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

Phau Ntawv Daniyee - Zaj Ib Puas Kaum Plaub

The Last Generation: Unveiling Ezekiel’s Prophetic Fulfillment and the Sealing of the 144,000

Tiam Kawg Thaum Kawg: Qhia Tawm Txog Kev Ua Tiav ntawm Exekhee Tej Lus Qhia Yav Tom Ntej thiab Kev Muab Lub Cim Foob rau 144,000

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Jeff Pippenger

Published

March 3, 2024

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The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.

Tiam neeg uas tau pom kev tuaj txog ntawm txoj kev txom nyem thib peb, thaum lub Cuaj Hlis 11, 2001, yog tiam kawg hauv keeb kwm ntiajteb no. Nqe Vajlugkub hauv Ezekiel uas lees paub qhov tseeb no tau raug cov Millerites to taub tias muaj kev txuas ncaj qha nrog zaj lus piv txwv txog kaum tus nkauj xwb, thiab vim li ntawd kuj txuas nrog Habakkuk tshooj ob thiab. Hauv zaj keeb kwm ntawd, lub zeem muag hauv Habakkuk tshooj ob, uas “yuav tsis ncua ntxiv lawm,” thiab uas tau raug ua tiav rau lub Kaum Hli 22, 1844, yog ib daim duab cev Vajtswv lus ua ntej txog txoj cai Hnub Caiv yuav los sai hauv Tebchaws Meskas. Tiamsis Ezekiel txoj lus faj lem hais txog lub zeem muag uas yuav tsis raug ncua ntev ntxiv lawm, raug ua tiav tag nrho yam meej hauv keeb kwm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej, uas tau pib nrog kev tuaj txog ntawm txoj kev txom nyem thib peb, thaum lub Cuaj Hlis 11, 2001.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Thiab lo lus ntawm tus Tswv txawm los cuag kuv hais tias, Tub neeg, zaj paj lug uas nej muaj nyob hauv thaj av Ixayees ntawd yog zaj twg, uas hais tias, Hnub nyoog raug ncua mus ntev, thiab txhua zaj yog toog poob qes? Vim li ntawd, cia li hais rau lawv tias, Tus Tswv Vajtswv hais li no; Kuv yuav ua kom zaj paj lug no tu nrho mus, thiab lawv yuav tsis siv nws ua paj lug ntxiv hauv Ixayees lawm; tiam sis cia li hais rau lawv tias, Hnub nyoog twb los ze lawm, thiab txhua zaj yog toog yuav muaj tiav. Rau qhov yuav tsis muaj ib zaj yog toog cuav ntxiv lawm, los yog ib yam kev twv saib uas qhuas luag, nyob hauv tsev neeg Ixayees. Rau qhov kuv yog tus Tswv: kuv yuav hais, thiab lo lus uas kuv yuav hais ntawd yuav muaj tiav; yuav tsis raug ncua ntxiv lawm: rau qhov nyob hauv nej lub caij nyoog no, au tsev neeg uas ntxeev siab, kuv yuav hais lo lus ntawd, thiab yuav ua kom tiav, tus Tswv Vajtswv hais li no. Dua li ntawd, lo lus ntawm tus Tswv rov los cuag kuv hais tias, Tub neeg, saib seb, lawv cov tsev neeg Ixayees hais tias, Zaj yog toog uas nws pom ntawd yog hais txog ntau hnub tom ntej, thiab nws cev Vajtswv lus hais txog lub sijhawm uas tseem nyob deb heev. Vim li ntawd cia li hais rau lawv tias, Tus Tswv Vajtswv hais li no; Yuav tsis muaj ib lo lus ntawm kuv twg raug ncua ntxiv lawm, tiam sis lo lus uas kuv tau hais lawm yuav muaj tiav, tus Tswv Vajtswv hais li no. Exekees 12:21–28.

All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.

