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# The Hidden History of Verse Forty - Number Five

Keeb Kwm Zais Ntawm Nqe Plaub Caug — Tus Zauv Tsib

Refreshing the First Four Articles

Rov Tshiab Plaub Nqe Lus Thawj

Author

Jeff Pippenger

Published

April 1, 2026

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As we return to identify the hidden history of verse forty it seems prudent to first review the basics of the first four articles of this series. The first of four articles in this series presented a prophetic interpretation, portraying Christ as the Lion of the tribe of Judah (and Alpha and Omega) who unseals portions of Daniel chapter eleven at pivotal moments to direct the final reform movement of the 144,000. It identifies that the history of the first and second angels aligns with the history of the third angel’s message, thus identifying that in 1989, (126 years after the 1863 Adventist rebellion), the Lion unsealed Daniel 11:40–45. Those unsealed verses trace the papacy’s 1798 deadly wound, its healing through a threefold union of a dragon, beast, and false prophet leading on to Armageddon at “the glorious holy mountain” of verse forty-five. As the one hundred and forty-four thousand movement nears the soon coming Sunday law in the United States, the hidden history of verse 40 (spanning 1989 to that Sunday law) began to be unsealed in July, 2023.

Thaum peb rov qab los txheeb xyuas zaj keeb kwm zais ntawm nqe plaub caug, zoo li tsim nyog uas ua ntej tshaj plaws yuav tsum rov tshuaj xyuas cov hauv paus ntsiab lus ntawm plaub tsab xov xwm thawj zaug hauv kab ntawv no. Tsab xov xwm thawj ntawm plaub tsab hauv kab ntawv no tau nthuav tawm ib qho kev txhais lus yaj saub, qhia txog Tswv Yexus Khetos ua Tsov Ntxhuav ntawm xeem Yudas (thiab Alpha thiab Omega), tus uas qhib cov feem ntawm Daniyee tshooj kaum ib thaum cov sij hawm tseem ceeb los coj txoj kev txav hloov kho zaum kawg ntawm 144,000. Nws qhia meej tias keeb kwm ntawm tus tim tswv thawj thiab tus tim tswv thib ob sib phim nrog keeb kwm ntawm tus tim tswv thib peb txoj xov, yog li ntawd thiaj qhia tau tias xyoo 1989, (126 xyoo tom qab Adventist kev tawm tsam xyoo 1863), Tsov Ntxhuav tau qhib Daniyee 11:40–45. Cov nqe uas raug qhib ntawd taug qab papacy txoj kev raug mob tuag taus xyoo 1798, nws txoj kev raug kho kom zoo los ntawm ib qho kev sib koom ua peb npaug ntawm zaj, tsiaj nyaum, thiab yaj saub cuav, uas coj mus txog Armageddon ntawm “lub roob dawb huv uas muaj hwjchim ci ntsa iab” hauv nqe plaub caug tsib. Thaum txoj kev txav ntawm ib puas plaub caug plaub txhiab tab tom los ze rau txoj cai Hnub Caiv uas yuav los sai sai hauv Tebchaws Meskas, zaj keeb kwm zais ntawm nqe 40 (ncav ntawm 1989 mus txog rau txoj cai Hnub Caiv ntawd) tau pib raug qhib tawm thaum Lub Xya hli, 2023.

Drawing on Ellen White’s commentary that the portion of the unsealed book of Daniel which related to the last days produces an “increase of knowledge” that prepares a people to stand. “Oil” is identified as the Holy Spirit, divine messages and character in the ten virgin’s parable. The unsealing triggered the threefold testing process of Daniel 12:10, where many are “purified, made white, and tried.” The history represents several prophetic points when prophecy was unsealed beginning with 1989, September 11, 2001 and July, 2023. Those various unsealing’s represent a period from 1989 unto 9/11, the period of 9/11 unto the soon coming Sunday law, and the period of the tarrying time from July 18, 2020 unto December 31, 2023 when the Midnight Cry message is progressively unsealed unto the Sunday law.

