The seven thunders represent the history of 1798, through to October 22, 1844. That history was typified by the last seven kings of the kingdom of Judah, from Manasseh in 677 BC through to Zedekiah in 586 BC.
Xya lub xob quaj xya zaug sawv cev rau keeb kwm txij xyoo 1798 mus txog rau Lub Kaum Hli 22, 1844. Keeb kwm ntawd tau raug ua qauv piv txwv los ntawm xya tus vajntxwv kawg ntawm lub tebchaws Yudas, pib ntawm Manasseh xyoo 677 BC mus txog rau Zedekiah xyoo 586 BC.
In the sacred reform lines, a characteristic of the empowerment of the first angel is a symbol which identifies something that is worldwide. On August 11, 1840, the first angel’s message was empowered and the message was then carried to every mission station in the world.
Hauv cov kab kev txhim kho dawb huv, ib qho cim tshwj xeeb ntawm kev txhawb zog rau tus timtswv thawj yog ib lub cim uas txheeb qhia ib yam dab tsi uas yog thoob ntiajteb. Hnub Tim 11 Lub Yim Hli, 1840, tus timtswv thawj txoj xov raug txhawb zog, thiab txij ntawd los txoj xov ntawd raug coj mus rau txhua lub chaw tshaj tawm txoj moo zoo hauv ntiajteb.
“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world.” The Great Controversy, 611.
“Qhov kev txav advent xyoo 1840–44 yog ib qho kev tshwm sim muaj hwjchim ci ntsa iab ntawm Vajtswv lub hwjchim; thawj tus timtswv txoj xov tau raug nqa mus rau txhua lub chaw tshajtawm txoj moo zoo thoob plaws lub ntiajteb.” The Great Controversy, 611.
Prophetically at that time, the angel of Revelation ten descended and placed one foot on the earth and the other on the sea. Sister White identified that as a symbol of the worldwide extent of the message.
Hauv txojkev cev Vajtswv lus yav tom ntej, thaum ntawd tus timtswv saum ntuj ceeb tsheej hauv Revelation kaum nqes los thiab tsa ib txhais ko taw rau saum lub ntiajteb, hos ib txhais rau saum hiavtxwv. Muam White tau qhia tias ntawd yog ib lub cim qhia txog qhov kev nthuav dav thoob qab ntuj ntawm txoj xov ntawd.
“The angel’s position, with one foot on the sea, the other on the land, signifies the wide extent of the proclamation of the message. It will cross the broad waters and be proclaimed in other countries, even to all the world.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Tus tim tswv txoj hauj lwm uas muaj ib txhais ko taw nyob saum hiav txwv, hos lwm txhais nyob saum av, qhia txog qhov dav loj kawg ntawm txoj kev tshaj tawm tsab xov no. Nws yuav hla cov dej hiav txwv dav thiab yuav raug tshaj tawm hauv lwm lub teb chaws, txawm mus txog rau tag nrho lub ntiaj teb.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Cyrus’s proclamation of the first decree was a worldwide decree.
Kev tshaj tawm ntawm thawj tsab cai ntawm Cyrus yog ib tsab cai thoob qab ntuj.
Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel, (he is the God,) which is in Jerusalem. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem. Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem. Ezra 1:1–4.
Tam sim no, nyob rau thawj xyoo ntawm Khaulias tus vajntxwv uas kav Peesias, xwv kom tus Tswv lo lus uas hais los ntawm Yelemis lub qhov ncauj thiaj li yuav tiav, tus Tswv thiaj tsa Khaulias tus vajntxwv ntawm Peesias lub siab, kom nws tshaj tawm thoob plaws nws lub nceeg vaj, thiab muab sau cia thiab hais tias, Khaulias tus vajntxwv ntawm Peesias hais li no tias, Tus Tswv Vajtswv uas nyob saum ntuj tau pub txhua lub nceeg vaj hauv ntiajteb rau kuv; thiab nws tau txib kuv kom kuv ua ib lub tuam tsev rau nws hauv Yeluxalees, uas nyob hauv Yudas. Leejtwg nyob hauv nej txhua tus uas yog nws haivneeg? thov kom nws tus Vajtswv nrog nws nyob, thiab cia nws nce mus rau Yeluxalees, uas nyob hauv Yudas, thiab ua tus Tswv Vajtswv ntawm Ixayees lub tuam tsev, (nws yog Vajtswv,) uas nyob hauv Yeluxalees. Thiab tus twg uas tseem nyob hauv qhov chaw twg uas nws mus nyob ntawd, cia cov neeg hauv nws lub chaw pab nws nrog nyiaj, thiab nrog kub, thiab nrog khoom vaj khoom tsev, thiab nrog tsiaj txhu, ntxiv rau qhov uas pub dawb siab rau Vajtswv lub tuam tsev uas nyob hauv Yeluxalees. Ces cov thawj ntawm tej tsevneeg cajces ntawm Yudas thiab Npeeyamee, thiab cov pov thawj, thiab cov Levis, nrog rau txhua tus uas Vajtswv tau tsa lawv lub siab, sawv tsees mus kom nce mus ua tus Tswv lub tuam tsev uas nyob hauv Yeluxalees. Exala 1:1–4.
