When Leviticus twenty-three is broken into two equal lines of twenty-two verses in conjunction with the line of Christ where the spring feasts met their antitype, we can demonstrate a line that begins with the three steps of the Passover of Friday evening, unleavened bread of Sabbath and the first fruits on the first day of the week. This is one waymark, as represented by Christ’s baptism, but that one waymark has three steps.
Thaum Levi Tej Kevcai nees nkaum peb raug faib ua ob kab sib npaug, ib kab muaj nees nkaum ob nqe, ua ke nrog kab ntawm Khetos uas cov kevcai noj mov caij nplooj ntoos hlav tau ntsib lawv yam puv npo, peb thiaj li qhia tau ib kab uas pib nrog peb kauj ruam ntawm Hnub Ua Kevcai Hla Dhau rau yav tsaus ntuj hnub Friday, mov tsis xyaw xab keeb rau hnub Xanpataus, thiab thawj cov txiv rau thawj hnub ntawm lub limtiam. Qhov no yog ib lub cim-kev-taug, raws li sawv cev los ntawm Khetos txoj kevcai raus dej, tiam sis ib lub cim-kev-taug ntawd muaj peb kauj ruam.
When we begin at the resurrection and extend into the future forty days we come to a turning point, for it was then that Christ left off teaching face to face and ascended in the clouds. The one hundred and forty-four thousand also ascend in the clouds.
Thaum peb pib ntawm txoj kev sawv rov los thiab ncab mus rau yav tom ntej plaub caug hnub, peb los txog rau ib qho chaw tig hloov, rau qhov thaum ntawd Khetos thiaj tso tseg kev qhuab qhia tim ntsej tim muag thiab nce mus saum ntuj hauv cov huab. Ib puas plaub caug plaub txhiab leej kuj nce mus hauv cov huab thiab.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:12–15.
Thiab lawv hnov ib lub suab nrov loj saum ntuj ceeb tsheej hais rau lawv tias, Cia li nce los ntawm no. Thiab lawv tau nce mus saum ntuj ceeb tsheej hauv ib tauv huab; thiab lawv cov yeeb ncuab pom lawv. Thiab tib lub sij hawm ntawd muaj ib qho av qeeg loj, thiab ib feem kaum ntawm lub nroog poob lawm, thiab hauv qhov av qeeg ntawd neeg raug tua muaj xya txhiab leej; hos cov uas tseem tshuav ntshai kawg nkaus, thiab tau qhuas tus Vajtswv uas nyob saum ntuj ceeb tsheej. Kev txom nyem zaum ob twb dhau lawm; thiab saib seb, kev txom nyem zaum peb los sai sai. Thiab tus tim tswv xya tshuab raj nrov; thiab muaj suab nrov loj saum ntuj ceeb tsheej hais tias, Tej teb chaws ntawm lub ntiaj teb no twb los ua peb tus Tswv li thiab nws tus Khetos li lawm; thiab nws yuav kav mus ib txhiab ib txhis. Qhia Tshwm 11:12–15.
The second and third woe are Islam, and the seventh angel is the third woe, which is once again, Islam. The third woe arrives quickly at the earthquake. The earthquake is the Sunday law in the United States; the United States is the earth beast of Revelation thirteen, and the Sunday law is the shaking, which is a quaking. The earth beast is the premier king of the ten kings, and when the United States is overthrown at the Sunday law, a tenth part of the city will have fallen. In the same hour of the Sunday law, the two witnesses represented by Elijah and Moses, the same two witnesses who appeared transfigured with Christ unto Peter, James and John, are lifted up to heaven in a cloud, and everyone sees, for their enemies beheld them.
Qhov kev txom nyem zaum ob thiab zaum peb yog Islam, thiab tus tim tswv xya yog qhov kev txom nyem zaum peb, uas ib zaug ntxiv yog Islam. Qhov kev txom nyem zaum peb los txog sai sai thaum av qeeg. Av qeeg ntawd yog txoj cai Hnub Caiv hauv Tebchaws Meskas; Tebchaws Meskas yog tus tsiaj hauv ntiajteb ntawm Tshwmsim tshooj kaum peb, thiab txoj cai Hnub Caiv yog qhov kev co, uas yog ib qho av qeeg. Tus tsiaj hauv ntiajteb yog tus vajntxwv loj tshaj ntawm kaum tus vajntxwv, thiab thaum Tebchaws Meskas raug muab pov tseg rau thaum txoj cai Hnub Caiv, ib feem kaum ntawm lub nroog yuav poob lawm. Hauv tib lub sijhawm ntawd ntawm txoj cai Hnub Caiv, ob tug timkhawv uas sawv cev los ntawm Eliyas thiab Mauxes, tib ob tug timkhawv uas tau tshwm sim muaj hwjchim ci ntsa iab nrog Khetos rau Petus, Yakaunpaus, thiab Yauhas pom, raug tsa mus saum ntuj ceeb tsheej hauv ib tauv huab, thiab txhua tus pom, vim lawv cov yeeb ncuab tau ntsia pom lawv.
Forty days after the resurrection Jesus “ascended” into the clouds and the ten days in the upper room began. The ascension is a visual test, as is the second of the three angels. At His ascension the angels stated that He would return with clouds, as He just ascended with clouds.
Plaub caug hnub tom qab txoj kev sawv hauv qhov tuag rov los, Yexus “nce mus” hauv cov huab, thiab kaum hnub nyob hauv chav siab pib lawm. Txoj kev nce mus saum ntuj yog ib qho kev sim uas pom tau ntawm qhov muag, ib yam li tus tim tswv thib ob hauv peb tug tim tswv. Thaum Nws nce mus, cov tim tswv tau tshaj tawm tias Nws yuav rov qab los nrog cov huab, ib yam li Nws nyuam qhuav nce mus nrog cov huab.
And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts 1:9–11.
Thiab thaum Nws tau hais tej no lawm, thaum lawv tseem ntsia saib, Nws raug coj nce mus; thiab ib tauv huab tau txais Nws tawm ntawm lawv lub qhov muag pom. Thiab thaum lawv tab tom ntsia ntsoov rau saum ntuj thaum Nws nce mus, saib seb, ob tug txivneej sawv ze lawv hauv tsoos tsho dawb paug; nkawd kuj hais tias, Nej cov txivneej Kalilais, ua cas nej sawv ntsia rau saum ntuj? Yexus tib tug no, uas raug coj ntawm nej mus rau saum ntuj, yuav rov los zoo ib yam li nej tau pom Nws mus rau saum ntuj. Tes Haujlwm 1:9–11.
His return at His Second Coming is in the “glory” of His kingdom.
Nws txojkev rov qab los thaum Nws Txojkev Los Zaum Ob yog nyob hauv “yeeb koob” ntawm Nws lub nceeg vaj.
Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. Mark 8:38.