Raws li Ellen White cov lus piav qhia, feem ntawm phau Daniel uas raug qhib tawm uas muaj feem rau hnub kawg no ua rau muaj “kev paub ntau zuj zus” uas npaj ib haiv neeg kom sawv tau ruaj khov. “Roj” raug txheeb tias yog Vaj Ntsuj Plig Dawb Huv, tej lus ceeb toom saum ntuj los thiab tus cwj pwm hauv zaj lus piv txwv txog kaum tus nkauj xwb. Kev qhib lub foob ntawd tau tsim kom muaj txoj kev sim peb npaug hauv Daniel 12:10, qhov chaw uas coob leej raug “huv, ua kom dawb, thiab raug sim.” Zaj keeb kwm no sawv cev rau ntau lub ntsiab lus yaj saub thaum uas cov lus faj lem raug qhib tawm, pib nrog xyoo 1989, Cuaj Hlis 11, 2001, thiab Lub Xya hli ntuj, 2023. Cov kev qhib tawm sib txawv ntawd sawv cev rau ib ntu sijhawm txij xyoo 1989 mus txog 9/11, ntu sijhawm txij 9/11 mus txog txoj cai Hnub Caiv uas yuav los sai, thiab ntu sijhawm ntawm lub caij ncua txij Lub Xya hli ntuj 18, 2020 mus txog Kaum Ob Hlis 31, 2023, thaum uas zaj lus ntawm Midnight Cry raug qhib tawm zuj zus mus txog rau txoj cai Hnub Caiv.

The awakening of the candidates to be among the one hundred and forty-four thousand, represented by Ezekiel 37’s dry bones and Revelation eleven’s two witnesses who stand when filled with the Spirit is accomplished by the unsealing. If God’s people fail to awaken to this “precious light” showing perils like the papal power and Sunday law, heresies sift them (separating chaff from wheat). Earlier prophetic waymarks such as the 1888 Blair Bill and the Patriot Act are identified as prophetic warnings. The article identifies that all prior lines of prophetic history represented within Daniel chapter eleven repeats in verses 40-45. The article identifies that the image of the beast is formed first in the United States and then in the world as typified by 321 and the first Sunday law, followed by the global image of the beast typified by 538 as Michael stands up and probation closes.

Kev tsa kom sawv ntawm cov neeg raug hu uas yuav nyob nrog ib puas plaub caug plaub txhiab, uas raug sawv cev los ntawm cov pob txha qhuav hauv Ezekiel 37 thiab ob tug timkhawv hauv Revelation kaum ib uas sawv thaum raug puv npo los ntawm tus Ntsuj Plig, raug ua tiav los ntawm kev qhib lub cim foob. Yog Vajtswv haiv neeg tsis sawv los rau qhov “txoj kev kaj uas muaj nqis” no uas qhia txog tej kev phom sij xws li hwj chim papal thiab txoj cai Hnub Caiv, ces tej kev ntseeg cuav yuav ntxuav lawv tawm (cais cov npluag ntawm cov nplej). Cov cim taw qhia yav dhau los hauv tej lus faj lem, xws li 1888 Blair Bill thiab Patriot Act, raug qhia tias yog tej lus ceeb toom hauv lus faj lem. Zaj ntawv no qhia tias tag nrho txhua txoj kab keeb kwm lus faj lem ua ntej uas sawv cev nyob hauv Daniel tshooj kaum ib rov qab tshwm dua hauv nqe 40-45. Zaj ntawv no qhia tias tus tsiaj qus tus duab raug tsim ua ntej hauv Tebchaws Meskas thiab tom qab ntawd hauv ntiaj teb, raws li raug ua qauv qhia los ntawm 321 thiab thawj txoj cai Hnub Caiv, ces mam los raws nrog tus tsiaj qus tus duab thoob ntiaj teb uas raug ua qauv qhia los ntawm 538 thaum Michael sawv tsees thiab lub sijhawm sim neej kaw lawm.

The second of the four articles continues the prophetic framework by identifying the Patriot Act of 2001 as the United States “speaking” in fulfillment of Revelation 13:11. The Patriot Act was the first of three constitutional repudiations that parallel the three waymarks at the beginning of the sixth kingdom of Bible prophecy; 1776 Declaration of Independence, 1789 Constitution, and 1798 Alien and Sedition Acts. 1888’s failed Blair Bill, a national Sunday-law attempt was withdrawn like unto Cestius’ siege in the year 66; both typifying 2001, when the Patriot Act initiated the image-of-the-beast testing period in the United States. The Patriot Act aligns with 1776, and replaced English “innocent until proven guilty” common law, with Roman “guilty until proven innocent” civil law. The middle waymark, represented by 1789—the Pelosi Trials beginning in January 2022—trampled procedural and substantive due process through political lawfare, false-flag operations, and agency corruption, openly denying fundamental rights. These three waymarks of speaking in the 2001 Patriot Act, 2022 Pelosi Trials, and the coming Sunday law progressively repudiate every principle of the U.S. Constitution.