Just as the first angel was carried to every mission station in the world on August 11, 1840, Cyrus identifies himself as the king of “all the kingdoms on earth,” as he proclaims the first decree. The descent of the angel of Revelation ten, the angel that Sister White identifies as “no less a personage than Jesus Christ,” possesses the same prophetic characteristics as the mighty angel of Revelation eighteen. Sister White identifies that the purpose of the first angel was the same as the purpose of the angel of Revelation eighteen.
Ib yam li thawj tug timtswv raug nqa mus rau txhua lub chaw tshaj tawm txoj moo zoo hauv ntiaj teb no thaum lub Yim Hli 11, 1840, Cyrus qhia nws tus kheej tias nws yog vajntxwv kav “tag nrho txhua lub nceeg vaj hauv ntiajteb,” thaum nws tshaj tawm thawj tsab cai. Kev nqes los ntawm tus timtswv hauv Qhia Tshwm kaum, tus timtswv uas Muam White qhia tias yog “tsis muaj lwm tus dua li Yexus Khetos,” muaj tib yam ntxwv cev lus faj lem li tus timtswv muaj hwjchim loj hauv Qhia Tshwm kaum yim. Muam White qhia tias lub hom phiaj ntawm thawj tug timtswv yog tib yam li lub hom phiaj ntawm tus timtswv hauv Qhia Tshwm kaum yim.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“Yexus tau txib ib tug timtswv muaj hwjchim loj los nqes los ceeb toom rau cov neeg nyob hauv ntiajteb kom npaj txhij rau Nws txoj kev tshwm sim zaum ob. Thaum tus timtswv tawm ntawm Yexus lub xub ntiag saum ntuj lawm, ib txojkev kaj ci ntsa iab kawg thiab muaj hwjchim ci ntsa iab tau mus ua ntej nws. Kuv tau raug qhia tias nws tes haujlwm yog los ua kom lub ntiajteb kaj lug nrog nws lub koob meej thiab ceeb toom rau neeg txog Vajtswv txojkev chim uas tab tom los.” Early Writings, 245.
The empowerment of the first angel is a symbol that emphasizes a worldwide element. The first message in the time of Christ was empowered at the baptism of Christ. The Scriptures identify that all of Israel went out to the wilderness to hear the message of John.
Kev muaj hwjchim ntawm thawj tug timtswv yog ib lub cim uas hais kom pom tseeb txog ib feem cuam tshuam rau thoob plaws ntiajteb. Thawj zaj lus nyob rau lub sijhawm ntawm Khetos tau txais hwjchim thaum Khetos ua kevcai raus dej. Vajluskub qhia meej tias tag nrho cov Ixayees tau tawm mus rau tom roob moj sab qhua los mloog Yauhas txoj lus.
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. Matthew 3:5, 6.
Ces Yeluxalees, thiab tag nrho lub xeev Yudas, thiab txhua thaj av uas nyob ib ncig ntawm tus Dej Yauladees, thiaj li tawm mus cuag nws; thiab lawv tau txais kev cai raus dej ntawm nws hauv tus Dej Yauladees, lees txim lawv tej kev txhaum. Mathais 3:5, 6.
Christ’s ministry was directed to ancient Israel, and in that prophetic sense the entire world was drawn to the Jordan, the place of Christ’s baptism. Yet the rite of baptism, and what it represented when Christ was baptized, was directed at all the world.
Tes hauj lwm qhuab qhia ntawm Khetos tau tsom rau cov Ixayees thaum ub, thiab hauv qhov kev txiav txim yaj saub ntawd tag nrho lub ntiaj teb raug rub los cuag tus Dej Yaladee, qhov chaw uas Khetos tau txais kevcai raus dej. Los sis, kab ke raus dej ntawd, thiab yam uas nws sawv cev thaum Khetos tau txais kevcai raus dej, tau tsom rau tag nrho lub ntiaj teb.
The name Jehoiakim means “God will rise”, and at the baptism of Christ, as John brought Christ up out of the water, the emblem of “rising up” out of a watery grave became an element of that empowerment. In the first four verses of Ezra that we have already cited, verse five identifies the response of those that heard the decree with the words, “Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem.” When the first message is empowered, there is a rising up, as represented by the name of Jehoiakim.
Lub npe Jehoiakim txhais hais tias “Vajtswv yuav sawv los,” thiab thaum Khetos txais kev cai raus dej, raws li Yauhas coj Khetos sawv tawm hauv dej los, lub cim ntawm “kev sawv los” tawm hauv lub ntxa dej tau los ua ib feem ntawm txoj kev txhawb zog ntawd. Hauv thawj plaub nqe ntawm Ezra uas peb twb tau hais lawm, nqe tsib qhia txog cov lus teb ntawm cov uas tau hnov txoj cai tshaj tawm ntawd nrog cov lus tias, “Ces sawv los cov thawj ntawm cov yawg koob ntawm Yudas thiab Benjamin, thiab cov pov thawj, thiab cov Levis, nrog rau txhua tus uas Vajtswv tau tsa lawv tus ntsuj plig, kom lawv nce mus txhim tsa lub tsev ntawm tus Tswv uas nyob hauv Yeluxalees.” Thaum thawj zaj lus raug txhawb zog lawm, muaj kev sawv los, raws li tau sawv cev los ntawm lub npe Jehoiakim.
On September 11, 2001, the first message of the mighty movement of the third angel was empowered as typified by the empowerment of the first message of the mighty movement of the first angel. Sister White comments on the destruction of the Twin Towers on that date.
