Article

# The Book of Daniel - Number One-Hundred and Ninety-Eight

Phau Ntawv Daniyee - Ib Puas Cuaj Caug Yim

Divine Gatherings and Prophetic Alignments: The Role of the 144,000 in the Eschatological Framework of Daniel 11:40

Kev Sib Sau Uas Los Ntawm Vajtswv thiab Kev Sib Haum Hauv Lus Qhia Yaj Saub: Lub Luag Haujlwm ntawm 144,000 nyob hauv Txheej Txheem Eschatological ntawm Daniel 11:40

Author

Jeff Pippenger

Published

May 1, 2024

Formats

PDF Unavailable
Word Unavailable
Song MP3

We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.

Peb tab tom muab txoj kab ntawm papacy, txoj kab ntawm Republicanism uas tau poob kev ntseeg, txoj kab ntawm Protestantism uas tau poob kev ntseeg, thiab txoj kab ntawm ib puas plaub caug plaub txhiab, tso rau hauv zaj keeb kwm zais cia ntawm nqe plaub caug hauv Daniyees tshooj kaum ib. Tam sim no peb tab tom hais txog tias Khetos sau Nws haiv neeg ob zaug, thiab txhua yam piv txwv ntawm kev sau Nws haiv neeg zaum ob sawv cev rau txoj txheej txheem kawg ntawm kev muab lub cim kaw ntawm ib puas plaub caug plaub txhiab.

When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.

Thaum lub cim ntuj ceeb tsheej nqes los hauv ib txoj kab kho dua tshiab, ces tus Tswv thiaj sau ib haiv neeg uas raug xaiv los ua ke, thiab tom qab ntawd lawv raug sim. Thaum txheej txheem kev sim no xaus lawm, yuav muaj kev tawg khiav mus nyob ua ntiav, thiab tom qab ntawd Nws rov sau cov neeg raug xaiv ntawd ua ke zaum ob, txawm li cas los xij coob leej raug tso tseg vim lawv tsis dhau txheej txheem kev sim ntawd. Khetos pib sau Nws cov thwjtim ua ke thaum Nws ua kevcai raus dej, thiab ntawm tus ntoo khaublig cov thwjtim thiaj tawg khiav mus nyob ua ntiav. Tom qab Nws sawv hauv qhov tuag rov los lawm, Nws rov sau Nws cov thwjtim ua ke zaum ob ua ntej txog Hnub Peetekos. Txoj kab no qhia tias ib zaug kev sau ua ke zaum ob raug ua tiav rau saum ib puas plaub caug plaub txhiab leej ua ntej txoj cai Hnub Caiv, uas raug ua qauv los ntawm Hnub Peetekos. Tus ntoo khaublig qhia txog ib qho kev chim siab, uas tom qab ntawd yog kev rov sau ua ke zaum ob.

The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.

Qhov kev sib sau zaum ob tom qab tus ntoo khaub lig tau pib thaum Khetos nqis los tom qab Nws mus ntsib Nws Leej Txiv tom qab Nws sawv hauv qhov tuag rov los. Thaum tus cim saum ntuj nqis los, Vajtswv haiv neeg yuav tsum noj txoj xov ntawd, thiab tom qab Khetos nqis los lawm, Nws tau noj mov nrog cov thwj tim.

> And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:30, 31.

> Thiab tau muaj tias, thaum nws nrog lawv zaum noj mov, nws txawm muab mov ci los, foom koob hmoov rau nws, thiab lov, ces muab rau lawv. Ces lawv ob lub qhov muag qhib hlo, thiab lawv thiaj paub nws; hos nws ploj ntawm lawv xub ntiag lawm. Lukas 24:30, 31.

At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.

Ntawm qhov kev sib sau zaum ob tom qab tus ntoo khaub lig, Khetos “ua pa foom” tus Vaj Ntsuj Plig Dawb Huv rau saum Nws cov thwjtim.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Tes haujlwm uas Khetos tshuab pa rau saum Nws cov thwj tim kom txais tus Vaj Ntsuj Plig Dawb Huv, thiab pub Nws txoj kev thaj yeeb rau lawv, yog ib yam li ob peb tee dej ua ntej nag loj nplua mias uas yuav raug muab rau hnub Peetekos.” Spirit of Prophecy, volume 3, 243.

In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.

Hauv qhov kev sib sau zaum ob tom qab qhov kev poob siab ntawm hnub tim 19 lub Plaub Hlis Ntuj, 1844, Khetos tau thim Nws txhais tes tawm ntawm qhov yuam kev ntawm xyoo 1843.

