The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.
Qhov kev sim siab kawg rau tiam neeg Millerite, uas ua tsis dhau txoj kev sim, tau pib xyoo 1856, nrog rau qhov kev los txog ntawm qhov kaj loj ntxiv hais txog “xya lub sij hawm” hauv Leviticus nees nkaum rau. Txij xyoo 1856 mus txog xyoo 1863, txoj xov Laodicea tau cim ib ntu sijhawm kawg hauv lub sijhawm uas tau pib nrog kev los txog ntawm tus tim tswv thib peb thaum Lub Kaum Hli 22, 1844. Lub sijhawm ntawd raug sawv cev los ntawm nqe kaum peb mus txog kaum tsib hauv Daniel tshooj kaum ib.
That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.
Lub sijhawm ntawd raug ua piv txwv tsis yog tsuas yog los ntawm cov nqe vajlugkub ntawd xwb, tiam sis kuj yog los ntawm keeb kwm uas ua kom cov nqe ntawd tiav, thiab kuj yog los ntawm zaj lus tim khawv ntawm thaj chaw Panium, uas kuj yog Caesarea Philippi. Khetos tau txhob txwm mus xyuas Caesarea Philippi tsis ntev ua ntej tus ntoo khaub lig, thiab tus ntoo khaub lig ntawd sawv cev rau txoj cai Sunday, uas raug sawv cev los ntawm nqe kaum rau. Hnub tim 22 Lub Kaum Hli, 1844, Tsov Ntxhuav ntawm xeem Yudas tau qhia meej txog txoj kev qhuab qhia ntawm Hnub Xanpataus hauv ib lub teeb pom kev tshwj xeeb. Tom qab ntawd, thaum kawg ntawm txoj kev sim ntawd, Nws tau nthuav ntxiv ib qho kev paub ntau ntxiv txog “xya zaug,” thiab “xya zaug” hauv Leviticus nees nkaum-rau yog ib txoj kev qhuab qhia hais txog Hnub Xanpataus. Nws yog txoj lus txib Hnub Xanpataus hais txog thaj av tau so uas yog ib qho ncaj qha sib luag nrog txoj lus txib Hnub Xanpataus hais txog tibneeg tau so. Ob zaj lus faj lem txog lub sijhawm, yog ob txhiab tsib puas nees nkaum xyoo thiab ob txhiab peb puas xyoo, nkawd ob leeg tau xaus rau hnub tim 22 Lub Kaum Hli, 1844.
The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of Divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.
Lub sijhawm kawg ntawm txojkev sim siab, txij xyoo 1856 mus txog 1863, yog ib qho kev tshwm sim loj dua txog Hnub Xanpataus, uas twb raug muab tso rau hauv ib lub teeb tshwjxeeb thaum chiv thawj ntawm txojkev muab cim thiab txojkev sim siab. Keeb kwm uas raug sawv cev los ntawm kev ua tiav ntawm nqe kaum peb mus txog kaum tsib hauv Daniyee kaum ib sawv cev rau lub sijhawm sim siab uas Vajtswv lub cim raug nias rau mus ib txhis rau saum ib puas plaub caug plaub txhiab leej. Hauv keeb kwm ntawd ob tug pas nrig ntawm Exekees raug txuas ua ke. Kev txuas ntawm ob tug pas nrig ntawd sawv cev rau kev sib xyaw ntawm Vajtswv lub ntuj tsim thiab tibneeg ntiajteb, thiab zaj lus qhuab qhia uas ci nyob hauv ib lub teeb tshwjxeeb hauv keeb kwm ntawd yog zaj lus qhuab qhia txog txojkev yug los ua neeg.
For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the Divine Son of God, who had taken upon Himself human flesh, and in so doing became the Son of man.
Vim li no, thaum Petus lees paub Khetos tias yog Vajtswv Leej Tub hauv Caesarea Philippi, nws tab tom lees tias Khetos, raws li Vajtswv Leej Tub, sawv cev rau Nws ob yam xwm txheej—yog Vajtswv Leej Tub uas yog los saum ntuj, tus uas tau coj tibneeg cev nqaij los rau saum Nws tus kheej, thiab vim ua li ntawd thiaj los ua Neeg Leej Tub.
“As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” The Desire of Ages, 507.
