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# The Book of Daniel - Number One-Hundred and Twenty-One

Phau Ntawv Daniyee - Ib Puas Nees Nkaum Ib

Unlocking the Signs of the Last Days: Understanding Christ’s Pointers to the Budding Trees of Spring

Qhib Cov Cim Qhia Txog Hnub Kawg: To Taub Khetos Cov Lus Taw Qhia Txog Cov Ntoo Tab Tom Taws Paj Ntsuab Thaum Caij Nplooj Ntoos Hlav

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Jeff Pippenger

Published

March 7, 2024

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Christ pointed His people to the budding trees of Spring, in order that they would understand the “signs” and the implication of the “signs” of the last days.

Khetos tau taw qhia Nws haiv neeg mus rau cov ntoo uas tab tom tawg paj nplooj hlav ntawm caij nplooj ntoos hlav, xwv kom lawv thiaj to taub txog cov “cim” thiab lub ntsiab lus uas nyob hauv cov “cim” ntawm hnub kawg.

> “Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.

> “Khetos tau txib kom Nws haiv neeg saib xyuas tej cim qhia txog Nws txoj kev los, thiab xyiv fab thaum lawv pom tej cim ntawm lawv tus Vajntxwv uas tab tom los. Nws hais tias, ‘Thaum tej no pib muaj los, nej cia li tsa muag ntsia saud, thiab tsa nej tej taub hau; rau qhov nej txoj kev txhiv dim twb los ze lawm.’ Nws taw tes rau tej ntoo hlav uas tab tom tawg paj txi txiv, thiab hais tias: ‘Thaum nim no lawv hlav tuaj, nej pom thiab nej paub ntawm nej tus kheej tias lub caij ntuj sov twb ze lawm. Ib yam nkaus li ntawd thiab, thaum nej pom tej no muaj los, nej cia li paub tias Vajtswv lub nceeg vaj twb ze lawm.’ Luka 21:28, 30, 31.” The Great Controversy, 308.

The “signs” of the last days were typified by the “signs,” that announced and ushered in the movement of the first angel. Those “signs” included the shaking of the heavens, but Joel identifies that the “signs” of the last days, the days when the iniquity of Israel shall be sought for and not found, when God’s holy mountain is holy forever, for no strangers will ever pass through her again, the shaking of the powers of the heavens, will also include the shaking of the powers of earth. Sister White identifies the distinction between the shaking of the powers of the heavens and the powers of the earth.

Cov “cim” ntawm hnub kawg tau raug ua tus yam ntxwv ua ntej los ntawm cov “cim” uas tau tshaj tawm thiab coj los qhib txoj kev txav ntawm tus tim tswv thawj. Cov “cim” ntawd muaj xws li kev co ntawm lub ntuj, tiam sis Yau‑ees qhia meej tias cov “cim” ntawm hnub kawg, yog cov hnub uas yuav nrhiav Yixayee txoj kev tsis ncaj los yuav tsis pom, thaum Vajtswv lub roob dawb huv yog dawb huv mus ib txhis, vim tsis muaj neeg txawv teb chaws twg yuav hla los hauv nws dua li, kev co ntawm tej hwj chim saum ntuj, kuj yuav muaj nrog kev co ntawm tej hwj chim hauv ntiajteb. Muam White qhia meej txog qhov txawv ntawm kev co ntawm tej hwj chim saum ntuj thiab tej hwj chim hauv ntiajteb.

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

> “Lub Kaum Ob Hlis 16, 1848, tus Tswv tau pub rau kuv pom ib zaj xwm hais txog kev co ntawm tej hwj chim saum ntuj. Kuv pom tias thaum tus Tswv hais tias ‘ntuj,’ hauv kev muab tej cim uas Mathais, Malakaus, thiab Lukas tau sau cia, Nws txhais hais tias ntuj; thiab thaum Nws hais tias ‘ntiajteb’ Nws txhais hais tias ntiajteb. Tej hwj chim saum ntuj yog lub hnub, lub hli, thiab cov hnub qub. Lawv kav nyob saum ntuj. Tej hwj chim hauv ntiajteb yog cov uas kav saum ntiajteb. Tej hwj chim saum ntuj yuav raug co los ntawm Vajtswv lub suab. Ces lub hnub, lub hli, thiab cov hnub qub yuav raug txav tawm ntawm lawv tej chaw. Lawv yuav tsis ploj mus, tiamsis yuav raug co los ntawm Vajtswv lub suab.”

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

> “Cov hu tsaus nti, hnyav heev, sawv tuaj thiab sib tsoo rau ib leeg. Lub ntuj qhib plho thiab dov rov qab; ces peb thiaj ntsia tau nce mus rau saum toj los ntawm qhov chaw qhib hauv Orion, qhov uas Vajtswv lub suab tawm tuaj. Lub Nroog Dawb Huv yuav nqes los hauv qhov chaw qhib ntawd. Kuv pom tias tej hwj chim hauv ntiajteb tam sim no tab tom raug co, thiab tias tej xwm txheej los raws li kev txiav txim. Tsov rog, thiab lus xaiv txog tsov rog, ntaj, kev tshaib kev nqhis, thiab kab mob kis loj yog thawj yam uas co tej hwj chim hauv ntiajteb; ces Vajtswv lub suab yuav co lub hnub, lub hli, thiab cov hnub qub, thiab lub ntiajteb no thiab. Kuv pom tias kev co ntawm tej hwj chim hauv Europe tsis yog, raws li ib txhia qhia, kev co ntawm tej hwj chim saum ntuj, tiam sis yog kev co ntawm cov tebchaws uas chim npau taws.” Early Writings, 41.