Nqe thib ob ntawm plaub tsab no txuas ntxiv lub moj khaum cev Vajtswv lus faj lem los ntawm kev txheeb xyuas tias txoj cai Patriot Act xyoo 2001 yog Tebchaws Meskas “hais lus” raws li kev ua tiav ntawm Tshwm Sim 13:11. Patriot Act yog thawj zaug ntawm peb txoj kev tsis lees txais txoj cai lij choj siab tshaj plaws uas sib thooj nrog peb lub cim ciam ntawm qhov pib ntawm lub nceeg vaj thib rau hauv Vajlugkub cov lus faj lem; 1776 Daim Ntawv Tshaj Tawm Kev Ywj Pheej, 1789 Txoj Cai Lij Choj, thiab 1798 Alien and Sedition Acts. Xyoo 1888 qhov Blair Bill uas poob, yog ib qho kev sim tsim txoj cai Sunday thoob tebchaws, tau raug thim rov qab zoo ib yam li Cestius qhov kev vij tsom lub nroog xyoo 66; ob qho no puav leej ua qauv qhia txog xyoo 2001, thaum Patriot Act pib lub sijhawm xeem ntawm tus yam ntxwv ntawm tus tsiaj nyaum hauv Tebchaws Meskas. Patriot Act sib haum nrog xyoo 1776, thiab tau hloov txoj cai lij choj dav dav Askiv uas hais tias “tsis muaj txim kom txog thaum muaj pov thawj tias muaj txim,” los ntawm txoj cai pej xeem Loos uas hais tias “muaj txim kom txog thaum muaj pov thawj tias tsis muaj txim.” Lub cim ciam nruab nrab, uas sawv cev los ntawm 1789—Pelosi Trials uas pib rau Lub Ib Hlis xyoo 2022—tau tsuj nqes txoj kev ncaj ncees raws txheej txheem thiab raws ntsiab lus los ntawm kev siv txoj cai ua riam phom rau kev nom kev tswv, kev ua haujlwm chij dag, thiab kev noj tsis ncaj hauv cov koomhaum, qhib siab lug tsis lees paub tej cai hauv paus. Peb lub cim ciam no ntawm kev hais lus nyob hauv Patriot Act xyoo 2001, Pelosi Trials xyoo 2022, thiab txoj cai Sunday uas tab tom yuav los, maj mam tsis lees txais txhua lub hauv paus ntsiab lus ntawm Txoj Cai Lij Choj ntawm Tebchaws Meskas.

Then Protestantism joins hands with popery and spiritualism in the threefold union, at which point the United States speaks as a dragon, fully forms the image of the beast, fills its cup of probation, and ceases as the sixth kingdom. National apostasy is then followed by national ruin. The speaking at the Sunday law is typified by the beginning and first Sunday law of Constantine in 321 and then the ending and last Sunday law is represented by 538.

Ces Protestantism yuav koom tes nrog popery thiab spiritualism nyob rau hauv txoj kev sib koom ua peb ceg; thaum ntawd Tebchaws Meskas yuav hais lus zoo li ib tug zaj, yuav tsim kom tiav daim duab ntawm tus tsiaj qus, yuav ua kom nws lub khob kev sim siab puv npo, thiab yuav xaus kev ua lub nceeg vaj thib rau. Ces kev thim txoj kev ntseeg ntawm haiv neeg yuav raug raws los ntawm kev puam tsuaj ntawm haiv neeg. Kev hais lus ntawd ntawm txoj cai Sunday raug ua qauv qhia los ntawm qhov pib thiab thawj txoj cai Sunday ntawm Constantine hauv xyoo 321, thiab tom qab ntawd qhov xaus thiab txoj cai Sunday kawg raug sawv cev los ntawm xyoo 538.

All of these events are hidden within the prophetic history of Daniel 11:40, which runs parallel to the Millerite and also Christ-to-cross lines. Revelation 12:15–16 portrays the Constitution as the “earth” that once swallowed the dragon’s flood of persecution, that ultimately speaks as the dragon at the soon coming Sunday law. Ellen White’s warning in Testimonies, volume 5 (pages 711 and 451, 452) that any religious legislation that concedes to the papacy, and that the Sunday law will reveal the dragon’s spirit; confirms the three steps of 1776, 1789, and 1798 are waymarks that typify the final three-step testing process that concludes at the final test and the testing process is what prepares God’s people to stand.

