xwb”.

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Lub koom txoos uas hu ua Protestant tau tseg tsis tawm tsam Loos lawm txij xyoo 1844, thaum lawv tau ntxeev siab tsis kam nkag mus rau hauv Chav Dawb Huv Tshaj Plaws los ntawm kev ntseeg, qhov chaw uas lawv yuav tau pom tias Hnub Xanpataus hnub xya yog hnub pe hawm uas yog lawm. Hloov chaw, lawv khaws cia txoj kev pe hawm lub hnub, uas yog lub cim ntawm txoj kev ntseeg Kas Tos Liv. Tsis muaj peev xwm “tawm tsam” Loos, uas yog tib lub ntsiab txhais ntawm lo lus “Protestant,” yog hais tias nej twb tau txais nws lub cim ntawm hwjchim lawm, uas lub koom txoos Loos tau rov hais qhia ntau zaus tias yog nws txoj cai los hloov hnub pe hawm hauv Vajlugkub ntawm Hnub Xanpataus hnub xya mus rau hnub Sunday.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

“Cov Cov Ntseeg Adventist raws npe” yog cov uas lees hais tias lawv yog Cov Ntseeg Xya-Hnub Adventist, tiam sis lawv kuj raug cim ua Yudas, tus uas yog lub cim ntawm ib tug thwjtim uas tau ntxeev siab rau yam uas nws tau lees tseg. Lub koom txoos Xya-Hnub Adventist raws npe yuav ntxub cov “neeg dawb huv,” thiab tom qab ntawd cov neeg dawb huv ntawd “yuav” dhau los ua “ib haiv neeg tsis muaj npe nrov.” Lawv ntxub cov neeg dawb huv uas tsis muaj npe nrov ntawd, “vim yog Hnub Xanpataus,” yog qhov tseeb uas lawv “tsis muaj peev xwm tawm tsam rhuav tshem tau.” Qhov tseeb txog Hnub Xanpataus hauv keeb kwm ntawm Muam White yog hnub Xanpataus hnub xya, tiam sis nws yog tus qauv qhia txog qhov tseeb ntawm Hnub Xanpataus rau hnub kawg, uas tsis muaj peev xwm tawm tsam rhuav tshem tau, thiab qhov ntawd yog txoj kev qhuab qhia uas thawj zaug raug Laodikeas Xya-Hnub Adventism tsis lees txais hauv lawv txoj kev ntxeev siab xyoo 1863. Txoj kev qhuab qhia ntawd yog thawj qhov tseeb hauv paus uas William Miller nrhiav tau, thiab nws sawv cev rau cov tseeb hauv paus ntawm Adventism uas cov Adventist raws npe tsis kam taug kev hauv, raws li Yelemis tej kev qub qhia tawm. Qhov tseeb txog Hnub Xanpataus ntawd yog “xya zaug,” ntawm Leviticus nees nkaum rau.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Txoj kab ntawm txoj kev ntseeg Protestant tseeb uas muaj Philadelphia thiab Smyrna raug cov uas raug sawv cev ua Yudas ntxeev siab rau. Yudas tau cog lus ntxeev siab rau Yexus peb zaug, yog li ntawd qhia meej txog ib qho kev ntxeev siab uas nce zuj zus, uas xub muaj ua ntej thiab xaus rau ntawm tus ntoo khaub lig. Nqe kaum rau ntawm Daniyee kaum ib sawv cev rau txoj cai hnub Sunday, uas tus ntoo khaub lig tau ua qauv qhia txog. Yog li ntawd, hauv cov nqe uas coj mus txog rau txoj cai hnub Sunday ntawm nqe kaum rau, uas kuj yog txoj cai hnub Sunday ntawm nqe plaub caug ib, muaj ib qho kev ntxeev siab peb theem raug coj los rau saum cov neeg dawb huv ntawm hnub kawg. Qhov kev ntxeev siab ntawd tshwm sim nyob rau lub sij hawm uas tus Tswv tab tom sau Nws tus chij rau hnub kawg ua zaum ob.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

