We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.
Peb tab tom xav txog kev cog lus ntawm Anplahas, thiab tseem tsis tau hais txog ib feem ntawm Anplahas tej lus faj lem uas muaj kev txuas ncaj qha nrog cov nqe qhib ntawm phau ntawv Yo‑ees. Anplahas tej lus faj lem hais txog 400 xyoo ntawm kev ua qhev, nrog rau Povlauj tej 430 xyoo, ua kom muaj ib qho txheej txheem yaj saub uas sib haum nrog 1290 xyoo ntawm Daniyees 12:11. Tej lus faj lem 1290 xyoo ntawm nqe kaum ib yog lub sij hawm yaj saub omega ntawm kab 430 xyoo ntawm Anplahas thiab Povlauj. Qhov tseeb no yog ib feem ntawm yam uas raug qhib tawm nyob rau hnub kawg uas cais cov neeg txawj ntse thiab cov neeg phem.
Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.
Muaj kev txuas nrog rau zaj lus faj lem omega ntawm 430 xyoo yog lub cim ntawm “plaub tiam neeg,” uas qhia txog ib ntus sijhawm ntawm txoj kev sim siab rau haiv neeg uas tau tuav Vajtswv haiv neeg uas Nws xaiv cia rau hauv kev qhev. Rau Mauxes nws yog Iziv, hos rau ib puas plaub caug plaub txhiab leej, uas hu zaj nkauj ntawm Mauxes, nws yog keeb kwm ntawm Tebchaws Meskas txij xyoo 1798 mus txog rau txoj cai Hnub Caiv. Tebchaws Meskas, uas raug sawv cev ua “tsiaj qus hauv ntiajteb” nyob rau hauv Tshwmsim tshooj kaum peb, pib ua ib tug menyuam yaj thiab xaus los hais lus zoo li ib tug zaj. Yauxej, uas yog ib lub cim ntawm tus Menyuam Yaj, sawv cev rau lub sijhawm ntawm kev thaj yeeb sib xws hauv Iziv, mus txog thaum muaj ib tug Falau tshiab thiab kev qhev pib. Yog li ntawd, haiv neeg uas raug txiav txim hauv tiam neeg plaub, uas yog Iziv rau Mauxes, yog Tebchaws Meskas. Cov seem uas tshuav raug txiav txim thaum txoj cai Hnub Caiv raws li tau ua piv txwv tseg los ntawm tej xwm txheej uas kawg rau cov Henplais nrog ntshav rau saum lawv tej ncej qhov rooj, thiab tom qab ntawd rau haiv neeg Iziv ntawm Hiavtxwv Liab. Yauxej thiab Mauxes sawv cev rau ib tug Falau zoo thiab ib tug Falau phem, uas rau Tebchaws Meskas yog xub thawj tus menyuam yaj, thiab tom qab ntawd yog tus zaj.
Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.
Abram tej lus faj lem ntawm kev txiav txim hauv tiam plaub suav nrog qhov tseeb tias kev kaw ntawm lub sij hawm sim yog ib yam uas nce qib zuj zus, vim hais tias nyob hauv Mauxes txoj kev ua kom tiav Abram tej lus faj lem ntawd; tsis yog tsuas yog lub sij hawm sim raug kaw rau tim Ejyptes xwb, tiam sis tseem tshuav sijhawm rau cov Amoosites los puv lawv lub khob ntawm lub sij hawm sim—tom qab tim Ejyptes twb puv lawv li lawm. Hiav Txwv Liab rau tim Ejyptes yog txoj cai Hnub Caiv rau Tebchaws Meskas, thiab tom qab ntawd “txhua lwm lub tebchaws hauv lub ntiaj teb” yuav “ua raws tus qauv” ntawm Tebchaws Meskas, raws li sawv cev los ntawm cov Amoosites tom qab tim Ejyptes kaw lub sij hawm sim.
The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.
Cov Amoos yog ib haiv neeg hauv kaum haiv uas txheeb lub ntiajteb txij ntawm tus dej hauv Iziv mus txog tus dej Npanpiloo, hauv Abram txoj kev cog lus; yog li ntawd cov Amoos sawv cev rau cov tebchaws hauv ntiajteb, uas kaw lawv tus kheej lub sij hawm xeem raws li tej tebchaws, tom qab txoj cai Hnub Caiv hnub Sunday hauv Tebchaws Meskas. Cov Amoos yog lub cim hauv Vajlugkub ntawm txoj kev txiav txim uas kaw los saum lub ntiajteb, thiab qhov no tshwm sim hauv tiam thib peb thiab tiam thib plaub. Hiavtxwv Liab yog lub cim ntawm kev kaw ntawm lub sij hawm xeem rau Tebchaws Meskas, thiab cov Amoos sawv cev rau cov tebchaws uas maj mam kaw lawv lub sij hawm xeem mus txog thaum tibneeg lub sij hawm xeem kaw tag. Yog li ntawd, cov Amoos yog ib lub cim ntawm lub caij nyoog ntawm kev kub ntxhov ntawm txoj cai Hnub Sunday ntawm Hiavtxwv Liab mus txog rau txoj kev dim ntawm cua tuaj sab hnub tuaj, thaum txoj kev dim raug qhib rau Vajtswv haiv neeg.
But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.
Tiamsis Abras txoj lus faj lem tsis yog tsuas hais txog tiam plaub raws li Tebchaws Meskas yog Iyi tebchaws, thiab lub ntiajteb yog cov Amoos, xwb; qhov tseem ceeb dua yog tias nws muab tiam ntawm Vajtswv haiv neeg uas hla Hiavtxwv Liab tso ua “tiam plaub.” Thaum peb khawb tawm los, yam uas peb khawb tawm tau, ntawm kev to taub txog “plaub tiam” hauv Abras thawj kauj ruam ntawm peb kauj ruam, peb mam xav txog kauj ruam ob thiab kauj ruam peb ntawm Anplahas txoj kev khi lus. Kauj ruam ob yog tshooj kaum xya, hos kauj ruam peb ces yog—tshooj nees nkaum ob.
In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.
Hauv Daniyee tshooj kaum ob, muaj peb lub sijhawm cev Vajtswv lus uas raug qhia meej, thiab txhua lub sijhawm ntawd sawv cev rau lub sijhawm cev Vajtswv lus uas tau xaus rau xyoo 1844. Peb lub sijhawm ntawd raug qhib tawm hauv hnub kawg, thiab peb lub sijhawm ntawd sawv cev rau kev paub uas nce ntxiv uas los txog rau Vajtswv haiv neeg hauv hnub kawg. Khetos, raws li tus txiv neej hnav ntaub linen, nthuav tawm thawj zaug ntawm peb lub sijhawm cev Vajtswv lus ntawd hauv nqe xya, thiab thaum Nws ua li ntawd, Nws muab Nws tus kheej sib haum nrog tus tim tswv hauv Tshwmsim kaum, uas tsis sawv saum dej xwb, tiamsis sawv saum daim av thiab saum hiav txwv.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Ces tus timtswv uas kuv pom sawv saum hiav txwv thiab saum lub ntiajteb tsa nws txhais tes mus rau saum ntuj, thiab cog lus los ntawm Tus uas muaj sia nyob mus ib txhis tsis kawg, tus uas tsim ntuj ceeb tsheej, thiab txhua yam uas nyob hauv ntawd, thiab lub ntiajteb, thiab txhua yam uas nyob hauv ntawd, thiab hiav txwv, thiab txhua yam uas nyob hauv ntawd, tias yuav tsis muaj sijhawm ntxiv lawm. Qhia Tshwm 10:5, 6.
In verse seven of chapter twelve the man in linen also swears by Him that lives forever.
Hauv nqe xya ntawm tshooj kaum ob, tus txivneej hnav ntaub linen kuj cog lus tseg los ntawm Tus uas muaj txoj sia nyob mus ib txhis.
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.