“Thaum cov thwjtim tshawb nrhiav tej lus faj lem uas ua tim khawv txog Khetos, lawv raug coj los koom kev sib raug zoo nrog Vajtswv, thiab kawm paub txog Nws tus uas tau nce mus saum ntuj ceeb tsheej kom ua kom tiav txoj haujlwm uas Nws tau pib saum lub ntiaj teb no. Lawv pom tseeb tias nyob hauv Nws muaj txoj kev paub uas tsis muaj ib tug tibneeg twg, yog tsis muaj kev pab los ntawm txoj hauj lwm los saum ntuj los, yuav to taub tau. Lawv xav tau kev pab ntawm Nws tus uas vajntxwv, cov yaj saub, thiab cov neeg ncaj ncees tau hais tseg ua ntej. Lawv nyeem dua thiab nyeem dua tej kev piav qhia hauv lus faj lem txog Nws tus cwj pwm thiab Nws txoj haujlwm nrog kev xav tsis thoob. Lawv tau to taub tej Vajluskub lus faj lem tsaus muag npaum li cas! lawv tau qeeb npaum li cas hauv kev txais yuav tej qhov tseeb loj uas ua tim khawv txog Khetos! Thaum lawv ntsia Nws hauv Nws txoj kev txo hwjchim, thaum Nws taug kev ua ib tug neeg hauv nruab nrab neeg, lawv tsis tau to taub qhov tsis meej txog Nws txoj kev los yug ua neeg, yog ob yam ntawm Nws tus yam ntxwv. Lawv lub qhov muag raug tuav cia, kom lawv tsis paub meej txog Vajtswv nyob hauv tibneeg. Tiamsis tom qab Vaj Ntsuj Plig Dawb Huv tau ci rau lawv pom, lawv nco Nws heev npaum li cas, thiab xav rov pom Nws dua, thiab muab lawv tus kheej tso rau ntawm Nws ko taw!” The Desire of Ages, 507.
October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the seventh trumpet which identifies when the mystery of God was to be finished.
Lub Kaum Hli Ntuj Tim 22, 1844 mus txog rau xyoo 1863 sawv cev rau lub sijhawm muab lub cim ntim rau ib puas plaub caug plaub txhiab leej. Lub sijhawm ntawd tau pib nrog hnub Xanpataus raug tsa tawm los ua qhov tseeb tshwjxeeb nyob hauv ntau yam qhov tseeb uas raug qhib lub foob rau thaum lub sijhawm muab lub cim ntim. Lub sijhawm ntawd tau pib lub suab nrov ntawm lub raj xya, uas qhia tias thaum twg qhov tsis meej ntawm Vajtswv yuav tsum tiav.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Tiamsis nyob rau hauv tej hnub ntawm lub suab ntawm tus tim tswv xya, thaum nws yuav pib tshuab suab raj, ces qhov uas yog Vajtswv tej lus zais yuav tiav lawm, raws li nws tau tshaj tawm rau nws cov tub qhe uas yog cov yaj saub. Qhia Tshwm 10:7.
The seventh angel is also the third woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.
Tus tim tswv xya kuj yog txoj kev txom nyem thib peb thiab, vim txoj kev muab khi ntawd tshwm sim hauv keeb kwm thaum kev ua rog ntawm Islam tseem tab tom nquag. Yog hais tias Millerite Adventism tau nyob ruaj nreb hauv txoj kev ncaj ncees nyob rau lub sijhawm uas ua raws li lub Kaum Hli 22, 1844, Islam uas tau raug txwv cia thaum Lub Yim Hli 11, 1840, yuav tau raug tso tawm.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Yog cov tias cov Adventist, tom qab txoj kev poob siab loj hauv xyoo 1844, tau tuav lawv txoj kev ntseeg ruaj nreb thiab mus txuas ntxiv ua ke nyob hauv Vajtswv txoj kev coj qhib tawm, txais yuav zaj xov ntawm tus tim tswv thib peb thiab nyob hauv lub hwj chim ntawm tus Vaj Ntsuj Plig Dawb Huv tshaj tawm nws rau lub ntiaj teb, lawv yuav tau pom Vajtswv txoj kev cawm seej, tus Tswv yuav tau ua hauj lwm muaj hwj chim loj nrog lawv tej kev siv zog, txoj hauj lwm yuav tau ua tiav lawm, thiab Khetos yuav tau los ntev no kom txais Nws haiv neeg mus rau lawv qhov nqi zog lawm. Tiamsis hauv lub sijhawm uas muaj kev ua xyem xyav thiab kev tsis paub tseeb uas los tom qab txoj kev poob siab ntawd, coob tus ntawm cov ntseeg advent tau tso lawv txoj kev ntseeg tseg.... Yog li ntawd txoj hauj lwm thiaj raug txwv, thiab lub ntiaj teb thiaj raug tso cia nyob hauv qhov tsaus ntuj. Yog hais tias tag nrho pawg Adventist tau koom siab rau Vajtswv tej lus txib thiab Yexus txoj kev ntseeg, peb zaj keeb kwm yuav txawv dav npaum li cas!” Evangelism, 695.
