The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.
Cov kab ntawm tej kev txav hloov kho yog ib lub ntsiab tseem ceeb rau kev to taub “xya lub xob quaj” hauv Tshwm Sim tshooj kaum. “Xya lub xob quaj” sawv cev rau keeb kwm ntawm kev txais hwj chim los ntawm thawj tus tim tswv txoj xov nyob rau hnub tim 11 lub Yim Hli, 1840 mus txog rau Kev Poob Siab Loj nyob rau hnub tim 22 lub Kaum Hli, 1844. Tshooj kaum muab peb tug tim khawv sab hauv nyob hauv tshooj ntawd los txhawb qhov kev to taub no.
“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Kev txav ntawm txoj kev los txog hauv xyoo 1840–44 yog ib qho kev tshwm sim uas muaj hwjchim ci ntsa iab ntawm Vajtswv lub hwjchim; thawj tus timtswv ceebtoom txoj xov tau raug nqa mus txog txhua lub chaw tshajtawm txoj moo zoo hauv ntiajteb no, thiab hauv qee lub tebchaws kuj muaj kev txaus siab loj tshaj plaws txog kev ntseeg uas tau pom muaj nyob hauv ib lub tebchaws twg txij li lub sijhawm Kev Hloov Kev Ntseeg ntawm tiam kaum rau los; tiam sis tej no yuav raug dhau tshaj los ntawm txoj kev txav uas muaj hwjchim loj kawg nkaus nyob hauv qab txoj ceebtoom kawg ntawm tus timtswv peb.” The Great Controversy, 611.
The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.
Tus timtswv thawj tus tubtxib saum ntuj tau raug nqa tawm mus rau lub ntiajteb txij xyoo 1840 mus lawm. Uriah Smith nthuav tawm txoj kev to taub ntawm cov pioneer, uas sib haum nrog Sister White. Smith lees paub tias thawj tus tubtxib saum ntuj tau los txog hauv xyoo 1798 thiab qhia tias nws yog thawj tus tubtxib saum ntuj uas nqes los hauv xyoo 1840. Smith thiab cov pioneer tsuas yog tsis tau pom qhov sib txawv ntawm qhov kev los txog ntawm ib txoj xov thiab nws txoj kev raug txhawb kom muaj hwjchim xwb. Smith hais meej tias thaum tus tubtxib saum ntuj hauv Phau Tshwm Sim tshooj kaum tso ib txhais ko taw rau saum hiavtxwv thiab ib txhais rau saum av, qhov ntawd qhia kom paub txog txoj xov uas raug nqa tawm mus rau lub ntiajteb.
“In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.
“Yog li ntawd, xyoo 1798, txoj kev txwv tsis pub tshaj tawm tias hnub Khetos twb los ze lawm tau xaus; xyoo 1798, lub sijhawm kawg tau pib, thiab lub foob raug muab tshem tawm ntawm phau ntawv me. Yog li ntawd, txij thaum lub sijhawm ntawd los, tus tim tswv hauv Qhia Tshwm 14 tau tawm mus tshaj tawm tias lub sijhawm ntawm Vajtswv txoj kev txiav txim twb los txog lawm; thiab kuj txij thaum ntawd los thiab, tus tim tswv hauv tshooj 10 tau sawv ruaj khov saum hiav txwv thiab saum av, thiab tau cog lus tseg tias yuav tsis muaj sijhawm ntxiv lawm. Hais txog lawv qhov yog tib tug ntawd, tsis muaj lus nug li; thiab txhua yam lus sib cav uas coj mus rau kev qhia chaw rau ib tug, kuj muaj txiaj ntsig sib npaug rau lwm tus thiab. Peb tsis tas yuav nkag mus rau hauv ib qho lus sib cav twg ntawm no los qhia tias tiam neeg tam sim no tab tom pom qhov ua tiav ntawm ob zaj lus faj lem no. Hauv kev tshaj tawm txog kev rov los, tshwj xeeb tshaj yog txij xyoo 1840 mus txog 1844, lawv txoj kev ua tiav tag nrho thiab meej raws txhua qhov xwm txheej tau pib. Txoj hauj lwm uas tus tim tswv no sawv, ib txhais ko taw nyob saum hiav txwv thiab lwm txhais nyob saum av, qhia txog qhov dav loj ntawm nws txoj kev tshaj tawm los ntawm hiav txwv thiab los ntawm av. Yog hais tias zaj lus no tsuas yog raug npaj rau ib lub tebchaws xwb, ces yeej yuav txaus rau tus tim tswv kom sawv rau saum av nkaus xwb. Tiamsis nws muaj ib txhais ko taw nyob saum hiav txwv, qhov uas peb thiaj txiav tau tias nws zaj lus yuav hla dej hiav txwv mus, thiab yuav nthuav dav mus txog rau ntau haiv neeg thiab ntau feem hauv lub ntiaj teb; thiab qhov kev txiav txim no raug ntxiv dag zog los ntawm qhov tseeb tias kev tshaj tawm txog Kev Rov Los, uas tau hais los saud ntawd, yeej tau mus txog txhua lub chaw tub txib hauv lub ntiaj teb. Yuav hais ntxiv txog qhov no hauv tshooj 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.
Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:
Yog li no, nqe ib ntawm tshooj kaum yog qhia txog hnub tim 11 lub Yim Hli, 1840, rau qhov lub sijhawm ntawd qhov kawg uas tau raug cev tseg ua ntej ntawm kev muaj hwj chim loj tshaj ntawm Ottoman tau xaus lawm raws nraim li qhov kev twv tseg hauv Tshwm Sim cuaj. Muam White hais tias:
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Hauv xyoo 1840 muaj dua ib qho kev ua tiav ntawm zaj lus faj lem uas txawv txav heev, ua rau muaj kev txaus siab nthuav dav. Ob xyoos ua ntej ntawd, Josiah Litch, yog ib tug xibhwb tseem ceeb uas tshaj tawm txog kev los zaum ob, tau luam tawm ib qho kev piav qhia txog Tshwmsim 9, twv hais ua ntej txog kev poob ntawm lub tebchaws Ottoman. Raws li nws txoj kev xam, lub hwj chim no yuav raug rhuav tshem... thaum hnub tim 11 lub Yim Hli, 1840, thaum lub hwj chim Ottoman hauv Constantinople tej zaum yuav raug cia siab tias yuav tawg tas. Thiab qhov no, kuv ntseeg, yuav pom tseeb tias yeej yog li ntawd tiag.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Nyob rau lub sij hawm raws nraim uas tau raug teev tseg lawm, Qaib Ntxhw, los ntawm nws cov sawv cev xa lus, tau lees txais txoj kev tiv thaiv ntawm cov hwj chim koom tes ntawm teb chaws Europe, thiab yog li ntawd tau muab nws tus kheej tso rau hauv qab kev tswj hwm ntawm cov teb chaws Khixatia. Qhov xwm txheej ntawd tau ua kom tiav raws nraim li zaj lus faj lem tau hais tseg. Thaum qhov no tau paub nrov mus, coob leej coob tus tau raug ntxias siab paub tseeb txog qhov raug ntawm tej hauv paus ntsiab lus ntawm kev txhais lus faj lem uas Miller thiab nws cov phooj ywg koom tes tau txais yuav, thiab ib qho kev txhawb zog uas txaus qhuas heev tau raug muab rau txoj kev txav ntawm kev los zaum ob. Cov txiv neej uas muaj kev kawm thiab muaj meej mom tau koom siab nrog Miller, ob leeg hauv kev qhuab qhia thiab hauv kev luam tawm nws tej kev xav, thiab txij xyoo 1840 mus txog 1844 tes dej num ntawd tau nthuav dav sai heev.” The Great Controversy, 334, 335.
Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.
Nqe ib ntawm tshooj kaum yog xyoo 1840, thiab hauv nqe kaum peb pom Yauhas poob siab iab heev rau hnub tim Kaum Hli 22, 1844. Yauhas sawv cev rau cov uas coj txoj xov ntawm phau ntawv me mus rau lub ntiaj teb, tsuas yog yuav raug kev poob siab iab heev rau hnub tim Kaum Hli 22, 1844. Nqe ib mus txog nqe kaum sawv cev rau keeb kwm txij xyoo 1840 mus txog 1844. Qhov ntawd yog ib qho tim khawv sab hauv nyob hauv tshooj kaum.
The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.
Lwm tus timkhawv yog Yauhas uas noj phau ntawv me, thiab nws qab zib hauv nws lub qhov ncauj, uas sawv cev rau nws qhov kev lees txais txoj xov ntawm lub Yim Hli 11, 1840, thiab tom qab ntawd nws txia ua iab hauv nws plab thaum Kev Poob Siab Loj ntawm Lub Kaum Hli 22, 1844.
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.
Thiab kuv txawm muab phau ntawv me ntawd tawm hauv tus tim tswv txhais tes los, thiab noj nws tas; hauv kuv qhov ncauj nws qab zib yam li zib mu; tab sis thaum kuv nyuam qhuav noj nws tag, ces hauv kuv plab txawm iab. Tshwm Sim 10:10.
Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.
Nqe kaum qhia txog keeb kwm tag nrho ntawm 1840 txog 1844 hauv ib nqe xwb. Qhov ntawd yog tus timkhawv sab hauv thib ob nyob hauv tshooj no uas qhia tias “xya lub xob quaj” sawv cev rau keeb kwm ntawd. Muam White twb tau txheeb qhia lawm tias “xya lub xob quaj” sawv cev rau ib qho kev nthuav qhia txog tej xwm txheej uas tau tshwm sim nyob hauv qab thawj tus timtswv ceeb toom thiab tus timtswv ceeb toom thib ob. Tus timtswv ceeb toom thib ob tau xaus rau ntawm txoj kev poob siab loj, yog li ntawd “xya lub xob quaj” sawv cev rau tib keeb kwm ntawd nkaus xwb. Peb tug timkhawv sab hauv txhawb qhov tseeb tias keeb kwm txij Lub Yim Hli 11, 1840 mus txog rau Txoj Kev Poob Siab Loj rau Lub Kaum Hli 22, 1844 yog keeb kwm yaj saub uas tab tom raug hais kom meej hauv Tshwmsim tshooj kaum.
Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.
Tom qab ntawd, nyob hauv nqe kawg, raws li qhov tseeb uas txuas nrog “xya lub xob quaj,” muaj ib lo lus txib raug muab rau kev nthuav tawm zaj lus thiab tias keeb kwm ntawd yuav tsum rov qab muaj dua.
And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.
Thiab nws hais rau kuv tias, Koj yuav tsum cev Vajtswv lus rov hais dua ua ntej rau ntau haiv neeg, thiab ntau lub teb chaws, thiab ntau yam lus, thiab ntau tus vajntxwv. Tshwmsim 10:11.
The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.
Xya lub xob quaj xya lub tab tom qhia kom paub tias qhov pib ntawm Kev Ntseeg Adventis, pib thaum txoj xov uas raug qhib lub cim rau ntawm “lub sijhawm kawg” tau txais hwjchim, yuav yog ib daim duab piv txwv qhia txog qhov kawg ntawm Kev Ntseeg Adventis thaum txoj xov uas raug qhib lub cim rau xyoo 1989 yuav tau txais hwjchim los ntawm kev nqes los, tsis yog ntawm tus timtswv ntawm Qhia Tshwm tshooj kaum, tiam sis yog los ntawm tus timtswv nqes los ntawm Qhia Tshwm tshooj kaum yim. Tus timtswv ntawm Qhia Tshwm tshooj kaum yim tau nqes los rau hnub Cuaj Hlis 11, 2001, thiab nim no peb tab tom los ze rau qhov xaus ntawm kev rov ua dua hauv keeb kwm ntawm xyoo 1840 mus rau 1844.
These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.
Cov kev soj ntsuam no txog tshooj kaum twb nyob rau hauv pej xeem txoj kev paub tau ntau xyoo lawm. Yam uas tsis tau muaj leejtwg pom txog kom txog rau nyuam qhuav no yog tias, nrog rau zaj keeb kwm dawb huv ntawd, tseem muaj dua ib zaj keeb kwm dawb huv uas raug xaws cia nyob sab hauv. Zaj keeb kwm ntawd tsuas yog yuav raug lees paub los ntawm cov uas lees txais txoj hauv paus Alpha thiab Omega uas qhia qhov kawg ntawm ib yam los ntawm qhov pib ntawm ib yam. Zaj keeb kwm uas raug xaws cia nyob hauv zaj keeb kwm dawb huv ntawd pib nrog ib qho kev chim siab thiab xaus rau ntawm Kev Chim Siab Loj. Zaj keeb kwm txij xyoo 1843 mus rau 1844 yog ib txoj kab keeb kwm tshwj xeeb uas nyob sab hauv tab sis txawv ntawm zaj keeb kwm txij xyoo 1840 mus rau 1844. Muam White thiab Khetos nkawd ob leeg puav leej hais txog txoj kab keeb kwm no.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Tag nrho tej lus uas tau muab tawm txij xyoo 1840–1844 no yuav tsum raug nthuav tawm nrog hwj chim tam sim no, vim muaj coob leej ntau tus uas twb poob lawv txoj kev taw qhia lawm. Tej lus no yuav tsum mus txog txhua pawg ntseeg.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matt. 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Yexus Khetos tau hais tias, ‘Nej lub qhov muag tau koob hmoov, vim lawv pom; thiab nej pob ntseg, vim lawv hnov. Vim kuv hais tseeb rau nej tias, Muaj ntau tus yaj saub thiab cov neeg ncaj ncees tau ntshaw pom tej yam uas nej pom, los lawv tsis tau pom; thiab hnov tej yam uas nej hnov, los lawv tsis tau hnov’ [Matt. 13:16, 17]. Cov qhov muag uas tau pom tej yam uas tau pom nyob rau xyoo 1843 thiab 1844 yeej tau koob hmoov.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Zaj lus twb raug muab lawm. Thiab yuav tsum tsis txhob qeeb hauv kev rov hais dua zaj lus ntawd, rau qhov tej cim ntawm lub sijhawm tab tom muaj tiav; txoj hauj lwm xaus yuav tsum raug ua kom tiav. Ib txoj hauj lwm loj yuav raug ua tiav hauv ib lub sijhawm luv. Tsis ntev tom ntej no, ib zaj lus yuav raug muab raws li Vajtswv txoj kev teem tseg uas yuav loj hlob mus ua ib lub suab quaj nrov nroo. Ces Daniyees yuav sawv hauv nws feem, los muab nws zaj lus tim khawv.” Manuscript Releases, volume 21, 437.
The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.
Cov “cov yaj saub thiab cov neeg ncaj ncees tau ntshaw pom tej yam ntawd” uas “tau pom nyob rau xyoo 1843 thiab 1844.” Yexus tau hais txog zaj keeb kwm dawb huv no hauv ob phau Moo Zoo, tiam sis txhua qhov kev hais ntawd nyob hauv ib lub ntsiab lus sib txawv.
And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:3–17.
Nws hais ntau yam rau lawv hauv paj lug, hais tias, Saib maj, ib tug kws tseb noob tawm mus tseb; thiab thaum nws tseb, qee cov noob poob rau ntawm ntug kev, ces tej noog txawm los noj tas: qee cov poob rau tej qhov chaw muaj pob zeb, qhov uas tsis muaj av ntau; thiab tam sim ntawd lawv txawm txi tuaj, vim lawv tsis muaj av tob: tab sis thaum lub hnub tawm tuaj, lawv txawm raug kub hnyiab; thiab vim lawv tsis muaj cag, lawv txawm qhuav tuag. Dua li ntawd qee cov poob rau hauv cov pos; ces cov pos txawm hlob tuaj thiab txhaws lawv: tab sis lwm cov poob rau hauv av zoo, thiab txi tau qoob loo, qee qhov ib puas npaug, qee qhov rau caum npaug, qee qhov peb caug npaug. Tus uas muaj pob ntseg mloog, cia nws mloog. Thiab cov thwjtim txawm los nug Nws tias, Ua cas koj hais lus rau lawv hauv paj lug? Nws teb thiab hais rau lawv tias, Vim yog nej raug pub kom paub tej yam zais tob ntawm lub nceeg vaj saum ntuj ceeb tsheej, tab sis rau lawv ces tsis raug pub. Rau qhov tus uas muaj, yuav raug muab ntxiv rau nws, thiab nws yuav muaj nplua mias dua; tab sis tus uas tsis muaj, txawm yam uas nws muaj los yuav raug muab rho tawm ntawm nws mus. Yog li no kuv thiaj hais lus rau lawv hauv paj lug; vim lawv saib los tsis pom; thiab mloog los tsis hnov, thiab lawv kuj tsis to taub. Thiab tej lus faj lem uas Esayas tau hais ntawd twb muaj tiav rau hauv lawv lawm, uas hais tias, Nej yuav hnov mas yuav hnov tiag, los yuav tsis to taub; thiab nej yuav pom mas yuav pom tiag, los yuav tsis ras paub li: rau qhov haiv neeg no lub siab twb tuab lawm, thiab lawv pob ntseg twb hnov qeeb, thiab lawv twb kaw lawv qhov muag lawm; tsam tsam lawv yuav pom nrog lawv qhov muag, thiab hnov nrog lawv pob ntseg, thiab to taub nrog lawv lub siab, thiab tig rov los, ces kuv yuav kho lawv kom zoo. Tiamsis nej ob lub qhov muag tau koob hmoov, vim lawv pom; thiab nej pob ntseg tau koob hmoov, vim lawv hnov. Rau qhov kuv hais tseeb rau nej tias, ntau tus cev Vajtswv lus thiab cov neeg ncaj ncees tau ntshaw pom tej uas nej pom no, los lawv tsis tau pom; thiab ntshaw hnov tej uas nej hnov no, los lawv tsis tau hnov. Mathais 13:3–17.
Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.
Yexus hauv Mathais, thaum hais txog qhov tshwm sim ntawm Vajtswv Txojlus, thiab hu kom tibneeg “mloog,” qhia meej tias cov Laodicea uas tsis lees txais txoj xov uas cov yaj saub ntshaw pom ntawd, twb raug sawv cev tseg cia hauv Yaxayas tshooj rau lawm. Future for America tau rov qab nthuav tawm Yaxayas tshooj rau ntau zaus nyob hauv lub ntsiab lus ntawm lub Cuaj Hlis 11, 2001, rau qhov nrog Islam qhov kev tawm tsam rau hnub ntawd tus tim tswv muaj hwjchim loj ntawm Tshwmsim kaum yim tau nqes los thiab ci rau lub ntiajteb nrog nws lub yeeb koob. Cov yaj saub txhua tus sib haum nrog ib leeg, thiab hauv nqe peb ntawm Yaxayas tshooj rau peb pom qhov kev hais ncaj qha txog tus tim tswv ntawd ntag.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.
Nyob rau xyoo uas vajntxwv Uxiyas tuag, kuv kuj tau pom tus Tswv zaum saum ib lub zwm txwv, siab thiab raug tsa kom siab kawg; thiab nws daim tsho ntev puv nkaus lub tuam tsev. Saum nws muaj cov seraphim sawv; txhua tus nyias muaj rau tis; nrog ob tis nws npog nws lub ntsej muag, nrog ob tis nws npog nws ob txhais ko taw, thiab nrog ob tis nws ya. Thiab ib tug qw rau ib tug, hais tias, Dawbhuv, dawbhuv, dawbhuv, yog tus Tswv uas kav cov tub rog saum ntuj ceeb tsheej; tag nrho lub ntiajteb puv npo nws lub hwjchim ci ntsa iab. Yaxayas 6:1–3.
The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.
