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# The Book of Daniel - Number One-Hundred and Thirty-Five

Phau Ntawv Daniyees – Ib Puas Peb Caug Tsib

The Prophetic Voices of 1776, 1789, and 1798: A Prelude to the Sealing of the 144,000

Cov Suab Yaj Saub ntawm 1776, 1789, thiab 1798: Ib Zaj Qhib Kev rau Kev Muab Foob rau 144,000

Author

Jeff Pippenger

Published

March 14, 2024

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The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.

Keeb kwm ntawm xyoo 1776, 1789, thiab 1798, qhia meej txog keeb kwm ntawm kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej. Nyob rau txhua hnub tim ntawd, tus tsiaj nyaum hauv ntiajteb tau hais lus. Peb lub cim tseem ceeb uas raug piv txwv los ntawm peb zaug uas tus tsiaj nyaum hauv ntiajteb tau hais lus, khiav ua ke sib txig nrog peb lub suab ntawm Khetos rau hnub tim Cuaj Hlis 11, 2001, Lub Xya Hli, 2023 thiab txoj cai Hnub Caiv uas yuav los sai.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Kuv raug nyob hauv tus Ntsuj Plig rau hnub ntawm tus Tswv, thiab kuv hnov ib lub suab nrov loj nyob tom qab kuv, zoo li suab raj. Tshwmsim 1:10.

Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.

Txhua ntawm peb lub suab ciamcim ntawd qhia kom paub txog qhov kev “nrov tawm” uas tab tom nce zuj zus ntawm txoj kev txom nyem thib peb, uas kuj yog lub xya ceeb toom raj ncha, thiab ib lub raj ncha yog ib lub suab.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Quaj nrov nrov, txhob khaws cia, tsa koj lub suab kom nrov ib yam li raj, thiab qhia rau kuv haiv neeg txog lawv txoj kev txhaum, thiab rau tsev neeg Yakhauj txog lawv tej kev txhaum. Yaxayas 58:1.

The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.

Lub suab rau lub tshuab raj ntawm cov Protestan thaum lub Cuaj Hlis 11, 2001 yog lub suab ntawm cov neeg zov hu Laodicean Adventism rov qab mus rau Yelemis txojkev qub, tiam sis pawg txoos ntawm cov neeg thuam luag tsis kam taug hauv ntawd.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Tus Tswv hais li no tias, Nej cia li sawv ntawm tej kev, thiab saib, thiab nug txog tej qub kev, saib txoj kev zoo nyob qhov twg, thiab nej cia li taug kev hauv ntawd, ces nej yuav nrhiav tau kev so rau nej tus ntsuj plig. Tiamsis lawv hais tias, Peb yuav tsis taug txoj kev ntawd. Thiab kuv kuj tau tsa cov neeg zov hmoov rau saum nej, hais tias, Nej cia li mloog lub suab raj. Tiamsis lawv hais tias, Peb yuav tsis mloog. Yelemis 6:16, 17.

The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.

Lub suab ntawm Lub Xya Hli, 2023 yog kev sawv rov los ntawm txoj hauj lwm qhuab qhia ntawm Future for America, uas tau nyob ntsiag to txij li thawj qhov kev poob siab thaum Lub Xya Hli 18, 2020. Ib yam li Yauhas txoj kev tshaj tawm txog tus Mexiyas uas tab tom los sai, thiab ib yam li Justinian txoj kev tshaj tawm txog tus antichrist uas tab tom los sai, Future for America tau qhia meej tias yav tom ntej ntawm America tab tom yuav raug hloov mus ib txhis ntawm txoj cai Hnub Caiv uas tab tom los sai, thiab los ntawm kev nrov ntawm tus raj xya thaum lub cim ciam ntawd. Lub suab ntawm ib tug qw nrov hauv tebchaws moj sab qhua yog lub suab ntawm Lub Xya Hli, 2023.

The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.

Lub suab thib ob ntawm Tshwmsim tshooj kaum yim, raug nrov tawm thaum txoj cai Hnub Caiv yuav los txog sai, thaum zaj hais lus los ntawm tus tsiaj qus hauv ntiajteb tshwm sim. Yog nyob rau lub sijhawm ntawd uas “tus nees luav” raug ntaus zaum peb, thiab ces “tus nees luav” yuav hais lus. Tus nees luav raug ntaus tsis ntev tom qab lub Cuaj Hlis 11, 2001, tom qab Lub Kaum Hlis 7, 2023, thiab tom qab ntawd tseem yuav raug ntaus dua thaum txoj cai Hnub Caiv uas yuav los txog sai, qhov uas nws hais lus. Hauv zaj lus timkhawv txog Balaam, nws raug ib tug timtswv tig tawm ntawm txojkev mus, thiab tus timtswv ntawd sawv cev rau plaub tug timtswv uas raug txib kom tuav plaub cua ntawm Islam, tiam sis thaum txog txoj cai Hnub Caiv tus nees luav ntawm Islam hais lus nrog lub suab ntawm lub raj xya, uas kuj yog txoj kev txom nyem thib peb thiab.