Kuv hnov tus txiv neej uas hnav khaub ncaws linen, uas nyob saum tej dej ntawm tus dej, thaum nws tsa nws sab tes xis thiab nws sab tes laug rau saum ntuj ceeb tsheej, thiab cog lus los ntawm Tus uas muaj sia nyob mus ib txhis tias tej no yuav kav ib lub sij hawm, ob lub sij hawm, thiab ib nrab sij hawm; thiab thaum nws tau ua kom tiav rau kev tawg ua tej daim ntawm lub hwj chim ntawm haiv neeg dawb huv lawm, txhua yam no yuav tiav. Daniel 12:7.
We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.
Peb raug ceeb toom los ntawm kev tshoov siab tias tib txoj kab lus faj lem uas nyob hauv phau Daniel raug coj los txuas ntxiv hauv phau Qhia Tshwm, thiab kev to taub ntawm cov Millerite yog tias ob nqe lus piav no yog cov nqe lus sib txuam hais txog Khetos. Khetos raws li Tus Tim Tswv Ntuj uas tuav phau ntawv me me, qhia txog qhov kawg ntawm kev siv lub sij hawm faj lem hauv xyoo 1844 hauv phau Qhia Tshwm, thiab Khetos raws li Tus Txiv Neej hnav ntaub linen hauv phau Daniel, qhia tias thaum txoj cai hnub Sunday hauv Tebchaws Asmeskas los txog, txhua yam txuj ci tseem ceeb hauv Daniel zaj yog toog pom kawg yuav tiav lawm. Hauv zaj keeb kwm dawb huv ntawd, uas los ua ntej thiab xaus rau ntawm txoj cai hnub Sunday, Vajtswv haiv neeg yuav tsum raug tawg khiav mus ib ntus uas sawv cev los ntawm lub cim 1260. Lub sij hawm ntawm kev tawg khiav uas los ua ntej txoj cai hnub Sunday raug nthuav tawm hauv Qhia Tshwm tshooj kaum ib, uas Mauxes thiab Eliyas raug tua thiab pw tuag hauv txoj kev tau peb hnub ib nrab, uas yog lub cim ntawm 1260.
In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.
Hauv nqe xya, tus txiv neej hnav ntaub linen qhia tias thaum txoj kev tawg khiav ntawm lub hwj chim ntawm haiv neeg dawb huv tau tiav nws peb hnub thiab ib nrab lawm, ces cov “yam txaus xav tsis thoob” uas poob los rau saum Vajtswv haiv neeg ntawm hnub kawg yuav tiav lawm. Peb tau xaus zaj lus kawg nrog Muam White txoj kev piav qhia txog Zechariah tshooj peb. Lo lus thawj hais tias, “Zechariah txoj kev ua yog toog pom txog Yausua thiab Tus Timtswv siv tau nrog ib lub zog tshwj xeeb rau qhov kev paub dhau los ntawm Vajtswv haiv neeg hauv cov xwm txheej xaus ntawm hnub loj ntawm txoj kev theej txhoj.” Hauv tshooj ntawd, thiab hauv Muam White txoj lus piav qhia uas tau tshoov siab txog tshooj ntawd, ib puas plaub caug plaub txhiab leej yog cov “txivneej uas luag xav tsis thoob txog.” Cov “yam xav tsis thoob” hauv Daniel txoj kev ua yog toog pom kawg, uas raug ua kom tiav los ntawm txoj cai hnub Sunday, yog cov “yam xav tsis thoob” uas txuas nrog rau txoj kev muab khi rau Vajtswv haiv neeg.
Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.
Daniyee tshooj kaum ob muab qhov kaj uas muab khi rau ib puas plaub caug plaub txhiab leej rau hauv hnub kawg. Qhov kaj ntawd raug sawv cev los ntawm peb lub sijhawm cev Vajtswv lus qhia yav tom ntej, uas txhua lub twb raug txheeb xyuas thiab tsa ruaj ua qhov tseeb nyob hauv keeb kwm Millerite lawm. Peb lub sijhawm ntawd raug nthuav tawm hauv peb nqe, thiab yog peb tug ncej uas txhawb nqa tus qauv ntawm qhov tseeb. Tus qauv ntawm qhov tseeb raug txhawb nqa los ntawm ib txheej txheem peb kauj ruam. Qhov txheej txheem peb kauj ruam ntawd raug sawv cev nyob hauv pawg cuaj nqe (4–12), los ntawm peb nqe uas nthuav tawm lub sijhawm cev Vajtswv lus qhia yav tom ntej. Peb lub sijhawm cev Vajtswv lus qhia yav tom ntej ntawd, thaum los saib ntawm lub hauv paus kev nkag siab Millerite, tsim tawm peb lub sijhawm piv txwv uas raug txhais kom phim raws li Millerite kev nkag siab, tiam sis tsis siv lub ntsiab ntawm lub sijhawm.
The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.
Peb lub sij hawm ntawd nyob hauv tib nqe Vajlugkub uas txhais meej txog “txheej txheem uas tej lus faj lem raug kaw cia—thiab tom qab ntawd raug qhib tawm,” nrog rau txoj kev piav qhia hauv Vajlugkub uas yog qauv qub tshaj plaws txog ib txheej txheem sim siab peb npaug. Cuaj nqe uas pib nrog Daniyees raug hais kom kaw nws phau ntawv cia, yog cov nqe ntawd tiag uas peb lub sij hawm raug nthuav tawm, thiab hauv cuaj nqe ntawd txoj kev ntxuav kom dawb huv uas tiav thaum qhov tseeb raug qhib tawm raug hais tias yog “ntxuav kom huv, ua kom dawb thiab sim xyuas.” Peb lub sij hawm nyob hauv peb nqe ntawd yog kev paub nce ntxiv, nyob rau lub caij kawg, hauv hnub kawg, uas sawv cev rau txoj kev sim siab thiab txoj kev kaw cim kawg ntawm Vajtswv haiv neeg uas nyob hauv nws txoj kev cog lus. Keeb kwm ntawd yog qhov chaw uas tej “yam txaus xav tsis thoob” uas yog cim raug rau Vajtswv haiv neeg hauv hnub kawg raug nthuav tawm. Thov nyeem nqe lus no dua.
The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.
Peb lub caij nyoog ntawd, nyob hauv peb nqe ntawm ib ntu uas muaj cuaj nqe, sawv cev rau qhov ncov kawg ntawm phau ntawv Daniyees, thiab qhov ncov kawg uas sawv cev nyob ntawd yog qhov ncov kawg ntawm txoj kab cev Vajtswv lus sab hauv; nws yog zaj keeb kwm hais txog qhov uas ib lub pob zeb raug “txiav” tawm hauv ib lub roob, tsis yog los ntawm txhais tes, uas yog zaj keeb kwm ntawm cov seem tseg. Txoj kab sab hauv ntawd raug sawv cev nyob hauv tshooj kaum thiab kaum ob, hos qhov ncov kawg ntawm txoj kab cev Vajtswv lus sab nraud nyob hauv cov nqe kaw ntawm tshooj kaum ib, thiab ob peb nqe thawj zaug ntawm Daniyees kaum ob.
Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.
Peb peb ntu sijhawm ntawd kuj yog lub ncov kawg ntawm tej yog toog pom hauv zaj lus tim khawv ntawm ob tug dej Ulai thiab Hiddekel, thiab peb nqe ntawd muaj ib ntu sijhawm yaj saub uas sawv cev rau qhov kev ua tiav kawg nkaus ntawm zaj lus faj lem hais txog lub sijhawm ntawm txoj kev cog lus, uas muab rau nkawd Abram thiab Paul ua tim khawv. Yexus, raws li Tus Txiv Neej hnav ntaub linen, nyob hauv nqe xya, taug kev saum dej. Hauv nqe kaum ib muaj ob lub suab, uas kuj yog lub suab ntawm Khetos, Abram thiab Paul sawv los ua tim khawv. Hauv nqe kaum ob keeb kwm ntawm kev muab foob rau Vajtswv haiv neeg raug sawv cev, rau qhov ib puas plaub caug plaub txhiab yog nkauj xwb, thiab nkauj xwb ntsib zaj lus piv txwv ntawm kaum tug nkauj xwb, thiab txoj koob hmoov hauv nqe kaum ob yog rau cov uas tos. Cov uas tos hauv zaj lus piv txwv, thiab cov uas raug hu ua “tau koob hmoov,” yog cov uas tau txais lub tsho tsoos uas pub lawv nkag mus rau hauv txoj kev tshoob thaum lub qhov rooj raug kaw.