Txhua tej xwm txheej no txhua yam raug zais cia nyob hauv keeb kwm yaj saub ntawm Daniyees 11:40, uas khiav sib txuam nrog kab Millerite thiab kuj nrog kab txij Khetos mus rau saum tus ntoo khaub lig. Tshwm Sim 12:15–16 qhia txog Txoj Cai Lij Choj raws li “lub ntiajteb” uas ib zaug tau nqos tus zaj dej nyab ntawm kev tsim txom, tiam sis thaum kawg ho hais lus zoo li tus zaj nyob rau hauv txoj cai Hnub Caiv uas yuav los sai no. Ellen White txoj kev ceeb toom hauv Testimonies, volume 5 (nplooj 711 thiab 451, 452) hais tias txhua yam kev cai lij choj kev ntseeg uas pub qiv rau lub hwj chim papacy, thiab tias txoj cai Hnub Caiv yuav nthuav qhia tus zaj tus ntsuj plig; lees paub tias peb theem ntawm 1776, 1789, thiab 1798 yog tej cim-kev uas ua piv txwv txog qhov txheej txheem xeem peb-theem kawg uas xaus rau ntawm qhov kev xeem kawg, thiab txheej txheem xeem ntawd yog yam uas npaj Vajtswv haiv neeg kom sawv taus.

The third article elaborates further on Ellen White’s warnings in Testimonies, volume 5, pages 451, 452, asserting that the soon coming Sunday law in the United States marks the decisive moment when the nation fully disconnects from righteousness, accomplishes the threefold union (Protestantism grasping Romanism and spiritualism). The United States then repudiates every constitutional principle as a Protestant and republican government, and propagates papal delusions. This is the signal that the limit of God’s forbearance has been reached, thus filling up the nation’s cup of iniquity, prompting the angel of mercy’s departure and initiating national ruin. Then the answer to the martyrs’ cry from the fifth seal of, “How long?” arrives as a second group of papal martyrs is made up. The dragon’s spirit is revealed when the “Sunday movement” speaks—serving as the modern “abomination of desolation” (spoken of by Daniel and referenced by Christ) as a sign to flee the cities before destruction. The Sunday law is the conclusion of the progressive repudiation of the Constitution that began in 2001 with the Patriot Act (typified by the 1888 Blair Bills, Cestius’s 66 AD siege, Christ’s baptism, August 11, 1840 and The Declaration of Independence).

Nqe lus thib peb nthuav dav ntxiv txog Ellen White cov lus ceeb toom hauv Testimonies, volume 5, pages 451, 452, uas hais meej tias txoj cai Hnub Caiv uas yuav los sai sai no hauv Tebchaws Meskas yog lub sijhawm txiav txim uas lub tebchaws ntawd txiav tawm kiag ntawm txojkev ncaj ncees, ua kom tiav kev koom peb npaug (Kev Ntseeg Protestant ncav tes tuav Romanism thiab kev ntseeg dab qhuas). Ces Tebchaws Meskas tsis lees txais txhua lub hauv paus ntsiab cai raws li cai lij choj ntawm ib tsoom fwv Protestant thiab republican, thiab tshaj tawm cov kev dag ntxias ntawm papacy. Qhov no yog lub cim qhia tias Vajtswv txoj kev ua siab ntev twb mus txog ciam lawm, yog li ntawd ua kom puv nkaus lub tebchaws lub khob ntawm kev txhaum, ua rau tus timtswv ntawm txoj kev hlub tshua ncaim mus thiab pib kev puas tsuaj rau lub tebchaws. Tom qab ntawd lo lus teb rau cov neeg raug tua tuag vim txojkev ntseeg lub suab quaj hauv lub foob thib tsib uas hais tias, “Yuav ntev npaum li cas?” los txog thaum ib pab thib ob ntawm cov neeg raug tua tuag los ntawm papacy raug ua kom puv. Tus zaj tus ntsuj plig raug muab tshwm tawm thaum “Sunday movement” hais lus—ua haujlwm raws li “abomination of desolation” niaj hnub no (uas Daniel tau hais txog thiab Khetos tau siv los hais tseg) ua ib lub cim kom khiav tawm hauv cov nroog ua ntej kev puas tsuaj los txog. Txoj cai Hnub Caiv yog qhov xaus ntawm kev tsis lees txais Cai Lij Choj maj mam zuj zus uas tau pib xyoo 2001 nrog Patriot Act (uas raug piv txwv los ntawm 1888 Blair Bills, Cestius txoj kev kaw nroog xyoo 66 AD, Khetos txoj kev cai raus dej, August 11, 1840 thiab The Declaration of Independence).

