We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.
Peb tab tom xav txog kev siv raws li yaj saub ntawm William Miller zaj npau suav nyob rau hnub kawg, uas yog qhov chaw uas txhua yam lus faj lem nrhiav tau lawv txoj kev ua tiav zoo kawg nkaus. Miller zaj npau suav qhia txog kev nrhiav tau, kev tsim tsa, kev tsis lees txais, kev faus cia, thiab kev rov kho dua ntawm cov lus tseeb hauv paus ntawm Adventism uas tau muab sau sib dhos los ntawm txoj hauj lwm qhuab qhia ntawm Miller. Cov lus tseeb hauv paus ntawd sawv cev rau cov lus tseeb uas tau raug qhib lub ntsiab khi hauv xyoo 1798. Cov lus tseeb ntawd raug sawv cev los ntawm yog toog pom txog tus dej Ulai. Miller zaj npau suav, raws li tau sau cia hauv phau Early Writings, yog nws zaj npau suav thib ob, thiab zaj npau suav ntawd twb tau raug ua yam ntxwv ua ntej los ntawm Nebuchadnezzar zaj npau suav thib ob, ib yam li Miller nws tus kheej kuj tau raug ua yam ntxwv ua ntej los ntawm Nebuchadnezzar.
Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.
Cov tshooj lus dhau los twb tau qhia meej tias qhov xaus ntawm Nebuchadnezzar lub neej ntawm “xya tiam” uas nws nyob nrog lub siab zoo li ib tug tsiaj qus, tau xaus raws li ib lub cim yaj saub xyoo 1798. Ces nws lub nceeg vaj thiaj raug muab rov qab rau nws, thiab thawj zaug, Nebuchadnezzar sawv cev rau ib tug neeg uas tau hloov siab los ntseeg tiav lawm. Hais raws li “lub sijhawm kawg,” xyoo 1798, nws sawv cev rau cov “txawj ntse.” Peb kuj tau txheeb xyuas tias, raws li thawj tus vajntxwv ntawm Babylon, Nebuchadnezzar txoj kev txiav txim ntawm “xya tiam,” yog ib yam ntxwv yav tom ntej ntawm Belshazzar txoj kev txiav txim ntawm ob txhiab tsib puas nees nkaum (mene, mene, tekel, upharsin), tus uas yog tus vajntxwv kawg ntawm Babylon.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Rau tus thawj kav tebchaws Npanpiloos kawg, ib yam li ua tus yam ntxwv rau tus thawj kav tebchaws xub thawj, lo lus txiav txim ntawm tus Saib Xyuas saum ntuj ceeb tsheej tau los txog tias: ‘Au vajntxwv, … lo lus no raug hais rau koj; lub nceeg vaj tau raug muab tshem ntawm koj lawm.’ Daniel 4:31.” Prophets and Kings, 533.
Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.
Viv Ncaim White tau qhia txog Belshazzar hauv nws teev uas raug txiav txim raws li yog “tus vajntxwv ruam.” Thaum xaus ntawm Nebuchadnezzar lub teev uas raug txiav txim, nws sawv cev rau “tus vajntxwv txawj ntse,” rau qhov nws tau txais txiaj ntsig los ntawm txoj kev txiav txim ntawm “xya lub sijhawm,” hos Belshazzar, txawm yog nws paub txog keeb kwm ntawd lawm los, nws tseem tsis kam txais txiaj ntsig.
“But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Tiamsis Belshazzar txoj kev nyiam kev lomzem thiab kev tsa nws tus kheej ua loj ua rau cov zaj lus qhia uas nws tsis tsim nyog yuav hnov qab ploj mus; thiab nws tau ua tej kev txhaum zoo ib yam li cov uas coj tej kev txiav txim tshwjxeeb los saum Nebuchadnezzar. Nws nkim tej cib fim uas tau pub rau nws los ntawm txoj kev hlub tshua, tsis quav ntsej siv cov cib fim uas nyob hauv nws txhais tes kom paub qhov tseeb. ‘Kuv yuav tsum ua li cas thiaj li raug cawm dim?’ yog ib lo lus nug uas tus vajntxwv loj tabsis ruam ntawd cia li hla mus yam tsis quav ntsej.” Bible Echo, Plaub Hlis 25, 1898.
Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.
Nebuchadnezzar yog ib lub cim ntawm “cov neeg txawj ntse” nyob rau xyoo 1798, uas to taub txog kev nce ntxiv ntawm kev paub thaum lub caij kawg.
“The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.
“Nws nyuam qhuav hais tau tej lus khav theeb ntawd tawm ntawm nws daim di ncauj xwb, ces ib lub suab saum Ntuj Ceeb Tsheej twb hais rau nws tias lub sijhawm txiav txim raws li Vajtswv tau teem tseg twb los txog lawm. Nyob rau ib pliag xwb, nws lub tswv yim raug rho tawm mus, thiab nws thiaj los ua zoo li ib tug tsiaj qus. Tau xya xyoo nws raug txo hwjchim li ntawd. Thaum kawg ntawm lub sijhawm ntawd, nws lub tswv yim thiaj raug muab rov qab rau nws; thiab tom qab ntawd, thaum nws tsa muag ntsia saum toj hauv txoj kev txo hwjchim rau tus Vajtswv loj ntawm Ntuj Ceeb Tsheej, nws pom zoo lees paub txog txhais tes saum ntuj hauv txoj kev qhuab ntuas no, thiab nws thiaj raug tsa rov qab los kav nws lub zwm txwv ib zaug ntxiv.”
“In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.
“Hauv ib zaj lus tshaj tawm rau sawv daws hnov, Vajntxwv Nebukhanexas lees paub nws txoj kev txhaum, thiab Vajtswv txoj kev khuv leej loj kawg nkaus uas tau rov tsa nws los. Qhov no yog yam kawg hauv nws lub neej raws li tau sau tseg nyob hauv Keeb Kwm Dawb Huv.” Review and Herald, February 1, 1881.
At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.