In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.
Hauv nqe xya, Yexus tab tom taug saum cov dej, yam uas ua rau muaj kev ntshai, tiam sis Petus txiav txim siab ntseeg thiab pib taug kev thiab muab koob meej rau Vajtswv, tab sis Petus feem ntau yog ib lub cim sawv cev rau ob pab tib si, thiab lub koob meej raug tig rov qab mus ua kev ntshai, raws li nws lub sij hawm txiav txim tau los txog. Lub sij hawm thawj uas nyob hauv nqe xya, sawv cev rau tus tim tswv thawj zaj lus. Yexus nyob saum cov dej, ib lub cim ntawm kev ntshai thiab tus tim tswv thawj. Ces Yexus qhia kom pom ib lub sij hawm uas Nws yuav ua kom Nws haiv neeg tau koob meej ua ntej txoj kev txiav txim ntawm txoj cai Hnub Caiv. Peb yam hauv peb tug tim tswv txhua yam nyob hauv nqe xya, rau qhov nqe xya yog thawj ntawm peb nqe uas sawv cev rau peb tug tim tswv.
Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”
Nqe kaum muab ib qho “ua ob npaug” los ntawm nws zaj lus tim khawv omega rau cov suab alpha ntawm Anplam thiab Povlauj. Lawv cov suab uas “ua ob npaug” ntawd sib koom ua ke los nthuav qhia zaj lus faj lem hais txog lub sijhawm ntawm lo lus cog lus tseg, thiab nqe kaum ib ua kom zaj lus faj lem ntawd tiav raws li omega, los ntawm kev txheeb qhia lub sijhawm faj lem uas xaus nrog Npanpiloo txoj kev poob rau xyoo 1798, thiab yog li ntawd ua ib yam piv txwv txog Npanpiloo txoj kev poob thaum Mikhaees sawv tsees nyob rau hnub kawg. Hauv nqe kaum ib peb muaj ib qho kev ua ob npaug ntawm cov yaj saub, thiab ib lub sijhawm uas sawv cev rau ob zaug Npanpiloo poob, yog li sawv cev rau tus tim tswv thib ob cov lus tshaj tawm uas tshaj tawm tias, “Npanpiloo poob lawm, poob lawm.”
Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.
Nqe xya yog thawj tus tim tswv zaj lus, hos nqe kaum ib yog tus tim tswv thib ob zaj lus, thiab nqe kaum ob, uas yog Daniel 12:12 lossis Daniel 144, hais txog qhov kev cais ntawm cov neeg txawj ntse thiab cov neeg ruam, uas raug ua tiav nyob hauv txoj kev txiav txim uas xaus nrog kev tshwm sim ntawm tus cwj pwm thaum lub sij hawm kev kub ntxhov ntawm kev txiav txim. Nqe kaum ob yog tus tim tswv thib peb zaj lus uas qhia tias lub ntiaj teb raug faib ua ob pab, thiab tus qauv sib raug ntawm tus tim tswv thib peb txoj kev piav qhia sab nraud ntawm qhov kev faib ntawd heev, yog qhov kev faib sab hauv ntawm tus tim tswv thib peb uas sawv cev nyob hauv nqe kaum ob. Nqe xya, kaum ib, thiab kaum ob yog peb tus tim tswv zaj lus, thiab cov nqe ntawd yog qhov kaj uas raug qhib nyob rau hnub kawg. Qhov uas peb nqe no raug qhib nyob rau hnub kawg no yog haum raws li Tshwm Sim tshooj kaum.
Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.
Khetos, uas yog tus tim tswv muaj hwjchim loj kawg nkaus, thiab kuj yog tus Tsov Ntxhuav ntawm xeem Yudas hauv tshooj kaum, tau qw zoo li ib tug “tsov ntxhuav,” thiab nws lub suab nthe ua rau muaj xya lub xob nroo uas raug kaw cia, ib yam li Daniyees tshooj kaum. Lawv yog tej nqe uas sib xws. Vim li no, peb lub sijhawm nyob hauv tshooj kaum ob kuj yog xya lub xob nroo ntawm Qhia Tshwm tshooj kaum.
The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.
“Xya lub nroo xob quaj” tsuas yog ib lo lus hais ntxiv txog Khetos ua Alpha thiab Omega xwb, rau qhov lub cim tseem ceeb ntawm “xya lub nroo xob quaj” yog tias nws sawv cev rau ib “kab kev teev qhia ntawm tej xwm txheej” uas tau tshwm sim txij xyoo 1798 mus txog rau 1844, thiab uas rov muaj dua hauv “tej xwm txheej yav tom ntej” uas “yuav raug nthuav tawm raws lawv tej kev txiav txim” hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej. Yog li ntawd, “xya lub nroo xob quaj” yog ib lub cim ntawm Alpha thiab Omega; tus uas kuj yog qhov pib thiab qhov kawg; tus thawj thiab tus kawg, lub hauv paus thiab lub tuam tsev; lub pob zeb kaum tsev thiab lub pob zeb hau kawg—xya lub nroo xob quaj.
The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.
Qhov kaj ntawm peb ntu cim nyob rau hauv Daniyees kaum ob yuav tsum sib haum nrog qhov kaj ntawm xya xob nroo, rau qhov lawv yog tib txoj kab yaj saub xwb. Hauv thawj ntu Khetos tsa ob txhais tes rau saum ntuj, ib yam li Nws tsa ib txhais tes hauv Tshwmsim kaum. Hauv Tshwmsim kaum, Nws txhais tes los ua lub cim ntawm qhov kawg ntawm kev siv lub sij hawm yaj saub, cim txog kev hloov chaw ntawm cov ntu sij hawm yaj saub mus rau cov ntu yaj saub xwb. Txoj kev hloov ntawd ntawm txoj cai loj hauv yaj saub uas cov Millerites siv, tau raug ua qauv qhia ua ntej los ntawm txoj kev hloov loj ntawm qhov tseeb mus rau sab ntsuj plig nyob rau lub sij hawm ntawm Khetos.
The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.
Tus tubtxib Povlauj raug tsa sawv los tsa kom ruaj khov txoj cai yav tom ntej tseem ceeb uas txuas nrog kab yaj saub ntawm ib haiv neeg uas raug xaiv. Thaum pib kiag ntawm Yixayee sab ntsuj plig, ib txoj cai yav tom ntej tseem ceeb raug tsa kom ruaj khov uas rov txhais dua txawm yog lo lus cog tseg nws tus kheej. Txij thaum ntawd mus, kev ua ib tug me nyuam ntawm Anplahas yog ua ib tug me nyuam ntawm Anplahas los ntawm txoj kev ntseeg, tsis yog los ntawm ntshav. Txoj ntsiab cai yaj saub ntawd raug tsa kom muaj siv ua ntej tshaj plaws los ntawm Povlauj tus cwj mem, tus uas nyob rau qhov no yog tus piv txwv txog Khetos hauv Tshwmsim tshooj kaum, hloov thiab xaus txoj kev siv sijhawm raws yaj saub nyob rau xyoo 1844.
The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.
Lus zajlus nrog noob neej raug sawv cev los ntawm tus duab zaj sawv, thiab Nkoj Nau‑a sawv cev rau ib ntu sijhawm, ua ntej thiab tom qab dej nyab, thaum uas tseem tsis tau muaj ib haiv neeg uas raug xaiv tshwj xeeb thiab raug txheeb meej. Kev hu Aplahas sawv cev rau ib qho kev hloov loj thiab tseem ceeb hauv Vajtswv txoj kev sib raug yaj saub nrog noob neej. Lus zajlus uas tau cog nrog Aplahas sawv cev rau ib qho kev txav loj hauv txoj kab keeb kwm ntawm lus zajlus, thiab hauv qhov ntawd nws ua tus qauv qhia txog qhov kev hloov loj ntawm qhov tiag tiag mus rau qhov sab ntsuj plig hauv Povlauj lub sijhawm, thiab ntawm kev siv sijhawm mus rau qhov tsis siv sijhawm nyob rau xyoo 1844.