The period of the formation of the image of the beast in the United States includes a complicated dual line, involving parallel Republican (political) and Protestant (religious) “horns” that ultimately unite in church-state enforcement of Sunday laws. The relationship mirrors the papal beast’s woman-over-beast control and is fully manifested at the overturning of the Constitution’s core principle of the separation of church and state.

Lub sijhawm ntawm kev tsim tsa tus duab ntawm tus tsiaj qus nyob hauv Tebchaws Meskas muaj ob txoj kab uas nyuab thiab sib txuam, koom nrog ob “horns” uas khiav ua ke, yog Republican (sab nom tswv) thiab Protestant (sab kev ntseeg), uas thaum kawg yuav koom ua ib leeg hauv kev yuam kom coj raws li txoj cai Hnub Xya Hnub Sunday ntawm pawg ntseeg thiab lub xeev. Txoj kev sib raug zoo ntawd zoo ib yam li txoj kev uas tus pojniam kav saum tus tsiaj qus ntawm tus tsiaj qus papal, thiab nws yuav tshwm sim puv npo thaum lub hauv paus ntsiab cai tseem ceeb ntawm Txoj Cai Lij Choj, uas yog kev cais pawg ntseeg ntawm lub xeev, raug muab rhuav tshem.

Internally, the image of the beast testing time tests character formation (Christ’s image versus Satan’s beast image) among all people, separating wise and foolish virgins, while externally identifying the latter days political struggles, alliances and broken treaties. The 2001 unto the Sunday law period initiates the sprinkling of the latter rain (beginning when the Revelation 18 angel descended on September 11, 2001, lightening the earth via the fall of New York’s great buildings). 9/11 begins the sifting of Laodicean Seventh-day Adventism through acceptance or rejection of the “little book” message that is to be eaten as in Revelation 10. The wheat and tares remain together until their separation at the Sunday law, when the one hundred and forty-four thousand are lifted up as the ensign and the arrival of the full outpouring of the latter rain during the worldwide image-of-the-beast formation, typified by 321 to 538. Then the gathering of the great multitude from Babylon commences until Michael stands up and probation closes. This aligns with judgment beginning first with God’s house from 9/11, then to the eleventh-hour workers post-Sunday law.

Sab hauv, daim duab ntawm tus tsiaj qus hauv lub sijhawm xeem xyuas tus cwj pwm tab tom sim kev tsim kho tus cwj pwm (daim duab ntawm Khetos tawm tsam Xatas daim duab ntawm tus tsiaj qus) nyob hauv txhua haiv neeg, cais cov nkauj xwb muaj tswv yim tawm ntawm cov nkauj xwb ruam, thaum sab nraud nws txheeb qhia txog tej kev tawm tsam nom tswv, kev koom tes sib raug zoo, thiab tej daim ntawv cog lus uas raug rhuav nyob rau hnub kawg. Lub sijhawm txij xyoo 2001 mus txog rau txoj cai Hnub Caiv pib txoj kev txau tawm ntawm nag tom qab (pib thaum tus tim tswv hauv Qhia Tshwm 18 nqes los rau hnub tim 11 lub Cuaj Hli, 2001, ua rau lub ntiaj teb kaj lug los ntawm kev poob ntawm New York tej tuam tsev loj). 9/11 pib txoj kev lim ntawm Laodicea xya-hnub Adventism los ntawm kev lees txais lossis kev tsis lees txais txoj xov “phau ntawv me” uas yuav tsum tau noj raws li nyob hauv Qhia Tshwm 10. Cov nplej thiab cov txhauj tseem nyob ua ke mus txog rau lawv txoj kev sib cais ntawm txoj cai Hnub Caiv, thaum ib puas plaub caug plaub txhiab leej raug tsa siab ua lub chij, thiab kev los txog ntawm txoj kev nchuav tawm puv npo ntawm nag tom qab thaum lub sijhawm thoob ntiaj teb tab tom tsim daim duab ntawm tus tsiaj qus, uas 321 mus rau 538 ua tus qauv qhia ua ntej. Ces txoj kev sau los sib txoos ntawm pab neeg coob coob tawm hauv Npanpiloo pib mus txog thaum Mikha-eev sawv tsees thiab lub sijhawm sim neej kaw. Qhov no sib haum nrog txoj kev txiav txim pib ua ntej ntawm Vajtswv lub tsev txij 9/11 los, ces mam mus rau cov neeg ua haujlwm thaum teev kaum ib tom qab txoj cai Hnub Caiv.