It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.

Nyob rau qhov ntawd yog qhov yog toog pom txog Islam, uas tau ncua txij li hnub Tim 18 Lub Xya Hli, 2020, hais tawm, rau qhov thaum ntawd nws yuav tsis ncua ntxiv lawm. Muaj ntau lub suab nyob rau lub sijhawm ntawm kev muab lub cim kaw rau ib puas plaub caug plaub txhiab leej, thiab lub sijhawm ntawd los ua ntej Vajtswv txoj kev txiav txim raws li txoj cai uas pib ntawm txoj cai Hnub Caiv uas yuav los sai no. Vajtswv txoj kev txiav txim raws li txoj cai ntawd yog sawv cev los ntawm xya tus timtswv, nrog xya lub hwj ntim. Lub sijhawm ntawd pib nrog kev nchuav Vaj Ntsuj Plig Dawb Huv tawm los, thiab nws sawv cev rau kev rov muaj dua ntawm Hnub Peetekos, thaum Vaj Ntsuj Plig Dawb Huv raug nchuav tawm thiab nplaim taws hais lus ua timkhawv txog qhov xwm txheej ntawd. Kev nchuav tawm rau lub sijhawm ntawd tsis raug ntsuas ntxiv lawm, rau qhov thaum ntawd Vaj Ntsuj Plig Dawb Huv raug nchuav tawm yam tsis muaj kev ntsuas.

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

> “Tus tim tswv uas koom siab hauv kev tshaj tawm txoj xov ntawm tus tim tswv thib peb yuav tsum ua kom tag nrho lub ntiajteb ci ntsa iab los ntawm nws lub yeeb koob. Ntawm no twb tau xub hais ua ntej txog ib txoj hauj lwm uas yuav ncav cuag thoob qab ntuj thiab muaj hwj chim txawv tshaj plaw. Kev txav los txog ntawm xyoo 1840–44 yog ib qho kev tshwm sim muaj yeeb koob ntawm Vajtswv lub hwj chim; txoj xov ntawm tus tim tswv thawj tau raug nqa mus txog txhua lub chaw tub txib tshaj tawm txoj moo zoo hauv lub ntiajteb, thiab nyob hauv qee lub tebchaws kuj tau muaj kev txaus siab txog kev ntseeg loj tshaj plaws uas tau pom nyob hauv ib lub tebchaws twg txij thaum lub Sijhawm Hloov Kho Kev Ntseeg ntawm tiam kaum rau los; tiam sis tej no yuav raug dhau los ntawm txoj kev txav muaj hwj chim loj kawg nkaus nyob hauv qab lo lus ceeb toom kawg ntawm tus tim tswv thib peb.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.

> “Tes haujlwm no yuav zoo ib yam li ntawm Hnub Peetekos. Ib yam li ‘nag xub thawj’ tau muab, hauv txoj kev nchuav tawm ntawm tus Vaj Ntsuj Plig Dawb Huv thaum pib txoj moo zoo, kom ua rau noob uas muaj nqis txi tuaj, li ntawd ‘nag tom qab’ yuav raug muab rau thaum kawg ntawm nws txhawm rau kom qoob loo siav txhij.” The Great Controversy, 611.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.

Hnub Cuaj Hlis 11, 2001, kev ntim cim ntawm ib puas plaub caug plaub txhiab leej tau pib, thiab Vaj Ntsuj Plig Dawb Huv tau raug muab nchuav tawm raws li ib qho kev ntsuas. Kev ntsuas ntawm qhov kev nchuav tawm ntawd tau raug sawv cev nyob rau hauv keeb kwm ntawm Hnub Peetekos, pib ntawm Khetos txoj kev sawv hauv qhov tuag rov qab los, qhov uas ib tug tim tswv tau hais tias, “Leej Tub ntawm Vajtswv, tawm los; Leej Txiv hu koj,” ib yam li Yexus tau hu Laxalau tawm hauv lub ntxa los ntawm cov lus no tias, “Laxalau, tawm los.” Nyob rau xyoo 2023, Khetos tau hu cov pob txha tuag qhuav ntawm ob tug tim khawv kom “tawm los.”

After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.

