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# The Book of Daniel - Number One-Hundred and Seventy-Six

Phau Ntawv Daniel - Ib Puas Xya Caug Rau

Divine Revelation and the Final Awakening: Insights from Daniel’s Vision

Kev Qhia Tshwm Los Ntawm Vajtswv thiab Kev Sawv Daws Zaum Kawg: Kev Pom Tob Hauv Daniyees Txoj Kev Yog Toog

Author

Jeff Pippenger

Published

April 6, 2024

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In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

Hauv Daniyee tshooj kaum, Khaabree‑ees tab tom ua tes hauj lwm nthuav qhia tag nrho txoj kev txhais ntawm phau ntawv Daniyee rau Vajtswv haiv neeg nyob rau hnub kawg. Daniyee sawv cev rau Vajtswv haiv neeg nyob rau hnub kawg, uas, hauv phau Ntawv Qhia Tshwm, yog ib puas plaub caug plaub txhiab leej. Vim li ntawd, ib puas plaub caug plaub txhiab leej sawv los paub tias lawv tau tawg khiav mus nyob ua dispersed, raws li Daniyee sawv cev hauv tshooj cuaj. Lawv kuj sawv los nkag siab tias qhov kev sim siab loj uas lawv txoj hmoo nyob mus ib txhis raug txiav txim los ntawm nws yog qhov kev sim ntawm daim duab ntawm tus tsiaj qus, uas yuav tshwm sim ua ntej lawv raug kaw cim, thiab ua ntej lub sijhawm kev sim siab kaw thaum txoj cai Hnub Caiv ntawm hnub Sunday hauv Tebchaws Meskas los txog. Lawv tab tom quaj ntsuag qhov kev poob siab uas tau ntsib lawv thaum Lub Xya hli ntuj 18, 2020, thiab hauv qhov xwm txheej ntawd, lawv tau txais ib qho kev pom txog Khetos nyob hauv Chav Dawb Huv Tshaj Plaws, raws li Yaxayas sawv cev hauv tshooj rau.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Lub zeem muag ntawd, raws li tau nthuav tawm rau ob leeg Daniel thiab Yaxayas, ua rau nkawd pom nkawd tus yam ntxwv qias vuab tsuab nyob ntawm tus Tswv uas muaj hwjchim ci ntsa iab xub ntiag, thiab nkawd ob leeg raug txo hwjchim mus txog plua av. Tom qab ntawd Yaxayas hnov lo lus nug uas nug tias Vajtswv yuav xa leejtwg mus cuag Nws haiv neeg, thiab Yaxayas thov nws tus kheej mus, tiam sis ua ntej ntawd nws raug ntxuav kom huv.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

> Ces kuv thiaj hais tias, Au kuv txom nyem! rau qhov kuv puam tsuaj lawm; vim kuv yog ib tug neeg daim di ncauj tsis huv, thiab kuv nyob hauv nruab nrab ib haiv neeg uas daim di ncauj tsis huv: rau qhov kuv ob lub qhov muag tau pom tus Vajntxwv, tus Tswv ntawm cov tim tswv coob heev. Ces ib tug ntawm cov seraphims ya los cuag kuv, tuav ib lub thee cig hauv nws txhais tes, uas nws tau siv tus pas txheem thee nqa tawm hauv lub thaj fij: Thiab nws muab kov rau kuv lub qhov ncauj, thiab hais tias, Saib seb, qhov no tau kov koj daim di ncauj lawm; thiab koj txoj kev ua phem raug tshem tawm lawm, thiab koj txoj kev txhaum raug ntxuav kom dawb huv lawm. Dua li ntawd kuv kuj hnov tus Tswv lub suab hais tias, Kuv yuav txib leejtwg, thiab leejtwg yuav mus rau peb? Ces kuv hais tias, Kuv nyob ntawm no; thov txib kuv mus. Yaxayas 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

Yaxayas raug ntxuav kom dawb huv los ntawm ib lub ncaig hluav taws nqa tawm ntawm lub thaj txi ntuj, thiab Daniyees raug ntxuav kom dawb huv los ntawm kev ntsia daim iav ntawm txojkev ua rau pom kev ua yog toog pom, uas ua rau tus uas ntsia ntawd hloov mus ua yam ntxwv ntawm daim duab uas nws ntsia. Yaxayas raug hais kom coj txoj xov ntawd mus rau ib haiv neeg uas hnov los tsis hnov, thiab pom los tsis pom.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Nws hais tias, Mus, thiab qhia rau haiv neeg no tias, Nej yuav hnov tseeb tiag los nej yuav tsis to taub; thiab nej yuav pom tseeb tiag los nej yuav tsis ras paub. Ua kom haiv neeg no lub siab rog, ua kom lawv pob ntseg hnyav, thiab kaw lawv qhov muag; tsam lawv pom nrog lawv qhov muag, thiab hnov nrog lawv pob ntseg, thiab to taub nrog lawv lub siab, thiab tig los hloov siab, thiab raug kho zoo. Yaxayas 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Yaxayas xav paub tias nws yuav tsum nrog cov neeg uas tsis to taub thiab tsis pom kev sib raug zoo ntev npaum li cas, yog li nws thiaj nug lo lus no tias, “ntev npaum li cas?”