The shaking of the heavens in Matthew, Mark and Luke represent the shaking of the powers that rule the heavens, as represented by the sun, moon and stars. All of these heavenly powers were shaken, and produced the “signs,” which ushered in and announced the movement of the first angel. Those heavenly powers will be again shaken during the movement of the third angel. But in the movement of the third angel, the powers of earth will also be shaken. The powers of earth are the powers that rule the earth. On September 11, 2001, the powers of earth, not heaven, were shaken.

Kev co ntawm lub ntuj nyob rau hauv Mathais, Malakaus thiab Lukas sawv cev rau kev co ntawm cov hwjchim uas kav lub ntuj, raws li lub hnub, lub hli thiab cov hnub qub sawv cev rau. Tag nrho cov hwjchim saum ntuj no tau raug co, thiab tsim tau cov “cim,” uas qhib kev thiab tshaj tawm txog kev txav mus los ntawm tus timtswv thawj. Cov hwjchim saum ntuj ntawd yuav rov raug co dua thaum lub sijhawm kev txav mus los ntawm tus timtswv peb. Tiamsis nyob rau hauv kev txav mus los ntawm tus timtswv peb, cov hwjchim hauv ntiajteb kuj yuav raug co thiab. Cov hwjchim hauv ntiajteb yog cov hwjchim uas kav ntiajteb. Hnub tim 11 lub Cuaj Hli, xyoo 2001, cov hwjchim hauv ntiajteb, tsis yog cov hwjchim saum ntuj, tau raug co.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Tam sim no puas muaj lo lus uas kuv twb tshaj tawm tias New York yuav raug ib nthwv dej loj cheb kom ploj mus? Qhov no kuv yeej tsis tau hais dua li. Kuv tau hais tias, thaum kuv ntsia cov tsev loj uas tab tom txhim tsa nyob ntawd, pem ib txheej dhau ib txheej, kuv hais tias, ‘Yuav muaj tej xwm txheej txaus ntshai npaum li cas tshwm sim thaum tus Tswv sawv los co lub ntiajteb kom tshee hnyo heev! Ces cov lus hauv Revelation 18:1–3 yuav raug ua kom tiav.’ Tag nrho tshooj kaum yim ntawm Revelation yog ib lo lus ceeb toom txog yam uas tab tom yuav los rau saum lub ntiajteb. Tiamsis kuv tsis muaj ib qho kaj tshwj xeeb hais txog yam uas yuav los rau New York, tsuas yog tias kuv paub tias muaj ib hnub cov tsev loj nyob ntawd yuav raug pov los vau los ntawm kev tig thiab kev ntxeev ntawm Vajtswv lub hwjchim. Los ntawm qhov kaj uas tau muab rau kuv, kuv paub tias kev puam tsuaj nyob hauv lub ntiajteb no. Ib lo lus ntawm tus Tswv, ib zaug kov ntawm nws lub hwjchim uas muaj zog kawg nkaus, ces cov qauv tsev loj heev no yuav poob vau. Yuav muaj tej xwm txheej tshwm sim uas qhov txaus ntshai ntawm tej ntawd yog yam uas peb tsis muaj peev xwm xav txog tau li.” Review and Herald, July 5, 1906.

In the history of the Millerites one of the signs recorded by Luke was the “distress of nations.” The nations represent the powers that rule the earth, and on September 11, 2001, every nation on earth was shaken as the third Woe arrived into prophetic history. That earthly shaking was represented in Luke twenty-one, but not by the biblical expression of the shaking of the powers of the earth. It was represented by the phrase, “the distress of nations,” as was brought upon the nations of the world when the great buildings of New York were brought down. “The distress of nations” in Luke is the shaking of the powers of earth, and it was fulfilled in the history of the Millerites.

Hauv keeb kwm ntawm cov Millerites, ib qho ntawm cov cim uas Lukas tau sau tseg yog “kev txom nyem nyuaj siab ntawm tej tebchaws.” Tej tebchaws sawv cev rau tej hwjchim uas kav lub ntiajteb, thiab rau lub Cuaj Hli 11, 2001, txhua lub tebchaws hauv ntiajteb raug ua kom tshee hnyo thaum txoj Kev Txom Nyem thib peb tuaj txog rau hauv keeb kwm ntawm kev cev Vajtswv lus. Qhov kev tshee hnyo hauv ntiajteb ntawd tau raug sawv cev nyob hauv Lukas nees nkaum ib, tiam sis tsis yog los ntawm lo lus qhia Vajlugkub hais txog kev co tshee ntawm tej hwjchim hauv ntiajteb. Nws raug sawv cev los ntawm kab lus tias, “kev txom nyem nyuaj siab ntawm tej tebchaws,” raws li tau raug coj los rau saum tej tebchaws hauv ntiajteb thaum tej tsev loj hauv New York raug rhuav poob. “Kev txom nyem nyuaj siab ntawm tej tebchaws” hauv Lukas yog kev co tshee ntawm tej hwjchim hauv ntiajteb, thiab nws tau ua tiav rau hauv keeb kwm ntawm cov Millerites.