Tom qab Khetos sawv hauv qhov tuag rov los, Nws xub nce mus cuag Nws Leej Txiv, ces Nws nqes los ib yam li Nws tau ua rau hnub tim 11 lub Cuaj Hli, 2001. Tom qab ntawd Nws maj mam qhib kev pom kev rau Nws cov thwj tim, raws li tau sawv cev los ntawm Nws ntsib Maivliag, cov thwj tim uas Nws ntsib thiab qhia rau saum txoj kev mus Emmaus, thiab tom qab ntawd rov tshwm sim rau lwm cov thwj tim. Tau plaub caug hnub Nws qhia cov thwj tim ua ntej Nws qhov kev nce mus zaum kawg, ces tom qab ntxiv kaum hnub, lawv sawv daws tau koom siab thiab nyob hauv tib qho chaw, thiab tus Vaj Ntsuj Plig Dawb Huv raug muab nchuav tawm yam tsis muaj qhov txwv.

> “When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.

> “Thaum Yexus ntsib nrog Nws cov thwjtim, Nws nco lawv txog cov lus uas Nws tau hais rau lawv ua ntej Nws txoj kev tuag, tias txhua yam uas tau sau tseg hauv Mauxes txoj kevcai, thiab hauv cov yaj saub, thiab hauv Phau Ntawv Nkauj hais txog Nws yuav tsum muaj tiav. ‘Ces Nws qhib lawv txoj kev nkag siab, kom lawv thiaj to taub Vajlugkub, thiab hais rau lawv tias, Raws li tau sau tseg lawm, Khetos yuav tsum raug txom nyem, thiab yuav sawv hauv qhov tuag rov qab los rau hnub peb: thiab kom kev hloov siab lees txim thiab kev zam txim rau tej kev txhaum yuav tsum raug tshaj tawm hauv Nws lub npe rau txhua haiv neeg, pib ntawm Yeluxalees. Thiab nej yog cov timkhawv txog tej no.’” The Desire of Ages, 804.

In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.

Thaum lub Xya hli ntuj xyoo 2023, Yexus lub suab tau tsa ob tug timkhawv uas tuag lawm sawv rov los, thiab pib qhib Nws cov thwjtim txoj kev to taub txog txhua yam uas tau sau cia hauv Mauxes txoj kevcai (cov “xya lub sijhawm”), cov yaj saub (Nexukhanexa tus mlom hais txog cov tsiaj qus), thiab Phau Ntawv Nkauj (Mauxes thiab tus Menyuam Yaj txoj kev dhau los). Nws tes haujlwm ntawm kev qhuab qhia pib thaum Nws sawv hauv qhov tuag rov los, thiab nws nce ntxiv zuj zus hauv plaub caug hnub tom qab ntawd. Nws pib nrog Nws txoj kev thov kom tau noj mov.

> And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.

> Thiab thaum lawv tseem tsis tau ntseeg vim kev xyiv fab, thiab tseem xav tsis thoob, nws hais rau lawv tias, Nej puas muaj ib yam mov noj ntawm no? Thiab lawv muab ib daim ntses ci thiab ib daim zib ntab rau nws. Thiab nws txais, ces noj ntawd rau ntawm lawv xub ntiag. Thiab nws hais rau lawv tias, Cov no yog tej lus uas kuv tau hais rau nej thaum kuv tseem nrog nej nyob, tias txhua yam yuav tsum tau ua kom tiav, uas tau sau tseg hauv Mauxes txoj kevcai, thiab hauv cov yaj saub, thiab hauv cov nkauj Ntshiab, hais txog kuv. Luka 24:41–44.

Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.

Kev thov Vajtswv yog ib lub cim taw qhia tseem ceeb hauv keeb kwm uas tab tom txuas ntxiv mus, thiab keeb kwm txij li Khetos sawv hauv qhov tuag rov los mus txog thaum Nws nce mus saum ntuj plaub caug hnub tom qab, tshuav kaum hnub (kaum yog ib qho kev sim), mus txog Hnub Pentekos, thaum Vaj Ntsuj Plig Dawb Huv yuav raug nchuav tawm yam tsis muaj qhov ntsuas. Nws txoj kev sawv rov los, kev nce mus saum ntuj, thiab tom qab ntawd Nws txoj kev nqes los dua, sawv cev rau lub Cuaj Hlis 11, 2001. Lub Xya Hli, 2023 sawv cev rau qhov kawg ntawm plaub caug hnub, thiab kaum hnub uas raws tom qab Lub Xya Hli, 2023 coj mus rau txoj cai Hnub Caiv uas yuav los sai sai no. Nyob rau lub sijhawm kawg ntawd ntawm kaum hnub, kev sib koom siab thiab kev thov Vajtswv yog lub cim taw qhia. Kev sib koom siab ntawd raug sawv cev los ntawm Exekees thawj zaj lus faj lem hauv tshooj peb caug xya, uas coj cov pob txha, cov leeg thiab nqaij los koom ua ke. Exekees zaj lus faj lem thib ob yog txoj pa ntawm plaub sab cua, thiab txoj pa yog ib lub cim ntawm kev thov Vajtswv. Hauv kaum hnub kawg ntawd, ib puas plaub caug plaub txhiab leej raug muab khi ua cim, raws li lawv tau raug ua qauv qhia los ntawm Lasalas.