Thaum kawg ntawm Nebuchadnezzar cov “xya lub sij hawm,” nws tau tshaj tawm ib qho lus qhuab qhia rau sawv daws, uas kuj muaj ib qho kev lees txim rau sawv daws thiab. Miller, raws li Nebuchadnezzar, sawv cev rau cov “neeg txawj ntse” xyoo 1798, uas to taub txog kev nce ntxiv ntawm kev paub thaum lub sij hawm kawg. Nkawd ob leeg puav leej muaj ob zaj npau suav, thiab ob leeg zaj npau suav thib ob nyias nyias puav leej qhia raws cim txog cov “xya lub sij hawm.” Hauv cov ntawv tshaj tawm ua ntej no twb tau qhia lawm tias cov “xya lub sij hawm” yog qhov cim txog ib qho chaw hloov theem.
In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.
Xyoo 1798, Nebukhanexas cim ib txoj kev hloov ntawm nws lub xeev khav theeb mus rau lub xeev ntawm tus neeg muaj tswv yim. Qhov no suav nrog nws txoj kev lees txim rau pej xeem. Xyoo 1798 kuj yog lub ntsiab chaw hloov ntawm lub nceeg vaj thib tsib mus rau lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem. Nws kuj cim txog kev tuaj txog ntawm tus tim tswv thawj, yog li cim ib tiam tshiab, rau qhov kev ceeb toom txog txoj kev txiav txim uas yuav los tsis tau muaj chaw tshwm sim mus txog thaum lub nceeg vaj thib tsib hauv Vajlugkub tej lus faj lem twb tau txais nws lub qhov txhab tuag lawm.
“The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.
“Cov lus ntawd nws tus kheej muab qhov kaj qhia txog lub sijhawm uas txoj kev txav no yuav tshwm sim. Nws raug tshaj tawm tias yog ib feem ntawm ‘txoj moo zoo uas nyob mus ib txhis’; thiab nws tshaj tawm txog kev qhib ntawm txoj kev txiav txim. Txoj moo ntawm txoj kev cawm seej twb raug tshaj tawm nyob hauv txhua tiam neej; tiam sis cov lus no yog ib feem ntawm txoj moo zoo uas tsuas yog yuav raug tshaj tawm tau hauv hnub kawg xwb, rau qhov tsuas yog thaum ntawd xwb thiaj yuav muaj tseeb tias lub sijhawm ntawm txoj kev txiav txim twb los txog lawm. Cov lus faj lem nthuav qhia ib txoj kab kev txuas ntxiv ntawm tej xwm txheej uas coj nqes los txog rau kev qhib ntawm txoj kev txiav txim. Qhov no muaj tseeb tshwj xeeb tshaj yog txog phau ntawv Daniyee. Tiam sis txog feem ntawm nws cov lus faj lem uas muaj feem rau hnub kawg, Daniyee raug txib kom kaw cia thiab muab ntim ruaj ‘mus txog rau lub sijhawm kawg.’ Tsis yog txog thaum peb mus txog lub sijhawm no xwb thiaj yuav tshaj tawm tau ib txoj xov hais txog txoj kev txiav txim, uas muaj hauv paus rau saum kev ua tiav ntawm cov lus faj lem no. Tiamsis thaum lub sijhawm kawg, tus yaj saub hais tias, ‘coob leej yuav khiav mus los, thiab kev paub yuav ntxiv zuj zus.’ Daniyee 12:4.”
“The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.
“Tus tubtxib Povlauj tau ceeb toom pawg ntseeg kom txhob tos ntsoov Khetos txoj kev los nyob rau hauv nws tiam. Nws hais tias, ‘Hnub ntawd yuav tsis los,’ ‘tsuas yog thaum xub thawj muaj kev thim txoj kev ntseeg, thiab tus neeg txhaum ntawd raug tshwm tawm los.’ 2 Thessalonians 2:3. Tsuas yog tom qab txoj kev thim rov qab loj heev, thiab lub sijhawm ntev ntawm txoj kev kav ntawm ‘tus neeg txhaum,’ mam li yog lub sijhawm uas peb thiaj yuav tos ntsoov peb tus Tswv txoj kev los. ‘Tus neeg txhaum,’ uas tseem hu ua ‘qhov tsis ncaj ncees uas zais tob,’ ‘tus tub ntawm kev puam tsuaj,’ thiab ‘tus neeg phem ntawd,’ yog sawv cev rau txoj hauj lwm papacy, uas raws li tau raug qhia tseg hauv lus faj lem, yuav tuav nws txoj kev muaj hwjchim loj tshaj rau 1260 xyoo. Lub sijhawm ntawd xaus rau xyoo 1798. Khetos txoj kev los tsis tuaj yeem tshwm sim ua ntej lub sijhawm ntawd. Povlauj muab nws lo lus ceeb toom npog thoob plaws tag nrho lub caij nyoog ntseeg Khetos mus txog xyoo 1798. Yog nyob sab no ntawm lub sijhawm ntawd lawm uas txoj xov hais txog Khetos txoj kev los zaum ob yuav tsum raug tshaj tawm.”
“No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Tsis tau muaj ib txoj xov zoo li no uas tau muab tshaj tawm dua li nyob rau tiam dhau los. Paulus, raws li peb tau pom lawm, tsis tau tshaj tawm nws; nws tau taw cov kwvtij mus rau yav tom ntej uas tseem nyob deb kawg rau lub sijhawm ntawd txog kev los ntawm tus Tswv. Cov Neeg Hloov Kev Ntseeg kuj tsis tau tshaj tawm nws. Martin Luther tau muab kev txiav txim tso rau kwv yees li peb puas xyoo tom ntej tshaj plaws ntawm nws tiam. Tabsis txij xyoo 1798 los, phau ntawv Daniel twb raug qhib lawm, kev paub txog tej lus faj lem kuj tau nce ntxiv, thiab coob leej tau tshaj tawm txoj xov tseem ceeb thiab muaj hwj chim txog txoj kev txiav txim uas twb nyob ze lawm.” The Great Controversy, 356.
