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# The Revelation of Jesus Christ - Number Eight

Phau Ntawv Qhia Tshwm Ntawm Yexus Khetos - Tus Naj Npawb Yim

The Birth of a Nation

Kev Yug Los ntawm Ib Haiv Neeg

Author

Jeff Pippenger

Published

October 31, 2023

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The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.

Zaj lus “Midnight Cry” thaum chiv thawj tau xaus rau thaum qhib txoj kev txiav txim tshawb nrhiav, thiab zaj lus “Midnight Cry” kuj xaus thiab rau thaum qhib txoj kev txiav txim rau kev ua tiav. Txoj kev txom nyem thib peb ntawm Islam coj kev txiav txim los saum Tebchaws Meskas vim txoj cai Hnub Caiv raug pom zoo, thiab nws sawv cev rau ib txoj kev txiav txim uas txuas ntxiv mus thiab loj hlob zuj zus los saum tag nrho lub ntiaj teb vim lawv lees txais lawv tus kheej txoj cai Hnub Caiv nyob rau hauv txoj kev quab yuam ntawm lub hwj chim pej xeem uas tsim txom, uas sawv cev los ntawm kaum tus vajntxwv uas tau ua nkauj ua nraug nrog Jezebel, tus pojniam ua luam ntawm Tyre.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Thaum Asmesliskas, lub tebchaws ntawm kev ywj pheej hauv kev ntseeg, yuav koom siab nrog Pawg Ntseeg Loos hauv kev yuam lub siab dawb paug thiab quab yuam tibneeg kom hwm hnub Xanpataus cuav, cov neeg ntawm txhua lub tebchaws thoob plaws ntiajteb yuav raug coj kom ua raws li nws tus yam ntxwv.” Testimonies, volume 6, 18.

The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.

Kev sib ntaus ntawm txoj cai Hnub Caiv uas nyob hauv qhov kev tsis sib haum loj, ces yuav nkag mus rau hauv kev tawm tsam puv npo. Thaum ntawd Xatas yuav tshwm los ua yam li Khetos tus kheej.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Los ntawm txoj cai txib uas yuam kom tsa lub koom haum ntawm Papacy, uas yog kev ua txhaum txoj kevcai ntawm Vajtswv, peb lub tebchaws yuav txiav nws tus kheej tawm kiag ntawm kev ncaj ncees. Thaum Protestantism yuav ncav tes hla tus kwj deg tob mus tuav tes nrog lub hwjchim Loos, thaum nws yuav ncav hla lub qhov tob kawg mus clasp tes nrog Kev Ntseeg Ntsujplig Cuav, thaum, nyob hauv qab lub hwjchim cuam tshuam ntawm qhov kev sib koom peb ntu no, peb lub tebchaws yuav tsis lees txais txhua lub hauv paus ntsiab lus ntawm nws Txoj Cai Lij Choj raws li ib lub tseemfwv Protestant thiab republican, thiab yuav npaj kev txhawb rau kev nthuav tawm cov lus cuav thiab kev dag ntxias ntawm papacy, ces peb yuav paub tau tias lub sijhawm twb los txog rau Xatas txoj haujlwm ua haujlwm hwjchim ci ntsa iab ntawd lawm thiab tias qhov kawg twb nyob ze lawm.” Testimonies, volume 5, 451.

National apostasy is followed by national ruin.

Kev thim txoj kev ntseeg thoob tebchaws raug raws los ntawm kev puam tsuaj thoob tebchaws.

> “The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> “Cov neeg ntawm Tebchaws Meskas tau yog ib haiv neeg uas tau txais kev txaus siab tshwjxeeb; tiam sis thaum lawv txwv kev ywj pheej ntawm kev ntseeg, tso Protestantism tseg, thiab txhawb nqa papacy, ces qhov ntsuas ntawm lawv txoj kev txhaum yuav puv npo, thiab ‘kev thim txoj kev ntseeg ntawm lub tebchaws’ yuav raug sau tseg rau hauv cov ntawv teev npe saum ntuj ceeb tsheej. Qhov tshwm sim ntawm txoj kev thim txoj kev ntseeg no yuav yog kev puastsuaj ntawm lub tebchaws.” Review and Herald, May 2, 1893.

The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.

Cov Mej Ntseeg Laodicea Adventist uas ruam muab tes koom nrog lub hwj chim papal thiab raug rhuav tshem, thaum lwm pab yaj ntawm Khetos uas tseem nyob hauv Babylon dim ntawm txhais tes ntawm papacy.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Nws kuj yuav nkag mus rau hauv thaj av uas muaj hwjchim ci ntsa iab thiab zoo nkauj ntawd, thiab ntau lub tebchaws yuav raug rhuav tshem; tiam sis cov no yuav dim ntawm nws txhais tes, yog Edom, thiab Mo‑a, thiab cov thawj ntawm cov neeg Amoos. Daniel 11:41.

Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.

Kev ntseeg Islam mam li nrawm nroos ntaus rau Tebchaws Meskas, raws li lub raj xya nrov coj ib txoj kev ceeblaj txiav txim los rau qhov kev pom zoo ntawm txoj cai Hnub Caiv.

> 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 saib, kuv hnov ib tug tim tswv ya hla nruab nrab ntuj ceeb tsheej, qw nrov nrov hais tias, Kev txom nyem loj, kev txom nyem loj, kev txom nyem loj, yuav los rau cov neeg nyob hauv ntiajteb, vim yog lwm lub suab raj ntawm peb tug tim tswv uas tseem yuav tshuab! Tshwm Sim 8:13.

The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.

Lub chij uas sawv cev rau ob tug timkhawv hauv Tshwm Sim tshooj kaum ib, ces Yauhas rov piav txog nws hauv Tshwm Sim tshooj kaum ob ua ib tug poj niam hnav lub hnub, thiab raug piav ua lus cev Vajtswv lus nrog daim duab cim txog qhov pib thiab qhov kawg.