On October 22, 1844 the seventh trumpet began to sound and the Jubilee trumpet also began to sound.
Thaum Lub Kaum Hli 22, 1844, tus raj xya pib nrov, thiab tus raj Yubli kuj pib nrov thiab.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.
Thiab koj yuav tsum suav xya xyoos Xanpataus rau koj, xya zaug xya xyoos; thiab lub sij hawm ntawm xya xyoos Xanpataus ntawd yuav yog plaub caug cuaj xyoos rau koj. Ces koj yuav tsum ua kom lub raj ntawm xyoo Yubili nrov ncha rau hnub thib kaum ntawm lub hli xya; nyob rau hnub ua kev theej txhoj nej yuav tsum ua kom lub raj nrov thoob plaws tag nrho nej lub tebchaws. Thiab nej yuav tsum ua kom xyoo thib tsib caug ntawd dawb huv, thiab tshaj tawm txoj kev ywj pheej thoob plaws tag nrho lub tebchaws rau txhua tus uas nyob hauv; xyoo ntawd yuav yog ib xyoos Yubili rau nej; thiab nej txhua tus yuav tsum rov qab mus cuag nws tej cuab tam, thiab nej txhua tus yuav tsum rov qab mus cuag nws tsev neeg. Leviticus 25:8–10.
When the sealing time of the one hundred and forty-four thousand begins there is a trumpet that identifies that the warfare accomplished by Islam has arrived, and a trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His Divinity for eternity. Line upon line, those two trumpets are one Trumpet, for the Jubilee trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the seventh trumpet of the third woe is sounded. The doctrine that represented both trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.
Thaum lub sij hawm ntim lub cim rau ib puas plaub caug plaub txhiab leej pib, muaj ib lub raj uas qhia tias txoj kev ua rog uas Islam tau ua tiav lawm twb los txog, thiab muaj ib lub raj uas tshaj tawm txoj kev ywj pheej rau cov uas tau ua qhev rau kev txhaum. Ib lub raj qhia txog keeb kwm sab nraud, hos lwm lub sawv cev rau txoj kev paub sab hauv ntawm cov neeg ntawm txoj kev cog lus nyob rau hnub kawg ntawd. Lawv txoj kev qhev raug daws dim thaum lawv tib neeg ntuj raug txuas nrog Nws Txoj Kev Vajtswv Ntuj mus ib txhis. Kauj ruam raws kauj ruam, ob lub raj ntawd yog ib lub Raj xwb, vim lub raj ntawm Jubilee tsuas raug nrov rau Hnub Theej Txhoj xwb, thiab Hnub Theej Txhoj pib thaum lub raj xya ntawm txoj kev txom nyem thib peb raug tshuab. Txoj kev qhia uas sawv cev rau ob lub raj hauv kev txav ntawm cov Millerite yog lub teeb ntawm Hnub Xanpataus. Lub teeb uas sawv cev rau ob lub Raj hauv cov hnub kawg no yog txoj kev qhuab qhia txog kev los ua neeg cev nqaij daim tawv. Kauj ruam raws kauj ruam, Hnub Xanpataus thiab txoj kev qhuab qhia txog kev los ua neeg cev nqaij daim tawv yog tib txoj kev qhuab qhia xwb.
Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.
Petus txoj kev lees paub tau qhia txog tus Mexiyas, thiab kuj yog Vajtswv Leej Tub. Tus Mexiyas yog Vajtswv Leej Tub. Tus Mexiyas yog tus Tsimtxom uas Hnub Xanpataus sawv cev rau.
“Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.
“Povlauj yeej tsis tau pom Khetos thaum Nws tseem nyob hauv ntiajteb no. Tseeb tiag nws twb tau hnov txog Nws thiab Nws tej dejnum lawm, tiam sis nws tsis muaj peevxwm ntseeg tau tias tus Mexiyas uas raug cog lus tseg, tus Tsim txhua lub ntiajteb, tus Muab txhua txoj koob hmoov, yuav tshwm sim los nyob saum ntiajteb no ua ib tug tibneeg xwb.” Sketches from the Life of Paul, 256.
The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the Son of man. The Son of God represents the incarnation.