> “I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Kuv pom tias tej hwj chim hauv ntiajteb tam sim no tab tom raug co, thiab tias tej xwm txheej los raws li kev txiav txim. Tsov rog, thiab lus xaiv txog tsov rog, ntaj, kev tshaib kev nqhis, thiab kab mob sib kis yog thawj yam uas co tej hwj chim hauv ntiajteb; ces Vajtswv lub suab yuav co lub hnub, lub hli, thiab cov hnub qub, thiab lub ntiajteb no thiab. Kuv pom tias kev co ntawm tej hwj chim nyob hauv Tebchaws Europe tsis yog, raws li qee leej qhia, kev co ntawm tej hwj chim saum ntuj, tiam sis nws yog kev co ntawm cov haiv neeg uas npau taws.” Early Writings, 41.

The “shaking of the powers of the angry nations,” is the shaking of the “powers of earth,” as illustrated in the early history of Adventism by the shaking of the “powers in Europe.” Uriah Smith identified what was shaking the powers in Europe in 1838.

“Kev co ntawm tej hwjchim ntawm cov haiv neeg uas chim siab,” yog kev co ntawm “tej hwjchim hauv ntiajteb,” raws li tau ua piv txwv hauv keeb kwm thaum ntxov ntawm txoj Kev Ntseeg Adventist los ntawm kev co ntawm “tej hwjchim hauv Tebchaws Europe.” Uriah Smith tau qhia meej txog yam uas tab tom co tej hwjchim hauv Tebchaws Europe xyoo 1838.

> “As the prophetic period of this [6th] trumpet commenced by the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we might justly conclude that its termination would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum should be placed in the hands of Mehemet, the destiny of the Ottoman Empire would be virtually lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, inquiring what should be done in case Mehemet refused to comply with the terms which they had proposed. The answer was that he need not alarm himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days before. Thus the second woe ended, and the sixth trumpet ceased its sounding.” Uriah Smith, Synopsis of Present Truth, 218.

> “Raws li lub sij hawm yav tom ntej hais tseg ntawm lub raj [thib 6] no tau pib los ntawm tus huab tais Khixatia ntawm sab Hnub Tuaj yeem yeem tso hwjchim rau hauv txhais tes ntawm cov Turk, peb kuj yuav xaus tau raws li kev ncaj ncees tias nws txoj kev xaus yuav raug cim los ntawm kev yeem yeem tso tib lub hwjchim ntawd ntawm tus Sultan Turk rov qab rau hauv txhais tes ntawm cov Khixatia. Xyoo 1838, Turkey tau nkag mus rau hauv kev ua rog nrog Iyiv. Cov Iyiv zoo li yuav kov yeej tau lub hwjchim Turkish. Yuav tiv thaiv qhov no, plaub lub hwjchim loj ntawm Europe, yog England, Russia, Austria, thiab Prussia, tau los cuam tshuam los txhawb nqa tsoom fwv Turkish. Turkey tau lees txais lawv txoj kev cuam tshuam. Muaj ib lub rooj sablaj nyob hauv London uas tau npaj ib tsab lus txiav txim kawg los muab rau Mehemet Ali, tus Pacha ntawm Iyiv. Nws pom tseeb tias thaum tsab lus txiav txim kawg no raug muab tso rau hauv txhais tes ntawm Mehemet, txoj hmoo ntawm Ottoman Empire yuav raug muab cia, yuav luag tag nrho, rau hauv txhais tes ntawm cov hwjchim Khixatia ntawm Europe. Tsab lus txiav txim kawg no raug muab tso rau hauv txhais tes ntawm Mehemet rau hnub tim 11 lub Yim Hli xyoo 1840! thiab nyob rau hnub ntawd kiag tus Sultan tau xa ib tsab ntawv mus rau cov neeg sawv cev ntawm plaub lub hwjchim ntawd, nug seb yuav tsum ua li cas yog tias Mehemet tsis kam ua raws li cov nqe lus uas lawv tau thov tseg. Lo lus teb yog tias nws tsis tas yuav txhawj txog ib yam xwm txheej twg uas yuav tshwm sim; rau qhov lawv twb tau npaj tseg rau qhov ntawd lawm. Lub sij hawm yav tom ntej hais tseg tau xaus lawm, thiab nyob rau hnub ntawd kiag kev tswj hwm tej xwm txheej Mohammedan tau dhau mus rau hauv txhais tes ntawm cov Khixatia, ib yam li kev tswj hwm tej xwm txheej Khixatia tau dhau mus rau hauv txhais tes ntawm cov Mohammedan 391 xyoo thiab 15 hnub ua ntej ntawd. Yog li no txoj kev txom nyem zaum ob tau xaus, thiab lub raj thib rau tau tsum nws lub suab nrov.” Uriah Smith, Synopsis of Present Truth, 218.