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

> Ces muaj ib qho cim loj tshwm saum ntuj ceeb tsheej; yog ib tug pojniam hnav lub hnub, lub hli nyob hauv qab nws txhais ko taw, thiab saum nws taub hau muaj ib lub mom uas muaj kaum ob lub hnubqub: Thiab nws cev xeeb tub, quaj nyiav vim mob yug menyuam, thiab raug kev txom nyem kom yuav yug tau. Ces muaj dua ib qho cim tshwm saum ntuj ceeb tsheej; thiab saib seb, muaj ib tug zaj loj liab, muaj xya lub taub hau thiab kaum lub kub, thiab saum nws cov taub hau muaj xya lub mom. Thiab nws tus tw rub tau ib feem peb ntawm cov hnubqub saum ntuj ceeb tsheej, thiab muab lawv pov rau hauv ntiajteb: thiab tus zaj sawv ntsug ntawm tus pojniam uas twb npaj txhij yuav yug menyuam, kom nqos tau nws tus me nyuam sai li sai tau thaum yug los. Thiab nws yug tau ib tug me nyuam tub, tus uas yuav kav txhua haiv neeg nrog ib tug pas nrig hlau: thiab nws tus me nyuam raug muab coj mus cuag Vajtswv, thiab mus rau Nws lub zwm txwv. Qhia Tshwm 12:1–5.

She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.

Nws sawv saum lub hli, thiab hnav lub hnub. Lub hli yog ib qho kev ci rov los ntawm lub hnub, yog li ntawd hauv txoj kev yaj saub nws ua qauv qhia txog lub hnub. Kaum ob lub hnub qub nyob hauv nws lub kaus mom sawv cev rau kaum ob xeem ntawm cov Yixayee thaum ub thaum pib ntawm cov Yixayee thaum ub, uas ua qauv qhia txog kaum ob tug thwjtim thaum kawg ntawm cov Yixayee thaum ub. Kaum ob lub hnub qub ntawd, uas yog kaum ob tug thwjtim thaum kawg ntawm cov Yixayee thaum ub, kuj yog kaum ob tug tubtxib thaum pib ntawm cov Yixayee niaj hnub no. Yog li ntawd lawv ua qauv qhia txog ib puas plaub caug plaub txhiab leej thaum kawg ntawm cov Yixayee niaj hnub no, uas yog thwjtim thiab tubtxib. Thaum pib ntawm zaj keeb kwm uas cov thwjtim sawv cev rau ob qho tib si qhov kawg ntawm cov Yixayee thaum ub thiab cov tubtxib yog qhov pib ntawm cov Yixayee niaj hnub no, tus pojniam uas yog pawg ntseeg ntawd, cev xeeb tub rau Khetos. Nws yog tus “me nyuam tub” uas yuav raug coj mus cuag Vajtswv tom qab Nws txoj kev tuag thiab kev sawv rov los.

The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.

Vim li ntawd, tus pojniam kuj yog ib qho piv txwv txog kev yug los ntawm ib puas plaub caug plaub txhiab leej, cov uas kuj nce mus rau saum ntuj ceeb tsheej tom qab raug tsa sawv hauv lub hav ntawm kev tuag. Thaum lawv twb nyob saum ntuj lawm, nws kuj yuav yug dua ib tug menyuam ntxiv, uas sawv cev rau lwm pab yaj uas tawm hauv Npanpiloo thaum txoj cai Hnub Caiv.

> Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.

> Ua ntej nws mob plab yug me nyuam, nws twb yug tau lawm; ua ntej nws txoj kev mob los txog, nws twb yug tau ib tug me nyuam tub lawm. Leejtwg puas tau hnov ib yam li no? leejtwg puas tau pom tej yam zoo li no? Lub ntiajteb puas yuav raug ua kom yug tawm hauv ib hnub? lossis ib haiv neeg puas yuav yug los ib zaug xwb? rau qhov thaum Xi-oos nyuam qhuav mob plab yug me nyuam, nws twb yug tau nws cov me nyuam lawm. Kuv puas yuav coj los txog rau thaum yug, tiam sis tsis ua kom yug tawm? tus Tswv hais li no: kuv puas yuav ua kom yug tawm, thiab kaw lub tsev menyuam? koj tus Vajtswv hais li no. Yaxayas 66:7–9.

In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.

Nyob rau lub sij hawm uas tus tsiaj qus hauv ntiajteb kav, ib haiv neeg raug yug los ib txhij nkaus. Haiv neeg ntawd yog ib puas plaub caug plaub txhiab, rau qhov lawv yog cov uas qhia kom meej txhij txhua txog tus cwj pwm ntawm Khetos. Lawv yog cov uas Yexus tus “me nyuam tub” sawv cev ua hom ntxoov ntxoo. Lawv yog Yaxayas tus “me nyuam tub,” uas yug los ua ntej tus poj niam yuav mus mob plab yug menyuam. Cov pob txha qhuav tuag uas lub ntiajteb tau zoo siab hlo thaum lawv raug tus tsiaj qus tawm hauv lub qhov tob tsis muaj chaw kawg tua pov tseg, yuav raug nplij siab hauv Yeluxalees, thiab tom qab ntawd lawv yuav zoo siab ua ke nrog tus poj niam uas yug tus “me nyuam tub.” Lawv raug coj tawm los ua ntej nws mob plab yug menyuam, ces nws thiaj mob plab yug thiab yug “nws” lwm cov “me nyuam,” thaum cov Lwm Haiv Neeg teb rau tus tim tswv thib peb txoj xov raws li ib tug dej ntws si, raws li txoj xov ntawd cheb thoob plaws lub tebchaws zoo li ib nthwv dej loj heev. Lawv raug yug los hauv ib qho kev kub ntxhov loj, uas sawv cev rau nws txoj kev mob plab yug menyuam. Tus poj niam hauv Tshwm Sim kaum ob, raws li qhov tseeb, muaj menyuam ntxaib. Tus yug ua ntej yog ib puas plaub caug plaub txhiab uas raug txheeb tias yog thawj cov txiv hmab txiv ntoo, hos cov Lwm Haiv Neeg yog qhov kev sau qoob sau loo loj ntawm lub caij ntuj sov.

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.