Yog li ntawd, tus uas txaj muag rau kuv thiab rau kuv tej lus nyob hauv tiam neeg deev hluas nraug hluas nkauj thiab muaj kev txhaum no; Neeg Leej Tub kuj yuav txaj muag rau tus ntawd thiab, thaum Nws los hauv Nws Leej Txiv lub yeeb koob nrog cov tim tswv dawb huv. Malakau 8:38.
This same “glory” is what Peter, James and John witnessed at the Mount of Transfiguration. The Mount of Transfiguration was also a second step, preceded and followed by Caesarea Philippi and Caesarea Maritima respectively. The second test is also the image of the beast test, a test which requires the prophetic recognition that the image of the beast is being formed. The second test is also Melzar inspecting Daniel and his friends to compare their countenances with those who did not eat pulse. It is a visual test. The second step in the three covenant steps of Abram’s covenant history was the “sign” of circumcision. The second step represents the sealing of God’s people as they are lifted up as an ensign. The second step is where “glory” is manifested, for the first angel’s three steps are fear, “glory” and judgment. The fortieth day of the Pentecostal season aligns with the Mount of Transfiguration. Remove your shoes, for you are on holy ground.
“Tswv Yim” tib yam no yog yam uas Petus, Yakaunpaus thiab Yauhas tau pom tim Roob Hloov Hwjchim. Roob Hloov Hwjchim kuj yog ib theem ob thiab, uas Caesarea Philippi los ua ntej nws thiab Caesarea Maritima los raws tom qab nws. Qhov kev sim thib ob kuj yog qhov kev sim txog daim duab ntawm tus tsiaj qus, ib qho kev sim uas yuav tsum muaj kev lees paub raws li yaj saub tias daim duab ntawm tus tsiaj qus tab tom raug tsim. Qhov kev sim thib ob kuj yog Melzar tshuaj xyuas Daniyee thiab nws cov phooj ywg kom muab lawv lub ntsej muag los piv nrog cov uas tsis tau noj zaub noob noos. Nws yog ib qho kev sim uas pom tau ntawm qhov muag. Theem ob hauv peb theem ntawm txoj kev khi lus hauv Abram keeb kwm kev khi lus yog “lub cim” ntawm kev ua kevcai txiav. Theem ob sawv cev rau qhov kev muab ntim rau Vajtswv haiv neeg thaum lawv raug tsa siab ua ib tug chij. Theem ob yog qhov chaw uas “Tswv Yim” raug tshwm sim, rau qhov peb theem ntawm thawj tus timtswv yog kev ntshai, “Tswv Yim,” thiab kev txiav txim. Hnub plaub caug ntawm lub caij Peetekos yog sib haum nrog Roob Hloov Hwjchim. Hle nej nkawm khau tawm, rau qhov nej tab tom nyob saum av dawb huv.
The ascension is a visual test, and in the line of the feasts, the ascension at the forty-day mark is preceded by five days with the feast of Trumpets. The feast of Trumpets identifies the warning of the seventh trumpet, which is the warning of Islam.
Kev nce mus saum ntuj yog ib qho kev sim uas pom tau rau qhov muag, thiab hauv kab ntawm cov kevcai noj tshoob, kev nce mus saum ntuj ntawm hnub plaub caug raug ua ntej los ntawm tsib hnub nrog Kev Cai Noj Hmoov Xyooj. Kev Cai Noj Hmoov Xyooj qhia txog lo lus ceeb toom ntawm lub raj xya, uas yog lo lus ceeb toom ntawm Islam.
The ascension follows the trumpets by five days, and then five days after the ascension the Day of atonement marks judgment. The trumpet is the old paths, it is the Laodicean message, it is Islam and it is the foundational message of the first angel. Five days later, when the “face-to-face” instruction ends, the visual second test of the second angel is marked by the ascension. Five days after that, judgment marks the third angel.
Kev nce mus saum ntuj los tom qab tej raj ncas dhau tsib hnub, thiab ces tsib hnub tom qab kev nce mus saum ntuj, Hnub Theej Txhoj cim txog kev txiav txim. Lub raj ncas yog tej kev qub, nws yog zaj lus Laodicea, nws yog Islam, thiab nws yog zaj lus uas yog lub hauv paus ntawm tus tim tswv thawj. Tsib hnub tom qab, thaum txoj kev qhuab qhia “ntsej muag rau ntsej muag” xaus lawm, txoj kev sim zaum ob uas pom tau ntawm tus tim tswv thib ob raug cim tseg los ntawm kev nce mus saum ntuj. Tsib hnub tom qab ntawd, kev txiav txim cim txog tus tim tswv thib peb.
Five days after judgment upon the house of God has finished, judgment comes on the United States as marked by the Day of Pentecost.
Tsib hnub tom qab txoj kev txiav txim saum tsev neeg Vajtswv tau ua tiav lawm, txoj kev txiav txim los txog saum Tebchaws Meskas raws li raug cim tseg los ntawm Hnub Peetekos.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.
Nws hais rau Abram tias, Cia li paub tseeb tias koj caj ces yuav ua neeg txawv teb chaws nyob hauv ib thaj av uas tsis yog lawv li, thiab lawv yuav ua qhev rau cov ntawd; thiab cov ntawd yuav tsim txom lawv tau plaub puas xyoo; Thiab haiv neeg ntawd thiab, uas lawv yuav ua qhev rau, Kuv yuav txiav txim rau; thiab tom qab ntawd lawv yuav tawm los nrog tej cuab tam ntau heev. Chivkeeb 15:13, 14.
The “great substance” the one hundred and forty-four thousand possess at the Sunday law, where the “nation” of the United States is judged, is Isaiah’s chapter six’s substance, representing Divinity. Abraham’s covenant prophecy says “also that nation,” thus identifying that God’s people are sealed before the Sunday law. Then at the Sunday law a period represented by the seven days of the feast of Tabernacles, the latter rain is poured out without measure as judgment is accomplished on the great multitude outside of God’s house.
“Yam tseem ceeb loj” uas ib puas plaub caug plaub txhiab leej muaj thaum txoj cai Hnub Caiv thawj hnub los txog, lub sijhawm uas “haiv neeg” Tebchaws Meskas raug txiav txim, yog yam tseem ceeb hauv Yaxayas tshooj rau, uas sawv cev rau Vajtswv txoj Kev Yog Vajtswv. Abraham tej lus faj lem hauv txoj kev khi lus hais tias “kuj yog haiv neeg ntawd thiab,” yog li ntawd qhia meej tias Vajtswv haiv neeg raug muab khi ua ntej txoj cai Hnub Caiv thawj hnub los txog. Ces thaum txoj cai Hnub Caiv thawj hnub los txog, ib ntu sijhawm uas sawv cev los ntawm xya hnub ntawm kevcai noj hmoov Pem Tsev Plaub, nag tom qab raug muab nchuav tawm yam tsis muaj kev txwv thaum kev txiav txim raug ua tiav rau saum pab neeg coob kawg uas nyob sab nraud Vajtswv lub tsev.