Hnub hnub tim 11 lub Cuaj Hli, 2001, thawj zaj lus ntawm txoj kev txav mus los uas muaj hwjchim ntawm tus timtswv ceebtoom thib peb tau raug pub hwjchim, raws li tau ua piv txwv tseg los ntawm kev pub hwjchim rau thawj zaj lus ntawm txoj kev txav mus los uas muaj hwjchim ntawm tus timtswv ceebtoom thib ib. Muam White hais lus txog kev puas tsuaj ntawm Ob Lub Tsev Ncej Siab nyob rau hnub ntawd.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Tam sim no puas yog lo lus uas kuv tau tshaj tawm tias New York yuav raug ib nthwv dej loj cheb mus? Qhov no kuv yeej tsis tau hais li. Kuv tau hais tias, thaum kuv ntsia cov tsev loj siab uas tab tom tsa nce nyob ntawd, ib txheej dhau ib txheej, tias, ‘Cov xwm txheej txaus ntshai heev yuav tshwm sim thaum tus Tswv sawv los co lub ntiajteb kom tshee ntshai kawg nkaus! Ces cov lus hauv Tshwmsim 18:1–3 yuav tau tiav raws nraim.’ Tag nrho tshooj kaum yim ntawm Tshwmsim yog ib qho lus ceeb toom txog yam uas tab tom yuav los rau saum lub ntiajteb no. Tiamsis kuv tsis tau txais ib qho kaj tshwj xeeb hais txog yam dab tsi yuav los rau New York, tsuas yog tias kuv paub tias ib hnub twg cov tsev loj ntawd yuav raug muab rhuav pov tseg los ntawm kev tig thiab kev ntxeev ntawm Vajtswv lub hwjchim. Los ntawm qhov kaj uas tau muab rau kuv, kuv paub tias kev puas tsuaj twb nyob hauv lub ntiajteb no lawm. Ib lo lus ntawm tus Tswv xwb, ib qho kov ntawm nws lub hwjchim uas muaj zog kawg, ces cov qauv tsev loj loj no yuav vau poob. Yuav muaj tej xwm txheej tshwm sim uas txaus ntshai heev txog npaum li peb tsis muaj peev xwm xav tau li.” Review and Herald, July 5, 1906.
At the empowerment of the first message in the history of the one hundred and forty-four thousand, the Lord “rose up” to “shake terribly the earth”. Jehoiakim’s name symbolizes the empowerment of the first message. On August 11, 1840, the Lord arose from his throne and descended to earth and stood upon the land and the sea. At the first decree of Cyrus, the faithful arose. Jehoiakim is a symbol of not simply the arrival of the first angel, but he also represents the empowerment of the first angel.
Thaum lub zog tau raug muab rau thawj zaj lus hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej, tus Tswv “sawv tsees” los “ua kom lub ntiajteb tshee hnyo heev”. Jehoiakim lub npe yog lub cim qhia txog kev muab lub hwj chim rau thawj zaj lus. Hnub tim 11 Lub Yim Hli, 1840, tus Tswv sawv ntawm nws lub zwm txwv nqes los rau ntiajteb thiab sawv saum av thiab saum hiav txwv. Thaum thawj daim cai txib ntawm Cyrus raug tshaj tawm, cov neeg ncaj ncees sawv tsees. Jehoiakim yog ib lub cim tsis yog hais txog tsuas yog kev tuaj txog ntawm thawj tug timtswv xwb, tiamsis nws kuj sawv cev rau kev muab lub hwj chim rau thawj tug timtswv thiab.
Jehoiakim represents the first of the last three kings, but he also represents the fifth of seven kings that lead to the destruction of Jerusalem. The names of those seven kings are very informative. Those seven kings were Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin and Zedekiah.
Jehoiakim sawv cev rau thawj tus ntawm peb tug vajntxwv kawg, tiam sis nws kuj sawv cev rau tus thib tsib ntawm xya tus vajntxwv uas coj mus txog kev rhuav tshem Yeluxalees. Cov npe ntawm xya tus vajntxwv ntawd muaj nqis heev rau kev qhia. Xya tus vajntxwv ntawd yog Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin thiab Zedekiah.
In the history of the Millerites, Manasseh represents the time of the end, in 1798. Manasseh means “causing to forget”, and it is in 1798 that the whore of Tyre is forgotten for seventy years. Manasseh was one of the most wicked kings, and possesses prophetic characteristics that should be considered.
Hauv keeb kwm ntawm cov Millerites, Manaxes sawv cev rau lub sijhawm kawg, xyoo 1798. Manaxes txhais hais tias “ua kom tsis nco qab,” thiab yog nyob rau xyoo 1798 uas tus niam ntiav ntawm Tyre raug tsis nco qab mus xya caum xyoo. Manaxes yog ib tug vajntxwv phem tshaj plaws, thiab nws muaj tej yam ntxwv yaj saub uas tsim nyog yuav tsum muab xam pom.
The last seven kings of Judah represent the history of the seven thunders from 1798, through October 22, 1844. Manasseh was the first of the seven kings, and as the first king of seven, he typified Zedekiah, the last of the seven kings. Jesus always identifies the end with the beginning. Zedekiah, the last king of the seven, was carried into the slavery of Babylonian captivity. The first king of the seven last kings was also carried into Babylonian captivity, typifying the carrying of the last king into Babylonian captivity.