Hnub Xanpataus qhia txog tus Tsim, thiab tus Tsim ntawd yog tus Khetos uas Petus tau qhia tseeb. Vajtswv Leej Tub, uas Petus tau qhia tseeb ntawd, yog Nws tus uas koom nrog cev nqaij daim tawv tibneeg kom los ua Neeg Leej Tub. Vajtswv Leej Tub sawv cev rau txoj kev yug los ua neeg.
“Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.
“Khetos tau coj lub hwj chim rau txiv neej thiab poj niam kom kov yeej tau. Nws tau los rau hauv lub ntiajteb no hauv cev nqaij daim tawv tibneeg, kom ua neej ua ib tug neeg nyob hauv nruab nrab neeg. Nws tau txais tej kev qaug zog thiab txoj luag haujlwm uas yog ntawm tibneeg lub ntuj tsim, kom raug sim thiab raug kuaj. Hauv Nws txoj kev ua tibneeg Nws tau koom nrog tus cwj pwm ntuj ceeb tsheej. Hauv Nws txoj kev yug los ua neeg, Nws tau txais nyob rau hauv ib txoj kev nkag siab tshiab lub npe uas yog Vajtswv Leej Tub. Tus timtswv hais rau Maivliag tias, ‘Tus Muaj Hwjchim Loj Kawg yuav los tsaws ntxoov koj: yog li ntawd, tus me nyuam dawb huv uas yuav yug los ntawm koj yuav raug hu ua Vajtswv Leej Tub’ (Lukas 1:35). Thaum Nws yog Leej Tub ntawm ib tug tibneeg, Nws kuj tau los ua Vajtswv Leej Tub nyob rau hauv ib txoj kev tshiab. Yog li no Nws tau sawv nyob hauv peb lub ntiajteb no—Vajtswv Leej Tub, los tseem txuas nrog haiv tibneeg los ntawm kev yug los.” Selected Messages, phau 1, 226.
At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.
Ntawm Caesarea Philippi, Petus txoj kev lees txim ob npaug sawv cev rau ib puas plaub caug plaub txhiab leej uas to taub tias Yexus yog tus Khetos, Vajtswv Leej Tub, thiab to taub txog zaj qhuab qhia ntawm hnub Xanpataus uas tau muab ua kom kaj xyoo 1844, nrog rau zaj qhuab qhia txog kev yug los ua neeg uas raug lees paub rau hnub kawg. Lub teeb ntawm ob npaug qhov tseeb no raug qhib tawm thaum pib thiab thaum xaus ntawm lub sijhawm ntawm kev muab khi, raws li keeb kwm ntawm kev muab khi txij hnub tim 22 Lub Kaum Hli, 1844 mus txog 1863 tau ua tim khawv, thiab raws li keeb kwm ntawm ob lub suab hauv Tshwmsim tshooj kaum yim thiab.
In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrived as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrived, He led His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the trumpet, some refuse to hear.
Nyob rau hauv ob qho tib si txoj kab Millerite ntawm txoj kev muab khi, thiab txoj kab cev Vajtswv lus ntawm txoj kev muab khi hauv Tshwm Sim kaum yim, muaj ib qho kev sim nyob rau thaum kawg nkaus ntawm lub sijhawm ntawd, qhov uas ib pab raug muab nthuav tawm tias yog cov ntxhais nkauj xwb ruam, ib yam li tau muaj txij xyoo 1856 mus txog 1863, thiab ib pab raug muab nthuav tawm tias yog cov ntxhais nkauj xwb muaj tswvyim txij Lub Xya hli ntuj 2023 mus txog rau txoj cai Hnub Caiv uas yuav los sai no. Lub sijhawm kawg ntawm kev sim no rov ua dua qhov pib ntawm lub sijhawm ntawd. Tib tug tim tswv uas nqis los rau lub Cuaj Hlis 11, 2001, tau los txog ua Mikhaees hu cov neeg tuag kom sawv rov los rau txoj sia nyob hauv 2023, ib txhia mus rau txoj sia nyob mus ib txhis thiab ib txhia mus rau txoj kev tuag mus ib txhis. Thaum Nws los txog, Nws coj Nws haiv neeg rov qab mus rau cov hauv paus. Muaj qee leej tsis kam taug kev hauv cov kev qub, muaj qee leej taug kev hauv cov kev qub. Muaj qee leej mloog rau lub suab raj, muaj qee leej tsis kam mloog.
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.