Islam of the second Woe, had passed the zenith of its power, which according to God’s word was to continue for three hundred and ninety-one years and fifteen days. Yet in the 1830’s Egypt was attempting to re-establish a caliphate in Egypt for the purpose of continuing the second great jihad of Muslim history. The possibility of more Islamic warfare was causing the European powers to shake in fear. For decades the crisis of Islam re-igniting its warfare was labelled by the historians and the reporters of those years as the “Eastern Question.” The warfare of the children of the east had been carried out for centuries against the nations of Europe, who derived their religion from the Roman church. In 1838, “the distress of nations,” referred to by Christ represented the shaking of the angry nations that was produced by the warfare brought against the former Roman Empire by Islam.

Islam ntawm Kev Puas Tsuaj Zaum Ob twb dhau mus txog ncov ntawm nws lub hwj chim lawm, uas raws li Vajtswv txoj lus yuav tsum kav mus ntxiv peb puas cuaj caum ib xyoos thiab kaum tsib hnub. Txawm li ntawd los, nyob rau xyoo 1830s tim lyiv teb chaws tab tom sim rov tsa ib lub caliphate hauv tim lyiv teb chaws kom thiaj txuas ntxiv tau qhov jihad loj zaum ob hauv keeb kwm Muslim. Qhov yuav muaj kev ua rog Islamic ntxiv no ua rau cov hwj chim hauv teb chaws Europe tshee hnyo vim ntshai. Tau ntau caum xyoo, qhov teeb meem ntawm Islam rov qab kub ntxhov nws txoj kev ua rog no, cov neeg sau keeb kwm thiab cov neeg sau xov xwm ntawm cov xyoo ntawd tau hu ua “Eastern Question.” Kev ua rog ntawm cov me nyuam ntawm sab hnub tuaj tau raug nqa tawm ntau pua xyoo tawm tsam cov haiv neeg ntawm Europe, uas tau txais lawv txoj kev ntseeg los ntawm lub koom txoos Loos. Xyoo 1838, “kev ntxhov siab ntawm cov teb chaws,” uas Khetos tau hais txog, sawv cev rau kev tshee hnyo ntawm cov teb chaws npau taws uas tau tsim los ntawm kev ua rog uas Islam tau coj los tawm tsam yav tas los Roman Empire.

> “By [loosing] the four angels which are bound in the great river Euphrates, I understand that God was now about to suffer the four principal nations of which the Ottoman empire was composed, which had in vain attempted to subdue the Eastern Empire at Constantinople, and made but little progress in conquering Europe, now to take Constantinople, and to overrun and subdue one third part of Europe, which was the fact about the middle of the fifteenth century.” Works of William Miller, Volume 2, 121.

> “Los ntawm [kev tso kom dim] plaub tug timtswv uas raug khi rau hauv tus dej loj Euphrates, kuv to taub tias Vajtswv tam sim no twb yuav cia plaub haiv neeg loj uas lub teb chaws Ottoman tau muaj los sib sau ua ke, cov uas tau sim yeej lub Tebchaws Sab Hnub Tuaj ntawm Constantinople los tsis muaj qab hau, thiab tsuas ua tau kev vam meej me ntsis xwb hauv kev kov yeej cov teb chaws Europe, tam sim no kom txeeb tau Constantinople, thiab kom hla mus tua yeej thiab tswj hwm ib feem peb ntawm Europe, uas yog qhov tseeb tau muaj tshwm sim nyob ib ncig nruab nrab ntawm tiam kaum tsib.” Works of William Miller, Volume 2, 121.

The distress of nations in the narrative found in Luke was “with perplexity; the sea and the waves roaring,” and with men’s “hearts failing them for fear, and for looking after those things which are coming on the earth.” The perplexity of the Eastern Question continued to agitate the powers of earth all the way into the twentieth century, and the symbol of that distress was “men’s hearts failing them for fear” and the “sea and waves roaring.”

Kev nyuaj siab ntawm cov tebchaws hauv zaj lus piav uas pom nyob hauv Luka yog “nrog kev ntxhov siab thiab tsis paub yuav ua li cas; dej hiav txwv thiab nthwv dej qw nrov,” thiab nrog neeg tej “siab qaug zog vim ntshai, thiab vim ntsia ntsoov tej xwm txheej uas tab tom los rau saum ntiajteb.” Kev ntxhov siab tsis paub yuav ua li cas ntawm Lo Lus Nug Sab Hnub Tuaj tseem txuas ntxiv ua rau cov hwjchim hauv ntiajteb kub ntxhov mus txog rau tiam nees nkaum, thiab lub cim ntawm txoj kev nyuaj siab ntawd yog “neeg tej siab qaug zog vim ntshai” thiab “dej hiav txwv thiab nthwv dej qw nrov.”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> “Qhov kev muab cim rau Vajtswv cov tub qhe no yog tib yam li qhov uas tau raug qhia rau Exekees hauv zaj yog toog pom. Yauhas kuj tau ua tim khawv txog txoj kev tshwm sim uas txaus ntshai kawg no. Nws pom dej hiav txwv thiab tej nthwv dej nrov nthe, thiab tibneeg lub siab qaug zog vim ntshai. Nws pom lub ntiajteb txav mus los, thiab tej roob raug nqa mus rau hauv nruab nrab hiav txwv (uas yeej tab tom muaj tseeb tshwm sim), dej hauv ntawd nrov nthe thiab kub ntxhov, thiab tej roob tshee hnyo vim nws qhov o tuaj ntawd. Nws raug qhia kom pom tej kab mob kev puas tsuaj, kab mob kis, kev tshaib nqhis, thiab kev tuag tab tom ua lawv tes haujlwm txaus ntshai.” Testimonies to Ministers, 445.