> Thiab nyob rau hnub ntawd yuav muaj ib tug cag ntawm Yexais, uas yuav sawv ua ib daim chij rau cov neeg; rau nws cov Lwm Haiv Neeg yuav tuaj nrhiav: thiab nws qhov chaw so yuav muaj yeeb koob. Thiab yuav muaj tias nyob rau hnub ntawd, tus Tswv yuav tsa nws txhais tes dua zaum ob kom rov qab tau cov seem uas tshuav ntawm nws haiv neeg, cov uas yuav raug tseg cia, tawm hauv Axilia, thiab tawm hauv Iyi tebchaws, thiab tawm hauv Pathros, thiab tawm hauv Khus, thiab tawm hauv Elam, thiab tawm hauv Shinaj, thiab tawm hauv Hamath, thiab tawm hauv cov koog pov txwv ntawm hiav txwv. Thiab nws yuav tsa ib daim chij rau cov tebchaws, thiab yuav sau cov uas raug ntiab tawm ntawm Ixayees los ua ke, thiab yuav sib sau cov uas tawg khiav ntawm Yudas tawm hauv plaub ceg kaum ntuj ntawm lub ntiajteb. Txoj kev khib ntawm Efa-i yuav ploj mus thiab cov yeeb ncuab ntawm Yudas yuav raug txiav pov tseg: Efa-i yuav tsis khib Yudas, thiab Yudas yuav tsis tsim txom Efa-i. Tiamsis lawv yuav ya mus rau saum xub pwg ntawm cov Filixatee mus rau sab hnub poob; lawv yuav txeeb cov neeg sab hnub tuaj ua ke: lawv yuav tsa tes rau saum Edoos thiab Mo-a; thiab cov tub ntawm Amoos yuav mloog lus rau lawv. Yaxayas 11:10–14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Yaxayas qhia meej txog qhov xwm txheej keeb kwm rau nqe lus no hauv nqe kaum, los ntawm lo lus hais tias “hnub ntawd.” Yog li ntawd, “hnub” ntawd twb raug txheeb xyuas lawm hauv cov nqe uas nyob ua ntej nqe kaum. Thaum peb taug qab zaj lus faj lem tshwj xeeb no rov qab mus rau ib qho kev hais tseg uas pab kom peb txheeb tau tias “hnub ntawd” yog thaum twg, peb mus txog nqe ib ntawm tshooj kaum.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

> Hmoov rau cov uas tsim tej kev cai tsis ncaj ncees, thiab rau cov uas sau tej kev txom nyem uas lawv tau teev tseg. Yaxayas 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

Muam Xatas White qhia tias “txoj cai tsis ncaj ncees” hauv nqe no yog txoj cai Hnub Caiv uas yuav los sai no:

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

> “Tau tsa mlom pe dab qhuas tau raug tsa los lawm, ib yam li daim duab kub tau raug tsa rau hauv lub tiaj Dura. Thiab ib yam li Nebukhadhexas, vaj ntxwv Npanpiloo, tau tshaj tawm ib txoj cai tias txhua tus uas tsis kam pe hawm thiab nyo hau pe hawm daim duab no yuav tsum raug tua, ces ib daim ntawv tshaj tawm kuj yuav raug muab tshaj tawm tias txhua tus uas tsis hwm txoj kev cai Hnub Caiv yuav raug rau txim los ntawm kev kaw nkuaj thiab kev tuag. Yog li ntawd Hnub Xanpataus ntawm tus Tswv raug muab tsuj hauv qab ko taw. Tiamsis tus Tswv tau tshaj tawm tias, ‘Kev txom nyem yuav los rau lawv cov uas txiav txim ua tej kev cai tsis ncaj ncees, thiab sau tej kev quaj ntsuag uas lawv tau teem tseg’ [Yaxayas 10:1]. [Xefaniyas 1:14–18]” Manuscript Releases, volume 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.

Cov ntsiab lus hais txog tus Tswv kev sau Nws haiv neeg ua ke zaum ob raug muab tso rau hauv keeb kwm ntawm qhov teeb meem Sunday law uas tab tom los ze, rau qhov hauv nqe kaum ob ntawm tshooj kaum, Yaxayas hais txog tus Tswv ua kom ib tes hauj lwm tiav nyob hauv Nws haiv neeg ua ntej Nws coj Nws txoj kev txiav txim rau txim uas yog kev ua raws li txoj cai tsis ncaj ncees, uas yog Sunday law.

> Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

> Vim li no yuav muaj tseeb tias, thaum tus Tswv tau ua tiav nws tes haujlwm tag nrho saum roob Xi-oos thiab hauv Yeluxalees lawm, Kuv yuav rau txim rau cov txiaj ntsig ntawm lub siab khav theeb ntawm tus vajntxwv Axilia, thiab rau lub hwjchim ci ntsa iab ntawm nws lub ntsej muag siab hlob. Yaxayas 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

“Txoj hauj lwm rau saum Xi-oos thiab saum Yeluxalees,” uas tus Tswv “ua kom tiav” ua ntej txoj kev rau txim rau lub hwj chim papacy pib ntawm txoj cai Hnub Caiv, yog txoj kev muab lub cim rau ib puas plaub caug plaub txhiab leej. Hauv Exekees tshooj cuaj, tus txivneej uas nqa lub hwj mem sau ntawv taug kev hla Yeluxalees, muab ib lub cim rau saum cov uas “quaj ntsuag thiab qw nrov vim tej kev qias vuab tsuab uas tau ua nyob hauv lub tebchaws” thiab hauv pawg ntseeg. Txoj hauj lwm ntawd suav nrog txoj txheej txheem uas tus Tswv sau cov neeg Yixayee uas raug ntiab tawm los ua ke dua zaum ob. Nws sau lawv los ntawm plaub ceg kaum ntawm lub ntiajteb, thiab “plaub ceg kaum ntawm lub ntiajteb” raug sawv cev los ntawm yim thaj chaw thaj av. Yim yog lub cim ntawm txoj txheej txheem kev sim siab ntawm daim duab ntawm tus tsiaj qus, yog li ntawd thiaj qhia meej tias txoj kev sau kawg nkaus ntawm cov uas yuav yog tus chij txheeb tseg ntawd tshwm sim nyob rau hauv lub sijhawm uas txoj kev sim siab ntawm daim duab ntawm tus tsiaj qus tab tom raug ua kom tiav hauv lub ntiajteb.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

Kev kev sib koom uas “Ephraim” “tsis khib Judah, thiab Judah” “tsis tsim txom Ephraim,” tshwm sim thaum cov yeeb ncuab ntawm Judah raug txiav tawm. Hauv txoj kev cev lus faj lem, haiv neeg qub ntawm lo lus cog tseg, uas Yudas sawv cev, los yog lub tsev sablaj ntawm Xatas, los yog pawg neeg thuam luag, los yog cov Protestants hauv keeb kwm Millerite, los yog cov Yudais hauv keeb kwm ntawm Khetos, raug “txiav tawm” thaum thawj zaug kev poob siab. Thaum Yelemis sawv cev rau tib zaj keeb kwm ntawd, nws raug qhia tias nws yuav tsis muaj hnub rov qab tau mus rau pawg neeg thuam luag, txawm yog lawv kuj yuav rov qab los cuag nws tau yog lawv xaiv siab lees txim.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Txij hnub tim 18 Lub Xya hli ntuj, 2020 mus txog rau txoj cai hnub Sunday, tus Tswv yuav sau Nws haiv neeg ntawm hnub kawg ua ke zaum ob. Nws sau lawv los ntawm thoob plaws ntiajteb, nyob rau hauv ib lub sijhawm uas Nws tab tom ua kom tiav Nws tes haujlwm tag nrho rau saum Yudas thiab Yeluxalees. Nyob rau lub sijhawm muab lub cim ntim ntawd, Vajtswv haiv neeg ntawm hnub kawg yuav nyob ntsiag to thiab tsis muaj npe nrov, los lawv yeej yuav raug ntsib los ntawm ib txoj kev koom siab peb txheej uas tawm tsam lawv tes haujlwm.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