Tag nrho cov yaj saub hais txog hnub kawg, thiab “zeem muag cuav” thiab “kev khawv twv qhuas luag” “hauv tsev neeg Ixayees,” yog nag xaus cuav, ib txoj xov “kev thaj yeeb thiab kev nyab xeeb,” uas sib cav hais tias “zeem muag uas nws pom ntawd yog rau ntau hnub tom ntej, thiab nws cev lus faj lem txog lub caij nyoog uas nyob deb heev.” Qhov no yog Habakkuk “kev sib cav,” rau qhov cov uas nthuav tawm “zeem muag cuav” sib cav tawm tsam “zeem muag uas nws pom.” Lawv hais tias, “Zeem muag uas nws pom ntawd yog rau ntau hnub tom ntej, thiab nws cev lus faj lem txog lub caij nyoog uas nyob deb heev.” Cov tub txib ntawm txoj xov kev thaj yeeb thiab kev nyab xeeb hais tias, “hnub nyoog raug ncua ntev mus, thiab txhua qhov zeem muag puam tag,” vim thaum kawg, nws puas tsis tau twv hais tias yog Lub Xya hli ntuj 18, 2020? Cov tub txib ntawm “zeem muag cuav” kuj raug Ezekiel txheeb qhia hauv ob nqe thawj ntawm tshooj ntawd.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Lo lus ntawm tus Tswv kuj los rau kuv, hais tias, Leej Tub ntawm neeg, koj nyob hauv nruab nrab ib lub tsev uas ntxeev siab, uas muaj qhov muag saib los tsis pom; lawv muaj pob ntseg mloog los tsis hnov: rau qhov lawv yog ib lub tsev ntxeev siab. Exekhee 12:1, 2.

The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.

Cov yaj saub txhua tus sib raug zoo hauv lawv tej lus, thiab sawvdaws hais txog hnub kawg, thiab thaum Khetos hais rau cov Yudais uas nyiam sib cav sib ceg hauv keeb kwm ntawm Nws txoj hauj lwm qhuab qhia, Nws tau hais txog Yaxayas los txheeb cov Yudais uas nyiam sib cav sib ceg ntawd, cov uas lub sijhawm ntawd tab tom raug muab nrauj ntawm Vajtswv, tias lawv muaj qhov muag pom los tsis pom, thiab muaj pob ntseg hnov los tsis hnov. Nim no ib yam li thaum ntawd, Exekees tab tom hais rau Laodicean Adventism cov neeg thuam saib tsis taus, yog cov Yudais uas nyiam sib cav sib ceg hauv peb tiam no, cov uas nthuav tawm ib txoj xov hais txog kev thaj yeeb thiab kev ruaj ntseg los tawm tsam txoj xov ntawm nag lig. Yexus raug kav los ntawm cov cai uas Nws tau tso rau hauv Nws Txojlus, yog li ntawd Nws tej lus twv yav tom ntej kuj tab tom hais txog hnub kawg, thiab hais meej dua li cov hnub uas Nws tau hais rau cov Yudais uas nyiam sib cav sib ceg ntawd.

> Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

> Vim li no kuv hais rau lawv ua lus piv txwv: vim lawv saib los lawv tsis pom; thiab mloog los lawv tsis hnov, thiab lawv kuj tsis to taub. Thiab hauv lawv no twb muaj raws nraim li tej lus cev Vajtswv lus uas Esayas tau hais tseg, hais tias, Nej yuav hnov tiag los yuav tsis to taub; thiab nej yuav pom tiag los yuav tsis ras paub li: Rau qhov haiv neeg no lawv lub siab twb tawv thiab npub lawm, thiab lawv pob ntseg twb hnov qeeb, thiab lawv twb kaw lawv qhov muag lawm; tsam tsam ib lub sijhawm lawv yuav pom ntawm lawv qhov muag thiab hnov ntawm lawv pob ntseg, thiab to taub ntawm lawv lub siab, thiab tig rov los, ces kuv yuav kho lawv kom zoo. Tiamsis nej ob lub qhov muag tau koob hmoov, vim nej pom: thiab nej ob lub pob ntseg tau koob hmoov, vim nej hnov. Rau qhov tseeb kuv hais rau nej tias, muaj ntau tus cev Vajtswv lus thiab cov neeg ncaj ncees tau ntshaw pom tej uas nej pom no, los lawv tsis tau pom; thiab ntshaw hnov tej uas nej hnov no, los lawv tsis tau hnov. Mathais 13:13–17.

