Article

# The Revelation of Jesus Christ - Number Four

Phau Ntawv Qhia Tshwm ntawm Yexus Khetos – Zaj Plaub

Isaiah Forty

Yaxayas Plaub Caug

Author

Jeff Pippenger

Published

October 23, 2023

Formats

PDF Unavailable
Word Unavailable
Song MP3

The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.

Zaj lus ntawm Kev Qhia Tshwm ntawm Yexus Khetos uas tab tom raug qhib lub foob ntawd muaj nrog rau kev txheeb xyuas lo lus Henplais uas raug txhais ua “qhov tseeb,” lo lus ntawd, nrog rau lwm yam, sawv cev rau tus yam ntxwv ntawm Khetos raws li tus Alpha thiab Omega. Qhov pib ntawm ib yam sawv cev rau qhov kawg ntawm ib yam ntawd nthuav dav thoob plaws hauv tag nrho phau Vajlugkub, thiab tus yam ntxwv ntawm Khetos raug muab tshwm sim hauv phau Vajlugkub, rau qhov Nws yog Txojlus. Alpha thiab Omega yog ib feem ntawm tus yam ntxwv ntawm Khetos uas Nws tus kheej qhia meej, ua pov thawj tias Nws yog Vajtswv.

Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.

Yaxayas tshooj plaub caug cim txog qhov pib ntawm ib zaj lus piav yaj saub uas txuas mus txog rau thaum kawg ntawm phau Yaxayas hauv tshooj rau caum rau. Nws pib los ntawm kev txheeb qhia txog tus Nplig Siab uas raug xa los, tus uas Khetos cog lus rau cov thwjtim tias yuav nplig lawv vim nws txoj kev ncaim mus, tiam sis txoj kev los txog ntawm tus Nplig Siab ntawd thiaj pom nws txoj kev ua tiav zoo kawg nkaus, ib yam li txhua zaj yaj saub, nyob rau hnub kawg. Yaxayas thiab Yexus nkawd txoj kev txheeb qhia txog kev tuaj txog ntawm tus Nplig Siab taw tes mus rau qhov kev poob siab ntawm kev txav ntawm ib puas plaub caug plaub txhiab leej, uas tau tshwm sim rau lub Xya hli ntuj hnub tim 18, xyoo 2020.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.

> Txawm li cas los xij kuv qhia qhov tseeb rau nej; nws yog qhov tsim nyog rau nej tias kuv yuav ncaim mus: rau qhov yog kuv tsis ncaim mus, tus Txhawb Nqa yuav tsis los cuag nej; tiam sis yog kuv mus lawm, kuv yuav txib nws los cuag nej. Thiab thaum nws los txog lawm, nws yuav qhuab ntuas lub ntiajteb txog kev txhaum, thiab txog kev ncaj ncees, thiab txog kev txiav txim. Yauhas 16:7, 8.

The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.

Cov lus “kev txhaum, kev ncaj ncees, thiab kev txiav txim” yog yam uas tus Nplig Siab yuav siv los “qhuab ntuas” lub ntiaj teb. Lo lus uas txhais ua “qhuab ntuas” ntawd muaj nrog rau lub ntsiab tias ua kom ntseeg ruaj. Peb theem no—“kev txhaum, kev ncaj ncees, thiab kev txiav txim”—sawv cev rau lo lus Henplais uas txhais ua “qhov tseeb.” Lo lus ntawd raug tsim los ntawm thawj tsab ntawv, tsab ntawv kaum peb, thiab tsab ntawv kawg ntawm niam ntawv Henplais; thiab lo lus ntawd sawv cev tias Tus Tsim txhua yam yog tus thawj thiab tus kawg, tus Alpha thiab Omega. Thaum tus Nplig Siab los cuag ib puas plaub caug plaub txhiab leej uas poob siab lawm, Nws yuav ua kom lawv ntseeg ruaj, thiab tom qab ntawd ua kom lub ntiaj teb ntseeg ruaj, tias Vajtswv yog tus Alpha thiab Omega.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> “Nej nej kuv haiv nej haiv kuv haiv neeg,” nej tus Vajtswv hais li ntawd. “Hais lus nplij siab rau Yeluxalees, thiab qw rau nws, tias nws lub sijhawm ua rog twb tiav lawm, tias nws txoj kev ua txhaum twb raug zam lawm: rau qhov nws tau txais ntawm tus Tswv txhais tes ob npaug rau tag nrho nws tej kev txhaum.” Lub suab ntawm tus uas quaj nrov hauv roob moj sab qhua hais tias, “Npaj tus Tswv txojkev, kho ib txojkev loj hauv teb chaws qhuav rau peb tus Vajtswv. Txhua lub hav yuav raug tsa kom siab, thiab txhua lub roob thiab toj yuav raug txo kom qis: thiab yam nkhaus yuav raug ua kom ncaj, thiab tej chaw tawv tsis du yuav ua kom tiaj tus: Thiab tus Tswv lub hwjchim ci ntsa iab yuav raug tshwm tawm, thiab txhua tus muaj cev nqaij daim tawv yuav pom nws ua ke: rau qhov tus Tswv lub qhov ncauj twb hais lawm.” Yaxayas 40:1–5.

