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# The Revelation of Jesus Christ - Number Fourteen

Kev Tshwm Sim Ntawm Yexus Khetos - Zauv Kaum Plaub

The Seventh Seal

Daim Foob Xyae zaum Xya muaj xya lub tsiaj nyaum nyob puv ib ncig lub zwm txwv ntawm Vajtswv—cov no yog cov txivneej huabtais ua raws li xya tej kevcai ntawm Vajtswv; lawv yog cov xibhwb tshaj lij, thiab txhua tus twb muaj ib tug tim khawv rau lawv. Kuv tau pom ib daim foob zoo li lub chaw khaws tej zais lus tob tshaj plaws, thiab nws twb raug qhib lawm. Thaum tus Menyuam Yaj qhib daim Foob Xya, muaj kev ntsiag to nyob saum ntuj li ib nrab teev. Tom qab ntawd, xya tug timtswv uas sawv ntawm Vajtswv xub ntiag txais xya lub raj (Tshwmsim 8:1–2).

Author

Jeff Pippenger

Published

November 11, 2023

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The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.

Tsov rog sim siab ntawm cov tubtxib saum ntuj, uas pib nrog Lucifer nyob rau saum ntuj ceeb tsheej thib peb raws li tau sawv cev nyob hauv Tshwmsim tshooj kaum ob, yog ib yam piv txwv txog tsov rog sim siab ntawm tibneeg thiab cov tubtxib saum ntuj, uas xaus rau saum ntuj ceeb tsheej thib ib. Thaum Xatas thiab nws cov tubtxib saum ntuj raug muab ntiab tawm hauv saum ntuj ceeb tsheej thib peb lawm, Xatas thiaj qhib ib lub hauv ntej tshiab ntawm kev ua rog hauv lub vaj Edees. Ib yam li hauv tsov rog ntawm saum ntuj ceeb tsheej thib peb nrog Lucifer, Vajtswv kuj tau tsa ib lub caij sim siab rau noob neej. Tsov rog nyob rau saum ntuj ceeb tsheej thib ib uas yuav pib tiag tiag thaum txoj cai Hnub Caiv Cuav uas yuav los sai no los txog, sawv cev rau qhov kawg ntawm lub sijhawm sim siab rau noob neej.

In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.

Hauv phau Ntawv Qhia Tshwm tshooj kaum ob thiab kaum peb, muaj kev sawv cev txog tus zaj, tus tsiaj qus, thiab tus yaj saub cuav. Feem ntau, peb lub hwj chim no raug to taub tias feem coob yog sawv cev rau keeb kwm yav dhau los ntawm peb lub hwj chim ntawd, tiamsis Yauhas raug hais kom sau txog “tej uas yuav muaj los,” thiab tag nrho phau Ntawv Qhia Tshwm hais txog “hnub kawg,” yog li ntawd peb tab tom siv lub hauv paus ntsiab lus hauv Vajlugkub tias qhov kawg raug ua piv txwv qhia los ntawm qhov pib, thiab siv cov cim hauv phau Ntawv Qhia Tshwm raws li qhov tseeb rau tam sim no, tsis yog qhov tseeb yav dhau los.

Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.

Dab Ntxwg twb raug txheeb paub lawm tias, hauv ob qho tib si—hauv tsov rog uas nws tau pib hauv lub ntuj ceeb tsheej thib peb, thiab hauv thawj qhov kev sib ntaus uas nws tau coj los rau tibneeg hauv lub vaj Edees—nws tau siv “kev hais ntxias kom poob siab” los xa nws tej lus sib txuas lus uas raug ua qias tsis huv, kom thiaj ua tiav nws txoj kev ua rog.

> “Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.

> “Xatas tau ntxias thawj tug Adas hauv Edees, thiab Adas nrog tus yeeb ncuab sib cav xav, yog li ntawd nws thiaj muab qhov zoo rau nws. Xatas siv nws lub hwj chim ntawm kev qaug ntxias tswj siab rau saum Adas thiab Evas, thiab lub hwj chim no nws kuj siv zog xav coj los siv rau saum Khetos. Tiamsis tom qab uas Vaj Lug Kub lo lus raug hais tawm lawm, Xatas thiaj paub tias nws tsis muaj ib lub sijhawm los yeej kiag li.

> “Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Mind, Character and Personality, 713.

> “Txiv neej thiab poj niam tsis tsim nyog kawm txoj kev txawj uas qhia kom ntes tau lub siab thiab lub tswv yim ntawm cov uas nrog lawv koom nrog. Qhov no yog txoj kev txawj uas Xatas qhia. Peb yuav tsum tawm tsam txhua yam uas zoo li ntawd. Peb tsis tsim nyog mus cuam tshuam nrog mesmerism thiab hypnotism—uas yog txoj kev txawj ntawm tus uas tau poob ntawm nws thawj lub xeev thiab raug ntiab tawm ntawm tej tshav ntuj saum ntuj ceeb tsheej.” Mind, Character and Personality, 713.

The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.