The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.

Qhov tshwm sim uas ib haiv neeg hnov, los yeej tsis hnov, thiab pom, los yeej tsis pom, yog tus yam ntxwv ntawm ib haiv neeg qub ntawm Vajtswv uas tab tom raug hla tseg. Qhov tshwm sim uas yog lus cev Vajtswv qhia yav tom ntej ntawd yog kev ua tiav raws li Yaxayas tej lus cev Vajtswv qhia yav tom ntej hais txog ib yam xwm txheej zoo li ntawd. Ib yam li cov yaj saub txhua tus, Yaxayas, nrog rau Khetos, tab tom hais txog hnub kawg.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.

> Xyoo uas vajntxwv Uxiyas tuag ntawd, kuv kuj tau pom tus Tswv zaum saum ib lub zwm txwv, siab thiab tsa nto heev, thiab ntug nws lub tsho puv nkaus lub tuam tsev. Saum nws ntawd muaj cov seraphim sawv: txhua tus muaj rau lub tis; nrog ob lub nws npog nws lub ntsej muag, nrog ob lub nws npog nws txhais taw, thiab nrog ob lub nws ya. Ib tug hu rau ib tug, hais tias, Dawb huv, dawb huv, dawb huv, yog tus Tswv uas kav cov tubrog saum ntuj: tag nrho lub ntiajteb puv nkaus nws lub hwjchim ci ntsa iab. Cov ncej ntawm lub qhov rooj txav viav los ntawm lub suab ntawm tus uas hu ntawd, thiab lub tsev puv nkaus pa taws. Ces kuv hais tias, Puam tsuaj rau kuv! vim kuv puam tsuaj lawm; rau qhov kuv yog ib tug neeg uas daim di ncauj tsis huv, thiab kuv nyob nruab nrab ntawm ib haiv neeg uas daim di ncauj tsis huv: rau qhov kuv ob lub qhov muag tau pom tus Vajntxwv, tus Tswv uas kav cov tubrog saum ntuj. Ces ib tug ntawm cov seraphim ya los cuag kuv, tuav ib lub ncaig hluav taws kub hauv nws txhais tes, uas nws tau siv tus ciaj hlau nqa los ntawm saum lub thaj tuaj: thiab nws kov rau saum kuv lub qhov ncauj, thiab hais tias, Saib maj, qhov no tau kov koj daim di ncauj lawm; thiab koj txojkev tsis ncaj raug tshem tawm lawm, thiab koj txojkev txhaum raug ntxuav kom dawb huv lawm. Kuv kuj tau hnov tus Tswv lub suab hais tias, Kuv yuav txib leejtwg mus, thiab leejtwg yuav mus rau peb? Ces kuv hais tias, Kuv nyob ntawm no; txib kuv mus. Thiab nws hais tias, Mus, thiab qhia rau haiv neeg no tias, Nej yuav hnov tiag tiag, los tsis to taub; thiab nej yuav pom tiag tiag, los tsis ras paub. Cia kom cov neeg no lub siab rog, thiab ua kom lawv pob ntseg hnyav, thiab kaw lawv qhov muag; tsam lawv pom nrog lawv qhov muag, thiab hnov nrog lawv pob ntseg, thiab to taub nrog lawv lub siab, thiab tig rov los, thiab raug kho kom zoo. Yaxayas 6:1–10.

Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.