In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.
Xyoo 1798, ib txoj kev npaj tshiab ntawm txoj hauj lwm cawm seej tau los txog, thiab txoj kev npaj tshiab ntawd tau muab ib lo lus ceeb toom txog dua ib txoj kev npaj tshiab uas yuav pib rau xyoo 1844. Thaum muaj qhov kev hloov ntawm txoj kev npaj ntawd, ib lub qhov rooj yuav raug kaw, thiab ib lub qhov rooj yuav raug qhib.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Thiab sau rau tus tim tswv ntawm pawg ntseeg hauv Philadelphia hais tias; Tej no yog tej uas tus uas dawb huv hais, tus uas yog qhov tseeb hais, tus uas tuav tus yuam sij ntawm Daviv, tus uas qhib, tsis muaj leejtwg kaw tau; thiab kaw, tsis muaj leejtwg qhib tau; Kuv paub koj tej haujlwm: saib seb, Kuv tau tsa ib lub qhov rooj qhib rau ntawm koj xub ntiag lawm, thiab tsis muaj leejtwg yuav kaw tau nws: rau qhov koj muaj zog me ntsis, thiab koj tau ceev kuv lo lus, thiab tsis tau tsis lees kuv lub npe. Qhia Tshwm 3:7, 8.
The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.
Kev qhib ib lub qhov rooj yog ib lub cim qhia txog ib tiam kev faib kev tuav haujlwm tshiab. Muaj ib qho kev hloov tiam kev faib ntawm cov nceeg vaj thiab ntawm txoj xov hauv xyoo 1798, thaum xaus ntawm thawj txoj kev chim, uas tau ua tiav txij xyoo 723 BC mus txog rau 1798. Kuj tseem muaj ib qho kev hloov tiam kev faib hauv xyoo 1844, thaum xaus ntawm txoj kev chim kawg, uas tau ua tiav txij xyoo 677 BC mus txog rau 1844. Hauv xyoo 1798, tiam kev faib ntawm thawj tus timtswv txoj xov, uas ceeb toom txog txoj kev txiav txim uas tab tom los ze, twb los txog lawm. Nebuchadnezzar thiab Miller ob leeg raug sawv cev ua cov “neeg txawj ntse,” nyob rau “lub sijhawm kawg,” thaum “lub qhov rooj” raug qhib rau sab hauv tiam kev faib ntawm thawj tus timtswv txoj xov thiab rau sab nraud kev hloov tiam kev faib ntawm tus tsiaj qus hauv hiav txwv mus rau tus tsiaj qus hauv ntiajteb. Tiam kev faib ntawm thawj tus timtswv txoj xov tau ua tiav thaum lub qhov rooj nkag mus rau Qhov Chaw Dawb Huv Tshaj Plaws raug qhib rau hnub tim 22 Lub Kaum Hli, 1844, thiab tiam kev faib ntawm tus timtswv thib peb, nrog rau txoj kev txiav txim tshuaj xyuas, tau los txog.
Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.
Miller zaj npau suav thib ob pib thaum ib lub qhov rooj raug qhib rau xyoo 1798, thiab nws xaus thaum ib lub qhov rooj raug qhib hauv lub sijhawm hloov chaw ntawm “ob tug tim khawv” uas raug coj rov los ciaj sia kom tshaj tawm txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo. Hauv txojkev cev lus faj lem, Nebuchadnezzar thiab Miller nkawd ob leeg sawv cev rau txojkev hloov ntawm lub nceeg vaj ntawm tus tsiaj nyaum hiav txwv mus rau lub nceeg vaj ntawm tus tsiaj nyaum hauv ntiajteb rau xyoo 1798. Nkawd ob leeg kuj sawv cev rau kev tshaj tawm txog txojkev los ze thiab txojkev tuaj txog ntawm txojkev txiav txim tshuaj xyuas hauv xyoo 1844. Xyoo 1798 thiab 1844 sawv cev rau qhov xaus ntawm thawj thiab kawg “kev npau taws” ntawm Vajtswv tawm tsam Nws haiv neeg, uas tau ua tiav thoob lub sijhawm ntawm “xya lub sijhawm,” raws li tau muab teev tseg hauv Leviticus nees nkaum rau. Plaub caug rau xyoo txij xyoo 1798 mus txog xyoo 1844 sawv cev rau kev tsa lub tuam tsev sab ntsuj plig, uas tus tubtxib ntawm txojcai khi lus tau los txog tam sim ntawd rau thaum Lub Kaum Hli 22, 1844, thaum Khetos hloov ntawm Chav Dawb Huv mus rau Chav Dawb Huv Tshaj Plaws.
1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.
Xyoo 1798, thiab 1844, qhia txog tej kev hloov chaw (tsis yog ib zaug xwb), uas raug cim tseg los ntawm “xya lub sijhawm.” Kev hloov ntawm Millerite Philadelphian Adventism mus rau Millerite Laodicean Adventism hauv xyoo 1856, kuj raug cim los ntawm ib qho kev nce ntxiv ntawm kev paub txog “xya lub sijhawm,” uas tom qab ntawd raug tsis lees txais hauv xyoo 1863. Hauv xyoo 1798, twb muaj ib qho kev nce ntxiv ntawm kev paub los ntawm phau Daniel, uas suav nrog tib yam “xya lub sijhawm,” hauv Leviticus nees nkaum rau, uas yuav raug tsis lees txais thaum kawg ntawm Millerite Philadelphian Adventism.
The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.