The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”
Kev hloov thawj zaug hauv Vajtswv txoj kev khi lus nrog noob neej yog lub Vaj Edees, thiab qhov kev hloov uas raug tshaj tawm meej yog cov kev txwv txog tsob ntoo cawm txojsia, thiab nws kuj tsim kom muaj kev hloov khaub ncaws, ntawm qhov kaj ntsuj plig mus rau daim tawv yaj tiag tiag. Kev hloov loj tom ntej hauv keeb kwm ntawm txoj kev khi lus yog dej nyab, uas Nau-es sawv cev rau, ib yam li Adas tau sawv cev hauv thawj qhov kev hloov loj ntawm txoj kev khi lus. Ces yog kev hloov mus rau ib haiv neeg uas raug xaiv nrog Anplaham, uas coj mus txog Mauxes, tus uas qhia tawm cov ntsiab cai cev Vajtswv lus uas hais tias ib hnub sawv cev rau ib xyoos. Qhov ntsiab cai ntawd siv tau mus txog xyoo 1844, thaum muaj dua ib qho kev hloov loj hauv txoj kev khi lus. Nyob rau cov caij nyoog loj hauv keeb kwm ntawm txoj kev khi lus yeej ib txwm muaj ib qho kev hloov loj hauv ib txoj ntsiab cai ntawm Vajtswv Txojlus cev Vajtswv lus. Qhov kev hloov ntawd nyob rau hauv keeb kwm ntawm ib puas plaub caug plaub txhiab yog tias Alpha Omega yog Qhov Tseeb. Alpha thiab omega yog lub ntsiab cai tias qhov kawg yeej ib txwm raug piav qhia nrog qhov pib hauv Vajtswv Txojlus. Uas txuas nrog rau lub ntsiab cai ntawm alpha thiab omega ntawd, yog tus qauv peb txheej ntawm lo lus Henplais hu ua “qhov tseeb.”
The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.
Kev hloov loj hauv lus faj lem thoob plaws keeb kwm ntawm cov seem uas tshuav raug sawv cev ncaj qha nyob hauv txhua zaj keeb kwm loj ntawm kev cog lus, thiab kuj muaj li ntawd thiab hauv lwm txoj kab ntawm qhov tseeb. Tus “yuam sij” uas raug muab tso rau saum Eliakim hauv Yaxayas 22:22 yog tib tus yuam sij uas raug muab rau Petus ntawm Panium hauv Mathais tshooj kaum rau. Tus yuam sij ntawd raug muab rau pawg ntseeg Filadelefias, thiab yog William Miller uas tau txais tus yuam sij uas ua rau nws muaj peev xwm txuas tau nrog txoj cai ib hnub rau ib xyoos uas Mauxes tau sau tseg thaum lub sijhawm keeb kwm ntawm Mauxes, uas yog yam ua piv txwv txog keeb kwm ntawm cov Millerites. Miller txoj kev txuas nrog Mauxes tej lus faj lem raug sawv cev los ntawm Povlauj txoj kev txuas nrog Anplahas tej lus faj lem. Thiab vim li cas Miller thiaj tsis txuas nrog Mauxes, thaum Mauxes txoj kev dim hauv ib lub nkoj twb tau txuas nrog Nau-a txoj kev dim hauv ib lub nkoj kom khi ob txoj kev cog lus ntawd ua ke. Cov kev hloov ntawm txoj kev siv lus faj lem uas pib hauv Edees qhia tias muaj ib qho kev tshwm sim loj ntawm txoj kev kaj ntawm lus faj lem uas raug cim tseg nyob hauv keeb kwm ntawm haiv neeg kawg ntawm txoj kev cog lus—ib puas plaub caug plaub txhiab leej. Kuv hais tias qhov kev hloov loj hauv lus faj lem raug sawv cev los ntawm xya lub xob quaj, uas txuas ncaj qha nrog peb ntu sijhawm hauv Daniyees tshooj kaum ob, thiab tej no tsuas raug lees paub xwb thaum siv tej cai ntawm alpha thiab omega rau saum ib txoj kab rau ib txoj kab kev siv uas sawv saum lub qauv peb-kauj ruam ntawm qhov tseeb.
In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.
Hauv cov nqe uas tam sim ntawd los ua ntej qhov kev tshaj tawm tias “sijhawm tsis muaj ntxiv lawm,” Khetos tau qhia txog xya lub xob quaj, uas—ib yam li cov tseeb nyob hauv Daniyees kaum ob—tau raug muab kaw tseg. Qhov ntsiab lus ntawm tus txiv neej hnav ntaub linen uas tsa ob txhais tes rau saum hauv tshooj kaum ob yog kev qhib tawm ntawm phau Daniyees, thiab qhov ntsiab lus ntawm Khetos tus Tsov Ntxhuav hauv Tshwmsim kaum yog kev muab kaw tseg rau xya lub xob quaj. Muam White muab kev kaw tseg ntawm xya lub xob quaj los sib phim nrog kev kaw tseg ntawm phau Daniyees.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Tom qab xya lub xob quaj no tau tshaj lawv tej suab lawm, lo lus txib los rau Yauhas ib yam li rau Daniyee hais txog phau ntawv me ntawd tias: ‘Kaw cia tej uas xya lub xob quaj tau hais ntawd.’ Tej no muaj feem rau tej xwm txheej yav tom ntej uas yuav raug qhib tawm raws lawv li txheej txheem.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.
Xob xyaim nroo yog raug txhais los ntawm Tshwm Sim tshooj kaum thiab los ntawm Tus Ntsuj Plig ntawm Lus Qhia Yaj Saub, thiab kuj los ntawm keeb kwm ntawm cov Millerite txij xyoo 1840 mus txog xyoo 1844, uas rov muaj dua hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej. Hauv tib nqe lus ntawd kuj hais tias, “Lub teeb tshwj xeeb uas tau muab rau Yauhas thiab tau raug nthuav tawm hauv xya lub xob quaj yog ib daim duab qhia txog tej xwm txheej uas yuav tshwm sim nyob hauv qab thawj tus tim tswv thiab tus tim tswv thib ob tej lus ceeb toom. Tsis yog qhov zoo tshaj plaws rau cov neeg paub tej no, rau qhov lawv txoj kev ntseeg yuav tsum raug sim. Hauv Vajtswv txoj kev txiav txim, tej qhov tseeb uas zoo kawg nkaus thiab siab dua yuav raug tshaj tawm.” Cov Millerite tsis to taub tias lawv yuav tsum ntsib ob zaug kev poob siab, rau qhov lawv txoj kev tsis to taub ntawd raug npaj tseg los sim lawv. Cov Millerite tsis xav tias yuav muaj ib yam li “tej qhov tseeb siab dua”; uas yog hais tias, lawv tsis tau cia siab tias yuav muaj “tej kev hloov loj hauv keeb kwm yaj saub ntawm kev cog lus.”
Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.
Txawm yog hais tias “tsis yog yam zoo tshaj rau” cov neeg “Millerite kom paub tej no,” ib puas plaub caug plaub txhiab tus raug sim nrog tib zaj keeb kwm ntawd, tiam sis tsis yog los ntawm kev ua yuam kev tsis paub txog zaj keeb kwm ntawd, tiamsis vim tsis to taub ib zaj keeb kwm uas nej raug tseev kom paub. Nws yog tib qho kev sim ntawd nkaus xwb, tsuas yog rov qab ua txawv. Yauhas hauv Tshwmsim kaum, ua ntej tshaj plaws sawv cev rau ib puas plaub caug plaub txhiab tus, thiab tsuas yog tom qab xwb mam sawv cev rau qhov kev txav ntawm Millerite ntawm tus tim tswv thawj thiab tus tim tswv ob. Qhov no raug lees paub thaum nej pom tias Yauhas twb raug ceeb toom ua ntej txog nws txoj kev noj phau ntawv me ntawd tias nws yuav qab zib thiab ces mam iab. Tsis yog yam zoo tshaj rau cov Millerites kom paub tias qhov ntawd txhais li cas, tiam sis Yauhas sawv cev rau ib haiv neeg uas paub ua ntej txog yam uas tshwm sim thaum cov Millerites noj phau ntawv me ntawd.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 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 10:9, 10.