When John was shown the sealing of the one hundred and forty-four thousand, he saw the distress of nations, as represented by the seas and waves roaring, and men’s hearts failing for fear, and it was the same sealing that Ezekiel was shown in chapter nine. Ezekiel was shown the internal elements of the sealing and John was shown the external elements associated with the sealing. John saw that the angering of the nations is associated with the sealing of the one hundred and forty-four thousand, and the angering of the nations is also Luke’s distress of nations which is historically identified as the Eastern Question. John was shown that Islam of the third Woe, is the external sign of the sealing of the one hundred and forty-four thousand.

Thaum Yauhas raug qhia txog kev muab lub cim rau ib puas plaub caug plaub txhiab leej, nws pom kev ntxhov siab ntawm tej haiv neeg, raws li muaj sawv cev los ntawm tej hiav txwv thiab tej nthwv dej nrov quaj, thiab neeg lub siab qaug vim ntshai; thiab qhov ntawd yog tib txoj kev muab lub cim uas Exekees raug qhia hauv tshooj cuaj. Exekees raug qhia txog tej yam sab hauv ntawm txoj kev muab lub cim, hos Yauhas raug qhia txog tej yam sab nraud uas txuas nrog txoj kev muab lub cim ntawd. Yauhas pom tias kev ua rau tej haiv neeg chim yog txuas nrog kev muab lub cim rau ib puas plaub caug plaub txhiab leej, thiab kev ua rau tej haiv neeg chim ntawd kuj yog Luka txoj kev ntxhov siab ntawm tej haiv neeg, uas hauv keeb kwm raug txheeb xyuas tias yog Eastern Question. Yauhas raug qhia tias Islam ntawm lub Woe thib peb yog lub cim sab nraud ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej.

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Lub sij hawm tam sim no yog ib lub sijhawm uas muaj kev txaus siab loj kawg rau txhua tus uas tseem muaj sia nyob. Cov thawjcoj thiab cov nom tswv, cov neeg uas nyob hauv tej haujlwm uas muaj kev ntseeg siab thiab muaj cai tswj hwm, cov txiv neej thiab poj niam uas muaj kev xav tob hauv txhua chav kawm neeg, lawv txhua tus tab tom tsom ntsoov rau tej xwm txheej uas tab tom tshwm sim nyob ib ncig ntawm peb. Lawv tab tom saib xyuas tej kev sib raug zoo uas nruj thiab tsis muaj kev thaj yeeb uas muaj nyob hauv nruab nrab ntawm tej haiv neeg. Lawv pom qhov kev kub ntxhov loj uas tab tom los kav txhua yam hauv ntiajteb no, thiab lawv lees paub tias ib yam dabtsi loj thiab txiav txim siab kawg tab tom yuav tshwm sim—tias lub ntiajteb tab tom sawv ntawm ntug ib qho teebmeem loj kawg uas txaus ntshai heev.

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Cov tim tswv tam sim no tab tom tuav rawv cov cua ntawm kev sib cav sib ceg, kom lawv txhob tshuab mus txog thaum lub ntiajteb raug ceeb toom txog txoj kev puas tsuaj uas tab tom los rau nws; tiam sis ib nthwv cua daj cua dub tab tom sib sau ua ke, npaj txhij yuav tawg los rau saum lub ntiajteb; thiab thaum Vajtswv yuav txib Nws cov tim tswv tso cov cua ntawd dim, yuav muaj ib qho xwm txheej ntawm kev sib cav sib ceg loj kawg uas tsis muaj ib tug cwj mem twg yuav piav tau.”

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 179, 180.

> “Phau Vajlugkub, thiab tsuas yog Phau Vajlugkub xwb, thiaj li muab tau ib qho kev pom tseeb thiab raug txog tej no. Nyob hauv no muaj kev tshwm tawm txog cov xwm txheej loj kawg nkaus hauv keeb kwm ntawm peb lub ntiajteb no, tej xwm txheej uas twb tab tom ntxoov lawv tej duab ntxoo tuaj ua ntej lawm, thiab lub suab ntawm lawv txoj kev los ze ua rau lub ntiajteb tshee hnyo thiab tibneeg lub siab qaug zog vim ntshai.” Education, 179, 180.