The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”

Nqe no tab tom txheeb qhia txog txoj hauj lwm ntawm tus tubtxib Eliyas kawg, uas William Miller yog tus qauv sawv cev ua ntej rau nws, thiab William Miller ntawd kuj yog tus tau raug ua qauv sawv cev los ntawm Yauhas tus Muab Neeg Ua Kevcai Raus Dej, tus uas nws tus kheej kuj raug ua qauv sawv cev los ntawm Eliyas; thiab tus uas Malakhi twb qhia tseg lawm tias yog tus tubtxib uas npaj txojkev rau tus tubtxib ntawm txojcai cog lus. Hauv qhov kev txav mus los ntawm Eliyas kawg, thaum tus Tswv xa tus Nplij Siab los txhawb cov uas twb tau poob siab lawm thiab tab tom tos tus Tswv nyob rau lub sijhawm ncua ntev, ces “yehovah lub yeeb koob yuav tshwm sim, thiab txhua cev nqaij daim tawv yuav pom nws ua ke.” “Yeeb koob” ntawm tus Tswv yog Nws tus cwj pwm, thiab Phau Ntawv Qhia Tshwm txog Yexus Khetos yog kev qhib tawm ntawm ib feem ntawm Nws tus cwj pwm uas raug sawv cev ua Alpha thiab Omega. Tom qab kev nthuav qhia hauv thawj tsib nqe, “lub suab ntawm tus uas quaj hauv tebchaws moj sab qhua,” nug Vajtswv tias, “Kuv yuav quaj dabtsi?”

> The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.

> Lub suab hais tias, Qw. Thiab nws hais tias, Kuv yuav tsum qw li cas? Txhua cev nqaij daim tawv yog nyom, thiab txhua yam nws txoj kev zoo nkauj yog yam li lub paj hauv teb: Nyom qhuav, paj ntsws mus: vim tus ntsuj plig ntawm tus Tswv tshuab rau saum nws: yeej muaj tseeb, haiv neeg yog nyom. Nyom qhuav, paj ntsws mus: tiam sis peb tus Vajtswv lo lus yuav nyob ruaj mus ib txhis. Yaxayas 40:6–8.

The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.

Txoj lus hais txog tus cwj pwm ntawm Khetos uas raug sawv cev ua Alpha thiab Omega raug muab tso rau hauv lub cim piv txwv ntawm Islam. Hauv Exekees peb caug xya, lub hav ntawm cov pob txha tuag raug coj los sib sau ua ntej, thiab tom qab ntawd raug coj los muaj sia los ntawm txoj lus cev Vajtswv lus ntawm plaub cua.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Cov tim tswv tab tuav plaub lub cua, uas raug sawv cev ua ib tug nees npau taws nrhiav kev tawg dim thiab dhia ceev hla saum npoo tag nrho lub ntiajteb, nqa kev puas tsuaj thiab kev tuag raws nws txoj kev.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Peb puas yuav tsaug zog nyob rau ntawm ntug kawg nkaus ntawm lub ntiajteb uas nyob mus ib txhis? Peb puas yuav ua neeg npub, txias, thiab tuag? Au, thov kom nyob hauv peb tej pawg ntseeg muaj Vajtswv tus Ntsuj Plig thiab txoj pa uas Vajtswv tshuab rau hauv Nws haiv neeg, kom lawv sawv tau ntsug ntawm lawv ko taw thiab muaj sia nyob. Peb yuav tsum pom tias txojkev nqaim, thiab lub rooj vag kuj nqaim thiab txwv. Tiamsis thaum peb hla dhau lub rooj vag nqaim ntawd lawm, nws qhov dav tsis muaj ciam txwv li.” Manuscript Releases, volume 20, 217.

The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.

Tus nees npau taws hauv tej lus faj lem hauv Phau Vajlugkub yog Islam. Tus nees npau taws ntawd tab tom raug tuav cia kom txhob ua nws tes haujlwm ntawm kev rhuav tshem, raws li sawv cev los ntawm plaub tug timtswv tuav plaub cua tseg hauv Tshwmsim xya. Lawv raug txwv kom nyob twjywm mus txog thaum ib puas plaub caug plaub txhiab leej raug muab cim ntim.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Tom qab tej no kuv tau pom plaub tug timtswv sawv ntawm plaub ceg kaum ntawm lub ntiajteb, tuav plaub cua ntawm lub ntiajteb, kom cua txhob tshuab rau saum lub ntiajteb, los saum hiavtxwv, los rau ib tsob ntoo twg li. Thiab kuv pom dua ib tug timtswv nce saum sab hnub tuaj tuaj, tuav lub cim foob ntawm Vajtswv uas muaj sia nyob; nws quaj nrog suab nrov nrov rau plaub tug timtswv uas tau raug pub cai rau lawv ua phem rau lub ntiajteb thiab hiavtxwv, hais tias, Tsis txhob ua phem rau lub ntiajteb, los hiavtxwv, los cov ntoo, mus txog thaum peb tau muab lub cim foob rau ntawm hauv pliaj ntawm cov tub qhe ntawm peb tus Vajtswv. Qhia Tshwm 7:1–3.

The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.

Plaub cua cua raug tuav tseg ntawd, yog cim txog kev txwv tsis pub Islam txav mus txog thaum txoj hauj lwm muab lub cim rau Vajtswv haiv neeg tiav lawm. Hauv Phau Ntawv Qhia Tshwm, Islam raug sawv cev los ntawm peb lub xyu nrov kawg hauv xya lub xyu nrov, thiab kuj yog peb txoj kev txom nyem thiab.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Thiab kuv ntsia, thiab hnov ib tug tim tswv ya hla nruab nrab ntuj, qw nrog lub suab nrov nrov hais tias, Kev txom nyem loj, kev txom nyem loj, kev txom nyem loj yuav los rau cov neeg uas nyob hauv ntiajteb, vim yog lwm lub suab raj ntawm peb tug tim tswv uas tseem yuav nrov ntxiv! Tshwmsim 8:13.