On July 18, 2020 the two witnesses were slain in the streets of Sodom and Egypt. The two witnesses were Moses and Elijah, and William Miller was the Elijah of his history. In his dream he closed his eyes for a moment, and on July 18, 2020 he prophetically closed his eyes in death. When he opened his eyes, the room was empty, a door and the windows were open. When Miller then saw the work the dirt brush man was accomplishing, he pleaded with him to be careful, and the dirt brush man insured him all would be well.
Thaum Lub Xya hli ntuj 18, 2020 ob tug timkhawv raug tua rau hauv tej kev ntawm Sodom thiab Iziv. Ob tug timkhawv ntawd yog Mauxes thiab Eliyas, thiab William Miller yog tus Eliyas ntawm nws zaj keeb kwm. Hauv nws zaj npau suav nws tsaus muag ib pliag, thiab thaum Lub Xya hli ntuj 18, 2020 nws tau tsaus muag raws li txoj lus faj lem hauv txoj kev tuag. Thaum nws qhib nws qhov muag, chav tsev twb khoob lawm, ib lub qhov rooj thiab tej qhov rais twb qhib lawm. Thaum ntawd, thaum Miller pom txoj hauj lwm uas tus txiv neej tuav tus txhuam plua tshauv tab tom ua kom tiav, nws thov ntuas kom nws ceev faj, thiab tus txiv neej tuav tus txhuam plua tshauv tau lees rau nws tias txhua yam yuav zoo.
When Miller awoke in the wilderness, in July of 2023, the feast of unleavened bread arrived, just in advance of the resurrection on December 31, 2023. At that point—the prophetic message of the true Midnight Cry, the “cry” that every other prophetic message that had ever been unsealed typified, began to be unsealed, for the end of the three and a half days identifies a “time of the end,” and at the “time of the end” there is always a prophetic unsealing. This is always the case, for Christ is the same yesterday, today and forever. His dealings with men are ever the same, for He works on the same “lines” now as He ever has. At the end of the three and a half days the Revelation of Jesus Christ was unsealed.
Thaum Miller tsim dheev hauv roob moj sab qhua, nyob rau lub Xya hli ntuj xyoo 2023, lub koob tsheej mov tsis xyaw poov xab tau los txog, nyuam qhuav ua ntej qhov kev sawv hauv qhov tuag rov qab los rau hnub Tim 31 Lub Kaum Ob Hlis 2023. Nyob rau lub sijhawm ntawd—txoj xov yaj saub ntawm txoj Kev Quaj Ib Tag Hmo uas tseeb tiag, yog “lub suab quaj” uas txhua txoj xov yaj saub lwm yam uas tau raug qhib los lawm yeej tau ua piv txwv txog—tau pib raug qhib tawm, rau qhov qhov kawg ntawm peb hnub ib nrab qhia txog ib “lub sijhawm kawg,” thiab ntawm “lub sijhawm kawg” yeej ib txwm muaj kev qhib tawm yaj saub. Qhov no yeej ib txwm muaj tseeb li no, rau qhov Khetos yog tib tug qub nag hmo, hnub no, thiab mus ib txhis. Nws txoj kev ua haujlwm nrog tibneeg yeej ib txwm zoo ib yam, rau qhov Nws ua haujlwm raws tib “cov kab” tam sim no ib yam li Nws ib txwm tau ua los. Thaum kawg ntawm peb hnub ib nrab, Txoj Kev Qhia Tshwm ntawm Yexus Khetos tau raug qhib tawm.
The resurrected body had been typified by Adam, who was first formed, and then breathed upon with the breath of life. The dead dry bones of Ezekiel 37, were also first formed by one prophecy, and thereafter brought to life by a second prophecy that brought the breath of life to the lifeless body with a message of the four winds, which is the sealing message. In both illustrations the prophecy that is unsealed is two parts, which are presented in a variety of ways. They are the internal and the external, they are the vision of the Ulai and Hiddekel rivers; they are the chazon and mareh visions; they are the two witnesses, the two golden pipes and on and on.
Lub cev uas sawv hauv qhov tuag rov los twb raug ua ua ntej lawm nyob hauv Adas, uas xub raug tsim ua ntej, ces mam raug tshuab nrog pa ntawm txoj sia. Cov pob txha qhuav tuag hauv Exekees 37 kuj ib yam, xub raug tsa ua ke los ntawm ib zaj lus faj lem, thiab tom qab ntawd mam raug coj los muaj txoj sia los ntawm zaj lus faj lem thib ob uas coj pa ntawm txoj sia los rau lub cev uas tsis muaj sia nrog ib txoj xov ntawm plaub cua, uas yog txoj xov kaw ruaj. Hauv ob daim duab piv txwv no, zaj lus faj lem uas raug qhib yog muaj ob feem, uas raug nthuav tawm nyob rau ntau yam kev qhia. Lawv yog sab hauv thiab sab nraud, lawv yog zaj kev vwm txog tus dej Ulai thiab tus dej Hiddekel; lawv yog tej kev vwm chazon thiab mareh; lawv yog ob tug tim khawv, ob lub yeeb kub, thiab txuas ntxiv mus tsis kawg.
In Millerite history, the Midnight Cry was the prophecy that joined with the prophecy of the second angel. A two-step prophecy. When the dead dry bones were resurrected in 2023, they would of prophetic necessity need to be tested, for the unsealing of a prophecy always begins a three-step testing process. The first two tests, would be the foundational test and then the test of the temple.
Hauv keeb kwm Millerite, Lub Suab Qw Hmo Ntuj Nruab Nrab yog txoj kev faj lem uas koom nrog txoj kev faj lem ntawm tus tim tswv thib ob. Ib txoj kev faj lem ob-theem. Thaum cov pob txha qhuav uas tuag lawm raug tsa sawv rov los hauv xyoo 2023, raws li qhov yuav tsum muaj ntawm kev faj lem, lawv yuav tsum tau raug sim; vim qhov qhib lub foob ntawm ib txoj kev faj lem yeej ib txwm pib ib txoj txheej txheem sim peb-theem. Ob qhov kev sim thawj zaug yog qhov kev sim hauv paus, ces yog qhov kev sim ntawm lub tuam tsev.
Five days after the resurrection—the voice in the wilderness, represented by the period of unleavened bread ends, for Elijah, represented by Miller and John the Baptist both prepared the way for the One who shoes they were unworthy to bear. At the resurrection, Jesus begins His period of teaching “face to face” for forty days. That “face to face” teaching began on the twenty-second day for Daniel in chapter ten. It is there represented as three steps and three touches, along with a doubling of being strong.
Tsib hnub tom qab kev sawv hauv qhov tuag rov qab los—lub suab hauv tebchaws moj sab qhua, uas sawv cev los ntawm lub caij ntawm ncuav tsis xyaw poov xab, xaus lawm, rau qhov Eliyas, uas sawv cev los ntawm Miller thiab Yauhas tus Neeg Ua Kevcai Raus Dej, nkawd ob leeg tau npaj txojkev rau Tus uas nkawd tsis tsim nyog yuav nqa Nws nkawm khau. Thaum sawv hauv qhov tuag rov qab los, Yexus pib Nws lub sijhawm qhia “tim ntsej tim muag” tau plaub caug hnub. Qhov kev qhia “tim ntsej tim muag” ntawd tau pib rau Daniyee rau hnub nees nkaum ob hauv tshooj kaum. Nyob ntawd nws raug sawv cev ua peb theem thiab peb zaug kov, nrog rau kev ua kom muaj zog ob npaug.