Lub ntiajteb raug ci ntsa iab los ntawm nws lub hwjchim ci ntsa iab thaum tus tim tswv hauv Tshwmsim kaum yim nqes los, thiab Yaxayas muab ib tug yuam sij tseem ceeb ntxiv rau peb thaum nws qhia rau peb tias nws lub zeem muag txog lub chaw dawb huv tau tshwm sim nyob rau xyoo uas Vajntxwv Uxiyas tuag. Vajntxwv Uxiyas tau sim ua tes haujlwm ntawm ib tug pov thawj nyob hauv lub tuam tsev. Yim caug leej pov thawj thiab tus pov thawj hlob tau tawm tsam nws tsis pub nws ua li ntawd mus txog thaum tus Tswv nplawm nws nrog mob ruas rau ntawm nws hauv pliaj. Nws tau txais lub cim ntawm tsiaj nyaum vim nws tau sim muab nws lub hwjchim kav tebchaws los koom ua ke nrog lub hwjchim ntawm pawg ntseeg. Nws tsis tuag tam sid, nws raug muab tshem tawm ntawm lub zwm txwv thiab raug hloov chaw, thiab dhau ib ntus sijhawm nws thiaj li tuag thaum lub Cuaj Hlis 11, 2001. Lub Adventist pawg ntseeg maj mam tuag zuj zus ib yam li pawg ntseeg Yudais tau ua thaum lub sijhawm Khetos. Tiamsis thaum lub Cuaj Hlis 11, 2001 Adventism, uas twb tau tsis kam lees cov lus hauv rau nqe kawg ntawm Daniyee kaum ib lawm, tau los txog qhov kawg raws li lub tshuab raj Protestant ntawm Tebchaws Meskas, thiab cov uas Yaxayas sawv cev rau ntawd thiaj raug hu kom coj txoj xov uas sawv cev los ntawm thawj lub suab ntawm Tshwmsim kaum yim.
And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.
Ces Azaliyas tus pov thawj nkag mus raws nws qab, thiab nrog nws muaj yim caug leej pov thawj ntawm tus Tswv, yog cov txivneej siab tawv: Lawv txwv Vajntxwv Uxiyas, thiab hais rau nws tias, Uxiyas, tsis yog koj tes haujlwm uas yuav hlawv xyab rau tus Tswv, tiam sis yog rau cov pov thawj, Aloos tej tub, uas raug fij tseg rau txoj haujlwm hlawv xyab ntawd: cia li tawm hauv lub chaw dawb huv mus; rau qhov koj twb ua txhaum lawm; thiab qhov no yuav tsis yog rau koj lub meejmom ntawm tus Tswv Vajtswv li. Ces Uxiyas chim heev, thiab tuav lub laujkaub xyab hauv nws txhais tes yuav hlawv xyab: thiab thaum nws tseem chim rau cov pov thawj, mob ruas txawm sawv tsees hauv nws pliaj xubntiag ntawm cov pov thawj xub ntiag hauv lub tuam tsev ntawm tus Tswv, ntawm ib sab ntawm lub thaj hlawv xyab. Thiab Azaliyas tus thawj pov thawj, thiab tag nrho cov pov thawj, ntsia ntsoov rau nws, thiab saib seb, nws muaj mob ruas rau hauv nws pliaj lawm, ces lawv txawb nws tawm ntawm qhov chaw ntawd mus; muaj tseeb, nws tus kheej kuj maj nroos tawm mus thiab, vim tus Tswv twb ntaus nws lawm. Thiab Vajntxwv Uxiyas yog neeg mob ruas mus txog hnub nws tuag, thiab nyob hauv ib lub tsev cais, vim nws yog neeg mob ruas; rau qhov nws raug txiav tawm ntawm lub tuam tsev ntawm tus Tswv: thiab Yauthas nws tus tub saib xyuas vajntxwv lub tsev, txiav txim rau cov pejxeem hauv lub tebchaws. 2 Vaj Keeb Kwm 26:17–21.
It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”
Nws yog ib qho tseem ceeb kom lees paub tias lub kub ntawm Protestantism raug tshem tawm ntawm pawg ntseeg Xya Hnub Khaws Hnub Caiv thaum lub Cuaj Hlis 11, 2001, rau qhov muaj peb yam tseem ceeb thawj uas hais txog kev qhib lub foob ntawm zaj lus hauv Phau Tshwm Sim rau hauv hnub kawg. Ib yam yog keeb kwm sib thooj ntawm lub kub ntawm Republicanism thiab lub kub ntawm Protestantism. Lwm yam uas yuav tsum raug lees paub yog qhov tseem ceeb ntawm xya pawg ntseeg, thiab yeej tseem muaj yam thib peb yog “xya xob quaj.” Peb yam lus faj lem no ua ke thiaj tsim tau zaj lus uas tab tom raug qhib lub foob, thiab nws yog ib qho tsim nyog kom lees paub tias ib yam li pawg ntseeg Yudais raug hla dhau lawm nyob rau hauv lub sijhawm ntawm Khetos, Adventism kuj raug hla dhau hauv “hnub kawg.”
Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.
Yaxayas txaus siab yuav nqa ib txoj xov mus rau Vajtswv cov neeg uas Nws tau xaiv tseg tiamsis tsis ncaj ncees rau Nws nyob rau hauv nws tiam neeg; thiab Yexus siv tib cov lus ntawd los hais rau tib yam xwm txheej nyob rau hauv Nws tiam neeg. Ib haiv neeg uas raug xaiv tseg raws li kev cog lus tab tom raug hla dhau, thiab lawv tsis kam “hnov” kom thiaj tau raug kho zoo.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Thiab Nws hais tias, Cia li mus, thiab qhia rau haiv neeg no tias, Nej yeej hnov tiag, los tsis to taub; thiab nej yeej pom tiag, los tsis nkag siab. Cia li ua kom haiv neeg no lub siab rog, thiab ua kom lawv tej pob ntseg hnyav, thiab kaw lawv tej qhov muag; tsam lawv pom nrog lawv qhov muag, thiab hnov nrog lawv pob ntseg, thiab to taub nrog lawv lub siab, thiab tig los, thiab raug kho kom zoo. Yaxayas 6:9, 10.
The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.
Tes haujlwm uas Yaxayas txais los ua yog tib tes haujlwm uas Yauhas thiab Exekees tau txais thaum lawv noj phau ntawv me. Lawv coj ib txoj xov ntawm kev cem txim mus rau ib haiv neeg uas raug xaiv hauv kev cog lus, uas tab tom raug ntiab tawm hauv tus Tswv lub qhov ncauj. Zaum ob uas Yexus hais txog keeb kwm uas cov yaj saub thiab cov neeg ncaj ncees ntshaw xav pom, Luka tau sau cia.
And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Luke 10:15–24.
Thiab koj, Kapena-us, uas raug tsa siab mus txog ntuj ceeb tsheej, koj yuav raug txo pov mus rau hauv ntuj txiag teb tsaus. Tus uas mloog nej, mloog kuv; thiab tus uas saib tsis taus nej, saib tsis taus kuv; thiab tus uas saib tsis taus kuv, saib tsis taus tus uas txib kuv los. Ces xya caum leej rov qab los nrog kev xyiv fab, hais tias, Tus Tswv, txawm yog dab phem los kuj nyob hauv peb qab hau los ntawm koj lub npe thiab. Thiab nws hais rau lawv tias, Kuv tau pom Xatas poob saum ntuj los ib yam li hluav taws xob. Saib seb, kuv pub hwjchim rau nej tsuj nab thiab kab ntsaum lom, thiab kav tag nrho tus yeeb ncuab lub hwjchim; thiab tsis muaj ib yam dabtsi yuav ua phem raug nej li. Txawm li ntawd los, nej txhob xyiv fab vim tej dab nyob hauv nej qab hau; tab sis nej yuav tsum xyiv fab dua vim nej cov npe raug sau tseg rau saum ntuj. Nyob rau tib lub sijhawm ntawd Yexus zoo siab hauv ntsuj plig, thiab hais tias, Au Txiv, tus Tswv kav ntuj thiab ntiajteb, kuv ua koj tsaug, vim koj tau zais tej no ntawm cov neeg txawj ntse thiab muaj kev to taub, thiab tau qhia tej no rau cov me nyuam mos; muaj tseeb li ntawd, Txiv, vim qhov no yog yam uas haum zoo nyob hauv koj qhov muag. Txhua yam raug muab cob rau kuv los ntawm kuv Txiv lawm; thiab tsis muaj leejtwg paub tias Leej Tub yog leejtwg tsuas yog Leej Txiv; thiab Leej Txiv yog leejtwg tsuas yog Leej Tub, thiab tus uas Leej Tub xav yuav qhia nws rau. Ces nws tig los rau nws cov thwjtim, thiab hais ntiag tug tias, Cov qhov muag uas pom tej uas nej pom ntawd tau koob hmoov: Rau qhov kuv hais rau nej tias, muaj ntau tus yaj saub thiab vajntxwv tau ntshaw pom tej uas nej pom, los tsis tau pom; thiab ntshaw hnov tej uas nej hnov, los tsis tau hnov li. Luka 10:15–24.
Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]
Ib zaug ntxiv, cov ntsiab lus hais txog ib txoj koob hmoov uas koom nrog cov uas tau txais txoj cai tshwj xeeb los pom yam uas cov neeg ncaj ncees tau ntshaw pom, yog hais txog ib haiv neeg xaiv tseg raws li txoj kev cog lus uas tab tom raug hla dhau thiab tsis kam “hnov.” Muam White hais txog Khetos txoj kev rau txim rau Capernaum, uas yog ib lub cim ntawm kev tsis lees txais qhov kaj loj, thiab nws tau hais qhia txog Adventism los ntawm kev tso lo lus qhuab ntuas tawm tsam Adventism rau hauv [nkhaus.]