After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.

Tom qab qhia txog peb lub suab raj ceeb txom, Yauhas qhia txog cov yam ntxwv ntawm Islam nyob hauv tshooj cuaj. Hauv nqe plaub ntawm tshooj cuaj muaj ib lo lus txib muab rau Islam, uas tau ua tiav hauv keeb kwm ntawm Abubekr, tus thawj coj thawj zaug tom qab Mohammed.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Thiab tau raug txib rau lawv tias tsis txhob ua mob rau tej nyom ntawm lub ntiajteb, los tsis txhob ua mob rau ib yam nroj tsuag ntsuab, los sis ib tsob ntoo twg li; tsuas yog rau cov neeg uas tsis muaj Vajtswv lub cim rau ntawm lawv tej hauv pliaj xwb. Tshwm Sim 9:4.

Uriah Smith, identified the relation of Abubekr to verse four.

Uriah Smith tau txheeb qhia txog txoj kev sib raug ntawm Abubekr rau nqe plaub.

> “After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:

> “Tom qab Mohammed tuag lawm, nws tau raug hloov chaw hauv txoj hauj lwm kav los ntawm Abubekr, A.D. 632, tus uas, thaum nws twb tsa tau nws txoj cai thiab nws txoj kev tswj hwm kom ruaj khov lawm, tau xa ib tsab ntawv ncig mus rau cov xeem neeg hauv Arabia, uas nram qab no yog ib feem uas muab rho tawm los:

> “‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.

> “‘Thaum nej tawm tsam hauv tej rog ntawm tus Tswv, nej yuav tsum coj nej tus kheej yam tsim nyog rau cov txivneej, tsis txhob tig nej nraub qaum khiav; tiamsis txhob cia nej txojkev yeej raug qias los ntawm cov ntshav ntawm pojniam thiab menyuam yaus. Tsis txhob rhuav ib tsob xibtes li, thiab tsis txhob hlawv ib daim teb nplej twg li. Tsis txhob txiav tej ntoo txi txiv, thiab tsis txhob ua phem rau tej tsiaj txhu, tsuas yog cov nej tua los noj xwb. Thaum nej cog lus lossis teem ib qho kev pom zoo twg, nej yuav tsum tuav rawv rau qhov ntawd, thiab ua kom raws li nej tej lus. Thiab thaum nej mus ntxiv, nej yuav ntsib qee leej neeg ntseeg uas nyob ntsiag to cais tawm hauv tej tsev teev ntuj monasthi, thiab lawv npaj siab tias yuav ua haujlwm rau Vajtswv raws li txoj ntawd; cia lawv nyob, txhob tua lawv thiab txhob rhuav lawv tej monasthi. Thiab nej yuav pom dua ib hom neeg uas zwm rau lub tsev sablaj ntawm Xatas, cov uas chais lawv lub taubhau saum nruab; nej yuav tsum nco ntsoov phua lawv tej taubhau, thiab tsis txhob pub ib qho kev zam rau lawv li mus txog thaum lawv hloov los ua Mohammedans lossis them se qhev.’” Uriah Smith, Daniel and the Revelation, 500.

Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.

Uriah Smith txuas ntxiv los txheeb xyuas ob pab neeg, uas yuav tsum raug cov tub rog Islamic uas Abubekr tau xa mus ua tsov rog tawm tsam Loos cais kom paub qhov txawv. Ib pab uas nws txheeb xyuas yog cov xib hwb teev ntuj Kas Tos Liv, uas pe hawm rau hnub Sunday; thiab lwm pab yog cov uas pe hawm rau hnub xya. Islam tsuas yog yuav tsum tawm tsam cov uas pe hawm lub hnub xwb. Qhov tseem ceeb dua rau peb qhov kev txiav txim siab yog tias tibneeg, txawm yog cov tuav hnub Sunday los yog cov tuav Hnub Xanpataus, raug sawv cev raws li cim ua nyom, tej yam ntsuab, thiab ntoo. Plaub cua hauv tshooj xya raug txwv tsis pub tshuab rau saum nyom kom txog thaum cov tuav Hnub Xanpataus raug muab ntim cim lawm.

The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.

Tus tub txib ntawm kev txav uas muaj ib puas plaub caug plaub txhiab tus nug Vajtswv tias, “Kuv yuav hu li cas?” Nws raug hais rau tias nws zaj lus yuav tsum yog tias Vajtswv Txojlus nyob ruaj khov mus ib txhis, thiab zaj lus ntawd yuav tsum raug muab tso rau hauv lub ntsiab lus ntawm cua tshuab rau saum nyom. Thaum tus Ntsuj Plig Nplig Siab raug xa los rau ib puas plaub caug plaub txhiab tus uas tau poob siab vim muaj ib qho kev twv txog Islam uas ua tsis tiav, thiab tom qab ntawd lawv thiaj lees paub tias lawv tab tom nyob hauv lub caij ncua raws li zaj lus piv txwv ntawm kaum tus nkauj xwb, ces tus Ntsuj Plig Nplig Siab thiaj qhia rau lawv tias zaj lus uas lawv yuav tsum nthuav tawm yog zaj lus hais txog tes num ntawm Islam hauv Vajlugkub cov lus faj lem. Kev los txog ntawm tus Ntsuj Plig Nplig Siab, hauv keeb kwm ntawm lub caij ncua, ua rau lawv sawv ruaj.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Thiab nws hais rau kuv tias, Leej Tub Neeg, cia li sawv ntsug ntawm koj txhais taw, ces kuv yuav hais rau koj. Thiab tus Ntsuj Plig tau los rau hauv kuv thaum nws hais rau kuv, thiab tsa kuv sawv rau ntawm kuv txhais taw, xwv kom kuv hnov tus uas hais rau kuv. Ezekiel 2:1, 2.