“txoj kev txawj ntse uas Xatas qhia” tau raug cov tub lag luam thoob ntiaj teb ua kom tiav npo, thiab raug coj los siv dhau ntawm “kev loj super highway ntawm ntaub ntawv” hauv “hnub kawg.” Xatas yog leej txiv ntawm tej lus dag, thiab cov tuam txhab xov xwm loj tsis yog tsuas txhawb tej lus cuav xwb, lawv tseem lim tawm qhov tseeb, lawv taug qab cov uas lawv txiav txim tias yog neeg cuav kev ntseeg, thiab lawv siv hom kev ua kom poob siab-tsis-nco-qab uas txawj tshaj plaws uas ib txwm tau xyaum dua hauv keeb kwm ntawm lub ntiaj teb no. Tsov rog uas tau pib hauv lub ntuj ceeb tsheej thib peb qhia kom pom meej txog yam ntxwv no ntawm Xatas txoj kev ua tsov rog, kom cov neeg ncaj ncees uas tseem ciaj sia thaum tsov rog ntawm lub ntuj ceeb tsheej thib ib pib txav mus thiaj raug ceeb toom ua ntej los ntawm kev paub ua ntej. Thaum peb to taub tias lub chaw tswj hwm rau lub vas xaij thoob ntiaj teb, thiab “kev loj super highway ntawm ntaub ntawv” raug tuav tswj thiab kav nyob hauv Tebchaws Meskas, ces peb pom ib daim duab ntawm qhov uas txhais tau tias Tebchaws Meskas hu hluav taws nqes saum ntuj los thiab dag ntxias tag nrho lub ntiaj teb. “Hluav taws” hauv phau Ntawv Tshwmsim sawv cev rau ib zaj lus.

The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.

Lub cim nyob hauv Tshwm Sim tshooj kaum peb, thiab nqe kaum peb, raug rho tawm los ntawm qhov kev sib ntaus ntawm Roob Karmel, qhov chaw uas cov yaj saub ntawm Npa-as thiab cov yaj saub ntawm tej ncej xyoob dawb huv tsis muaj peev xwm hu kom hluav taws nqes saum ntuj los lees paub tias Npa-as thiab Ashtaroth yog vajtswv tseeb. Npa-as, yog ib tug vajtswv txivneej, thiab Ashtaroth yog ib tug vajtswv pojniam, sawv cev rau tus duab ntawm tus tsiaj qus, yog kev sib xyaw tsis dawb huv ntawm pawg ntseeg thiab lub xeev. Lawv yog Yexanpees cov yaj saub, tus uas nyob hauv ib txoj kev sib raug tsis dawb huv nrog Ahab. Ob tug timkhawv yaj saub ntawd ntawm tus duab ntawm tus tsiaj qus hauv zaj keeb kwm ntawm Roob Karmel, qhia txog tes haujlwm ntawm Tebchaws Meskas hauv kev xub tsim ib tug duab ntawm txoj kev cai papal hauv Tebchaws Meskas, thiab tom qab ntawd hauv lub ntiajteb no. “Hluav taws” ntawm Karmel yuav tsum yog pov thawj qhia tias leejtwg yog Vajtswv tseeb tiag. Nws sawv cev rau ib qho kev tshwm saum ntuj los uas qhia tus Vajtswv tseeb, thiab tib qho teeb meem ntawd tseem muaj thaum Tebchaws Meskas hu kom hluav taws nqes saum ntuj los.

In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.

Nyob rau hauv phau ntawv Yaxayas, Vajtswv uas qhia qhov kawg txij thaum pib los, hais ncaj qha rau qhov chaw qub ntawm Roob Khamel, thiab kuj hais rau qhov xwm txheej yav tom ntej uas sawv cev thaum Tebchaws Meskas hu hluav taws nqis saum ntuj los.

> Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.

> Nej cov nej lus, tus Tswv hais li no; coj nej tej lus tim khawv muaj zog tuaj, tus Vajntxwv ntawm Yakhauj hais li no. Cia lawv coj tej ntawd tawm los, thiab qhia rau peb paub tias yuav muaj dab tsi tshwm sim: cia lawv qhia tej xwm txheej thaum ub, tias yog dab tsi, kom peb thiaj xav txog lawv, thiab paub txog lawv qhov kawg; los sis tshaj tawm rau peb paub txog tej uas tseem yuav los. Qhia tej uas yuav muaj tom qab no, kom peb thiaj paub tias nej yog tej vajtswv tiag: yog lawm, cia nej ua zoo los yog ua phem, kom peb poob siab ntshai, thiab pom nws ua ke. Saib seb, nej yog tsis muaj dab tsi li, thiab nej tes haujlwm yog tsis muaj nqis li; tus uas xaiv nej yog yam uas qias neeg ntxub kawg nkaus. Kuv tau tsa ib tug los ntawm sab qaum teb, thiab nws yuav los; ntawm qhov chaw hnub tuaj nws yuav hu raws li kuv lub npe: thiab nws yuav los tsuj cov thawj coj ib yam li tsuj av nplaum, ib yam li tus kws puab laujkaub tsuj av nplaum. Leejtwg tau tshaj tawm txij thaum chiv keeb los, kom peb thiaj paub? thiab ua ntej lawd, kom peb thiaj hais tau tias, Nws ncaj ncees? Yog lawm, tsis muaj leejtwg qhia li, yog lawm, tsis muaj leejtwg tshaj tawm li, yog lawm, tsis muaj leejtwg hnov nej tej lus li. Tus xub thawj yuav hais rau Xi-oos tias, Saib seb, saib seb lawv no! thiab kuv yuav muab ib tug uas coj txoj xov zoo rau Yeluxalees. Yaxayas 41:21–27.