Kev hloov chaw ntawm kev txav mus los ntawm tus tim tswv thawj ntawm Philadelphia mus rau Laodicea tau raug sawv cev los ntawm xya xyoo txij 1856 mus txog 1863. Cov lus rau Laodicea tuaj txog hauv 1856, thiab tau xya xyoo, lub teeb tshiab ntawm “xya zaug” uas tau raug qhib khi lawm tau tsim ib txoj kev sim siab peb theem uas Adventism tau swb rau hauv 1863. Xya xyoo tau raug muab tseg rau lub teeb ntawm “xya zaug,” kom nws yuav raug lees txais los sis raug tsis lees txais. Kev hloov chaw ntawm kev txav mus los ntawm Millerite Philadelphian Adventism mus rau Millerite Laodicean Adventism, yog ib qho qauv ua piv txwv txog kev thim rov qab ntawm cov txheej txheem ntawd thaum kawg, uas yog kev hloov chaw ntawm kev txav mus los Laodicean ntawm tus tim tswv peb mus rau kev txav mus los Philadelphian ntawm tus tim tswv peb.
The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.
Yaxayas zaj lus faj lem tsib caug rau xyoo no, qhia txog qhov pib ntawm thawj zaug thiab zaum kawg ntawm Vajtswv txoj kev chim rau cov nceeg vaj qaum teb, thiab tom qab ntawd rau cov nceeg vaj qab teb ntawm Ixayees.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.
Vim lub taub hau ntawm Syria yog Damaxaka, thiab lub taub hau ntawm Damaxaka yog Rezin; thiab tsis pub dhau rau caum tsib xyoos, Ephraim yuav raug rhuav kom nws tsis txhob yog ib haiv neeg lawm. Yaxayas 7:8.
Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.
Yaxayas tej lus faj lem tias rau caum tsib xyoos ntawd tau muab tshaj tawm rau xyoo 742 BC, thiab tsis pub dhau rau caum tsib xyoos lub nceeg vaj qaum teb yuav ploj mus. Kaum cuaj xyoos tom qab xyoo 742 BC, uas yog xyoo 723 BC, lub nceeg vaj qaum teb raug Axilias coj mus ua qhev. Thaum xaus rau rau caum tsib xyoos ntawd, txoj kev npau taws rau lub nceeg vaj qab teb pib rau xyoo 677 BC, thaum Manaxes raug Npanpiloo ntes coj mus ua qhev. Yog li ntawd, rau caum tsib xyoos no sawv cev rau ib ntu kaum cuaj xyoos mus txog thawj zaug uas lub nceeg vaj qaum teb raug coj mus nyob teb chaws qhev, ces ntxiv dua plaub caug rau xyoos mus txog thaum Manaxes raug coj mus ua qhev.
Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.
Cov lus faj lem ntawd tau mus txog lawv tej kev ua tiav raws nraim nyob rau xyoo 1798, 1844 thiab 1863. Xyoo 1798, ib qho kev hloov sab hauv ntawm txoj xov cawm seej tau tshwm sim nrog kev tuaj txog ntawm tus tim tswv thawj, thiab ib qho kev hloov sab nraud ntawm cov tebchaws hauv vaj lug kub txoj lus faj lem kuj tau tshwm sim thiab. Xyoo 1844, ib qho kev hloov sab hauv ntawm txoj xov cawm seej tau tshwm sim thaum lub qhov rooj raug kaw rau Qhov Chaw Dawb Huv thiab txoj kev txiav txim tshawb xyuas tau pib nrog kev tuaj txog ntawm tus tim tswv peb. Xyoo 1863, ib qho kev hloov sab nraud tau tshwm sim thaum ob lub kub ntawm tus tsiaj nyaum hauv ntiajteb tau sib cais ua ob chav.
The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.
Lub kub Republican tau faib ua ob tog nom tswv uas yuav kav keeb kwm ntawm tus tsiaj qus hauv ntiajteb txij thaum ntawd mus ntxiv. Lub kub Protestant tau faib ua ob yam kev tshwm sim ntawm txoj kev thim kev ntseeg, ib tog lees tias yog Protestant thiab lees tias tuav Hnub Xanpataus hnub xya, hos lwm pawg kuj lees tias yog Protestant, tiamsis tsa hnub ntawm lub hnub ua hnub teev hawm uas lawv xaiv.
In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.
Hauv qhov keeb kwm ntawd, tus kub rog uas yog Protestant uas tau tawm los ntawm Lub Sijhawm Tsaus Ntuj, raug sim txij hnub August 11, 1840 mus txog hnub October 22, 1844, thiab nws poob rau hauv txoj kev sim ntawd thiab hloov ntawm cov neeg Protestant uas hwm hnub Sunday mus rau cov neeg Protestant uas thim txoj kev ntseeg thiab hwm hnub Sunday.
In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.
Hauv keeb kwm ntawm tus kub muaj hwj chim Protestant tseeb uas tau raug tsa thiab raug txheeb xyuas nyob rau xyoo 1844, ib txoj txheej txheem ntawm kev sim tau tshwm sim txij xyoo 1856 mus txog xyoo 1863. Ces tus kub muaj hwj chim Protestant tseeb uas khaws Hnub Xanpataus tau hloov chaw ob yam tib si: ntawm Philadelphia mus rau Laodicea, thiab kuj ntawm haiv neeg Protestant tseeb uas khaws Hnub Xanpataus mus rau tus kub muaj hwj chim Protestant thim txoj kev ntseeg uas khaws Hnub Xanpataus. “xya lub sijhawm,” muaj kev txuas nrog xyoo 1798, 1844, 1856 thiab 1863. “xya lub sijhawm,” yog ib lub cim uas muaj feem rau ib qho chaw hloov, thiab qhov tseeb no raug tsa ruaj rau saum ntau tus tim khawv.
In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.
Xyoo 1798, kev paub txog “xya lub sij hawm” tau nce ntxiv, vim thawj zaug uas Miller nrhiav tau hauv tej lus faj lem txog lub sij hawm yog qhov tseeb ntawd ntag. Txog xyoo 1863, qhov tseeb ntawd twb raug tsis lees txais lawm, yog li ntawd thiaj qhia tau txog qhov xaus ntawm lub caij kawg ntawm rau caum tsib xyoos ntawm tej lus faj lem uas tau muab teev tseg hauv Yaxayas tshooj xya.
The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.