Xya tus vajntxwv xya leej kawg ntawm Yudas sawv cev rau keeb kwm ntawm xya lub xob nroo txij xyoo 1798 mus txog Lub Kaum Hli 22, 1844. Manaxes yog thawj tus ntawm xya tus vajntxwv, thiab raws li yog thawj tus vajntxwv ntawm xya tus, nws ua ib hom piv txwv rau Xedekhiya, tus kawg ntawm xya tus vajntxwv. Yexus ib txwm txheeb qhov kawg nrog qhov pib. Xedekhiya, tus vajntxwv kawg ntawm xya tus, raug coj mus rau hauv txoj kev qhev ntawm kev poob cev qhev nyob Npanpiloo. Thawj tus vajntxwv ntawm xya tus vajntxwv kawg kuj raug coj mus rau hauv kev poob cev qhev nyob Npanpiloo, ua ib hom piv txwv txog kev coj tus vajntxwv kawg mus rau hauv kev poob cev qhev nyob Npanpiloo.
And the Lord spake to Manasseh, and to his people: but they would not hearken. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. And when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, And prayed unto him: and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord he was God. 2 Chronicles 33:10–13.
Thiab tus Tswv hais rau Manaxes thiab rau nws haiv neeg; tiam sis lawv tsis mloog. Vim li ntawd tus Tswv thiaj coj cov thawj tub rog ntawm vajntxwv Axilia tuaj raug lawv, lawv ntes Manaxes rau hauv cov pos, muab saw hlau khi nws, thiab coj nws mus rau Npanpiloo. Thaum nws raug kev txom nyem, nws thov tus Tswv uas yog nws tus Vajtswv, thiab txo nws tus kheej heev kawg rau ntawm tus Vajtswv ntawm nws cov yawg koob, thiab thov Vajtswv rau Nws; ces Nws thiaj mloog nws tej lus thov, hnov nws tej lus supplication, thiab coj nws rov qab los rau Yeluxalees rau hauv nws lub nceeg vaj. Ces Manaxes thiaj paub tias tus Tswv, Nws yog Vajtswv. 2 Vaj Keeb Kwm 33:10–13.
The experience of Manasseh coming to know that the Lord was God, was accomplished by being removed from his kingdom, and then being restored to his kingdom. Nebuchadnezzar, as with Manasseh, came to know the Lord when he was removed from his kingdom and thereafter restored.
Kev paub uas Manaxes tau los paub tias tus Tswv yog Vajtswv ntawd, tau ua tiav los ntawm qhov uas nws raug muab tshem tawm ntawm nws lub nceeg vaj, ces tom qab ntawd raug muab rov qab los rau nws lub nceeg vaj. Nebukhanexas, ib yam li Manaxes, tau los paub tus Tswv thaum nws raug muab tshem tawm ntawm nws lub nceeg vaj thiab tom qab ntawd raug muab rov qab los.
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.
Thiab thaum kawg ntawm tej hnub ntawd, kuv yog Nenpukhanexas tau tsa kuv lub qhov muag ntsia saum ntuj, thiab kuv txoj kev nkag siab rov los rau kuv, thiab kuv tau foom koob hmoov rau Tus Uas Loj Tshaj Plaws, thiab kuv tau qhuas thiab hwm Tus uas muaj sia nyob mus ib txhis, tus uas nws txoj kev kav yog kev kav mus ib txhis, thiab nws lub nceeg vaj nyob txij ib tiam dhau ib tiam: Thiab tag nrho cov neeg uas nyob hauv ntiajteb raug suav tias zoo li tsis muaj nqis dabtsi li; thiab nws ua raws li nws lub siab nyiam hauv pab tub rog saum ntuj, thiab nyob hauv cov neeg uas nyob hauv ntiajteb no: thiab tsis muaj leejtwg txwv tau nws txhais tes, lossis hais tau rau nws tias, Koj ua dabtsi? Tib lub sijhawm ntawd kuv txoj kev txawj xav rov los rau kuv; thiab rau lub meejmom ntawm kuv lub nceeg vaj, kuv txoj koob meej thiab qhov ci ntsa iab rov los rau kuv; thiab kuv cov neeg pab tswv yim thiab kuv cov nom tswv nrhiav kuv; thiab kuv raug tsa ruaj khov rau hauv kuv lub nceeg vaj, thiab lub hwjchim ci ntsa iab uas zoo kawg kuj raug ntxiv rau kuv. Nimno kuv yog Nenpukhanexas qhuas thiab tsa siab thiab hwm tus Vajntxwv saum ntuj, tus uas tag nrho nws tej haujlwm yog qhov tseeb, thiab nws txojkev yog kev txiav txim ncaj ncees: thiab cov uas taug kev hauv txoj kev khavtheeb nws muaj peevxwm txo lawv kom qis. Daniyee 4:34–37.
The experience of Manasseh was accomplished upon Nebuchadnezzar. Manasseh represents the “time of the end” in the history of the last three Judean kings, and the arrival of the prophecy of seventy years of captivity. Nebuchadnezzar represents the “time of the end” in the history of the three decrees, just as 1798 was the “time of the end” in the history of the seven thunders. In the verses just cited Nebuchadnezzar’s understanding returned to him at “the end of the days.” The “end of the days” is also referenced in Daniel chapter twelve.