Yog li no hais tias tus Tswv: Nej cia li sawv ntawm tej kev, thiab ntsia, thiab nug txog tej qub qab ke, seb txoj kev zoo nyob qhov twg, ces nej cia li taug txoj kev ntawd mus, thiab nej yuav nrhiav tau kev so rau nej tej ntsuj plig. Tiamsis lawv hais tias, Peb yuav tsis taug txoj kev ntawd. Thiab kuv kuj tau tsa cov neeg zov saib rau saum nej, hais tias, Nej cia li mloog suab raj. Tiamsis lawv hais tias, Peb yuav tsis mloog. Yelemis 6:16, 17.
The message represented by the trumpet which the watchmen blows is twofold. It is the seventh trumpet of Islam and the Jubilee trumpet of deliverance. It is the message of the combination of Divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.
Txoj xov uas raug sawv cev los ntawm lub raj uas cov neeg zov tshuab ntawd muaj ob ntu. Nws yog lub raj thib xya ntawm Islam thiab lub raj Jubilee ntawm txoj kev cawm dim. Nws yog txoj xov hais txog kev sib koom ua ke ntawm Vajtswv-Txojkev nrog tib neeg, uas ua tiav los ntawm qhov txuj ci tseem ceeb zais ntawm kev yug los ua neeg, thiab qhov ntawd ua kom muaj tus cwj pwm uas npaj txhij rau Vajtswv lub cim foob, uas yog Hnub Xanpataus. Txoj xov, txoj hauj lwm, thiab tej xwm txheej uas txuas nrog rau lub sijhawm kawg ntawd ntawm txoj haujlwm foob cim, uas tau pib thaum Lub Xya Hli 2023, nees nkaum ob xyoos tom qab 2001, raug sawv cev los ntawm nqe kaum peb txog kaum tsib hauv Daniyee tshooj kaum ib, thiab los ntawm Khetos txoj kev mus xyuas Caesarea Philippi hauv Mathais tshooj kaum rau.
In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.
Hauv zaj lus piv txwv txog kaum tus nkauj xwb, txhua tus nkauj xwb puav leej tsaug zog thaum lub sijhawm uas tus nraug vauv tseem qeeb tuaj. Yexus hais rau Nws cov thwj tim tias Laxalau tsaug zog.
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.
Nws Yexus hais li no; thiab tom qab ntawd Nws hais rau lawv tias, Peb tus phooj ywg Laxalau tsaug zog lawm; tiam sis Kuv mus kom Kuv thiaj tsa nws sawv hauv txoj kev tsaug zog ntawd. Ces Nws cov thwjtim hais tias, Tus Tswv, yog nws tsaug zog, nws yuav zoo tuaj. Los Yexus hais txog nws txoj kev tuag; tiam sis lawv xav tias Nws hais txog kev pw so tsaug zog xwb. Ces Yexus thiaj hais meej rau lawv tias, Laxalau tuag lawm. Yauhas 11:10–14.
At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.
Thaum kawg ntawm nees nkaum ib hnub, Daniyees tau pom lub zeem muag, thiab nws nyob hauv ib txoj kev tsaug zog tob heev.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:7–9.
Thiab kuv, Daniyee, ib leeg thiaj pom zaj yog toog ntawd; vim cov txivneej uas nrog kuv nyob tsis pom zaj yog toog ntawd li. Tiamsis ib qho kev tshee hnyo loj heev poob los rau saum lawv, ces lawv thiaj khiav mus nkaum lawv tus kheej. Yog li ntawd kuv thiaj nyob ib leeg, thiab pom zaj yog toog loj ntawd, thiab tsis tshuav ib qho zog li nyob hauv kuv; rau qhov kuv lub ntsej muag zoo nkauj hloov hauv kuv mus ua kev puas tsuaj, thiab kuv tsis khaws tau ib qho zog li. Txawm li ntawd los kuv hnov suab nws cov lus; thiab thaum kuv hnov suab nws cov lus, ces kuv tsaug zog heev nrog kuv ntsej muag xuav rau hauv av, thiab kuv ntsej muag tig rau hauv av. Daniyee 10:7–9.
The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.
Ob tug tim khawv hauv Tshwm Sim tshooj kaum ib, tau pw tuag hauv txoj kev tau peb hnub thiab ib nrab, thiab Exekees cov pob txha tuag tau nyob hauv lub hav. Hnub tim 18 Lub Xya hli ntuj, 2020, lub sij hawm ncua ntawm txoj kev tuag sab ntsuj plig thiab txoj kev tsaug zog tau raug coj los rau saum cov nkauj xwb ntawm kev txav mus los ntawm tus tim tswv thib peb. Peb xyoos tom qab ntawd, txoj txheej txheem tsa sawv thiab npaj Vajtswv haiv neeg hnub kawg ua Nws tus chij thiab nws pab tub rog muaj hwj chim tau pib. Tus tim tswv uas nqes los rau hnub tim 18 Lub Xya hli ntuj, 2020 tau qhib ib qho tseeb uas twb raug kaw lawm, ib yam li cov tim tswv ib txwm ua thaum lawv nqes los.