Tag nrho txoj lus faj lem ob txhiab tsib puas nees nkaum xyoo muaj ib ncua rau caum tsib xyoos nyob rau ob qho kawg—thaum pib thiab thaum xaus—ua raws ib yam duab rov qab, zoo li daim iav sib phim. Thaum pib ntawm qhov xaus rau caum tsib xyoos (1798), uas raug ua qauv los ntawm thaum pib ntawm qhov pib rau caum tsib xyoos hauv 742 BC thaum tau muab txoj lus faj lem ntawd, muaj kev nce ntxiv ntawm kev paub txog “xya lub sijhawm,” uas cov “neeg txawj ntse” Millerites tau to taub thiab tshaj tawm. Thaum xaus ntawm qhov xaus rau caum tsib xyoos hauv 1863, kuj muaj dua ib zaug kev nce ntxiv ntawm kev paub txog tib qhov tseeb ntawd, uas thaum kawg raug tsis lees txais los ntawm cov “pov thawj” uas nyuam qhuav tau tsa mom kav ntawm tus kub muaj tseeb Protestant.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Kuv haiv neeg raug puam tsuaj vim tsis muaj kev paub; vim koj twb tsis lees txais kev paub lawm, kuv yuav tsis lees txais koj thiab, kom koj txhob ua pov thawj rau kuv lawm; vim koj twb tsis nco qab txoj kevcai ntawm koj tus Vajtswv lawm, kuv yuav tsis nco qab koj tej menyuam thiab. Hosea 4:6.
The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.
Thaum phau ntawv Daniel raug qhib tej cim zais, kev txawj ntse yuav nce ntxiv yog txuas nrog rau “xya lub sij hawm,” yog li ntawd nws tsis yog tsuas yog ib lub cim qhia txog ib qho chaw hloov xwb, tiam sis kuj yog lub cim qhia txog kev qhib tawm ntawm zaj lus faj lem thiab.
Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.
Ib qho kev hloov mus ntxiv tau pib thaum Lub Xya hli ntuj tim 18, 2020, nrog rau thawj qhov kev poob siab, uas tau pib lub “sijhawm ncua tos” thiab cim txog qhov pib ntawm peb hnub thiab ib nrab hauv Tshwm Sim tshooj kaum ib, thaum ob tug tim khawv pw tuag rau ntawm txoj kev hauv lub nroog loj uas hu ua Xaudoo thiab Ejupte.
July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”
Hnub Xya hli 18, 2020, cim pib ntawm peb-hnub-ib-nrab uas muaj lub ntsiab lus cev lus piv txwv (ib “xya zaug”), uas tau raug piav ua qauv los ntawm keeb kwm ntawm xyoo 1856 mus txog 1863. Ob lub sij hawm no puav leej yog cov cim ntawm “xya zaug.” Ob lub sij hawm no puav leej cim ib qho kev hloov ntawm kev faib tiam (ib qho kev hloov mus rau lwm theem). Ob lub sij hawm no puav leej sawv cev rau kev nce ntxiv ntawm kev paub uas txuas nrog “xya zaug.”
It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.
Nws yog nyob rau lub caij nyoog hloov ntawm lub nceeg vaj Npanpiloo mus rau lub nceeg vaj Me-Doos thiab Pheesxias uas Daniyee tau thov Vajtswv txoj kev thov ntawm Leviticus nees nkaum rau, yog li no thiaj qhia tias txoj kev thov ntawm Leviticus nees nkaum rau yog ib lub cim taw qhia ntawm txoj kev hloov nyob rau hnub kawg. Hauv Miller txoj kev npau suav, thaum kawg ntawm xya lo lus hais ntawm lo lus “scattering,” Miller ob leeg quaj thiab thov Vajtswv. Txoj kev quaj ntawd qhia txog lub ntsiab chaw thaum tus Tsov Ntxhuav ntawm xeem Yudas (tus txiv neej txhuam av), qhib ib txoj xov uas twb raug kaw ruaj lawm.
Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”
Miller txoj kev thov Vajtswv cim txog zaj thov Vajtswv hauv Leviticus nees nkaum rau ntawm Daniyees, uas txuas nrog “xya lub sij hawm,” thiab tshwm sim thaum lub qhov rooj thiab cov qhov rais raug qhib rau hauv Miller txoj kev npau suav. Tiamsis Daniyees txoj kev thov Vajtswv, hauv tshooj cuaj, kuj sib haum nrog Daniyees txoj kev thov Vajtswv hauv tshooj ob. Nws kuj sib haum nrog Nebukhanexas txoj kev thov lees txim thaum xaus ntawm nws “xya lub sij hawm.”
Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.
Yog li ntawd Miller zaj lus thov tau raug sawv cev los ntawm zaj lus thov hauv Leviticus nees nkaum rau, uas yog ib zaj lus thov pej xeem ntawm kev lees txim thiab yog ib zaj lus thov thov kom qhib lub cim ntawm qhov zais cia kawg ntawm yav tom ntej, vim txhua yam lus faj lem qhia txog hnub kawg. Yog li ntawd qhov zais cia hauv Daniel tshooj ob sawv cev rau qhov zais cia kawg uas yuav tsum raug qhib lub cim. Miller zaj lus thov, hauv nws zaj npau suav, yog ib zaj lus thov ntawm kev ntxhov siab thiab kev chim ncaj ncees txog tej kev qias vuab tsuab uas tau tshwm sim rau cov hniav nyiaj hniav kub hauv nws chav. Nws txoj kev ntxhov siab tau raug qhia los ntawm cov uas ntsaj thiab quaj hauv Ezekiel tshooj cuaj, thaum lub sij hawm muab lub cim rau ib puas plaub caug plaub txhiab leej.
Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.
Miller tau saib raws li tej qhov tseeb raug muab zais tseg zuj zus los ntawm tej lus qhuab qhia cuav, thiab thaum kawg mus txog ib theem uas lub hleb (yog phau Vajlugkub nws tus kheej) raug rhuav tshem lawm. Kev rhuav tshem Miller lub hleb ntawd tau tshwm sim nyob rau tiam thib peb ntawm Adventism thaum muaj ib qho kev txav uas txhob txwm muab King James Bible tso tseg mus txais cov phau Vajlugkub tshiab uas raug ua kom phem thiab muaj keeb kwm raws li Catholic.
Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”
Miller quaj ntsuag, ces thov Vajtswv, thiab tam sim ntawd ib lub qhov rooj qhib, ces sawv daws txawm tawm mus tag nrho. Tom qab ntawd tus txivneej tu plua plav (Tsov Ntxhuav ntawm xeem Yudas) txawm los nkag, qhib cov qhov rais thiab pib ntxuav. Ces Miller qhia nws txoj kev txhawj xeeb txog cov hniav nyiaj hniav kub uas tawg ua pawg ua txheej, thiab tus txivneej tu plua plav cog lus tias nws yuav saib xyuas cov hniav nyiaj hniav kub ntawd. Hauv qhov txav nrawm nroo ntawm tus txivneej tu plua plav txoj haujlwm ntxuav, Miller kaw nws lub qhov muag ib pliag, thiab thaum nws qhib nws lub qhov muag, cov khib nyiab twb ploj mus lawm. Cov hniav nyiaj hniav kub tawg nyob thoob plaws hauv chav, thiab ces tus txivneej tu plua plav muab lub thawv loj dua tso rau saum rooj, sau cov hniav nyiaj hniav kub los thiab pov rau hauv lub thawv ntawd, ces hais tias, “nej cia li los saib.”
The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.
Lo lus hais tias, “tuaj thiab saib,” yog ib lub cim tias muaj ib qhov tseeb nyuam qhuav raug qhib lub foob. Qhov tseeb uas raug qhib lub foob rau Miller yog qhov tseeb kawg nkaus, rau qhov yam tom ntej uas yuav tshwm sim yog Miller txoj kev sawv los thaum lub “suab qw,” uas sawv cev rau lub suab quaj nrov. Miller yog tus kawg uas tau txais txoj xov ntawm Qhov Kev Quaj Hmo Ntuj Ib Nrab hauv keeb kwm ntawm cov Millerites, thiab ib nyuag ua ntej lub suab qw uas ua kom nws tsaug hauv zaj npau suav, nws tau kaw nws ob lub qhov muag ib pliag. Tib nqe Vajlugkub xwb uas hais txog “ib pliag” thiab “ob lub qhov muag” yog qhov qhia txog thawj txoj kev sawv hauv qhov tuag rov los.
Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.
Saib seb, kuv qhia ib qho tsis paub tob rau nej; peb yuav tsis tsaug zog sawvdaws, tiamsis peb sawvdaws yuav raug hloov, ib pliag xwb, ib ntsais muag, thaum lub raj kawg nrov; rau qhov lub raj yuav nrov, thiab cov neeg tuag yuav raug tsa sawv los yam tsis txawj puas, thiab peb yuav raug hloov. Rau qhov yam uas txawj puas no yuav tsum hnav yam uas tsis txawj puas, thiab yam uas txawj tuag no yuav tsum hnav yam uas tsis txawj tuag. 1 Khaulee 15:51–53.
In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.
Hauv keeb kwm ntawm txoj kev hloov ntawm kev txav Laodicea ntawm tus tim tswv thib peb mus rau kev txav Philadelphia ntawm tus tim tswv thib peb, raws li tau sawv cev hauv Tshwmsim tshooj kaum ib, Miller sawv cev rau tus kawg nkaus ntawm cov nkauj xwb txawj ntse uas tau txais txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo. Cov thawj uas tau txais nws yog cov uas muaj sab ntsuj plig tshaj plaws.
“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!’” Early Writings, 238.
“Qhov no yog lub suab hu thaum ib tag hmo ntuj, uas yuav tsum muab hwjchim rau tus tim tswv thib ob txoj xov. Cov tim tswv raug xa saum ntuj los los tsa kom cov neeg dawb huv uas poob siab sawv, thiab npaj lawv rau txoj haujlwm loj uas nyob ntawm lawv xub ntiag. Cov txiv neej uas muaj peevxwm tshaj plaws tsis yog cov thawj uas tau txais txoj xov no. Cov tim tswv raug xa mus cuag cov uas txo hwjchim thiab mob siab rau, thiab txhawb kom lawv tsa lub suab hu tias, ‘Saib seb, Tus Nraug Vauv tabtom los; nej cia li tawm mus ntsib Nws!’ Cov uas tau muab lub suab hu no rau lawv tau maj nroos ua, thiab hauv lub hwjchim ntawm Vaj Ntsuj Plig Dawb Huv lawv tshaj tawm txoj xov ntawd, thiab tsa kom lawv cov kwvtij uas poob siab sawv. Txoj haujlwm no tsis sawv ntawm tibneeg txoj kev txawj ntse thiab kev kawm, tiamsis sawv hauv Vajtswv lub hwjchim, thiab Nws cov neeg dawb huv uas hnov lub suab hu ntawd tsis muaj peevxwm tawm tsam tau. Cov uas muaj sab ntsuj plig tshaj plaws yog cov thawj uas tau txais txoj xov no, thiab cov uas yav tas los tau coj hauv txoj haujlwm yog cov kawg uas tau txais thiab pab kom lub suab hu no nrov loj ntxiv tias, ‘Saib seb, Tus Nraug Vauv tabtom los; nej cia li tawm mus ntsib Nws!’” Early Writings, 238.
At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.