In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”

Hauv txoj kev ua rog hauv thawj lub ntuj uas yuav pib tshwm sim thaum txoj cai Hnub Caiv uas yuav los sai no raug tsa los siv, Tebchaws Meskas, thiab kuj yog Xatas nws tus kheej, yuav raug pub kom “nthuav” lawv “rooj plaub,” thiab lawv yuav hu hluav taws nqis saum ntuj los hauv ib txoj kev sim ua pov thawj tias tus vajtswv ntawm Jezebel yog tus Vajtswv tseeb. Lub ntiajteb yuav raug yuam kom lees txais lub cim ntawm hnub teev hawm ntawm tus vajtswv ntawd. Hluav taws uas raug hu nqis saum ntuj los, dhau ntawm “txoj kev loj tshaj xov xwm ntaub ntawv” mus cuag tag nrho noob neej, yog ib txoj haujlwm ntawm “yam tsis muaj nqis,” thiab tus uas xaiv txoj xov uas raug xa los ntawm txoj kev ntawd yog ib “yam qias neeg.”

In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”

Hauv txoj kev ua rog ntawd, ib puas plaub caug plaub txhiab leej, thiab tom qab ntawd pab neeg coob kawg uas suav tsis txheeb, yuav yog Vajtswv cov timkhawv hauv qhov kev sib cav hais txog leejtwg yog Vajtswv tseeb. Cov lus uas xa tawm ntawm ob tog ntawm txoj kev ua rog ntawd raug sawv cev ua “hluav taws.” Txhua haiv neeg yuav raug sau los ua ke kom txiav txim seb leejtwg yog Vajtswv tseeb, thiab yuav muaj ob pab timkhawv kom thiaj li tsim kom muaj “qhov tseeb.”

> Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.

> Cia txhua haiv neeg sib sau ua ke, thiab cia cov tibneeg raug hu tuaj txoos ua ke: leejtwg nyob hauv lawv yuav tshaj tawm tau qhov no, thiab qhia tej uas yav dhau los rau peb? cia lawv coj lawv cov timkhawv los, xwv kom lawv thiaj raug suav hais tias ncaj ncees: los yog cia lawv mloog, thiab hais tias, Qhov no yog qhov tseeb. Nej yog kuv cov timkhawv, hais tias tus Tswv, thiab yog kuv tus tub qhe uas kuv tau xaiv: kom nej thiaj paub thiab ntseeg kuv, thiab nkag siab tias kuv yog tus ntawd: ua ntej kuv yeej tsis muaj ib tug vajtswv twg raug tsim, thiab tom qab kuv los kuj yuav tsis muaj ib tug li. Kuv, yog kuv tus kheej, yog tus Tswv; thiab dhau ntawm kuv lawm tsis muaj tus cawmseej. Kuv tau tshaj tawm, thiab tau cawm dim, thiab tau qhia tawm, thaum tseem tsis tau muaj ib tug vajtswv txawv nyob hauv nej: yog li ntawd nej yog kuv cov timkhawv, hais tias tus Tswv, tias kuv yog Vajtswv. Yaxayas 43:9–12.

The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?

Qhov kev tshwm sim kawg ntawm Roob Khamel muaj cov timkhawv rau Xatas thiab cov timkhawv rau Vajtswv. Qhov kev qhia tawm no yog los ua pov thawj tias leejtwg yog Vajtswv tseeb tiag, tiam sis cov timkhawv ncaj ncees ntawm Vajtswv yuav tsum ua timkhawv txog dabtsi?

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.

> Tus Tswv, tus Vajntxwv kav cov Yixayee, thiab lawv tus Txhiv Dim, tus Tswv uas kav ib tsoom tubrog, hais li no tias: Kuv yog tus thawj, thiab Kuv yog tus kawg; thiab dhau ntawm Kuv lawm tsis muaj ib tug Vajtswv twg. Leejtwg, ib yam li Kuv, yuav hu tau, thiab yuav tshaj tawm tau, thiab yuav muab nws teem tseg raws kev txiav txim rau Kuv, txij thaum Kuv tsa haiv neeg puag thaum ub los? Thiab tej uas tab tom yuav los, thiab tej uas yuav tshwm sim, cia lawv qhia rau lawv paub. Nej txhob ntshai, thiab tsis txhob txaj muag: puas yog Kuv tsis tau qhia rau koj txij thaum ntawd los, thiab tsis tau tshaj tawm lawm lov? Nej yeej yog Kuv cov timkhawv. Puas muaj ib tug Vajtswv dua li Kuv? Muaj tseeb, tsis muaj ib tug Vajtswv twg li; Kuv tsis paub muaj ib tug li. Cov uas ua mlom puab yog txhua tus tsis muaj nqis; thiab tej yam uas lawv nyiam heev yuav tsis muaj txiaj ntsig li; thiab tej ntawd yog lawv tus kheej cov timkhawv; lawv tsis pom, thiab tsis paub; kom lawv raug txaj muag. Yaxayas 44:6–9.

The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.

Cov neeg ncaj ncees hauv qhov kev sib ntsib kawg ntawm Roob Carmel yuav tsum ua tim khawv rau qhov tseeb tias Vajtswv yog tus xub thawj thiab tus kawg. Nws yog tus Vajtswv uas “tsa haiv neeg thaum ub,” kom qhia kom paub txog “tej yam uas tab tom yuav los.” Cov tim khawv ntawm Vajtswv yuav tsum nthuav tawm Phau Ntawv Qhia Tshwm Sim ntawm Yexus Khetos uas raug qhib tawm tsis ntev ua ntej qhov kev sib ntaus kawg ntawm Roob Carmel.

Satan’s Mount Carmel message is represented as fire that comes down out of heaven.

Xatas txoj xov hauv roob Khasmel raug sawv cev ua hluav taws nqes saum ntuj los.

> And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, Revelation 13:13.