Five days before the forty days conclude, the warning of the trumpet of Islam is sounded. The warning of Islam was represented by the ass which Christ rode in His triumphal entry into Jerusalem. Before He descended the slopes of the Mount of Olives into Jerusalem, He first commanded His disciples to go and loose the ass.
Tsib hnub ua ntej plaub caug hnub xaus, lub suab ceeb toom ntawm raj nplaim ntawm Islam raug nrov tawm. Lub ceeb toom ntawm Islam tau sawv cev los ntawm tus nees luav uas Khetos caij thaum Nws nkag mus rau hauv Yeluxalees yam muaj yeej. Ua ntej Nws nqes los ntawm cov nqes hav ntawm Roob Txiv Aulib mus rau hauv Yeluxalees, Nws xub txib Nws cov thwjtim mus daws tus nees luav ntawd.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Lub zeem muag no raug muab tseg rau xyoo 1847 thaum tseem muaj tsawg heev ntawm cov kwvtij Advent uas ceev Hnub Xanpataus, thiab txawm hauv cov no los kuj tsuas muaj ob peb tug xwb uas xav tias kev ceev nws ntawd tseem ceeb txaus los kos ib txoj kab cais nruab nrab ntawm haiv neeg ntawm Vajtswv thiab cov tsis ntseeg. Nim no kev ua tiav ntawm lub zeem muag ntawd twb pib pom lawm. ‘Qhov pib ntawm lub sijhawm kev txom nyem’ uas hais txog ntawm no, tsis yog hais txog lub sijhawm thaum cov kab mob phem yuav pib raug muab nchuav tawm, tiamsis yog hais txog ib ntus luv luv ua ntej lawv raug muab nchuav tawm, thaum Khetos tseem nyob hauv lub chaw dawb huv. Lub sijhawm ntawd, thaum tes haujlwm ntawm txoj kev cawm seej tab tom xaus, kev txom nyem yuav tab tom los saum lub ntiajteb, thiab cov haiv neeg yuav npau taws, los lawv yuav raug txwv kom tsis txhob thaiv tau tes haujlwm ntawm tus tim tswv thib peb. Lub sijhawm ntawd ‘nag lig,’ los yog kev txhawb siab tshiab uas los ntawm lub xub ntiag ntawm tus Tswv, yuav los, kom pub hwjchim rau lub suab nrov nrov ntawm tus tim tswv thib peb, thiab npaj cov neeg dawb huv kom sawv taus nyob rau lub sijhawm thaum xya yam kab mob phem kawg yuav raug muab nchuav tawm.” Early Writings, 85.
At 9/11 He commanded His angels to loosen the ass and then George Bush the lesser restrained the ass. Cyrus typifies the first angel, for he proclaimed the first decree. He therefore represents both August 11, 1840 and 9/11, and at 9/11 Islam, as represented by the “angering of the nations,” was released and then held in check. At that time the latter rain began to fall. Cyrus represents both waymarks of Islam on August 11, 1840 and 9/11.
Thaum txog 9/11 Nws txib Nws cov timtswv kom daws tus nees luav, ces George Bush tus yau dua thiaj txwv tus nees luav ntawd. Cyrus yog tus qauv sawv cev rau thawj tus timtswv, vim nws tau tshaj tawm thawj daim lus txib. Vim li ntawd nws thiaj sawv cev rau ob hnub no tib si—August 11, 1840 thiab 9/11—thiab thaum 9/11 Islam, raws li tau sawv cev los ntawm “kev chim ntawm haiv neeg,” raug tso tawm thiab tom qab ntawd raug tuav kom nyob hauv ciam. Lub sijhawm ntawd nag kawg pib los poob. Cyrus sawv cev rau ob lub cim chaw ntawm Islam ntawm August 11, 1840 thiab 9/11.
“For three weeks Gabriel wrestled with the powers of darkness, seeking to counteract the influences at work on the mind of Cyrus; and before the contest closed, Christ Himself came to Gabriel’s aid. ‘The prince of the kingdom of Persia withstood me one and twenty days,’ Gabriel declares; ‘but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.’ Daniel 10:13. All that heaven could do in behalf of the people of God was done. The victory was finally gained; the forces of the enemy were held in check all the days of Cyrus, and all the days of his son Cambyses, who reigned about seven and a half years.” Prophets and Kings, 571.
“Tau peb lub lis piam Nkas Npis‑ees tawm tsam nrog cov hwj chim ntawm txoj kev tsaus ntuj, nrhiav kev thaiv cov kev cuam tshuam uas tab tom ua hauj lwm rau hauv siab ntawm Xailas; thiab ua ntej qhov kev sib tw ntawd xaus, Khetos Tus Kheej los pab Nkas Npis‑ees. Nkas Npis‑ees hais tias, ‘Tus thawj ntawm lub nceeg vaj Pawxia tau tawm tsam kuv nees nkaum ib hnub; tiam sis, saib seb, Maivkha‑ees, ib tug ntawm cov thawj loj tshaj, los pab kuv; thiab kuv tseem nyob ntawd nrog cov vaj ntxwv ntawm Pawxia.’ Daniyees 10:13. Txhua yam uas saum ntuj ceeb tsheej ua tau rau sawv cev ntawm haiv neeg ntawm Vajtswv twb raug ua lawm. Thaum kawg yeej tau txais lawm; cov tub rog ntawm tus yeeb ncuab raug txwv kom nyob ruaj rau txhua hnub ntawm Xailas, thiab rau txhua hnub ntawm nws tus tub Khampeeses, uas kav teb kav chaw kwv yees li xya xyoo ib nrab.” Prophets and Kings, 571.
Cyrus, August 11, 1840 when the Ottoman supremacy ceased, as the pioneers expressed it, Islam of the second woe was held in check. The restraint marked the conclusion of the time prophecy of three hundred and ninety-one years and fifteen days, which began when the four angels, representing four Islamic sultans were loosed by the sixth angel, who represented the second woe of Islam’s three woes. On 9/11 Islam struck and then was restrained, as represented by the restraining in the history of Cyrus and of 1840. All three of those witnesses identify restraint or loosing of Islam, and at the beginning of Christ’s triumphal entry, the ass was loosed.