Yaxayas, Exekhee, thiab Khetos txhua tus sawv cev rau cov uas tab tom raug muab khi rau hauv cov hnub kawg, thaum nag tom qab tab tom poob, thaum txoj xov tseeb thiab txoj xov cuav ntawm nag tom qab tab tom raug sib cav, raws li kev ua tiav ntawm Hanpajkuj tshooj ob. Raws li Yexus hais, hauv lub sijhawm uas qhov no raug ua tiav, cov ncaj ncees tab tom “pom” tej lus piv txwv, uas yog ib lub cim ntawm tej lus faj lem. Cov “txawj ntse” tab tom to taub txoj xov faj lem ntawm nag tom qab, tiamsis cov uas cov Yudais nyiam sib cav sawv cev rau lawv ntawd tsis pom thiab tsis hnov, thiab raws li Exekhee lawv nthuav tawm ib txoj xov txog kev thaj yeeb thiab kev nyab xeeb, sib cav hais tias kev ua tiav ntawm tej lus twv ua ntej ntawd tseem nyob deb heev rau yav tom ntej. Lawv tsis lees tej lus twv ua ntej ntawd; cov Yudais nyiam sib cav tau hais lus qhuas cev ncauj rau lo lus twv txog tus Mexiyas uas yuav los; tabsis lawv tsuas muab qhov xwm txheej ntawd thawb mus rau yav tom ntej uas nyob deb heev xwb. Txawm li ntawd los, Yexus tau tshaj ib txoj koob hmoov rau cov uas yuav “pom” txoj xov faj lem ntawm lawv lub sijhawm.

In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:

Nyob rau tiam ntawm Khetos, nws yog txoj xov uas tuaj txog rau thaum Nws ua kevcai raus dej, thaum Vaj Ntsuj Plig Dawb Huv nqes los. Kev nqes los ntawm Vaj Ntsuj Plig Dawb Huv rau thaum Nws ua kevcai raus dej yog ib daim duab cev xub ntiag txog kev nqes los ntawm tus timtswv ceebtsheej hauv Phau Qhia Tshwm tshooj kaum rau hnub Yim Hli 11, 1840. Kev nqes los uas yog los saum ntuj los hauv ob zaj keeb kwm ntawd cim txog txoj xov tseeb rau lub sijhawm ntawd uas tuaj txog; rau Yexus, nws yog txoj xov txog Nws txoj kev tuag thiab kev sawv rov los, raws li tau sawv cev los ntawm Nws txoj kev ua kevcai raus dej. Rau cov Millerites, nws yog txoj xov txog Islam ntawm thawj thiab ob txoj kev ceeb uas tau lees paub txoj xov sim siab ntawm lus faj lem hais txog sijhawm. Ob zaj keeb kwm ntawd puavleej sib haum nrog txoj xov sim siab ntawm nag lig thaum hnub Cuaj Hli 11, 2001, tuaj txog. Vim li no Niam Tsev Dawb thiaj sau tseg li nram no:

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Tag nrho tej lus ceeb toom uas tau muab txij xyoo 1840–1844 yuav tsum raug nthuav tawm nrog hwj chim tam sim no, vim muaj coob leej neeg uas twb poob lawv txoj kev taw qhia lawm. Tej lus ceeb toom no yuav tsum mus cuag txhua pawg ntseeg.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Khetos tau hais tias, ‘Nej lub qhov muag tau koob hmoov, vim lawv pom; thiab nej lub pob ntseg, vim lawv hnov. Rau qhov kuv hais tseeb rau nej tias, ntau tus yaj saub thiab cov neeg ncaj ncees tau ntshaw pom tej yam uas nej pom, los tsis tau pom; thiab ntshaw hnov tej yam uas nej hnov, los tsis tau hnov’ [Mathais 13:16, 17]. Cov qhov muag uas tau pom tej yam uas tau pom nyob rau xyoo 1843 thiab 1844 tau koob hmoov.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.

> “Tau muab txoj xov ntawd lawm. Thiab yuav tsum tsis txhob qeeb hauv kev rov hais txoj xov ntawd, rau qhov tej cim ntawm lub sijhawm tab tom raug ua kom tiav; txoj hauj lwm kaw xaus yuav tsum raug ua kom tiav. Yuav muaj ib txoj hauj lwm loj raug ua nyob rau hauv ib lub sijhawm luv. Tsis ntev no yuav muaj ib txoj xov raug muab los raws li Vajtswv txoj kev teem tseg, uas yuav nthuav dav mus ua ib lub suab quaj nrov. Ces Daniyee yuav sawv hauv nws feem, los muab nws zaj lus tim khawv.”

> “The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .

> “Peb yuav tsum tsa peb cov ntseeg pawg ntseeg kom ceeb toom. Peb tab tom sawv ntawm ntug ciam teb ntawm qhov xwm txheej loj tshaj plaws hauv keeb kwm ntiajteb no, thiab Xatas yuav tsum tsis txhob muaj hwjchim kav saum Vajtswv haiv neeg, ua rau lawv tsaug zog mus. Txoj kev kav ntawm papacy yuav tshwm los hauv nws lub hwjchim. Tam sim no txhua tus yuav tsum tsim dheev thiab tshawb nrhiav Vajlugkub, rau qhov Vajtswv yuav ua kom Nws cov neeg ncaj ncees paub txog yam uas yuav muaj nyob rau hnub kawg. Lo lus ntawm tus Tswv yuav tsum los txog rau Nws haiv neeg nrog lub hwjchim....”

> “This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.

> “Qhov no yog yam uas tau raug qhia rau kuv—tias peb tab tom tsaug zog, thiab tsis paub lub sij hawm uas Vajtswv tuaj xyuas peb. Tiamsis yog peb txo hwj chim rau ntawm Vajtswv xub ntiag, thiab nrhiav Nws tag nrho lub siab, Nws yuav cia peb nrhiav tau Nws.” Manuscript Releases, volume 21, 436–438.

The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.

Txoj lus uas tau raug ua piv txwv tseg los ntawm txoj lus tseeb tam sim no ntawm tus Mexiyas hauv Khetos keeb kwm, thiab txoj lus tseeb tam sim no txij xyoo 1840 mus txog 1844, taw qhia mus rau yav tom ntej txog hnub kawg thaum txoj lus ntawm cov Millerite yuav raug rov hais dua. Cov uas nyob hauv cov keeb kwm uas raug sawv cev tias tsis muaj peev xwm “pom thiab hnov” ntawd “tsis paub lub sijhawm uas lawv raug tuaj xyuas.” Thaum Yaxaya nthuav tawm thawj qhov kev hais txog cov tub xa xov ntawm txoj lus cuav ntawm nag tom qab, cov uas pom los tsis pom, nws cim tseg lub sijhawm uas lub caij nyoog ntawd pib, lub caij nyoog uas Muam White tau hais tias, “ib txoj lus raws li Vajtswv tau teem tseg uas yuav loj hlob mus ua ib lub suab qw nrov nrov.” “Vajtswv tau teem tseg” sawv cev rau ib lub sijhawm tshwj xeeb uas txoj lus ntawd yuav los txog, thiab hauv nqe peb ntawm Yaxaya tshooj rau, Yaxaya qhia meej txog lub sijhawm ntawd.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Thiab ib tug hu rau ib tug, thiab hais tias, Dawb huv, dawb huv, dawb huv, yog tus Tswv ntawm tej pab tub rog: tag nrho lub ntiajteb puv npo ntawm nws lub yeeb koob. Yaxayas 6:3.

Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.

Muam Dawb qhia meej tias thaum cov tim tswv hu ib leeg rau ib leeg hais tias, “Dawb Huv, Dawb Huv, Dawb Huv” hauv nqe uas Yaxayas sawv cev rau cov uas muaj qhov muag, pom, los tsis pom, ces qhov ntawd tau ua tiav rau hnub tim 11 lub Cuaj Hlis, xyoo 2001.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Thaum lawv [cov tim tswv] pom yav tom ntej, thaum tag nrho lub ntiajteb yuav puv npo nrog Nws lub hwjchim ci ntsa iab, zaj nkauj qhuas uas muaj yeej raug ncha rov los ntawm ib tug mus rau ib tug hauv suab hu nkauj qab zib tias, ‘Dawbhuv, dawbhuv, dawbhuv, yog tus Tswv ntawm Cov Tub Rog.’ Lawv txaus siab kawg nkaus rau kev qhuas Vajtswv; thiab hauv Nws xub ntiag, nyob hauv qab Nws txoj kev luag nyav uas pom zoo, lawv tsis ntshaw ib yam dabtsi ntxiv lawm. Nyob rau hauv kev ris Nws tus yam ntxwv, hauv kev ua Nws tes haujlwm thiab pe hawm Nws, lawv txoj kev ntshaw siab tshaj plaws twb raug ua tiav puv npo lawm.” Review and Herald, December 22, 1896.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.