Qhov kev paub uas tshwm sim rau Manaxes tau ua tiav rau saum Nenpukhanexas. Manaxes sawv cev rau “lub caij kawg” hauv keeb kwm ntawm peb tug vajntxwv Yudas kawg, thiab kev los txog ntawm zaj lus faj lem hais txog xya caum xyoo ntawm kev poob cev qhev. Nenpukhanexas sawv cev rau “lub caij kawg” hauv keeb kwm ntawm peb daim lus txib, ib yam li xyoo 1798 yog “lub caij kawg” hauv keeb kwm ntawm xya lub xob quaj. Hauv cov nqe uas nyuam qhuav hais no, Nenpukhanexas txoj kev nkag siab tau rov qab los rau nws thaum “xaus ntawm cov hnub.” “Xaus ntawm cov hnub” kuj raug hais txog thiab hauv Daniel tshooj kaum ob.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
Tiamsis koj li kev mus kom txog hnub kawg yuav txog: rau qhov koj yuav tau so, thiab sawv hauv koj feem thaum kawg ntawm tej hnub ntawd. Daniel 12:13.
The “end of the days” in Daniel chapter twelve is the “time of the end”, for Daniel was told to go “till the end be.” At that time Daniel would “stand in his lot.” To “stand in his lot” means to fulfill his purpose, which Daniel did when his book was unsealed at the end of the days, which is the “time of the end.” At that time there would be an “increase of knowledge” that the wise would understand. At the end of Nebuchadnezzar’s days his “understanding” returned unto him.
“Qhov kawg ntawm tej hnub” hauv Daniel tshooj kaum ob yog “lub sijhawm kawg,” rau qhov Daniel raug hais kom mus “mus txog thaum kawg.” Lub sijhawm ntawd Daniel yuav “sawv hauv nws feem.” “Sawv hauv nws feem” txhais hais tias ua kom tiav nws lub hom phiaj, yam uas Daniel tau ua thaum nws phau ntawv raug qhib lub cim thaum kawg ntawm tej hnub, uas yog “lub sijhawm kawg.” Lub sijhawm ntawd yuav muaj “kev txawj ntse nce ntxiv” uas cov neeg muaj tswvyim yuav to taub. Thaum kawg ntawm Nebuchadnezzar tej hnub nws “kev nkag siab” tau rov qab los rau nws.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Thaum Vajtswv muab ib txoj hauj lwm tshwj xeeb rau ib tug neeg ua, nws yuav tsum sawv ruaj hauv nws feem thiab nws qhov chaw ib yam li Daniyees tau ua, npaj txhij los teb Vajtswv txoj kev hu, npaj txhij los ua kom tiav Nws lub hom phiaj.” Manuscript Releases, volume 6, 108.
Manasseh represents the “time of the end” in the history of the three last kings of Judah, Nebuchadnezzar represents the “time of the end” in the three decrees. Manasseh was followed by his son Amon.
Manaxes sawv cev rau “lub caij kawg” hauv keeb kwm ntawm peb tug vajntxwv kawg ntawm Yudas, Nexukhanexas sawv cev rau “lub caij kawg” hauv peb txoj kev cai txib. Manaxes raug nws tus tub Amoos los txuas ntxiv.
Amon means “training” and represents the period of time when there was an “increase of knowledge” that would train the “wise” in the message that was unsealed. Amon was then followed by Josiah, the only king of the seven that has a fairly good, though complicated prophetic history.
Amoo txhais hais tias “kev cob qhia” thiab sawv cev rau lub sijhawm uas muaj “kev paub nce ntxiv” uas yuav cob qhia cov “neeg txawj ntse” hauv zaj lus uas tau qhib lub cim. Tom qab ntawd Amoo raug raws los ntawm Yauxiya, tus tsuas yog ib tug vajntxwv ntawm xya tus ntawd uas muaj ib zaj keebkwm yajsaub uas zoo txaus, txawm yog nyuab to taub thiab muaj ntau txheej xwm.
Josiah means “the foundation of God”, and represents the establishing of the truths that had been unsealed at the “time of the end”. The increase of knowledge that was represented by Amon was put together by William Miller, through the guidance of Gabriel and other holy angels. Miller’s work is represented by the name Josiah, for he established the foundations of the movement. There is much more to identify of Josiah, but we will move onto his son Jehoahaz.
Josiah txhais tias “lub hauv paus ntawm Vajtswv”, thiab sawv cev rau kev tsa kom ruaj khov rau tej qhov tseeb uas tau raug qhib tawm ntawm lub “sijhawm kawg”. Kev nce ntxiv ntawm kev paub uas Amon sawv cev rau ntawd, William Miller tau muab sau thiab cob ua ke, los ntawm Gabriel thiab lwm cov tim tswv dawb huv txoj kev coj. Miller txoj hauj lwm raug sawv cev los ntawm lub npe Josiah, rau qhov nws tau tsa cov hauv paus ntawm qhov kev txav ntawd. Tseem muaj ntau yam ntxiv uas yuav txheeb tau txog Josiah, tiam sis peb yuav mus ntxiv rau nws tus tub Jehoahaz.
Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother’s name was Hamutal, the daughter of Jeremiah of Libnah. And he did that which was evil in the sight of the Lord, according to all that his fathers had done. And Pharaohnechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold. And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there. 2 Kings 23:31–34.