Thaum kawg ntawm peb hnub thiab ib nrab uas yog hnub piv txwv hauv Tshwmsim tshooj kaum ib, thawj zaj ntawm ob zaj lus, uas raug sawv cev nyob hauv Exekees tshooj peb caug xya, raug tshaj tawm. Thawj zaj lus coj cov pob txha tuag thiab tawg khiav los sib sau ua ke, los lawv tseem tuag. Zaj lus ntawd raug nthuav tawm los ntawm lub suab uas qw “hauv tebchaws moj sab qhua”, yog li ntawd qhia meej tias Exekees zaj lus pib ua ntej peb hnub thiab ib nrab uas yog hnub piv txwv ntawd xaus. Peb hnub thiab ib nrab ntawd sawv cev rau “tebchaws moj sab qhua”, thiab yog tawm hauv “tebchaws moj sab qhua” ntawd uas zaj lus raug tshaj tawm. “Tebchaws moj sab qhua” kuj yog ib lub cim ntawm “xya lub sijhawm,” uas cim txog ib qho kev hloov theem thiab kev qhib lub foob uas coj los pib ib txoj kev sim siab.
There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.
Muaj ib txoj kev txhim kho zuj zus ntawm txoj xov, thiab kuj muaj ib txoj kev txais yuav zuj zus ib yam li tau muab piv txwv hauv Zaj Keeb Kwm Millerite hais txog Lub Suab Quaj Thaum Ib Tag Hmo. Cov uas muaj sab ntsuj plig tshaj yog thawj pab tau txais txoj xov ntawm lub suab qw hauv teb moj sab qhua, thiab cov kws sau keeb kwm ntawm Adventism taw tes rau ib tsab ntawv uas William Miller tau sau ob peb hnub ua ntej Lub Kaum Hli 22, 1844, uas Miller ua tim khawv tias thaum kawg nws thiaj to taub thiab lees txais Samuel Snow txoj xov ntawm Lub Suab Quaj Thaum Ib Tag Hmo.
“Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.
“Tus Kwv Tij Himes uas kuv hwm: Kuv pom ib lub hwjchim ci ntsa iab nyob hauv lub hli xya uas kuv yeej tsis tau pom dua li. Txawm yog tus Tswv twb tau qhia rau kuv txog lub ntsiab lus piv txwv ntawm lub hli xya no ib xyoos thiab ib nrab dhau los lawm, los txog niaj hnub no kuv tseem tsis tau to taub tag nrho lub zog ntawm cov qauv piv txwv ntawd. Tiamsis nim no, foom koob hmoov rau tus Tswv lub npe, kuv pom ib txoj kev zoo nkauj, ib txoj kev sib haum xeeb, thiab ib txoj kev sib phim hauv Vajluskub, yam uas kuv tau thov Vajtswv nrhiav ntev los lawm, los tsis tau pom txog hnub no. Ua Vajtswv tsaug, au kuv tus ntsujplig. Cia Kwv Tij Snow, Kwv Tij Storrs, thiab lwm tus, tau koob hmoov vim lawv yog cov cuab yeej qhib kuv lub qhov muag. Kuv twb yuav txog tsev lawm. Hwjchim ci ntsa iab! Hwjchim ci ntsa iab! Hwjchim ci ntsa iab! Hwjchim ci ntsa iab!” William Miller, Signs of the Times, Lub Kaum Hli 16, 1844.
In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)
Hauv qhov kev rov ua dua ntawm keeb kwm ntawm Txoj Kev Quaj Hmo Ntuj, raws li tau sawv cev hauv Miller txoj kev npau suav, Miller kaw nws ob lub qhov muag ib pliag. Yog li ntawd, “ib pliag xwb, ib ntsais muag xwb, thaum lub raj kawg nrov; rau qhov lub raj yuav nrov, thiab cov neeg tuag yuav raug tsa sawv rov los.” Hauv Miller txoj kev npau suav nws sawv cev rau tus kawg uas tau txais txoj xov ntawm Txoj Kev Quaj Hmo Ntuj, ib yam li nws tau ua hauv nws tus kheej keeb kwm. Nws sawv cev rau cov uas thaum kawg lees txais txoj xov ntawd nyuam qhuav ua ntej tus txiv neej txhuam av khaws cov hniav nyiaj hniav kub uas tawg khiav ua tej thooj sib nrug ua ke thiab pov lawv rau hauv lub thawv loj dua. Hauv Phau Tshwm Sim tshooj kaum ib, cov kawg uas lees txais txoj xov thib ob ntawm Exekees, uas yog txoj xov hais txog plaub cua ntawm Islam, uas kuj yog txoj xov rau kev muab khi, ua li ntawd nyuam qhuav ua ntej lub xya lub raj kawg nrov, uas yog lub raj “Txoj Kev Txom Nyem thib peb.” “Ib pliag xwb, ib ntsais muag xwb, thaum lub raj kawg nrov; rau qhov lub raj yuav nrov, thiab cov neeg tuag yuav raug tsa sawv rov los uas tsis txawj ploj, thiab peb yuav raug hloov.” (1 Khaulee 15:52)
The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.
Nqe lus no tab tom qhia txog thawj txoj kev sawv hauv qhov tuag rov los uas tshwm sim thaum kev los zaum ob, tiam sis kuj tseem muaj ib txoj kev sawv hauv qhov tuag rov los ntawm cov pob txha qhuav uas tuag lawm (ob tug tim khawv) uas tshwm sim hauv “teev” ntawm qhov av qeeg loj hauv Tshwmsim tshooj kaum ib. Hauv “teev” ntawm qhov av qeeg ntawd, lub raj kawg ntawm xya lub raj nrov, thiab ob tug tim khawv tuag uas nyob hauv txoj kev raug coj rov los muaj sia, tsis yog raws li cov neeg Laudekhiya, tiam sis raws li cov neeg Filadefias, rau qhov thaum lub raj ntawm txoj Kev Puas Tsuaj thib peb nrov, ob tug tim khawv twb raug muab cim lawm thiab raug hloov mus ua yam tsis txawj puas, vim lawv yuav tsis txhaum ntxiv lawm ib zaug ntxiv. Miller sawv cev rau tus kawg uas txais tau txoj xov uas coj ob tug tim khawv rov los muaj sia, uas yog txoj xov hais txog plaub cua ntawm Islam, thiab yog txoj xov muab cim.
The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.