In Luke chapter twenty-one Jesus identified the “signs” that ushered in the Millerite movement, and all those “signs”, according to Sister White, were fulfilled. The Lisbon earthquake, the dark day, the falling of the stars, and the distress of nations, which represented the shaking of the powers of earth that was fulfilled by Islam in the fear produced by the Eastern Question, are all fulfilled. The Millerite “signs” also include the Son of man coming with a cloud which was fulfilled in the correct order that the “signs” were given by Christ, for after the distress of nations ended with the restraint of the Ottoman supremacy in 1840, Christ came to the Most Holy Place on October 22, 1844, and when He came He came with clouds.

Hauv Lukas tshooj nees nkaum ib, Yexus tau qhia txog cov “cim” uas qhib txoj kev los rau hauv qhov kev txav Millerite, thiab raws li Muam White hais, tag nrho cov “cim” ntawd twb tau muaj tiav lawm. Qhov av qeeg hauv Lisbon, hnub tsaus ntuj, cov hnub qub poob, thiab kev kub ntxhov ntawm tej teb chaws, uas sawv cev rau kev co ntawm tej hwj chim hauv ntiajteb uas tau muaj tiav los ntawm Islam hauv txoj kev ntshai uas East Question tsim tawm, txhua yam no twb tau muaj tiav lawm. Cov “cim” Millerite kuj muaj nrog thiab Leej Tub ntawm neeg los nrog ib huab, uas tau muaj tiav raws nraim li kev txiav txim uas Khetos tau muab cov “cim” ntawd, vim tom qab kev kub ntxhov ntawm tej teb chaws xaus rau thaum kev tswj kav loj tshaj ntawm Ottoman raug txwv cia xyoo 1840, Khetos tau los rau Qhov Chaw Dawb Huv Tshaj Plaws rau hnub Kaum Hli 22, 1844, thiab thaum Nws los, Nws los nrog huab.

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.” The Great Controversy, 479.

> “‘Thiab, saib maj, muaj ib tug zoo li Neeg Leej Tub tuaj nrog cov huab saum ntuj ceeb tsheej, thiab Nws tuaj cuag Tus Laus Hnub Nyoog Kawg, thiab lawv coj Nws los ze ntawm Nws xub ntiag. Thiab tau muab rau Nws txojkev kav, thiab hwjchim ci ntsa iab, thiab ib lub nceeg vaj, kom txhua haiv neeg, txhua tebchaws, thiab txhua yam lus yuav ua haujlwm rau Nws: Nws txojkev kav yog txojkev kav mus ib txhis, uas yuav tsis ploj mus li.’ Daniyees 7:13, 14. Kev tuaj ntawm Khetos uas tau piav no tsis yog Nws txojkev rov qab los zaum ob rau ntiajteb. Nws tuaj cuag Tus Laus Hnub Nyoog Kawg saum ntuj ceeb tsheej kom txais txojkev kav thiab hwjchim ci ntsa iab thiab ib lub nceeg vaj, uas yuav muab rau Nws thaum xaus Nws tes haujlwm ua tus neeg sawv cev nruab nrab. Yog txojkev tuaj no, tsis yog Nws txojkev rov los zaum ob rau ntiajteb, uas tau raug qhia tseg hauv yaj saub tias yuav tshwm sim thaum kawg ntawm 2300 hnub hauv xyoo 1844. Nrog cov timtswv saum ntuj nrog Nws, peb tus Povthawj Hlob loj nkag mus rau hauv qhov chaw dawb huv tshaj plaws thiab muaj nyob ntawd ntawm Vajtswv xub ntiag kom ua tiav cov haujlwm kawg ntawm Nws txojkev ua haujlwm pabcuam sawv cev rau tibneeg—ua tiav tes haujlwm ntawm txojkev txiav txim xyuas ua ntej thiab ua ib txojkev theej txhoj rau txhua tus uas raug qhia tias tsim nyog txais nws tej txiaj ntsig.” The Great Controversy, 479.

The “signs” associated with the history of the Millerites typified the “signs” associated with the history of the one hundred and forty-four thousand. When Christ provided the second witness to the historical narrative with the parable, He pointed His disciples to “the budding trees of spring.” He informed them that when the trees begin to bud out you know you are near the end of the world, and that the generation that witnesses the budding trees of spring will live to see the heavens and the earth pass away, in the fires of His second coming.

Cov “cim” uas txuas nrog keeb kwm ntawm cov Millerites yog ib yam qauv ua ntej rau cov “cim” uas txuas nrog keeb kwm ntawm ib puas plaub caug plaub txhiab. Thaum Khetos muab tus timkhawv thib ob rau zaj lus piav txog keeb kwm ntawd los ntawm zaj lus piv txwv, Nws tau taw tes rau Nws cov thwjtim mus rau “cov ntoo tawg paj hlav caij nplooj ntoos hlav.” Nws qhia rau lawv tias thaum cov ntoo pib tawg tshiab, nej paub tias nej twb nyob ze qhov kawg ntawm lub ntiajteb lawm, thiab tias tiam neeg uas pom cov ntoo tawg paj hlav caij nplooj ntoos hlav ntawd yuav muaj sia nyob pom lub ntuj thiab lub ntiajteb ploj mus, hauv hluav taws ntawm Nws txoj kev rov qab los zaum ob.