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

> Ces kuv hais tias, Tus Tswv, ntev npaum li cas? Thiab Nws teb tias, Mus txog thaum tej nroog raug ua kom puam tsuaj tsis muaj neeg nyob, thiab tej tsev tsis muaj neeg, thiab lub tebchaws raug tso tseg qhuav lug tag nrho, Thiab tus Tswv tau tshem neeg mus deb heev, thiab yuav muaj kev raug tso tseg loj heev nyob hauv nruab nrab ntawm lub tebchaws. Yaxayas 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Lub tebchaws uas yog lub ntsiab lus ntawm tej lus faj lem hauv phau Vajlugkub rau hnub kawg no yog Tebchaws Meskas, uas raug “ua kom puam tsuaj kiag li,” thaum kev puam tsuaj ntawm tebchaws raug coj los txog vim yog txoj kev thim txojkev ntseeg ntawm tebchaws los ntawm txoj cai Sunday. Nqe plaub caug-ib ntawm Daniyees tshooj kaum ib tau raug ua piv txwv ua ntej los ntawm nqe kaum rau hauv tib tshooj ntawd. Hauv nqe plaub caug-ib, “kev tso tseg loj nyob hauv nruab nrab ntawm lub tebchaws” raug qhia kom meej tias yog “coob leej” raug muab rhuav tshem. Yaxayas txoj xov, uas Yexus tau hais txog thaum Nws hais rau cov Yudais uas nyiam sib cav sib ceg hauv Nws keeb kwm nrog tibneeg, qhia meej tias thaum ib haiv neeg uas yav tas los yog haiv neeg ntawm daim ntawv cog lus raug hla dhau lawm, ces lawv muaj pob ntseg thiab qhov muag uas tsis to taub thiab tsis pom tseeb. Yaxayas txoj xov sawv cev rau txoj kev hu kawg rau Laodicean Adventism, uas xaus rau ntawm txoj cai Sunday, qhov chaw uas Laodicean Adventism raug nti tawm ntawm tus Tswv lub qhov ncauj.

> 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 yuav nkag mus rau hauv lub tebchaws muaj koob meej thiab, thiab ntau lub tebchaws yuav raug muab pov tseg; tiam sis cov no yuav dim ntawm nws txhais tes, yog Edom, thiab Moab, thiab cov thawj ntawm cov menyuam ntawm Ammon. Daniel 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

Yaxayas thiab Daniyees raug muab lub luag hauj lwm los nthuav tawm txoj kev hu kawg rau Lau-dikhiya, thiab thaum Daniyees raug kov zaum peb hauv tshooj kaum nws raug txhawb kom muaj zog rau txoj hauj lwm ntawd.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

> Ces ib tug uas zoo li tus yam ntxwv ntawm ib tug neeg rov los kov kuv, thiab nws txhawb kuv kom muaj zog, thiab hais tias, Au tus neeg uas raug hlub heev, txhob ntshai li; kev thaj yeeb nrog koj nyob, cia li muaj zog, muaj tseeb, cia li muaj zog. Thiab thaum nws hais rau kuv lawm, kuv thiaj muaj zog tuaj, thiab hais tias, Cia kuv tus tswv hais; rau qhov koj twb txhawb kuv kom muaj zog lawm. Daniel 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

Daniyees raug txhawb kom tshaj tawm txoj xov uas nws tau los nkag siab thaum Mikhaees nqes los hauv tshooj kaum. Yaxayas raug ceeb toom tias nws yuav tsum tshaj tawm txoj xov ntawd mus txog thaum txoj cai hnub Sunday los txog. Thaum txoj cai hnub Sunday los txog, ib pab seem uas tshuav yuav raug tsa los.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Ces kuv thiaj hais tias, Tus Tswv, yuav ntev npaum li cas? Thiab nws teb tias, Mus txog thaum tej nroog puam tsuaj tsis muaj neeg nyob, thiab tej tsev tsis muaj neeg, thiab lub tebchaws raug tso tseg kom puam tsuaj tag nrho, Thiab tus Tswv tau tshem neeg mus deb heev, thiab muaj kev tso tseg loj nyob hauv nruab nrab lub tebchaws. Los tseem tshuav ib feem kaum nyob hauv ntawd, thiab nws yuav rov qab los, thiab yuav raug noj: zoo li tsob teil ntoo, thiab zoo li tsob qhib ntoo, uas lawv lub ntsiab tseem nyob hauv lawv thaum lawv nplooj poob: ib yam li ntawd, noob dawb huv yuav yog nws lub ntsiab. Yaxayas 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Thaum yuav muaj “ib qho kev tso tseg loj nyob hauv nruab nrab ntawm lub tebchaws” (thaum txog txoj cai Hnub Sunday), yuav muaj ib “feem kaum” raug muab tshwm tawm los, uas nws “txoj keeb” yog “noob dawb huv.” Lub hauv paus ntawm lo lus Henplais uas txhais ua “feem kaum,” yog “ib feem kaum.” Tus Tswv yuav muaj ib “feem kaum” uas tau “rov qab los,” thaum txog txoj cai Hnub Sunday.