> Nej zoo siab nrog Yeluxalees, thiab zoo siab nrog nws, nej txhua tus uas hlub nws: nej uas quaj ntsuag rau nws, nej txhua tus cia li xyiv fab heev nrog nws: kom nej thiaj nqus tau, thiab txaus siab rau ntawm ob lub mis ntawm nws txoj kev nplij siab; kom nej thiaj haus tau, thiab zoo siab rau qhov nplua mias ntawm nws lub hwjchim ci ntsa iab. Rau tus Tswv hais li no tias, Saib maj, kuv yuav nthuav kev thaj yeeb rau nws ib yam li tus dej, thiab lub hwjchim ci ntsa iab ntawm lwm haiv neeg ib yam li tus kwj deg uas ntws lug: ces nej yuav nqus tau, nej yuav raug kwv rau ntawm nws ob sab, thiab yuav raug ua si rau saum nws lub hauv caug. Ib yam li leej niam nplij nws tus menyuam li cas, kuv kuj yuav nplij nej li ntawd; thiab nej yuav tau txais kev nplij siab hauv Yeluxalees. Thiab thaum nej pom qhov no, nej lub siab yuav zoo siab, thiab nej cov pob txha yuav hlob zoo ib yam li tsob nyom: thiab txhais tes ntawm tus Tswv yuav raug paub rau ntawm nws cov tub qhe, thiab nws txoj kev chim rau ntawm nws cov yeeb ncuab. Yaxayas 66:10–14.

Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.

Cov neeg uas “quaj ntsuag” rau Yeluxalees yog cov uas ntsaj thiab quaj vim tej kev qias neeg uas tau ua nyob hauv nws, thiab cov ntawd twb raug muab cim khi lawm; thiab lawv raug muab cim khi ua ntej txoj cai Hnub Caiv hnub xya. Tam sim no peb nyob hauv “txoj haujlwm xaus rau pawg ntseeg,” uas yog lub sijhawm kawg ntawm kev muab cim khi rau ib puas plaub caug plaub txhiab leej.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> “Cov neeg tiag tiag ntawm Vajtswv, uas ris tus ntsuj plig ntawm txoj hauj lwm ntawm tus Tswv thiab txoj kev cawm dim ntawm cov ntsuj plig rau hauv lawv lub siab, yuav ib txwm saib kev txhaum raws li nws qhov tseeb, qhov txhaum tiag tiag. Lawv yuav ib txwm nyob ntawm sab ntawm txoj kev ua ncaj ncees thiab qhib lug hais txog tej kev txhaum uas yooj yim cuam tshuam cov neeg ntawm Vajtswv. Tshwj xeeb tshaj yog nyob rau hauv txoj hauj lwm kawg rau pawg ntseeg, nyob rau lub sijhawm muab lub cim rau ib puas plaub caug plaub txhiab leej uas yuav sawv tsis muaj chaw txhaum ntawm Vajtswv lub zwm txwv xub ntiag, lawv yuav hnov mob tob tshaj plaws txog tej kev ua txhaum ntawm cov neeg uas lees tias yog Vajtswv haiv neeg. Qhov no raug tus yaj saub qhia tawm muaj hwj chim los ntawm daim duab piv txwv txog txoj hauj lwm kawg ntawd nyob rau hauv daim duab ntawm cov txiv neej uas ib leeg muaj ib rab riam tua neeg nyob hauv nws txhais tes. Muaj ib tug txiv neej nyob hauv lawv hnav ntaub linen, nrog ib lub thawv number sau ntawv dai ntawm nws ib sab. ‘Thiab tus Tswv hais rau nws tias, Koj mus hla nruab nrab ntawm lub nroog, hla nruab nrab ntawm Yeluxalees, thiab muab ib lub cim rau saum pliaj hauv ntej ntawm cov txiv neej uas quaj ntsuag thiab quaj thov vim tej kev qias vuab tsuab huv si uas ua nyob hauv nruab nrab ntawd.’” Testimonies, volume 3, 266.

Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.

Cov uas “quaj ntsuag quaj ntsuag thiab quaj nrov” raug muab ntaus cim ua ntej cov timtswv uas rhuav tshem, ris cuab yeej tua, hla mus hauv pawg ntseeg, uas raug sawv cev ua Yeluxalees.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.

> “Lo lus txib yog: ‘Mus hla plaws nruab nrab ntawm lub nroog, hla plaws nruab nrab ntawm Yeluxalees, thiab cim ib lub cim rau saum hauv pliaj ntawm cov txiv neej uas quaj ntsuag thiab quaj nrov rau txhua yam kev qias vuab tsuab uas raug ua nyob hauv nruab nrab ntawd.’ Cov uas quaj ntsuag thiab quaj nrov no tau tuav rawv lo lus ntawm txoj sia tawm los qhia; lawv tau qhuab ntuas, ntuas, thiab thov kom tig los. Qee leej uas tau ua rau Vajtswv tsis tau koob meej tau hloov siab lees txim thiab txo lawv lub siab rau ntawm Nws xub ntiag. Tiamsis tus Tswv txoj kev ci ntsa iab twb tau ncaim ntawm cov Ixayees lawm; txawm yog coob leej tseem pheej tuav raws li cov kab ke ntawm kev teev hawm, los Nws lub hwj chim thiab Nws lub xub ntiag twb ploj lawm.”

> “In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

> “Nyob rau lub sijhawm uas Nws txoj kev chim yuav tawm mus hauv kev txiav txim, cov thwjtim txo hwjchim thiab rau siab ntseeg Khetos no yuav raug cais tshwj tawm ntawm lwm tus hauv ntiajteb no los ntawm lawv txoj kev mob ntsws hauv plawv, uas raug qhia tawm los hauv kev quaj ntsuag thiab los kua muag, hauv kev qhuab ntuas thiab kev ceeb toom. Thaum lwm tus tseem sim muab ib daim ntaub npog rau txoj kev phem uas twb muaj lawm, thiab nrhiav lus zam txim rau txoj kev ua phem loj uas nthuav dav nyob txhua qhov chaw, cov uas kub siab rau Vajtswv lub meejmom thiab muaj kev hlub rau tej ntsujplig yuav tsis nyob ntsiag to kom thiaj tau txais leejtwg txoj kev nyiam. Lawv tej ntsujplig ncaj ncees raug ntxhov siab txhua hnub vim tej haujlwm tsis dawb huv thiab tej lus hais ntawm cov neeg tsis ncaj ncees. Lawv tsis muaj peevxwm txwv tsis pub tus dej nyab ntawm txoj kev ua phem uas tabtom ntws tuaj ceev nrooj; yog li ntawd lawv thiaj puv npo nrog kev tu siab thiab kev ntshai. Lawv quaj ntsuag rau ntawm Vajtswv xub ntiag thaum pom tias kev ntseeg raug saib tsis taus txawm nyob hauv tej tsev ntawm cov uas twb tau txais lub teeb loj lawm. Lawv quaj ntsuag thiab ua kom lawv tej ntsujplig txom nyem, vim kev khavtheeb, kev ntshaw nyiaj txiag, kev qia dub, thiab kev dag ntxias yuav luag txhua yam twb nyob hauv pawg ntseeg lawm. Vajtswv tus Ntsujplig, uas txhawb kom muaj kev qhuab ntuas, raug tsuj rau hauv qab taw, thaum Xatas cov tub qhe yeej zoo siab. Vajtswv raug saib tsis taus, qhov tseeb raug ua kom tsis muaj zog lawm.”

