A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.
Ib lub cim sawv cev rau yim caug leej pov thawj tibneeg thaum koom nrog tus Pov Thawj Hlob Saum Ntuj Ceeb Tsheej yog tus lej “81,” uas yog qhov chaw uas peb pom Miller’s Dream nyob hauv phau ntawv Early Writings. Nyob hauv Tshwmsim “81” peb pom tias thaum lub cim kawg nkaus raug muab tshem tawm lawm, muaj kev ntsiag to nyob saum ntuj ib nrab teev. Habakkuk 2:20 hais tias tag nrho lub ntiaj teb yuav tsum nyob ntsiag to thaum tus Tswv nyob hauv Nws lub tuam tsev dawb huv.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.
Thiab thaum Nws tau qhib lub foob xya lawm, saum ntuj ceeb tsheej kuj ntsiag to nyob kwv yees li ib nrab teev. Tshwm Sim 8:1.
The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.
Kev tshem tawm ntawm lub cim thib xya yuav muaj nyob rau hauv peb caug hnub, rau qhov ntawd yog lub cim kawg. Thaum Lub Kaum Ob Hlis 31, 2023, Exekees cov pob txha tau pib txoj txheej txheem sawv rov los. Tom qab ntawd Khetos pib qhia tau plaub caug hnub. Hnub ntawd tau cim tseg qhov kawg ntawm 1,260 hnub txij li kev poob siab thaum Lub Xya Hli 18, 2020, thiab Yauhas qhia rau peb hauv Tshwmsim tshooj kaum ib tias peb yuav tsum ntsuas lub tuam tsev, tiamsis cia tseg lub loog sab nraud. Lub loog sab nraud xaus rau thaum kawg ntawm txoj kev tawg khiav ri niab, rau qhov Yauhas qhia rau peb tias 1,260 raug muab rau Lwm Haiv Neeg uas yog lub loog sab nraud. Thaum tab tom ntsuas, zaj keeb kwm ntawd yuav tsum raug cia tseg.
When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.
Thaum Miller tsim los thiab pom tus txivneej txhuam av ntawd, chav nyob twb khoob lawm, thiab thaum nws tsa nws lub suab, Miller tseem nyob hauv tebchaws moj sab qhua. Txij li keeb kwm ntawm txoj kev sawv hauv qhov tuag rov qab los mus txog ua ntej txoj cai Hnub Sunday, Khetos tab tom tsa lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej, ib yam li Nws tau ua hauv plaub caug rau xyoo txij xyoo 1798 mus txog xyoo 1844.
When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.
Thaum Nws pib qhia, Nws tab tom ua hauj lwm hauv Nws lub tuam tsev, tshwj xeeb tshaj yog thaum peb caug hnub. Ces cov tim tswv nyob ntsiag to tau peb caug feeb, thaum Nws qhia Nws cov pov thawj uas yog peb puas tus xibhwb Millerite, los yog Nws pab tub rog uas yog Khede‑oo peb puas leej, los yog thaum Nws tshaj tawm peb puas daim ntawv qhia xyoo 1843; thiab Nws ua txhua yam no nyob rau hauv peb caug hnub txij thaum kawg ntawm mov tsis xyaw keeb, mus txog rau txoj xov ntawm cov raj. Nws tab tom cheb pem teb hauv Miller chav, tiam sis yog Nws pem teb, yog li ntawd Miller chav yog Nws lub tuam tsev. Nws tab tom ua kom tiav txoj hauj lwm ntawm kev lwv tawm txawm yog tej kev txhaum los yog cov npe ntawm cov uas raug hu ua cov neeg sib tw kom nyob hauv ib puas plaub caug plaub txhiab leej.
The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.
Zaj lus uas los tsib hnub ua ntej txoj kev nce mus saum ntuj thiab kaum hnub ua ntej txoj kev txiav txim yog qhov kev sim uas qhia qhov tseeb. Yam uas tshwm sim nyob rau hauv peb caug feeb uas saum ntuj ceeb tsheej ntsiag to, los yog peb caug hnub uas Khetos qhia cov pov thawj, twb tau tsim muaj ob pab neeg lawm thaum lub foob raug nias rau hauv peb theem ntawm lub suab raj, txoj kev nce mus saum ntuj, thiab txoj kev txiav txim. Qhov no pom tau yooj yim.
If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.
Yog koj los txog rau lub sij hawm uas koj yuav tsum tshaj tawm zaj lus ntawm lub raj nrov, tiam sis koj tsis kam tshaj tawm zaj lus ntawd—koj poob.
The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.
Peb kauj ruam ntawm “raj ncas, kev nce mus, thiab kev txiav txim” yog ib lub cim-kev hauv peb kauj ruam, ib yam li thaum pib ntawm keeb kwm uas ib lub cim-kev tau sawv cev los ntawm “kev tuag, kev faus, thiab kev sawv rov los.” Qhov kev sim peb-kauj-ruam ntawm qhov kawg yog qhov kev sim litmus uas ua ntej tsib hnub rau txoj cai Hnub Caiv Pentekos.
Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.
Tsib hnub tom qab kev sawv hauv qhov tuag rov los, qhov kawg ntawm rooj kevcai ncuav tsis xyaw keeb los txog, thiab qhov kev sib sau dawb huv ntawd cim thawj qhov kev sim siab thiab yog lub hauv paus ntawm xyoo 2024. Koj puas yuav noj Mov Mog Saum Ntuj Ceeb Tsheej, los yog ncuav ntawm tibneeg txoj kev xav txawj ntse? Qhov kev sim siab ntawd tau los txog hauv xyoo 2024, thiab nws twb raug ua piv txwv tseg lawm los ntawm kev ntxeev siab thawj zaug uas yog lub hauv paus ntawm Adas thiab Evas, Nimrod, Aloos, Yerauj-a-as, Khaulas thiab nws cov neeg ntxeev siab, cov Protestants hauv keeb kwm Millerite, kev ntxeev siab alpha ntawm John Harvey Kellogg, kev ntxeev siab xyoo 1888 thiab, tseeb tiag, kev ntxeev siab ntawm 9/11. Kev ntxeev siab uas yog lub hauv paus ntawm Kha-ees, qhia txog qhov teeb meem ntawm kev khib rau koj tus kwvtij, txuas mus tas nrho raws kab ke ntawm cov kev ntxeev siab uas yog lub hauv paus.
All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.
Tag nrho tej piv txwv ntawm kev ntxeev siab rau lub hauv paus yog kev ntxeev siab tawm tsam Vajtswv, tiam sis qee qhov; xws li cov neeg ntxeev siab xyoo 1888, thiab cov neeg ntxeev siab ntawm Kaulaj, muaj nrog rau qhov tseeb tias tus tub txib uas raug xaiv yog ib feem ntawm txoj kev sim ntawd. Kev tsis lees txais Miller qhov kev txheeb xyuas tias yog Loos uas tsa lub zeem muag nyob rau hauv Daniyee 11:14, yog kev tsis lees txais ob qho tib si txoj xov thiab tus tub txib. Txoj kev sim no yog ib qho hauv paus, rau qhov tsis yog tsuas yog Txiv Miller thiaj li txheeb xyuas cov tub sab hauv nqe kaum plaub tias yog Loos xwb, tab sis kuj yog Miller tus tub thiab.
Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.
Tsib hnub tom qab txoj kev sawv rov los hnub tim 31 Lub Kaum Ob Hlis 2023, Miller txoj hauj lwm qhuab qhia npaj ua ntej raug tus uas los tom qab Yauhas los txais ua. Tau peb caug hnub, yuav muaj kev qhia tshwj xeeb rau cov uas pe hawm hauv lub tuam tsev, “ntsej muag tim ntsej muag,” los ntawm Khetos. Txoj kev npaj ntawd yog los npaj ib pawg pov thawj muaj 80 leej, kom tshaj tawm zaj lus ceeb toom ntawm lub rooj tsheej raj ncas.
That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.