Thaum lub Cuaj Hlis 11, 2001, kev muab khi ntawm ib puas plaub caug plaub txhiab leej tau pib, thiab nag yav lig tau pib txau, thiab Habakkuk txoj kev sib cav tau pib thaum zaj lus piv txwv txog kaum tus nkauj xwb tab tom raug rov hais dua. Nyob rau lub sijhawm ntawd, Ezekiel cov lus faj lem tau ntsib nws txoj kev tiav raws nraim. Lo Lus Faj Lem yuav tsis raug ncua ntxiv lawm, thiab tiam neeg uas tau ua tim khawv rau lub Cuaj Hlis 11, 2001 yog tiam neeg kawg ntawm ntiaj teb no, rau qhov yog toog pom nyob rau thaum kawg ntawm Adventism tshaj tawm txog kev kaw ntawm lub sijhawm txiaj ntsig thaum Khetos rov qab los zaum ob. Ib qho tim khawv thib ob rau qhov tseeb no muaj nyob hauv phau Lukas, tshooj nees nkaum ib.

> Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.

> Kuv hais tseeb rau nej tias, tiam no yuav tsis dhau mus mus txog thaum txhua yam no tiav lawm. Ntuj thiab lub ntiajteb yuav ploj mus; tiamsis kuv tej lus yuav tsis ploj mus li. Lukas 21:32, 33.

In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.

Hauv Luka tshooj nees nkaum ib, Yexus qhia kom meej txog tiam kawg ntawm keeb kwm ntiajteb. Nws nyuam qhuav muab ib daim duab dav dav ntawm ib keeb kwm uas nthuav mus zuj zus txij li kev puas tsuaj ntawm Yeluxalees xyoo 70, mus txog thoob plaws keeb kwm Millerite. Tom qab ntawd Nws thim tawm ntawm zaj lus piav uas qhia ncaj qha txog keeb kwm yav tom ntej thiab muab ib zaj lus piv txwv uas tsuas yog rov hais dua thiab nthuav dav ntxiv txog keeb kwm yav tom ntej uas Nws tau nthuav tawm lawm. Yog li ntawd, Nws tau muab ob tug tim khawv sab hauv rau tib zaj keeb kwm ntawd, thiab Nws xaus lus los ntawm kev qhia meej tias “tiam neeg” uas pom cov xwm txheej no yuav ciaj nyob mus txog thaum Nws rov qab los; yog li ntawd, raws li lub ntsiab lus ntawm nqe lus, Nws qhia meej txog tiam neeg uas sawv cev los ntawm ib puas plaub caug plaub txhiab leej.

The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.

Keeb kwm ntawm kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej yog tiam kawg, thiab lawv tsis saj txoj kev tuag, txawm hais tias lawv nyob hauv lub sijhawm uas ntuj thiab lub ntiajteb yuav dhau mus.

> But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.

> Tiamsis hnub ntawm tus Tswv yuav los ib yam li tub sab tuaj thaum hmo ntuj; hnub ntawd ntuj ceeb tsheej yuav ploj mus nrog suab nrov heev, thiab tej yam txheej txheem yuav yaj tag vim kub hnyiab heev, lub ntiajteb thiab tej hauj lwm uas nyob hauv nws yuav raug kub hnyiab tas. Yog li ntawd, vim txhua yam no yuav raug rhuav tshem, nej tsim nyog ua neeg zoo li cas hauv txhua txoj kev coj dawb huv thiab kev hwm Vajtswv, tos ntsoov thiab maj nrawm mus rau hnub ntawm Vajtswv txoj kev los txog, hnub ntawd ntuj ceeb tsheej uas kub hnyiab yuav raug rhuav tshem, thiab tej yam txheej txheem yuav yaj tag vim kub hnyiab heev? 2 Petus 3:10–12.

The second coming of Christ was represented at the transfiguration of Christ.