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Cov uas ncaj ncees, uas raug kev poob siab, uas tsis to taub tias vim li cas lawv tus Tswv tsis tau los, tsis raug tso cia nyob hauv qhov tsaus ntuj. Dua ib zaug ntxiv lawv raug coj mus rau lawv phau Vajlugkub kom tshawb nrhiav tej lub sij hawm cev lus faj lem. Tes ntawm tus Tswv raug muab tshem tawm ntawm tej lej, thiab qhov yuam kev raug piav meej. Lawv pom tias tej lub sij hawm cev lus faj lem ntawd ncav cuag xyoo 1844, thiab tib yam pov thawj uas lawv tau nthuav tawm los qhia tias tej lub sij hawm cev lus faj lem xaus rau xyoo 1843, kuj ua pov thawj tias tej ntawd yuav xaus rau xyoo 1844.” Early Writings, 237.

At the disappointment the second angel descended with a “writing in his hand.”

Thaum lub sij hawm kev chim siab, tus tim tswv thib ob nqis los nrog ib “daim ntawv sau nyob hauv nws txhais tes.”

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.

> “Muaj ib tug timtswv muaj hwjchim loj dua raug txib kom nqis los rau lub ntiajteb. Yexus tau muab ib daim ntawv sau rau hauv nws txhais tes, thiab thaum nws los txog rau lub ntiajteb, nws qw nrov hais tias, ‘Npanpiloo poob lawd, poob lawd.’” Early Writings, 247.

The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.

Txoj kev sim uas tau pib nrog kev los txog ntawm tus tim tswv thib ob, tau xaus rau hauv lub rooj sib tham pw hav zoov Exeter thaum Vaj Ntsuj Plig Dawb Huv raug muab nchuav los, thiab txoj xov tau mus zoo li nthwv dej hiav txwv loj. Txoj kev sim ntawd tau raug txheeb qhia meej tom qab tus ntoo khaub lig thaum lub sijhawm mus txog rau kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv rau hnub Pentekos tau raug ua ntej los ntawm ib ntu tsib caug hnub, uas rov muaj los ntawm ib ntu plaub caug hnub, tom qab ntawd yog ib ntu kaum hnub uas tau xaus rau hnub Pentekos.

> “God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.

> “Vajtswv haiv neeg yuav tsum niaj hnub tsa siab cuag Nws hauv kev thov Vajtswv. Yog tom qab cov thwjtim thaum chiv thawj tau siv kaum hnub hauv kev thov khawv, tom qab txhua yam kev sib txawv twb raug muab tshem tawm lawm, thiab lawv tau koom siab ua ke hauv kev tshuaj xyuas lub siab tob tob, thiab hauv kev lees txim thiab muab kev txhaum pov tseg, thiab hauv kev los sib koom ze rau hauv kev sib raug zoo dawb huv, ces tus Vaj Ntsuj Plig Dawb Huv thiaj los rau saum lawv, thiab Khetos tej lus cog tseg thiaj tau tiav. Muaj ib qho kev nchuav los saum ntuj los ntawm tus Vaj Ntsuj Plig uas hwjchim kawg nkaus heev. Dheev muaj ib lub suab nrov los saum ntuj, zoo li cua hlob muaj zog tabtom tshuab tuaj, thiab nws puv nkaus lub tsev uas lawv zaum nyob hauv. ‘Thiab tib hnub ntawd muaj kwv lam peb txhiab tus ntsuj plig raug ntxiv los nrog lawv.’ Review and Herald, March 11, 1909.”

During the forty days, Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.

Thaum lub sijhawm plaub caug hnub ntawd, Khetos nyob nrog lawv qhia cov thwjtim, thiab tom qab ntawd Nws thiaj nce mus saum ntuj. Kaum hnub uas ua raws ntawd yog ib lub sijhawm npaj ua ntej kev txhawv los ntawm tus Vaj Ntsuj Plig Dawb Huv rau hnub Peetekos. Plaub caug hnub ntawm kev qhuab qhia uas ua raws tom qab tus ntoo khaub lig ntawd sib haum nrog Plaub Hlis 19, 1844 mus txog rau thaum pib ntawm Exeter camp meeting rau Lub Yim Hli 12, 1844. Kaum hnub uas ua ntej Peetekos ntawd sawv cev rau Lub Yim Hli 12 txog 17, 1844, thaum cov Millerites koom ua ib lub siab rau ntawm txoj xov ntawm Kev Quaj Qhia Thaum Ib Tag Hmo uas Samuel Snow coj los. Hauv lub camp meeting ntawd muaj ob pab neeg raug qhia tawm, thiab tsuas yog ib pab thiaj txais tau kev txhawv los ntawm Peetekos thaum xaus lub rooj sib txoos ntawd. Hauv lub sijhawm ntawd uas raug sawv cev los ntawm plaub caug hnub, ib pab neeg tau txais kev qhuab qhia, hos lwm pab neeg tsis kam txais kev qhuab qhia ntawd. Thaum Kev Quaj Qhia Thaum Ib Tag Hmo los txog, ib pab neeg muaj roj, hos lwm pab tsis muaj.

> “‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.