Thiab kuv txawm mus cuag tus tim tswv, thiab hais rau nws tias, “Cia li muab phau ntawv me ntawd rau kuv.” Thiab nws hais rau kuv tias, “Cia li coj nws mus, thiab noj kom tag; nws yuav ua rau koj lub plab iab, tiam sis hauv koj lub qhov ncauj nws yuav qab zib ib yam li zib ntab.” Thiab kuv txawm muab phau ntawv me ntawd hauv tus tim tswv txhais tes los, thiab noj tag; hauv kuv lub qhov ncauj nws qab zib ib yam li zib ntab; thiab thaum kuv noj nws tag lawm, kuv lub plab txawm iab. Tshwm Sim 10:9, 10.
John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.
Yauhas tau raug qhia ua ntej txog qhov kev sim siab qab zib thiab iab txij xyoo 1840 mus txog 1844, yog keeb kwm uas sawv cev nyob hauv tshooj kaum. Qhov kev sim siab ntawd, uas tau sawv cev meej kawg nkaus hauv nqe cuaj thiab kaum, kuj raug txheeb qhia kom pom tseeb hauv nqe ob mus txog nqe plaub.
And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.
Thiab nws txhais tes nws tuav ib phau ntawv me uas qhib lawm; thiab nws tsa nws txhais ko taw xis rau saum hiav txwv, hos nws txhais ko taw laug rau saum daim av, thiab quaj nrov nrov, yam li ib tug tsov ntxhuav nyooj; thiab thaum nws twb quaj lawm, xya lub xob quaj tau hais lawv tej suab. Thiab thaum xya lub xob quaj twb hais lawv tej suab lawm, kuv twb yuav sau cia; tiam sis kuv hnov ib lub suab tawm saum ntuj ceeb tsheej tuaj hais rau kuv tias, Muab tej uas xya lub xob quaj tau hais ntawd kaw cia, thiab txhob sau lawv li. Qhia Tshwm 10:2–4.
The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.
Cov “xob quaj xya suab” sawv cev rau “kev piav qhia meej txog tej xwm txheej” uas yuav tshwm sim nyob hauv qab tus tim tswv thawj thiab tus tim tswv ob, thiab kuj sawv cev rau “tej xwm txheej yav tom ntej uas yuav raug muab nthuav tawm raws li lawv txoj kev txiav txim.” Cov “xob quaj xya suab” sawv cev rau qhov tseeb tias keeb kwm ntawm cov Millerites raug rov ua dua hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej, thiab cov tseeb uas raug qhib lub foob thaum lub sijhawm kawg xyoo 1798 thiab txuas mus tom qab ntawd, sawv cev rau kev qhib lub foob ntawm qhov tseeb nyob rau hnub kawg ntawm Vajtswv haiv neeg. Yexus hauv Qhia Tshwm tshooj kaum, phim nrog Yexus hauv Daniyee tshooj kaum ob. Hauv ob nqe vajlugkub no tib si, kev kaw lub foob thiab kev qhib lub foob ntawm qhov tseeb uas sim siab nyob rau hnub kawg raug muab qhia tawm.
Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.
Tej zaum muaj ib txhia yuav sib cav tias Yexus yog tus hais nyob hauv nqe xya, tab sis Khas Npeej yog tus hais rau Daniyees nyob hauv nqe kaum ib thiab kaum ob; txawm li ntawd los, kuj yuav to taub tau tias Yexus yog tus hais nyob hauv tag nrho peb ntu no. Nyob rau ob tog ntawm lo lus nug no, yog lub suab ntawm Khetos uas hais los ntawm Daniyees, thiab peb lub sij hawm cev lus faj lem hauv tshooj kaum ob yog Khetos tej lus, thiab Nws nthuav tawm peb lub sij hawm ntawd nyob hauv tus qauv ntawm qhov tseeb. Peb lub sij hawm ntawd puav leej raug kaw cia, ua rau lawv yog ib lub cim peb txheej ua ke.
Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.
Nqe xya qhia txog kev ua kom tiav ntawm tej yam txaus ntshai, qhia txog Khetos tes haujlwm kawg hauv Qhov Chaw Dawb Huv Tshaj Plaws thaum Nws lwv tawm txoj kev txhaum ntawm, thiab muab lub cim rau, ib puas plaub caug plaub txhiab leej. Nqe ib qhia meej txog “tej yam txaus ntshai,” thiab nqe kawg ntawm peb nqe ntawd kuj qhia “tej yam txaus ntshai” tias yog cov uas tau koob hmoov vim lawv tos ntsoov thiab ntsib thawj zaug kev poob siab. Lub sijhawm nyob nruab nrab qhia txog tibneeg txoj kev tawm tsam thaum lub sijhawm muaj teeb meem ntawm txoj cai Hnub Caiv, thaum tib lub sijhawm kuj qhia lub sijhawm uas coj mus txog txoj cai Hnub Caiv tias yog ib lub sijhawm npaj rau ib puas plaub caug plaub txhiab leej. Txhua nqe puav leej tab tom qhia ncaj qha txog “yam uas yuav tshwm sim” rau Daniyee haiv neeg “hauv hnub kawg.” Tag nrho peb nqe no puav leej hais txog lub ntsiab ntawm kev ua kom ib puas plaub caug plaub txhiab leej dawb huv. Lub sijhawm thawj phim nrog lub sijhawm thib peb, hos lub sijhawm nruab nrab sawv cev rau txoj kev tawm tsam ntawm tag nrho lub ntiajteb thaum lawv tab tom taug kev mus rau Amakedoos.
If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.
Yog peb lub sijhawm ntawd kuj yog xya lub nroo, ces peb nqe ntawd yuav tsum qhia txog “yam xwm txheej yav tom ntej, uas yuav raug [qhia tawm] raws li lawv qhov kev txiav txim,” thiab cov “yam xwm txheej yav tom ntej” ntawd yuav phim nrog “kev piav qhia txog cov xwm txheej uas tau tshwm sim nyob rau hauv thawj thiab tus tim tswv thib ob” txij xyoo 1840 mus txog 1844. Muaj ntau qhov tseeb uas txoj kev txav no tau txais los uas txawv meej ntawm txoj kev nkag siab ntawm cov pioneer, los txhua qhov tseeb ntawd yeej sib haum nrog txoj kev nkag siab ntawm cov pioneer. Tau muaj ib qho kev hloov loj hauv yaj saub tej lus faj lem txij ntawm cov Millerite los txog nimno. Lub hauv paus ntsiab cai hais tias ib hnub sawv cev rau ib xyoos yog tus piv txwv qub tshaj plaws, tiamsis tseem muaj lwm yam thiab. Ib qho piv txwv ntawm ib qho kev hloov loj hauv yaj saub tej lus faj lem yog qhov uas raug sawv cev nyob hauv kev txuas nrog xya lub nroo.
After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.
Tom qab uas Yauhas raug hais rau hauv nqe kawg ntawm tshooj kaum tias nws yuav tsum cev lus faj lem dua, li ntawd thiaj qhia meej tias keeb kwm hauv tshooj kaum sawv cev rau ob qho tib si—kev txav ntawm cov Millerites thiab ib puas plaub caug plaub txhiab leej—nws thiaj raug muab ib tug pas ntsuas los ntsuas lub tuam tsev, tiam sis nws raug hais kom tseg lub tshav puam nraum qab.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Thiab kuv tau txais ib tug pas nrig zoo li ib tug qws; thiab tus tim tswv sawv hais tias, Cia li sawv, thiab ntsuas Vajtswv lub tuam tsev, thiab lub thaj txi ntuj, thiab cov uas pe hawm nyob hauv. Tiamsis lub loog uas nyob sab nraud lub tuam tsev, cia tawm mus, txhob ntsuas nws; rau qhov nws twb raug muab rau lwm haiv neeg lawm; thiab lawv yuav tsuj lub nroog dawb huv hauv qab taw tau plaub caug ob lub hlis. Qhia Tshwm 11:1, 2.