The third article emphasizes that surviving the period when celestial glory and past persecutions are blended and repeated requires prior mastery of prophecy, via line-upon-line methodology of Isaiah 28. The methodology is exemplified by Daniel’s worthies, Christ’s disciples pre-Pentecost, and Shadrach, Meshach, and Abednego at the furnace who are typify as those who are prepared to stand securely on “It is written,” amid Satan’s marvelous workings and counterfeits.

Nqe lus peb hais ntxiv no hais meej tias, kom dhau taus lub sij hawm uas lub hwjchim ci ntsa iab saum ntuj ceeb tsheej thiab tej kev tsim txom yav tag los raug coj los sib xyaw thiab rov ua dua, yuav tsum xub kawm txawj thiab tuav tau tej lus faj lem ua ntej, raws li txoj kev “kab dhau kab, kab dhau kab” hauv Yaxayas 28. Txoj kev ntawd raug qhia ua qauv nyob hauv cov neeg tsim txiaj ntawm Daniyees, cov thwj tim ntawm Khetos ua ntej Hnub Peetekos, thiab Xadakas, Mexas, thiab Anpenekaus ntawm lub cub hluav taws, uas raug ua piv txwv txog cov uas tau npaj txhij sawv ruaj khov rau saum lo lus “Muaj sau tseg lawm,” nyob nruab nrab ntawm Xatas tej hauj lwm uas txaus qhuas kawg thiab tej yam cuav dag.

The fourth article explains that the prophetic testing process of the formation of the image of the beast in the United States runs parallel to and is intertwined with the three constitutional waymarks (Patriot Act in 2001 as the initial “speaking,” Pelosi Trials in 2022 as the middle, and the Sunday law as the final). The testing process prepares the wise virgins (the 144,000) to endure the crowning trial of persecution that begins at the Sunday law, when national apostasy leads to ruin. Satan then unleashes marvelous counterfeits (claiming to be God with miracles), and celestial glory blends with repeated past persecutions, allowing God’s people to walk unmoved in the light proceeding from God’s throne. This preparation mirrors Christ’s strategy in John six (as commented on in The Desire of Ages, 394), where He permitted a severe test to weed out self-seeking followers early, strengthening the true disciples for their ultimate trial (Gethsemane, betrayal, crucifixion) by His presence. Similarly, the image-of-the-beast test—encompassing the internal character formation (Christ’s image vs. Satan’s beast image) and external church-state union overturning separation of church and state—sifts Laodicean Adventism. The test purifies the wise through acceptance of the unsealed message via the line-upon-line methodology of, Isaiah 28.

Nqe plaub piav qhia tias txoj kev kuaj xyuas yav tom ntej hais txog kev tsim tus duab ntawm tsiaj nyaum hauv Tebchaws Meskas khiav mus ib txhij thiab raug xaws koom nrog peb lub cim taw qhia hauv txoj cai lij choj tebchaws (Patriot Act xyoo 2001 ua qhov “hais lus” thawj zaug, Pelosi Trials xyoo 2022 ua qhov nruab nrab, thiab txoj cai Hnub Caiv ua qhov kawg). Txoj kev kuaj xyuas no npaj cov nkauj xwb txawj ntse (144,000 leej) kom tiv taus txoj kev sim siab kawg nkaus ntawm kev tsim txom uas pib thaum txoj cai Hnub Caiv los txog, thaum kev thim Vajtswv ntawm tebchaws coj mus rau kev puam tsuaj. Ces Xatas tso tawm tej yam cuav uas txaus qhuas kawg nkaus (lees tias yog Vajtswv nrog tej txuj ci tseem ceeb), thiab lub yeeb koob saum ntuj los sib xyaw nrog tej kev tsim txom yav dhau los uas rov muaj dua, pub rau Vajtswv haiv neeg taug kev ruaj nreb yam tsis txav hauv qhov kaj uas tawm los ntawm Vajtswv lub zwm txwv. Qhov kev npaj no phim Khetos txoj kev ua haujlwm hauv Yauhas tshooj rau (raws li tau hais tseg hauv The Desire of Ages, 394), uas Nws tso cai rau ib txoj kev sim siab hnyav heev los lim cov thwjtim uas nrhiav lawv tus kheej kom tawm mus ntxov, thiaj txhawb cov thwjtim tseeb kom ruaj rau lawv txoj kev sim siab kawg nkaus (Khexemanes, kev ntxeev siab, kev raug ntsia saum ntoo khaublig) los ntawm Nws lub xub ntiag. Ib yam li ntawd, txoj kev sim ntawm tus duab tsiaj nyaum—uas suav nrog kev tsim tus cwj pwm sab hauv (Khetos tus duab piv rau Xatas tus duab tsiaj nyaum) thiab kev koom tes ntawm pawg ntseeg thiab lub xeev sab nraud uas rhuav tshem kev cais pawg ntseeg thiab lub xeev—lim Laodicean Adventism. Txoj kev sim no ntxuav cov neeg txawj ntse kom dawb huv dhau los ntawm kev lees txais txoj xov uas tseem tsis tau muab qhib kiag raws txoj kev line-upon-line methodology ntawm, Yaxayas 28.