> “‘Thaum tus nraug vauv tseem ncua sij hawm, lawv txhua tus txawm tsaug zog thiab pw tsaug zog.’ Los ntawm qhov uas tus nraug vauv ncua sij hawm no, yog sawv cev rau lub sij hawm uas neeg tau cia siab tias tus Tswv yuav los, rau txoj kev poob siab, thiab rau qhov uas zoo nkaus li muaj kev qeeb. Nyob rau lub sij hawm tsis paub tseeb no, txoj kev txaus siab ntawm cov uas ntseeg ntog saum npoo thiab cov uas ib nrab siab ib nrab ntsws txawm pib yoj yees, thiab lawv tej kev siv zog txawm txo nqis; tiam sis cov uas lawv txoj kev ntseeg tau raug tsa saum kev paub tus kheej txog phau Vajlugkub, lawv muaj ib lub pob zeb nyob hauv qab lawv ko taw, uas nthwv dej ntawm txoj kev poob siab ntxuav tsis tau mus. ‘Lawv txhua tus txawm tsaug zog thiab pw tsaug zog;’ ib pab nyob hauv kev tsis quav ntsej thiab kev tso tseg lawv txoj kev ntseeg, hos lwm pab ua siab ntev tos mus txog thaum muaj qhov kaj meej dua raug muab pub. Los xij, hauv hmo ntuj ntawm txoj kev sim siab, pab tom kawg ntawd zoo li poob qee feem ntawm lawv txoj kev kub siab thiab kev fij siab. Cov uas ib nrab siab ib nrab ntsws thiab ntseeg ntog saum npoo tsis muaj peev xwm vam khom lawv cov kwv tij txoj kev ntseeg ntxiv lawm. Txhua tus yuav tsum sawv los sis poob rau nws tus kheej.” The Great Controversy, 395.

During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.

Nyob rau hauv kaum hnub uas coj mus txog hnub Pentecost, thiab lub sijhawm ntawm rooj sib txoos hauv Exeter, Khetos tau sau Nws haiv neeg ua ke zaum ob ua ntej cov neeg ntawd yuav coj Nws txoj xov mus rau lub ntiajteb. Thaum tus tim tswv thib peb nqes los rau hnub tim 22 lub Kaum Hli, 1844, pab yaj me tau poob siab dua thiab tawg khiav mus, tiam sis ib lub sijhawm ntawm kev qhuab qhia tau pib rau hnub tim 22 lub Kaum Hli, 1844 thaum Khetos coj Nws haiv neeg nkag mus rau hauv Chaw Dawb Huv Tshaj Plaws. Xyoo 1849, tus Tswv tau ncab Nws txhais tes zaum ob kom rov sau ua ke cov neeg uas Nws twb tau sau tawm ntawm kev poob siab ntawm hnub tim 19 lub Plaub Hlis thiab 22 lub Kaum Hli, 1844.

In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.

Xyoo 1844, lo lus qhuab qhia ntawd yog hais txog txoj xov uas tus timtswv thib peb tuav hauv nws txhais tes thaum nws nqis los, tiam sis nyob rau hauv “lub sij hawm ntawm kev ua xyem xyav thiab kev tsis paub tseeb” uas tau raws tom qab txoj kev chim siab loj ntawd, coob leej tau plam lawv txoj kev. Txog xyoo 1849, tes haujlwm ntawm kev sib sau pab yaj me me uas tawg khiav tas tau raug pib, tiam sis yam uas keeb kwm ntawd tau ua duab qhia yog txoj kev swb ntawm xyoo 1863, thiab thawj Kadesh rau cov Yixayee niaj hnub no. Txoj kev yeej yav tom ntej ntawm ib puas plaub caug plaub txhiab leej thiab lawv tes haujlwm ntawm Kadesh thib ob tau raug ncua tseg.

When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.

Thaum tus Tswv nqes los rau hnub Cuaj Hlis 11, 2001, Nws tau sib sau Nws haiv neeg ntawm hnub kawg, pub Nws tej mov sab ntsuj plig rau lawv noj, tshuab Nws tus Ntsuj Plig rau saum cov neeg ntawd thaum Nws pib txau nag lig, thiab Nws kuj tau pib ib txoj kev sim siab uas coj mus txog rau hnub Xya Hli 18, 2020, thaum Nws haiv neeg ntawm hnub kawg tau poob siab thiab tawg ua pab ua pawg. Tau peb hnub thiab ib nrab lawv tuag pw hauv txoj kev. Ob qho tib si, peb hnub thiab ib nrab ntawd, thiab lub sijhawm plaub caug hnub hauv lub caij nyoog ntawm Khetos sawv cev rau ib roob moj sab qhua. Qhov no kuj sawv cev los ntawm lub sijhawm txij hnub Plaub Hlis 19, 1844 mus txog hnub Yim Hli 12, 1844, thiab kuj yog lub sijhawm txij hnub Kaum Hli 22, 1844 mus txog rau 1849.

From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.