When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.
Thaum ntsuas lub tuam tsev tom qab xyoo 1844, Yauhas raug hais kom tsis txhob ntsuas Lwm Haiv Neeg uas raug sawv cev ua lub tshav puam sab nraud. Daim duab piv txwv no hauv xyoo 1844 tab tom qhia tias Vajtswv nyuam qhuav tau xaiv ib tug nkauj nyab tshiab ntawm txoj kev cog lus, thiab txij thaum ntawd los thiaj muaj kev cais meej nruab nrab ntawm Nws tus nkauj nyab thiab lub tshav puam sab nraud. Muam White hais meej tias lub tshav puam sab nraud sawv cev rau Lwm Haiv Neeg thiab lub tuam tsev yog Vajtswv haiv neeg uas Nws tau xaiv lawm; cia li nyeem tshooj, The Outer Court, hauv The Desire of Ages.
John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.
Yauhas yog tab tom piav txog cov Millerites, uas nyuam qhuav los ua Vajtswv haiv neeg uas raug xaiv nyob rau xyoo 1844. Muaj ib qho kev cais tseg raug muab tsa los nruab nrab ntawm cov Millerites, uas nyuam qhuav tau ntsib txoj xov iab-qab zib, thiab seem ntawm lub ntiaj teb Khixatia uas tsuas yog lees ntseeg xwb, uas raug sawv cev ua Lwm Haiv Neeg.
The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.
Lub hauv paus raug muab tso txij xyoo 1840 mus txog thawj qhov kev chim siab, thiab lub tuam tsev raug ua tiav thaum lub sij hawm tshaj tawm Txoj Kev Qhuas Thaum Ib Tag Hmo. Tom qab ntawd thiaj los txog txoj kev chim siab loj, thiab Yauhas raug hais kom sawv tsees thiab ntsuas, tiamsis cia cov Lwm Haiv Neeg tseg. Yauhas tab tom piv txwv txog kev qhib ntawm txoj kev txiav txim, thiab vim li no kev tshoov siab thiaj siv qhov uas Yauhas ntsuas hauv cov nqe vaj lug kub ntawd ua lub cim ntawm txoj kev txiav txim tshawb xyuas. Qhov peb nyuam qhuav nthuav tawm txog Yauhas uas yog ib lub cim ntawm kev ntsuas ntawd yog raws li txoj kev nkag siab ib txwm muaj ntawm cov Adventist, tiamsis hauv qhov kev txav no, muaj ib qho kev hloov loj hauv txoj kev nkag siab txog lub cim ntawd.
In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.
Raws li hauv kev pom zoo nrog kev nkag siab ntawm cov Millerite, peb thiaj pom tias nyob hauv keeb kwm ntawm cov Millerite raws li Yauhas sawv cev hauv tshooj kaum ntawd, kuj muaj ib lo lus faj lem hais txog ib txoj kev txav uas sib txig, uas yuav dhau los ua ib puas plaub caug plaub txhiab leej. Peb lees paub tias yog koj coj tej kev ntsuas ntawm keeb kwm Millerite, thiab tshem lub sij hawm ntawm lwm haiv neeg tawm mus, ces koj yuav pom lub tuam tsev ntawd tiag tiag uas Yauhas tab tom ntsuas.
We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”
Peb tuaj pom tias ib lo lus cev faj lem txog 2520 xyoo xaus rau xyoo 1798, hos lwm lo xaus rau xyoo 1844, yog li nthuav tawm ib lub sijhawm plaub caug rau xyoo uas Khetos tau tsa lub tuam tsev Millerite. Yauhas tau qhia tias lub tshav puam yog Lwm Haiv Neeg, thiab muaj ib “lub sijhawm ntawm Lwm Haiv Neeg” raws li cev faj lem.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Thiab lawv yuav raug ntaj tua, thiab yuav raug coj mus ua neeg raug txhom rau hauv txhua haiv neeg; thiab Yeluxalees yuav raug cov lwm haiv neeg tsuj hwm, mus txog thaum lub sijhawm ntawm cov lwm haiv neeg tiav hlo lawm. Luka 21:24.
The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.
Cov “sijhawm” ntawm Lwm Haiv Neeg yog ntau tus, thiab sawv cev rau ob ntu sijhawm uas ob qho tib si Ixayees tiag tiag thiab Ixayees ntawm sab ntsuj plig raug tsuj ntsoog. Qhov kawg ntawm ob zaug kev tsuj ntsoog ntawd—kev ua dab qhuas cuav ua ntej, ces raws los ntawm papacy—tau xaus rau xyoo 1798. Txawm yuav muaj kev hais li cas los xij, cov “sijhawm ntawm Lwm Haiv Neeg” tau xaus rau xyoo 1798, nrog rau kev tuaj txog ntawm tus tim tswv thawj. Yauhas yuav tsum pib ntsuas thaum xyoo 1798, thiab tsis yog ua ntej ntawd li. Nws raug tso rau hauv keeb kwm xyoo 1844, yog li ntawd, kev tso tseg lub sijhawm uas xaus rau xyoo 1798 yog kev tso tseg lub tshav puam; thiab thaum ua li ntawd, koj qhia tawm plaub caug rau xyoo uas lub tuam tsev Millerite tau raug tsa los ntawm Tus Tubtxib ntawm Txoj Kevcog Lus. Muaj ntau yam tseeb uas cuam tshuam nrog no raug muab rho tawm los ntawm txoj kev siv no, tiam sis kuv tsuas yog siv qhov no ua ib qho piv txwv ntawm qhov kaj uas txawv ntawm kev nkag siab ntawm cov pioneer, los qhov kaj ntawd tsis tawm tsam cov tseeb qub thawj, tsuas yog tsis siv sijhawm ntxiv lawm xwb.
That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.
Qhov tseeb tshwj xeeb ntawd twb raug lees paub ua ntej 9/11 lawm, tiam sis yeej raug tsa kom ruaj khov tob heev tom qab 9/11. Qhov tseeb hais txog Yauhas ntsuas lub tuam tsev tsis tuaj yeem cais tawm ntawm xya lub xob quaj, rau qhov ntawd yog tib nqe lus ntawd xwb. Muaj ib qhov tseeb hais txog kev siv xya lub xob quaj uas raug muab kaw ruaj cia mus txog lub sijhawm uas “tej yam txaus ntshai” hauv Daniyees tshooj kaum ob raug ua kom tiav. Kev siv ntawm “xya lub xob quaj” uas raug qhib tawm tom qab Lub Xya Hli 2023 phim zoo kawg nkaus, los yog kuv puas yuav hais tias nws yog ib qho ua kom tiav ntxiv rau peb nqe hauv Daniyees kaum ob nyob rau hauv ib txoj kev tob kawg.
Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.
Niam Mab Dawb siv lo lus *complement*, tsis yog lo lus *compliment*, los piav txog kev sib raug zoo ntawm phau Daniyee thiab Qhia Tshwm. *Complement*, uas txhais hais tias “coj mus rau qhov zoo tiav,” yog yam uas ob phau ntawv qhia yav tom ntej no ua rau ib leeg. Xya lub xob quaj, thaum raug qhib tawm hauv Daniyee tshooj kaum ob tom qab Lub Xya Hli 2023, coj cov lus nyob hauv ntawd mus rau qhov zoo tiav. Yam uas qhib tau xya lub xob quaj yog txoj cai ntawm alpha thiab omega ua ke nrog tus qauv ntawm qhov tseeb.
The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.