> And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

> Thiab tag nrho ib feem kaum ntawm thaj av, txawm yog ntawm noob qoob loo hauv thaj av, los yog ntawm cov txiv ntoo ntawm tsob ntoo, yog tus Tswv li: nws yog yam dawb huv rau tus Tswv. Thiab yog ib tug neeg yuav txhiv ib qho twg ntawm nws ib feem kaum, nws yuav tsum ntxiv ib feem tsib rau ntawd. Thiab hais txog ib feem kaum ntawm pab nyuj, los yog ntawm pab yaj, yog txhua yam uas hla hauv qab tus pas ntsuas, tus thib kaum yuav yog yam dawb huv rau tus Tswv. Leviticus 27:30–32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

“ib feem kaum” uas “rov los” yog dawb huv rau tus Tswv, thiab lawv yog tus Tswv feem.

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

> Vim hais tias tus Tswv feem yog nws haiv neeg; Yakhauj yog qhov uas poob rau hauv nws qub txeeg qub teg. Kevcai 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Cov uas tau rov qab los ua ntej txoj cai Sunday, yog cov uas Yelemis sawv cev rau—cov uas tau raug thawj qhov kev poob siab—rau cov uas tus Tswv tau cog lus tias yog lawv rov qab los, lawv yuav yog tus Tswv lub qhov ncauj, los yog Nws cov neeg hais lus.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Koj tej lus tau raug nrhiav pom lawm, thiab kuv tau noj tej ntawd; thiab koj tej lus yog rau kuv ua kev kaj siab thiab kev zoo siab ntawm kuv lub siab: rau qhov kuv raug hu raws li koj lub npe, Au tus Tswv Vajtswv uas kav txhua pab tub rog. Kuv tsis tau zaum hauv pawg txoos ntawm cov neeg thuam luag, thiab kuv tsis tau zoo siab nrog lawv; kuv zaum nyob ib leeg vim yog koj txhais tes: rau qhov koj tau puv kuv npo nrog kev chim siab. Vim li cas kuv txoj kev mob thiaj nyob mus li, thiab kuv qhov txhab thiaj kho tsis tau, uas tsis kam raug kho? Koj puas yuav yog rau kuv ib yam li tus dag ntxias, thiab zoo li tej dej uas qhuav tas? Yog li no tus Tswv hais tias, Yog koj tig rov qab los, ces kuv yuav coj koj rov qab los dua, thiab koj yuav sawv ntawm kuv xub ntiag: thiab yog koj cais qhov muaj nqis tawm ntawm qhov phem qias, koj yuav zoo li kuv lub qhov ncauj: cia lawv tig rov qab los cuag koj; tiam sis koj txhob tig rov qab mus cuag lawv. Thiab kuv yuav ua kom koj rau haiv neeg no zoo li ib phab ntsa tooj dag uas muaj laj kab ruaj khov: thiab lawv yuav tawm tsam koj, tiam sis lawv yuav tsis kov yeej koj: rau qhov kuv nrog nraim koj los cawm koj thiab los tso koj dim, tus Tswv hais li ntawd. Thiab kuv yuav cawm koj dim ntawm tes ntawm cov neeg phem, thiab kuv yuav txhiv koj dim ntawm tes ntawm cov uas txaus ntshai. Yelemis 15:16–21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Cov seem los yog ib feem kaum uas rov qab los hauv Yaxayas zaj lus tim khawv yuav tsum raug noj, rau qhov Vajtswv txoj xov tau muab rau lawv, thiab Nws Txoj Lus yuav tsum raug noj. Lawv yog cov uas yuav ua Vajtswv lub qhov ncauj, thiab yog li ntawd lawv yuav nthuav Vajtswv Txoj Lus uas yuav tsum raug noj los ntawm cov uas tab tom nrhiav txoj kev cawm seej. Yelemis tsis tau zaum hauv “lub rooj txoos ntawm cov thuam luag,” rau qhov, ib yam li Daniyee, thaum nws pom zaj yog toog, “lub rooj txoos ntawm cov thuam luag” tau khiav mus. Yelemis tau xav tias Vajtswv dag nws, rau qhov Vajtswv txhais tes tau tso cai rau thawj qhov kev poob siab ntawm hnub tim 19 lub Plaub Hlis, 1844 hauv keeb kwm Millerite, thiab hnub tim 18 lub Xya Hli, 2020 hauv hnub kawg. Lo lus cog tseg rau Yelemis yog tias yog nws “rov qab los,” thiab hauv nqe lus ntawm Yaxayas, “ib feem kaum” “rov qab los.