They stand when they are resurrected.

Lawv sawv ntsug thaum lawv raug tsa sawv hauv qhov tuag rov qab los.

> And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

> Thiab cov neeg, tej xeem neeg, ntau yam lus, thiab txhua haiv neeg yuav pom nkawd lub cev tuag tau peb hnub thiab ib nrab, thiab yuav tsis cia muab nkawd lub cev tuag tso rau hauv ntxa. Thiab cov uas nyob saum lub ntiajteb yuav zoo siab rau nkawd, thiab ua kev lomzem, thiab yuav xa khoom plig sib rau ib leeg; vim ob tug yaj saub no tau tsim txom cov uas nyob saum lub ntiajteb. Thiab tom qab peb hnub thiab ib nrab, tus Ntsuj Plig ntawm txoj sia uas los ntawm Vajtswv nkag los rau hauv nkawd, thiab nkawd sawv ntsug rau saum nkawd txhais ko taw; thiab txoj kev ntshai loj heev poob rau saum cov uas pom nkawd. Qhia Tshwm 11:9–11.

The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.

Ob qib ntawm kev sawv, thiab tom qab ntawd raug tsa kom siab ua tus chij kuj raug Ezekiel sawv cev hauv tshooj peb caug xya. Ezekiel thawj qib, coj cov cev pob txha qhuav tuag tej ntu los sib sau ua ke, uas nyob hauv hav ntawm kev poob siab. Ezekiel qib ob, yog zaj lus ntawm plaub cua, uas yog zaj lus kaw ruaj, uas yog zaj lus ntawm Islam.

> And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.

> Nws hais rau kuv tias, Tub ntawm neeg, cov pob txha no puas yuav ciaj tau? Thiab kuv teb tias, Au tus Tswv Vajtswv, tsuas yog koj thiaj paub. Nws rov hais rau kuv tias, Cev lus faj lem rau cov pob txha no, thiab hais rau lawv tias, Au nej cov pob txha qhuav, nej cia li mloog lo lus ntawm tus Tswv. Tus Tswv Vajtswv hais li no rau cov pob txha no: Saib seb, kuv yuav ua kom pa nkag los rau hauv nej, ces nej yuav ciaj sia; thiab kuv yuav muab hlab leeg tso rau saum nej, thiab yuav ua kom nqaij hlob tuaj rau saum nej, thiab yuav npog nej nrog tawv nqaij, thiab yuav muab pa rau hauv nej, ces nej yuav ciaj sia; thiab nej yuav paub tias kuv yog tus Tswv. Yog li ntawd kuv thiaj cev lus faj lem raws li kuv tau raug txib; thiab thaum kuv tseem tabtom cev lus faj lem, muaj ib lub suab nrov, thiab saib seb, muaj ib qho co tshee, ces cov pob txha txawm sib los ua ke, pob txha rau nws pob txha. Thiab thaum kuv ntsia, saib seb, cov hlab leeg thiab nqaij txawm hlob tuaj rau saum lawv, thiab tawv nqaij npog lawv sab saud: tiamsis tsis tau muaj pa nyob hauv lawv. Ces nws hais rau kuv tias, Cev lus faj lem rau cua, cev lus faj lem, tub ntawm neeg, thiab hais rau cua tias, Tus Tswv Vajtswv hais li no; Au pa, cia li los ntawm plaub ceg cua tuaj, thiab tshuab rau saum cov uas raug tua no, kom lawv tau ciaj sia. Yog li ntawd kuv thiaj cev lus faj lem raws li nws tau txib kuv, ces pa txawm nkag los rau hauv lawv, thiab lawv txawm ciaj sia, thiab sawv ntsug ntawm lawv ko taw, yog ib pab tub rog loj kawg nkaus. Exekhee 37:3–10.

In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.

Nyob rau hauv nqe Vajlugkub ntawm Yaxayas uas peb tab tom xav txog no, thaum tus Nplij Siab los txog, lawv sawv ntsug rau saum lawv txhais ko taw, ces lawv raug tsa nce mus rau saum ib lub roob siab ua ib lub cim chij, thiab tshaj tawm txog “txoj xov zoo,” uas yog nag tom qab, yog txoj xov ntawm tus tim tswv thib peb.

> O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.