The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.
Qhov tseeb uas nws tau qhib lub foob tawm yog txoj kev paub dhau los ntawm lub sij hawm ncua thiab thawj zaug kev poob siab. Vajtswv haiv neeg nyob rau hnub kawg thaum ntawd tau tawg ua sab ua sua, thiab thaum txoj hauj lwm ntawm kev tsa lawv sawv los txog rau hauv keeb kwm, lawv yuav tsum raug hu kom lees paub thiab pom zoo tias lawv tau tawg ua sab ua sua lawm thiab tias lawv tseem nyob hauv lub sij hawm ncua. Ces thiaj raug xa ntau tus tim tswv, los sis ntau zaj lus, los txhawb zaj lus ntawm lub sij hawm ncua.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Nyob ze rau thaum kawg ntawm tus tim tswv thib ob txoj xov, kuv pom ib lub teeb ci loj los saum ntuj ci tuaj rau saum Vajtswv haiv neeg. Cov kab hluav taws ntawm lub teeb no zoo li ci kaj npaum li lub hnub. Thiab kuv hnov cov suab ntawm cov tim tswv qw nrov hais tias, ‘Saib seb, tus Nraug Vauv tabtom los; nej cia li tawm mus ntsib Nws!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’
“Qhov no yog lub suab quaj thaum ib tag hmo ntuj, uas yuav tsum muab hwjchim rau tus tubtxib saum ntuj thib ob txoj xov. Cov timtswv saum ntuj raug xa los ntawm saum ntuj ceeb tsheej los tsa cov neeg dawb huv uas qaug zog siab, thiab npaj lawv rau txoj hauj lwm loj uas nyob ntawm lawv xub ntiag. Cov txivneej uas muaj peevxwm tshaj plaws tsis yog cov xub thawj uas txais txoj xov no. Cov timtswv raug xa mus cuag cov uas txo hwjchim thiab rau siab ntseeg, thiab yaum kom lawv tsa lub suab quaj tias, ‘Saib maj, tus Nraug Vauv los lawm; nej cia li tawm mus ntsib Nws!’ Cov uas raug tso siab rau lub suab quaj ntawd maj nroos ua hauj lwm, thiab nyob hauv lub hwjchim ntawm tus Vaj Ntsuj Plig Dawb Huv lawv nrov ncha txoj xov, thiab tsa lawv cov kwvtij nkauj muam uas qaug zog siab. Txoj hauj lwm no tsis sawv hauv neeg txoj kev txawj ntse thiab kev kawm, tiam sis nyob hauv Vajtswv lub hwjchim, thiab Nws cov neeg dawb huv uas hnov lub suab quaj ntawd tsis muaj peevxwm tawm tsam nws. Cov uas muaj sab ntsuj plig tshaj plaws yog cov xub thawj txais txoj xov no, hos cov uas yav tas los tau coj thawj hauv txoj hauj lwm yog cov kawg txais nws thiab pab ua kom lub suab quaj ntawd nrov zuj zus tias, ‘Saib maj, tus Nraug Vauv los lawm; nej cia li tawm mus ntsib Nws!’”
“In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.
“Hauv txhua thaj tsam ntawm lub teb chaws, tau muab txoj kev kaj los hais txog tus tim tswv thib ob txoj xov, thiab lub suab quaj ntawd ua rau ntau txhiab leej lub siab muag yaj. Nws mus ntawm ib lub nroog mus rau ib lub nroog, thiab ntawm ib lub zos mus rau ib lub zos, mus txog thaum Vajtswv haiv neeg uas tab tom tos ntsoov sawv los puv npo. Hauv ntau pawg ntseeg tsis raug tso cai kom tshaj tawm txoj xov ntawd, thiab ib pab coob heev uas muaj zaj lus tim khawv muaj sia tau tawm hauv cov pawg ntseeg uas poob lawm ntawd. Ib txoj hauj lwm muaj hwj chim loj tau tiav los ntawm lub suab quaj thaum ib tag hmo. Txoj xov ntawd tshawb nrhiav lub siab, coj cov ntseeg kom nrhiav kev paub muaj sia rau lawv tus kheej. Lawv paub tias lawv tsis muaj cuab kav vam khom ib leeg rau ib leeg.” Early Writings, 238.