> “This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Qhov no yog vim li cas uas Nws ncua Nws txoj kev mus rau Npe-tha-ni. Txoj txuj ci tseem ceeb uas yog lub kaus mom no, uas yog kev tsa Lasaxus sawv hauv qhov tuag rov los, yuav tsum muab Vajtswv lub cim foob rau saum Nws tes haujlwm thiab rau saum Nws qhov kev thov tias Nws yog Vajtswv.” The Desire of Ages, 529.

Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.

Tsis yog cov nkauj xwb uas muaj tswvyim xwb thiaj raug muab cim tseg thaum txoj txujci tseem ceeb no tab tom ua kom tiav, tiamsis cov nkauj xwb uas ruam kuj raug muab cim tseg rau sab uas yuam kev ntawm qhov teebmeem no thiab.

> “Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.

> “Qhov txuj ci tseem ceeb uas ua lub kaus mom rau Khetos—yog kev tsa Laxalau sawv hauv qhov tuag rov los—tau muab lub siab txiav txim ruaj khov rau cov pov thawj kom tshem Yexus thiab Nws tej hauj lwm uas txaus hwj chim tawm hauv lub ntiajteb, tej uas tab tom rhuav tshem lawv txoj kev muaj hwj chim saum cov pej xeem sai heev.” Acts of the Apostles, 67.

The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.

Cov suab ntau uas nyob hauv keeb kwm ntawm kev muab lub cim khi rau ib puas plaub caug plaub txhiab mus txog rau txoj cai Hnub Caiv uas yuav los sai sai no yog “kab saum kab,” yog cov suab ntawm Vajtswv Txojlus cev Vajtswv lus, thiab cov suab ntawd nrov tawm hauv lub sijhawm uas “txhua zaj yog toog pom qhov txiaj ntsig” raug ua tiav. Lawv nrov thaum lub xya lub cim qhib.

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

> Thiab thaum nws qhib lub foob xya, saum ntuj ceeb tsheej thiaj ntsiag to li ib nrab teev. Thiab kuv pom xya tus tubtxib saum ntuj uas sawv ntawm Vajtswv xub ntiag; thiab tau muab xya lub raj rau lawv. Thiab muaj dua ib tug tubtxib saum ntuj tuaj sawv ntawm lub thaj, tuav ib lub thoob xyab kub; thiab tau muab xyab ntau rau nws, xwv kom nws muab xyeem nrog tej lus thov ntawm txhua tus neeg dawb huv saum lub thaj kub uas nyob ntawm lub zwm txwv xub ntiag. Thiab pa ncho ntawm cov xyab, uas tuaj nrog tej lus thov ntawm cov neeg dawb huv, tau nce mus txog Vajtswv xub ntiag tawm hauv tus tubtxib saum ntuj txhais tes. Thiab tus tubtxib saum ntuj txawm muab lub thoob xyab, puv nkaus hluav taws ntawm lub thaj, thiab muab ntuav rau hauv ntiajteb: ces muaj suab nrov, thiab xob quaj, thiab xob laim, thiab av qeeg. Qhia Tshwm 8:1–5.

The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.

Kev qhib ntawm lub cim xya ua rau muaj kev ntsiag to, rau qhov lub caij ntawd sawv cev rau kev hloov ntawm ib tiam kev faib kev tshwm sim, thiab hauv kev hloov ntawm ib tiam kev faib kev tshwm sim dawb huv, yeej ib txwm muaj kev ntsiag to saum ntuj ceeb tsheej raws li tau muaj pov thawj los ntawm tus ntoo khaub lig thaum cov tim tswv tsum lawv tej suab paj nruag thiab kev qhuas. Kev ntsiag to saum ntuj ceeb tsheej kuj raug lees paub los ntawm tej kev cai uas yuav tsum ua nyob rau Hnub Theej Txhoj, thiab thaum lub Kaum Hli 22, 1844, Habakkuk OB, nqe NEES NKAUM tau txib kom tag nrho lub ntiaj teb nyob twj ywm ntsiag to.

> “I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.