> Thiab nws ua tej txuj ci loj kawg li, nws txawm ua kom hluav taws nqes saum ntuj los rau hauv lub ntiajteb no tim neeg lub xub ntiag, Tshwmsim 13:13.

The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.

Nqe no yog piav txog tej txuj ci tseem ceeb uas Tebchaws Meskas ua tiav los ntawm kev kawm txuj ci niaj hnub hais txog kev ua kom neeg poob rau hauv kev tsaug zog ntawm siab uas raug xa mus rau noob neej thoob “txoj kev loj tshaj plaws ntawm kev tshaj xov xwm.” Tiamsis nqe no kuj tseem hais txog kev tshwm sim los ntawm Xatas nws tus kheej thaum nws ua txuj coj cev cuav tias yog Khetos.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Tus timtswv uas koom nyob rau hauv kev tshaj tawm ntawm zaj lus ntawm tus timtswv thib peb yuav ua kom tag nrho lub ntiajteb kaj lug nrog nws lub yeeb koob. Ib txoj hauj lwm uas dav cuag thoob qab ntuj thiab muaj hwjchim txawv tshaj li ib txwm raug qhia tseg ntawm no. Kev txav ntawm txoj kev los txog xyoo 1840–44 yog ib qho kev tshwm sim muaj hwjchim thiab muaj yeeb koob ntawm Vajtswv lub hwjchim; zaj lus ntawm tus timtswv thawj tau raug nqa mus txog rau txhua lub chaw tshaj tawm txoj moo zoo hauv lub ntiajteb, thiab hauv qee lub tebchaws kuj muaj kev txaus siab heev tshaj plaws txog kev cai dab qhuas uas tau pom nyob hauv ib lub tebchaws twg txij li lub sijhawm Kev Hloov Kev Ntseeg ntawm xyoo kaum rau; tiam sis tej no yuav raug hla dhau los ntawm txoj kev txav uas muaj hwjchim loj kawg nkaus nyob hauv qab txoj kev ceeb toom kawg ntawm tus timtswv thib peb.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Txoj hauj lwm ntawd yuav zoo ib yam li ntawm Hnub Peetekos. Ib yam li ‘nag thaum ntxov’ tau muab pub rau, hauv kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv thaum pib qhib txoj moo zoo, kom ua rau cov noob muaj nqis txi tuaj, li ntawd ‘nag thaum lig’ yuav raug muab pub rau thaum kawg xaus ntawm nws, kom cov qoob loo siav tiav rau lub caij sau qoob. ‘Ces peb mam paub, yog peb rau siab mus paub tus Tswv: Nws txoj kev tawm los yeej raug npaj tseg zoo li thaum kaj ntug; thiab Nws yuav los cuag peb ib yam li nag, zoo li nag thaum lig thiab nag thaum ntxov los rau saum lub ntiaj teb.’ Hosea 6:3. ‘Yog li ntawd nej cov me nyuam Xi‑oos, nej cia li zoo siab, thiab nej zoo siab hlo rau hauv tus Tswv uas yog nej tus Vajtswv: rau qhov Nws tau muab nag thaum ntxov rau nej raws li tsim nyog, thiab Nws yuav ua kom nag nqes los rau nej, yog nag thaum ntxov, thiab nag thaum lig.’ Joel 2:23. ‘Nyob rau hnub kawg no, Vajtswv hais tias, Kuv yuav nchuav Kuv tus Ntsuj Plig rau saum txhua tus neeg.’ ‘Thiab yuav muaj li no tias, txhua tus uas hu txog tus Tswv lub npe yuav dim.’ Acts 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.

> “Tes hauj lwm loj ntawm txoj moo zoo yuav tsis xaus nrog kev qhia tshwm ntawm Vajtswv lub hwj chim tsawg dua li qhov uas tau cim nws thaum pib. Cov lus faj lem uas tau ua tiav nyob rau hauv kev nchuav tawm ntawm nag thaum ntxov thaum qhib txoj moo zoo, yuav rov ua tiav dua hauv nag thaum kawg thaum nws kaw. Ntawm no yog ‘lub sijhawm ntawm kev ua kom rov qab muaj zog’ uas tus tubtxib Petus tau tos ntsoov mus txog thaum nws hais tias: ‘Yog li ntawd, nej cia li hloov siab lees txim, thiab tig los, xwv kom nej tej kev txhaum raug lwv pov tseg, thaum lub sijhawm ntawm kev ua kom rov qab muaj zog yuav los ntawm tus Tswv lub xub ntiag; thiab Nws yuav xa Yexus los.’ Tubtxib Tes Haujlwm 3:19, 20.”

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “Cov tub qhev ntawm Vajtswv, nrog lawv tej ntsej muag ci lug thiab ci ntsa iab vim kev fij tseg dawb huv, yuav maj nroos mus ib qho chaw rau ib qho chaw tshaj tawm txoj xov ntawm saum ntuj ceeb tsheej los. Los ntawm ntau txhiab lub suab, thoob plaws lub ntiaj teb, yuav muaj kev tshaj tawm lo lus ceeb toom. Yuav muaj tej txuj ci tseem ceeb tshwm sim, cov neeg mob yuav raug kho kom zoo, thiab tej cim thiab tej yam uas ua rau ceeb yuav nrog cov ntseeg mus. Xatas kuj ua hauj lwm thiab, nrog tej txuj ci dag ntxias, txawm coj hluav taws nqes saum ntuj ceeb tsheej los rau ntawm tib neeg qhov muag pom. Qhia Tshwm 13:13. Yog li no cov neeg nyob hauv ntiaj teb yuav raug coj los xaiv lawv txoj hauj lwm.” The Great Controversy, 611, 612.