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Nyob hauv cov uas lees tias yog Vajtswv cov me nyuam, kev ua siab ntev tau tshwm tawm me ntsis npaum li cas, muaj lus iab lus qias tau hais tawm ntau npaum li cas, muaj kev cem txim tau tshaj tawm tawm tsam cov uas tsis yog ntawm peb txoj kev ntseeg ntau npaum li cas. Coob leej tau saib cov uas nyob hauv lwm pawg ntseeg tias yog neeg txhaum loj, thaum tus Tswv tsis saib lawv li ntawd. Cov uas saib cov tswv cuab ntawm lwm pawg ntseeg li ntawd, lawv yuav tsum txo hwj chim rau hauv Vajtswv txhais tes muaj hwj chim loj. Cov uas lawv cem txim ntawd tej zaum tsuas tau txais qhov kaj me ntsis xwb, muaj cib fim thiab txoj cai tshwj xeeb tsawg xwb. Yog lawv tau txais qhov kaj uas coob tus tswv cuab hauv peb pawg ntseeg tau txais lawm, tej zaum lawv yuav tau vam meej mus sai dua ntau heev, thiab yuav tau sawv cev rau lawv txoj kev ntseeg rau ntiaj teb zoo dua. Hais txog cov uas khav txog lawv qhov kaj, tiam sis tseem tsis taug kev hauv qhov kaj ntawd, Khetos hais tias, ‘Tab sis kuv hais rau nej, Hnub Txiav Txim yuav yooj yim dua rau Tauxe thiab Xi‑doos tshaj rau nej. Thiab koj, Kapena‑us [Seventh-day Adventists, cov uas tau txais qhov kaj loj], uas raug tsa siab mus txog saum ntuj [hauv qhov uas muaj cai tshwj xeeb], yuav raug txo nqes mus rau dab teb: rau qhov yog tej haujlwm muaj hwj chim loj uas tau ua hauv koj twb tau ua hauv Xaudoo, nws yuav tau nyob ruaj mus txog hnub no. Tab sis kuv hais rau nej tias, Hnub Txiav Txim yuav yooj yim dua rau lub tebchaws Xaudoo tshaj rau koj.’ Lub sijhawm ntawd Yexus teb hais tias, ‘Au Leej Txiv, tus Tswv ntawm ntuj thiab teb, kuv ua koj tsaug, vim koj tau zais tej no ntawm cov neeg txawj ntse thiab muaj tswv yim [hauv lawv tus kheej kev kwv yees], thiab tau qhia tej no rau cov me nyuam mos.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.
“‘Thiab nim no, vim nej tau nej tau ua txhua yam haujlwm no, tus Tswv hais li no, thiab Kuv tau hais rau nej, sawv ntxov ntxov los hais, los nej tsis mloog; thiab Kuv tau hu nej, los nej tsis teb; yog li ntawd Kuv yuav ua rau lub tuam tsev no, uas hu raws li Kuv lub npe, uas nej tso siab rau, thiab rau qhov chaw uas Kuv tau muab rau nej thiab rau nej cov yawg koob, ib yam li Kuv tau ua rau Shiloh. Thiab Kuv yuav ntiab nej tawm ntawm Kuv xub ntiag, ib yam li Kuv tau ntiab tawm tag nrho nej cov kwvtij, yog tag nrho noob caj noob ces ntawm Efa‑i.” Review and Herald, August 1, 1893.
The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.
“Tej hauj lwm loj kawg” uas tau ua nyob rau hauv Adventism yog tej hauj lwm uas cov neeg ncaj ncees thiab cov yaj saub ntshaw pom thiab hnov. Tej hauj lwm loj kawg ntawd tau raug sawv cev nyob rau hauv keeb kwm xyoo 1843 thiab 1844 thaum txoj xov ntawm Kev Quaj Hu Thaum Ib Tag Hmo raug tshaj tawm. Adventism tau tsis lees txais lawv keeb kwm, thiab tshwj xeeb tshaj yog keeb kwm xyoo 1843 thiab 1844. Ib zaj keeb kwm uas pib thiab xaus nrog ib qho kev poob siab, thiab kuj yog ib zaj keeb kwm uas tau npaj tseg los coj lawv mus rau hauv lub ntiajteb uas raug tsim dua tshiab.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Thaum pib ntawm txojkev ntawd, lawv muaj ib lub teeb ci ntsa iab tsa nyob tom qab lawv, uas ib tug timtswv qhia rau kuv tias yog ‘kev qw thaum ib tag hmo.’ Lub teeb no ci thoob plaws txojkev ntawd, thiab muab qhov kaj rau lawv ko taw, xwv kom lawv txhob dawm.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.
“Yog lawv khaws lawv ob lub qhov muag ntsia ruaj rau ntawm Yexus, tus uas nyob ncaj nraim ntawm lawv xub ntiag, coj lawv mus rau hauv lub nroog, ces lawv nyob nyab xeeb. Tiamsis tsis ntev tom qab ntawd, ib txhia pib nkees sab, thiab hais tias lub nroog tseem nyob deb heev, thiab lawv tau cia siab tias yuav tau nkag mus txog ntawd lawm ua ntej no. Ces Yexus txhawb lawv lub siab los ntawm kev tsa Nws txhais npab xis uas muaj hwjchim ci ntsa iab, thiab ntawm Nws txhais npab ntawd muaj ib lub teeb ci tawm los yuj saum pawg advent, thiab lawv qw hais tias, ‘Alleluia!’ Lwm tus ho maj nroos tsis lees paub lub teeb uas nyob tom qab lawv, thiab hais tias tsis yog Vajtswv uas tau coj lawv tawm los deb npaum no. Lub teeb tom qab lawv thiaj ploj tuag lawm, ua rau lawv tej taw nyob hauv txojkev tsaus ntuj nti kiag li, thiab lawv ntog kev thiab poob qhov muag pom lub cim thiab Yexus, ces lawv poob ntawm txojkev nqes mus rau hauv lub ntiajteb tsaus ntuj thiab phem kevhem uas nyob hauv qab.” Early Writings, 15.
What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.
Yam uas Tsov Ntxhuav ntawm xeem Yudas tam sim no tab tom qhib cov foob yog keeb kwm ntawm 1843 thiab 1844. “Xya lub xob quaj” sawv cev rau 1840 txog 1844, tiam sis lub sijhawm ntawd muaj ib qho keeb kwm tshwj xeeb heev uas twb raug ua yam ntxwv piv txwv txij thaum pib ntawm keeb kwm ntawm txoj kev cog lus lawm. Txhua txoj kev txav mus los ntawm kev kho dua tshiab sib thooj ib yam rau ib leeg, muaj tib yam nkaus cov cim taw qhia. Yog hais tias lawv txawv ntawm ib leeg, Xatas yuav tsim ib txoj kev npaj tawm tsam sib txawv rau txhua txoj kev txav mus los ntawm kev kho dua tshiab, tab sis nws yeej tsis ua li ntawd.
“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.
“Tiamsis Xatas tsis nyob twj ywm. Tam sim no nws tau sim ua yam uas nws tau sim ua hauv txhua txoj kev txav los kho kom tshiab—yuav dag ntxias thiab rhuav tshem cov tibneeg los ntawm kev muab ib yam cuav los hloov qhov haujlwm tseeb rau lawv. Ib yam li tau muaj cov Khetos cuav hauv thawj tiam ntawm pawg ntseeg Khetos, kuj muaj cov yaj saub cuav sawv los hauv tiam kaum rau thiab.” The Great Controversy, 186.
The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.
Lub ntsiab tseem ceeb hauv nqe lus no raws li tag nrho zaj lus uas peb tab tom qhia yog tias thaum Adventism tseg tsis tuav rawv lub tsho ciaj ciam ntawm Protestantism lawm thiab cia kom muab nws tshem tawm tag nrho thaum lub Cuaj Hlis 11, 2001, lawv tseem hais khov kho tias lawv yog pawg txav seem uas tshaj tawm lub suab qw nrov ntawm tus tim tswv peb. Tiamsis lawv yog tus cuav. Yog koj tsis paub tias tam sim no yog pawg txav twg uas tab tom nqa lub kub ntawm Protestantism, ces yuav luag tsis muaj peev xwm kiag li to taub qhov kev sib txig sib luag ntawm ob lub kub nyob hauv Tebchaws Meskas.
The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.
Keeb kwm ntawm xyoo 1843 thiab 1844 raug sawv cev nyob rau hauv txhua txoj kev txav ntawm kev hloov kho, thiab tam sim no peb yuav siv qhov pib ntawm cov Yixayee thaum ub ua Vajtswv haiv neeg uas Nws tau xaiv thiab qhov kawg ntawm cov Yixayee ua Vajtswv haiv neeg uas Nws tau xaiv los ua piv txwv qhia tib yam ntawd txog cov Yixayee niaj hnub no, nrog rau kev tsom rau xyoo 1843 thiab 1844 raws li raug sawv cev nyob rau hauv txhua txoj kab ntawm cov kev txav hloov kho.
Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.
Mauxes tau hais yav tom ntej tias tus Tswv yuav tsa ib tug yaj saub zoo ib yam li nws tus kheej, thiab tus yaj saub ntawd yog Yexus. Luka hauv Tubtxib Tes Haujlwm lees paub tias Yexus tau ua kom tiav Mauxes tej lus faj lem.
The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.
Tus Tswv koj tus Vajtswv yuav tsa ib tug Yaj Saub sawv los rau koj ntawm nruab nrab koj, ntawm koj cov kwv tij, zoo ib yam li kuv; nej yuav tsum mloog nws. Kevcai 18:15.
Jesus is the prophet we are to listen to.
Yexus yog tus yaj saub uas peb yuav tsum mloog.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.
Vim Mauxes yeej tau hais rau cov yawg koob tias, Tus Tswv uas yog nej tus Vajtswv yuav tsa ib tug Yaj Saub los rau nej ntawm nej cov kwv tij, zoo ib yam li kuv; nej yuav tsum mloog nws hauv txhua yam uas nws hais rau nej. Thiab yuav muaj li no tias, txhua tus ntsuj plig uas tsis kam mloog tus Yaj Saub ntawd yuav raug rhuav tshem tawm hauv nruab nrab haiv neeg. Muaj tseeb tiag, thiab tag nrho cov yaj saub txij li Xamuyees mus, thiab cov uas tuaj tom qab, txhua tus uas tau hais lus, lawv kuj tau xub qhia txog cov hnub no thiab. Nej yog cov me nyuam ntawm cov yaj saub, thiab ntawm txoj kev khi lus uas Vajtswv tau cog nrog peb cov yawg koob, hais rau Anplahas tias, Thiab hauv koj caj ces txhua xeem hauv ntiaj teb yuav tau koob hmoov. Vajtswv xub tsa nws Leej Tub Yexus sawv los, ces txib nws los foom koob hmoov rau nej, los ntawm kev tig nej txhua tus kom khiav deb ntawm nws tej kev phem kev qias. Tubtxib Tes Haujlwm 3:22–26.