“Lub sijhawm” ntawm Lwm Haiv Neeg tau tiav rau xyoo 1798, thiab nws sawv cev rau ob ntu ntawm 1260 xyoo uas kev pe hawm dab mlom thiab tom qab ntawd kev papacy tau tsuj hnyo lub chaw dawb huv thiab cov tswv cuab. Thaum ntsuas lub tuam tsev, peb yuav tsum tso tseg lub tshav puam, thiab lub tshav puam ncav mus txog xyoo 1798, tab sis tom qab xyoo 1844, lub sijhawm tsis muaj lawm. Hnub no 1260 xyoo tsuas yog sawv cev rau ib ntus sijhawm uas txheeb qhia qhov sib txawv ntawm lub tuam tsev thiab lub tshav puam. Vim li no, txij Lub Xya hli ntuj 18, 2020 mus txog Lub Xya hli ntuj xyoo 2023, txoj kev tsuj hnyo ntawd tau ua tiav. Los ntsuas lub tuam tsev hnub no, nrog rau xya lub xob nroo uas sawv cev rau kev faib kom meej ntawm tej xwm txheej uas tau tshwm sim hauv qab thawj thiab ob tug tim tswv tej lus ceeb toom, yog txoj haujlwm uas tau muab rau Yauhas. “Peb txoj haujlwm loj” yog “los koom ua ke” peb tug tim tswv tej lus, yog li txheeb qhia ib txoj haujlwm cev lus faj lem uas tsis tau ua nyob rau hauv keeb kwm ntawm tej lus cog tseg yav dhau los, thiab txawm nim no los kuj tsis tshua muaj neeg ua li ntawd. Thaum peb tso tseg lub tshav puam uas sawv cev rau lub sijhawm ntawm Lwm Haiv Neeg, peb tab tom tso tseg 1260 xyoo ntawm kev tsim txom los ntawm papacy uas tau xaus rau lub sijhawm kawg xyoo 1798.
The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”
Lub tuam tsev uas raug tsa los tau plaub caug rau xyoo hauv keeb kwm Millerite qhia txog ib lub tuam tsev uas raug tsa txij lub Xya hli ntuj xyoo 2023 mus txog tsis ntev ua ntej txoj cai Hnub Caiv. Keeb kwm ntawd yog lub caij nyoog ntawm xya xob quaj nroo uas yog “tej xwm txheej yav tom ntej,” uas “yuav raug”, tsis yog tej zaum yuav raug, “qhia tawm raws li lawv tej txheej txheem.”
When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.
Thaum peb muab keeb kwm ntawm thawj tug timtswv koom nrog keeb kwm ntawm tus timtswv thib ob, peb pom tias keeb kwm ntawd pib nrog ib qho kev chim siab alpha thiab xaus nrog ib qho kev chim siab omega. Thaum peb muab cov cim taw qhia yav tom ntej hauv keeb kwm ntawm thawj tug timtswv txij xyoo 1840 mus txog rau hnub tim 19 lub Plaub Hlis, 1844, los sib haum nrog cov cim taw qhia ntawm tus timtswv thib ob uas los txog rau lub sijhawm ntawd thiab txuas ntxiv mus txog thaum tus thib peb los txog rau hnub tim 22 lub Kaum Hli, 1844—peb muaj ob ntu sijhawm uas ob leeg pib thiab xaus nrog kev los txog ntawm ib tug timtswv. Keeb kwm ntawm thawj tug mus rau tus thib ob yog ib daim duab qhia txog keeb kwm ntawm tus thib ob mus rau tus thib peb.
A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.
Ib zaj lus tim khawv raws li lus cev Vajtswv txoj lus hais tias qhov no yog ib qho kev siv uas raug cai, muaj nyob hauv alpha thiab omega ntawm qhov kev siv ntawd. Ob txoj kab uas sib xws raug siv ua ke, thiab qhov pib nrog qhov kawg ntawm ob txoj kab ntawd qhia txog kev los txog ntawm ib tug timtswv. Tom qab ntawd, thaum lawv raug muab coj los sib xyaw ua kab raws kab ua ke rau hauv ib txoj kab xwb, qhov pib cim txog thawj zaug kev poob siab, thiab qhov kawg cim txog txoj kev poob siab loj kawg. Ib qho pov thawj ntxiv pom muaj nyob hauv cov ntsiab cai ntawm alpha thiab omega uas qhia tias qhov kawg loj dua qhov pib. Ib qho kev poob siab ntawm alpha uas xaus rau txoj kev poob siab loj ntawm omega qhia txog qhov me dua thiab qhov loj dua hauv alpha thiab omega.
When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.
Thaum peb pib ntawm lub Plaub Hlis 19, 1844, (kev los txog ntawm tus tim tswv thib ob uas coj mus rau kev los txog ntawm tus tim tswv thib peb rau lub Kaum Hli 22, 1844); thiab tom qab ntawd peb kuj pib txoj kab thib ob rau lub Yim Hli 11, 1840, uas xaus rau lub Plaub Hlis 19, 1844, peb pom tias kev poob siab ntawm lub Plaub Hlis 19, 1844 yog ob qho tib si alpha thiab omega ntawm txoj kab yaj saub uas raug tsim tawm los ntawm kev muab txoj kab yaj saub ntawm tus tim tswv thib ib thiab tus tim tswv thib ob los txuas ua ke.
At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.
Thaum kawg ntawm lub sij hawm ntawd, koj pom tus tim tswv thib peb los txog nrog tus tim tswv thib ob, li no ua ib qho piv txwv txog 9/11, thiab ob lub suab ntawm tus tim tswv uas muaj hwj chim hauv Tshwm Sim tshooj kaum yim. Ob lub suab ntawd yog ob qho tib si xov ntawm tus tim tswv thib ob thiab tus tim tswv thib peb, thiab ob tug tim tswv ntawd tau sib kov rau hnub Kaum Hli 22, 1844, thiab lawv rov sib ntsib dua thaum ob zaj keeb kwm raug coj los sib txuas ua kab rau kab. Thaum coj los sib txuas ua li no, lawv sawv cev rau keeb kwm txij thawj qhov kev chim siab mus txog qhov kev chim siab loj, thiab tus cim qhia txoj hauv nruab nrab ntawm zaj keeb kwm ntawd hauv lub sij hawm ntawm cov Millerite yog lub rooj sab laj pw hav zoov Exeter uas muaj ob pawg neeg pe hawm raug qhia tawm los, sawv cev rau txoj kev ntxeev siab ntawm cov nkauj xwb ruam hauv zaj lus piv txwv, thiab qhia kom paub tias tus cim qhia txoj hauv nruab nrab yog txoj kev ntxeev siab.
The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.
Xya xob quaj xya suab sawv cev rau keeb kwm ntawm thawj tus timtswv ceebtsheej thiab tus timtswv ceebtsheej thib ob tej lus tshaj tawm uas txuas ua ke ib kab dhau ib kab, uas tom qab ntawd qhia tawm ib zaj keeb kwm txij thaum thawj zaug poob siab mus txog rau qhov kev poob siab loj hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej. Kev to taub txog yam uas zaj keeb kwm ntawd sawv cev yaj saub raws nraim sib phim ib yam nkaus nrog txoj lus tshaj tawm uas raug sawv cev hauv Daniyee kaum ob tias yuav raug kaw cia kom txog rau lub sijhawm kawg.
We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej, tiam sis kuv yuav tso tseg ntu ntawm Daniyee txoj kev yog toog kawg uas tsuas hais txog Daniyee daim duab piv txwv ntawm Vajtswv haiv neeg nyob rau hnub kawg xwb. Cia li nco ntsoov, hauv lub ntsiab lus ntawm txoj cai ntawm thawj qhov uas raug hais, tias hauv nqe ib Daniyee nyob hauv ib pawg ntawm cov uas to taub txoj kev yog toog ntawd. Thawj yam uas raug hais nyob hauv txoj kev yog toog ntawd yog ib daim duab piv txwv ntawm Daniyee ua ib tug ntawm cov neeg txawj ntse uas to taub, thiab cuaj nqe kawg yog hais tas nrho txog cov neeg txawj ntse uas to taub nyob rau hnub nees nkaum ob.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.