Lub peb caug hnub ntawm kev npaj ntawd muaj ib qho kev sim thawj zaug uas yog lub hauv paus nyob rau thaum pib, thiab muaj ib qho kev sim thib ob ntawm lub tuam tsev nyob rau thaum xaus. Qhov kev sim thib ob ntawm lub tuam tsev ntawd tiav lawm ua ntej cov raj nplaim raug tshuab, thiab yog li ntawd yam lus nthuav no thiaj raug sawv cev hauv Miller txoj kev npau suav thaum Khetos muab cov hniav nyiaj hniav kub pov rau hauv lub thawv. Yog tom qab Nws ua li ntawd lawm, Nws thiaj caw Miller kom “los saib.” Nws yog txij ntawm txoj kev ceeb toom ntawm lub raj nplaim mus txog rau qhov kev nce mus rau hauv txoj kev txiav txim uas tus chij cim raug tsa ua ntej txoj cai Hnub Caiv. Cov hniav nyiaj hniav kub twb nyob tas hauv lub tuam tsev lawm ua ntej hu Miller kom “los saib,” thiab yog thaum ob tug tim khawv raug tsa mus rau saum tej huab, uas lawv cov yeeb ncuab thiaj pom lawv.
Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.
Lawv txoj kev twv hais tias yuav muaj ib qho kev tawm tsam los ntawm Islam uas tsis tau muaj tseeb hauv xyoo 2020, yuav raug rov hais dua tom qab kho kom raug, ib yam li Snow txoj Kev Qhuaj Qhia Thaum Nruab Nrab Hmo uas yog qhov tseeb. Miller muaj ib txoj kev nkag siab uas nws tau txheeb tias yog Kev Qhuaj Qhia Thaum Nruab Nrab Hmo, tab sis Samuel Snow tau kho Miller cov lus ntawm Kev Qhuaj Qhia Thaum Nruab Nrab Hmo kom raug, thiab vim li no, Snow cov lus ntawm Kev Qhuaj Qhia Thaum Nruab Nrab Hmo thiaj raug hu ua “qhov tseeb” hauv keeb kwm Millerite. Txoj lus ntawm Kev Qhuaj Qhia Thaum Nruab Nrab Hmo yog ib txoj lus uas twb raug kho kom raug lawm, thiab tau txais hwj chim los ntawm qhov kev kho kom raug ntawd.
“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.
“Cov uas poob siab tau pom hauv Vajluskub tias lawv nyob hauv lub sijhawm ncua, thiab tias lawv yuav tsum ua siab ntev tos kom lub zeem muag ntawd tiav. Tib yam pov thawj uas tau coj lawv kom tos ntsoov lawv tus Tswv xyoo 1843, kuj tau coj lawv kom cia siab rau Nws xyoo 1844.” Early Writings, 247.
The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.
Qhov xwm txheej ntawd tau tshwm sim thaum kawg ntawm lub sijhawm txij xyoo 1840 mus txog 1844, thiab nws kuj tau tshwm sim thaum pib thiab. Josiah Litch tau twv hais ua ntej txog kev ua tiav ntawm Islam xyoo 1840. Nws tau muab nws txoj kev twv ntawd tso rau hauv ntaub ntawv rau pej xeem xyoo 1838, ces nws mam kho nws kaum hnub ua ntej lub Yim Hli 11, 1840. Qhov kev ua tiav ntawm txoj kev twv uas tau raug kho ntawd tau muab hwjchim rau thawj tug timtswv txoj xov. Txoj xov thib ob tau txais hwjchim los ntawm txoj xov uas tau raug kho ntawm Midnight Cry. Ob tug timkhawv los ntawm ib zaj keeb kwm, uas yog ib tug timkhawv alpha thiab ib tug timkhawv omega. Ua ke lawv qhia meej txog kev muab hwjchim rau ib txoj xov raws li kev kho kom raug ntawm ib txoj xov yav dhau los.
The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.
Tus alpha txheeb xyuas ib lo lus faj lem hais txog Islam, thiab tus omega txheeb xyuas ib lo lus faj lem hais txog ib lub qhov rooj kaw. Kab dhau kab, Islam xyoo 1840 thiab lub qhov rooj kaw xyoo 1844, txheeb qhia Islam thiab ib lub qhov rooj kaw tias yog zaj lus ntawm Txoj Kev Quaj Ib Tag Hmo. Thaum pib ntawm zaj lus, Islam raug tso tawm, ib yam li hauv Khetos txoj kev nkag los yeej koob meej. Nyob rau lub sijhawm ntawd lub qhov rooj raug kaw hauv zaj lus piv txwv txog kaum tus ntxhais nkauj xwb, ib yam li lub qhov rooj raug kaw thaum txoj kev txiav txim los rau saum tsev neeg ntawm Vajtswv. Thaum xaus ntawm zaj lus, Islam rov ntaus dua thaum lub qhov rooj raug kaw rau saum Tebchaws Meskas.
It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.
Nws yog ib qho tseem ceeb uas yuav tsum pom tias txoj kab uas Leviticus nees nkaum peb tsim tawm qhia meej txog peb kauj ruam ntawm Hla Dhau rau thaum pib thiab peb kauj ruam ntawm cov pov thawj rau thaum kawg. Cov pov thawj raug tsa kom siab ua ib qho kev fij rau ntawm txoj cai Hnub Caiv, tiamsis lawv raug ntxuav kom dawb huv ua ntej qhov xwm txheej ntawd. Thaum lawv raug tsa kom siab, lawv yog tus chij txheem, thiab thaum Khetos raug tsa kom siab hauv peb kauj ruam ntawm thaum pib ntawm txoj kab, Nws tau rub tag nrho lub ntiajteb los cuag Nws tus kheej. Kev raug tsa kom siab ntawm ib puas plaub caug plaub txhiab yog qhov kawg ntawm txoj kab uas tau pib nrog kev raug tsa kom siab ntawm Khetos. Nyob rau ob qho tib si, thaum pib thiab thaum xaus, muaj ib lub cim ciam ntawm peb kauj ruam raug qhia tseg.
Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.
Peb kauj ruam thaum pib uas tom qab muaj tsib hnub, thiab peb kauj ruam thaum xaus uas tom qab muaj tsib hnub. Txij ntawd mus lawm, zaj keeb kwm hais txog pab neeg coob kawg, vim txoj hauj lwm pov thawj twb raug tsa tsa los ua tus chij rau ib puas plaub caug plaub txhiab lawm. Xya hnub ntawm Kev Teev Tsev Plaub Hlis yog ib ntu sijhawm rau Lwm Haiv Neeg. Yog peb muab lub sijhawm ntawm Lwm Haiv Neeg uas pib ntawm txoj cai Hnub Caiv ncaim tawm, thiab muab peb hnub ib nrab uas xaus rau xyoo 2023 ncaim tawm, ces peb muaj lub tuam tsev ntawm ib puas plaub caug plaub txhiab uas raug sawv cev nyob hauv tsib caug hnub ntawm lub caij Peetekos txij hnub tim 31 Lub Kaum Ob Hlis, 2023 mus txog rau txoj cai Hnub Caiv uas yuav los sai no.
Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.
Tsib hnub txij thaum sawv hauv qhov tuag rov los rau cov nkauj xwb, peb caug hnub tom qab ntawd rau cov pov thawj. Ces muaj tsib hnub ntawm ib txoj xov tooj raj los ntawm cov nkauj xwb, xaus nrog lawv txoj kev nce mus saum ntuj thaum plaub caug hnub tiav, tom qab ntawd yog tsib hnub mus txog rau kev txiav txim, thiab tom qab ntawd yog tsib hnub mus txog rau txoj cai hnub Sunday. Raws li ib lub cim ntawm cov nkauj xwb, tus lej “5” nthuav tawm cov hneev taw ntawm ib puas plaub caug plaub txhiab leej, uas yog cov nkauj xwb thiab uas kuj yog cov pov thawj.
During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.
Thaum peb caug hnub ntawm kev qhia ntawd, lub foob kawg thiab yog lub xya raug tshem tawm, thiab yog nyob rau lub sijhawm ntawd uas Miller pom cov nyiaj kub nplua nuj raug muab rov kho dua. “Los saib” yog ib lub cim raws li thawj plaub lub foob, yog li ntawd thaum lub foob xya raug qhib, Miller raug hais kom “los saib,” tiam sis cov tim tswv saum ntuj txhua tus tsuas ntsia ntsiag to xwb. Npau suav ntawm Miller tab tom qhia txog kev muab foob rau cov nyiaj kub nplua nuj uas yog ib puas plaub caug plaub txhiab leej, thaum tib lub sijhawm kuj qhia txog cov nyiaj kub nplua nuj uas yog zaj lus ntawm Midnight Cry. Zaj lus ntawd xa lub hwj chim mus rau cov nkauj xwb uas ua kom tiav txoj kev muab foob, thiab tus txiv neej txhuam av ntawd qhia txog Tus Uas tswj hwm ob leeg tib si, cov tub txib thiab zaj lus.