Cyrus, Lub Yim Hli 11, 1840 thaum lub hwjchim loj tshaj ntawm Ottoman tau xaus lawm, raws li cov thawj coj thaum ub tau hais tseg, Islam ntawm kev txom nyem thib ob raug ceev tseg tsis pub txav mus ntxiv. Qhov kev txwv ntawd cim txog qhov xaus ntawm zaj lus faj lem txog peb puas cuaj caug ib xyoos thiab kaum tsib hnub, uas tau pib thaum plaub tug timtswv, uas sawv cev rau plaub tug sultan Islamic, raug tso los ntawm tus timtswv thib rau, uas sawv cev rau kev txom nyem thib ob ntawm peb txoj kev txom nyem ntawm Islam. Hnub 9/11 Islam tau ntaus, thiab tom qab ntawd raug ceev tseg, raws li tau sawv cev los ntawm kev ceev tseg ntawd hauv keeb kwm ntawm Cyrus thiab ntawm xyoo 1840. Tag nrho peb tug timkhawv ntawd qhia txog kev ceev tseg lossis kev tso Islam, thiab thaum pib ntawm Khetos txoj kev nkag mus yeej muaj koob meej, tus nees luav raug tso.
The loosing of the ass in advance of His triumphal entry identifies the trumpet message that arrives five days before the ascension. The message of Islam being again released, as it was at 9/11, and as it will again be released fifteen days later at the Sunday law, which is Pentecost, is the message that marks the beginning of the Midnight Cry. The ass being released marks the beginning or alpha of the proclamation of the message of the Midnight Cry and at the Sunday law, where the Midnight Cry changes to the loud cry, Islam strikes the earth beast again.
Kev daws tus nees luav ua ntej Nws txoj kev nkag mus yeej koob meej qhia txog txoj xov ntawm lub raj uas los txog tsib hnub ua ntej kev nce mus saum ntuj. Txoj xov hais tias Islam raug tso tawm dua ib zaug, ib yam li nws tau raug tso tawm thaum 9/11, thiab ib yam li nws yuav raug tso tawm dua kaum tsib hnub tom qab ntawm txoj cai hnub Sunday, uas yog Pentecost, yog txoj xov uas cim txog qhov pib ntawm Kev Quaj Thaum Ib Tag Hmo. Tus nees luav raug tso tawm cim txog qhov pib, lossis alpha, ntawm kev tshaj tawm txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo; thiab ntawm txoj cai hnub Sunday, qhov chaw uas Kev Quaj Thaum Ib Tag Hmo hloov mus ua lub suab quaj nrov, Islam ntaus tus tsiaj qus hauv ntiajteb dua ib zaug.
The period of the Midnight Cry begins with an alpha strike from Islam and it ends with a omega strike from Islam. Islam’s strikes upon the United States are represented in the testimony of Balaam and his ass, which of course is set forth in Numbers chapter twenty-two. The fate of the Laodicean Seventh-day Adventist church as the Protestant horn of the earth beast is represented in Isaiah 22:22 (internal) and the fate of the Republican horn is set forth in Numbers 22:22 (external) and onward.
Lub sij hawm ntawm Lub Suab Quaj Hmo Ib Nrab pib nrog ib qho kev ntaus alpha los ntawm Islam, thiab nws xaus nrog ib qho kev ntaus omega los ntawm Islam. Cov kev ntaus ntawm Islam tawm tsam Tebchaws Meskas raug sawv cev hauv zaj lus tim khawv txog Bala-as thiab nws tus luj, uas yeej tau muab nthuav tawm hauv Numbers tshooj nees nkaum-ob. Txoj hmoo ntawm pawg ntseeg Xya-Hnub Adventist Laodicea uas yog lub kub ntawm Protestants ntawm tsiaj qus hauv ntiajteb raug sawv cev hauv Isaiah 22:22 (sab hauv), hos txoj hmoo ntawm lub kub Republican raug nthuav tawm hauv Numbers 22:22 (sab nraud) thiab txuas ntxiv mus.
And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.
Vajtswv txoj kev chim thiaj kub lug vim nws mus; thiab tus tim tswv ntawm tus Tswv sawv hauv txoj kev los tawm tsam nws. Nim no nws tab tom caij saum nws tus luav, thiab nws ob tug tub qhe nrog nws nyob.
And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.
Tus nees luav pom tus tim tswv ntawm tus Tswv sawv ntawm txoj kev, thiab nws rab ntaj twb rho tawm hauv nws txhais tes lawm; ces tus nees luav tig tawm ntawm txoj kev mus rau tom teb; thiab Npala‑as txawm ntaus tus nees luav kom tig nws rov los rau hauv txoj kev. Xwm Txheej Taug Kev 22:22, 23.
At 9/11, Balaam the false prophet, representing the United States and George Bush the lesser was seeking to finish the work his father George Bush the first had begun in the globalist’s attempt to overthrow the United States and implementing what he called “a new world order.” The biblical motivation of the globalists is to kill God’s remnant people, and George Bush the lesser represents the end of his father’s prophetic legacy of ushering in a “new world order” as he called it. Bush’s “new world order” arrives at the threefold union of the dragon, the beast and false prophet at the Sunday law, and George Bush the lesser marks the beginning of the period that culminates at the Sunday law, which is the sealing time, the image of the beast testing time, the period represented by the first voice of Revelation eighteen and so much more. Balaam’s ass turned the globalist agenda aside until the one hundred and forty-four thousand are sealed in their foreheads.
Thaum txog 9/11, Npasla-as tus yaj saub cuav, uas sawv cev rau Tebchaws Meskas thiab George Bush tus yau dua, tab tom nrhiav kom ua tiav tes haujlwm uas nws txiv George Bush tus thawj tau pib lawm nyob rau hauv cov neeg ntiajteb-kev-coj txoj kev sim rhuav tshem Tebchaws Meskas thiab siv yam uas nws hu ua “ib txoj kev txiav txim tshiab rau ntiajteb.” Lub hom phiaj raws Vajlugkub ntawm cov neeg ntiajteb-kev-coj yog tua Vajtswv cov neeg seem uas nyob tshuav, thiab George Bush tus yau dua sawv cev rau qhov kawg ntawm nws txiv txoj kab ke cev lus faj lem uas coj los qhib “ib txoj kev txiav txim tshiab rau ntiajteb,” raws li nws tau hu nws. Bush qhov “kev txiav txim tshiab rau ntiajteb” mus txog rau qhov kev koom ua peb tog ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav thaum txog hnub Sunday txoj cai, thiab George Bush tus yau dua cim qhov pib ntawm lub sijhawm uas xaus rau ntawm hnub Sunday txoj cai, uas yog lub sijhawm muab khi, lub sijhawm kuaj ntawm tus mlom ntawm tus tsiaj qus, lub sijhawm uas sawv cev los ntawm thawj lub suab hauv Tshwmsim kaum yim, thiab ntau yam ntxiv. Npasla-as tus nees luav tau tig cov neeg ntiajteb-kev-coj txoj txheej txheem mus rau lwm sab mus txog thaum ib puas plaub caug plaub txhiab leej raug khi rau hauv lawv hauv pliaj.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalms 83:1–5.