When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.

Thaum peb mus txog lub sijhawm uas Xatas hu kom hluav taws nqes saum ntuj los, “cov neeg nyob hauv ntiajteb yuav raug coj los sawv los txiav txim siab.” Nyob rau lub sijhawm ntawd, Vajtswv cov timkhawv “yuav maj nroos mus ntawm ib qhov chaw rau ib qhov chaw tshaj tawm txoj xov saum ntuj los. Los ntawm ntau txhiab lub suab, thoob plaws ntiajteb, yuav muaj kev ceeb toom raug tshaj tawm.” Tes haujlwm uas Vajtswv cov timkhawv ua tiav “yuav zoo ib yam li hnub Peetekos,” thaum tus “tubtxib saum ntuj uas koom nrog hauv kev tshaj tawm txoj xov ntawm tus timtswv thib peb yuav ci ntsa iab rau tag nrho lub ntiajteb nrog nws lub yeeb koob.” Hnub Peetekos, hluav taws yog lub cim ntawm kev ntws los ntawm Vaj Ntsuj Plig Dawb Huv, thiab hluav taws kuj yog lub cim ntawm kev ntws los ntawm Xatas tus ntsuj plig qias tsis huv.

After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.

Tom qab Yauhas sawv cev rau ib puas plaub caug plaub txhiab leej thiab cov neeg coob coob hauv Tshwmsim tshooj xya, nws qhia meej txog kev qhib ntawm lub foob xya, uas yog lub foob kawg. Lub foob kawg, lossis lub foob xya, sawv cev rau kev qhib tawm ntawm Tshwmsim ntawm Yexus Khetos, thiab yog tib txoj haukev faj lem hauv phau Tshwmsim uas yuav tsum raug qhib tawm ua ntej lub sijhawm ntawm kev sim siab xaus. Lub foob xya, xya lub suab nroo, thiab Tshwmsim ntawm Yexus Khetos, txhua yam no puav leej yog cov cim ntawm tib qhov tseeb nkaus xwb, uas raug qhib tawm meej ua ntej lub sijhawm ntawm kev sim siab xaus. Tshwmsim ntawm Yexus Khetos hais txog tus cwj pwm thiab lub hwjchim tsim txhua yam ntawm Khetos raws li tus Alpha thiab Omega. Xya lub suab nroo qhia txog keeb kwm lub sijhawm uas ib puas plaub caug plaub txhiab leej raug muab khi, hos lub foob xya qhia txog kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv thaum lub sijhawm keeb kwm uas ob tug timkhawv raug tsa sawv rov qab los thiab tau txais lub hwjchim tsim txhua yam ntawm “qhov tseeb” ntawm Vajtswv, uas raug xa los ntawm Leej Txiv, mus rau Leej Tub, mus rau Khabriel, mus rau tus yaj saub, rau cov uas xaiv los nyeem, hnov, thiab ua raws li lub hwjchim uas nyob hauv ntawd.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Thiab thaum nws tau qhib lub cim foob xya, ces muaj kev ntsiag to nyob saum ntuj li ib nrab teev. Thiab kuv pom xya tug tim tswv uas sawv ntawm Vajtswv xub ntiag; thiab tau muab xya lub raj rau lawv. Thiab muaj dua ib tug tim tswv tuaj sawv ntawm lub thaj, tuav ib lub lauj kaub xyab kub; thiab tau muab xyab ntau rau nws, kom nws yuav tau muab nws nrog tej lus thov ntawm tag nrho cov neeg dawb huv fij rau saum lub thaj kub uas nyob ntawm lub zwm txwv xub ntiag. Thiab pa taws ntawm cov xyab, uas los nrog tej lus thov ntawm cov neeg dawb huv, tau nce mus rau Vajtswv xub ntiag tawm hauv tus tim tswv txhais tes. Thiab tus tim tswv tau nqa lub lauj kaub xyab, thiab puv nws nrog hluav taws ntawm lub thaj, thiab muab pov rau hauv ntiaj teb: ces muaj suab nrov, thiab xob quaj, thiab xob laim, thiab av qeeg. Tshwm Sim 8:1–5.

In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”

Hauv cov nqe vajlugkub no, “xya tus timtswv” “sawv ntawm Vajtswv xub ntiag” nrog “xya lub raj.” Cov xya tus timtswv uas tuav raj no, raws li kev to taub ib txwm muaj uas raug lawm, feem ntau raug to taub tias sawv cev rau Vajtswv tej kev txiav txim tawm tsam Loos vim yog kev yuam kom pe hawm hnub Sunday. Loos uas tsis ntseeg Vajtswv, nyob hauv Constantine qab, tau tshaj tawm thawj txoj cai hnub Sunday rau xyoo 321, thiab txog xyoo 330, nws lub tebchaws loj tau muab faib ua sab hnub tuaj thiab sab hnub poob. Txij ntawd mus plaub lub raj thawj thiaj pib nrov, thiab lawv sawv cev rau tej hwjchim hauv keeb kwm uas raug coj los tawm tsam nws lub tebchaws loj, thiab uas txog xyoo 476, tau cia lub nroog Loos nyob rau hauv ib qho xwm txheej uas tom qab ntawd nws tsis muaj ib tug nom tswv Loos twg kav lub nroog ntawd ntxiv lawm, uas yog lub cim ntawm Loos lub zog thiab lub hwjchim ci ntsa iab. Thaum txoj kev kav papacy tau tshaj tawm txoj cai hnub Sunday hauv Pawg Sablaj Orleans rau xyoo 538, Muhammad tau raug tsa los coj kev txiav txim tawm tsam pawg ntseeg Loos, raws li tau sawv cev los ntawm lub raj thib tsib thiab thib rau, uas kuj yog thawj thiab ob txoj kev txom nyem, thiab sawv cev rau Islam. Txawm hais tias txoj kev to taub raws kab ke hais txog cov raj ntawd yog raug npaum li cas los xij, lawv raug txhais meej nyob hauv nqe lus uas lawv raug nthuav tawm hauv Tshwm Sim cuaj tias yog “kab mob kev rau txim.”