2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.
Xyoo 2024 sawv cev rau txoj kev sim uas yog lub hauv paus, thiab nim no hauv xyoo 2026 txoj kev sim txog lub tuam tsev twb los txog lawm. Nim no peb nyob hauv lub sij hawm peb caug hnub uas Khetos tab tom qhia, thiab kev tsis lees paub qhov tseeb no yog kev puas tsuaj tuag taus.
Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.
Kev lees paub zaj lus thiab tus tub txib yog ib feem ntawm txoj kev sim hauv paus uas sawv cev los ntawm Loos tsa kom muaj lub zeem muag, thiab kuj yog ib feem ntawm zaj keeb kwm ntawm Eliyas thiab Ahas.
And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.
Thiab nyob rau xyoo peb caug yim ntawm Asa uas yog vajntxwv kav Yudas, Ahab uas yog Omri tus tub thiaj pib ua vajntxwv kav cov Ixayees; thiab Ahab uas yog Omri tus tub kav cov Ixayees nyob hauv Xamalis tau nees nkaum ob xyoos. Thiab Ahab uas yog Omri tus tub tau ua tej kev phem nyob rau ntawm tus Tswv xubntiag, ntau tshaj txhua tus uas ua ntej nws. Thiab tau muaj tias, zoo li yog ib yam me me rau nws taug kev hauv Yerobo-as uas yog Nabat tus tub tej kev txhaum, nws kuj tau yuav Yexanpees uas yog Ethba-al, vajntxwv ntawm cov Xidoos, tus ntxhais, thiab mus ua haujlwm rau Npa-as, thiab pe hawm nws. Thiab nws tau tsa ib lub thaj rau Npa-as hauv lub tsev ntawm Npa-as, uas nws tau ua hauv Xamalis. Thiab Ahab tau ua ib tug ncej Aselas; thiab Ahab tau ua ntau dua kom chob tus Tswv uas yog cov Ixayees tus Vajtswv txoj kev chim tshaj txhua tus vajntxwv ntawm cov Ixayees uas ua ntej nws. Nyob rau hauv nws lub caij nyoog Hiel tus neeg Npe-thes tau txhim kho Yelikhau: nws tau muab nws lub hauv paus tso rau saum nws thawj tug tub Abilas, thiab tsa nws tej rooj vag rau saum nws tus tub yau tshaj Segub, raws li tus Tswv txoj lus uas Nws tau hais los ntawm Yausuas uas yog Nuu tus tub. Thiab Eliyas tus neeg Tispis, uas yog ib tug ntawm cov neeg nyob hauv Kilias, tau hais rau Ahab tias, Raws li tus Tswv uas yog cov Ixayees tus Vajtswv muaj sia nyob, uas kuv sawv ntawm Nws xubntiag, yuav tsis muaj lwg thiab tsis muaj nag hauv cov xyoo no li, tsuas yog raws li kuv tej lus xwb. 1 Vajntxwv 16:29–17:1.
The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.
Cov lej uas cuam tshuam nrog Ahaj ntxiv qhov ntsiab lus rau zaj lus ntawd. “Peb caug yim” sawv cev rau “kev sawv tsees.” Ixayees raug txib kom “sawv tsees” thiab nkag mus rau hauv Tebchaws Cog Tseg hauv xyoo peb caug yim.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
“Tam sim no sawv tsees, thiab hla tus kwj deg Xered mus,” kuv hais. Ces peb thiaj hla tus kwj deg Xered. Thiab lub sijhawm uas peb tawm hauv Kades-barnea los mus txog thaum peb hla tau tus kwj deg Xered, yog peb caug yim xyoo; mus txog thaum tag nrho tiam neeg uas yog cov txiv neej ua rog ntawd ploj tag hauv nruab nrab ntawm pawg pej xeem, raws li tus Tswv tau cog lus rau lawv lawm. Deuteronomy 2:13, 14.
Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”
Yexus tau kho tus txiv neej ceg tawv uas muaj peb caug yim xyoo thaum Nws hais kom nws “sawv tsees.”
And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.
Muaj ib tug txivneej nyob ntawd uas muaj mob qaug zog tau peb caug yim xyoo. Thaum Yexus pom nws pw ntawd, thiab paub tias nws twb nyob hauv tus mob ntawd ntev lawm, nws hais rau nws tias, Koj puas xav kom zoo hlo? Tus txivneej mob qaug zog teb nws tias, Tus Tswv, kuv tsis muaj neeg, thaum dej nphau, los nqa kuv tso rau hauv lub pas dej; tab sis thaum kuv tabtom tuaj, lwm tus twb nqes ua kuv ntej lawm. Yexus hais rau nws tias, Cia li sawv, nqa koj daim txaj, thiab mus kev. Tam sim ntawd tus txivneej ntawd zoo hlo lawm, nws thiaj nqa nws daim txaj, thiab mus kev: hnub ntawd kuj yog hnub Xanpataus. Yauhas 5:5–9.
Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.
Josiah Litch tau hais ib lo lus faj lem hauv xyoo 1838, uas nws tau kho kom raug meej ntxiv rau hauv xyoo 1840. Xyoo peb caug yim uas Mauxes hais txog hauv Phau Kevcai 2, kuj yog xyoo plaub caug thiab. Ob-theem txheej txheem ntawm Josiah Litch sib phim nrog ob-theem kev txhawb tsa rov qab los ntawm nws tus uas muaj tib lub npe, vajntxwv Yauxiya. Cov lej 38 thiab 40, thaum muab sib raug zoo rau ib leeg, sawv cev rau kev sawv tsees, uas yog yam uas tshwm sim rau ob tug timkhawv thaum lawv raug tsa nce mus rau hauv cov huab.
With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.
Nrog Litch, txoj kev tsa kom sawv siab tau raug ua tiav los ntawm zaj lus ntawm Islam ntawm txoj kev txom nyem thib ob. Txoj kev tsa kom sawv siab uas raug cim tseg los ntawm Khetos txoj kev nce mus saum ntuj, los tom qab zaj lus ntawm lub raj ncas txog Islam. Ob kauj ruam thawj ntawm lub cim ciam teb ntawm lub raj ncas, uas yog kev nce mus saum ntuj thiab kev txiav txim, tau raug ua piv txwv los ntawm Litch, uas nws ob kauj ruam tau raug ua piv txwv los ntawm vajntxwv Yauxiyas ob-kauj-ruam kev tsim kho kom rov ciaj sia thiab kev kho kom raug. Hauv Phau Ntawv Kevcai 2, lo lus txib yog kom sawv tsees thiab mus rau hauv Lub Tebchaws Uas Tau Cog Tseg, thiab txoj kev tsa chij sawv siab ntawm txoj cai Hnub Sunday yog tib txoj lus cog tseg ntawd nkaus.
Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.
Ahab kav kav nees nkaum ob xyoos, yog li ntawd nws kav nyob rau lub sijhawm thaum Vajtswv txoj kev xeeb ceem raug koom nrog tib neeg txoj kev xeeb ceem, uas yog lub sijhawm peb caug hnub uas los ua ntej zaj lus ntawm lub raj xyu. Ahab yog Trump, tus uas yuav yuav Jezebel nyob rau yav tom ntej uas ze heev. Hauv lub sijhawm ntawm Trump, tsuas yog Elijah xwb thiaj muaj ib zaj lus hais txog nag. Qhov tseeb no yog lub hauv paus, rau qhov kev txav ntawm ib puas plaub caug plaub txhiab yog kev txav ntawm txoj kev txheej txheem ntawm kab saum kab; thiab txoj kev txheej txheem ntawd yog ua raws li qhov tseeb hauv paus uas hais tias txoj kev hloov kho ntawm ib puas plaub caug plaub txhiab tau raug ua qauv ua ntej los ntawm txhua txoj kev hloov kho hauv keeb kwm dawb huv. Hauv txhua qhov kev txav ntawd, cov thawj coj yog ib feem ntawm txoj kev sim siab. Txhua zaus.
Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.
Ahab yog tus vajntxwv xya los ntawm Jeroboam, thiab peb twb rov qhia ntau zaus lawm tias Ahab yog lub xeev thaum lub sijhawm kev kub ntxhov ntawm txoj cai Sunday. Peb twb qhia lawm tias pawg ntseeg Laodicean Seventh-day Adventist tau rov txhim kho Jericho xyoo 1863, ua rau tsev neeg White poob lawv ob tug tub hlob thiab tub yau, thiab ua tus qauv qhia txog Jericho thaum txoj cai Sunday. Xyoo 1863 yog tus qauv qhia txog txoj cai Sunday.
The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.
Nqe lus no puv npo rau hauv cov cim yaj saub uas qhia meej tias lub sijhawm ntawd yog lub sijhawm muab lub foob rau ib puas plaub caug plaub txhiab leej, thiab nyob hauv lub sijhawm ntawd, kev tsis kam lees Miller txoj kev to taub txog ib qho tseeb uas tau muab tso rau saum Habakkuk daim ntawv 1843 yog kev ntxeev siab uas yog lub hauv paus; qhov ntawd suav nrog kev tsis quav ntsej Vajtswv tus tub txib uas Nws tau xaiv, raws nraim li tib qho kev zam txim uas Korah cov neeg ntxeev siab thiab cov neeg ntxeev siab xyoo 1888 tau siv, uas tau hais tias tag nrho lub koom txoos yeej dawb huv.
We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.
Tam sim no nyob hauv txoj kev sim ntawm lub tuam tsev thaum lub qhov rais saum ntuj raug qhib nrog rau ib lub qhov rooj ntawm lub sijhawm faib kev cawm seej. Lub qhov rooj ntawm lub sijhawm faib kev cawm seej ntawd qhia txog kev hloov mus rau cov pov thawj tawm hauv Laodicea mus rau cov pov thawj ntawm Philadelphia. Nws qhia txog kev cais tawm ntawm cov hniav nyiaj hniav kub cuav thiab cov hniav nyiaj hniav kub tseeb hauv Miller txoj kev npau suav. Cov qhov rais ntawd qhia txog ib txoj kev foom tsis zoo lossis ib txoj koob hmoov. Malachi peb tsa lub hauv paus rau txoj kev sim no rau ntawm kev rov qab los. Miller txoj kev npau suav hais kom pom tseeb txog kev rov txhim kho dua tshiab ntawm ob qho tib si, txoj hauj lwm pov thawj thiab txoj xov. Qhia Tshwm kaum cuaj qhia txog tus Tswv pab tub rog uas raug tsa sawv thaum ib qho kev twv ua ntej ntawm ib txoj xov raj uas hais txog Islam tau muaj tiav.
The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.
Qhov kev sim uas los ua ntej qhov kev sim litmus ntawm zaj xov ntawm lub raj nplaim yog qhov thib ob, thiab nws yog qhov kev sim ntawm lub tuam tsev. Miller txoj kev npau suav tsim ib qho kev rov ua ob npaug, uas ib txwm txuas nrog qhov kev sim thib ob, vim Miller txoj kev npau suav siv tej pob zeb muaj nqis ua tib si yog tej xov thiab cov tub xa xov. Qhov kev sim ntawm lub tuam tsev muaj feem nrog kev siv txoj kev kawm “kab saum kab” ntawm nag tom qab. Nws yuav kom cov pov thawj pom lub tuam tsev nyob hauv ntau txoj kab lus faj lem kom thiaj li muab tej xov los phim raws. Lub hleb loj dua ntawm tus txiv neej txhuam av yog lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej, thiab Malachi lub tsev khaws khoom yog tib yam ntawd. Lub plawv ntawm cov khoom siv hauv lub tuam tsev yog lub phij cuam ntawm txoj kev cog lus, uas cov kerubis npog saum ntawd pheej ntsia mus rau, yog li ntawd thiaj hais kom meej txog qhov uas txhua tus neeg dawb huv tsom ntsoov. Cov neeg dawb huv hauv zaj keeb kwm no yuav tsum ntsia mus rau lub tuam tsev thiab tig muag mus tob rau hauv lub phij cuam.
The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.
Lub tuam tsev ntawm ib puas plaub caug plaub txhiab yog lub ntsiab lus ntawm Leviticus nees nkaum peb, thiab nws nthuav tawm ib txoj kab keeb kwm uas tau ua tiav nyob rau lub sijhawm ntawm Khetos nrog yam uas Muam White hu ua “lub caij Pentecostal.” Txij li kev sawv hauv qhov tuag rov los mus txog hnub Pentecost, los yog txij hnub Kaum Ob Hlis 31, 2023 mus txog txoj cai hnub Sunday, txoj kab yaj saub ntawm Leviticus nees nkaum peb sawv cev rau lub tuam tsev ntawm ib puas plaub caug plaub txhiab. Keeb kwm ntawd pib nrog ib lub cim taw qhia muaj peb theem, ua raws los ntawm tsib hnub, thiab nws xaus nrog ib lub cim taw qhia muaj peb theem, ua raws los ntawm tsib hnub. Hauv nruab nrab ntawm cov keeb kwm alpha thiab omega yog peb caug hnub ntawm kev muab lub foob rau cov pov thawj. Txoj kab dav dav ntawd pib nrog Hnub Xanpataus hnub xya thiab xaus nrog Hnub Xanpataus xyoo xya. Nyob rau theem no, lub tuam tsev ntawm ib puas plaub caug plaub txhiab yog lub nkoj uas yuav nqa yim tug ntsuj plig mus rau lub ntiajteb uas raug tsim dua tshiab, thiab nws kuj yog lub phij xab ntawm txoj lus cog tseg uas raug ntxoov los ntawm ob tug tim tswv, ib yam li ob Hnub Xanpataus ntxoov lub tuam tsev ntawm txoj hauj lwm pov thawj ntawm ib puas plaub caug plaub txhiab uas raug sawv cev los ntawm lub caij Pentecostal.
Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.
Levi Tej Kevcai nees nkaum peb hais txog txoj hauj lwm pov thawj hwj ntawm ib puas plaub caug plaub txhiab leej thaum lub caij Peetekos tshwm sim kawg nkaus, uas tau pib thaum Khetos sawv hauv qhov tuag rov los thiab txuas mus txog tsib caug hnub tom qab, nyob rau Hnub Peetekos. Lub caij Peetekos raug tsa los thaum thawj nees nkaum ob nqe ntawm Levi Tej Kevcai nees nkaum peb raug muab phim nrog nees nkaum ob nqe kawg. William Miller zaj npau suav qhia tias cov hniav nyiaj hniav kub ntawm Vajtswv Txojlus yog tib si zaj lus thiab cov tub txib nqa zaj lus ntawd.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
“Kuv tau muaj tej cib fim muaj nqis heev los txais tau ib qho kev paub dhau los. Kuv tau muaj ib qho kev paub dhau los hauv thawj, ob, thiab peb tug timtswv tej lus. Cov timtswv raug sawv cev tias ya nyob nruab nrab saum ntuj, tshaj tawm ib zaj lus ceeb toom rau lub ntiajteb, thiab muaj kev cuam tshuam ncaj qha rau cov neeg uas nyob hauv hnub kawg ntawm keeb kwm lub ntiajteb no. Tsis muaj leejtwg hnov cov timtswv no lub suab, rau qhov lawv yog ib lub cim sawv cev rau Vajtswv haiv neeg uas tabtom ua hauj lwm sib haum xeeb nrog saum ntuj lub qab ntuj khwb. Cov txiv neej thiab cov poj niam, uas Vajtswv tus Ntsujplig tau ci ntsa iab rau, thiab raug dawb huv los ntawm qhov tseeb, tshaj tawm peb zaj lus ntawd raws li lawv tej kev txiav txim.” Life Sketches, 429.
The angels are symbols of God’s people who proclaim the message represented by the angel.
Cov tubtxib saum ntuj yog cov cim sawv cev rau Vajtswv haiv neeg uas tshaj tawm txoj xov uas tus tubtxib saum ntuj ntawd sawv cev rau.
“Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.
“Lub sij hawm luv lawm. Txoj xov ntawm thawj tug tim tswv, tus tim ob, thiab tus tim peb yog tej xov uas yuav tsum muab tshaj tawm rau lub ntiajteb. Peb tsis hnov tiag tiag lub suab ntawm peb tug tim tswv ntawd, tiamsis cov tim tswv no hauv Phau Ntawv Qhia Tshwm sawv cev rau ib haiv neeg uas yuav nyob saum lub ntiajteb no thiab yuav tshaj tawm tej xov no.
“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.
“Yauhas pom ib tug timtswv ntxiv nqis saum ntuj los, muaj hwjchim loj; thiab tag nrho lub ntiajteb tau kaj nrig vim nws lub hwjchim ci ntsa iab.” Tshwmsim 18:1. Txoj hauj lwm ntawd yog lub suab ntawm Vajtswv haiv neeg tshaj tawm ib txoj xov ceeb toom rau lub ntiajteb.” The 1888 Materials, 926.
Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.
Cov tim tswv sawv cev rau cov neeg uas tshaj tawm tej lus uas cov tim tswv sawv cev rau ntawd. William Miller raug sawv cev raws li kev yaj saub hauv ntau yam kev siv. Ib qho ntawm cov kev siv ntawd yog tias Miller raug sawv cev los ntawm thawj qhov thiab qhov kawg ntawm tej lus faj lem hais txog sijhawm uas nws raug coj kom tshaj tawm. Xya lub sijhawm, lossis 2,520 xyoo, uas xaus rau xyoo 1798, yog Miller qhov kev tshawb pom alpha; thiab kev ntxuav lub chaw dawb huv thaum kawg ntawm 2,300 yav tsaus ntuj thiab yav sawv ntxov rau hnub October 22, 1844, yog Miller qhov kev tshawb pom omega. Keeb kwm Millerite raug sawv cev txij xyoo 1798 mus txog 1844, thiab txawm yog nws yog keeb kwm ntawm thawj thiab ob tug tim tswv los, los nws raug hu raws li lub npe ntawm tus tub txib ntawm keeb kwm ntawd. Keeb kwm Millerite qhia tias Miller yog “lub suab” uas tshaj tawm thawj thiab ob tug tim tswv tej lus, thiab thawj tug tim tswv tau tshaj tawm qhov pib ntawm txoj kev txiav txim rau hnub October 22, 1844, thiab thawj tug tim tswv tau los txog rau lub sijhawm kawg hauv xyoo 1798, thaum xaus ntawm “xya lub sijhawm” kev tawg khiav ntawm lub nceeg vaj Ixayees. Miller yog ib lub cim ntawm ob qho tib si: lo lus faj lem 2,520 xyoo thiab lo lus faj lem 2,300 xyoo.
The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.
Tus thawj qhov cim-keeb ntawm xyoo 1798 tau tshaj tawm tias txoj kev txiav txim yuav pib thaum 2,300 xyoo xaus rau hnub Kaum Hli 22, 1844. Ces tus Tswv tau qhib txoj kev kaj ntawm Hnub Xanpataus xya-hnub, thiab yog Nws lub hom phiaj kom ua tiav tes haujlwm, yog li ntawd Nws tau sim qhib ntxiv qhov kaj txog xya zaug hauv xyoo 1856, tiam sis kev ntxeev siab tau tshwm sim los, tsis yog kev ntseeg. Xya zaug yog alpha ntawm keeb kwm Millerite, hos 2,300 yog omega.
The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.
Lub xya sijhawm yog sawv cev los ntawm Hnub Xanpataus ntawm xyoo xya, thiab 2,300 yog sawv cev los ntawm Hnub Xanpataus ntawm hnub xya. Keeb kwm Millerite yog sawv cev los ntawm 1798 thiab 1844; 1798 sawv cev rau lub xya sijhawm, thiab 1844 sawv cev rau 2,300 xyoo. Ob Hnub Xanpataus ntawd yog ob tug ncej kawg ntawm keeb kwm uas raug sawv cev hauv Leviticus nees nkaum peb. Ob Hnub Xanpataus ntawd sawv cev rau ob txoj xov, uas ua ib txoj xov. Ob txoj xov ntawd sawv cev rau cov Millerites, vim cov neeg uas tshaj tawm cov xov sawv cev rau cov tim tswv uas cim txog txoj xov. Xyoo 1798 tus tim tswv thawj tuaj txog, thiab xyoo 1844 tus tim tswv thib peb tuaj txog.
Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.
Levi Tej Kevcai nees nkaum peb muaj xya lub caij noj mov dawb huv thiab xya lub rooj sib txoos dawb huv, txawm li ntawd los tsis yog txhua lub caij noj mov dawb huv yuav yog ib lub rooj sib txoos dawb huv, thiab tib yam nkaus tsis yog txhua lub rooj sib txoos dawb huv yuav yog ib lub caij noj mov dawb huv. Tag nrho cov caij noj mov dawb huv nyob nruab nrab ntawm thawj lub thiab lub kawg rooj sib txoos dawb huv, uas yog Hnub Xanpataus hnub xya thaum chiv thawj thiab Xanpataus xyoo xya thaum kawg. Keeb kwm ntawm cov caij noj mov dawb huv raug kaw ob tog los ntawm ob lub Xanpataus uas sawv cev rau William Miller thiab cov Millerites.
When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.
Thaum muab nees nkaum ob nqe thawj thiab nees nkaum ob nqe kawg coj los ua ke hauv Leviticus nees nkaum peb, lub caij Peetekos raug txheeb qhia tawm. Tus qauv uas raug tsim los ntawm kev coj cov kab los sib koom ua ke ntawd yog los saum ntuj los tag nrho. Lub caij Peetekos hauv tus qauv ntawd qhia meej txog peb theem ntawm peb tug tim tswv. Nws nqa lub cim kos npe ntawm “Qhov Tseeb.” Nws nqa lub cim kos npe ntawm Alpha thiab Omega. Nws nqa lub cim kos npe ntawm Palmoni. Nws coj tus tub kawm mus txog rau hauv plawv nruab nrab ntawm Chaw Dawb Huv Tshaj Plaws. Nws txheeb qhia lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej. Nws ncav mus txog ntais rau lub ntiajteb uas raug tsim dua tshiab.
This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.
Qhov tseeb no ntawm Leviticus nees nkaum peb tam sim no tab tom raug qhib lub foob tawm los muaj feem nrog txoj kev sim txog lub tuam tsev uas los ua ntej txoj kev sim litmus thiab txoj kev sim thib peb. Tus tim tswv thib peb tau los txog hauv xyoo 1844, thiab tom qab ntawd dua rau 9/11 thiab tom qab ntawd dua rau xyoo 2023. Thaum tus tim tswv thib peb los txog hauv xyoo 1844, cov neeg ncaj ncees yuav tsum los ntawm txoj kev ntseeg raws Khetos mus rau hauv Chaw Dawb Huv Tshaj Plaws. Leviticus nees nkaum peb yog txoj kev mus rau hauv Chaw Dawb Huv Tshaj Plaws thiab sawv cev rau ib feem ntawm txoj kev sim txog lub tuam tsev. Yauhas raug hais kom ntsuas lub tuam tsev thiab kuj ntsuas cov uas pe hawm nyob hauv ntawd thiab.
Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.
Miller lub hleb yog lub tuam tsev thiab cov hniav nyiaj hniav kub yog cov neeg pe hawm uas nyob hauv ntawd. Malachi lub tsev khaws nyiaj yog lub tuam tsev thiab ib feem kaum yog cov neeg pe hawm uas nyob hauv ntawd. Lub caij Pentecostal, raws li tau sawv cev hauv txoj kev siv “kab dhau kab” ntawm Leviticus nees nkaum peb, sawv cev rau lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej. Qhov tseeb tshaj no, nws piav qhia txog lub phij xab ntawm txoj kev cog lus, nrog cov cherub uas npog saum ntawd ntsia rau Kaum Lo Lus Txib, Aaron tus pas nrig uas tawg paj, thiab lub lauj kaub kub uas muaj manna.
The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.