Nyob rau xyoo peb ntawm Xailas vajntxwv ntawm Pawxee, ib lo lus tau raug muab tshwm rau Daniyee, uas nws lub npe hu ua Npeltesha-xas; thiab lo lus ntawd yog tseeb, tiamsis lub sijhawm uas teem tseg ntawd ntev: thiab nws to taub lo lus ntawd, thiab muaj kev nkag siab txog zaj yog toog.
In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold
Nyob rau cov hnub ntawd, kuv Daniyee tau quaj ntsuag tau peb lub limtiam puv npo. Kuv tsis tau noj mov qab ntxiag li, nqaij los cawv tsis tau los txog hauv kuv lub qhov ncauj, thiab kuv tsis tau pleev roj rau kuv tus kheej li, mus txog thaum peb lub limtiam puv npo tiav. Thiab rau hnub nees nkaum plaub ntawm thawj lub hli, thaum kuv nyob ntawm ntug tus dej loj, uas hu ua Hiddekel; ces kuv tsa muag ntsia, thiab saib, saib seb.
a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
ib tug txivneej hnav ntaub linen, uas nws lub duav raug qhwv nrog kub zoo huv ntawm Uphaz: nws lub cev kuj zoo li lub pob zeb beryl, thiab nws lub ntsej muag zoo li lub ci ntsa iab ntawm xob laim, thiab nws ob lub qhov muag zoo li tej teeb hluav taws, thiab nws ob txhais npab thiab ob txhais taw muaj xim zoo li tooj dag uas txhuam kom ci, thiab lub suab ntawm nws cov lus zoo li lub suab ntawm ib pab neeg coob.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Kuv yog Daniyees tib leeg thiaj pom zaj yog toog ntawd; rau qhov cov txivneej uas nrog kuv nyob tsis pom zaj yog toog ntawd li; tiam sis ib qho kev tshee hnyo loj heev poob los rau saum lawv, lawv thiaj khiav mus nkaum lawv tus kheej. Yog li ntawd kuv thiaj raug tso cia nyob ib leeg, thiab kuv pom zaj yog toog loj no, tsis tshuav ib qho zog nyob hauv kuv li; rau qhov kuv lub meej mom hauv kuv twb hloov mus ua kev lwj kev puas, thiab kuv tsis khaws tau ib qho zog li.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,
Tiamsis kuv hnov nws tej lus lub suab; thiab thaum kuv hnov nws tej lus lub suab, ces kuv poob rau hauv ib qho pw tsaug zog tob, ntsej muag khwb rau hauv av, thiab kuv lub ntsej muag tig rau hauv pem teb. Thiab saib maj, muaj ib txhais tes kov kuv, uas tsa kuv sawv rau saum kuv ob lub hauv caug thiab saum tej xib teg ntawm kuv ob txhais tes. Thiab nws hais rau kuv tias,
O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.
Au Daniel, tus neeg uas raug hlub tshua heev, cia li to taub tej lus uas kuv hais rau koj, thiab sawv ntsug ncaj ncees: rau qhov tam sim no kuv raug xa tuaj cuag koj.
And when he had spoken this word unto me, I stood trembling. Then said he unto me,
Thiab thaum nws tau hais lo lus no rau kuv lawm, kuv sawv ntsug tshee hnyo. Ces nws hais rau kuv tias,
Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
Tsis txhob ntshai, Daniyees: vim txij hnub thawj uas koj tau muab koj lub siab los to taub, thiab txo koj tus kheej rau ntawm koj tus Vajtswv xub ntiag, koj tej lus twb raug hnov lawm, thiab kuv tuaj vim yog koj tej lus. Tiamsis tus thawj ntawm lub nceeg vaj Pawxia tau tawm tsam kuv tau nees nkaum ib hnub: tiamsis saib maj, Mikha-ee, ib tug ntawm cov thawj loj tshaj, tau tuaj pab kuv; thiab kuv tseem nyob ntawd nrog cov vajntxwv ntawm Pawxia.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.
Tam sim no tuaj kom qhia rau koj kom koj to taub yam uas yuav tshwm sim rau koj haiv neeg hauv hnub kawg; rau qhov yog toog pom ntawd tseem hais txog ntau hnub tom ntej.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,
Thiab thaum nws tau hais tej lus ntawd rau kuv lawm, kuv tig kuv ntsej muag rau hauv av, thiab kuv txawm hais tsis tau lus. Thiab, saib seb, ib tug uas zoo li tus yam ntxwv ntawm cov tub ntawm neeg tau kov kuv daim di ncauj; ces kuv thiaj qhib kuv lub qhov ncauj, thiab hais, thiab hais rau tus uas sawv ntawm kuv xub ntiag,
O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?
Au tus tswv, vim yog zaj yog toog no kuv txoj kev nyuaj siab tau poob los rau saum kuv, thiab kuv tsis muaj zog seem li lawm. Rau qhov tus qhev ntawm tus tswv no yuav hais lus nrog tus tswv no tau li cas?
for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,
vim yog li ntawd, hais txog kuv, tam sim ntawd twb tsis tshuav ib qho zog nyob hauv kuv li lawm, thiab tsis tshuav pa nyob hauv kuv li lawm. Ces ib tug uas zoo li tus yam ntxwv ntawm neeg txawm los kov kuv dua, thiab nws txhawb kuv kom muaj zog, Thiab hais tias,
O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …
Au tus neeg uas tau hlub tshua heev, txhob ntshai li; kev thaj yeeb yuav nrog koj nyob, cia li muaj zog, muaj tseeb tiag, cia li muaj zog. Thiab thaum nws tau hais rau kuv lawd, kuv thiaj raug txhawb kom muaj zog, ces kuv hais tias, Thov kom kuv tus tswv hais los; rau qhov koj twb txhawb kuv kom muaj zog lawm. …
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
Tiamsis koj, Au Daniyee, cia li kaw tej lus no tseg, thiab muab phau ntawv no lo cim cia kom txog rau lub sijhawm kawg: ntau leej yuav khiav mus los, thiab kev paub yuav muaj coob ntxiv.
Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?
Tom qab ntawd kuv, Daniyee, tsa muag ntsia, thiab saib seb, muaj dua ob tug sawv ntsug, ib tug nyob sab ntug dej no, hos ib tug nyob sab tod ntug dej. Ces ib tug hais rau tus txivneej uas hnav ntaub linen, tus uas nyob saum tej dej ntawm tus dej ntawd tias, “Yuav ntev npaum li cas mam txog thaum kawg ntawm tej yam txujci tseem ceeb no?”
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
Thiab kuv hnov tus txivneej uas hnav ntaub linen, tus uas nyob saum dej ntawm tus dej, thaum nws tsa nws sab tes xis thiab sab tes laug mus rau saum ntuj, thiab cog lus los ntawm Tus uas muaj sia nyob mus ib txhis tias tej no yuav kav rau ib lub sij hawm, ob lub sij hawm, thiab ib nrab; thiab thaum nws ua tiav kev ua kom lub hwj chim ntawm haiv neeg dawb huv tawg ri niab, txhua yam no yuav tiav hlo.
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?
Kuv hnov lawm, los kuv tsis to taub; ces kuv hais tias, Au kuv tus Tswv, qhov kawg ntawm tej no yuav zoo li cas?
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.
Nws nws hais tias, Mus koj txoj kev mus, Daniyees: rau qhov tej lus no twb raug kaw cia thiab raug muab khi rau cim kom txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim; tiam sis cov neeg phem yuav ua phem mus ntxiv: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiam sis cov neeg txawj ntse yuav to taub.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
Thiab txij lub sij hawm uas txoj kev fij niaj hnub raug tshem tawm mus, thiab yam qias vuab tsuab uas ua kom chaw nyob puam tsuaj raug tsa los, yuav muaj ib txhiab ob puas cuaj caug hnub.
Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.
Foom koob hmoov yog tus uas tos ntsoov, thiab mus txog txhiab peb puas thiab tsib caug tsib hnub ntawd.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.
Tiamsis koj txojkev mus mus kom txog thaum kawg los txog: rau qhov koj yuav tau so, thiab sawv hauv koj feem thaum kawg ntawm tej hnub. Daniyee 10:1–18; 12:4–13.