Yehoahas muaj nees nkaum peb xyoos thaum nws pib kav; thiab nws kav peb hlis nyob hauv Yeluxalees. Nws niam lub npe yog Hamutal, yog tus ntxhais ntawm Yelemis uas nyob hauv Libnah. Thiab nws tau ua yam uas phem rau ntawm tus Tswv qhov muag, raws li txhua yam uas nws cov yawg koob tau ua. Vajntxwv Falau Nekhau khi nws rau hauv saw hlau hauv Riblah hauv thaj av Hama, kom nws txhob kav hauv Yeluxalees; thiab nws yuam lub tebchaws them se yog ib puas talas nyiaj, thiab ib talas kub. Thiab Falau Nekhau tsa Eliakhis uas yog Yauxiya tus tub ua vajntxwv hloov chaw ntawm Yauxiya nws txiv, thiab hloov nws lub npe ua Yehauyakis, thiab coj Yehoahas mus lawm: thiab nws tau mus rau tim Iyiv, thiab tuag nyob ntawd. 2 Vajntxwv 23:31–34.
Jehoahaz means “Jehovah has seized”, and he was seized by Pharaohnecho. Jehoahaz, the son of Josiah, was seized by Pharaohnechoh and replaced by his brother Eliakim, meaning the “God of raising”. Pharaohnechoh then changed Eliakim’s name to Jehoiakim, meaning “God will rise”. The change of a name is a symbol of a covenant relationship, and at the empowerment of the first message, God enters into covenant with a people, as He simultaneously passes by a former covenant people.
Jehoahaz txhais hais tias “Yehauvas tau txeeb lawm”, thiab nws raug Falausnekho txeeb. Jehoahaz, Yauxiyas tus tub, raug Falausnekho txeeb thiab raug hloov los ntawm nws tus kwv Eliakim, uas txhais hais tias “Vajtswv ntawm kev tsa sawv.” Tom qab ntawd Falausnekho hloov Eliakim lub npe mus ua Jehoiakim, uas txhais hais tias “Vajtswv yuav sawv.” Kev hloov npe yog ib lub cim ntawm kev sib raug zoo ntawm ib lo lus cog tseg, thiab thaum thawj zaj lus tau txais hwj chim, Vajtswv nkag mus rau hauv lo lus cog tseg nrog ib haiv neeg, thaum tib lub sijhawm Nws hla dhau ib haiv neeg qub uas nyob hauv lo lus cog tseg.
On August 11, 1840, the Ottoman Empire that had been represented by four winds that were loosed for three hundred and ninety-one years and fifteen days were restrained, or as Jehoahaz means, they were “seized”. At the same time, Eliakim was made king and his name changed to Jehoiakim, meaning “God will rise”. Jehoiakim was followed by his son Jehoiachin who has three names in the Scriptures.
Hnub Yim 11, 1840, lub Faj Tim Ottoman uas tau sawv cev los ntawm plaub cua uas raug tso tawm rau peb puas cuaj caug ib xyoos thiab kaum tsib hnub ntawd raug txwv cia, lossis raws li Jehoahaz txhais, lawv raug “txeeb”. Tib lub sijhawm ntawd, Eliakim raug tsa ua vajntxwv thiab nws lub npe raug hloov mus ua Jehoiakim, uas txhais tias “Vajtswv yuav sawv los”. Tom qab Jehoiakim, nws tus tub Jehoiachin tau los kav, tus uas muaj peb lub npe hauv Vajluskub.
The name Jehoiachin means “the Lord will set up and establish”. He was the son of Jehoiakim and he marks the arrival of the second angel in the spring of 1844, as God “set up and established” the new, true, Protestant horn. The second angel’s message was empowered by the message of the Midnight Cry, and Jeconiah and Coniah mean “God will establish”. The three names, each with the same meaning, represent the joining of the Midnight Cry to the second angel’s message. It is in the final outpouring of the Holy Spirit during the Loud Cry that the one hundred and forty-four thousand are sealed. The sealing of the one hundred and forty-four thousand was typified in the Midnight Cry of the Millerite movement, and Jehoiachin, also called Jeconiah and Coniah, is a symbol of the sealing.
Lub npe Jehoiachin txhais tias “Tus Tswv yuav tsa thiab yuav muab ruaj khov.” Nws yog Jehoiakim tus tub, thiab nws cim txog kev tuaj txog ntawm tus tim tswv thib ob rau lub caij nplooj ntoos hlav xyoo 1844, raws li Vajtswv “tau tsa thiab muab ruaj khov” lub kub thooj tshiab, tseeb, Protestant. Tus tim tswv thib ob txoj xov raug txhawb zog los ntawm txoj xov ntawm Midnight Cry, thiab Jeconiah thiab Coniah txhais tias “Vajtswv yuav muab ruaj khov.” Peb lub npe no, txhua lub muaj tib lub ntsiab, sawv cev rau kev txuas ntawm Midnight Cry nrog tus tim tswv thib ob txoj xov. Nyob hauv kev nchuav kawg nkaus ntawm Vaj Ntsuj Plig Dawb Huv thaum lub Loud Cry, ib puas plaub caug plaub txhiab leej thiaj raug muab ntim cim. Kev muab ntim cim rau ib puas plaub caug plaub txhiab leej ntawd tau raug ua qauv cia rau hauv Midnight Cry ntawm Millerite movement, thiab Jehoiachin, uas kuj hu ua Jeconiah thiab Coniah, yog ib lub cim ntawm kev muab ntim cim.