Ib Zaj Nkauj los yog Phau Ntawv Nkauj ntawm Asaph. Au Vajtswv, txhob nyob ntsiag to; txhob tuav rawv koj txoj kev ntsiag to, thiab txhob nyob twjywm, Au Vajtswv. Vim saib seb, koj cov yeeb ncuab tab tom ua suab nrov ntxhov; thiab cov uas ntxub koj twb tsa taub hau siab. Lawv tau sib hais tswv yim ntxias tawm tsam koj haiv neeg, thiab tau sab laj tawm tsam koj cov uas koj khaws zais cia. Lawv tau hais tias, Cia li los, peb txiav lawv kom tu nrho tsis ua ib haiv neeg lawm; xwv kom lub npe ntawm Ixayees tsis raug nco txog ntxiv lawm. Vim lawv tau sib sab laj ua ke nrog ib lub siab; lawv koom ua ib pab tawm tsam koj. Ntawv Nkauj 83:1–5.
Verses six and onward identify the “enemies” as “ten” nations, who are represented as ten kings in Revelation seventeen. There the ten kings are of one mind, but Asaph says, “they have consulted together with one consent: they are confederate against thee.” The ten kings are the globalist evil confederacy of the latter days, who have determined to “cut off” “Israel” “thy hidden ones” from “being a nation.” The work of the confederacy of ten kings who “lift up” the papal power as the “head” of the threefold union is to eliminate spiritual “Israel,” who are hidden in the “secret place of the Most High.”
Nqe rau nqe tom qab ntawd qhia kom paub tias cov “yeeb ncuab” yog “kaum” haiv neeg, uas raug sawv cev ua kaum tus vajntxwv hauv Tshwm Sim kaum xya. Nyob ntawd kaum tus vajntxwv ntawd muaj tib lub siab, tiamsis Asaph hais tias, “lawv tau sab laj ua ke nrog ib lub siab pom zoo: lawv koom tes tawm tsam koj.” Kaum tus vajntxwv ntawd yog kev sib koom phem ntawm cov neeg ntiajteb tshiab kawg hauv hnub nyoog kawg, uas tau txiav txim siab yuav “txiav tawm” “Ixayees” “koj cov uas zais cia” kom txhob “ua ib haiv neeg.” Tes haujlwm ntawm kev sib koom ntawm kaum tus vajntxwv uas “tsa” lub hwjchim papal ua “taubhau” ntawm kev koom ua peb tog yog kom tshem tawm sab ntsuj plig “Ixayees,” uas raug zais cia hauv “qhov chaw zais ntawm Tus Siab Tshaj Plaws.”
At 9/11 the ass of Islam turned the dragon’s agenda out of its path, for the mighty angel of Revelation 18 descended with a sword in His hand. The internal test then was to return to the old paths. At that point the repetition of the Millerite histories of both the first and the second angels began to repeat as set forth in the history of Revelation eighteen’s first three verses. Those first three verses, being the verses Sister White stated would be fulfilled when the great buildings of New York City were brought down.
Thaum 9/11 tus luj ntawm Islam tau tig tus zaj lub hom phiaj tawm ntawm nws txoj kev, rau qhov tus tim tswv muaj hwjchim loj ntawm Tshwmsim 18 tau nqes los nrog rab ntaj nyob hauv Nws txhais tes. Qhov kev sim sab hauv thaum ntawd yog kom rov qab mus rau tej kev qub. Nyob rau lub sijhawm ntawd, kev rov tshwm dua ntawm Millerite cov keeb kwm ntawm ob leeg tus tim tswv thawj thiab tus tim tswv thib ob tau pib rov muaj raws li tau nthuav tawm nyob hauv keeb kwm ntawm peb nqe thawj ntawm Tshwmsim kaum yim. Peb nqe thawj ntawd yog cov nqe uas Muam White tau hais tias yuav tau tiav thaum tej vaj tse loj hauv Nroog New York raug rhuav poob.
At 9/11 Revelation 18:1–3 was fulfilled, and the parallel of the first angel descending to lighten the earth with its glory on August 11, 1840 was then joined by the second angel who announced the fall of Babylon. Balaam was a symbol of the first angel, and Balaam was accompanied by his two servants, representing the second angel.
Thaum 9/11, Tshwm Sim 18:1–3 tau raug ua tiav, thiab zaj xwm sib piv ntawm tus tim tswv thawj zaug nqes los ci rau lub ntiajteb nrog nws lub yeeb koob rau hnub tim 11 Lub Yim Hli, 1840, ces tau raug koom nrog tus tim tswv thib ob uas tshaj tawm txog Npanpiloo txoj kev poob. Npala-as yog ib lub cim ntawm tus tim tswv thawj zaug, thiab Npala-as tau nrog nws ob tug tub qhe, uas sawv cev rau tus tim tswv thib ob.
In Balaam’s illustration of the Republican horn of the false prophet, Balaam would have two more confrontations with the ass of Islam. At the third confrontation the ass would “speak,” and the speaking of prophecy marks the Sunday law. On October 7, 2023 the ass struck again, but not the spiritual modern glorious land. It struck the literal ancient glorious land, and Balaam and his ass was now in its second confrontation.
Hauv qhov piv txwv uas Balaam qhia txog tus cuav yaj saub lub kub Republican, Balaam tseem yuav muaj ob zaug kev sib ntsib ntxiv nrog tus nees luav ntawm Islam. Thaum txog kev sib ntsib zaum peb, tus nees luav yuav “hais lus,” thiab qhov kev hais lus ntawm lus faj lem ntawd yog lub cim qhia txog txoj cai hnub Sunday. Thaum Lub Kaum Hli 7, 2023, tus nees luav rov ntaus dua, tiamsis tsis yog tawm tsam lub tebchaws zoo kawg niaj hnub no hauv sab ntsuj plig. Nws ntaus lub tebchaws zoo kawg qub thaum ub tiag tiag, thiab Balaam nrog nws tus nees luav tam sim no twb nyob hauv lawv txoj kev sib ntsib zaum ob lawm.
But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again. Numbers 22:24, 25.
Tiamsis tus Tswv tus timtswv sawv hauv ib txojkev nqaim nruab nrab tej vaj txiv hmab, muaj ib phab ntsa nyob sab no, thiab muaj ib phab ntsa nyob sab tod. Thaum tus maum nees luav pom tus Tswv tus timtswv, nws txhaws nkaus mus rau ntawm phab ntsa, thiab nias Npanas ko taw rau ntawm phab ntsa; ces nws rov ntaus nws dua. Teev Npe 22:24, 25.
The vineyard of ancient Israel, illustrates the vineyard of Laodicean Seventh-day Adventism. They are both the covenant people that were given responsibility to be the depositaries of God’s Law, which is symbolized as a “wall,” and is one of the elements that make up the vineyard.
Lub vaj txiv hmab ntawm cov Yixayee thaum ub, yog ib daim duab piv txwv txog lub vaj txiv hmab ntawm Laodicean Seventh-day Adventism. Nkawd ob leeg puav leej yog haiv neeg ntawm txoj kev cog lus uas tau txais lub luag hauj lwm los ua tus khaws cia Vajtswv Txoj Kevcai, uas raug ua cim piv txwv ua ib “phab ntsa,” thiab yog ib yam hauv cov ntsiab uas tsim ua lub vaj txiv hmab.