Cov kerub uas npog yog cov timtswv, thiab cov timtswv sawv cev rau ib zaj lus thiab tus tubtxib nqa zaj lus ntawd. Zaj lus uas yog zaj lus alpha ntawm Leviticus nees nkaum peb yog Hnub Xanpataus hnub xya, thiab zaj lus omega yog Hnub Xanpataus xyoo xya. Nkawd ob leeg yog tej zaj lus, thiab nkawd kuj yog tej zaj lus alpha thiab omega ntawm William Miller thiab cov Millerites, nrog rau kev ua tiav ntawm “xya lub sijhawm,” nyob rau xyoo 1798, uas yog ib lub cim ntawm Hnub Xanpataus xyoo xya, thiab nyob rau xyoo 1844, Vajtswv coj Nws haiv neeg mus rau hauv Chaw Dawb Huv Tshaj Plaws, qhov chaw uas lawv nrhiav pom Hnub Xanpataus hnub xya. Ob Hnub Xanpataus ntawd yog thawj thiab hnub kawg ntawm tej rooj sib txoos dawb huv hauv Leviticus nees nkaum peb, thiab lub caij Peetekos tau raug muab tsa nyob nruab nrab ntawm nkawd ob leeg, ib yam li lub phij xab tau raug muab tsa nyob nruab nrab ntawm ob tug kerub uas npog.
The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.
Lub tuam tsev yuav tsum raug ntsuas, thiab qhov ntawd nrog rau kev tseg cia sab tshav puam uas twb raug muab rau Lwm Haiv Neeg lawm. Thaum hnub Sunday txoj cai los txog, txoj kev txiav txim rau vajtswv tsev xaus, thiab txoj kev txiav txim rau Lwm Haiv Neeg pib. Lub caij nyoog ntawm Lwm Haiv Neeg tau xaus xyoo 1798, thaum kawg ntawm 1,260 xyoo, thiab thaum kawg ntawm peb hnub ib nrab, (uas yog ib lub cim ntawm 1,260) Yauhas raug kom tseg cia sab tshav puam.
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 raug muab ib tug pas ntsuas zoo li ib tug qws; thiab tus tim tswv sawv ntsug, hais tias, Cia li sawv, thiab ntsuas Vajtswv lub tuam tsev, thiab lub thaj txi Ntuj, thiab cov uas pe hawm nyob hauv ntawd. Tiamsis lub tshav puam uas nyob sab nraud lub tuam tsev, cia tseg tsis txhob ntsuas; rau qhov nws raug muab rau cov Lwm Haiv Neeg lawm: thiab lawv yuav tsuj lub nroog dawb huv rau hauv qab taw tau plaub caug ob lub hlis. Tshwmsim 11:1, 2.
The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.
Lub loog tsis raug ntsuas cia li tseg, rau qhov nws tau muab rau cov neeg Lwm Haiv Neeg lawm, uas yuav tsuj nws hauv qab taw mus txog peb xyoos ib nrab, lossis plaub caug ob lub hlis.
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 qhev rau txhua haiv neeg; thiab Yeluxalees yuav raug cov Lwm Haiv Neeg tsuj hnyav mus txog thaum lub sijhawm ntawm cov Lwm Haiv Neeg tiav raws nraim. Luka 21:24.
The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.
Lub sijhawm ntawm Lwm Haiv Neeg tau ua tiav nyob rau xyoo 1798, thaum phau ntawv Daniel raug qhib lub foob.
“In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.
“Hauv lub tuam tsev hauv Yeluxalees muaj ib phab ntsa qis cais lub tshav puam sab nraud tawm ntawm txhua feem seem ntawm lub tsev dawb huv. Nyob saum phab ntsa ntawd muaj tej ntawv sau ua ntau yam lus, hais meej tias tsuas yog cov Yudais xwb thiaj raug tso cai hla ciam no. Yog ib tug Lwm Haiv Neeg twv nkag mus rau hauv lub tshav puam sab hauv, nws yuav ua kom lub tuam tsev qias neeg, thiab nws yuav raug txim tuag. Tiamsis Yexus, tus uas yog tus pib tsa lub tuam tsev thiab nws tej kev teev ntuj, tau rub cov Lwm Haiv Neeg los cuag Nws los ntawm txoj hlua khi ntawm kev khuv leej tibneeg, thaum Nws txoj kev tshav ntuj uas yog los saum ntuj coj txoj kev cawm seej tuaj rau lawv, txoj kev cawm seej uas cov Yudais tsis kam txais.” The Desire of Ages, 194.
December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.
Hnub Kaum Ob Hlis 31, 2023 tau xaus peb hnub ib nrab raws li yaj saub tej lus txij li kev poob siab ntawm Hnub Xya Hli 18, 2020. Peb xyoos ib nrab ntawd qhia tias ib zaj xov yaj saub yuav raug qhib tshem lub foob thaum ntawd, thiab tias tej caij nyoog ntawm Lwm Haiv Neeg tau ua tiav lawm, thiab tau tseg tsis ntsuas lub tuam tsev thiab cov uas pehawm Vajtswv nyob hauv. Thaum txog txoj cai Hnub Caiv, uas nyob hauv lub caij Pentekos yog Hnub Pentekos, txoj kev txiav txim hla mus rau Lwm Haiv Neeg. Thaum peb tseg tej caij nyoog ntawm Lwm Haiv Neeg tseg thaum ntsuas lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej, peb pom tias Hnub Kaum Ob Hlis 31, 2023 mus txog txoj cai Hnub Caiv yog lub tuam tsev.
The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.
Zaj lus tim khawv ntawm lub tuam tsev yog tias nws raug tsa tsaub ua ob theem; xub yog lub hauv paus, tom qab ntawd lub tuam tsev thiaj raug txheeb tias ua tiav lawm thaum lub pob zeb hauv paus uas raug muab pov tseg, txuj ci tseem ceeb tshaj plaws, dhau los ua lub taub hau ntawm lub ces kaum. Lub hauv paus raug tsa thaum cov Yixayee thaum ub tawm hauv Npanpiloo hauv keeb kwm ntawm thawj txoj cai, thiab lub tuam tsev raug ua kom tiav hauv keeb kwm ntawm txoj cai thib ob, tiamsis ua ntej txoj cai thib peb. Qhov kev sim ntawm lub hauv paus tau tshwm sim hauv 2024 thiab tam sim no peb nyob hauv qhov kev sim ntawm lub tuam tsev. Qhov kev sim ntawm lub tuam tsev ntawd xaus rau ntawm qhov kev sim thib peb thiab kev sim litmus, thiab qhov kev sim ntawm lub tuam tsev ntawd yuav tsum kom Vajtswv haiv neeg ntsuas lub tuam tsev.
The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.
Lub tuam tsev hauv Leviticus nees nkaum peb raug tsa sawv txij hnub tim 31 lub Kaum Ob Hlis, 2023 mus txog rau txoj cai hnub Sunday, thiab nyob hauv zaj keeb kwm yaj saub ntawd muaj kev sawv cev rau peb qhov kev xeem uas ib txwm tshwm sim thaum ib zaj lus faj lem raug qhib tawm. Qhov kawg ntawm peb qhov kev xeem ntawd yog qhov kev xeem litmus, uas tau raug sawv cev los ntawm Exeter camp meeting. Nyob rau hauv lub rooj sib txoos ntawd nej tsuas yog mus koom cov rooj sib tham hauv lub tsev ntaub uas Txwj Laus Snow tau nthuav tawm nws txoj xov ntawm qhov Midnight Cry tseeb ob zaug, los sis nej mus koom cov rooj sib tham uas puv npo kev xav kub ntxhov thiab tsis muaj kev sib npaug nyob rau tom lub tsev ntaub Watertown. Thaum cov rooj sib tham xaus lawm, txoj xov ntawm qhov Midnight Cry tseeb tau mus tawm ib yam li nthwv dej hiav txwv loj. Exeter yog qhov kev xeem litmus, thiab qhov kev xeem litmus sawv cev rau kev muab khi.
The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.
Lub rooj sib txoos hauv Exeter raug sawv cev ua piv txwv los ntawm Khetos txoj kev nkag mus rau hauv Yeluxalees uas muaj yeej, thiab Laxalus yog tus coj tus luj uas Yexus caij. Laxalus txoj kev tuag yog kev poob siab ntawm Lub Xya hli ntuj 18, 2020, tiam sis nws kuj yog Khetos txoj txuj ci tseem ceeb uas yog lub mom kub tshaj plaws thiab yog “lub cim foob” ntawm Nws txoj kev yog Vajtswv.
“Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.
“Yog Khetos tau nyob hauv chav mob, Lasaxas yeej yuav tsis tau tuag; rau qhov Xatas yuav tsis muaj hwjchim kav nws li. Kev tuag yuav tsis muaj peevxwm tua nws rab xib xub rau Lasaxas thaum tus Pub Txoj Sia nyob ntawd. Yog li ntawd Khetos thiaj nyob deb. Nws tso cai rau tus yeeb ncuab siv nws lub hwjchim, xwv kom Nws thiaj ntiab tau nws rov qab mus ua ib tug yeeb ncuab uas twb swb lawm. Nws tso cai rau Lasaxas hla mus nyob rau hauv kev tswj kav ntawm kev tuag; thiab cov viv ncaus uas raug kev txom nyem ntawd pom lawv tus kwv raug muab tso rau hauv lub ntxa. Khetos paub tias thaum lawv ntsia lawv tus kwv lub ntsej muag uas tuag lawm, lawv txojkev ntseeg rau lawv tus Cawm Seej yuav raug sim hnyav kawg nkaus. Tiamsis Nws kuj paub tias vim yog txojkev tawm tsam uas lawv tab tom hla dhau tam sim no, lawv txojkev ntseeg yuav ci tawm los nrog hwjchim loj dua qub. Nws ris txhua txojkev mob ntsws uas lawv tau raug. Nws hlub lawv tsis tsawg dua vim Nws qeeb los; tiamsis Nws paub tias rau lawv, rau Lasaxas, rau Nws tus kheej, thiab rau Nws cov thwjtim, yeej muaj ib txojkev yeej uas yuav tsum tau yeej.”
“‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.
“‘Vim nej nej,’ ‘xwv kom nej thiaj yuav ntseeg tau.’ Rau txhua tus uas tab tom ncav tes nrhiav kom hnov Vajtswv txhais tes coj, lub caij uas poob siab tshaj plaws yog lub sij hawm uas kev pab saum ntuj nyob ze tshaj plaws. Lawv yuav tig rov qab ntsia nrog kev ua tsaug rau feem tsaus ntuj tshaj plaws ntawm lawv txoj kev. ‘Tus Tswv paub yuav cawm cov neeg uas hwm Vajtswv li cas,’ 2 Peter 2:9. Ntawm txhua txoj kev sim siab thiab txhua yam kev txom nyem Nws yuav coj lawv tawm los nrog txoj kev ntseeg ruaj khov dua qub thiab kev paub dhau los nplua nuj dua.”
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Hauv qhov uas Khetos ncua sij hawm tsis tuaj cuag Laxalau, Nws muaj ib lub hom phiaj ntawm txoj kev khuv leej rau cov uas tsis tau txais Nws. Nws tseem nyob twjywm ntawd, xwv kom los ntawm qhov uas tsa Laxalau sawv hauv qhov tuag rov los Nws thiaj yuav muab dua ib qho pov thawj ntxiv rau Nws haiv neeg tawv ncauj, tsis ntseeg, tias Nws yeej yog ‘txoj kev sawv hauv qhov tuag rov los, thiab yog txoj sia.’ Nws tsis xav tso tseg tag nrho txoj kev cia siab rau cov neeg ntawd, cov yaj pluag uas ploj kev ntawm tsev neeg Ixayees. Nws lub siab tab tom tawg vim lawv txoj kev tsis kam hloov siab lees txim. Hauv Nws txoj kev khuv leej Nws tau npaj siab muab rau lawv ib qho pov thawj ntxiv tias Nws yog Tus Txum Tim Rov Qab, Tus uas ib leeg xwb thiaj coj tau txoj sia thiab txoj kev tsis txawj tuag los tshwm rau pom tseeb. Qhov no yuav tsum yog ib qho pov thawj uas cov pov thawj tsis muaj cuab kav txhais yuam kev tau. Qhov no yog qhov laj thawj uas Nws thiaj ncua Nws txoj kev mus rau Bethany. Txuj ci tseem ceeb saum kawg no, yog qhov tsa Laxalau sawv hauv qhov tuag rov los, yuav tsum muab Vajtswv lub foob rau saum Nws tes haujlwm thiab rau saum Nws qhov kev lees tias Nws muaj Vajtswv txoj xwm txheej.” The Desire of Ages, 528, 529.
The triumphal entry began with the loosing of an ass for Christ to ride upon.
Kev nkag los uas muaj koob meej pib nrog kev daws ib tug maum nees luav kom Khetos caij rau saum nws.
And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.
Thaum lawv los ze rau Yeluxalees, thiab twb los txog Npe-thafake, rau saum Roob Txiv Aulib, ces Yexus txib ob tug thwjtim mus, hais rau nkawd tias, Cia li mus rau hauv lub zos uas nyob tim nej xub ntiag, thiab tam sid nej yuav pom ib tug luav pojniam raug khi, thiab ib tug menyuam luav nrog nws; daws nkawd tawm, thiab coj nkawd los cuag kuv. Thiab yog muaj leejtwg hais ib yam dabtsi rau nej, nej yuav hais tias, Tus Tswv xav tau nkawd; thiab tam sid nws yuav tso nkawd los. Tag nrho tej no tau muaj los, kom thiaj li ua tiav raws li tus cev Vajtswv lus tau hais tseg tias, Cia li hais rau tus ntxhais Xiyas tias, Saib maj, koj tus Vajntxwv tabtom los cuag koj, ua siab mos siab muag, thiab caij saum ib tug luav pojniam, thiab saum ib tug menyuam luav uas yog tus xeeb ntxwv ntawm tus luav. Cov thwjtim thiaj mus, thiab ua raws li Yexus tau txib lawv. Mathais 21:1–6.
The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.
Txoj xov “Midnight Cry” tau koom nrog txoj xov ntawm tus tim tswv thib ob uas tau los txog thaum thawj zaug kev poob siab. Nyob rau tiam Khetos, qhov kev poob siab ntawd yog txoj kev tuag ntawm Laxalau, thiab rau cov Millerites, nws yog qhov kev twv hais txog xyoo 1843 uas tsis muaj tseeb, uas los txog rau hnub Tim 19 Lub Plaub Hlis, 1844. Ob qho kev poob siab ntawd sawv cev rau hnub Tim 18 Lub Xya Hli, 2020.
In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.
Nyob rau lub caij Ntxuav Plig Huv uas Leviticus nees nkaum peb sawv cev rau, qhov kev sim litmus raug sawv cev los ntawm peb-nrab txoj kev cim tseg ntawm rooj kevcai tshuab raj, Khetos txoj kev nce mus saum ntuj, thiab Hnub Kev Theej Txhoj. Peb kauj ruam ntawd sawv cev rau qhov kev sim litmus hauv kev txheeb rau ob qhov kev sim thawj, yog lub hauv paus thiab lub tuam tsev. Peb kauj ruam ntawd los tsib hnub ua ntej txoj cai hnub Sunday ntawm Ntxuav Plig Huv thiab sawv cev rau kev tsa ib puas plaub caug plaub txhiab leej kom siab ua tus chij. Yog lawv dhau qhov kev sim litmus, lawv raug tsa kom siab; yog lawv tsis dhau, lawv yuav raug tshuab tawm ntawm tej qhov rais hauv Miller zaj npau suav.
The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.
Kauj ruam thib peb ntawm kev muab lub cim foob yog Hnub Kev Theej Txhoj, thiab nws sawv cev rau kev lwv tawm ntawm kev txhaum. Kauj ruam thib ob yog kev tsa kom siab txog qhov khoom fij ntawm cov Levis raws li Malakis hais, thiab kauj ruam thib ib yog txoj xov ntawm cov raj ncas. Txij xyoo 1844 los no noob neej tau nyob hauv keeb kwm ntawm kev nrov ntawm lub raj ncas thib xya. Txoj xov sab nraud ntawm lub raj ncas thib xya yog txoj xov ntawm kev txom nyem thib peb ntawm Islam, thiab txoj xov sab hauv ntawm lub raj ncas thib xya yog Khetos tes hauj lwm ntawm kev muab Nws txoj Kev Ua Vajtswv los koom ua ke nrog tib neeg lub cev nqaij daim tawv ntawm ib puas plaub caug plaub txhiab leej.