Kev Kab Ntseeg Kas Tos Liv yog tus tsiaj qus ntawm kev koom ua peb ceg, thiab ib tug ntawm nws cov ntxhais yog pawg uas Muam White qhia tias yog lub koom txoos npe xwb. Lawv sawv cev rau tus yaj saub cuav. Cov Advenis Laodikea npe xwb, uas Yudas sawv cev rau, yog tus zaj hauv daim duab sawv cev no. Kev ntxeev siab xyoo 1863 raug ua piv txwv los ntawm kev ntxeev siab ntawm cov Yixayee thaum ub ntawm thawj Kades, thaum lawv xaiv tsis lees yuav zaj lus ntawm Yausua thiab Kalexas thiab rov qab mus rau tim Iyi tebchaws. Iyi tebchaws yog ib lub cim ntawm tus zaj.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Leej Tub, tsa koj lub ntsej muag tawm tsam Falau uas yog vajntxwv kav tebchaws Iziv, thiab cev Vajtswv lus tawm tsam nws, thiab tawm tsam tag nrho tebchaws Iziv: Hais tawm, thiab hais tias, Tus Tswv Vajtswv hais li no; Saib seb, kuv tawm tsam koj, Falau vajntxwv kav tebchaws Iziv, tus zaj loj uas pw hauv nruab nrab nws tej dej ntws, tus uas tau hais tias, Kuv tus dej yog kuv tus kheej li, thiab kuv tau ua nws rau kuv tus kheej. Exekees 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Kev txoj kev ntxeev siab ntawm Kades sawv cev rau qhov kev sim zaum kaum hauv ib txheej txheem kev sim siab uas tau coj los txog rau kev raug tsis lees txais thiab kev tuag ntawm haiv neeg uas raug xaiv, cov uas tau raug coj tawm hauv tebchaws Ejiptias, thiab nws yog ib daim qauv ua ntej ntawm qhov kev sim kawg hauv ib txheej txheem kev sim siab uas tau raug coj los rau saum Philadelphian Millerite Adventism rau hnub tim 22 Lub Kaum Hli, 1844 thiab tau xaus nrog kev ntxeev siab xyoo 1863. Thaum kawg kawg ntawm keeb kwm Ixayees thaum ub, cov Yudais “quaj nrov hais tias, ‘Coj nws mus, coj nws mus, muab nws ntsia saum ntoo khaub lig.’ Pilaj hais rau lawv tias, ‘Kuv puas yuav muab nej tus Vajntxwv ntsia saum ntoo khaub lig?’ Cov thawj pov thawj teb tias, ‘Peb tsis muaj vajntxwv tsuas yog Xixas xwb.’” Hauv thawj qhov kev ntxeev siab thiab qhov kev ntxeev siab kawg, cov neeg ntawm txoj kev khi lus qub tau xaiv los txheeb lawv tus kheej nrog ib lub cim ntawm tus zaj (Ejiptias thiab Loos pe hawm dab mlom) ua lawv tus vajntxwv.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.

Hnub hnub tim 18 Lub Xya hli ntuj, 2020, cov “yeeb ncuab ntawm Yudas” raug “txiav tawm,” thiab lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej raug tsa los. Tsuas yog yam tseem tshuav xwb yog kom lub tuam tsev raug ntxuav kom huv, ua ntej tus Tubtxib ntawm Txoj Lus Cog Tseg mam li tuaj txog rau Nws lub tuam tsev tam sim ntawd. Lub tuam tsev ntawm keeb kwm Millerite raug txhim tsa hauv plaub caug rau xyoo txij xyoo 1798 mus txog xyoo 1844. Thaum thawj zaug kev poob siab rau hnub tim 19 Lub Plaub Hlis, 1844, cov Protestants raug txiav tawm thiab los ua ib feem ntawm lub tsev sablaj ntawm Xatas, pawg sib txoos ntawm cov neeg thuam thuam, ib tug ntxhais ntawm Loos. Txij ntawm lub sijhawm ntawd mus txog rau hnub tim 22 Lub Kaum Hli Ntuj, 1844, muaj ib txoj haujlwm ntxuav kom huv tshwm sim ua ntej cov neeg ncaj ncees raws Khetos nkag mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws, kom Nws thiaj ua tiav tes haujlwm ntawm kev txuas Nws txoj Kev Ua Vajtswv nrog lawv txoj kev ua neeg.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Keeb kwm ntawm lub kub txwj uas yog Protestant tseeb, uas raug sau ua ke zaum ob justo ua ntej txoj cai tsis ncaj ncees, kom lawv thiaj ua tau tus chij uas Vajtswv siv hu Nws pab yaj lwm seem tawm hauv Npanpiloo, tshwm sim nyob rau tib lub sijhawm uas cov kub txwj Republican thiab Protestant uas tau thim kev ntseeg tab tom los sib koom ua ke, ua kev nkauj kev nraug sab ntsuj plig, thiab yog li ntawd thiaj los ua ib cev nqaij, lossis ib lub tuam tsev, uas yog tus duab ntawm tus tsiaj qus. Tib lub sijhawm ntawd, Vajtswv lub tuam tsev kuj tab tom raug tsim los ua tus duab ntawm Khetos.