What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. Isaiah 5:4, 5.
Kuv tseem yuav ua tau dab tsi ntxiv rau kuv lub vaj txiv hmab, uas kuv tsis tau ua rau hauv nws lawm? Vim li cas, thaum kuv cia siab tias nws yuav txi txiv hmab, nws ho txi txiv qus? Thiab nim no cia li mloog; kuv yuav qhia nej tias kuv yuav ua li cas rau kuv lub vaj txiv hmab: kuv yuav muab nws lub laj kab tshem tawm, ces nws yuav raug noj ploj; thiab yuav rhuav nws lub ntsa vau, ces nws yuav raug tsuj nphau. Yaxayas 5:4, 5.
Ancient literal and modern spiritual Israel both rebelled and rejected their sacred responsibilities. From 9/11 unto the Sunday law a prophetic issue is represented by a “wall.” The prophetic issue is the destruction of the “wall” of separation of church and state within the Constitution of the United States. At 9/11 Bush implemented the Patriot Act which was a major step in overturning the Constitution, for it was there that the philosophy that guided the Constitution was turned upside down, when the principles of Roman law, that claims a person is guilty until proven innocent was accepted, above the principle of English law that upholds that a person is innocent until proven guilty.
Ixayees laus thaum ub thiab Ixayees sab ntsuj plig niaj hnub nim no ob leeg tau ntxeev siab thiab tsis kam lees lawv tej luag hauj lwm dawb huv. Txij hnub 9/11 mus txog rau txoj cai Hnub Caiv, ib qho teeb meem yaj saub raug sawv cev los ntawm ib “phab ntsa.” Qhov teeb meem yaj saub ntawd yog kev rhuav tshem “phab ntsa” ntawm kev cais pawg ntseeg thiab lub xeev nyob hauv Txoj Cai Lij Choj ntawm Tebchaws Meskas. Hnub 9/11 Bush tau coj los siv Patriot Act, uas yog ib kauj ruam loj hauv kev thim rov qab Txoj Cai Lij Choj, rau qhov nyob ntawd yog lub tswv yim uas coj Txoj Cai Lij Choj thiaj raug tig ntxeev, thaum tej hauv paus ntsiab lus ntawm txoj cai Loos, uas hais tias ib tug neeg muaj txim mus txog thaum raug pov thawj tias tsis muaj txim, raug lees txais los nyob siab dua lub hauv paus ntsiab lus ntawm txoj cai Askiv uas txhawb tias ib tug neeg tsis muaj txim mus txog thaum raug pov thawj tias muaj txim.
The period from 9/11 unto the Sunday law contains prophetic references of “walls.” Islam crashing the walls as Balaam’s ass, identifies that it is the issue of Islam that will provide the misguided logic to overturn the principles within the Constitution. In this prophetic sense Islam, a biblical false prophet, is what deceives the United States during the image of the beast testing time, as does the false prophet of the United States deceive the entire world during the world’s image of the beast testing time.
Lub ncua txij hnub 9/11 mus txog rau txoj cai Sunday muaj cov lus qhia yav tom ntej hais txog “phab ntsa.” Kev uas Islam tsoo cov phab ntsa ib yam li Balaam tus nees luav, qhia meej tias yog teeb meem ntawm Islam uas yuav muab txoj kev xav yuam kev los rhuav tshem tej hauv paus ntsiab lus nyob hauv Txoj Cai Lij Choj. Hauv txoj kev txhais yav tom ntej no, Islam, uas yog ib tug yaj saub cuav hauv phau Vajlugkub, yog yam uas dag ntxias Tebchaws Meskas thaum lub sij hawm sim siab ntawm tus mlom ntawm tus tsiaj qus; ib yam li ntawd, tus yaj saub cuav ntawm Tebchaws Meskas dag ntxias tag nrho lub ntiaj teb thaum lub sij hawm sim siab ntawm tus mlom ntawm tus tsiaj qus ntawm lub ntiaj teb.
October 7, 2023 the ass of Islam attacked the ancient literal glorious land, and when the ass is loosed before the proclamation of the Midnight Cry Islam will again strike the United States, the modern spiritual glorious land as it did at 9/11. The second time Balaam strikes the ass it is the second angel, and the second angel always produces a doubling as represented by “a path of vineyards” with two walls.
Lub Kaum Hli ntuj tim 7, 2023 tus lujkaub nees luav ntawm Islam tau tawm tsam thaj av qub tiag tiag uas muaj yeeb koob, thiab thaum tus nees luav ntawd raug tso tawm ua ntej kev tshaj tawm ntawm Txoj Kev Quaj Thaum Ib Tag Hmo, Islam yuav rov ntaus Tebchaws Meskas dua, uas yog thaj av muaj yeeb koob sab ntsuj plig niaj hnub no, ib yam li nws tau ua thaum 9/11. Zaum ob uas Bala‑as ntaus tus nees luav ntawd yog tus tim tswv thib ob, thiab tus tim tswv thib ob yeej ib txwm ua kom muaj kev muab ob npaug raws li tau sawv cev los ntawm “ib txoj kev ntawm tej vaj hmab” uas muaj ob phab ntsa.
And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.
Ces tus tim tswv ntawm tus Tswv txawm mus ntxiv, thiab sawv hauv ib qho chaw nqaim, uas tsis muaj kev tig mus rau sab xis los sis sab laug li. Thaum tus nees luav pom tus tim tswv ntawm tus Tswv, nws txawm poob hlo rau hauv qab Npala-as; ces Npala-as txoj kev npau taws txawm kub lug, thiab nws muab ib rab nplawm ntaus tus nees luav. Ces tus Tswv qhib tus nees luav lub qhov ncauj, thiab nws hais rau Npala-as tias, “Kuv tau ua dabtsi rau koj, uas koj thiaj ntaus kuv peb zaug no?” Xwm Txheej 22:26–28.
When we consider verses twenty-two and three more closely, we find that it is actually verse twenty-three where the ass is struck the first time.
Thaum peb xav txog nqe nees nkaum-ob thiab peb kom ze dua, peb pom tias yeej yog nyob hauv nqe nees nkaum-peb uas tus nees luav raug ntaus thawj zaug.
And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.
Vajtswv txoj kev npau taws kub lug vim nws mus; thiab tus tim tswv ntawm tus Tswv sawv hauv txoj kev los tawm tsam nws. Nim no nws tab tom caij saum nws tus luj, thiab nws ob tug tub qhe nrog nws nyob.
And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.
Thiab tus luj pom tus timtswv ntawm tus Tswv sawv hauv txojkev, thiab nws rab ntaj twb rho tawm nyob hauv nws txhais tes; ces tus luj tig tawm ntawm txojkev mus rau tom teb; thiab Bala‑as ntaus tus luj kom tig nws rov los rau hauv txojkev. Numbers 22:22, 23.