The unsealed light is the light of the seventh seal (Revelation 8:1–5), manifested as fire cast to earth in answer to the saints’ prayers, as typified by the tongues of fire at Pentecost’s outpouring. The unsealed light was also represented by the Millerite midnight cry (which prepared entry by faith into the Most Holy Place), and which will be fulfilled in the modern midnight cry unsealed in July 2023, within Daniel 11:40’s hidden history.

Qhov kaj uas tsis tau muab kaw tseg yog qhov kaj ntawm daim foob thib xya (Revelation 8:1–5), uas tshwm sim los ua hluav taws raug pov los rau hauv ntiajteb raws li lus teb rau cov neeg dawb huv tej lus thov, ib yam li tau raug ua piv txwv los ntawm tej nplaig hluav taws thaum hnub Peetekos txoj kev nchuav tawm. Qhov kaj uas tsis tau muab kaw tseg kuj tau raug sawv cev los ntawm Millerite txoj kev quaj thaum ib tag hmo (uas tau npaj kev nkag los ntawm txoj kev ntseeg mus rau hauv Chaw Dawb Huv Tshaj Plaws), thiab uas yuav raug ua tiav nyob rau hauv txoj kev quaj thaum ib tag hmo niaj hnub no uas tau raug qhib tawm thaum Lub Xya Hli 2023, nyob hauv Daniel 11:40 zaj keeb kwm zais cia.

The message of the latter rain sprinkling since 9/11, along with the increase of knowledge on the papacy and the Sunday law, accompanied with the unsealing of the seven thunders, the hidden history of verse forty are all encompassed in the unsealing of the Revelation of Jesus Christ. The detailed prophetic illumination of the image-of-the-beast formation; including both the Republican and Protestant horns’ struggles, political parties, Laodicean Adventism, 144,000 emergence, Islam’s third woe, Russia, UN, papal power, and Hasmonaean parallels equips the wise to recognize and appropriate God’s leading without forgetting past guidance (Testimonies to Ministers, 31).

Txoj lus ntawm kev txau nag kawg txij li 9/11 los, nrog rau kev nce ntxiv ntawm kev paub txog papacy thiab txoj cai hnub Sunday, uas nrog rau kev qhib xauv ntawm xya lub suab nrov nroo, thiab keeb kwm zais cia ntawm nqe plaub caug, txhua yam no puav leej raug suav nrog hauv kev qhib xauv ntawm Kev Qhia Tshwm ntawm Yexus Khetos. Qhov kev ci ntsa iab yaj saub uas piav meej txog kev tsim tsa ntawm tus duab ntawm tus tsiaj nyaum; nrog rau ob lub kub Republican thiab Protestant tej kev tawm tsam, cov tog nom tswv, Laodicean Adventism, kev sawv los ntawm 144,000, kev ceeb thib peb ntawm Islam, Russia, UN, hwj chim papal, thiab tej kev sib piv Hasmonaean, yog yam uas npaj cov neeg txawj ntse kom paub thiab txais yuav Vajtswv txoj kev coj yam tsis hnov qab txoj kev coj yav dhau los (Testimonies to Ministers, 31).

By eating the “little book” (Revelation 10), internalizing the history in advance through Berean study, the one hundred and forty-four thousand gain discernment to stand securely on, “It is written,” amid Satan’s deceptions. Their preparation allows them to avoid drawing back to perdition (Hebrews 10:37–39; Habakkuk 2:4), and they are thereafter manifested as tried-and-tested overcomers who keep God’s commandments (especially the fourth) and the faith of Jesus. They are those who navigate the final crisis where the just live by faith, protected by angels, while the foolish (who reject the methodology and message) face strong delusion and are without hope. This aligns with Testimonies, volume 9’s chapter For the Coming of the King, (beginning at page 11) with its 9/11 symbolism, thus identifying the period of 9/11 to the Sunday law as the sealing time where the wise understand Daniel eleven’s completion and fear nothing except forgetting God’s leading in past sacred histories.