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.

> “Cov neeg uas tsis muaj kev tu siab txog lawv tus kheej txoj kev poob qis sab ntsuj plig, thiab tsis quaj ntsuag txog lwm tus tej kev txhaum, yuav raug tso tseg tsis tau lub cim foob ntawm Vajtswv. Tus Tswv txib Nws cov tubtxib, yog cov txivneej uas tuav tej cuab yeej tua neeg hauv lawv txhais tes, hais tias: ‘Nej cia li mus raws nws qab thoob plaws hauv lub nroog, thiab muab nplawm tua: nej lub qhov muag txhob khuv leej, thiab nej txhob muaj kev hlub tshua li: cia li muab tua kom tuag tas nrho, tsis hais cov laus thiab cov hluas, ob leeg cov ntxhais nkauj xwb, thiab cov menyuam yaus, thiab cov pojniam: tiamsis txhob mus ze ib tug neeg twg uas muaj lub cim nyob saum nws; thiab nej pib ntawm Kuv lub chaw dawb huv. Ces lawv txawm pib ntawm cov txivneej laus uas nyob ntawm lub tsev xub ntiag ntawd.”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.

> “Ntawm no peb pom tias pawg ntseeg—tus Tswv lub chaw dawb huv—yog thawj tug uas raug kev ntaus los ntawm Vajtswv txoj kev chim. Cov txwj laus, yog cov uas Vajtswv tau pub lub teeb loj rau thiab uas tau sawv ua cov neeg zov cov pejxeem tej kev txaus siab sab ntsuj plig, twb ntxeev siab rau txoj kev ntseeg siab uas tau muab tso rau lawv lawm. Lawv tau tuav txoj hauj lwm hais tias peb tsis tas yuav tos ntsoov txog tej txuj ci tseem ceeb thiab kev tshwm sim meej tseeb ntawm Vajtswv lub hwj chim ib yam li nyob rau tej hnub dhau los. Lub sijhawm twb hloov lawm. Cov lus no txhawb lawv txoj kev tsis ntseeg, thiab lawv hais tias: Tus Tswv yuav tsis ua qhov zoo, thiab Nws kuj yuav tsis ua qhov phem. Nws muaj kev khuv leej dhau lawm uas yuav tuaj xyuas Nws haiv neeg nrog kev txiav txim. Yog li ntawd, ‘Kev thaj yeeb thiab kev nyab xeeb’ yog lub suab quaj ntawm cov neeg uas yuav tsis tsa lawv lub suab li lub raj ntxiv lawm los qhia Vajtswv haiv neeg lawv tej kev ua txhaum thiab tsev neeg Yakhauj lawv tej kev txhaum. Cov dev lag ntseg no uas tsis kam tom nrov yog cov uas yuav hnov qhov kev pauj kua zaub ntsuab ncaj ncees ntawm Vajtswv uas raug thuam lawm. Cov txiv neej, cov hluas nkauj, thiab cov me nyuam yaus puav leej piam sij ua ke.” Testimonies, volume 5, 210, 211.

Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”

Yaxayas plaub caug pib los ntawm kev siv lub cim txhais ntawm qhov muab ua ob npaug, uas yog ib lub cim cev Vajtswv lus qhia txog zaj lus ntawm Txoj Kev Quaj Thaum Ib Tag Hmo, uas yog ib zaj lus thib ob uas koom ua ke nrog zaj lus hais txog Npanpiloo txoj kev poob. Npanpiloo txoj kev poob raug muab ua ob npaug thaum nws raug hais tawm raws li cev Vajtswv lus. Lo lus ntawd yog, “Npanpiloo poob lawm, poob lawm.”

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Ces txawm muaj dua ib tug timtswv saum ntuj raws qab tuaj, hais tias, Npanpiloo poob lawm, poob lawm, lub nroog loj ntawd, vim nws tau ua rau txhua haiv neeg haus cov cawv txiv hmab ntawm txoj kev chim uas yog nws txoj kev deev luag poj luag txiv. Tshwmsim 14:8.

There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.

Muaj ob zaug uas Npanpiloo tiag tiag poob raws li Vajlugkub hais, thiab kuj muaj ob zaug uas Npanpiloo sab ntsuj plig poob raws li Vajlugkub hais. Thaum muab lawv ua ke, lawv sawv cev rau plaub tug tim khawv hauv keeb kwm uas qhia meej txog tej yam ntxwv hauv kev cev Vajtswv lus ntawm Npanpiloo txoj kev poob.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Thiab nws thiaj qw nrov nrov kawg nkaus nrog ib lub suab muaj hwjchim, hais tias, Npanpiloo tus loj tau poob lawm, tau poob lawm, thiab tau dhau los ua chaw nyob ntawm cov dab phem, thiab yog lub chaw khaws ntawm txhua tus ntsujplig qias neeg, thiab yog lub tawb kaw ntawm txhua hom noog qias neeg thiab ntxub ntxaug. Tshwm Sim 18:2.

Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.

Npanpiloo tiag poob thaum lub sijhawm Nimrod, thiab Npanpiloo tiag kuj poob thaum lub sijhawm Belshazzar. Npanpiloo sab ntsuj plig poob rau xyoo 1798, thiab nws txoj kev poob zaum kawg raug piav qhia dua thiab dua hauv Vajluskub. Vim li no, zaj lus ntawm Npanpiloo txoj kev poob muaj lub cim piv txwv yav tom ntej hais txog kev muab ob npaug. Hauv Npanpiloo txoj kev poob muaj kev muab ob npaug, tiam sis kuj tseem muaj ob lwm yam thawj hauv paus laj thawj yaj saub rau qhov xwm txheej ntawm kev muab ob npaug.