The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.
Kab kev hloov kho ntawm Khetos pib thaum lub sijhawm kawg, ib yam li txhua kab kev hloov kho yeej pib. “Lub sijhawm kawg” nyob rau hauv tiam uas Khetos nyob yog Nws txoj kev yug los. Vajlugkub qhia tias thaum Nws yug los muaj kev nce ntxiv ntawm kev paub, raws nraim li lo lus txhais ntawm “lub sijhawm kawg” nyob hauv phau Daniyee. Txawm yog cov yug yaj, cov neeg txawj ntse tuaj ntawm sab hnub tuaj, Helauj uas npau taws, lossis Anas thiab Xime-oos hauv lub tuam tsev, yeej muaj kev nce ntxiv ntawm kev paub thaum Nws yug los. Nyob rau lub sijhawm ntawd, cov thawj coj ntawm pawg ntseeg Yudais raug hla tseg lawm. Kev nrauj ntawd yog ib yam uas tshwm sim zuj zus, tab sis nws pib los ntawm lawv qhov kev tsis lees txais txoj xov uas raug qhib thaum lub sijhawm kawg.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.
“Tibneeg tsis paub li ntawd, tiam sis txoj xov no ua rau saum ntuj ceeb tsheej puv npo nrog kev xyiv fab. Cov neeg dawb huv uas los ntawm lub ntiajteb uas muaj qhov kaj raug rub los ze rau lub ntiajteb no nrog txoj kev txaus siab uas tob dua thiab mos muag dua qub. Tas nrho lub ntiajteb ci ntsa iab dua vim yog Nws txoj kev muaj nyob. Saum cov toj ntawm Bethlehem muaj ib pab tim tswv coob suav tsis txheeb tuaj sib sau ua ke. Lawv tos qhov cim kom tshaj tawm txoj xov zoo zoo siab ntawd rau lub ntiajteb. Yog cov thawj coj hauv Ixayees tau ua ncaj rau txoj kev ntseeg siab uas tau muab rau lawv, lawv yuav tau koom nrog txoj kev xyiv fab ntawm kev tshaj xov txog Yexus txoj kev yug los. Tiam sis nim no lawv raug hla dhau lawm.” The Desire of Ages, 47.
The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”
Kev coj thawj coj ntawm Kev Ntseeg Advens tau raug hla dhau tseg hauv xyoo 1989 thaum Daniyees 11:40 tau ua tiav. “Lub sij hawm kawg” hauv keeb kwm ntawm Mauxes, tus uas ua qauv rau Yexus, yog thaum nws yug los, thaum nws tsev neeg thiab tom qab ntawd Falau tus ntxhais tau txais kev paub ntxiv txog tus me nyuam Mauxes. Nws lub npe yeej txhais tias “cawm tawm hauv dej los,” thiab Yexus txhais tias “Yehauvas cawm.”
After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.
Tom qab “lub sijhawm kawg,” txhua txoj kab kev hloov kho qhia tau ib lub ntsiab lus tias thaum twg txoj kev paub uas raug nce ntxiv nyob hauv zaj keeb kwm tshwj xeeb ntawd raug muab teeb tsa ua ib txoj xov uas yuav raug tsa los ua tim khawv rau tiam neeg uas yuav raug tuav kom lav ris rau qhov kaj uas raug qhib tawm thaum lub sijhawm kawg.
John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.
Yauhas Npavtiv tau tsim kom muaj txoj kev cai lij choj rau txoj lus ntawm Tswv Yexus Khetos, thiab Mauxes txoj lus kuj tau raug tsim kom muaj txoj kev cai lij choj hauv nws lub xyoo plaub caug, thaum nws tau sim cawm cov neeg Ixayees dim ntawm Iyi tebchaws los ntawm nws tus kheej lub zog. Txoj lus hais txog kev cawm dim tawm ntawm Iyi tebchaws tam sim no twb raug teev cia rau hauv pej xeem cov ntaub ntawv lawm.
Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.
Plaub caug xyoo tom qab ntawd, Mauxes txoj xov xwm tau txais hwj chim ntawm tsob nroj kub nyhiab thiab tau nrog los ntawm ob lub cim qhia txog Vajtswv txoj kev ua Vajtswv raws li sawv cev los ntawm tus pas uas hloov ua nab thiab txhais tes mob ruas uas Mauxes rho tawm ntawm nws lub xub ntiag. Yexus txoj xov xwm tau txais hwj chim thaum Nws ua kevcai raus dej, uas tau nrog los ntawm ob lub cim qhia txog kev ua Vajtswv, yog Leej Txiv lub suab thiab Vaj Ntsuj Plig Dawb Huv. Txoj kev cim tom ntej hauv ob zaj keeb kwm no sawv cev rau thawj qhov kev poob siab, lub sijhawm ncua, kev tuaj txog ntawm tus timtswv thib ob lossis 1843.
The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.
Qhov kev poob siab hauv kab keeb kwm ntawm Mauxes tau raug piav qhia los ntawm nws tus pojniam thaum tus tim tswv nqes los tua Mauxes vim nws tsis tau ua kevcai txiav rau nws tus tub. Vim ntshai, Xifauxla thiaj ua qhov kevcai ntawd rau nkawd tus tub nws tus kheej. Mauxes twb hnov qab ua kevcai txiav rau nws tus tub lawm! Qhov cim tseeb ntawm kev cog lus uas tau muab rau Anplahas ntawd twb raug Mauxes hnov qab lawm. Txiv Anplahas twb tau nthuav tawm lo lus qhia yav tom ntej txog cov Henplais txoj kev poob ua qhev thiab kev cawm dim nyob hauv thiab tawm hauv Iyi tebchaws, thiab nws lo lus qhia yav tom ntej ntawd yuav tsum raug ua kom tiav tshwjxeeb dhau los ntawm Mauxes, los Mauxes ho hnov qab ua kevcai txiav rau nws tus tub. Thaum ntawd Mauxes thiaj xa Xifauxla rov qab mus nyob nrog nws txiv mus txog tom qab kev cawm dim. Nws nyob twjywm hauv Midias mus txog thaum Mauxes coj cov me nyuam Yixayee hla dej hiavtxwv Liab, uas tus tubtxib Povlauj qhia peb tias yog ua piv txwv txog kevcai raus dej, yog qhov kevcai ntawd ntag uas tau los hloov chaw rau kevcai txiav. Tsis txhob plam qhov ntsiab lus ntawd. Kev los txog ntawm tus cim-kev uas sawv cev rau tus tim tswv thib ob hauv keeb kwm ntawm Mauxes, tus cim-kev uas tsim kev poob siab thawj zaug hauv keeb kwm ntawd, yog kev tsis kam lees txoj cai tseem ceeb tshaj plaws ntawm Anplahas txoj kev cog lus kev sib raug zoo nrog Vajtswv.
The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.
Qhov kev chim siab thawj zaug hauv txoj kab ntawm Khetos yog kev tuag ntawm Laxalus, uas Malethas thiab Maivliag paub tseeb tias yuav tsis tau tshwm sim yog Yexus tsis tau ncua mus txog thaum Laxalus twb tuag tau plaub hnub lawm. Kev chim siab uas Yexus cia nws tus phoojywg ze Laxalus tuag thiab lwj hauv qhov ntxa yog qhov loj heev, tsis yog rau ob tug viv ncaus xwb, tiamsis kuj rau cov thwjtim thiab. Txawm li ntawd los, kev sawv rov los ntawm Laxalus tau los ua lub cim lees paub rau tag nrho txoj haujlwm qhuab qhia ntawm Khetos.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.
“Hauv qhov uas Khetos ncua sij hawm tsis los cuag Lasalus, Nws muaj ib lub hom phiaj ntawm txoj kev khuv leej rau cov uas tsis tau txais Nws. Nws nyob qeeb, kom los ntawm kev tsa Lasalus sawv hauv qhov tuag rov los Nws thiaj yuav muab dua ib qho pov thawj ntxiv rau Nws haiv neeg tawv ncauj, tsis ntseeg, tias Nws yeej yog ‘txoj kev sawv hauv qhov tuag rov los, thiab txoj sia.’ Nws tsis xav tso tseg txhua txoj kev cia siab rau cov neeg ntawd, cov yaj pluag uas yuam kev ntawm tsev neeg Ixayees. Nws lub siab tab tom tawg vim lawv txoj kev tsis hloov siab lees txim. Hauv Nws txoj kev khuv leej Nws npaj siab yuav muab rau lawv ib qho pov thawj ntxiv tias Nws yog Tus Txum Tim Rov Qab Los, Tus uas tsuas yog Nws ib leeg thiaj coj tau txoj sia thiab kev tsis txawj tuag los tshwm rau pom. Qhov no yuav tsum yog ib qho pov thawj uas cov pov thawj tsis muaj cuab kav txhais yuam kev tau. Qhov no yog qhov laj thawj uas Nws ncua sij hawm mus rau Npethani. Qhov txuj ci tseem ceeb saum toj no, uas yog kev tsa Lasalus sawv hauv qhov tuag rov los, yuav tsum muab Vajtswv lub foob rau saum Nws tes dej num thiab rau saum Nws qhov kev lees tias muaj Vajtswv txoj xwm txheej.” The Desire of Ages, 529.
The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.