As I live, saith the Lord, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence; And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans. And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die. But to the land whereunto they desire to return, thither shall they not return. Is this man Coniah a despised broken idol? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not? O earth, earth, earth, hear the word of the Lord. Jeremiah 22:24–29.
Raws li Kuv muaj sia nyob, tus Tswv hais tias, txawm yog Coniah, tus tub ntawm Jehoiakim vajntxwv ntawm Yudas, yog lub nplhaib foob rau ntawm Kuv sab tes xis los xij, los Kuv tseem yuav rho koj tawm ntawm qhov ntawd; thiab Kuv yuav muab koj cob rau hauv txhais tes ntawm cov uas nrhiav tua koj, thiab rau hauv txhais tes ntawm cov uas koj ntshai lawv lub ntsej muag, yog rau hauv txhais tes ntawm Nebuchadrezzar vajntxwv ntawm Npanpiloo, thiab rau hauv txhais tes ntawm cov Khauldees. Thiab Kuv yuav ntiab koj tawm mus, thiab koj niam uas yug koj, mus rau lwm lub tebchaws, qhov chaw uas neb tsis tau yug los; thiab nyob ntawd neb yuav tuag. Tiamsis lub tebchaws uas lawv xav rov qab mus rau ntawd, lawv yuav tsis rov qab mus txog qhov ntawd. Tus txivneej no, Coniah, puas yog ib tug mlom tawg uas neeg saib tsis taus? puas yog ib lub phij xab uas tsis muaj kev txaus siab nyob hauv? ua li cas nws thiab nws caj ces thiaj raug ntiab tawm, thiab raug muab pov mus rau hauv ib lub tebchaws uas lawv tsis paub? Au lub ntiajteb, lub ntiajteb, lub ntiajteb, cia li mloog tus Tswv lo lus. Yelemis 22:24–29.
Jehoiachin, Jeconiah and Coniah represent the sealing time, when the second angel is joined by the message of the Midnight Cry. He represents the sealing time of the foolish. The evil king represents those that are the foolish Laodicean virgins who in the sealing time are destined to receive the mark of the beast as they are forever spewed out of the mouth of the Lord.
Jehoiachin, Jeconiah thiab Coniah sawv cev rau lub sij hawm ntawm kev muab lub cim ntim, thaum tus tim tswv thib ob raug koom nrog los ntawm txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo. Nws sawv cev rau lub sij hawm muab lub cim ntim ntawm cov neeg ruam. Tus vajntxwv phem sawv cev rau cov uas yog cov nkauj xwb Laodicea ruam, uas nyob rau lub sij hawm muab lub cim ntim raug teem cia los txais lub cim ntawm tus tsiaj qus vim lawv raug nti tawm mus ib txhis ntawm lub qhov ncauj ntawm tus Tswv.
The signet on God’s right hand is His seal, and those that are spewed out of the mouth of the Lord during the sealing of the one hundred and forty-four thousand are contrasted with Zerubbabel, the man who had the plummet of the “seven times” in his hand.
Lub cim nplhaib rau ntawm Vajtswv sab tes xis yog Nws lub foob, thiab cov uas raug nti tawm hauv tus Tswv lub qhov ncauj thaum lub sijhawm muab lub foob rau ib puas plaub caug plaub txhiab leej raug muab piv txawv rau Xelunpas, tus txiv neej uas tuav tus hnyav ntsuas ntawm “xya lub sijhawm” hauv nws txhais tes.
Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:21–23.
Cia li no rau Xelunpapees, tus kav xeev Yudas, hais tias, Kuv yuav ua kom lub ntuj thiab lub ntiajteb tshee hnyo; thiab Kuv yuav rhuav tshem lub zwm txwv ntawm tej tebchaws, thiab Kuv yuav ua kom lub hwjchim ntawm cov tebchaws ntawm lwm haiv neeg puam tsuaj; thiab Kuv yuav rhuav tshem tej tsheb rog, thiab cov uas caij nyob hauv lawv; thiab tej nees thiab lawv cov neeg caij yuav poob los, txhua tus los ntawm rab ntaj ntawm nws tus kwvtij. Hnub ntawd, tus Tswv uas muaj hwjchim loj kawg nkaus hais tias, Kuv yuav coj koj, Au Xelunpapees, Kuv tus tub qhe, tus tub ntawm Xe‑athee‑ees, tus Tswv hais tias, thiab Kuv yuav muab koj ua ib lub nplhaib foob; vim Kuv tau xaiv koj lawm, tus Tswv uas muaj hwjchim loj kawg nkaus hais li ntawd. Haggai 2:21–23.
The “stone of stumbling” that is the “seven times” is the “plummet” in the hand of Zerubbabel, and he is represented as the “signet” that God employs to seal the one hundred and forty-four thousand. The signet, or the “sign”, is placed upon those that “sigh and cry” for the abominations that are done in Jerusalem. The sighing and crying identifies the experience of those that are sealed, and the signing and crying is the symbol of their internal response to the remedy of the “seven times.” It is confession for their sins and for the sins of their fathers. It is the acknowledgment that they have not been walking with God and that God has not been walking with them ever since the disappointment of July 18, 2020. It is the test that was failed in 1863, during the period of time when Philadelphia was transitioning unto Laodicea. It typified the period of time when those represented by Coniah are forever established as foolish Laodicean virgins, and those represented by Zerubbabel are forever established as wise Philadelphian virgins.