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.

> Thiab cov neeg seem uas tsis raug tua los ntawm tej kev phom sij no los lawv tseem tsis hloov siab lees txim txog tej haujlwm uas lawv txhais tes tau ua, kom lawv tsis txhob pe hawm dab phem, thiab tej mlom kub, thiab nyiaj, thiab tooj liab, thiab pob zeb, thiab ntoo; tej ntawd yeej tsis pom kev, tsis hnov lus, thiab tsis txawj taug kev: Lawv kuj tsis hloov siab lees txim txog lawv tej kev tua neeg, los yog lawv tej khawv koob, los yog lawv tej kev nkauj kev nraug ua txhaum, los yog lawv tej kev tub sab. Tshwmsim 9:20, 21.

The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.

Kev ua tiav uas zoo kawg nkaus thiab yog qhov kawg ntawm xya lub raj ntxeev yog xya lub phom sij kawg raws li Tshwmsim tshooj kaum rau. Txawm yog kev tshuaj xyuas me ntsis xwb txog tej yam ntxwv qhia yav tom ntej ntawm xya lub raj ntxeev hauv Tshwmsim tshooj cuaj los twb qhia meej tias lawv muaj tej yam ntxwv sib txig nrog xya lub phom sij kawg. Kev qhib lub cim xya tshwm sim hauv keeb kwm thaum lub sij hawm kev sim siab yuav luag kaw lawm thiab Vajtswv txoj kev chim, raws li tau sawv cev los ntawm xya lub phom sij kawg, yuav luag raug nchuav tawm lawm.

When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.

Thaum Khetos, raws li tus Tsov Ntxhuav ntawm pawg neeg Yudas, “qhib lub xya foob,” ib tug timtswv txawm los sawv ntawm lub thaj txi ntuj, tuav ib lub thau xyab kub; thiab tau muab xyab ntau rau nws, kom nws thiaj li muab xyab ntawd nrog rau tej lus thov ntawm tag nrho cov neeg dawb huv fij rau saum lub thaj kub uas nyob ntawm xub ntiag lub zwm txwv. Thiab pa luam yeeb ntawm cov xyab, uas nrog tej lus thov ntawm cov neeg dawb huv, txawm nce mus rau ntawm Vajtswv xub ntiag tawm hauv tus timtswv txhais tes.” Kev nchuav Vaj Ntsuj Plig Dawb Huv rau hnub Peetekos tau xub muaj los ntawm kev thov Vajtswv koom ib siab ntawm cov neeg ntseeg uas tau sib sau ua ke hauv Yeluxalees.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.

> “Kev txhawb kom muaj txoj kev ua Vajtswv dawb huv tseeb tiag rov muaj sia nyob hauv peb yog qhov uas loj tshaj thiab ceev tshaj plaws hauv txhua yam peb xav tau. Kev nrhiav qhov no yuav tsum yog peb tes haujlwm thawj zaug. Yuav tsum muaj kev rau siab tiag tiag kom tau txais tus Tswv txoj koob hmoov, tsis yog vim Vajtswv tsis kam pub Nws txoj koob hmoov rau peb, tiam sis vim peb tseem tsis tau npaj txhij los txais nws. Peb Leej Txiv saum ntuj ceeb tsheej muaj siab pub Nws tus Ntsuj Plig Dawb Huv rau cov uas thov Nws, tshaj li cov niam txiv hauv ntiajteb muaj siab pub yam zoo rau lawv cov menyuam. Tiamsis nws yog peb tes haujlwm, los ntawm kev lees txim, kev txo hwj chim, kev hloov siab lees txim, thiab kev thov Vajtswv mob siab, kom ua tiav tej xwm txheej uas Vajtswv tau cog lus tias thaum ua raws lawm Nws yuav pub Nws txoj koob hmoov rau peb. Kev txhawb rov muaj sia tsuas yog tsim nyog yuav cia siab tau raws li lus teb rau kev thov Vajtswv xwb.” Selected Messages, book 1, 121.

The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.

Qhov qhib ntawm lub foob xya qhia kom paub txog kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej. Qhov kev muab cim foob ntawd raug pib los ntawm kev thov Vajtswv, tiamsis tsis yog tsuas yog los ntawm kev ua ntawm kev thov Vajtswv xwb, tiam sis yog los ntawm ib lo lus thov tshwjxeeb. Lo lus thov tshwjxeeb ntawd raug qhia tseg hauv phau Daniel, uas yeej yog, raws li paub lawm, phau Qhia Tshwm thiab.

John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.