Txij thaum Lub Xya hli ntuj, 2023 mus txog rau txoj cai Sunday, uas yog kaum hnub ua ntej Hnub Päntekhos, lub rooj sib txoos pw hav zoov ntawm Exeter txij Lub Yim hli ntuj 12 mus txog Lub Yim hli ntuj 17, thiab lub sijhawm txij 1849 mus txog 1863, txhua yam no sib haum xeeb ib yam nkaus. Lawv sawv cev rau lub sijhawm ntawm kev sau sib sau zaum ob ntawm Vajtswv haiv neeg hnub kawg. Lub sijhawm txij ntawm qhov kev poob siab mus txog rau kev ntws tawm ntawm Vaj Ntsuj Plig Dawb Huv raug faib ua ob ntu sib txawv meej.

Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).

Nyob hauv keeb kwm zais ntawm nqe plaub caug hauv Daniyee tshooj kaum ib, kab ntawm Protestantism uas tau thim txoj kev ntseeg lawm (lub koom txoos uas tsuas muaj npe), kab ntawm Xya-hnub Adventism Laodicea (Adventism uas tsuas muaj npe), kab ntawm Catholicism, thiab kab ntawm Protestantism uas yog tseeb, txhua kab no puav leej raug sawv cev. Plaub kab no qhia txog Protestantism uas yog tseeb nyob hauv kev sib cav nrog ib txoj kev koom ua peb npaug ntawm tus zaj (Yudas), tus tsiaj qus (Catholicism), thiab tus yaj saub cuav (Protestantism uas tau thim txoj kev ntseeg lawm).

Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s Word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.

Hauv hauv tib zaj keeb kwm uas zais tib yam ntawd, txoj kab ntawm Republicanism uas tau poob kev ntseeg kuj raug muab ua duab piv txwv thiab. Hauv txoj kab ntawd muaj ib qho kev tsis sib haum xeeb ntawm pawg Democrat (tus zaj) thiab pawg Republican (daim duab ntawm tus tsiaj nyaum) raug sawv cev tawm los. Pawg Republican yuav yog tus coj tawm hauv kev tsim daim duab rau tus tsiaj nyaum, thiab thaum ua li ntawd nws qhia tawm cov yam ntxwv yav tom ntej ntawm tus tsiaj nyaum (lub papacy). Hauv Vajtswv Txojlus, lub papacy, uas yog vajntxwv ntawm qaum teb thiab kuj yog tus tsiaj nyaum, raug muab Tim lyiv teb chaws, (tus zaj) ua nqi zog rau tej haujlwm uas tau ua tiav, vim nws raug Vajtswv siv ua ib yam cuab tam ntawm kev txiav txim.

> Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.

> Neeg leej tub ntawm tibneeg, Nebukhanexaj, tus vajntxwv Npanpiloo, tau ua kom nws pab tub rog ua haujlwm hnyav kawg tawm tsam lub nroog Tauj; txhua lub taubhau twb do hau tas, thiab txhua lub xub pwg twb do tawv tas; los nws thiab nws pab tub rog yeej tsis tau nyiaj hli dabtsi ntawm Tauj rau tes haujlwm uas nws tau ua tawm tsam nws ntawd li. Yog li ntawd tus Tswv Vajtswv hais li no tias; Saib maj, kuv yuav muab lub tebchaws Iyi rau Nebukhanexaj, tus vajntxwv Npanpiloo; thiab nws yuav txeeb nws tej pejxeem coob, thiab txeeb nws tej nyiaj txiag uas raug nyiag, thiab txeeb nws tej khoom uas raug txeeb; thiab qhov ntawd yuav yog nyiaj hli rau nws pab tub rog. Kuv tau muab lub tebchaws Iyi rau nws ua nqi zog rau nws tes haujlwm uas nws tau ua tawm tsam nws, vim lawv tau ua haujlwm rau kuv, tus Tswv Vajtswv hais li no. Hnub ntawd kuv yuav ua kom lub kub ntawm tsev neeg Ixayees hlav tuaj, thiab kuv yuav pub rau koj qhib qhov ncauj nyob hauv lawv nruab nrab; thiab lawv yuav paub tias kuv yog tus Tswv. Exekhee 29:18–21.

Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.

Nebuchadnezzar, uas yog tus vajntxwv sab qaum teb hauv nqe ntawd, raug muab lub tebchaws Iziv rau nws ua nws nqi zog; li no nws ua tus qauv qhia tias nyob rau hnub kawg, lub hwjchim papacy raug muab Iziv rau nws, uas yog tus zaj, uas yog kaum tus vajntxwv, yog Koom Haum United Nations, cov uas pom zoo muab lawv lub nceeg vaj xya rau tus tsiaj nyaum ib ntus luv xwb.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

> Thiab kaum kub uas koj tau pom saum tus tsiaj qus, cov no yuav ntxub tus pojniam ntiav, thiab yuav ua kom nws puam tsuaj thiab liab qab, thiab yuav noj nws tej nqaij, thiab hlawv nws nrog hluav taws. Rau qhov Vajtswv tau muab tso rau hauv lawv lub siab kom ua raws li Nws lub siab nyiam, thiab kom lawv sib haum siab, thiab muab lawv lub nceeg vaj rau tus tsiaj qus, mus txog thaum Vajtswv tej lus yuav tiav lawm. Qhia Tshwm 17:16, 17.