> Au Xiyoo, koj uas coj xov zoo los, cia li nce mus saum lub roob siab; Au Yeluxalees, koj uas coj xov zoo los, tsa koj lub suab kom muaj zog; tsa nws kom siab, txhob ntshai; hais rau cov nroog hauv Yudas tias, Saib seb nej tus Vajtswv! Saib seb, tus Tswv Vajtswv yuav los nrog txhais tes muaj hwjchim, thiab nws txhais npab yuav kav rau nws tus kheej: saib seb, nws lub nqi zog nrog nws nyob, thiab nws tes haujlwm nyob ntawm nws xub ntiag. Nws yuav pub nws pab yaj noj ib yam li tus tswv yug yaj: nws yuav sau cov menyuam yaj los nrog nws txhais npab, thiab puag lawv hauv nws xub ntiag, thiab yuav maj mam coj cov uas muaj menyuam mos. Leejtwg tau ntsuas dej hauv lub xib teg ntawm nws txhais tes, thiab tau ntsuas lub ntuj nrog ib ncua tes, thiab tau khaws tej plua plav ntawm lub ntiajteb rau hauv ib qho ntsuas, thiab tau luj tej roob hauv rab liv, thiab tej toj hauv rab ntsuas? Leejtwg tau qhia tus Ntsuj Plig ntawm tus Tswv, lossis ua nws tus kws pab tswvyim tau qhia nws? Nws tau nrog leejtwg sablaj, thiab leejtwg qhia nws, thiab qhia nws txog txojkev txiav txim, thiab qhia nws txog kev paub, thiab qhia rau nws txojkev nkag siab? Saib seb, tej haiv neeg zoo li ib tee dej hauv ib thoob, thiab raug suav tias zoo li cov plua plav me me ntawm rab liv: saib seb, nws nqa tej kob los zoo li ib yam me kawg nkaus. Thiab Leebanoo tsis txaus rau hlawv, thiab tej tsiaj hauv ntawd kuj tsis txaus rau ib qho hlawv xyeem. Txhua haiv neeg nyob ntawm nws xub ntiag zoo li tsis muaj dabtsi; thiab rau nws lawv raug suav tias tsawg dua qhov tsis muaj dabtsi, thiab yog yam khoob lug. Yaxayas 40:9–17.

Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.

Cov uas tau tawm hauv lawv tej ntxa raug tsa kom siab ua ib tug chij-cim, lossis raws li Yaxayas hais tseg, lawv raug coj mus rau “ib lub roob siab.” Lub roob siab ntawd yog tus chij-cim, thiab nws sawv cev rau cov uas tau tos tus Tswv thaum lub sij hawm ncua uas pib los ntawm thawj qhov kev chim siab ntawm Lub Xya hli ntuj 18, 2020.

> One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.

> Ib txhiab leej yuav khiav thaum ib leeg cem; thaum tsib leeg cem nej yuav khiav mus; mus txog thaum nej tshuav nyob ib yam li ib tug chij rau saum ncov roob, thiab ib yam li ib daim chij rau saum ib lub toj. Yog li no tus Tswv yuav tos, xwv kom nws yuav pub txojkev tshav ntuj rau nej, thiab yog li no nws yuav raug tsa kom siab, xwv kom nws yuav muaj kev khuvleej rau nej; rau qhov tus Tswv yog Vajtswv uas txiav txim ncaj ncees: foom koob hmoov rau txhua tus uas tos ntsoov rau nws. Yaxayas 30:17, 18.

In Revelation eleven the ensign is taken to heaven.

Hauvau Phau Ntawv Qhia Tshwm tshooj kaum ib, tus chij cim raug coj mus rau saum ntuj.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.

> Thiab lawv hnov ib lub suab nrov nrov loj saum ntuj hais rau lawv tias, Nej cia li nce los saum no. Thiab lawv tau nce mus saum ntuj nyob hauv ib tauv huab; thiab lawv cov yeeb ncuab tau ntsia ntsoov pom lawv. Thiab tib lub sij hawm ntawd muaj ib qho av qeeg loj heev, thiab ib feem kaum ntawm lub nroog poob lawm, thiab nyob rau hauv qhov av qeeg ntawd xya txhiab leej neeg raug tua tuag; hos cov seem uas tshuav ntshai heev, thiab tau qhuas lub hwjchim rau Vajtswv uas nyob saum ntuj. Qhia Tshwm 11:12, 13.

Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.

Tshwm Sim Kaum Ib qhia meej tias ob tug tim khawv raug tsa nce mus saum ntuj ceeb tsheej, tib lub sij hawm uas muaj av qeeg. Qhov av qeeg uas tau muaj tiav nyob rau hauv keeb kwm yav dhau los los ntawm Fab Kis Kev Hloov Tshiab, yog ib daim qauv sawv cev rau kev ntxeev rov qab ntawm Tebchaws Meskas thaum txoj cai Hnub Caiv. Yog li ntawd, tus chij cim raug tsa sawv thaum txoj cai Hnub Caiv, thiab tom qab ntawd tus chij cim tshaj tawm “txoj xov zoo” mus rau tag nrho lub ntiaj teb.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Nej txhua tus uas nyob hauv lub ntiaj teb no, thiab nej cov uas nyob saum npoo av, nej yuav pom thaum nws tsa ib lub chij rau saum tej roob; thiab thaum nws tshuab raj, nej yuav hnov. Yaxayas 18:3.

The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.

Tus chij yuav nthuav tawm “txoj xov zoo” thaum “lub raj ncas” raug tshuab. Txoj xov kawg ntawm Phau Ntawv Qhia Tshwm uas los ntawm lub raj ncas yog lub raj ncas xya, uas yog txoj kev txom nyem thib peb, uas yog Islam. Yaxayas, Yauhas thiab Exekees txhua tus puav leej tab tom hais txog hnub kawg, thiab lawv yeej tsis sib tawm tsam ib leeg li.

The seal of God is placed upon God’s people at the Sunday law.