> “Kuv tau raug qhia txog Vajtswv txoj kev hlub loj kawg nkaus thiab Nws txoj kev txo hwjchim los ntawm kev pub Nws Leej Tub los tuag, kom tibneeg thiaj nrhiav tau kev zam txim thiab muaj txoj sia nyob. Kuv tau raug qhia txog Adas thiab Evas, uas tau txais txoj cai tshwjxeeb los pom lub vaj Edees txoj kev zoo nkauj thiab ntxim nyiam, thiab tau raug tso cai noj tau txhua tsob ntoo hauv lub vaj ntawd tsuas yog ib tsob xwb uas txwv tsis pub noj. Tiamsis tus nab tau ntxias Evas, thiab nws kuj ntxias nws tus txiv, ces nkawd ob leeg tau noj ntawm tsob ntoo uas raug txwv ntawd. Nkawd tau rhuav Vajtswv txoj lus txib, thiab tau los ua neeg txhaum. Cov xov no tau nrov mus thoob plaws saum ntuj ceebtsheej, thiab txhua lub raj nkauj ncas txawm ntsiag to tag. Cov timtswv tau tu siab, thiab ntshai tsam Adas thiab Evas yuav rov ncab tes mus noj ntawm tsob ntoo txojsia thiab los ua neeg txhaum uas tsis txawj tuag. Tiamsis Vajtswv hais tias Nws yuav ntiab cov neeg ua txhaum tawm hauv lub vaj, thiab yuav siv cov kherubees thiab rab ntaj kub lug los zov txojkev mus rau tsob ntoo txojsia, kom tibneeg txhob los cuag tau nws thiab noj tau nws cov txiv, uas ua kom kev tsis txawj tuag nyob mus ib txhis.” Early Writings, 125.

Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.

Saum ntuj ceeb tsheej tau nyob ntsiag to thaum tibneeg los ua neeg txhaum, thiab saum ntuj ceeb tsheej tau nyob ntsiag to thaum Khetos cov ntshav raug muab los txhiv cov neeg txhaum, thiab saum ntuj ceeb tsheej tau nyob ntsiag to thaum Khetos txoj hauj lwm txiav txim pib hauv kev tshem kev txhaum tawm ntawm Nws haiv neeg.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.

> “Kev thov pab sawv cev ntawm Khetos rau tibneeg sawv cev nyob rau hauv lub tuam tsev dawb huv saum ntuj ceeb tsheej yog tseem ceeb rau txoj hau kev cawm seej ib yam li Nws txoj kev tuag saum tus ntoo khaublig. Los ntawm Nws txoj kev tuag Nws tau pib txoj haujlwm ntawd; tom qab Nws sawv hauv qhov tuag rov los, Nws thiaj nce mus saum ntuj ceeb tsheej kom ua kom tiav.” The Great Controversy, 489.

The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.

Tes hauj lwm ntawm kev txiav txim tau pib thaum tus timtswv thib peb los txog xyoo 1844, tiamsis Vajtswv haiv neeg tau xaiv tuag hauv tebchaws moj sab qhua, tsis yog los ua ib tug nrog Vajtswv tus yam ntxwv ib txhis mus li. Tus timtswv thib peb rov los txog dua rau lub Cuaj Hlis tim 11, xyoo 2001, thiab ib zaug ntxiv muaj kev ntsiag to saum ntuj ceeb tsheej. Ces Tus Tsov Ntxhuav ntawm xeem Yudas pib tshem daim foob xya, thaum cov timtswv ntsia ntsoov tus timtswv thib peb tuaj txog rau hauv keeb kwm ntawm tiam neeg kawg.

The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.

Xya tus tim tswv txiav txim xya leeg nyob ntawd twb npaj txhij los pib lawv tes haujlwm rhuav tshem lawm, tiam sis tom qab ntawd lawv raug hais kom “Tuav, tuav, tuav, tuav,” thaum ib puas plaub caug plaub txhiab leej tseem tab tom raug muab cim ntim. Ob npaug kev thov Vajtswv ntawm cov ncaj ncees raug xa mus saum ntuj, ua piv txwv los ntawm kaum hnub uas ua ntej Hnub Peetekos thiab pib tom qab plaub caug hnub (ib lub cim ntawm tebchaws moj sab qhua), sawv cev rau peb hnub ib nrab (ib lub cim ntawm tebchaws moj sab qhua) hauv Tshwmsim tshooj kaum ib. Ces ob tug tim khawv raug qhia los ntawm lub suab tawm hauv tebchaws moj sab qhua tias lawv yuav tsum ua kom tiav Daniyees ob lo lus thov. Lo lus thov ntawm Daniyees tshooj ob, uas Daniyees thiab peb tug neeg tsim txiaj tau thov kom tau qhov kaj los nkag siab Nenpukhanesas zaj npau suav zais cia hais txog tus yam ntxwv ntawm tej tsiaj qus, thiab Daniyees lo lus thov hauv tshooj cuaj, uas Daniyees tau thov ib leeg, ua kom tiav tej kev cai uas nyob hauv Levis Kevcai nees nkaum rau lo lus thov.

The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.