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Yog Yelemis “rov qab los,” nws yog ib feem ntawm Yaxayas “feem kaum,” uas dawb huv, thiab yog tus Tswv feem, uas lawv muaj nws “yam tseem ceeb” nyob hauv lawv. Lo lus Henplais uas txhais ua “yam tseem ceeb” txhais hais tias yog ib tug ncej, thiab kom raug tsim ua ib tug “ncej,” yog lo lus cog tseg uas tau muab rau cov neeg Filadefi.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Tus uas kov yeej, kuv yuav tsa nws ua ib tug ncej nyob rau hauv lub tuam tsev ntawm kuv tus Vajtswv, thiab nws yuav tsis tawm mus lawm ntxiv: thiab kuv yuav sau rau saum nws lub npe ntawm kuv tus Vajtswv, thiab lub npe ntawm lub nroog ntawm kuv tus Vajtswv, uas yog Yeluxalees tshiab, uas nqes los saum ntuj los ntawm kuv tus Vajtswv: thiab kuv yuav sau rau saum nws kuv lub npe tshiab. Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsuj Plig hais rau cov koom txoos. Tshwmsim 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“Tug ncej,” uas yog lawv “qhov tseem ceeb,” sawv cev rau kev koom ua ke ntawm Vajtswv thiab tib neeg, vim Khetos yog “tug ncej” uas txhawb nqa lub tuam tsev.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> “Thaum kuv tseem nyob hauv lub xeev ntawm txoj kev poob siab no, kuv tau muaj ib zaj npau suav uas ua rau kuv lub siab raug kov heev. Kuv npau suav pom ib lub tuam tsev, uas muaj coob leej neeg tab tom sib sau nrawm nrawm mus rau ntawd. Tsuas yog cov uas khiav mus nkaum hauv lub tuam tsev ntawd xwb thiaj yuav dim thaum lub sij hawm xaus los txog. Txhua tus uas tseem nyob sab nraud yuav ploj mus ib txhis. Cov neeg coob coob uas nyob sab nraud, tab tom mus raws lawv tej kev nyias muaj nyias, thuam thiab quaj thuam cov uas tab tom nkag mus rau hauv lub tuam tsev, thiab hais rau lawv tias txoj kev cawm dim no yog ib qho dag ntxias uas txawj npaj txhij, tias qhov tseeb tiag tsis muaj ib yam kev phom sij dab tsi li uas yuav tsum zam. Lawv tseem txawm tuav qee leej cia tseg kom txhob cia lawv maj nroos mus rau hauv cov ntsa.”

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> “Vim kuv ntshai tsam luag thuam luag ntxub kuv, kuv thiaj xav tias qhov zoo tshaj yog tos kom txog thaum cov neeg coob coob tawg mus, lossis kom txog thaum kuv yuav tau nkag mus yam lawv tsis pom kuv. Tiamsis cov neeg coob hajyam nce ntxiv es tsis yog tsawg zuj zus, thiab vim ntshai tsam lig dhau lawm, kuv thiaj maj nroos tawm hauv kuv lub tsev thiab nias hla plaws hauv pab neeg coob. Hauv kuv txoj kev ntxhov siab kom mus txog lub tuam tsev, kuv tsis pom thiab tsis quav ntsej txog pab neeg coob uas nyob ib ncig kuv. Thaum kuv nkag mus rau hauv lub tsev ntawd, kuv pom tias lub tuam tsev loj kawg ntawd raug txhawb los ntawm ib tug ncej loj kawg nkaus, thiab ntawm tus ncej ntawd muaj ib tug yaj raug khi rau, raug tsim txom ntshav ntws thiab cev nqaij daim tawv puas tsuaj tag. Peb cov uas nyob ntawd zoo li twb paub lawm tias tus yaj ntawd raug muab nplawm, raug ntaus, thiab raug ua kom mob txom nyem vim peb. Txhua tus uas nkag mus rau hauv lub tuam tsev yuav tsum los sawv ntawm nws xub ntiag thiab lees lawv tej kev txhaum.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> “Nyob kiag ua ntej tus menyuam yaj muaj tej lub rooj zaum siab, saum tej ntawd muaj ib pab neeg zaum, lawv zoo siab heev. Lub teeb ci saum ntuj zoo li ci rau saum lawv lub ntsej muag, thiab lawv qhuas Vajtswv thiab hu nkauj ua tsaug nrog kev xyiv fab, suab ntawd zoo li suab paj nruag ntawm cov tim tswv. Cov no yog cov uas twb tau los cuag tus menyuam yaj ua ntej lawm, lees lawv tej kev txhaum, tau txais kev zam txim, thiab tam sim no tab tom tos nrog kev xyiv fab cia siab txog ib qho xwm txheej zoo siab uas yuav los txog.”