Lub cim ntim ntawm Vajtswv raug muab tso rau saum Vajtswv haiv neeg thaum muaj txoj cai Hnub Sunday.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

> “Tsis muaj ib tug twg hauv peb yuav tau txais Vajtswv lub cim ntim li, yog tias peb tus cwj pwm tseem muaj ib qho chaw txaij lossis ib qho chaw qias nyob saum nws. Nws raug tso cia rau peb los kho tej qhov tsis zoo hauv peb tus cwj pwm, los ntxuav tus ntsuj plig lub tuam tsev kom dawb huv ntawm txhua yam kev qias neeg. Ces nag tom qab yuav poob los saum peb ib yam li nag ntxov tau poob los saum cov thwjtim rau Hnub Peetekos....”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.

> “Nej tab tom ua dab tsi, cov kwv tij, hauv txoj hauj lwm loj ntawm kev npaj? Cov uas tab tom koom nrog lub ntiaj teb tab tom txais tus qauv ntawm lub ntiaj teb thiab npaj rau lub cim ntawm tus tsiaj qus. Cov uas tsis cia siab rau tus kheej, uas tab tom txo hwj chim lawv tus kheej rau ntawm Vajtswv xub ntiag thiab ntxuav lawv tej ntsuj plig los ntawm kev mloog lus rau qhov tseeb, cov no tab tom txais tus qauv saum ntuj ceeb tsheej thiab npaj rau Vajtswv lub foob rau hauv lawv hauv pliaj. Thaum txoj cai tshaj tawm mus thiab lub cim raug luam rau lawv lawm, lawv tus cwj pwm yuav nyob dawb huv thiab tsis muaj chaw xyeej mus ib txhis li.” Testimonies, volume 5, 214–216.

Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.

Txawm hais tias txoj cai txiav txim raug muab tswj siv thaum txoj cai Hnub Caiv thawj lis piam raug yuam, cov uas tau txais lub cim foob yuav tsum muaj tus cwj pwm uas raug npaj txhij rau lub cim foob ntawd ua ntej txoj cai Hnub Caiv thawj lis piam los txog, rau qhov txoj cai Hnub Caiv thawj lis piam yog qhov kev kub ntxhov loj uas txhua yam kev kub ntxhov hauv Vajtswv Txojlus tau taw qhia mus rau yav tom ntej. Nws yog “qhov kev kub ntxhov,” lossis “lub suab qw,” thaum ib tag hmo hauv zaj lus piv txwv txog kaum tus ntxhais nkauj xwb.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Tus cwj pwm raug muab qhia tawm thaum muaj kev kub ntxhov. Thaum lub suab hu tiag tiag tau tshaj tawm thaum ib tag hmo hais tias, ‘Saib seb, nraug vauv tabtom los; nej cia li tawm mus ntsib nws,’ cov nkauj xwb uas tsaug zog txawm sawv tsees ntawm lawv txoj kev tsaug zog, thiab thiaj pom tseeb tias leejtwg tau npaj tseg rau qhov xwm txheej ntawd lawm. Ob pab ntawd puav leej raug ntes tsis paub ua ntej, tiamsis ib pab twb npaj txhij rau lub sij hawm ceeb ntawd, hos ib pab dua raug pom tias tsis muaj kev npaj li. Tus cwj pwm raug muab qhia tawm los ntawm tej xwm txheej. Tej xwm txheej kub ntxhov nthuav tawm qhov hlau tseeb ntawm tus cwj pwm. Ib yam kev puastsuaj uas tshwm sim tam sid thiab tsis tau xav txog ua ntej, ib yam kev plam neeg txheeb ze vim kev tuag, lossis ib qho kev kub ntxhov, ib yam mob nkeeg uas los poob nthav lossis kev txom nyem ntsuav siab, ib yam dabtsi uas coj tus ntsuj plig los tim ntsej tim muag nrog txoj kev tuag, yuav nthuav tawm qhov tseeb nyob sab hauv ntawm tus cwj pwm. Yuav raug muab qhia kom pom tseeb seb puas muaj txoj kev ntseeg tiag tiag hauv tej lus cog tseg ntawm Vajtswv Txojlus. Yuav raug muab qhia kom pom tseeb seb tus ntsuj plig puas raug txhawb nqa los ntawm txoj kev tshav ntuj, seb puas muaj roj nyob hauv lub hwj nrog lub teeb.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Lub sijhawm ntawm kev sim siab los txog rau txhua tus. Peb coj peb tus kheej li cas nyob hauv Vajtswv txoj kev sim thiab kev kuaj? Peb tej teeb puas tuag? los yog peb tseem ua kom lawv cig nyob? Peb puas npaj txhij rau txhua yam xwm txheej kub ntxhov los ntawm peb txoj kev sib txuas nrog Nws tus uas puv npo ntawm txoj kev tshav ntuj thiab qhov tseeb? Tsib tug nkauj xwb uas muaj tswvyim tsis muaj peev xwm faib lawv tus cwj pwm rau tsib tug nkauj xwb ruam. Tus cwj pwm yuav tsum raug tsim los ntawm peb txhua tus ua ib leeg.” Review and Herald, October 17, 1895.

The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.

Cov nkauj xwb uas muaj tswvyim yuav tsum muaj roj ua ntej lub suab quaj nrov tuaj, rau qhov thaum kev kub ntxhov thaum ib tag hmo los txog lawm, ces twb lig dhau lawm tsis tau txais roj ntxiv.

> “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.