“lub pob zeb uas ua rau dawm” uas yog “xya sij hawm” ntawd yog “lub hlua hnyav ntsuas ncaj” hauv tes ntawm Xelunpa-ees, thiab nws raug sawv cev tias yog “lub nplhaib foob” uas Vajtswv siv los muab lub foob rau ib puas plaub caug plaub txhiab leej. Lub nplhaib foob, los yog “lub cim,” raug muab tso rau saum cov uas “quaj ntxhov siab thiab quaj ntsuag” vim tej kev qias vuab tsuab uas raug ua nyob hauv Yeluxalees. Qhov quaj ntxhov siab thiab quaj ntsuag ntawd qhia txog txoj kev dhau los ntawm cov uas raug muab lub foob, thiab qhov muab cim nrog rau qhov quaj ntawd yog lub cim ntawm lawv txoj kev teb sab hauv rau txoj kev kho ntawm “xya sij hawm.” Nws yog kev lees txim rau lawv tej kev txhaum thiab rau lawv cov yawg koob tej kev txhaum. Nws yog kev lees paub tias lawv tsis tau taug kev nrog Vajtswv thiab Vajtswv kuj tsis tau taug kev nrog lawv txij li hnub poob siab ntawm Lub Xya hli ntuj 18, 2020 los. Nws yog qhov kev sim uas twb ua tsis dhau hauv xyoo 1863, thaum lub sijhawm uas Filadefia tab tom hloov mus rau Laudekhia. Nws ua tus qauv qhia ua ntej txog lub sijhawm uas cov uas raug sawv cev los ntawm Koniah raug tsa ruaj khov mus ib txhis ua cov nkauj xwb Laudekhia uas ruam, thiab cov uas raug sawv cev los ntawm Xelunpa-ees raug tsa ruaj khov mus ib txhis ua cov nkauj xwb Filadefia uas muaj tswvyim.
Jehoichin was followed by Zedekiah, the last of the seven kings. As Manasseh represented 1798, and the “time of the end,” Zedekiah must represent October 22, 1844, when the vision would “speak, and not lie”. Zedekiah is a name made up of the combination of two Hebrew words. The one word is “Jehovah”, and it is combined with the word that is translated in Daniel chapter eight, and verse fourteen as “cleansed.” Zedekiah means the cleansing of God’s temple, which began on October 22, 1844.
Jehoichin raug raws los ntawm Zedekiah, tus kawg ntawm xya tus vajntxwv ntawd. Raws li Manasseh sawv cev rau 1798, thiab “lub sijhawm kawg,” ces Zedekiah yuav tsum sawv cev rau Lub Kaum Hli 22, 1844, thaum yog lub zeem muag yuav “hais, thiab tsis dag.” Zedekiah yog ib lub npe tsim los ntawm kev sib txuas ntawm ob lo lus Henplais. Ib lo lus yog “Yehauvas”, thiab nws raug muab txuas nrog lo lus uas txhais hauv Daniel tshooj yim, nqe kaum plaub tias yog “kev ntxuav kom dawb huv.” Zedekiah txhais hais tias kev ntxuav Vajtswv lub tuam tsev kom dawb huv, uas tau pib rau Lub Kaum Hli 22, 1844.
The last seven kings of Judah represent the progressive history of 1798 to October 22, 1844. Jehoiakim is the symbol of August 11, 1840, which in turn represents September 11, 2001. He is a symbol of the empowerment of the first angel’s message, and he is introduced in the first verse of Daniel chapter one. Thus, the setting and context of Daniel chapter one, is the empowerment of the first angel’s message, as represented in Revelation chapter ten. In Revelation chapter ten Christ descended with a little book in His hand that John was commanded to eat. This is why the first test in the book of Daniel has to do with eating.
Xya tus vaj ntxwv kawg ntawm Yudas sawv cev rau keeb kwm uas nce mus zuj zus txij xyoo 1798 mus txog hnub tim Lub Kaum Hli 22, 1844. Jehoiakim yog lub cim ntawm hnub tim Lub Yim Hli 11, 1840, uas rov sawv cev rau hnub tim Cuaj Hlis 11, 2001. Nws yog ib lub cim ntawm kev muab hwj chim rau thawj tus tim tswv txoj xov, thiab nws raug qhia tawm hauv nqe thawj ntawm Daniyee tshooj ib. Yog li ntawd, chaw xwm thiab ntsiab lus ntawm Daniyee tshooj ib yog kev muab hwj chim rau thawj tus tim tswv txoj xov, raws li tau sawv cev hauv Qhia Tshwm tshooj kaum. Hauv Qhia Tshwm tshooj kaum Khetos nqes los nrog ib phau ntawv me nyob hauv Nws txhais tes uas Yauhas raug txib kom noj. Vim li no qhov kev sim thawj zaug hauv phau ntawv Daniyee thiaj hais txog kev noj.
We will continue these subjects in the next article.
Peb yuav txuas ntxiv cov ntsiab lus no hauv zaj lus tom ntej.
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 3:3.
Ces nws hais rau kuv tias, Tub ntawm neeg, cia koj lub plab noj, thiab ua kom koj lub nruab nrog cev puv npo nrog daim ntawv yob no uas kuv muab rau koj. Ces kuv thiaj noj nws; thiab hauv kuv lub qhov ncauj nws qab zib yam li zib ntab. Exekees 3:3.