Kev rov qab los zaum ob ntawm Khetos tau raug sawv cev rau hauv Khetos txoj kev hloov ntsej muag.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “Mauxes nyob saum lub roob ntawm kev hloov cev kaj lug yog ib tug timkhawv txog Khetos txoj kev yeej saum kev txhaum thiab kev tuag. Nws sawv cev rau cov uas yuav tawm hauv lub ntxa los thaum sawv hauv qhov tuag rov los ntawm cov ncaj ncees. Eliyas, tus uas raug coj mus saum ntuj ceeb tsheej yam tsis tau pom kev tuag, sawv cev rau cov uas yuav tseem muaj sia nyob saum lub ntiajteb thaum Khetos rov los zaum ob, thiab cov uas yuav raug ‘hloov, nyob hauv ib pliag xwb, nyob hauv ib ntsais muag, thaum lub suab raj kawg;’ thaum ‘yam txawj tuag no yuav tsum hnav yam tsis txawj tuag,’ thiab ‘yam puas no yuav tsum hnav yam tsis txawj puas.’ 1 Khaulee 15:51–53. Yexus raug qhwv nrog qhov kaj ntawm ntuj ceeb tsheej, ib yam li Nws yuav tshwm sim thaum Nws los ‘zaum ob, tsis yog los daws kev txhaum, tiamsis los cawm dim.’ Rau qhov Nws yuav los ‘hauv Nws Leej Txiv lub hwjchim ci ntsa iab nrog cov timtswv dawb huv.’ Henplais 9:28; Malakaus 8:38. Tus Cawmseej lo lus cog tseg rau cov thwjtim tam sim no twb tiav lawm. Saum lub roob ntawd, lub nceeg vaj yav tom ntej ntawm hwjchim ci ntsa iab raug nthuav tawm ua ib daim duab me me,—Khetos yog Vajntxwv, Mauxes yog tus sawv cev ntawm cov neeg dawb huv uas sawv hauv qhov tuag rov los, thiab Eliyas yog tus sawv cev ntawm cov uas raug hloov mus.” The Desire of Ages, 421.

Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.

Eliyas, tus uas tsis tau tuag, sawv cev rau ib puas plaub caug plaub txhiab tus uas tsis tuag, thiab Mauxes sawv cev rau cov uas tuag. Nyob rau hnub kawg ob pawg neeg ntawd raug sawv cev hauv Tshwmsim tshooj xya, uas yog ib puas plaub caug plaub txhiab leej thiab pawg neeg coob kawg. Thaum qhib lub foob thib tsib hauv Tshwmsim tshooj rau, cov uas raug papacy tua tuag thaum lub Caij Nyoog Tsaus Ntuj raug muab tsho dawb rau.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> “‘Thiab thaum Nws qhib lub foob thib tsib lawm, kuv pom nyob hauv qab lub thaj txi ntuj tej ntsuj plig ntawm cov uas raug tua vim lo lus ntawm Vajtswv, thiab vim zaj lus tim khawv uas lawv tuav rawv: lawv quaj nrov nrov hais tias, Tus Tswv, tus Dawb Huv thiab tus Tseeb, yuav txog thaum twg mam li txiav txim thiab pauj peb cov ntshav rau cov uas nyob saum lub ntiajteb no? Thiab tau muab tsho ntev dawb rau txhua tus ntawm lawv [Lawv raug tshaj tawm tias dawb huv thiab dawb ceev]; thiab tau hais rau lawv tias, lawv yuav tsum so ib nyuag lub caij ntxiv, mus txog thaum lawv cov qhev uas ua haujlwm nrog lawv thiab lawv cov kwv tij, cov uas yuav raug tua ib yam li lawv thiab, yuav puv txhij’ [Qhia Tshwm 6:9–11]. Ntawm no yog tej xwm txheej uas raug nthuav rau Yauhas pom, tsis yog yam uas twb muaj tiag thaum ntawd, tiamsis yog yam uas yuav muaj tshwm sim nyob rau ib ntus sij hawm yav tom ntej.” Manuscript Releases, volume 20, 197.

The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.