Kev thov Vajtswv koom txoos hauv Daniyees tshooj ob yog thov kom muaj qhov kaj txog ib qho zais tsis pub leejtwg paub uas raug zais nyob hauv kab sab nraud ntawm keeb kwm faj lem. Hos kev thov Vajtswv ntiag tug ntawm tus kheej hauv Daniyees tshooj cuaj yog thov txoj kev hlub tshua hais txog ib qho kev xav tau sab hauv. Thaum hluav taws ntawm nag lig pib poob los xyoo 2001, muaj ntau lub suab uas cov neeg to taub txog txoj kev qhia kab zuj zus saum kab zuj zus thiaj hnov tau. Hluav taws tawm ntawm lub thaj txi Ntuj uas raug pov los rau ntiajteb ntawd, yog zaj lus uas ua kom muaj kev cais zaum kawg ntawm cov neeg txawj ntse thiab cov neeg ruam; thiab thaum zaj lus ntawd txuas ntxiv txhim kho mus thoob kaum hnub uas ua cim ntawd, zaj lus ntawd thiaj li meej zuj zus thiab meej zuj zus ntxiv.

The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.

Cov lus ntawd yog qhov teeb meem hnyav zuj zus ntawm txoj kev txom nyem thib peb, uas nyob hauv Ezekiel tshooj peb caug xya, yog ob zaj lus faj lem uas xub ua rau ob tug tim khawv los sib sau ua ke, thiab tom qab ntawd ua rau nkawd sawv los ua ib pab tub rog muaj hwj chim loj. Tom qab ntawd, hauv tshooj peb caug xya, nkawd raug txuas ua ib tug pas xwb, thiab txoj kev sib koom uas raug sawv cev los ntawm kev txuas ua ib tug pas ntawd sawv cev rau kev sib xyaw ntawm txoj kev muaj ntuj ceeb tsheej nrog tib neeg txoj kev muaj, uas raug ua kom tiav nyob rau hauv cov kev txav zaum kawg ntawm kev muab cim rau ib puas plaub caug plaub txhiab leej.

In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.

Thaum Lub Xya hli xyoo 2023 tej lus thov tau pib nce mus saum ntuj, thiab tej ntawd yog tej lus thov hauv Daniyees tshooj cuaj, thiab tshooj ob. Ces tej suab nrov kuj tau hnov, thiab tej xob quaj, thiab tom qab ntawd kuj tau pom tej xob laim. Xob laim thiab xob quaj nrog nag los ua ke, hauv ntuj tsim teb raug thiab hauv tej lus faj lem ib yam nkaus. Nag tau pib poob rau lub Cuaj Hli 11, 2001. Thawj qhov uas hais txog xob laim thiab xob quaj qhia tias nws yog ib txoj xov uas raug npaj los tsim kom muaj kev ntshai Vajtswv.

> And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.

> Thiab tau muaj tias, rau hnub peb thaum sawv ntxov, muaj xob quaj thiab xob laim, thiab muaj ib tauv huab tuab saum lub roob, thiab suab raj nrov heev kawg; ua rau txhua tus pej xeem uas nyob hauv lub yeej tshee hnyo. Exodus 19:16.

The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.

Cov xob laim thiab suab nroo ntawd nrog lub “suab” raj nrov ua ke. Lawv nrog los nrog nag, thiab sawv cev rau tej kauj ruam yaj saub los coj Vajtswv haiv neeg kev.

> The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.

> Cov huab tau nchuav dej tawm; lub ntuj tau tso suab nrov tawm; koj tej xub kuj ya mus thoob plaws. Lub suab ntawm koj xob quaj nyob saum ntuj; tej xob cig tau ci rau lub ntiajteb; lub ntiajteb tau tshee hnyo thiab co. Koj txojkev nyob hauv hiavtxwv, thiab koj txojkab nyob hauv dej loj, thiab tsis muaj leejtwg paub koj cov hneev taw. Koj tau coj koj haivneeg ib yam li ib pab yaj, los ntawm Mauxes thiab Aloos txhais tes. Ntawv Nkauj 77:17–20.

The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.

Cov xob laim thiab xob quaj yog Vajtswv lub suab, uas tshwm sim thaum lub caij los nag, thiab nyob rau lub sijhawm ntawd, Nws coj Nws tej cua (Islam yog cua tuaj sab hnub tuaj) tawm hauv Nws lub txhab nyiaj.

> When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.

> Thaum Nws tsa suab hais tawm, muaj dej coob heev nyob saum ntuj, thiab Nws ua kom pa ncho nce tawm ntawm tej kawg ntiajteb; Nws tsim xob laim nrog nag, thiab coj cua tawm hauv Nws tej txhab. Yelemis 10:13.

God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.

Vajtswv tsa nws lub suab thaum Nws qw nrov ib yam li ib tug tsov ntxhuav, thiab raws li qhov ntawd xya lub xob quaj nrov kuj tsa lawv tej suab tawm, thiab xya lub xob quaj nrov ntawd sawv cev rau Vajtswv tej hneev taw thoob plaws hauv keeb kwm ntawm kev txav Millerite thiab kuj hauv kev txav ntawm tus timtswv thib peb, uas rov los dua rau hnub tim 11 lub Cuaj Hlis, 2001, thaum Nws coj cua tuaj sab hnub tuaj tawm hauv Nws tej chaw khaws cuab tam.