This prophetic payment is represented also in Daniel chapter eleven verse forty-two.

Qhov kev them nqi uas yog yaj saub no kuj raug sawv cev nyob hauv Daniel tshooj kaum ib nqe plaub caug ob thiab.

> He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.

> Nws kuj yuav ncab nws txhais tes tawm rau saum cov tebchaws; thiab lub tebchaws Ixayees yuav tsis dim. Daniyees 11:42.

The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.

Txoj kev kav ntawm tus papacy muaj yeej saum lub hwjchim ntawm tus zaj nyob rau lub sijhawm ntawm nag tom qab, rau qhov kev them nqi no raug ua tiav “hauv” “hnub” uas Vajtswv “ua kom lub kub ntawm tsev neeg Ixayees pib txhawv tawm.” Yog nag ntawd thiaj ua kom cov Ixayees ntawm Vajtswv pib txhawv tawm, thiab hnub ntawd tau pib rau lub Cuaj Hlis 11, 2001, uas yog hnub ntawm cua tuaj sab hnub tuaj.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? 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. Isaiah 27:6–9.

> Nws yuav ua rau cov uas los ntawm Yakhauj cag ruaj khov: Ixayees yuav tawg paj thiab hlav ntsuag, thiab puv npo lub ntsej muag ntiajteb nrog txiv hmab txiv ntoo. Nws puas tau nplawm nws ib yam li Nws nplawm cov uas nplawm nws? lossis nws puas raug tua raws li txoj kev tua ntawm cov uas raug tua los ntawm nws? Raws li qhov ntsuas, thaum nws hlav tawm tuaj, Koj yuav sib cav nrog nws: Nws txwv Nws cua hlob rau hnub cua tuaj sab hnub tuaj. Vim li no, txoj kev tsis ncaj ntawm Yakhauj yuav raug ntxuav kom dawb huv; thiab qhov no yog tag nrho cov txiv uas tshem nws tej kev txhaum mus; thaum nws ua kom txhua lub pob zeb ntawm lub thaj txi Ntuj zoo li cov pob zeb dawb mos uas raug ntaus tawg ua tej daim, tej vaj lug kub thiab tej mlom yuav tsis sawv nyob ntxiv lawm. Yaxayas 27:6–9.

Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the third woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the third woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.

Iyiv yog muab rau tus tsiaj nyaum papacy thaum nag tom qab tab tom raug nchuav los. Nag tom qab tau pib tsuag thaum cua tuaj sab hnub tuaj, uas sawv cev rau Islam ntawm txoj kev ceeb thib peb, raug “tsum,” los yog raug txwv, rau lub Cuaj Hlis 11, 2001. Ces nag pib raug ntsuas, (tsuag) rau saum Ixayees thaum lawv pib tawg paj. Thaum txoj cai Hnub Caiv, thaum txoj kev ceeb thib peb rov los dua, nag tom qab raug nchuav los yam tsis muaj kev ntsuas. Nyob nruab nrab ntawm lub Cuaj Hlis 11, 2001 thiab txoj cai Hnub Caiv uas yuav los sai no, “kev tsis ncaj ntawm Yakhauj” raug ntxuav kom dawb, thiab lo lus Henplais txhais ua “ntxuav kom dawb” txhais tias “ua kev theej txhoj rau”. Thaum txoj cai Hnub Caiv, tus tsiaj nyaum papacy raug muab Iyiv (zaj) rau, thaum kaum tus vajntxwv ntawd ua nkauj nraug nrog papacy los ntawm kev tsim ib tug duab thoob ntiajteb ntawm tus tsiaj nyaum.

Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.

Ua ntej txoj cai Hnub Caiv, thaum lub sijhawm muab lub cim ntim rau ib puas plaub caug plaub txhiab leej, lub kub Republican uas tau thim kev ntseeg tsim ib daim duab rau tsiaj nyaum ua ke nrog lub kub Protestant uas tau thim kev ntseeg, thiab hauv txoj kab yaj saub ntawd pawg Republican kov yeej pawg Democratic, vim pawg Democratic yog ib lub hwj chim zaj, hos pawg Republican yog lub hwj chim uas tsim daim duab ntawm lub hwj chim papacy.

Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.

Nyob rau hauv keeb kwm yaj saub ntawm tus tsiaj qus hauv ntiajteb no, qhov kawg ntawm tog Democratic thiab qhov kawg ntawm tog Republican raug qhia kom pom. Ob tog ntawd tsim lub kub ntawm Republicanism, tiamsis lawv qhia txog ib qho kev sib tw sab hauv uas ncav dhau tag nrho keeb kwm ntawm tus tsiaj qus hauv ntiajteb no. Lub kub ntawd (Republican) muaj nyob sab hauv ib daim duab me me ntawm ob lub kub ntawm tus tsiaj qus hauv ntiajteb no.

In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.