We will continue in the next article.
Peb yuav txuas ntxiv rau hauv zaj ntawv tom ntej.
“In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.
“Hauv tej uas cov yaj saub tau sau cia, muaj tej xwm txheej raug nthuav tawm uas, txawm yog qub txeeg qub teg los ntev lawm, los tseem tshwm rau peb zoo li muaj qhov tshiab thiab lub hwj chim ntawm tej kev tshwm sim tshiab. Los ntawm txoj kev ntseeg peb to taub tias tej ntaub ntawv no hais txog Vajtswv txoj kev ua nrog nws haiv neeg hauv tiam dhau los tau raug khaws cia tseg kom peb thiaj pom tseeb tej zaj lus qhia uas Vajtswv xav qhia rau peb los ntawm tej kev paub uas tshwm sim nyob rau niaj hnub nim no.”
“Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.
“Peb tab tom nyob hauv ib lub sijhawm uas tseem ceeb tsis tsawg dua lub sijhawm uas nyob ua ntej Khetos rov qab los zaum ob; vim li no, peb yuav tsum ceev faj tshwj xeeb kom txhob ua tej kev yuam kev uas zoo ib yam li cov Yudais uas nyob hauv lub sijhawm uas Khetos los thawj zaug.”
“Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.
“Ib yam li cov thawjcoj Yudais, uas maj mam tsim ib txoj kev pe hawm raws cai thiab raws txheej txheem, uas qhov tseem ceeb ntawm tej yam tsis yog qhov tseem ceeb tiag raug tsa kom loj heev, ib txhia neeg nim no kuj tab tom raug xwm txheej uas yuav plam qhov muag ntawm tej qhov tseeb tseem ceeb uas siv rau tiam neeg no, thiab nrhiav tej yam uas tshiab, txawv txawv, ntxim nyiam heev.
“There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.
“Muaj qhov yuav tsum khaws cia thiab txhawb nqa tej hauv paus ntsiab lus uas siab. Cov uas tshawb nrhiav thiab txhawb tej tswv yim xav txawj xav uas tsis muaj tseeb yuav tsum raug qhuab qhia txog yam uas yog qhov tseeb ua ntej lawv sim mus qhuab qhia lwm tus. Tej kev xav thiab tej kev xam pom uas neeg tsim los tsis txhob nrhiav raws li qhov tseeb.
“There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.
“Muaj coob leej uas ruaj nreb rau hauv txoj ntsiab cai ib yam li hlau, thiab cov no yuav tau txais kev pab thiab koob hmoov; rau qhov lawv tab tom quaj nruab nrab ntawm lub loog thiab lub thaj txi ntim, hais tias, ‘Au tus Tswv, thov khuv leej koj haiv neeg, thiab tsis txhob cia koj lub qub txeeg qub teg poob rau hauv kev thuam.’ Peb yuav tsum cia cov ntsiab cai hauv paus ntawm zaj lus ntawm tus tim tswv thib peb sawv tawm kom meej thiab cais tseeb. Cov ncej loj ntawm peb txoj kev ntseeg yuav txhawb taus txhua lub nra uas yuav muab tso rau saum lawv.”
“In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.
“Nyob rau tiam no uas puv npo kev yuam kev, kev npau suav nruab hnub thiab kev yaj sab, peb yuav tsum kawm tej ntsiab cai thawj zaug ntawm Yexus Khetos txoj kev qhuab qhia. Cia peb rau siab ntso kom muaj peev xwm hais tau nrog tus tubtxib tias, ‘Peb tsis tau ua raws tej dab neeg uas txawj txua dag ntxias thaum peb qhia rau nej paub txog lub hwj chim thiab kev los ntawm peb tus Tswv Yexus Khetos.’ Tus Tswv hu kom peb ua raws tej ntsiab cai siab thiab muaj meej mom.”
“Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.
“Qhov tseeb, qhov tseeb tam sim no, yog txhua yam uas Vajtswv txoj lus nthuav qhia tias nws yog. Tus Tswv xav kom nws haiv neeg ceev lawv tus kheej kom deb ntawm txhua yam uas tshaj seem, ntawm txhua yam uas ntxias mus rau txoj kev tsis meej txuj ci. Cia cov uas raug ntxias kom xyaum raws tej kev qhuab qhia khib nyiab, xav txog xwb, khawb tus ncej kom tob rau hauv tej chaw txua pob zeb ntawm qhov tseeb saum ntuj ceeb tsheej, thiab tuav kom tau lub txiaj ntsim uas txhais tau txoj sia nyob mus ib txhis rau tus uas txais nws. Hauv txoj lus muaj tej qhov tseeb muaj nqis tshaj plaws. Cov no yuav raug nrhiav pom los ntawm cov uas kawm nrog lub siab kub lug; rau qhov cov tim tswv saum ntuj ceeb tsheej yuav coj txoj kev tshawb nrhiav.”
“Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’
“Hais txog cov uas tam sim no tseem muaj sia nyob saum lub ntiajteb no, Povlauj tau tshaj tawm tias: ‘Yuav muaj ib lub sijhawm uas lawv yuav tsis nyiaj taus txoj kev qhuab qhia uas raug cai, tiam sis raws li lawv tus kheej tej kev ntshaw lawv yuav sau xibfwb coob coob los rau lawv tus kheej, vim lawv muaj pob ntseg khaus; thiab lawv yuav tig lawv pob ntseg mus deb ntawm qhov tseeb, thiab yuav raug tig mus rau tej dab neeg cuav.’”
“How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’
“Cov lus ceeb toom uas Povlauj tau muab thaum lub sijhawm nws cev lus faj lem txog cov uas yuav tsis thev taus txoj lus qhuab qhia uas raug yog ib yam tseem ceeb npaum li cas, thiab ua rau tus ntsuj plig tshee npaum li cas: ‘Yog li no kuv txib koj rau ntawm Vajtswv xub ntiag, thiab ntawm tus Tswv Yexus Khetos, tus uas yuav txiav txim rau cov ciaj sia thiab cov tuag thaum Nws tshwm sim los thiab hauv Nws lub nceeg vaj: Cia li qhuab qhia txoj lus; rau siab hlo thaum tsim nyog thiab thaum tsis tsim nyog; qhuab ntuas, cem, ntuas txhawb nrog txhua yam kev ua siab ntev thiab txoj lus qhuab qhia.’”
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Cov uas nrog Vajtswv sib raug zoo taug kev nyob hauv qhov kaj ntawm Lub Hnub Ncaj Ncees. Lawv tsis ua rau lawv tus Cawm Seej poob ntsej muag los ntawm kev ua kom lawv txojkev phem qias nyob ntawm Vajtswv xub ntiag. Qhov kaj saum ntuj ci ntsa iab rau saum lawv. Thaum lawv los ze rau qhov xaus ntawm keeb kwm ntiajteb no, lawv txojkev paub txog Khetos, thiab txog tej lus faj lem uas hais txog nws, hajyam nce ntxiv heev. Lawv muaj nqes tsis kawg nyob hauv Vajtswv lub qhov muag; vim lawv nyob hauv kev sib haum xeeb nrog nws Leej Tub. Rau lawv, Vajtswv txoj lus muaj kev zoo nkauj thiab kev ntxim hlub uas tshaj txhua yam. Lawv pom nws qhov tseem ceeb. Qhov tseeb raug nthuav tawm rau lawv. Txojkev qhuab qhia txog kev yug los ua neeg raug muab hnav nrog ib qho ci muag muag. Lawv pom tias Vajluskub yog tus yuam sij uas qhib txhua yam tsis meej thiab daws txhua yam kev nyuaj. Cov uas tsis kam txais qhov kaj thiab taug kev hauv qhov kaj yuav tsis muaj peev xwm to taub qhov tsis meej ntawm kev ua neeg dawb huv, tiamsis cov uas tsis tau yig los ris tus ntoo khaub lig thiab raws Yexus qab, yuav pom qhov kaj hauv Vajtswv qhov kaj.” The Southern Watchman, April 4, 1905.