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

> “Txawm yog tom qab kuv twb nkag mus rau hauv lub tsev lawm, ib txoj kev ntshai los raug kuv, thiab muaj ib qho kev txaj muag tias kuv yuav tsum txo hwj chim kuv tus kheej rau ntawm cov neeg no xub ntiag. Tiamsis zoo li kuv raug yuam kom txav mus tom ntej, thiab maj mam tab tom hla ncig tus ncej kom tig ntsej muag rau tus menyuam yaj, thaum ntawd muaj suab raj nrov, lub tuam tsev tshee hnyo, suab qw ntawm kev kov yeej sawv los ntawm cov neeg dawb huv uas tau sib sau ua ke, ib txoj kev ci ntsa iab txaus ntshai ci kaj lug rau hauv lub tsev, ces txhua yam txawm dhau mus ua kev tsaus ntuj loj kawg nkaus. Cov neeg zoo siab ntawd txhua tus tau ploj mus nrog txoj kev ci ntsa iab ntawd, thiab kuv raug tso tseg ib leeg nyob hauv txoj kev ntsiag to txaus ntshai ntawm hmo ntuj. Kuv tsim los nrog kev txom nyem ntawm lub siab, thiab yuav luag tsis muaj peev xwm ntseeg tau kuv tus kheej tias kuv tau ua npau suav. Nws zoo li rau kuv tias kuv txoj kev txiav txim kawg twb raug teem tseg lawm, tias tus Ntsuj Plig ntawm tus Tswv tau tso kuv tseg, tsis rov qab los ntxiv lawm ib zaug li.” Testimonies, volume 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

“Qhov tseem ceeb,” uas nyob hauv feem kaum uas rov qab los, yog “tus ncej” uas txhawb lub tuam tsev. Daniel tau pom qhov yog vim li cas hauv kev ua yog toog pom txog tus Menyuam Yaj uas raug dai rau saum tus ncej, thiab tus Menyuam Yaj ntawd yog “tus ncej”. Thaum Daniel pom qhov yog toog pom loj ntawd, nws raug hloov mus ua raws li tus yam ntxwv ntawm tus ncej, thiab Yaxayas feem kaum, ib yam nkaus thiab, muaj “qhov tseem ceeb” (tus ncej) nyob hauv lawv, thiab qhov tseem ceeb ntawd yuav tsum raug “noj” los ntawm txhua tus uas xav nkag mus rau hauv lub tuam tsev. Cov uas nkag mus rau hauv lub tuam tsev thiab noj qhov tseem ceeb ntawd yog Vajtswv pab yaj lwm pab uas teb rau txoj xov ntawm tus chij uas raug tsa siab rau lub sijhawm Sunday law, thaum muaj kev tso tseg loj heev hauv lub tebchaws. “Noob dawb huv,” uas yog Yaxayas qhov tseem ceeb, yog tus Menyuam Yaj uas raug tua txij thaum tsim lub ntiajteb los.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Cov kaum feem kaum uas rov qab los yuav raug cawm dim tawm hauv txhais tes ntawm cov neeg phem, thaum nyob rau lub sijhawm Sunday law txoj kev sib cais ntawm Philadelphia thiab Laodicea raug txiav txim ruaj khov mus ib txhis, thiab coob leej thiaj raug muab pov tseg. Cov uas raug muab pov tseg ntawd raug txheeb xyuas tias yog cov neeg phem uas tsis to taub. Lawv kuj yuav raug cawm dim tawm hauv txhais tes ntawm tus uas txaus ntshai heev, rau qhov lawv yuav tsis txais lub cim ntawm tus tsiaj qus.

> Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

> Tus Tswv Vajtswv hais li no tias; Kuv kuj yuav ua kom cov neeg coob hauv tebchaws Iziv tu nrho mus los ntawm txhais tes ntawm Nenpukhanesalas tus vajntxwv Npanpiloo. Nws thiab nws haiv neeg nrog nws, cov uas txaus ntshai tshaj plaws ntawm txhua haiv neeg, yuav raug coj los rhuav tshem lub tebchaws ntawd; lawv yuav muab lawv tej ntaj rho tawm los tawm tsam Iziv, thiab puv nkaus lub tebchaws nrog cov uas raug tua tuag. Thiab Kuv yuav ua kom cov dej ntws qhuav, thiab yuav muab lub tebchaws muag rau hauv txhais tes ntawm cov neeg phem; thiab Kuv yuav ua kom lub tebchaws puam tsuaj, nrog rau txhua yam uas nyob hauv nws, los ntawm txhais tes ntawm cov neeg txawv tebchaws: Kuv yog tus Tswv, Kuv twb hais li ntawd lawm. Yaxaya 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“Tus txaus ntshai ntawm tej tebchaws” yog pab tub rog sawv cev ntawm tus vajntxwv sab qaum teb. Tus chij uas raug tsa rau thaum muaj txoj cai Hnub Caiv raug cawm dim tawm hauv tes ntawm cov nkauj xwb ruam, lossis cov nkauj xwb phem, thiab lawv kuj raug cawm dim tawm hauv tes ntawm tus txaus ntshai ntawm tej tebchaws. Qhov teeb meem uas peb tab tom hais txog ntawm no yog tias Yaxayas, thiab Daniyees, thiab Yelemis, thiab Exekees, thiab Yauhas, txhua tus raug siv los sawv cev rau kev sawv hauv qhov tuag rov qab los thiab kev txais hwjchim ntawm ib puas plaub caug plaub txhiab leej uas rov qab los ntawm kev poob siab ntawm Lub Xya hli ntuj 18, 2020. Hauv Daniyees zaj yog toog pom kawg, yog toog pom uas tau muab rau ntawm tus dej Hiddekel, Daniyees raug ua kom to taub ob qho tib si txog cov yog toog pom sab hauv thiab sab nraud ntawm Vajtswv Txojlus cev Vajtswv lus, thiab nws raug txhawb kom nthuav tawm zaj lus ntawd.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Zaj lus hais txog yam sab hauv thiab sab nraud raug coj los sib koom ua ke nrog kev txhais yav tom ntej txog lub taub hau, lossis “lub chaw ruaj khov,” nyob hauv nqe kaum, uas qhia txog tsov rog Ukraine uas tam sim no Putin tab tom ua. Tus yuam sij ntawd ntawm kev txheeb xyuas lub taub hau, muaj kev siv sab hauv thiab sab nraud, thiab qhov pib ntawm tsov rog ntawd cim lub caij nyoog uas ob lub taub hau puav leej los ua ib qho ncauj lus ntawm yav tom ntej. Lub chaw ruaj khov lossis lub taub hau raws li Russia txheeb qhia txog tsov rog sawv cev zaum ob, uas coj mus rau tsov rog sawv cev zaum peb, uas cim qhov pib ntawm Tsov Rog Ntiaj Teb Zaum III, raws li tau ua qauv tseg los ntawm kev sib ntaus ntawm Panium nyob hauv nqe kaum tsib.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Nqe kaum kaum yog txoj cai hnub Xab Npiv, thiab yog li ntawd txij xyoo 2014, thaum tsov rog hauv Ukraine pib, raws li tau sawv cev nyob hauv nqe kaum ib thiab kaum ob, mus txog rau txoj cai hnub Xab Npiv, txoj hauj lwm kawg uas muaj feem nrog kev muab cim rau Vajtswv haiv neeg raug ua tiav. Gabriel txoj kev txhais hauv Daniel tshooj kaum ib sawv cev rau txoj xov uas dawb huv, los sis muab cim rau Vajtswv haiv neeg. Tsis pom qhov tseeb ntawd ces yog tsis pom txhua yam. Los lus faj lem uas raug qhib, uas hauv phau Ntawv Tshwmsim hu ua Yexus Khetos txoj Kev Tshwmsim, thiab uas phau Ntawv Tshwmsim qhia tias raug qhib nyuam qhuav ua ntej lub sij hawm kev sim neej kaw, yog ib ntu lus tshwj xeeb hauv phau Daniel.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Thiab nws hais rau kuv tias, Tsis txhob muab tej lus ntawm tej lus faj lem hauv phau ntawv no kaw cia: vim lub sijhawm twb los ze lawm. Tus uas tsis ncaj, cia nws tseem tsis ncaj ntxiv mus: thiab tus uas qias neeg, cia nws tseem qias neeg ntxiv mus: thiab tus uas ncaj ncees, cia nws tseem ua ncaj ncees ntxiv mus: thiab tus uas dawb huv, cia nws tseem dawb huv ntxiv mus. Qhia Tshwm 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

Nyob rau hnub kawg, muaj ib lub sijhawm tshwj xeeb uas zaj lus faj lem kawg raug qhib lub foob, vim nqe vaj lug kub hais tias “lub sijhawm twb los txog lawm.” Lo lus hais ntawd nyob hauv tshooj kawg ntawm Phau Ntawv Qhia Tshwm kuj pom muaj nyob hauv tshooj thawj thiab.