The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12th to the 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.
Kev tuaj txog ntawm txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo hauv zaj lus piv txwv ntawd qhia meej txog lub sijhawm uas ob pab nkauj xwb ntawd raug nthuav tawm tias lawv puas muaj roj. Cov txawj ntse muaj roj, cov ruam tsis muaj. Zaj lus piv txwv ntawd tau ua tiav los ntawm txoj haujlwm ntawm Samuel Snow hauv keeb kwm Millerite, thiab hauv txoj haujlwm ntawd txoj xov uas Snow nthuav tawm tau raug txhim kho raws li tau sawv cev hauv nws cov ntawv sau nyob hauv cov ntawv luam tawm Millerite ntawm lub sijhawm ntawd. Tom qab ntawd thaum nws tuaj txog ntawm rooj sib txoos pw hav zoov Exeter, uas yog txij hnub tim 12 mus rau tim 17 lub Yim Hli, 1844, ib lub sijhawm kuj raug sawv cev thiab, uas thaum kawg tau coj mus rau qhov uas cov uas nyob hauv rooj sib txoos ntawd tau tawm ntawm rooj sib txoos mus thiab tshaj tawm txoj xov ntawd.
There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”
Muaj ib “lub sij hawm tshwj xeeb” uas thaum txoj xov ntawm Midnight Cry raug tsa kom ruaj khov tiav lawm, thiab nyob rau lub sij hawm ntawd, raws li zaj lus piv txwv, lub sij hawm txiav txim siab xaus rau saum cov nkauj xwb. Ua ntej txog “lub sij hawm tshwj xeeb” ntawd muaj “ib ntu sijhawm” uas txoj xov tab tom raug txhim kho. Txij li lub Xya hli ntuj, 2023 los, txoj xov ntawm Midnight Cry tau tab tom raug txhim kho, thiab txawv ntawm qhov kev tiav raws li Millerite, txoj xov ntawd twb raug xa mus thoob plaws lub ntiaj teb ua ntej txog “kev kaw ntawm lub sij hawm txiav txim siab”. Thaum lub sij hawm txiav txim siab xaus thaum kawg ntawm lub rooj sib tham Exeter, ces txoj xov ntawd thiaj li mus rau “txhua feem ntawm lub teb chaws,” thiab “tau muab txoj kev kaj rau saum txoj xov ntawm tus tim tswv thib ob, thiab lub suab quaj ntawd ua rau ntau txhiab leej lub siab yaj. Nws mus ntawm ib lub nroog mus rau ib lub nroog, thiab ntawm ib lub zos mus rau ib lub zos, mus txog thaum cov neeg ntawm Vajtswv uas tab tom tos ntsoov raug tsa kom tsim dheev tag nrho.”
In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.
Hauv peb tej keeb kwm tam sim no, txoj xov uas tau pib muab tshaj tawm rau lub Xya Hli xyoo 2023 no twb mus txog ib puas nees nkaum lub tebchaws thoob plaws ntiajteb lawm, thiab cov nqe lus sau uas sawv cev rau txoj kev nthuav dav ntawm txoj xov Midnight Cry twb muaj nyob rau hauv ntau tshaj rau caum hom lus lawm, thiab cov nqe lus sau ntawd kuj yuav nyeem tau los yog mloog tau.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Qhov Kev Qhia Tshwm ntawm Yexus Khetos, uas Vajtswv tau pub rau nws, kom qhia rau nws cov tub qhe txog tej yam uas yuav tsum muaj los sai sai no; thiab nws tau txib nws tus tim tswv mus qhia nws ua cim rau nws tus tub qhe Yauhas: tus uas tau ua tim khawv txog Vajtswv txoj lus, thiab txog Yexus Khetos zaj lus tim khawv, thiab txog txhua yam uas nws tau pom. Foom koob hmoov rau tus uas nyeem, thiab rau cov uas mloog tej lus ntawm zaj lus cev Vajtswv lus no, thiab khaws tej yam uas tau sau tseg rau hauv no: rau qhov lub sij hawm twb ze lawm. Qhia Tshwm 1:1–3.
The light of this message as represented with the articles has been accomplished in roughly six months by two persons.
Qhov kaj ntawm zaj lus no, raws li tau sawv cev los ntawm cov ntawv no, tau ua tiav nyob hauv kwv yees li rau lub hlis los ntawm ob tug neeg.
“Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.