> “Muaj ib tug ntsuj plig ntawm txoj kev ntxhov siab kawg nkaus, ntawm kev ua rog thiab kev muab ntshav txeej, thiab tus ntsuj plig ntawd yuav loj hlob ntxiv mus txog rau lub sijhawm kawg kiag. Thaum cov neeg ntawm Vajtswv raug muab khi rau hauv lawv tej hauv pliaj lawm,—nws tsis yog ib yam khi lossis ib lub cim uas pom tau, tiam sis yog kev ruaj khov nyob hauv qhov tseeb, tsis hais ntawm sab kev txawj xav lossis sab ntsuj plig, kom lawv txav tsis taus,—thaum cov neeg ntawm Vajtswv raug khi thiab npaj txhij rau txoj kev co ntawd lawm, ces nws yuav los. Muaj tseeb tiag, nws twb pib lawm; Vajtswv tej kev txiav txim tam sim no twb nyob saum lub tebchaws no lawm, kom ceeb toom rau peb, xwv peb thiaj paub yam uas tab tom yuav los.” Manuscript Releases, volume 1, 249.

The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.

Lub foob ntawm Vajtswv yog kev ruaj khov nyob hauv qhov tseeb, tsis hais hauv kev txawj xav thiab hauv sab ntsuj plig tib si. Lub foob ntawd tsis pom tau, tiam sis daim chij yuav pom tau, rau qhov ntawd yog tib txoj kev uas lub ntiaj teb thiaj raug ceeb toom tau. Yog li ntawd, muaj ib lub sijhawm uas lub foob tsis pom tau, ces tom qab ntawd yog txoj cai Hnub Caiv Hnub Sunday, thaum lub foob yuav tsum pom tau.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Tes hauj lwm ntawm Vaj Ntsuj Plig Dawb Huv yog los txiav txim rau lub ntiaj teb kom paub txog kev txhaum, txog kev ncaj ncees, thiab txog kev txiav txim. Lub ntiaj teb tsuas yuav raug ceeb toom tau los ntawm qhov pom cov uas ntseeg qhov tseeb raug dawb huv los ntawm qhov tseeb, ua neej raws li tej ntsiab cai siab thiab dawb huv, qhia kom pom meej hauv ib txoj kev siab thiab tsa nto, txoj kab sib cais ntawm cov uas ceev Vajtswv tej lus txib, thiab cov uas tsuj lawv rau hauv qab lawv ko taw. Kev raug dawb huv los ntawm Vaj Ntsuj Plig qhia kom pom qhov txawv ntawm cov uas muaj Vajtswv lub foob, thiab cov uas ceev ib hnub so cuav. Thaum lub sij hawm sim siab los txog, yuav qhia kom pom meej tseeb tias lub cim ntawm tus tsiaj qus yog dab tsi. Nws yog kev ceev Hnub Caiv. Cov uas tom qab tau hnov qhov tseeb lawm los tseem txuas ntxiv suav hnub no tias dawb huv, ris lub npe kos ntawm tus neeg txhaum, tus uas xav hloov sijhawm thiab tej kevcai.” Bible Training School, December 1, 1903.

The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.

Lub foob uas yuav tsum tau txais ua ntej txoj cai Hnub Caiv yog txoj kev loj hlob tiav ntawm Khetos tus cwj pwm, thiab nws tsis pom, tsuas yog cov tim tswv thiaj pom xwb. Lub foob uas pom tseeb thaum txoj cai Hnub Caiv los txog yog cov uas ceev Hnub Xanpataus hnub xya, rau qhov ntawd yog lub foob, lossis lub cim, ntawm Vajtswv haiv neeg.

> Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.

> Koj kuj hais rau cov me nyuam Yixayee thiab hais tias, Tseeb tiag nej yuav tsum ceev kuv tej hnub Xanpataus tseg; rau qhov ntawd yog ib lub cim nruab nrab ntawm kuv thiab nej thoob plaws nej tej tiam neeg; kom nej thiaj paub tias kuv yog tus Tswv uas ua kom nej dawb huv. Khiavdim 31:13.

The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.

Kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej tau pib thaum Lub Xya hli ntuj tim 18, 2020, thiab yuav tsum ua kom tiav ua ntej txoj cai hnub Sunday.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Nej nej txhua tus uas nyob hauv ntiajteb no, thiab cov uas nyob saum lub ntiajteb, nej cia li saib thaum nws tsa ib lub chij rau saum tej roob; thiab thaum nws tshuab ib lub raj, nej cia li mloog. Yaxayas 18:3.

The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.

Xya lub xob quaj nroo uas tam sim no twb raug qhib lawm no, qhia meej tias keeb kwm ntawm ib puas plaub caug plaub txhiab yog txoj hauj lwm ntawm kev tshaj tawm ib txoj xov uas raug muab tso rau hauv lub ntsiab lus ntawm txoj kev ceeb toom ntawm lub raj uas yog kev txom nyem zaum peb. Lub raj ntawm Islam hauv Vajlugkub tej lus faj lem yog yam uas raug nrov los ntawm tus chij uas raug tsa sawv tawm hauv qhov ntxa.

The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.

Plaub txoj kev cim ntawm txhua txoj kab kev kho dua tshiab, uas sib haum nrog plaub txoj kev cim ntawm keeb kwm xyoo 1840 mus txog 1844, tsa kom pom tias txhua kauj ruam ntawm plaub kauj ruam hauv txhua txoj kab kev kho dua tshiab yeej ib txwm muaj tib lub ntsiab lus. Thawj txoj kev cim hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej, uas tau sawv cev los ntawm 1840 txog 1844, yog kev txhawb kom muaj hwj chim rau zaj lus hauv hnub tim Cuaj Hlis 11, 2001. Txoj kev cim ntawd yog Islam. Txoj kev cim thib ob ntawm keeb kwm uas sib txig rau ib puas plaub caug plaub txhiab leej yog kev poob siab ntawm Lub Xya Hli 18, 2020. Txoj kev cim ntawd yog ib lo lus twv hais txog Islam uas tau raug ua kom qias los ntawm kev siv sijhawm. Txoj kev cim thib peb uas cim txog Lub Suab Quaj Ib Tag Hmo yog ib qho kev kho kom raug ntawm lo lus twv uas ua tsis tiav txog Islam. Qhov kev kho kom raug ntawd sawv cev rau kev tsis lees txais kev siv sijhawm. Txoj kev cim thib plaub yog txoj cai Hnub Caiv, qhov uas tus chij uas raug tsa siab ntawd nrov lub xya raj, uas yog txoj kev txom nyem thib peb, uas yog Islam.

Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.

Yaxayas tshooj plaub caug qhia txog qhov chaw pib rau nees nkaum rau tshooj tom ntej. Qhov chaw pib ntawd nyob hauv phau Ntawv Qhia Tshwm tshooj kaum ib, thaum ob tug yaj saub uas tsim txom cov neeg raug coj rov qab los muaj sia. Tus Nplig Siab tsa lawv sawv rov los thiab muab lawv los rau txoj hauj lwm sawv ntsug, ces tom qab ntawd lawv raug tsa nce mus rau saum ntuj ceeb tsheej. Yaxayas qhia tus tub txib Eliyas tias yog lub suab quaj hauv roob moj sab qhua. Ces tus tub txib ntawd nug tias nws cov lus yuav tsum yog dab tsi, thiab nws raug qhia hauv txoj kev cim yav tom ntej tias, cov lus ntawm Islam yog lub suab raj ceeb toom uas tus chij tsa siab tshaj tawm. Txawm li ntawd los, tib txoj kev uas Islam yuav raug nthuav tawm tau tias yog lub suab raj ceeb toom hauv hnub kawg yog los ntawm kev txheeb xyuas Islam yav tag los. Qhov pib ntawm Islam raws li cov Millerites tau to taub, thiab raws li tau piav kom pom tseeb hauv ob daim ntawv dawb ceev ntawm Habakkuk, yuav tsum raug siv los txheeb xyuas Islam ntawm txoj kev txom nyem thib peb.

> I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Kuv tau nyob hauv tus Ntsuj Plig rau hnub ntawm tus Tswv, thiab kuv hnov tom qab kuv ib lub suab loj, zoo li suab raj. Tshwm Sim 1:10.

John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.

Yauhashasnov Yauhas tau hnov ib lub suab raj tom qab nws hauv Phau Tshwmsim, thiab Yauhas sawv cev rau ib puas plaub caug plaub txhiab tus uas hnov ib lub suab los ntawm yav tag los. Lub suab tom qab Yauhas, uas yog sawv cev rau lub suab raj los ntawm yav tag los, yog txoj kev to taub ntawm cov pioneer hais tias cov raj yog Vajtswv tej kev txiav txim tawm tsam kev pe hawm Hnub Caiv thawj. Plaub lub raj thawj raug coj los tawm tsam Loos pag xas nyob rau hauv kev teb rau thawj txoj cai Hnub Caiv thawj uas Constantine tau tshaj tawm nyob rau xyoo 321. Lub raj thib tsib thiab thib rau, uas yog thawj thiab thib ob txoj kev txom nyem, sawv cev rau Vajtswv tej kev txiav txim tawm tsam Loos papal tom qab nws thiab tau tshaj tawm ib txoj cai Hnub Caiv thawj ntawm Rooj Sab Laj ntawm Orleans nyob rau xyoo 538. Txoj kev txom nyem thib peb ntawm Islam los txog thaum txoj cai Hnub Caiv thawj raug tshaj tawm hauv Tebchaws Meskas. Ces tus chij cim raug tsa siab, thiab qhia kom paub txog lub luag hauj lwm cev lus faj lem ntawm Islam, raws li lub luag hauj lwm pib ntawm Islam.

The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”

Txoj lus uas tus chij tshaj tawm ntawd tsuas yuav raug tsa kom ruaj khov tau xwb thaum muab txoj lus ntawd tso rau hauv cov ntsiab lus ntawm Alpha thiab Omega. Tom qab lo lus qhib no hauv Yaxayas tshooj plaub caug, qhov kev nthuav tawm hauv Vajlugkub uas muaj zog tshaj thiab ncaj qha tshaj plaws txog Vajtswv ua tus Alpha thiab Omega raug nthuav tawm thoob plaws ntau tshooj sib law liag. Cov tshooj ntawd yog Yaxayas txoj kev sawv cev ntawm Phau Ntawv Qhia Tshwm ntawm Yexus Khetos uas “Vajtswv muab rau” Yexus, “kom qhia rau nws cov tub qhe txog tej yam uas yuav tsum muaj tshwm sim sai sai no; thiab nws txib nws tus timtswv mus qhia tej no los ntawm tej cim rau nws tus tub qhe Yauhas,” uas tau sau nws “rau hauv ib phau ntawv, thiab” xa “mus rau xya pawg ntseeg.”

We will consider the following chapters of Isaiah in the next article.

Peb yuav xav txog cov tshooj hauv Yaxayas nram no nyob rau hauv tsab ntawv tom ntej.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Foom koob hmoov yog tus uas nyeem, thiab cov uas mloog tej lus ntawm zaj lus faj lem no, thiab ceev tej yam uas tau sau tseg hauv ntawd: vim lub sijhawm twb nyob ze lawm. Qhia Tshwm 1:3.

Back to Articles