Kev kaw cim rau Vajtswv ib puas plaub caug plaub txhiab leej raug muab ua piv txwv hauv keeb kwm xyoo 1843 thiab 1844, vim peb raug ceeb toom tias yog Laxalau uas coj Khetos nkag mus rau hauv Yeluxalees thaum txoj kev nkag mus yeej koob meej. Keeb kwm ntawm txoj kev nkag mus yeej koob meej ntawd yog keeb kwm uas Muam White siv los ua piv txwv txog Lub Suab Quaj Thaum Ib Tag Hmo xyoo 1843 thiab 1844. Qhov ntawd yog ib qho kev to taub yuam kev txog Khetos muaj hwj chim sawv cov neeg tuag rov los los ntawm Vajtswv lub hwj chim tsim. Maivliag thiab Elixanpes lees hais tias nkawd paub Yexus muaj hwj chim sawv Laxalau rov los thaum lub raj nplaim kawg, tiam sis nkawd tsis pom tias Nws yeej muaj hwj chim sawv nws rov los tam sim ntawd rau ntawd kiag. Nkawd tab tom tsis lees qhov tseeb ntawd nws tus kheej uas Nws los qhia tawm ntawm Nws txoj kev cai raus dej thiab Nws txoj kev tuag, yog qhov pib thiab qhov xaus ntawm Nws txoj hauj lwm qhuab qhia tus kheej peb xyoos ib nrab. Nkawd pom tsis tau mus txog thaum lub pob zeb raug muab txav ntawm lub ntxa mus, ib yam li tom qab ntawd Nws txhais tes yuav raug muab tshem tawm ntawm ib qho yuam kev hauv qee cov lej ntawm daim ntawv qhia xyoo 1843.
Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.
Mauxes, tom qab nws xa Zipporah mus deb ntawm txoj kev tawm tsam uas tab tom yuav los nrog Falau, tau ntsib nws tus tij laug Aloos, thiab ob tug tub txib ntawd thiaj mus rau tim Iyiv sawv cev rau tus tim tswv thib ob txoj xov. Ua ntej yuav muaj ib qho xwm txheej twg raug coj los rau saum Iyiv, Mauxes tau ceeb toom Falau tias yog nws tsis kam tso cov Yixalayees, Vajtswv tus tub hlob, tawm mus pe hawm, ces Vajtswv yuav tua Iyiv tus tub hlob.
And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.
Thiab tus Tswv hais rau Mauxes tias, Thaum koj rov qab mus rau tim Iyi tebchaws, nco ntsoov ua tag nrho tej txuj ci tseem ceeb ntawd rau ntawm Falau xub ntiag, tej uas kuv tau muab rau hauv koj txhais tes lawm; tiamsis kuv yuav ua kom nws lub siab tawv, kom nws tsis tso haiv neeg ntawd mus. Thiab koj yuav hais rau Falau tias, Tus Tswv hais li no, Ixayees yog kuv tus tub, yog kuv tus tub hlob: Thiab kuv hais rau koj tias, Cia kuv tus tub mus, xwv kom nws tau ua haujlwm rau kuv; thiab yog koj tsis kam cia nws mus, saib maj, kuv yuav tua koj tus tub, yog koj tus tub hlob. Khiav Dim 4:21–23.
The Midnight Cry was a prediction that in the future would be fulfilled.
Lub Suab Nrov Thaum Nruab Nrab Hmo Ntuj yog ib lo lus faj lem hais tias yav tom ntej nws yuav raug ua kom tiav.
“In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.
“Hauv qhov uas cov Yixayee raug cawm dim tawm hauv tebchaws Iziv, kev fij tseg ntawm tus tub hlob kuj raug txib dua ib zaug ntxiv. Thaum cov Yixayee tseem nyob hauv kev qhev rau cov Iziv, tus Tswv tau hais kom Mauxes mus cuag Falau, tus vajntxwv ntawm Iziv, thiab hais tias, ‘Tus Tswv hais li no, Yixayee yog Kuv tus tub, tiag Kuv tus tub hlob: thiab Kuv hais rau koj tias, Cia Kuv tus tub mus, kom nws thiaj ua haujlwm rau Kuv: thiab yog koj tsis kam cia nws mus, saib seb, Kuv yuav tua koj tus tub, yog koj tus tub hlob.’ Kev Khiav Dim 4:22, 23.”
“Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.
“Mauxes tau xa nws zaj lus; tiam sis tus vajntxwv khav theeb ntawd teb tias, ‘Leejtwg yog tus Tswv, uas kuv yuav tsum mloog Nws lub suab kom tso cov Yixalayees mus? Kuv tsis paub tus Tswv, thiab kuv kuj yuav tsis tso cov Yixalayees mus.’ Khiavdim 5:2. Tus Tswv tau ua hauj lwm rau Nws haiv neeg los ntawm tej cim thiab tej txuj ci tseem ceeb, xa tej kev txiav txim txaus ntshai los rau saum Falau. Thaum kawg tus timtswv tua kom puam tsuaj raug txib kom tua cov tub hlob thawj yug ntawm tibneeg thiab tsiaj txhu nyob hauv cov neeg Iyiv. Kom cov Yixalayees thiaj dim, lawv raug qhia kom muab cov ntshav ntawm ib tug menyuam yaj uas raug tua pleev rau saum lawv tej ncej qhov rooj. Txhua lub tsev yuav tsum raug cim tseg, kom thaum tus timtswv los ua nws tes dej num ntawm txojkev tuag, nws thiaj hla dhau cov tsev nyob ntawm cov Yixalayees mus.” The Desire of Ages, 51.
The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.
Txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo rau Falau yog kev qhia kom paub txog txoj kev tuag ntawm tus tub hlob raws li lus teb rau Falau txoj kev ntxeev siab. Thaum txoj xov ntawd raug muab teev cia rau hauv ntaub ntawv lawm, tej xwm txheej raug mob, uas sawv cev rau lub hwj chim ntawm Kev Quaj Thaum Ib Tag Hmo thaum lub caij ntuj sov xyoo 1844, thiaj raug coj los rau tim Ejipt. Txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo cheb hla thoob plaws lub tebchaws ib yam li nthwv dej loj heev thaum lub caij ntuj sov xyoo 1844. Tej xwm txheej raug mob cheb hla tim Ejipt, thiab thaum txoj kev tuag ntawm tus tub hlob uas tau cog lus tseg tuaj txog, ib suab quaj tau hnov thaum ib tag hmo thoob plaws tim Ejipt.
And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.
Thiab Mauxes thiaj hais tias, Tus Tswv hais li no, Kwv yees thaum ib tag hmo Kuv yuav tawm mus rau hauv nruab nrab tebchaws Iziv: Thiab txhua tus menyuam hlob hauv lub tebchaws Iziv yuav tuag, txij tus menyuam hlob ntawm Falau uas zaum saum nws lub zwm txwv mus txog rau tus menyuam hlob ntawm tus ntxhais qhev uas nyob tom qab zeb zom nplej; thiab txhua tus menyuam hlob ntawm tej tsiaj txhu thiab. Thiab yuav muaj ib lub suab quaj qw loj thoob plaws txhua thaj av Iziv, yam uas tsis tau muaj ib zaug zoo li ntawd, thiab yuav tsis muaj dua ib zaug zoo li ntawd ntxiv lawm. Kev Khiav Dim 11:4–6.
The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.
Kev uas Khetos tau nkag mus rau hauv Yeluxalees nrog kev kov yeej tau coj mus rau tus ntoo khaub lig ntawm Kalavalis, thiab cov thwjtim ntawm Khetos nrog rau lwm tus uas ua raws Nws tau ntsib ib qho Kev Poob Siab Loj.
“Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.
“Peb txoj kev chim siab tsis loj npaum li ntawm cov thwjtim. Thaum Neeg Leej Tub caij nkag mus rau hauv Yeluxalees nrog kev yeej muaj koob meej, lawv cia siab tias Nws yuav raug tsa ua vajntxwv. Cov neeg coob coob tuaj sib sau los ntawm txhua thaj tsam puag ncig, thiab qw hais tias: ‘Hosanna rau Leej Tub ntawm Daviv.’ Thiab thaum cov pov thawj thiab cov txwj laus thov kom Yexus tsa kom cov pejxeem nyob ntsiag to, Nws tshaj tawm tias yog lawv yuav tsum nyob twjywm txawm tej pob zeb los yuav qw tawm, rau qhov yav tom ntej lus faj lem yuav tsum tau ua kom tiav. Los tsis dhau ob peb hnub xwb, cov thwjtim no tibsi pom lawv tus Xibfwb uas lawv hlub, tus uas lawv ntseeg tias yuav kav saum Daviv lub zwm txwv, raug nthuav rau saum tus ntoo khaublig lim hiam nyob saum cov Falixais uas thuam luag thiab ntxub ntxaug. Lawv tej kev cia siab siab kawg poob nthav tag, thiab txoj kev tsaus ntuj ntawm txojkev tuag kaw lawv puag ncig.” Testimonies, volume 1, 57, 58.
The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.
Qhov kev chim siab loj ntawm cov thwjtim thiab cov Millerites kuj raug sawv cev los ntawm cov Henplais uas raug kaw tseg nruab nrab ntawm Falau pab tub rog thiab Hiavtxwv Liab.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
“Saum peb tab tom ci ntsa iab los ntawm qhov kaj uas tau khaws tseg los ntawm tej tiam dhau los. Zaj keeb kwm txog Ixayees txoj kev tsis nco qab tau raug khaws cia tseg rau peb qhov kev txawj ntse. Hauv tiam no Vajtswv tau tsa Nws txhais tes los sau ib haiv neeg rau Nws tus kheej tawm hauv txhua lub tebchaws, txhua xeem, thiab txhua yam lus. Hauv txoj kev txav txog kev los txog, Nws tau ua hauj lwm rau Nws qub txeeg qub teg, ib yam li Nws tau ua rau cov Yixayee thaum Nws coj lawv tawm hauv Iyi tebchaws. Hauv txoj kev poob siab loj xyoo 1844, Nws haiv neeg txoj kev ntseeg tau raug sim ib yam li cov Henplais txoj kev ntseeg raug sim ntawm Hiav Txwv Liab.” Testimonies, volume 8, 115, 116.
It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.