The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.

Qhov laj thawj thib ob yog tias, raws li ib txoj xov, nws sawv cev rau ib txoj xov uas raug txuas nrog los ntawm ib txoj xov thib ob. Nws sawv cev rau ob txoj xov. Muaj lwm yam tseeb tseem ceeb uas txuas nrog lub ntsiab thiab qauv ntawm txoj xov ntawm tus tim tswv thib ob, tiam sis peb tsuas yog sau tseg tias Yaxayas zaj lus piav txog yav tom ntej kawg uas pib hauv tshooj plaub caug, pib nrog kev ua kom cim ntawm Tus Nplig Siab muaj ob npaug, tus uas Khetos tau cog lus tias yuav pub rau Nws haiv neeg, thaum Nws tseem nyob tos hauv lub chaw dawb huv saum ntuj ceeb tsheej.

> 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. Isaiah 40:1, 2.

> Nej nej kuv haiv neeg, nej nej kuv haiv neeg, nej tus Vajtswv hais li ntawd. Hais lus nplij siab rau Yeluxalees, thiab qw rau nws, tias nws txoj kev ua rog twb tiav lawm, tias nws txoj kev tsis ncaj twb raug zam txim lawm; rau qhov nws twb tau txais ntawm tus Tswv txhais tes ob npaug rau tag nrho nws tej kev txhaum. Yaxayas 40:1, 2.

There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.

Tsis muaj ib nqe twg ntxiv hauv phau Vajlugkub uas hais meej dua txog lub ntsiab ntawm Khetos tus cwj pwm raws li tus Alpha thiab Omega, tshaj li nqe lus ntawd hauv Yaxayas txij tshooj plaub caug mus txog rau thaum kawg ntawm phau ntawv. Raws li tus Alpha thiab Omega, Khetos muab lub cim kos npe ntawm Nws lub npe uas yog Alpha thiab Omega tso rau saum nqe lus ntawd, rau qhov thaum nej mus txog kawg ntawm Yaxayas, nws rov qab hais txog tus Nplij Siab dua ib zaug ntxiv, vim Khetos yog Lo Lus, thiab Nws yog qhov pib thiab qhov kawg.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.

> Tus Tswv hais li no tias, Lub ntuj yog kuv lub zwm txwv, thiab lub ntiajteb yog lub rooj tiag taw rau kuv: nej yuav tsa lub tsev twg rau kuv? thiab qhov chaw uas kuv yuav so nyob qhov twg? Rau qhov kuv txhais tes tau tsim txhua yam no, thiab txhua yam no thiaj muaj los, Tus Tswv hais li no tias: tiam sis tus no kuv yuav saib rau, yog tus uas pluag, uas muaj lub siab tawg tag, thiab tshee hnyo rau kuv lo lus. Tus uas tua ib tug nyuj kuj zoo ib yam li yog tua ib tug neeg; tus uas txi ib tug yaj, zoo li yog txiav caj dab dev; tus uas muab khoom fij, zoo li yog muab ntshav npua fij; tus uas hlawv xyab, zoo li yog foom koob hmoov rau ib tug mlom. Muaj tseeb, lawv twb xaiv lawv tus kheej tej kev lawm, thiab lawv tus ntsuj plig zoo siab rau lawv tej kev qias vuab tsuab. Kuv kuj yuav xaiv lawv tej kev dag ntxias, thiab yuav coj tej uas lawv ntshai los raug lawv; vim thaum kuv hu, tsis muaj leejtwg teb; thaum kuv hais, lawv tsis mloog: tiam sis lawv ua tej kev phem rau ntawm kuv xub ntiag, thiab xaiv tej uas kuv tsis txaus siab rau. Yaxayas 66:1–4.

The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.

Lo lus nug raug tsa hais txog tias cov neeg ntawm Vajtswv tau txhim tsa lub tsev twg rau Nws? Lawv puas tau tsa Petus lub tsev sab ntsuj plig, los yog lub tsev sablaj ntawm Xatas? Vajtswv qhia meej tias lub tsev uas Nws tau txhim tsa yog tsim los ntawm cov uas muaj “lub siab pluag thiab lub siab tawg ntsoog,” thiab cov uas “tshee hnyo rau” Vajtswv “lo lus.” Nws muab cov uas tshee hnyo rau Nws lo lus sib piv nrog lwm pawg neeg uas fij tej xyeem tsis huv, cov uas tau xaiv lawv tus kheej txojkev. Cov uas nyob hauv pawg uas fij tej xyeem tsis huv ntawd yuav pom ib yam li cov Yudais tau pom, tias lawv lub tsev yuav raug cia tseg rau lawv nyob puam tsuaj.

All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”

Tag nrho cov yaj saub hais txog hnub kawg ntawm lub ntiaj teb no, thiab qhov no yog ib qho piv txwv qhia txog qhov sib txawv ntawm cov neeg txawj ntse, uas tshee hnyo rau Nws Txojlus, thiab cov neeg ruam uas tab tom muab tej yam qias neeg fij rau Vajtswv, tej yam qias neeg uas lawv tus ntsuj plig zoo siab rau. Vim li no, Vajtswv yuav xaiv txoj kev dag ntxias rau cov nkauj xwb Laodicea uas ruam, uas yog txoj kev dag ntxias uas tus tubtxib Povlauj qhia tias raug coj los rau vim lawv txais yuav ib “qhov dag.”

The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.