> The Revelation of Jesus Christ, which God gave unto him, 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 bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. 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 1:1–3.

> Qhov Kev Qhia Tshwm ntawm Yexus Khetos, uas Vajtswv muab rau nws, kom nws qhia rau nws cov tub qhe txog tej yam uas yuav tsum muaj tshwm sim sai sai no; thiab nws txib nws tus tim tswv xa mus qhia nws tus tub qhe Yauhas los ntawm tej cim: tus uas tau ua tim khawv txog Vajtswv txoj lus, thiab txog Yexus Khetos zaj lus tim khawv, thiab txog txhua yam uas nws tau pom. Foom koob hmoov rau tus uas nyeem, thiab rau cov uas mloog tej lus ntawm lo lus faj lem no, thiab khaws tej yam uas sau tseg rau hauv no: vim lub sijhawm twb nyob ze lawm. Qhia Tshwm 1:1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Ob puas nees nkaum, thiab yog li ntawd nees nkaum ob, yog cov cim ntawm kev koom ua ke ntawm Vajtswv txoj kev dawb huv nrog tib neeg, thiab txoj hauj lwm kawg ntawm tus tim tswv thib peb, uas yog kev kaw cim rau ib puas plaub caug plaub txhiab leej, raug ua kom tiav nyob hauv cov ntsiab lus yaj saub ntawm zaj lus piv txwv txog kaum tus nkauj xwb. Cov nkauj xwb ntse ntawm hnub kawg raug lawv thawj qhov kev chim siab thaum Lub Xya hli ntuj 18, 2020, thiab lawv tau tawg khiav ri niab li cov pob txha tuag nyob hauv txoj kev ntawm Tshwmsim tshooj kaum ib, mus txog Lub Xya hli ntuj xyoo 2023, nees nkaum ob xyoos tom qab txoj kev kaw cim pib hauv 2001. Lub “sij hawm twb los txog lawm,” thiab tus Tswv thiaj tsa ib tug “suab quaj hauv teb chaws moj sab qhua” uas tau txais zaj lus ntawd ntawm Gabriel, uas tau txais nws ntawm Khetos, uas tau txais nws ntawm Leej Txiv.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Tom qab ntawd lub suab pib xa txoj xov rau cov pawg ntseeg, thiab nws twb raug xa tawm raws li txoj kev siv hluav taws xob xwv kom nyeem tau thiab/los yog hnov tau, tam sim no twb muaj nyob hauv ntau tshaj rau caum yam lus. Ntu ntawm txoj lus faj lem uas raug qhib ntawd, uas yog txoj xov ntawd, muaj nyob hauv phau ntawv Daniel.

> “The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Phau ntawv uas raug kaw nrog foob tsis yog Phau Ntawv Qhia Tshwm, tiam sis yog ntu ntawd ntawm Daniyees txojkev cev lus faj lem uas hais txog hnub kawg. Tus timtswv tau txib hais tias, ‘Tiamsis koj, Au Daniyees, cia li kaw tej lus no, thiab muab phau ntawv no kaw nrog foob, kom txog rau lub sij hawm kawg.’ Daniyees 12:4.” Tes Dej Num ntawm Cov Thwj Tim, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

“Qhov seem ntawm tej lus faj lem hauv Daniel uas hais txog hnub kawg,” yog nqe plaub caug. Nws tsis yog tsuas yog nqe plaub caug xwb; nws yog qhov seem ntawm nqe plaub caug uas raug sawv cev tom qab lub sijhawm kawg xyoo 1989, thiab ua ntej txoj cai Sunday hauv nqe plaub caug-ib. Keeb kwm ntawm nqe plaub caug uas tsis muaj ib qho kev hais txog nyob hauv nqe ntawd nws tus kheej, yog qhov seem ntawm tej lus faj lem uas hais txog hnub kawg uas raug kaw tseg, thiab txij li Lub Xya Hli, 2023 los yeej tab tom raug qhib tawm rau cov uas xaiv pom thiab hnov.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Nqe plaub caug kaum tsis teev dab tsi li txog keeb kwm uas txuas mus tom qab Soviet Union poob nthav xyoo 1989, mus txog rau txoj cai Hnub Sunday hauv nqe plaub caug ib, tiam sis nws muab lub hauv paus yaj saub uas lwm txoj kab yaj saub yuav tsum raug tso saum ntawd. Cov uas tsis kam pom thiab hnov tias txoj kev “kab saum kab” yog txoj kev ntawm nag lig ntawd, lawv tsis muaj peev xwm pom tau keeb kwm zais cia ntawm nqe plaub caug, thiab keeb kwm ntawd yog Tshwmsim txog Yexus Khetos, uas Kalilais tau los txhais rau Yauhas thiab Daniyees.