Yauhas hauv Phau Ntawv Qhia Tshwm, thiab Daniyees hauv nws phau ntawv, sawv cev rau ib puas plaub caug plaub txhiab leej nyob rau hauv “hnub kawg.” Nyob rau hauv “hnub kawg” cov uas yuav tsum yog Vajtswv cov tim khawv thaum lub sijhawm sib ntaus sib tua ntawm thawj lub ntuj yuav ua tim khawv txog lo lus faj lem uas raug qhib cia li ua ntej lub sijhawm kev sim siab xaus. Qhov no raug sawv cev ua lub xya foob raws li nyob hauv cov nqe vaj lug kub uas peb tab tom xav txog tam sim no. Cov lus thov uas tuaj cuag tus tim tswv uas tuav “lub tais xyab kub” raug sawv cev los ntawm Daniyees tej lus thov hauv tshooj cuaj ntawm nws phau ntawv. Cov lus thov ntawd yog ib lo lus thov tshwj xeeb, uas Mauxes tau muab teev tseg ua ke nrog lo lus faj lem txog “xya zaug.” Lo lus thov ntawd muaj ob seem, thiab Daniyees muab lub ntsiab lus ntawm nws lo lus thov ob seem ntawd tso rau hauv cov lus hu ua “txoj foom phem” thiab “lo lus cog tseg raws lus cog” ntawm Mauxes. Cov phau ntawv Daniyees thiab Qhia Tshwm yog tib phau ntawv xwb, thiab tib cov kab ntawm lo lus faj lem uas nyob hauv phau ntawv Daniyees kuj raug coj los hais ntxiv hauv Phau Ntawv Qhia Tshwm.

The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”

Txoj kev thov Vajtswv uas coj los ua kom muaj kev ntws los ntawm hluav taws dawb huv hauv txoj kev txav ntawm tus tim tswv muaj hwj chim loj ntawm Tshwmsim kaum yim, yog Daniyee txoj kev thov Vajtswv ntawm “xya lub sijhawm.” Nws yog txoj kev thov Vajtswv uas coj tus tim tswv Nkaheli los nqes saum ntuj los piav tej lus faj lem rau Daniyee. Thaum xaus nws txoj kev thov Vajtswv, uas npog thawj nees nkaum nqe ntawm Daniyee cuaj, Nkaheli tau nqes los txog rau lub sijhawm fij khoom plig thaum yav tsaus ntuj. Cov lus thov uas nce mus uas tus tim tswv nrog lub lauj kaub kub rau xyab txais yuav, yog cov lus thov uas nce mus thaum lub hnub tab tom poob, nyob rau yav tsaus ntuj ntawm “hnub kawg.”

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.

> Thiab thaum kuv tseem tabtom hais lus, thiab thov Vajtswv, thiab lees kuv tej kev txhaum thiab tej kev txhaum ntawm kuv haiv neeg Ixayees, thiab nthuav kuv tej lus thov txo hwj chim rau ntawm tus Tswv uas yog kuv tus Vajtswv vim yog lub roob dawb huv ntawm kuv tus Vajtswv; muaj tseeb tiag, thaum kuv tseem tabtom hais lus hauv kev thov Vajtswv, tus txivneej Nkaslees, uas kuv tau pom hauv lub zeem muag thaum chiv thawj, raug txib kom ya nrawm nroos, los kov kuv rau lub sijhawm fij yav tsaus ntuj. Daniyees 9:20, 21.

Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.

Daniyee txojkev thov Vajtswv yog ib txojkev lees txim tsis yog rau nws tus kheej tej kev txhaum xwb, tiam sis kuj yog rau Vajtswv haiv neeg tej kev txhaum thiab. Nws txojkev thov Vajtswv yog tus qauv qhia txog txojkev thov Vajtswv ntawm kev hloov siab lees txim uas txuas nrog “xya lub sij hawm” hauv Leviticus nees nkaum rau.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Thiab cov neeg uas tseem tshuav ntawm nej yuav nqhis qeeb zuj zus ploj mus hauv lawv tej kev tsis ncaj ncees nyob hauv tej teb chaws ntawm nej cov yeeb ncuab; thiab lawv kuj yuav nqhis qeeb zuj zus ploj mus nrog lawv tej yawg koob tej kev tsis ncaj ncees thiab. Yog lawv lees lawv tus kheej tej kev tsis ncaj ncees, thiab tej kev tsis ncaj ncees ntawm lawv tej yawg koob, nrog rau lawv tej kev txhaum uas lawv tau ua txhaum rau kuv, thiab tias lawv kuj tau taug kev tawm tsam kuv; thiab tias kuv kuj tau taug kev tawm tsam lawv, thiab tau coj lawv mus rau hauv lub teb chaws ntawm lawv cov yeeb ncuab; yog li ntawd lawv lub siab uas tsis tau ua kevcai txiav yuav txo hwj chim, thiab lawv yuav txais yuav txoj kev rau txim vim lawv tej kev tsis ncaj ncees: ces kuv yuav nco txog kuv lo lus cog tseg nrog Yakhauj, thiab kuv kuj yuav nco txog kuv lo lus cog tseg nrog Ixaj, thiab kuv kuj yuav nco txog kuv lo lus cog tseg nrog Anplahas; thiab kuv yuav nco txog thaj av. Leviticus 26:39–42.

After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.

Tom qab Mauxes nthuav tawm txog txoj kev rau txim uas txuas nrog “xya zaug,” uas nws hu ua “kev sib cav ntawm” Vajtswv “txoj kev cog lus,” nws qhia meej tias Vajtswv haiv neeg yuav tsum ua li cas yog thiab thaum lawv paub tias lawv yog qhev nyob hauv tebchaws yeeb ncuab, ib yam li Daniyees tau ua. Lawv yuav tsum, raws li Daniyees sawv cev, lees txim lawv tej kev txhaum, thiab kuj lees txim lawv cov yawg koob tej kev txhaum thiab.