Cov uas tuag ua tim khawv tab tom nug tias thaum twg Vajtswv thiaj yuav pauj lawv txoj kev raug tua. Ib tug tim khawv tuag twb muaj Yexus txoj kev ntseeg ua ntej nws raug tua lawm, rau qhov yog qhov kev tshwm sim ntawm txoj kev ntseeg ntawd ntag uas ua rau lub hwj chim papacy txhawb kom tua nws. Cov tsho ntev dawb sawv cev rau Khetos txoj kev ncaj ncees, tiam sis cov tsho ntev dawb uas muab rau cov ntsuj plig uas twb raug tua lawm ntawd, raug muab rau lawv tom qab lawv txoj kev tuag ua tim khawv. Cov tsho ntawd yog ib lub cim ntawm kev tuag ua tim khawv, tsis yog tsuas yog Khetos txoj kev ncaj ncees xwb. Ib tug tim khawv tuag twb hnav lub tsho ntawm Khetos txoj kev ncaj ncees ua ntej nws raug tua lawm. Cov neeg coob kawg nkaus hauv Tshwmsim xya raug muab tsho ntev dawb, yog li ntawd sawv cev rau cov uas yuav tuag rau lub sijhawm kev tua ntshav los ntawm txoj cai Hnub Caiv yuav los txog. Yog li ntawd, ib puas plaub caug plaub txhiab leej raug sawv cev los ntawm Eliyas, hos cov ncaj ncees uas tuag hauv tus Tswv raug sawv cev los ntawm Mauxes saum lub roob hloov cev.

The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.

Ib puas plaub caug plaub txhiab leej yog tiam uas tsis tuag, thiab lawv yog tiam uas Khetos tab tom hais txog, uas tseem ciaj sia thaum lub ntuj thiab lub ntiajteb dhau mus raws li Lukas tshooj nees nkaum ib.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.

> “The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.

> “Kev tua Abel yog thawj yam piv txwv ntawm txoj kev yeeb ncuab uas Vajtswv tau tshaj tawm tias yuav muaj nyob nruab nrab ntawm tus nab thiab tus poj niam caj ces—nruab nrab ntawm Xatas thiab nws cov neeg, thiab Khetos thiab Nws cov thwjtim. Vim neeg txoj kev txhaum, Xatas tau tuav tswj hwm tib neeg haiv neeg lawm; tiamsis Khetos yuav pab kom lawv muab nws txoj quab nyuag pov tseg. Txhua zaus uas, los ntawm txoj kev ntseeg hauv Vajtswv tus Menyuam Yaj, ib tug ntsuj plig tso tseg txoj haujlwm ua qhev rau txoj kev txhaum, Xatas txoj kev chim siab yeej cig los. Abel lub neej dawb huv ua tim khawv tawm tsam Xatas txoj lus hais tias neeg tsis muaj peevxwm ua raws li Vajtswv txoj kevcai. Thaum Ka‑ees, raug tus ntsuj plig ntawm tus phem ntawd txhawb, pom tias nws tswj tsis tau Abel, nws thiaj chim npau taws heev mus txog qhov muab nws txoj sia rhuav tshem. Thiab txhua qhov chaw uas muaj cov uas yuav sawv los txhawb thiab lees paub qhov ncaj ncees ntawm Vajtswv txoj kevcai, tib tus ntsuj plig ntawd yuav tshwm tawm tsam lawv. Nws yog tus ntsuj plig uas thoob plaws txhua tiam neeg tau tsa tus ncej tua neeg thiab kub cov pawg hluav taws rau Khetos cov thwjtim. Tiamsis cov kev lim hiam uas muab sau rau saum tus uas raws Yexus yog raug Xatas thiab nws cov tub rog tsa kom muaj, vim lawv yuam tsis tau nws kom nws zwm rau lawv txoj kev tswj hwm. Nws yog txoj kev npau taws ntawm tus yeeb ncuab uas twb swb lawm. Txhua tus timkhawv tuag rau Yexus tau tuag raws li tus yeej. Tus yaj saub hais tias, “Lawv tau kov yeej nws [‘tus nab qub ntawd, hu ua dab ntxwg nyoog, thiab Xatas’] los ntawm tus Menyuam Yaj cov ntshav, thiab los ntawm lo lus tim khawv uas lawv ua; thiab lawv tsis hlub lawv txoj sia txawm mus txog txoj kev tuag.” Revelation 12:11, 9.” Patriarchs and Prophets, 77.

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