> He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.

> Nws ua kom cov huab pa ncho tuaj saum ntuj txij ntawm tej chaw kawg nkaus ntawm lub ntiajteb; nws tsim xob laim rau nag; nws coj cua tawm hauv nws tej tsev khaws cia. Tus uas ntaus cov tub hlob hauv Iyi tebchaws, tsis hais tibneeg lossis tsiaj txhu. Ntawv Nkauj 135:7, 8.

He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.

Nws tau coj cua tawm hauv Nws tej tsev txhab, thaum cov tub hlob ntawm Iyi tebchaws raug ntaus, thiab Hla Dhau tau ua tus qauv qhia txog tus ntoo khaub lig, uas tom qab ntawd yog tus qauv qhia txog kev tuaj txog ntawm tus timtswv thib peb hauv xyoo 1844, uas tom qab ntawd yog tus qauv qhia txog kev rov qab los ntawm tus timtswv thib peb hauv hnub ntawm cua tuaj sab hnub tuaj, rau hnub tim 11 Lub Cuaj Hli, 2001.

When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.

Thaum muab cov xauv raus ntawm phau ntawv uas raug kaw ruaj nrog xya lub xauv, qhov ntawd sawv cev rau qhov kev nthuav tawm zuj zus ntawm qhov tseeb. Kev muab lub xauv thib xya tawm sawv cev rau lub sijhawm muab lub cim rau ib puas plaub caug plaub txhiab leej. Thaum phau ntawv uas raug kaw nrog xya lub xauv raug hais txog thawj zaug, muaj tej xob laim, suab xob quaj thiab tej suab, tiam sis tsis muaj av qeeg.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Thiab los ntawm lub zwm txwv ntawd txawm muaj xob laim thiab suab nroo thiab tej suab nrov tawm tuaj; thiab muaj xya lub teeb hluav taws cig ntsa iab nyob rau ntawm xub ntiag lub zwm txwv, uas yog xya Leej Ntsuj Plig ntawm Vajtswv. Qhia Tshwm 4:5.

In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.

Hauv qhov kev hais thawj zaug txog cov suab, tej xob laim, thiab tej xob quaj nroo; nag raug sawv cev los ntawm tus Vaj Ntsuj Plig Dawb Huv, uas yog xya lub teeb roj hluav taws, tiam sis tsis muaj av qeeg. Nws yog thaum muab Lub Cim Xya tshem tawm uas thiaj txheeb pom tau qhov av qeeg ntawm txoj cai Hnub Caiv uas yuav los sai no. Tshooj plaub hauv Phau Ntawv Qhia Tshwm txheeb qhia qhov pib ntawm kev qhib qhov tseeb uas raug ua kom tiav los ntawm Tus Tsov Ntxhuav ntawm xeem Yudas, thiab thaum lub sijhawm muab cim raug txheeb qhia, nws txheeb qhia qhov pib thiab qhov xaus ntawm lub sijhawm ntawd.

The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.

Qhov pib ntawm lub sijhawm tam sim no yog thaum tus timtswv nqes los ua kom lub ntiajteb ci ntsa iab nrog Nws lub yeeb koob rau hnub tim 11 lub Cuaj Hli, 2001; ces hauv Yaxayas rau peb tau raug qhia tias zaj lus uas sawv cev los ntawm “suab, xob laim, nroo, cua thiab nag,” uas xaus rau ntawm txoj cai Hnub Caiv, yuav tsum raug tshaj tawm rau ib haiv neeg uas pom los yuav tsis muaj peev xwm to taub lub ntsiab ntawm cov xob laim ntawd, thiab txawm lawv hnov los lawv yuav tsis muaj peev xwm nkag siab cov suab thiab cov nroo, mus txog thaum qhov av qeeg loj los ntes lawv. Lub sijhawm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej yog lub sijhawm uas qhov txiaj ntsig ntawm txhua zaj yog toog pom raug ua kom tiav.

That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.

Keeb kwm ntawd tsim tawm thiab qhia tawm ob pawg neeg pe hawm. Ib pawg lees paub nag, thiab yog li ntawd thiaj txais nws, vim lawv pom tau xob laim, thiab hnov tau tej suab, nroo thiab cua. Thaum xaus rau lub sijhawm ntawm kev kaw cim, txoj kev av qeeg loj ntawm txoj cai Hnub Caiv cuav uas yuav los sai sai no, ces qhib kev rau Vajtswv cov kev txiav txim uas raug coj los siv.

> And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.

> Thiab lub tuam tsev ntawm Vajtswv tau qhib rau saum ntuj lawm, thiab hauv nws lub tuam tsev tau pom lub phij xab ntawm nws txoj kev cog lus tseg; thiab muaj xob laim, thiab suab nrov, thiab xob quaj, thiab av qeeg, thiab lawg loj. Qhia Tshwm 11:19.