“Yog tias cov uas muaj peev xwm pab hauv — tsis raug tsa kom paub txog lawv tes dej num, lawv yuav tsis lees paub Vajtswv tes haujlwm thaum lub suab qw nrov ntawm tus tim tswv thib peb yuav raug hnov. Thaum qhov kaj tawm mus kom ci rau lub ntiajteb, tsis yog sawv los pab tus Tswv, lawv yuav xav txwv Nws tes haujlwm kom haum raws li lawv tej tswv yim nqaim. Cia kuv qhia rau nej tias tus Tswv yuav ua haujlwm hauv txoj haujlwm kawg no hauv ib yam uas txawv heev ntawm tej txheej txheem ib txwm muaj, thiab hauv ib txoj kev uas yuav tsis raws li ib qho kev npaj ntawm tibneeg li. Yuav muaj qee leej hauv peb nruab nrab uas ib txwm xav tswj Vajtswv tes haujlwm, xav txib txawm yog yam kev txav mus twg yuav tsum ua thaum tes haujlwm tab tom mus tom ntej raws li tus tim tswv uas koom nrog tus tim tswv thib peb hauv txoj xov uas yuav tsum muab rau lub ntiajteb qhia. Vajtswv yuav siv tej kev thiab tej cuab tam uas yuav ua rau pom meej tias Nws tab tom tuav txoj hlua kav hauv Nws txhais tes. Cov neeg ua haujlwm yuav xav tsis thoob rau cov cuab tam yooj yim uas Nws yuav siv los coj los txog thiab ua kom tiav Nws tes haujlwm ntawm kev ncaj ncees.” Testimonies to Ministers, 300.
The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.
Tus Tsov Ntxhuav ntawm xeem Yudas tam sim no tau coj Nws haiv neeg hnub kawg los txog rau nqe kaum peb mus txog kaum tsib hauv Daniel kaum ib, qhib tawm zaj keeb kwm uas sawv cev los ntawm keeb kwm ntawm 200 BC mus rau 63 BC, thiab kuj yog Mathais tshooj kaum rau, thiab zaj keeb kwm ntawm Khetos txoj kev tuaj xyuas Caesarea Philippi. Ob qho tib si, cov lus faj lem thiab zaj keeb kwm ntawm lawv txoj kev ua tiav, sib haum nrog feem ntawm phau Daniel uas raug muab kaw cia mus txog rau hnub kawg. Phau Daniel thiab Qhia Tshwm yog ib phau ntawv xwb, yog li ntawd nyob rau hnub kawg, ua ntej lub sijhawm ntawm txoj kev sim siab kaw lawm, Yexus Khetos txoj Kev Qhia Tshwm raug qhib tawm, thiab txoj Kev Qhia Tshwm ntawd muaj nrog feem ntawm Daniel uas txheeb rau hnub kawg. Lub sijhawm twb los ze rau qhov xaus ntawm Exeter lub rooj sablaj pw hav zoov.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Thiab nws hais rau kuv tias, Tsis txhob kaw cia tej lus ntawm zaj lus faj lem hauv phau ntawv no; rau qhov lub sijhawm twb los ze lawm. Tus uas tsis ncaj ncees, cia nws tseem tsis ncaj ncees ntxiv mus; thiab tus uas qias neeg, cia nws tseem qias neeg ntxiv mus; thiab tus uas ncaj ncees, cia nws tseem ua ncaj ncees ntxiv mus; thiab tus uas dawb huv, cia nws tseem dawb huv ntxiv mus. Tshwmsim 22:10, 11.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab ntawv tom ntej.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Saib seb, hnub ntawd yuav los, tus Tswv Vajtswv hais li no, tias Kuv yuav xa kev tshaib nqhis los rau hauv lub tebchaws; tsis yog kev tshaib nqhis mov, thiab tsis yog kev nqhis dej, tiamsis yog kev tsis tau hnov tej lus ntawm tus Tswv. Thiab lawv yuav mus yuj yees txij hiav txwv no mus rau hiav txwv tod, thiab txij qaum teb mus txog sab hnub tuaj; lawv yuav khiav mus los nrhiav tus Tswv tej lus los yuav tsis pom. Hnub ntawd cov hluas nkauj zoo nkauj thiab cov tub hluas yuav tsaus muag vim nqhis dej. Cov uas cog lus los ntawm Samaria txoj kev txhaum, thiab hais tias, Koj tus vajtswv, au Dan, tseem ciaj sia; thiab, Beersheba txoj kev cai tseem ciaj sia; lawv yeej yuav poob, thiab yuav tsis sawv rov los ib txhis li. Amos 8:11–14.