Hauv zaj lus tim khawv txog lub nceeg vaj ntawm cov Medes thiab cov Persians, yog lub kub kawg uas sawv los siab dua; thiab pawg nom tswv Democratic yog tus pib ua ntej hauv keeb kwm Asmeskas, tiam sis thaum kawg pawg nom tswv Republican sawv los siab dua thiab yeej kov yeej cov Democrats. Hauv keeb kwm ntawm nag lig, uas tau pib rau lub Cuaj Hlis 11, 2001, cov Democrats uas yog neeg ntiaj teb thoob qab ntuj thiab tau txais kev tshoov siab los ntawm tus zaj sawv los tawm hauv lub qhov taub tsis muaj chaw kawg ntawm Phau Ntawv Qhia Tshwm tshooj kaum ib, thiab tau tua cov Republicans los ntawm kev nyiag qhov kev xaiv tsa xyoo 2020. Lawv tsov rog tawm tsam Trump (thiab cov Republicans) tau pib thaum nws tshaj tawm nws txoj kev sib tw xaiv tsa hauv xyoo 2015, thiab txij ntawd mus nws tsuas yog muaj zog ntxiv thiab hnyav zuj zus xwb.

When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.

Thaum cov Democrats nyiag qhov kev xaiv tsa xyoo 2020 lawm, lawv thiaj tsim tsa cov Pelosi Trials; tab sis thaum Trump tshaj tawm nws qhov kev sib tw zaum peb xyoo 2022, kev ntshai txawm los rau saum cov Democrats, thiab lawv txoj kev npau taws tsuas yog nce ntxiv xwb, ces lawv txawm sawv tawm tsam Trump thiab nws cov neeg txhawb nqa nrog txoj kev chim loj kawg, rau qhov lawv paub tias lawv lub sijhawm tshuav luv. Lawv zoo siab rau nws txoj kev tuag, tab sis thaum nws sawv tsees, kev ntshai loj heev txawm poob los rau saum lawv.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7–11.

> Thiab thaum lawv ua tiav lawv zaj lus tim khawv lawm, tus tsiaj nyaum uas nce tawm hauv lub qhov tob tsis muaj qab yuav ua rog tawm tsam lawv, thiab yuav kov yeej lawv, thiab tua lawv. Thiab lawv tej cev tuag yuav pw rau hauv txoj kev ntawm lub nroog loj, uas raws sab ntsuj plig hu ua Xaudoo thiab Iyi tebchaws, qhov chaw uas peb tus Tswv kuj raug ntsia saum ntoo khaub lig thiab. Thiab cov uas tuaj ntawm txhua haiv neeg, thiab txhua xeem, thiab txhua yam lus, thiab txhua lub tebchaws yuav pom lawv tej cev tuag tau peb hnub thiab ib nrab, thiab yuav tsis cia muab lawv tej cev tuag tso rau hauv qhov ntxa. Thiab cov uas nyob saum lub ntiajteb yuav zoo siab xyiv fab rau lawv, thiab lom zem ua kev kaj siab, thiab yuav xa khoom plig rau ib leeg; vim tias ob tug yaj saub no tau tsim txom cov uas nyob saum lub ntiajteb. Thiab tom qab peb hnub thiab ib nrab, Vajtswv tus Ntsuj Plig uas pub txojsia tau nkag los rau hauv lawv, thiab lawv sawv ntsug rau saum lawv ob txhais taw; thiab kev ntshai loj heev poob rau saum cov uas pom lawv. Qhia Tshwm 11:7–11.

The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.

Lub sij hawm uas qhia txog qhov kawg ntawm pawg Democratic yog txij li thaum Biden raug tsa ua thawj tswj hwm xyoo 2021 mus txog thaum Trump raug tsa ua thawj tswj hwm xyoo 2025. Lub sij hawm ntawd tau pib nrog cov Kev Txiav Txim ntawm Pelosi, uas yog yam tsis raws li txoj cai lij choj ib txwm muaj kiag li thiab muaj tus cwj pwm nom tswv xwb tag nrho. Zaj keeb kwm ntawd, uas sawv cev rau txoj kev tuag ntawm tus thawj tswj hwm thib rau txij thaum lub sij hawm kawg hauv xyoo 1989 mus txog rau tus thawj tswj hwm thib yim uas yog ntawm xya tus, tau pib nrog cov kev txiav txim nom tswv (cov Kev Txiav Txim ntawm Pelosi), thiab nws xaus nrog txoj kev tuag ntawm pawg Democratic, thiab ib txheej ob ntawm cov Kev Txiav Txim ntawm Pelosi, thaum cov hom phiaj nom tswv raug muab tig rov qab.

The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.

Daim duab piv txwv ntawm zaj keeb kwm ntawd muaj nyob hauv tshooj kaum ib ntawm Phau Ntawv Qhia Tshwm, uas tau pom nws thawj zaug kev ua tiav hauv Kev Tawm Tsam Fab Kis. Kev Tawm Tsam Fab Kis yog tus qauv keeb kwm qub uas meej tshaj plaws ntawm hom kev ua rog nom tswv uas yog guillotine, uas qhia txog ib pawg kav teb chaws tua lwm pawg kav teb chaws, thiab tom qab ntawd lub hwj chim kav ntawd tib yam ntawd kuj raug muab rhuav tshem thiab raug tsim txom lawv tus kheej.