“Cov lus dag” yog ib lub cim tshwjxeeb nyob hauv keeb kwm Adventism, thiab nws tau raug cov neeg tsim lub tsev txais yuav rau xyoo 1863, thiab raug txhim kho ntxiv mus thoob plaws hauv keeb kwm Advent. Nws yog ib lo lus dag uas tsim tau ib lub hauv paus cuav, thiab nyob ntawd lawv pib tsa ib lub tuam tsev cuav uas yog kev dag ntxias. Lawv tes haujlwm ntawm kev cuav tus tuam tsev tseeb tseem txuas ntxiv mus txog “hnub kawg.” Yaxayas muab lub ntsiab lus nyob hauv tshooj rau caum-rau rau hauv qhov kev cais tawm ntawm cov nkauj xwb muaj tswvyim thiab cov nkauj xwb ruam. Yaxayas tab tom txheeb xyuas keeb kwm yaj saub uas nws tau cim tseg nyob hauv nqe thawj ntawm Yaxayas plaub caug thaum Khetos cog lus tias yuav xa Tus Nplig Siab tuaj peb hnub ib nrab uas yog hnub cim yaj saub tom qab qhov kev poob siab ntawm Lub Xya hli ntuj 18, 2020.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.

> Nej mloog lo lus ntawm tus Tswv, nej cov uas tshee hnyo rau nws lo lus; Nej cov kwv tij uas ntxub nej, uas ntiab nej tawm vim yog kuv lub npe, tau hais tias, Cia tus Tswv raug tsa nto moo: tiam sis nws yuav tshwm los ua nej txoj kev xyiv fab, thiab lawv yuav raug txaj muag. Ib lub suab nrov ncha tawm hauv lub nroog tuaj, ib lub suab tawm hauv lub tuam tsev tuaj, yog tus Tswv lub suab uas pauj txiaj rau nws cov yeeb ncuab. Yaxayas 66:5, 6.

From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”

Txij xyoo 1798 mus txog 1844, hauv txoj kev txav ntawm cov Millerites, tus Tswv tau tsa ib lub tuam tsev sab ntsuj plig uas, raws li tus tub txib ntawm txoj kev khi lus, Nws tau los sai sai rau hauv xyoo 1844. Tus Tswv tsa ib lub tuam tsev sab ntsuj plig hauv txoj kev txav ntawm ib puas plaub caug plaub txhiab leej, kom Nws thiaj li yuav los sai sai thiab nkag los khi lus nrog lub tuam tsev ntawd. Petus, hauv nws tsab ntawv xub thawj, tshooj ob, hu lub tuam tsev ntawd ua ib “lub tsev sab ntsuj plig.” Cov uas “hnov tus Tswv txoj lus” yog cov uas Yauhas hauv Phau Ntawv Qhia Tshwm hais txog thaum nws hais tias cov uas hnov yog “tau koob hmoov.” Lawv yog tus chij, rau qhov tus chij yog tsim los ntawm “cov neeg uas raug ntiab tawm hauv Ixayees.” Cov Laodicea uas ruam yuav raug txaj muag thaum tus Tswv ua kom Nws tus kheej tau koob meej hauv cov Filadefia uas tshee hnyo rau Nws Txojlus, thiab Nws Txojlus yog “qhov tseeb.”

The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.

Peb lub suab uas tau hnov nyob rau hauv lub sijhawm thaum cov neeg txawj ntse thiab cov neeg ruam raug cais tawm ntawm lwm pab, los ntawm “lub nroog,” los ntawm “lub tuam tsev,” thiab los ntawm “tus Tswv uas pauj rov qab.” Thawj “lub suab” tawm hauv lub nroog yog “ib lub suab nrov,” thiab “lub suab nrov” ntawd yog kev los txog ntawm Tus Nplij Siab uas los tam sim ntawd.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.

> Thiab thaum txog hnub Peetekos tiav lawm, lawv sawvdaws nyob ua ke hauv ib lub siab thiab hauv ib qho chaw. Ces tam sim ntawd muaj ib lub suab nrov saum ntuj los zoo li cua hlob ntsawj heev, thiab lub suab ntawd puv nkaus lub tsev uas lawv zaum nyob. Thiab muaj tej yam zoo li nplaig ncaim ua ob sab, zoo yam li hluav taws, tshwm rau lawv pom, thiab nws los zaum saum txhua tus ntawm lawv. Tubtxib Tes Haujlwm 2:1-3.

The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”

Lo lus uas raug txhais ua “suab” hauv Tubtxib Tes Haujlwm tshooj ob, nqe ob, txhais tias “ib lub suab nrov,” thiab “ib lo lus xaiv.” “Ib lo lus xaiv” yog ib qho lus faj lem. “Lub suab” los sis “lub suab nrov” uas tawm ntawm “lub nroog” raug sawv cev los ntawm “ib nthwv cua loj.” “Lub suab nrov tawm hauv lub nroog” yog “lo lus xaiv” los sis lus faj lem ntawm Islam uas cim txog txoj kev los txog ntawm Tus Nplig Siab hauv hav pob txha qhuav uas raug tua nyob rau hauv “txoj kev ntawm lub nroog loj, uas ntawm sab ntsuj plig hu ua Xaudoo thiab Ixayees tebchaws Misxais, qhov chaw uas peb tus Tswv kuj raug ntsia saum ntoo khaub lig.”

In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.

Hauv zaj plaub caug ntawm Yaxayas, “lub suab” uas yuav npaj txojkev rau “tus tubtxib ntawm txoj lus cog tseg,” nug tias nws yuav tsum “quaj” zaj lus dabtsi. Nws raug hais kom “quaj” zaj lus ntawm Islam. Hauv Tubtxib Tes Haujlwm, “lub suab nrov” uas puv Petus lub “tsev” sab ntsuj plig yog “ib nthwv cua hlob heev nrov tuaj,” uas, hauv Exekees peb caug xya, tuaj ntawm plaub cua ntawm Islam.

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

> Ib lub suab nrov ncha tuaj ntawm lub nroog, ib lub suab tuaj ntawm lub tuam tsev, yog lub suab ntawm tus Tswv uas pauj rov qab rau nws cov yeeb ncuab. Yaxayas 66:6.

From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!