Lub suab ntawm lub raj ntawd ua rau cov pob txha qhuav tuag kawg sawv rov los, cov uas tau tawg khiav ri niab nyob hauv txoj kev ntawm Sodom thiab Iyiv. Miller tau ntsia pom thaum tej qhov tseeb raug muab faus zuj zus los ntawm tej lus qhuab qhia cuav. Thaum kawg Miller quaj, ua cim rau lub sijhawm uas kev qhib lub cim yuav pib, rau qhov kev qhib lub cim yog ib txoj haujlwm uas tshwm sim zuj zus. Qhov kev qhib lub cim ntawd tau pib hauv lub sijhawm kawg ntawm peb hnub ib nrab.
After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.
Tom qab Miller quaj lawm, Tus Uas muaj hwjchim qhib tau phau ntawv uas raug kaw tau nkag los rau hauv zaj lus piav ntawd. Hauv Miller txoj kev npau suav, tus ntawd yog Tus Txiv Neej Tuav Txhuam Hmoov Av. Ces Miller thiaj thov Vajtswv, thiab tam sim ntawd ib lub qhov rooj qhib, cim tseg qhov chaw uas Laodicean kev txav ntawm tus timtswv thib peb yuav hloov mus rau Philadelphia kev txav ntawm tus timtswv thib peb. Nws txoj kev thov Vajtswv yog txoj kev thov hauv Levis Kevcai nees nkaum rau, nws yog txoj kev thov kom to taub qhov zais lus yaj saub kawg nkaus thiab yog kev lees txim tawm rau pej xeem txog txoj kev tawm tsam uas coj peb hnub rhuav ib nrab los rau saum ob tug timkhawv, nws yog txoj kev thov Vajtswv ntawm cov uas raug muab khi rau hauv Exekees tshooj cuaj.
Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.
Tom qab txoj kev thov Vajtswv, Khetos (tus txiv neej tuav txhuam av) tau nkag los thiab pib ntxuav chav ntawd kom huv. Thaum txoj hauj lwm ntxuav ntawm tus txiv neej tuav txhuam av xaus lawm, Miller kaw nws ob lub qhov muag ib pliag, qhia txog qhov kawg ntawm lub sij hawm uas cov pob txha qhuav uas tuag lawm yuav raug tsa sawv rov los. Ces tus txiv neej tuav txhuam av txhaws cov hniav nyiaj hniav kub uas tawg tas rau hauv chav Miller ua ke, thiab muab lawv tso rau hauv ib lub hleb tshiab uas loj dua, saum ib lub rooj nyob nruab nrab ntawm Miller chav, raws li ob tug tim khawv raug tsa siab ua chij. Thaum lawv ua chij lawm, lawv thiaj hu rau Vajtswv lwm pab yaj uas tseem nyob hauv Npanpiloo kom “tuaj thiab saib” txoj xov uas Tsov Ntxhuav ntawm xeem Yudas nyuam qhuav muab pov rau hauv lub hleb tshiab uas loj dua ntawd.
We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.
Hauv tsab xov xwm tom ntej no, peb yuav pib xav txog lub zeem muag txog tus Dej Ulai ua lub cim ntawm cov tseeb uas los ntawm phau ntawv Daniel, uas raug qhib tawm hauv xyoo 1798. Peb twb tau tso ob peb lub ntsiab taw qhia ua ntej lawm rau qhov kev xav txog ntawd. Qhov thawj yog tias cov lus ntawm cov Millerites yeej zoo tag nrho (hauv theem uas nws tab tom hlob ntawd), tiam sis tseem tsis tau puv tiav. Nws raug muab tso rau hauv lub qauv ntawm ob lub hwjchim uas ua kom puam tsuaj, tsis yog peb lub. Qhov thib ob yog tias thaum Miller txoj npau suav qhia txog qhov kev rov kho kawg nkaus ntawm cov tseeb hauv paus, ces cov tseeb hauv paus ntawd “ci dua kaum npaug” tshaj li lawv lub hwjchim ci ntsa iab thaum xub thawj. Qhov thib peb yog tias txoj kev txav ntawm thawj tug tim tswv (txoj kev txav ntawm cov Millerite), raug rov ua dua hauv txoj kev txav ntawm tus tim tswv thib peb, tab sis muaj ob peb lo lus ceeb toom tseem ceeb. Cov Millerites, raws li ib lub cim, yog cov Philadelphians; lawv yog ib tug Nebuchadnezzar uas tau hloov siab los ntseeg lawm, tab sis thaum kawg thiab hmoov tsis zoo, lawv “rov tsim Yelikhau” hauv xyoo 1863.
The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).
Kev txav mus los ntawm tus timtswv thib peb tau pib ua cov Laodicea, tseem xav tau kev hloov siab los ntseeg, tiam sis thaum kawg lawv yuav koom tes hauv txoj kev rhuav tshem zaum kawg ntawm Yelikhau (Yelikhau ntawm hnub kawg).
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
“Tus Cawmseej tsis tau los muab yam uas cov yawg koob thiab cov yaj saub tau hais tso tseg; vim Nws tus Kheej twb tau hais los ntawm cov neeg sawv cev no lawm. Txhua qhov tseeb hauv Vajtswv Txojlus los ntawm Nws los. Tiamsis tej lub pov haum uas tsis muaj nqis ntsuas tau no raug muab tso rau hauv tej chaw cuav. Lawv lub teeb muaj nqis raug yuam kom pab txhawb rau kev yuam kev. Vajtswv xav kom muab lawv tshem tawm ntawm lawv tej chaw yuam kev thiab muab rov tso rau hauv tus qauv ntawm qhov tseeb. Tes twg los ua tsis tau tes hauj lwm no tsuas yog Vajtswv txhais tes xwb thiaj ua tau. Vim yog nws txoj kev txuas nrog kev yuam kev, qhov tseeb twb tau ua haujlwm pab txhawb tus yeeb ncuab ntawm Vajtswv thiab tibneeg. Khetos tau los muab nws tso rau qhov chaw uas nws yuav qhuas Vajtswv thiab ua kom muaj txoj kev cawm dim rau noob neej.” The Desire of Ages, 287.