The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.

Lub sijhawm txij thaum Biden raug tsa thawj zaug thiab cov Pelosi Trials, mus txog rau thaum Trump raug tsa zaum ob thiab kev thim rov qab ntawm cov Pelosi Trials, qhia txog qhov kawg ntawm Democratic party, thiab nws qhia txog thaum Trump rov qab ua dua qhov kev siv ib pawg executive orders uas tau raug ua qauv los ntawm Alien and Sedition Acts. Kev coj los siv ntawm cov executive orders ntawd yuav pib cov Pelosi Trials zaum ob thiab qhia txog qhov pib ntawm lub sijhawm thaum daim duab ntawm tus tsiaj qus pib raug tsim tawm tiag tiag. Lub sijhawm ntawd xaus rau thaum txoj cai Sunday raug yuam kom coj raws, yog li ntawd lub sijhawm ntawd pib nrog cov executive orders uas sib phim nrog Alien and Sedition Acts, thiab xaus nrog txoj cai Sunday. Nyob ntawd yog qhov chaw uas Republican party xaus.

Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.

Ob lub ncua sij hawm uas sawv cev rau qhov xaus ntawm pawg Democratic thiab tom qab ntawd pawg Republican yog muaj kev txuas nrog rau yav tom ntej raws li lus faj lem, thiab raug sawv cev los ntawm ncua sij hawm nees nkaum ob xyoos txij xyoo 1776 mus txog 1798. Lub ncua sij hawm ntawd muaj peb lub cim taw qhia; Daim Ntawv Tshaj Tawm Kev Ywj Pheej hauv 1776, kaum peb xyoos tom qab yog Txoj Cai Lij Choj, thiab tom qab ntawd yog Alien and Sedition Acts ntawm 1798. Peb lub cim taw qhia ntawd nrhiav tau lawv qhov kev ua tiav hauv kab keeb kwm ntawm pawg Democratic thiab Republican, txawm li cas los xij kev siv rau lub cim taw qhia thib ob thiab thib peb nyob rau ntawm ib lub ntsiab lus sib txawv hauv txhua kab keeb kwm.

We will explain these waymarks and their fulfillments in the next article.

Peb yuav piav qhia txog cov cim ciam no thiab lawv tej kev ua tiav nyob rau hauv tshooj ntawv tom ntej.

> “There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.

> “Muaj tsuas yog ob pab nkaus xwb, Xatas ua hauj lwm nrog nws lub hwj chim nkhaus thiab dag ntxias, thiab los ntawm tej kev ntxias uas muaj zog nws ntes tau txhua tus uas tsis nyob ruaj hauv qhov tseeb, uas tau tig lawv pob ntseg deb ntawm qhov tseeb, thiab tau tig mus rau tej dab neeg cuav. Xatas nws tus kheej tsis tau nyob hauv qhov tseeb, nws yog yam kev tsis ncaj uas zais tob. Los ntawm nws txoj kev ntxias txawj ntse nws muab rau nws tej kev yuam kev uas rhuav tshem tus ntsuj plig muaj lub ntsej muag zoo li qhov tseeb. Hauv no yog lawv lub hwj chim dag ntxias. Yog vim lawv yog qhov cuav uas qog raws qhov tseeb, thiaj ua rau Kev Sib Txuas Nrog Dab, Kev Txawj Ntse Zais (Theosophy), thiab lwm yam kev dag zoo li no tau txais hwj chim loj tshaj tej tib neeg lub siab. Hauv no yog Xatas txoj hauj lwm uas txawj tshaj lij. Nws ua txuj ua tus Cawmseej ntawm tib neeg, tus uas ua zoo rau txhua haiv neeg, thiab li no nws yim yim ntxias nws cov neeg raug tsim txom mus rau kev puas tsuaj.”

> “We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.