God’s anger at Balaam for accepting the request to be a false prophet was a parallel to Christ ending His dialogue with the quibbling Jews in the last verse of Matthew 22. Verse twenty-three of Numbers twenty-two aligns with Matthew chapter twenty-three, and verses twenty-four and twenty-five of Numbers aligns with chapters twenty-four and twenty-five of Matthew. Verses twenty-six, twenty-seven and twenty-eight align with Matthew chapters 26, 27, 28.
Vajtswv txoj kev chim rau Npas-Laas vim nws lees txais lo lus thov kom ua ib tug yaj saub cuav yog ib qho sib txig nrog Khetos xaus Nws txoj kev sib tham nrog cov Yudais uas nyiam sib cav hauv nqe kawg ntawm Mathais 22. Nqe nees nkaum peb ntawm Xam Phaj nees nkaum ob phim nrog Mathais tshooj nees nkaum peb, thiab nqe nees nkaum plaub thiab nees nkaum tsib ntawm Xam Phaj phim nrog Mathais tshooj nees nkaum plaub thiab nees nkaum tsib. Nqe nees nkaum rau, nees nkaum xya, thiab nees nkaum yim phim nrog Mathais tshooj 26, 27, 28.
Matthew 23 is the first angel, 24 and 25 are the second angel and 26, 27 and 28 are the third angel. In Numbers 22, verse 23 is the first angel, verses 24 and 25 are the second angel and verses 26, 27, and 28 are the third angel. Matthew is addressing the covenant people, old and new: Numbers is identifying the role of Islam as God’s tool of chastisement upon the Sunday worship that begins in the United States and thereafter the world. After the third strike, when the ass speaks, Balaam is enlightened to what had just happened.
Mathais 23 yog thawj tus timtswv, 24 thiab 25 yog tus timtswv thib ob, hos 26, 27, thiab 28 yog tus timtswv thib peb. Hauv Xwm Txheej 22, nqe 23 yog thawj tus timtswv, nqe 24 thiab 25 yog tus timtswv thib ob, hos nqe 26, 27, thiab 28 yog tus timtswv thib peb. Mathais tab tom hais rau haiv neeg ntawm txoj kev cog lus, qub thiab tshiab: Xwm Txheej tab tom qhia txog tes dej num ntawm Islam ua Vajtswv lub cuab tam rau kev qhuab ntuas uas poob los saum txoj kev pe hawm hnub Sunday uas pib hauv Tebchaws Meskas thiab tom qab ntawd mus thoob qab ntuj. Tom qab qhov kev ntaus zaum thib peb, thaum tus nees luav hais lus, Bala-as thiaj raug qhib kev to taub txog yam uas nyuam qhuav tau tshwm sim.
Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. Numbers 22:31–34.
Ces tus Tswv thiaj qhib Npala-as ob lub qhov muag, ces nws pom tus tim tswv ntawm Tswv Ntuj sawv ntawm txoj kev, rab ntaj muab rho tawm tuav hauv tes; ces nws nyo nws taub hau thiab ntog plhuav ntsej muag rau hauv av. Tus tim tswv ntawm Tswv Ntuj hais rau nws tias, Vim li cas koj thiaj ntaus koj tus nees luav peb zaug no? Saib seb, kuv tau tawm los sawv tiv thaiv koj, vim koj txoj kev phem nkhaus nyob ntawm kuv xub ntiag; tus nees luav pom kuv, thiab tig khiav ntawm kuv peb zaug no; yog nws tsis tau tig ntawm kuv mus, ces yeej muaj tseeb tias nim no kuv twb muab koj tua lawm, thiab cia nws ciaj sia. Npala-as hais rau tus tim tswv ntawm Tswv Ntuj tias, Kuv tau ua txhaum lawm; rau qhov kuv tsis paub tias koj sawv ntawm txoj kev tawm tsam kuv; nim no yog qhov no tsis txaus siab rau koj, kuv yuav tig rov qab mus. Numbers 22:31–34.
Balaam represents the false prophet, who is the United States who speaks as a dragon at the Sunday law. At the Sunday law, when he is enlightened he represents those who are still in Babylon, who are then awakened to the issue of the Sunday law and are called out of Babylon.
Npala-as sawv cev rau tus yaj saub cuav, uas yog Tebchaws Meskas, tus uas hais lus zoo li ib tug zaj thaum txoj cai Hnub Caiv los txog. Thaum txoj cai Hnub Caiv los txog, thaum nws tau txais kev kaj siab, nws sawv cev rau cov uas tseem nyob hauv Npanpiloo, uas tom qab ntawd raug tsa sawv los rau qhov teeb meem ntawm txoj cai Hnub Caiv thiab raug hu kom tawm hauv Npanpiloo.
Five days of teaching a message of unleavened bread from Miller, then thirty days of Christ teaching His priests, represented by the thirty, that leads to the trumpet warning message of the loosing of the ass, that precedes by five days the lifting up of the ensign, that precedes by five days the closed door in the parable of the ten virgins, that precedes by five days the Pentecostal Sunday law, which ushers in the seven-day period of Tabernacles, which is the full outpouring of the latter rain during the Sunday law crisis, for the test of that period is over the seventh day.
Tsib hnub ntawm kev qhia ib lo lus ceeb toom hais txog mov tsis xyaw keeb los ntawm Miller, ces peb caug hnub uas Khetos qhia Nws cov pov thawj, uas peb caug tus sawv cev rau, uas coj mus rau txoj xov ceeb toom ntawm lub raj nrov hais txog kev daws tus nees luav, uas los ua ntej tsib hnub ntawm kev tsa tus chij cim, uas los ua ntej tsib hnub ntawm lub qhov rooj kaw hauv zaj lus piv txwv txog kaum tus ntxhais nkauj xwb, uas los ua ntej tsib hnub ntawm txoj cai Hnub Caiv Pentecostal, uas qhib rau lub caij xya-hnub ntawm Tsev Pheebsuab, uas yog kev ntws los puv npo ntawm nag lig thaum lub caij kub ntxhov ntawm txoj cai Hnub Caiv, vim qhov kev sim ntawm lub caij ntawd yog hais txog hnub xya.
The number five is a symbol of the virgins, whether wise or foolish. The number thirty is a symbol of the priests, which is what the name Leviticus identifies. The number seven is the Sabbath. Leviticus twenty-three illustrates the history of the priests, the Levites of Malachi three, the wise virgins and the one hundred and forty-four thousand during the Sabbath testing time.
Tus lej tsib yog lub cim qhia txog cov nkauj xwb, txawm yog cov txawj ntse los yog cov ruam. Tus lej peb caug yog lub cim qhia txog cov pov thawj, yam uas lub npe Leviticus qhia meej. Tus lej xya yog Hnub Xanpataus. Leviticus nees nkaum peb qhia txog keeb kwm ntawm cov pov thawj, cov Levis hauv Malachi peb, cov nkauj xwb txawj ntse thiab ib puas plaub caug plaub txhiab leej thaum lub sij hawm sim siab ntawm Hnub Xanpataus.
We will continue these things in the next article.
Peb yuav txuas ntxiv txog tej no hauv tshooj tom ntej.