At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).

Thaum lub sijhawm av qeeg loj ntawd, cov “xob laim, thiab suab, thiab xob quaj,” muaj nrog “lawg.” “Lawg” sawv cev rau tej kev txiav txim uas xya tug timtswv ceeb tsheej pib nchuav tawm, cov uas twb tab tom npaj yuav ua li ntawd txij thaum pib lub sijhawm kaw cim, thaum lub cim thib xya tab tom raug qhib; ib yam nkaus li lawv tau tab tom tos kom tus timtswv ceeb tsheej hla mus thoob Yeluxalees thiab muab ib lub cim tso rau saum cov neeg uas ntsaj siab quaj ntsuag thiab hu quaj vim tej kev qias vuab tsuab uas tau ua nyob hauv lub tebchaws (sab nraud), thiab nyob hauv pawg ntseeg (sab hauv).

The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.

“Lub lawg” qhia txog lub sijhawm ntawm Vajtswv txoj kev txiav txim rhuav tshem, uas yog ib lub sijhawm ntawm txoj kev khuvleej rau Vajtswv pab yaj lwm pab, uas thaum ntawd tab tom raug hu tawm hauv Npanpiloo, thiab thaum tus kawg ntawm cov neeg coob kawg nkaus tau koom nrog Vajtswv pab yaj lawm, ces lub sijhawm sim siab rau tibneeg raug kaw kiag li.

> And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.

> Ces tus tim tswv xya tau nchuav nws lub hwj rau saum huab cua; ces muaj ib lub suab nrov loj tawm hauv lub tuam tsev saum ntuj los, ntawm lub zwm txwv, hais tias, Tiav lawm. Thiab muaj tej suab nrov, thiab xob quaj, thiab laim xob; thiab muaj ib qho av qeeg loj kawg nkaus, yam uas tsis tau muaj txij thaum tib neeg nyob saum lub ntiajteb los, yog ib qho av qeeg uas muaj hwjchim loj ua luaj thiab loj kawg nkaus. Thiab lub nroog loj ntawd tau tawg ua peb feem, thiab tej nroog ntawm cov tebchaws poob tas; thiab Npanpiloo loj tau raug nco ntsoov rau ntawm Vajtswv xub ntiag, kom muab lub khob cawv txiv hmab ntawm qhov kub lug ntawm nws txojkev chim rau nws. Tshwmsim 16:17–19.

Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.

Tus Neeg Nyeem Zoo: Koj puas hnov cov suab thiab xob quaj nroo? Koj puas pom tej laim xob? Koj puas hnov tau cua? Tsis ntev no koj yuav hnov cov suab ntawm cov nkauj xwb ruam thov roj.

We will continue this study in the next article.

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

> We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.

> Peb tau nrhiav kev thaj yeeb, tiam sis tsis muaj ib yam zoo los; thiab nrhiav ib lub sijhawm kho zoo, thiab saib seb, muaj kev kub ntxhov! Lub suab tsw qab ntawm nws cov nees tau hnov tawm hauv Dan los: tag nrho lub tebchaws tshee hnyo rau lub suab quaj nrov ntawm nws cov nees muaj zog; rau qhov lawv twb tuaj lawm, thiab tau nqos lub tebchaws, thiab txhua yam uas nyob hauv nws; lub nroog, thiab cov uas nyob hauv ntawd. Rau qhov, saib seb, kuv yuav xa nab, cockatrices, los nyob hauv nej nruab nrab, cov uas yuav tsis raug ntxias tau, thiab lawv yuav tom nej, tus Tswv hais li ntawd. Thaum kuv xav nplij kuv tus kheej tawm tsam kev tu siab, kuv lub siab qaug zog nyob hauv kuv. Saib seb lub suab ntawm txoj kev quaj ntawm tus ntxhais ntawm kuv haiv neeg vim cov uas nyob hauv ib thaj tebchaws deb: Tus Tswv puas tsis nyob hauv Xi-oos? nws tus vajntxwv puas tsis nyob hauv nws? Ua li cas lawv thiaj ua rau kuv chim nrog lawv tej mlom txaug, thiab nrog tej yam tsis muaj nqis txawv tebchaws? Lub caij sau qoob twb dhau lawm, lub caij ntuj sov twb xaus lawm, thiab peb tseem tsis tau dim. Vim qhov raug mob ntawm tus ntxhais ntawm kuv haiv neeg kuv thiaj raug mob; kuv tsaus nti; kev ceeb ntshai loj tau tuav rawv kuv. Puas tsis muaj tshuaj cawm hauv Kile-a? puas tsis muaj kws kho mob nyob ntawd? yog li ntawd ua cas txoj kev kho zoo ntawm tus ntxhais ntawm kuv haiv neeg ho tsis rov qab los? Yelemis 8:15–22.

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