Nws yog ib qho tseem ceeb kom pom tias thaum Khetos nkag mus rau hauv Yeluxalees, txoj kev tshoov siab ntawm lub sij hawm ntawd tau ua kom muaj ib qho kev qhuas loj tawm plaws, uas cov Falixais nrhiav kev ua kom ntsiag to. Lub ntsiab ntawm zaj nkauj qhuas ntawd yog qhov hais tias Yexus yog Leej Tub ntawm Daviv, yog lub cim ntawd ntag uas Khetos tau siv los cim qhov kawg ntawm nws tej lus sib tham nrog cov Yudais uas nyiam sib cav hais lus. Qhov uas ua rau cov Yudais chim siab tshaj plaws yog qhov lees paub tias thaum lawv hu Yexus tias, Leej Tub ntawm Daviv, lawv kuj yog raws kev xaus lus tab tom hais txog Vajntxwv Daviv txoj kev nkag mus hauv Yeluxalees uas muaj yeej koob meej.
In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.
Hauv zaj keeb kwm ntawm Davi tes haujlwm uas coj lub nkoj lus tim khawv los rau Yeluxalees, txoj kev muaj hwj chim ntawm txoj xov ntawd tau raug sawv cev los ntawm Davi txoj kev muaj hwj chim.
And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.
Ces Daviv mus ntxiv mus, thiab loj hlob ua tus loj kawg; thiab tus Tswv Vajtswv uas kav tej pab tub rog nyob nrog nws. 2 Xamuyee 5:10.
Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.
Tom qab ntawd Daviv txiav txim siab coj lub phij xab los rau Yeluxalees. Thaum coj lub phij xab los rau hauv lub nroog Daviv, yuav muaj ib qho kev chim siab, ib yam li nyob hauv txhua txoj kab kev kho dua tshiab. Uxas, uas nws lub npe txhais tias lub zog, txawm paub meej kawg nkaus tias nws tsis tau txais cai los kov lub phij xab, los nws tseem ua li ntawd. Qhov teeb meem uas ua rau lub phij xab raug coj mus rau hauv kev poob cev qhev txij thaum chiv thawj los, yog kev tsis mloog lus rau tus Tswv txoj kev tshwm sim raws li nws lub siab nyiam, thiab kev twv ua li yus xav txog lub hwj chim uas txuas nrog Vajtswv lub phij xab. Txawm li ntawd los Uxas, ib tug neeg muaj zog ntawm Daviv, tau tsis mloog lus, ib yam li Mauxes tsis mloog lo lus txib txog kev ua kevcai txiav. Uxas raug ntaus tuag, thiab lub phij xab nyob twjywm sab nraud Yeluxalees mus txog thaum Daviv nkag siab tias cov uas saib xyuas qhov chaw uas lub phij xab tau nyob tom qab Uxas tuag ntawd tab tom raug foom koob hmoov. Ces Daviv rov tawm mus dua kom coj lub phij xab los rau hauv Yeluxalees. Thaum Daviv seev cev nkag los rau hauv Yeluxalees, nws tus poj niam pom nws qhov liab qab thiab chim siab heev.
Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.
Peb txoj kab ntawm tej kev txav ntawm kev kho kom tshiab uas txhua txoj kab puav leej hais txog xyoo 1843 thiab 1844, lub sijhawm uas cov neeg ncaj ncees thiab cov yaj saub ntshaw kom pom thiab hnov. Cov yam ntxwv ntawm kev tuaj txog ntawm tus tim tswv thib ob, uas yog li ntawd cim tseg ib lub sijhawm qeeb thiab kev poob siab, txhua yam no pom tau yooj yim. Cov tseeb tob dua qhia tias qhov kev poob siab ntawd tsis yog tsuas yog ib qho kev to taub yuam kev ntawm Mauxes, lossis Uxas, lossis Malas thiab Maivliag xwb, tiam sis yog ib qho kev poob siab uas txuas nrog kev tsis lees txais ib lub hauv paus ntsiab cai uas txuas nrog tib zaj keeb kwm uas qhov kev poob siab ntawd tau tiav rau hauv. Rau Mauxes nws yog lub cim ntawm kev ua kevcai txiav, rau Uxas nws yog kev twv ua ntej txog Vajtswv tej lus txib hais txog lub phij xab, rau Malas thiab Maivliag nws yog qhov tsis muaj kev ntseeg rau hauv Khetos lub hwj chim tsim kom sawv hauv qhov tuag rov los.
With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.
Rau Mauxes, lub ntsiab lus nruab nrab kawg nkaus ntawm nws txoj hauj lwm qhuab qhia yog kev tsa ib txoj kev sib raug zoo raws li lus cog tseg nrog ib haiv neeg uas raug xaiv, thiab Mauxes ho tsis nco qab lub cim ntawm txoj lus cog tseg ntawd. Rau Uxas, nws yog lub hauv paus ntsiab cai ntawm Vajtswv txoj kevcai txoj kev dawb huv, uas tau raug cev los nyob hauv lub phij xab. Rau Ma-tha thiab Ma-lias, nws yog lub chaw nruab nrab kawg nkaus ntawm Khetos txoj hauj lwm qhuab qhia, pib nrog Nws txoj kev cai raus dej, thiab xaus nrog Nws txoj kev tuag, kev faus, thiab kev sawv hauv qhov tuag rov los, raws li tau ua duab ntxoov ntxoo tseg hauv qhov pib ntawm Nws txoj hauj lwm qhuab qhia. Thawj qhov kev chim siab ntawm xyoo 1843 tau los txog vim ib qho yuam kev nyob hauv qee cov lej saum daim chart uas yog kev ua tiav raws li txoj lus faj lem hauv Habakkuk. Qhov yuam kev ntawd cuam tshuam txog lub hauv paus ntsiab cai thawj tshaj plaws ntawm Miller cov kev txav mus los—txoj cai ib hnub rau ib xyoos.
The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.
“xya xob quaj xya zaug” sawv cev rau txoj kev txav Advent txij xyoo 1840 mus txog 1844, tiam sis nyob hauv txoj kev txav ntawd muaj keeb kwm xyoo 1843 mus txog 1844 uas pib thiab xaus nrog kev poob siab, yog li ntawd thiaj muab tus cim ntawm Alpha thiab Omega tso rau saum keeb kwm ntawd. Thiab keeb kwm ntawd yog ntag keeb kwm uas Yexus thiab Ellen White taw tes rau tias yog keeb kwm dawb huv uas cov ncaj ncees ib txwm ntshaw pom.
Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.
Plaub kab ntawd; Mauxes, Daviv, Khetos thiab cov Millerite qhia tias thaum zaj lus piv txwv txog kaum tug nkauj xwb rov muaj dua thaum kawg ntawm lub ntiajteb no, yuav muaj ib qho kev muaj hwjchim loj hlob tuaj, tsis yog ntawm tus timtswv thib ob txoj xov, tiamsis yog ntawm tus timtswv thib peb txoj xov uas tom qab ntawd raug raws los ntawm kev chim siab, uas pib ib lub sijhawm ncua tos.
When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.
Thaum tus timtswv thawj zaug nqis los rau hnub tim 11 Lub Yim Hli, 1840, nws tau lees paub txoj cai cev Vajtswv lus thawj thiab tseem ceeb tshaj plaws ntawm cov Millerites, thiab lawv thawj qhov kev poob siab yuav raug txuas tshwj xeeb nrog txoj cai ntawd. Thaum qhov kev poob siab ntawd thiab lub sij hawm ncua ntawd xaus rau ntawm Midnight Cry, zaj lus ntawd kuj yuav muaj kev sib raug rau txoj cai ib hnub rau ib xyoos, ib yam li kev txheeb xyuas tias Khetos yuav los rau hnub tim 22 Lub Kaum Hli, 1844. Tag nrho plaub lub cim ciam ntawm 1840 txog 1844 puav leej raug txuas nrog txoj cai ib hnub rau ib xyoos.
The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.
Cov Yudais raug tsa los ua cov uas khaws cia txoj kev cai ntawm Vajtswv, thiab lub ntsiab lus uas raug sawv cev hauv caj ces ntawm Mauxes yog txoj kev cai ntawm Vajtswv thiab nws tej kab ke. Hauv Daviv keeb kwm, nws rov yog txoj kev cai ntawm Vajtswv dua. Hauv Khetos keeb kwm, nws yog txoj kev cai ntawm Vajtswv thiab, rau qhov yog tsis muaj kev ntws ntawm cov ntshav ces yuav tsis muaj kev zam txim rau txoj kev txhaum uas twb raug txoj kev cai ntawm Vajtswv qhia tawm rau tus neeg txhaum lawm. Tiamsis Adventism raug tsa los ua cov uas khaws cia tsis yog tsuas yog txoj kev cai ntawm Vajtswv xwb, tiam sis tseem yog Vajtswv Txojlus yaj saub thiab.
Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.
Yog li no, lub ntsiab hauv kab keeb kwm ntawm cov Millerite yog Vajtswv cov cai hais txog kev yaj saub. Thaum kawg ntawm Adventism, nws yuav rov hais dua txog cov cai ntawm kev txhais lus yaj saub, tiam sis txij xyoo 1844 los lawm, lub sij hawm yaj saub tsis raug siv ntxiv lawm. Cov cai nyob rau thaum kawg raug tsa saum lub hauv paus ntawm Alpha thiab Omega, uas ua piv txwv qhia qhov kawg los ntawm qhov pib.
When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.
Thaum txoj kev ua thawj ntawm Ottoman xaus raws li qhov ua tiav ntawm txoj kev txom nyem thib ob, uas sawv cev rau txoj hauj lwm yaj saub ntawm Islam, ces yav tom ntej peb puas cuaj caum ib xyoos thiab kaum tsib hnub hauv Qhia Tshwm 9:15 tau ua tiav lawm, thiab “txoj cai ib hnub rau ib xyoos,” uas yog lub plawv tseem ceeb ntawm Miller txoj hauj lwm, tau raug lees paub.
When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.