Los ntawm kev noj “phau ntawv me” (Tshwmsim 10), thiab muab keeb kwm ntawd khaws cia rau hauv lawv lub siab ua ntej los ntawm kev kawm raws li cov Bere-a, ib puas plaub caug plaub txhiab tus tau txais kev to taub kom sawv ruaj khov rau saum lo lus tias, “Muaj lus sau tseg lawm,” nyob nruab nrab ntawm Xatas tej kev dag ntxias. Lawv txoj kev npaj cia ua rau lawv thiaj tsis thim rov qab mus rau kev puas tsuaj (Henplais 10:37–39; Habakuk 2:4), thiab tom qab ntawd lawv raug qhia tawm tias yog cov yeej uas twb raug sim thiab raug kuaj lawm, yog cov uas ceev Vajtswv tej lus txib tseg (tshwj xeeb yog lo lus txib plaub) thiab txoj kev ntseeg ntawm Yexus. Lawv yog cov uas hla dhau qhov teeb meem kawg uas cov ncaj ncees yuav ciaj sia los ntawm txoj kev ntseeg, raug cov tim tswv tiv thaiv, hos cov ruam (uas tsis lees txais txoj kev kawm thiab txoj xov) ntsib txoj kev dag ntxias loj heev thiab tsis muaj kev cia siab. Qhov no sib haum nrog Testimonies, ntim 9 zaj lus For the Coming of the King, (pib ntawm nplooj 11) nrog nws lub cim piv txwv 9/11, yog li ntawd thiaj qhia tias lub sijhawm txij 9/11 mus txog rau txoj cai Sunday yog lub sijhawm raug muab cim, thaum cov neeg txawj ntse nkag siab txog Daniel kaum ib qhov kev ua tiav thiab tsis ntshai dab tsi li tsuas yog ntshai tsam lawv tsis nco qab Vajtswv txoj kev coj hauv tej keeb kwm dawb huv yav tag los xwb.

The four articles collectively present a prophetic interpretation of Christ, as the Lion of the tribe of Judah, and the Alpha and the Omega who unseals portions of Daniel chapter eleven at key moments to guide the final reform movement of the one hundred and forty-four thousand. In 1989, 126 years after the 1863 Adventist “rebellion,” the Lion unsealed Daniel 11:40–45, revealing the papacy’s 1798 deadly wound healing at the threefold union (dragon, beast, and false prophet) of verse forty-one and leading to Armageddon, “the glorious holy mountain” where the papacy receives her final judgment in verse forty-five. The unsealing initiates the movement’s beginning, producing an “increase of knowledge” (Selected Messages, book 2) on “the papacy and Sunday law”, triggering the threefold testing of being “purified, made white, and tried” as represented in Daniel 12:10.

Plaub tsab ntawv no ua ke nthuav tawm ib qho kev txhais lus yaj saub hais txog Khetos, uas yog Tsov Ntxhuav ntawm xeem Yudas, thiab yog Alpha thiab Omega, tus uas qhib tej feem ntawm Daniyees tshooj kaum ib thaum tej lub sijhawm tseem ceeb los coj txoj kev txav kho dua tshiab zaum kawg ntawm ib puas plaub caug plaub txhiab leej. Xyoo 1989, ib puas nees nkaum rau xyoo tom qab xyoo 1863 uas Adventist “tau tawm tsam,” Tsov Ntxhuav tau qhib Daniyees 11:40–45, qhia tawm tias txoj kev raug mob tuag taus ntawm papacy xyoo 1798 tau zoo hlo rov qab los ntawm kev sib koom ua peb npaug (zaj, tsiaj nyaum, thiab yaj saub cuav) ntawm nqe plaub caug ib, thiab coj mus rau Armageddon, “lub roob dawb huv uas muaj hwjchim ci ntsa iab,” qhov chaw uas papacy txais nws txoj kev txiav txim zaum kawg hauv nqe plaub caug tsib. Qhov kev qhib no pib txoj kev txav ntawd thaum chiv thawj, ua rau muaj “kev paub nce ntxiv” (Selected Messages, phau ntawv 2) txog “papacy thiab txoj cai Sunday,” thiab ua rau muaj qhov kev sim peb npaug ntawm kev “ua kom dawb huv, ua kom dawb, thiab raug sim,” raws li tau sawv cev hauv Daniyees 12:10.

We will continue these thoughts in the next article.

Peb yuav txuas ntxiv cov kev xav no hauv tsab ntawv tom ntej.

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