> “Peb raug ceeb toom hauv Vajtswv txoj lus tias kev zov faj tsis tsaug zog yog tus nqi ntawm kev nyab xeeb. Tsuas yog nyob hauv txojkev nqaim ntawm qhov tseeb thiab kev ncaj ncees xwb peb thiaj dim tau ntawm tus kws sim siab lub hwjchim. Tiamsis lub ntiajteb twb raug ntxiab lawm. Xatas siv nws tej txujci los npaj tej tswv yim thiab tej hau kev uas suav tsis txheeb kom ua tiav nws tej hom phiaj. Kev dag zais ntsej muag twb dhau los ua ib yam txuj ci ua kom zoo nkauj rau nws, thiab nws ua haujlwm nyob hauv daim duab zoo li ib tug timtswv uas yog qhov kaj. Tsuas yog Vajtswv lub qhov muag xwb thiaj pom tau nws tej tswv yim los qias neeg lub ntiajteb nrog tej ntsiab cai cuav thiab coj kev puam tsuaj uas saum npoo ntsej muag zoo li yog kev zoo tiag. Nws ua haujlwm txwv kev ywj pheej ntawm kev ntseeg, thiab coj ib hom kev ua qhev los rau hauv lub ntiajteb kev ntseeg. Tej koom haum, tej chaw haujlwm, yog tsis raug Vajtswv lub hwjchim ceev faj khaws cia, yuav ua haujlwm raws li Xatas tej lus txib kom coj tibneeg los nyob hauv tibneeg txoj kev tswjhwm; thiab kev dag ntxias nrog kev ntxeev siab yuav ris tau daim duab zoo li yog kev kub siab rau qhov tseeb, thiab rau kev txhawb nqa Vajtswv lub nceeg vaj. Txhua yam hauv peb txojkev coj ua uas tsis qhib lug npaum li nruab hnub, yog koom rau hauv tej hau kev ntawm tus thawj ntawm kev phem. Nws tej hau kev tseem raug xyaum siv txawm nyob hauv cov Seventh Day Adventists, cov uas lees tias lawv tau txais qhov tseeb uas nce qib lawm.”

> “If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.

> “Yog tibneeg tawm tsam tej lus ceeb toom uas tus Tswv xa tuaj rau lawv, lawv kuj yuav dhau los ua cov thawj coj hauv tej kev xyaum ua phem thiab; cov neeg zoo li no muab cai rau lawv tus kheej los siv tej cai tshwj xeeb uas yog Vajtswv xwb thiaj muaj—lawv twv ua yam uas Vajtswv nws tus kheej yuav tsis ua hauv kev nrhiav los tswj tibneeg lub siab. Lawv coj lawv tus kheej tej hau kev thiab tej tswv yim los siv, thiab vim lawv tej kev nkag siab yuam kev txog Vajtswv, lawv ua kom lwm tus txoj kev ntseeg hauv qhov tseeb qaug zog, thiab coj tej hauv paus ntsiab lus cuav los nkag los uas yuav ua haujlwm ib yam li keeb xab, ua kom peb tej koom haum thiab tej pawg ntseeg qias thiab puas tsuaj. Txhua yam uas txo tibneeg txoj kev to taub txog kev ncaj ncees, thiab kev ncaj, thiab kev txiav txim yam tsis xaiv ntsej muag, txhua txoj kev npaj lossis lus qhuab qhia twg uas coj Vajtswv cov tibneeg ua haujlwm los nyob hauv qab kev tswj hwm ntawm tibneeg tej siab, yeej ua rau lawv txoj kev ntseeg Vajtswv raug puas tsuaj; nws cais tus ntsuj plig tawm ntawm Vajtswv, rau qhov nws coj mus deb ntawm txoj kev uas muaj kev ncaj ncees thiab kev ua ncaj nraim ruaj khov.”

> “God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.

> “Vajtswv yuav tsis txiav txim kom pom zoo ib txoj kev npaj twg li uas tibneeg yuav siv los kav los sis tsim txom nws tus kwvtij tibneeg txawm yog me ntsis xwb. Qhov kev cia siab tib yam nkaus rau tibneeg uas poob rau hauv kev txhaum yog tig ntsia rau Yexus, thiab txais yuav nws ua tus Cawmseej tib leeg xwb. Thaum twg tibneeg pib teeb ib txoj cai hlau rau lwm tus tibneeg, thaum twg nws pib muab tibneeg lo rau hauv qauj thiab tsav lawv raws li nws lub siab xav, nws tabtom saib tsis taus Vajtswv, thiab ua rau nws tus kheej tus ntsuj plig, thiab cov ntsuj plig ntawm nws cov kwvtij, raug xwm txheej loj. Tibneeg txhaum tsuas nrhiav tau kev cia siab thiab kev ncaj ncees nyob hauv Vajtswv xwb; thiab tsis muaj ib tug tibneeg twg ncaj ncees ntev dua li thaum nws muaj kev ntseeg hauv Vajtswv, thiab khaws cia txoj kev sib txuas uas muaj sia nrog nws. Ib lub paj hauv teb yuav tsum muaj nws cov cag nyob hauv av; nws yuav tsum muaj huab cua, lwg, nag, thiab tshav ntuj. Nws yuav vam meej tsuas yog thaum nws tau txais tej txiaj ntsig no, thiab txhua yam ntawd puav leej yog los ntawm Vajtswv. Tib yam ntawd rau tibneeg thiab. Peb txais ntawm Vajtswv yam uas pab txhawb txoj sia ntawm tus ntsuj plig. Peb raug ceeb toom kom tsis txhob tso siab rau tibneeg, los sis muab cev nqaij daim tawv ua peb txhais npab. Muaj ib lo lus foom tsis zoo raug tshaj tawm rau txhua tus uas ua li no.” The 1888 Materials, 1432–1434.

Back to Articles