Los ntawm txoj kev uas peb tus Tswv raug ntsia saum ntoo khaublig ntawd, tus Txhawb Nqa xub qhia rau “lub suab” ntawm tus uas qw hauv tebchaws moj sab qhua paub tias txoj xov yuav tsum yog dabtsi. Ces pab tub rog muaj hwjchim loj uas yog lub tuam tsev uas twb raug tsa lawm, raws li tau ua piv txwv hauv qhov kev txav pib txij xyoo 1798 mus txog 1844, ua kom lub suab quaj ntawd nrov loj tuaj. Kev txav mus ntawm pab tub rog muaj hwjchim loj ntawd, thaum lawv tshaj tawm lub suab quaj hais txog Islam, coj mus rau lub “suab” thib peb uas txheeb xyuas Vajtswv lub suab hais txog txoj kev txiav txim rau Tebchaws Meskas vim txoj cai Hnub Caiv raug pom zoo. Nyob ntawd tus Tswv pub nqi zog rov qab. Peb lub suab no raug kav hauv tus qauv ntawm keebkwm zais cia ntawm xya lub xob quaj, uas sawv cev rau cov tsiaj ntawv pib, nruab nrab, thiab xaus ntawm lo lus Henplais uas tus Kws Paub Lus Txawj Ntse kawg nkaus tau tsim thiab txhais tias yog “qhov tseeb.” Koj tsis muaj peevxwm tsim tej no los ntawm koj tus kheej!

In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.

Raws li peb tau txheeb xyuas hauv keeb kwm cev Vajtswv lus ntawd, Yaxayas thiaj hais txog kev yug los ntawm ib haiv neeg.

> Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.

> Ua ntej nws yuav muaj mob yug, nws twb yug lawm; ua ntej nws qhov mob tuaj txog, nws twb yug tau ib tug me nyuam tub lawm. Leejtwg tau hnov ib yam li no? Leejtwg tau pom tej yam zoo li no? Puas yuav ua rau lub ntiajteb yug tsim los hauv ib hnub? Los puas yuav ua rau ib haiv neeg yug los ib zaug nkaus? Vim thaum Xi-oos nyuam qhuav muaj mob yug, nws twb yug tau nws cov me nyuam lawm. Puas yog Kuv yuav coj mus txog lub sijhawm yug, tiam sis tsis ua kom yug tawm los? tus Tswv hais li no: puas yog Kuv yuav ua kom yug tawm los, los tseem kaw plab menyuam tseg? koj tus Vajtswv hais li no. Yaxayas 66:7–9

The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”

Haiv neeg uas yug los ua ntej tus poj niam mob plab yug me nyuam tsis ntev los no tau nyob hauv txoj kev, tuag thiab qhuav, thaum tag nrho lub ntiaj teb zoo siab xyiv fab vim nws tej xwm txheej. Tab sis thaum ob tug timkhawv sawv ntsug, cov uas tau zoo siab rau lawv txoj kev tuag ntawd txawm ntshai. Thaum cov cev tuag qhuav uas raug tua sawv los ua ib haiv neeg lawm, txhua tus uas hlub Yeluxalees mam li zoo siab xyiv fab nrog nws. Cov uas hlub Yeluxalees tsis yog tsuas muaj haiv neeg ntawm ib puas plaub caug plaub txhiab xwb, tiam sis tseem muaj Vajtswv pab yaj lwm pab thiab, uas thaum ntawd raug hu tawm hauv Npanpiloo. Kev sawv rov los ntawm qhov kev poob siab hnub tim 18 lub Xya hli ntuj, 2020, raug ua tiav los ntawm tus Nplig Siab tuaj txog, uas yuav ua rau cov “pob txha” tuag qhuav “tawg paj ntsuab yam li ib tsob nroj.”

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.

> Cia li zoo siab nrog Yeluxalees, thiab nej cia li xyiv fab nrog nws, nej txhua tus uas hlub nws: cia li zoo siab kawg nkaus nrog nws, nej txhua tus uas quaj ntsuag rau nws: kom nej thiaj nqus tau, thiab txaus siab nrog nws ob lub mis uas nplij siab; kom nej thiaj haus tau kom puv npo, thiab zoo siab xyiv fab hauv nws lub hwjchim ci ntsa iab uas nplua mias. Rau qhov tus Tswv hais li no, Saib seb, kuv yuav nthuav kev thaj yeeb rau nws zoo li ib tug dej, thiab lub hwjchim ci ntsa iab ntawm Lwm Haiv Neeg zoo li ib tug dej ntws si: thaum ntawd nej yuav nqus tau, nej yuav raug kwv rau ntawm nws ob sab, thiab raug yuj saum nws lub hauv caug. Ib yam li ib tug uas nws niam nplij nws siab, kuv kuj yuav nplij nej siab ib yam ntawd; thiab nej yuav tau txais kev nplij siab hauv Yeluxalees. Thiab thaum nej pom tej no, nej lub siab yuav zoo siab, thiab nej tej pob txha yuav hlob vam meej zoo li nroj tsuag: thiab tus Tswv txhais tes yuav raug paub rau ntawm nws cov tub qhe, thiab nws txojkev chim rau ntawm nws cov yeeb ncuab. Yaxayas 66:10–14.

The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.

Tus Alpha thiab Omega muab qhov xaus ntawm Yaxayas zaj lus kawg tso ncaj nraim rau qhov chaw uas nws tau pib thaum chiv keeb, nrog rau kev qhia kom paub txog txoj kev los txog ntawm tus Nplig Siab. Thiab raws li ib txwm muaj, nrog txhua zaj lus uas sawv cev rau Eliyas zaj lus, nws raug muab tso rau hauv lub ntsiab lus ntawm tus Tswv ntaus lub ntiajteb nrog kev foom phem.

> For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.

> Vim saib, tus Tswv yuav los nrog hluav taws, thiab nrog nws cov tsheb nees rog zoo li cua daj cua dub, kom nws tso nws txoj kev chim nrog kev kub ntxhov, thiab nws txoj kev cem nrog nplaim taws hluav taws. Rau qhov tus Tswv yuav txiav txim rau txhua cev nqaij daim tawv los ntawm hluav taws thiab los ntawm nws rab ntaj; thiab cov uas tus Tswv tua yuav muaj coob. Cov uas dawb huv rau lawv tus kheej, thiab ntxuav kom huv rau lawv tus kheej hauv cov vaj tom qab ib tsob ntoo nyob hauv nruab nrab, noj nqaij npua, thiab yam qias vuab tsuab, thiab nas, yuav raug muab rhuav tshem ua ke, tus Tswv hais li ntawd. Rau qhov kuv paub lawv tej hauj lwm thiab lawv tej kev xav: lub sij hawm yuav los, uas kuv yuav sau txhua haiv neeg thiab txhua yam lus los ua ke; thiab lawv yuav los, thiab pom kuv lub hwjchim ci ntsa iab. Yaxayas 66:15–18.