> When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:30–33.

> Thaum nim no tam sim no txi ceg tawm, nej pom thiab nej paub ntawm nej tus kheej tias lub caij ntuj sov twb nyob ze lawm. Ib yam li ntawd thiab, thaum nej pom tej no tshwm sim, nej yuav tsum paub tias Vajtswv lub nceeg vaj twb nyob ze lawm. Kuv hais tseeb rau nej tias, tiam neeg no yuav tsis dhau mus mus txog thaum txhua yam no tiav tag. Ntuj thiab lub ntiajteb yuav dhau mus: tiam sis kuv tej lus yuav tsis dhau mus. Luka 21:30–33.

The question then becomes, “when did the trees begin to shoot forth?” The latter rain began to sprinkle on September 11, 2001, which according to Isaiah is “the day” of God’s “rough wind in the day of the east wind.”

Lo lus nug ntawd ces dhau los ua tias, “thaum twg cov ntoo pib hlav tuaj?” Nag lig tau pib poob me me rau hnub tim 11 lub Cuaj Hli, 2001, uas raws li Yaxayas hais, yog “hnub ntawd” ntawm Vajtswv “cua hlob nyob rau hnub cua tuaj sab hnub tuaj.”

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:8–13.

> Thaum ntsuas, thaum nws txi txiv tawm tuaj, koj yuav sib cav nrog nws: nws txwv nws cua hlob hnyav rau hnub uas cua tuaj sab hnub tuaj. Vim li no, Yakhauj txoj kev tsis ncaj yuav raug ntxuav kom dawb; thiab qhov no yog tag nrho cov txiv ntawm kev tshem nws txoj kev txhaum mus; thaum nws ua kom txhua lub pob zeb ntawm lub thaj txi ntuj zoo li pob zeb chalk uas raug ntaus tawg ua tej thooj me me, cov hav ntoo teev dab thiab cov duab puab yuav tsis sawv nyob. Los tseem, lub nroog muaj phab ntsa tiv thaiv yuav raug tso tseg ua chaw puam tsuaj, thiab qhov chaw nyob yuav raug tso pov tseg, thiab raug tseg cia zoo li teb chaws moj sab qhua: ntawd tus menyuam nyuj yuav mus noj, thiab ntawd nws yuav pw, thiab noj tas nws cov ceg ntoo. Thaum nws cov ceg ntoo qhuav lawm, lawv yuav raug lov tawm: cov poj niam yuav tuaj thiab muab lawv hlawv taws: rau qhov nws yog ib haiv neeg uas tsis muaj kev to taub: vim li ntawd, tus uas tsim lawv yuav tsis khuv leej lawv, thiab tus uas puab lawv yuav tsis qhia lawv txoj kev favor. Thiab yuav muaj li no nyob rau hnub ntawd, tias tus Tswv yuav ntaus tawm txij ntawm tus dej loj lub kwj mus txog rau tus kwj dej Iyi tebchaws, thiab nej yuav raug sau los ua ke ib tug zuj zus, Au nej cov Yixayee cov me nyuam. Thiab yuav muaj li no nyob rau hnub ntawd, tias lub raj loj yuav raug tshuab nrov, thiab lawv cov uas twb yuav piam sij hauv tebchaws Axilias, thiab cov uas raug ntiab tawm hauv tebchaws Iyi, yuav los, thiab yuav pe hawm tus Tswv saum lub roob dawb huv hauv Yeluxalees. Yaxayas 27:8–13.

The latter rain began to sprinkle (measured) on September 11, 2001, and the debate over the message of the latter rain and the counterfeit peace and safety message began. The history of that debate is where the iniquity of Jacob is removed (purged, meaning atoned for). The history of the debate, which is the debate of Habakkuk, is the period of the sealing of the one hundred and forty-four thousand, that concludes with the Laodicean Seventh-day Adventist being spewed out of the mouth of the Lord, for it, as “the defenced city,” shall be desolate, for it had become the city of a people of no understanding, who find no mercy or favor. At that time the “second voice” of Revelation eighteen, will blow a great trumpet, which is the seventh trumpet and the third woe, and God’s other flock shall come and worship at “Jerusalem”, which will have become the movement of the church triumphant.

Nag los tom qab pib poob nthav me me (raws li kev ntsuas) rau lub Cuaj Hlis 11, 2001, thiab kev sib cav txog zaj lus ntawm nag los tom qab thiab zaj lus cuav hais txog kev thaj yeeb thiab kev nyab xeeb kuj pib muaj. Keeb kwm ntawm txoj kev sib cav ntawd yog qhov chaw uas Yakhauj txoj kev tsis ncaj raug tshem tawm (ntxuav kom dawb, txhais tias raug theej txhoj). Keeb kwm ntawm txoj kev sib cav ntawd, uas yog Habakkuk txoj kev sib cav, yog lub sijhawm ntawm kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej, uas xaus nrog tus Laodicea Xya-Hnub Adventist raug txhawv tawm ntawm tus Tswv lub qhov ncauj, rau qhov nws, raws li “lub nroog muaj chaw tiv thaiv,” yuav raug tso tseg cia qhuav nrag, vim nws twb dhau los ua lub nroog ntawm ib haiv neeg uas tsis muaj kev to taub, uas tsis pom kev khuvleej los sis kev pom zoo. Lub sijhawm ntawd “lub suab thib ob” ntawm Tshwmsim kaum yim yuav tshuab ib lub raj nrov loj, uas yog lub raj nrov thib xya thiab txoj kev txom nyem thib peb, thiab Vajtswv pab yaj lwm pab yuav los pe hawm ntawm “Yeluxalees”, uas thaum ntawd yuav tau dhau los ua txoj kev txav ntawm pawg ntseeg uas kov yeej lawm.