We will continue this study in the next article.

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

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

> Lo lus uas los cuag Yelemis ntawm tus Tswv, hais tias, Cia li sawv ntawm rooj vag ntawm tus Tswv lub tuam tsev, thiab tshaj tawm lo lus no nyob ntawd, thiab hais tias, Cia li mloog tus Tswv lo lus, nej txhua tus neeg Yudas uas nkag los ntawm cov rooj vag no los pe hawm tus Tswv. Tus Tswv uas muaj hwjchim kav txhua pab tub rog, uas yog cov Yixayee tus Vajtswv, hais li no tias, Cia li kho nej tej kev thiab nej tej dejnum kom ncaj, ces kuv yuav pub nej nyob hauv qhov chaw no. Tsis txhob cia siab rau tej lus dag, hais tias, Tus Tswv lub tuam tsev, tus Tswv lub tuam tsev, tus Tswv lub tuam tsev, yog tej no. Rau qhov yog nej kho nej tej kev thiab nej tej dejnum kom ncaj tiag tiag; yog nej txiav txim ncaj ncees tiag tiag ntawm ib tug neeg thiab nws tus kwv ze; yog nej tsis tsim txom tus neeg txawv tebchaws, tus menyuam ntsuag, thiab tus poj ntsuam, thiab tsis muab cov ntshav uas tsis muaj txim los rauv rau hauv qhov chaw no, thiab tsis taug lwm tus vajtswv ua rau nej tus kheej raug kev piam sij: ces kuv yuav pub nej nyob hauv qhov chaw no, hauv thaj av uas kuv tau muab rau nej tej yawg koob, mus ib txhis tsis kawg. Saib maj, nej cia siab rau tej lus dag, uas tsis muaj txiaj ntsig dabtsi. Nej puas yuav nyiag, tua neeg, deev luag pojniam, cog lus cuav, hlawv xyab rau Npas, thiab taug lwm tus vajtswv uas nej tsis paub; thiab los sawv ntawm kuv xubntiag hauv lub tsev no, uas hu raws li kuv lub npe, thiab hais tias, Peb dim lawm ces ua tau txhua yam kev qias vuab tsuab no? Lub tsev no, uas hu raws li kuv lub npe, puas tau los ua ib lub qhov tsua ntawm cov tub sab hauv nej qhov muag? Saib maj, txawm yog kuv los kuj tau pom lawm, tus Tswv hais li.

> But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

> Tiamsis nej mus rau qhov chaw uas yog kuv qhov chaw nyob hauv Shiloh, qhov chaw uas thaum chiv thawj kuv tau tsa kuv lub npe rau ntawd, thiab saib seb kuv tau ua dabtsi rau qhov chaw ntawd vim yog txojkev phem ntawm kuv haiv neeg Ixayees. Thiab nimno, vim nej tau ua txhua yam haujlwm no lawm, tus Tswv hais li no, thiab kuv tau hais rau nej, sawv ntxov ntxov thiab hais, los nej tsis mloog; thiab kuv tau hu nej, los nej tsis teb; Yog li ntawd kuv yuav ua rau lub tuam tsev no, uas hu raws li kuv lub npe, uas nej ntseeg siab rau, thiab rau qhov chaw uas kuv tau muab rau nej thiab rau nej tej yawg koob, ib yam li kuv tau ua rau Shiloh. Thiab kuv yuav ntiab nej tawm ntawm kuv xubntiag mus, ib yam li kuv tau ntiab tag nrho nej cov kwv tij, yog nrho cov xeeb ntxwv ntawm Efa-i. Yog li ntawd, txhob thov Vajtswv rau haiv neeg no, thiab txhob tsa suab quaj los sis kev thov rau lawv, thiab txhob ua tus sawv cev thov rau kuv: rau qhov kuv yuav tsis mloog koj. Koj tsis pom lawv ua dabtsi hauv tej nroog Yudas thiab hauv tej kev ntawm Yeluxalees lod? Yelemis 7:1–17.

Back to Articles