The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.

Cov Adventist Laodicea cov ruam uas nyob tom qab “tsob ntoo” ntawm txoj kev paub zoo thiab phem uas nyob “hauv nruab nrab” ntawm “lub vaj” Edees, lawv lees tias lawv tab tom dawb huv thiab ntxuav lawv tus kheej kom huv, thaum qhov tseeb lawv tab tom noj tej lus qhuab qhia qias tsis huv ntawm Npanpiloo, thiab tab tom nkaum ib yam li Adas thiab Evas tau ua vim yog tej kev txhaum uas lawv hlub dhau heev thiaj tsis kam tso tseg. Lawv yuav raug hlawv kom puastsuaj nrog rau tag nrho lwm haiv neeg. Lawv raug muab los sib piv nrog cov neeg txawj ntse uas yuav yog ib “lub cim.” “Lub cim” ntawd yog “lub chij txheem,” uas sawv cev rau Hnub Xanpataus, uas yog lub cim ntawm tus Tswv uas yog nej tus Vajtswv, lub cim uas tiag tiag ua kom Nws haiv neeg dawb huv.

> Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.

> Yog li ntawd, cov me nyuam Yixayee yuav tsum hwm hnub Xanpataus, kom lawv ceev hnub Xanpataus mus thoob plaws txhua tiam neeg, ua ib txoj kev khi lus uas nyob mus ib txhis. Hnub ntawd yog ib lub cim nruab nrab ntawm kuv thiab cov me nyuam Yixayee mus ib txhis; rau qhov nyob rau hauv rau hnub tus Tswv tau tsim ntuj thiab teb, thiab hnub xya nws tau so, thiab tau rov qab muaj zog. Kev Khiav Dim 31:16, 17.

The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”

Cov neeg txawj ntse tsis zais lawv tus kheej tom qab ib tsob ntoo ntawm kev lees tias ntseeg xwb; lawv raug tsa siab ua ib lub cim chij, nthuav tawm Vajtswv lub yeeb koob nyob rau hauv cov xwm txheej kawg ntawm txoj kev sib cav loj. Nws lub yeeb koob yog Nws tus cwj pwm, thiab yam hauv Nws tus cwj pwm uas lawv sawv cev rau lub ntiaj teb yog Alpha thiab Omega, qhov pib thiab qhov kawg, thawj thiab kawg, uas raug sawv cev ua “Qhov Tseeb.”

> And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.

> Thiab kuv yuav tsa ib lub cim rau nruab nrab lawv, thiab kuv yuav txib cov uas dim ntawm lawv mus rau cov tebchaws—rau Tarshish, Pul, thiab Lud, cov uas rub hneev, rau Tubal, thiab Javan, mus rau cov kob nyob deb heev, cov uas tsis tau hnov txog kuv lub koob meej thiab tsis tau pom kuv lub hwjchim ci ntsa iab li; thiab lawv yuav tshaj tawm kuv lub hwjchim ci ntsa iab rau hauv cov Lwm Haiv Neeg. Thiab lawv yuav coj nej cov kwv tij sawvdaws tawm hauv txhua haiv neeg los ua ib yam khoom fij rau tus Tswv, caij nees, thiab nyob hauv tsheb nees, thiab hauv cov rooj nqa, thiab saum xees, thiab saum tsiaj khiav ceev, los rau kuv lub roob dawb huv Yeluxalees, tus Tswv hais li ntawd, ib yam li cov menyuam Ixayees nqa khoom fij hauv ib lub thawv huv los rau hauv tus Tswv lub tuam tsev. Thiab kuv kuj yuav xaiv ib txhia ntawm lawv ua pov thawj thiab ua cov Levis, tus Tswv hais li ntawd. Rau qhov ib yam li cov ntuj tshiab thiab lub ntiajteb tshiab uas kuv yuav tsim yuav nyob ruaj nreb ntawm kuv xubntiag, tus Tswv hais li ntawd, nej caj ces thiab nej lub npe kuj yuav nyob ruaj nreb ib yam nkaus. Thiab yuav muaj li no tias, txij ib hli tshiab mus rau ib hli tshiab ntxiv, thiab txij ib hnub Xanpataus mus rau ib hnub Xanpataus ntxiv, txhua tus nqaij daim tawv yuav los pe hawm ntawm kuv xubntiag, tus Tswv hais li ntawd. Thiab lawv yuav tawm mus, thiab saib cov cev tuag ntawm cov neeg uas tau ua txhaum fav xeeb tawm tsam kuv; rau qhov lawv tus cab yuav tsis tuag, thiab lawv qhov hluav taws yuav tsis raug tua; thiab lawv yuav yog yam uas txhua tus nqaij daim tawv ntxub heev. Yaxayas 66:16–24.

Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.

Zaj keeb kwm cev Vajtswv lus zaum kawg ntawm Yaxayas pib nrog kev tuaj txog ntawm Tus Nplij Siab thaum Lub Xya hli ntuj xyoo 2023, thiab zaj keeb kwm ntawd xaus rau tib qho chaw uas nws tau pib. Nws los txog hauv keeb kwm zais ntawm xya lub xob quaj uas raug qhib tawm tsis ntev ua ntej lub sijhawm sim siab kaw. Nws qhia tias qhov rov muaj dua ntawm kev txav Millerite thaum chiv thawj, sib raug nrog keeb kwm ntawm kev txav ntawm ib puas plaub caug plaub txhiab leej thaum kawg. Nws sawv cev rau zaj lus ntawm txoj kev foom tsis zoo uas nrog Eliyas zaj lus, ua zaj lus ntawm Islam txoj haujlwm cev Vajtswv lus uas ua rau tej teb chaws npau taws, raws li tus Tswv siv nws coj kev txiav txim los poob ‘ua ntej’ rau saum Tebchaws Asmeskas vim txoj cai Sunday, thiab ‘tom kawg’ rau saum tag nrho lub ntiaj teb, vim tib qho kev ntxeev siab ntawd.

We will continue our consideration of Isaiah’s last narrative in the next article.

Peb yuav txuas ntxiv peb txoj kev xav txog zaj piav kawg ntawm Yaxayas hauv tsab xov xwm tom ntej.

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