Thaum Islam tawm tsam rau hnub tim 11 lub Cuaj Hli Ntuj, 2001, ces kev los txog ntawm txoj kev txom nyem thib peb raws li kev ua tiav ntawm Qhia Tshwm 8:13 tau raug ua tiav, thiab txoj cai uas yog lub plawv tiag ntawm tes hauj lwm ntawm Future for America tau raug lees paub; txoj cai ntawd, hais kom yooj yim, yog kev rov muaj dua ntawm keeb kwm. Ib zaj lus faj lem hais txog ib lub suab raj ntawm txoj kev txom nyem uas sawv cev rau Islam tau raug lees paub thaum ob leeg, tus tim tswv hauv Qhia Tshwm kaum xyoo 1840 thiab tus tim tswv hauv Qhia Tshwm kaum yim xyoo 2001, tau raug ua tiav. Keeb kwm twb rov muaj dua lawm. Yam uas yuav tsum raug cia siab tom ntej yog ib qho kev poob siab.
The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.
Txoj kev poob siab ntawd yuav qhib ib lub sijhawm ncua ntev. Txoj kev poob siab ntawd yuav ua rau cov uas koom tes nrog txoj haujlwm no qaug siab thiab tawg khiav mus ua ntau pab. Txoj kev poob siab ntawd yuav raug ua kom tiav los ntawm kev tsis quav ntsej ib txoj cai tseem ceeb ntawm lus faj lem, yeej yog txoj cai thawj ntawm lus faj lem uas tau raug tsa tseg txij thaum chiv keeb ntawm Adventism. Kev txhawb zog ntawm Cuaj Hlis 11, 2001 muaj kev txuas nrog Islam, thiab txoj kev poob siab ntawm Lub Xya Hli 18, 2020 kuj hais txog Islam. Peb raug qhia tias yam uas tau cia Samuel Snow thiab lwm tus tom qab ntawd pom tau hnub tim Kaum Hli 22, 1844 yog qhov uas tus Tswv tau rho Nws txhais tes tawm ntawm ib qho kev yuam kev nyob hauv qee cov lej ntawm daim chart xyoo 1843. Ces Snow thiab cov Millerites thiaj pom tias tib cov pov thawj uas tau coj lawv los twv ua ntej xyoo 1843 rau kev ua tiav ntawm lus faj lem ob txhiab peb puas xyoo ntawd, ces tom qab no raug lees paub tias yog tib cov pov thawj ntawd ntag uas tau cia lawv txheeb tau hnub tim Kaum Hli 22, 1844.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.
“Yexus thiab tag nrho cov tub rog saum ntuj ntsia cov uas tau nrog txoj kev cia siab qab zib ntshaw ntev ntev yuav pom Tus uas lawv tej ntsuj plig hlub ntawd nrog txoj kev khuv leej thiab kev hlub. Cov tim tswv tab tom ya nyob ib ncig ntawm lawv, los txhawb lawv hauv lub sijhawm ntawm lawv txoj kev sim siab. Cov uas tau tsis quav ntsej tsis kam txais txoj xov saum ntuj ceeb tsheej ntawd raug tso cia hauv qhov tsaus ntuj, thiab Vajtswv txoj kev npau taws kub tawm tsam lawv, vim lawv tsis kam txais qhov pom kev uas Nws tau xa los rau lawv ntawm saum ntuj ceeb tsheej. Cov neeg ncaj ncees ntawd uas poob siab, uas tsis to taub vim li cas lawv tus Tswv ho tsis los, tsis raug tso cia hauv qhov tsaus ntuj. Dua ib zaug ntxiv lawv raug coj rov qab mus rau lawv tej Phau Vajlugkub kom tshawb nrhiav tej caij nyoog cev lus faj lem. Tus Tswv txhais tes raug tshem tawm ntawm tej lej, thiab qhov yuam kev raug piav qhia meej. Lawv pom tias tej caij nyoog cev lus faj lem ntawd ncav mus txog xyoo 1844, thiab tib cov pov thawj uas lawv tau nthuav tawm los qhia tias tej caij nyoog cev lus faj lem xaus rau xyoo 1843, ua pov thawj tias lawv yuav xaus rau xyoo 1844. Qhov pom kev los ntawm Vajtswv Txojlus ci ntsa iab rau lawv txoj hauj lwm, thiab lawv pom ib lub sijhawm ncua—‘Txawm yog nws [lub zeem muag] ncua los, cia li tos nws.’ Vim lawv txoj kev hlub rau Khetos txoj kev los tam sid, lawv twb tsis nco qab txog lub zeem muag qhov ncua ntawd, uas raug teem tseg kom qhia tawm cov uas tos tiag tiag. Dua ib zaug ntxiv lawv muaj ib qho chaw taw qhia txog lub sijhawm. Los kuv pom tias coob leej ntawm lawv tsis muaj peev xwm sawv dhau lawv txoj kev poob siab loj heev ntawd kom muaj tau qib ntawm txoj kev kub siab thiab lub zog uas tau cim lawv txoj kev ntseeg nyob rau xyoo 1843.” Early Writings, 236, 237.
We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.
Peb yuav tsum cia siab tias cov pov thawj uas tau coj mus rau kev twv hais tias Islam yuav tawm tsam Tebchaws Meskas rau hnub tim 18 Lub Xya hli ntuj, 2020, yuav lees paub tias thaum txoj cai Hnub Caiv yuav los txog sai sai no, Islam yog txoj kev txiav txim uas raug coj los tawm tsam Tebchaws Meskas, thaum lub ntsiab ntawm lub sijhawm tsis txuas ntxiv nrog qhov xwm txheej ntawd lawm.
Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.
Plaub lub cim tseem ceeb hauv keeb kwm txij xyoo 1840 mus txog 1844. Txhua lub cim txuas nrog kev siv Miller txoj cai tseem ceeb—txoj ntsiab cai hais tias ib hnub sawv cev rau ib xyoos.
Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.
Plaub txoj kab cim tseem ceeb hauv keeb kwm txij xyoo 2001 mus txog rau txoj cai hnub Sunday. Lub Cuaj Hlis 11, 2001 yog Islam. Qhov kev twv hais tseg uas ua tsis tiav rau Lub Xya Hli 18, 2020 yog hais txog Islam. Txhua txoj kab cim txuas nrog kev siv txoj cai tseem ceeb ntawm Future for America—kev rov ua dua ntawm keeb kwm. “Xya lub xob quaj” sawv cev rau tej xwm txheej yav tom ntej uas yuav raug qhib tawm raws li lawv tej txheej txheem. Thawj ntawm plaub txoj kab cim yog Lub Cuaj Hlis 11, 2001, uas txheeb xyuas txog kev tawm tsam rau Tebchaws Meskas los ntawm Islam hauv kev ua tiav ntawm txoj kev txom nyem thib peb. Txoj kab cim kawg, uas sawv cev rau txoj cai hnub Sunday hauv peb keeb kwm, yuav tsum yog hais txog Islam, vim Alpha thiab Omega ib txwm qhia qhov kawg los ntawm qhov pib, thiab Alpha thiab Omega yog Tus uas tau muab “xya lub xob quaj” kaw cia rau keeb kwm no xwb. Islam yuav tawm tsam Tebchaws Meskas thaum txog txoj cai hnub Sunday.
This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.
Qhov no yog ib qho ntawm peb yam tseem ceeb ntawm kev qhib cov xya xob quaj nrov uas tam sim no tab tom raug qhib tawm. Thaum Mauxes tshaj tawm txoj xov uas ua tus qauv piv txwv txog Txoj Kev Quaj Thaum Ib Tag Hmo hauv nws txoj kab keeb kwm lawm, ces cov kev txav mus kawg twb nrawm heev. Kaum txoj kev raug xwm txheej loj kawg uas los saum ntuj los, mus txog thaum lo lus faj lem hais txog tus thawj yug tau ua tiav, ua rau muaj txoj kev quaj thaum Ib Tag Hmo hauv tebchaws Iyiv. Thaum Khetos nkag mus rau hauv Yeluxalees lawm, cov kauj ruam nrawm mus rau saum ntoo khaub lig twb pib lawm. Thaum txoj xov ntawd tau tshaj tawm lawm, tsis muaj kev tig rov qab ntxiv lawm. Txij thaum lub rooj sib txoos pw hav zoov hauv Exeter rau hnub tim 12 Lub Yim Hli, 1844, tsis tau txog ob lub hlis tom qab xwb, lo lus twv ua ntej ntawd twb tau ua tiav.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Thiab lo lus ntawm tus Tswv txawm los cuag kuv, hais tias, Tub neeg, zaj paj lug uas nej muaj nyob hauv lub tebchaws Ixayees ntawd yog dabtsi, uas hais tias, Hnub nyoog raug ncua ntev mus, thiab txhua zaj yog toog tsis muaj tseeb? Yog li ntawd cia li hais rau lawv tias, Vajtswv Tus Tswv hais li no; Kuv yuav ua kom zaj paj lug no tu nrho mus, thiab lawv yuav tsis siv nws ua paj lug hauv Ixayees ntxiv lawm; tiam sis cia li hais rau lawv tias, Hnub nyoog twb los ze lawm, thiab qhov ua tiav ntawm txhua zaj yog toog. Rau qhov yuav tsis muaj ib zaj yog toog cuav ntxiv lawm, los yog ib txoj kev saib yaig qhuas ntxias nyob hauv tsev neeg Ixayees. Rau qhov kuv yog tus Tswv: kuv yuav hais, thiab lo lus uas kuv yuav hais ntawd yuav muaj tseeb raws li hais; nws yuav tsis raug ncua ntxiv lawm li: rau qhov hauv nej tiam no, nej tsev neeg uas ntxeev siab, kuv yuav hais lo lus ntawd, thiab yuav ua kom tiav, Vajtswv Tus Tswv hais li no. Dua li ntawd thiab, lo lus ntawm tus Tswv rov los cuag kuv, hais tias, Tub neeg, saib seb, cov uas nyob hauv tsev neeg Ixayees hais tias, Zaj yog toog uas nws pom ntawd yog rau ntau hnub tom ntej no, thiab nws cev lus faj lem txog tej caij nyoog uas tseem nyob deb. Yog li ntawd cia li hais rau lawv tias, Vajtswv Tus Tswv hais li no; Yuav tsis muaj ib lo lus twg ntawm kuv raug ncua ntxiv lawm, tiam sis lo lus uas kuv tau hais ntawd yuav ua tiav, Vajtswv Tus Tswv hais li no. Exekees 12:21–28.