September 11, 2001, identifies that the last generation of earth’s history has arrived, and only those that recognize the budding trees of spring will receive the rain that is causing the trees to bud. Only those that recognize that Islam of the third woe, is what marks the arrival of the latter rain and the sealing of the one hundred and forty-four thousand, will be among that group.

Lub Cuaj Hlis 11, 2001, qhia meej tias tiam kawg ntawm keeb kwm ntiajteb twb los txog lawm, thiab tsuas yog cov uas paub txog cov ntoo tawg paj tawg nplooj thaum caij nplooj hlav xwb thiaj yuav tau txais nag uas ua rau cov ntoo ntawd tawg paj tawg nplooj. Tsuas yog cov uas paub tias Islam ntawm txoj kev txom nyem thib peb yog yam uas cim txog kev los txog ntawm nag lig thiab kev muab lub cim rau ib puas plaub caug plaub txhiab leej xwb, thiaj yuav nyob hauv pab ntawd.

> “Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.

> “Tsuas yog cov uas ua neej raws li qhov kaj uas lawv twb tau txais lawm xwb thiaj yuav tau txais qhov kaj ntau dua. Yog peb tsis niaj hnub loj hlob mus rau pem hauv ntej hauv kev ua kom pom tseeb cov kev tsim txiaj uas nquag ua hauj lwm ntawm tus Khetos, ces peb yuav tsis paub txog tej kev tshwm sim ntawm tus Vaj Ntsuj Plig Dawb Huv hauv nag tom qab. Tej zaum nws yuav poob rau saum tej siab nyob ib ncig ntawm peb, los peb yuav tsis pom tsis tau thiab tsis txais nws.” Testimonies to Ministers, 507.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations’ (Isaiah 61:11). The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Peb yuav tsum tsis txhob tos nag lig. Nws tab tom los rau saum txhua tus uas yuav lees paub thiab txais yuav lwg thiab tej nag tshauv ntawm txoj kev tshav ntuj uas poob los rau saum peb. Thaum peb khaws tej tawg tsam ntawm qhov kaj, thaum peb txaus siab rau Vajtswv txoj kev khuv leej uas ruaj khov, tus uas nyiam kom peb tso siab rau Nws, ces txhua lo lus cog tseg yuav raug ua kom tiav. ‘Vim ib yam li lub ntiajteb txi nws lub noob tawm, thiab ib yam li lub vaj ua rau tej yam uas muab tseb rau hauv nws hlav tuaj; tus Tswv Vajtswv kuj yuav ua kom txoj kev ncaj ncees thiab kev qhuas hlav tuaj ntawm txhua haiv neeg xub ntiag’ (Yaxayas 61:11). Tag nrho lub ntiajteb yuav tsum raug puv npo los ntawm Vajtswv lub hwjchim ci ntsa iab.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

We will continue the study in the next article.

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

> “Unless those who can help in——are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

> “Yog cov uas muaj peev xwm pab hauv——tsis raug tsa kom paub lawv tes dej num, lawv yuav tsis lees paub Vajtswv tes haujlwm thaum lub suab quaj nrov ntawm tus tim tswv thib peb raug hnov. Thaum qhov kaj tawm mus kom ci rau lub ntiajteb, tsis yog lawv yuav sawv los pab tus Tswv, lawv yuav xav muab Nws tes haujlwm khi kom phim lawv tej tswv yim nqaim. Cia kuv qhia rau nej tias tus Tswv yuav ua haujlwm no kawg rau ib yam uas txawv heev ntawm tej txheej txheem ib txwm muaj, thiab nyob rau ib txoj kev uas yuav tawm tsam txhua txoj kev npaj ntawm tibneeg. Yuav muaj ib txhia nyob hauv peb uas ib txwm xav tswj Vajtswv tes haujlwm, xav txib txawm yog tej kev txav uas yuav tsum ua thaum tes haujlwm mus tom ntej raws li tus tim tswv uas koom nrog tus tim tswv thib peb hauv txoj xov uas yuav tsum muab rau lub ntiajteb txoj kev coj. Vajtswv yuav siv tej kev thiab tej cuab yeej uas yuav ua kom pom tseeb tias Nws tab tom tu tus kav hauv Nws txhais tes Nws tus kheej. Cov neeg ua haujlwm yuav ceeb los ntawm tej cuab yeej yooj yim uas Nws yuav siv los ua kom tiav thiab ua kom Nws tes haujlwm ntawm kev ncaj ncees puv npo.” Testimonies to Ministers, 300.

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