We will continue this study in the next article.

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

> “At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

> “Hauv lub moos Berea Povlauj rov pib nws txoj hauj lwm dua los ntawm kev nkag mus rau hauv lub tsev sablaj ntawm cov Yudais kom tshaj tawm txoj moo zoo ntawm Khetos. Nws hais txog lawv tias, ‘Cov no muaj lub siab ncaj ncees tshaj cov uas nyob hauv Thexalaunikes, vim lawv tau txais lo lus ntawd nrog txhua yam kev npaj siab ntawm lub siab, thiab tshuaj xyuas Vajluskub txhua hnub, saib seb tej yam ntawd puas yog li ntawd tiag. Yog li ntawd coob leej ntawm lawv thiaj ntseeg; thiab kuj muaj cov poj niam muaj koob meej uas yog neeg Kili, thiab cov txivneej, tsis yog tsawg leej.’”

> “In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

> “Hauv kev nthuav qhia qhov tseeb, cov uas ncaj ncees ntshaw kom yog yuav raug tsa kom sawv los mus tshawb nrhiav Vajlugkub nrog kev mob siab. Qhov no yuav tsim tau tej txiaj ntsig zoo ib yam li cov uas tau nrog kev ua haujlwm ntawm cov tubtxib saum ntuj hauv Berea. Tiamsis cov uas tshaj tawm qhov tseeb nyob rau hauv tej hnub no ntsib ntau leej uas yog qhov txawv txav ntawm cov neeg Berea. Lawv tsis muaj peev xwm tawm tsam txoj kev qhuab qhia uas tau muab rau lawv, los lawv tseem qhia tawm qhov tsis kam kiag li los tshuaj xyuas cov pov thawj uas tau muab los txhawb nws, thiab xav tias txawm yog nws yog qhov tseeb los kuj yog ib yam uas tsis tshua muaj nqi seb lawv yuav lees txais nws ua li ntawd los tsis lees txais. Lawv xav tias lawv txoj kev ntseeg qub thiab lawv tej kab ke qub twb zoo txaus rau lawv lawm. Tiamsis tus Tswv, tus uas xa nws cov timkhawv tawm mus nrog ib txoj xov rau lub ntiajteb, yuav tsa kom cov neeg ris lub luag haujlwm rau yam uas lawv saib xyuas cov lus ntawm nws cov tub qhe. Vajtswv yuav txiav txim rau sawvdaws raws li qhov kaj uas tau muab nthuav rau lawv, txawm nws meej rau lawv los tsis meej rau lawv los xij. Nws yog lawv tes haujlwm yuav tsum tshawb nrhiav ib yam li cov neeg Berea tau ua. Tus Tswv hais los ntawm tus cev Vajtswv lus Hosea tias: ‘Kuv haiv neeg raug puastsuaj vim tsis muaj kev paub; vim koj twb tsis kam lees kev paub lawm, kuv kuj yuav tsis kam lees koj thiab.’”

> “The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

> “Cov neeg Npele-as lub siab tsis raug nqaim los ntawm kev ntxub ntxaug ua ntej, thiab lawv kam tshawb xyuas thiab txais tej qhov tseeb uas cov tubtxib tshaj tawm. Yog hais tias cov neeg nyob hauv peb tiam no yuav ua raws li tus yam ntxwv piv txwv ntawm cov Npele-as uas muaj meej mom, hauv kev tshawb Nrhiav Vajlugkub txhua hnub, thiab hauv kev muab cov lus uas coj los rau lawv los piv nrog yam uas tau raug sau tseg nyob ntawd, ces yuav muaj ntau txhiab leej uas ncaj ncees rau Vajtswv txoj kevcai rau qhov chaw uas niaj hnub no tsuas muaj ib tug xwb. Tiamsis coob leej uas lees tias hlub Vajtswv tsis muaj siab xav hloov ntawm kev yuam kev mus rau qhov tseeb, thiab lawv khaws ruaj cov dab neeg ntxim nyiam ntawm hnub kawg. Kev yuam kev ua rau lub siab dig muag thiab coj neeg kom txav deb ntawm Vajtswv; tiamsis qhov tseeb muab qhov kaj rau lub siab, thiab txoj sia rau tus ntsujplig.” Sketches from the Life of Paul, 87, 88.

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