When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.

Thaum cov uas raug hu kom yog ib puas plaub caug plaub txhiab leej tsa txoj kev thov Vajtswv no, tus tim tswv uas tuav lub yias kub rau hlawv xyab yuav muab “lub yias rau hlawv xyab ntawd, thiab” puv “nws nrog hluav taws ntawm lub thaj, thiab muab nws pov rau hauv lub ntiajteb; ces muaj suab, thiab xob quaj, thiab xob laim, thiab av qeeg.” Tus hluav taws dawb huv uas sawv cev rau zaj lus ntawm “qhov tseeb” uas txawv ntawm zaj lus cuav ntawm “hluav taws”, uas Tebchaws Meskas thiab Xatas hu nqes los saum ntuj, yuav tshwm sim nyob rau lub sijhawm ntawm “av qeeg” uas yog txoj cai Hnub Caiv.

In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.

Hauv phau ntawv Xakhaliyas, peb raug qhia tias Zerubbabel tau tsa ob qho tib si lub hauv paus thiab lub pob zeb saum taub hau ntawm lub tuam tsev nyob rau hauv keeb kwm ntawm kev rov txhim kho lub tuam tsev thiab lub nroog Yeluxalees tom qab lawv rov qab los ntawm txoj kev qhev uas Daniyee tau koom nrog.

> Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.

> Ces nws teb thiab hais rau kuv tias, Nov yog lo lus ntawm tus Tswv rau Zerubbabel, hais tias, Tsis yog los ntawm hwj chim, thiab tsis yog los ntawm peev xwm, tiam sis yog los ntawm kuv tus Ntsuj Plig, tus Tswv uas kav txhua pab tub rog hais li no. Koj yog leej twg, tus roob loj e? Nyob ntawm Zerubbabel xub ntiag koj yuav dhau los ua ib thaj chaw tiaj; thiab nws yuav coj lub pob zeb saum toj ntawd tawm los nrog tej suab qw nrov ncha, hu tias, Txoj kev tshav ntuj, txoj kev tshav ntuj rau nws. Tsis tas li ntawd, lo lus ntawm tus Tswv tau los rau kuv, hais tias, Ob txhais tes ntawm Zerubbabel twb tsa lub hauv paus ntawm lub tsev no lawm; nws ob txhais tes kuj yuav ua kom tiav nws thiab; ces nej yuav paub tias tus Tswv uas kav txhua pab tub rog tau txib kuv los cuag nej lawm. Rau qhov leej twg tau saib tsis taus hnub ntawm tej yam me me? Rau qhov lawv yuav zoo siab, thiab yuav pom tus hlua dai pob zeb hnyav nyob hauv tes ntawm Zerubbabel nrog xya tus ntawd; lawv yog tus Tswv ob lub qhov muag, uas khiav mus los thoob plaws hauv lub ntiajteb. Xekhaliyas 4:6–10.

Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.

Zerubbabel txhais hais tias “xeem xeeb ntxwv ntawm Npanpiloo,” thiab yog ib lub cim ntawm tus tim tswv thib ob txoj xov, uas thaum muab txuas nrog Txoj Xov Quaj Thaum Ib Tag Hmo, tau tsa “lub hauv paus” rau hauv thawj qho kev txav pib ntawm Kev Ntseeg Adventism. Zerubbabel kuj sawv cev rau kev rov hais dua tus tim tswv thib ob txoj xov nyob rau hauv qhov kev txav xaus ntawm Kev Ntseeg Adventism, hauv qhov kev txav hu ua Future for America, thaum “lub pob zeb taub hau” raug muab tso rau.

The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.

Lub ntiajteb zoo siab xyiv fab rau ob tug tim khawv uas raug tua lawm hauv hav pob txha qhuav hauv txoj kev uas hu ua “txoj kev loj tshaj xov xwm.” Thaum ob tug tim khawv ntawd raug tsa rov qab muaj sia, lub ntiajteb ntshai, hos ntuj ceeb tsheej zoo siab xyiv fab. Xakhaliyas, ib yam li txhua tus yaj saub, tab tom qhia txog “hnub kawg” thaum Vajtswv haiv neeg zoo siab xyiv fab. Xakhaliyas qhia rau peb paub tias lawv zoo siab xyiv fab thaum ob tug tim khawv sawv rov los ciaj sia, thaum lawv pom “xya ntawd.” “Xya ntawd” yog tib lo lus Henplais uas txhais ua “xya npaug” hauv Levi Tej Kevcai nees nkaum rau. Kev txav mus los ntawm thawj tug tim tswv tau tso lub pob zeb hauv paus ntawm Mauxes tej xya npaug, thiab qhov “tseeb” ntawd kuj yuav tsum yog lub pob zeb taub hau ntawm kev txav mus los ntawm peb tug tim tswv, txawm yog nws raug tsis lees txais xyoo 1863 los xij.

When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.

Thaum raug lees paub thiab raug ua kom tiav, thiab raug coj raws nrog txoj kev thov Vajtswv ob chav uas tsim nyog, ces hluav taws tseeb yuav raug muab pov los rau hauv ntiajteb, ib yam li tau muaj thaum Hnub Petheskos.

We will continue to address the opening of the seventh seal in the next article.

Peb yuav txuas ntxiv hais txog qhov qhib ntawm lub foob xya nyob hauv zaj lus tom ntej.

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