Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.

Caesarea Philippi mus rau Caesarea Maritima sawv cev rau lub sijhawm txij thaum teev peb mus txog teev cuaj, uas raug faib rau ntawm teev rau. Qhov kev faib ntawm Caesarea mus rau Caesarea yog Roob Hloov Dua Siab. Roob Hloov Dua Siab ua kom ob txoj kab lwm yam sib haum rau lub cim qhia kev uas muaj peb kauj ruam, uas tuaj ua ntej txoj cai hnub Sunday Pentekos los ntawm tsib hnub.

At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.

Saum Toj, Vajtswv Leej Txiv tau hais ib zaug ntxiv. Thawj zaug uas Nws tau hais yog thaum Khetos ua kevcai raus dej, hos zaum kawg yog ua ntej tus ntoo khaublig xwb.

Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.

Tam sim no kuv tus ntsuj plig ntxhov siab; thiab kuv yuav hais li cas? Txiv, cawm kuv dim ntawm lub sijhawm no; tiam sis vim li no kuv thiaj los txog lub sijhawm no. Txiv, ua kom koj lub npe tau koob meej. Ces muaj ib lub suab tawm saum ntuj los, hais tias, Kuv twb ua kom nws tau koob meej lawm, thiab kuv yuav ua kom nws tau koob meej dua. Yog li ntawd, cov neeg uas sawv ze ntawd thiab hnov, hais tias yog xob quaj; lwm tus hais tias, Ib tug tim tswv hais rau nws. John 12:27–29.

God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.

Vajtswv ua kom Nws lub npe muaj koob meej thaum Nws muab lub cim kaw rau ib puas plaub caug plaub txhiab leej thiab sau Nws lub npe rau saum lawv.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Tus uas kov yeej, kuv yuav ua kom nws yog ib tug ncej hauv kuv tus Vajtswv lub tuam tsev, thiab nws yuav tsis tawm mus ntxiv lawm li; thiab kuv yuav sau kuv tus Vajtswv lub npe rau saum nws, thiab lub npe ntawm lub nroog ntawm kuv tus Vajtswv, uas yog Yeluxalees tshiab, uas nqis saum ntuj los ntawm kuv tus Vajtswv los: thiab kuv yuav sau kuv lub npe tshiab rau saum nws. Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsuj Plig hais rau cov pawg ntseeg. Qhia Tshwm 3:12, 13.

At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.

Nyob rau saum Roob Hloov Hwjchim, Petus, Yakaunpaus, thiab Yauhas yog cov thwjtim tib leeg uas nyob ntawd, ib yam li lawv tau nyob thaum Yailus tus ntxhais sawv hauv qhov tuag rov los thiab ntxiv thiab thaum Kethemanes. Kethemanes, ib yam li Leej Txiv hais lus hauv Yauhas kaum ob—los tam sim ua ntej tus ntoo khaublig. Kethemanes txhais tias “chaw nias roj,” qhia txog txoj kev sim roj ntawm cov nkauj xwb. Kethemanes yog “kev kub ntxhov” uas coj tus ntsuj plig los “ntsib kev tuag tim ntsej tim muag,” thiab cov nkauj xwb muaj tswvyim hla dhau txoj kev sim ntawd, rau qhov hauv txoj kev sim ntawm lub tuam tsev thib ob lawv tau los “ntsib txoj sia tim ntsej tim muag,” raws li Yexus tau qhia “tim ntsej tim muag” tau peb caug hnub.

The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.

Thawj zaug thawj uas Leej Txiv hais lus yog thaum Khetos txais kev cai raus dej, thiab thawj zaug uas Nws tshwjxeeb coj Petus, Yakaunpaus, thiab Yauhas mus nrog Nws xwb yog thaum Yailus tus ntxhais nkauj xwb uas muaj kaum ob xyoos raug tsa sawv hauv qhov tuag rov qab los. Kev sawv hauv qhov tuag rov qab los ntawm tus nkauj xwb uas muaj kaum ob xyoos ntawd sib haum nrog kev cai raus dej ntawm Khetos, uas yog lub cim ntawm lub hwjchim ntawm kev sawv hauv qhov tuag rov qab los. Kev sawv hauv qhov tuag rov qab los ntawm Yailus tus ntxhais sib haum nrog kev cai raus dej ntawm Khetos thiab Caesarea Philippi. Getsemane thiab txoj kev nyuaj siab hauv Khetos thaum Leej Txiv hais lus tam sim ua ntej tus ntoo khaub lig sib haum nrog Caesarea Maritima.

Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.

Kab dhau kab, Petus sawv cev rau ib puas plaub caug plaub txhiab leej uas raug muab kaw tseg rau ntawm Caesarea Philippi, thaum Simon Barjona lub npe raug hloov mus ua Petus. Thaum twb raug muab kaw tseg lawm ntawm Panium, uas yog Caesarea Philippi, Petus mus txog rau teev thib rau saum Roob, qhov chaw uas nws raug tsa siab ua ib lub chij thaum nws txuas ntxiv mus teb rau Cornelius txoj kev hu ntawm Caesarea Maritima. Ntawm Caesarea Philippi Petus tawm ntawm Exeter lub rooj sib txoos pw hav zoov nrog Vajtswv lub foob thiab zaj lus ntawm Kev Quaj Hu Hmo Ib Tag Hmo los tshaj tawm. Zaj lus hais txog Islam raws li sawv cev los ntawm koob tsheej ntawm cov raj nrov coj Petus mus ntxiv rau Caesarea ntawm ntug hiav txwv. Zaj lus hais txog Islam tsa Petus siab rau ntiajteb pom, rau qhov Petus twb tau twv qhia ua ntej txog kev los txog raws yaj saub ntawm Islam ua ntej ntawm koob tsheej ntawm cov raj nrov.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Saib seb, Kuv yuav txib yaj saub Eliyas los cuag nej ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv yuav los txog: Thiab nws yuav tig cov txiv lub siab mus rau cov me nyuam, thiab cov me nyuam lub siab mus rau lawv cov txiv, tsam Kuv los thiab ntaus lub ntiajteb nrog ib lo lus foom tsis zoo. Malakis 4:5, 6.

Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.

Kab tom qab kab, zaj lus Eliyas yog zaj lus uas raug tsa rau saum lub hauv paus ntawm kev coj cov yawg koob kom sib haum nrog lawv cov me nyuam. Eliyas yog Txiv Miller, tus uas ua piv txwv txog nws cov me nyuam. Ib puas plaub caug plaub txhiab leej yog cov me nyuam ntawm William Miller, thiab kev tig Miller lub siab rau nws cov me nyuam yog kev coj keeb kwm Millerite kom sib haum nrog keeb kwm ntawm Eliyas, thiab tib yam kuj yog kev coj Yauhas uas ua kevcai raus dej kom sib haum nrog tus tub txib uas txuas nrog ib puas plaub caug plaub txhiab leej. Ib feem ntawm kev sib haum ntawm plaub txoj kab no yog tias hauv txhua zaj keeb kwm ntawm kev sim siab ntawm Eliyas, Yauhas, thiab Miller, tib zaj lus ntawm qhov tseeb rau lub sijhawm ntawd xwb—yog zaj lus uas los dhau ntawm tus tub txib.

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 17:1.

Thiab Eliyas tus Tisbites, uas yog ib tug ntawm cov neeg nyob hauv Kile‑as, hais rau Ahaj tias, Raws li tus Tswv Vajtswv ntawm Ixayees muaj txoj sia nyob, uas kuv sawv ntawm nws xub ntiag, ntau xyoo no yuav tsis muaj lwg thiab yuav tsis muaj nag li, tsuas yog raws li kuv lo lus xwb. 1 Vajntxwv 17:1.

Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.

Muam White hais meej tias cov neeg uas tsis tau lees txais Yauhas txoj xov, tus uas Yexus tau qhia tias yog Eliyas, yuav tsis tau txais txiaj ntsig los ntawm Yexus tej lus qhuab qhia; thiab ib yam nkaus, cov uas tsis lees txais Miller txoj xov raws li sawv cev los ntawm tus tim tswv thawj txoj xov, yuav tsis tau txais txiaj ntsig los ntawm tus tim tswv ob txoj xov. Ua ke nrog Eliyas txoj kev tshaj tawm tias nag yuav los tsuas yog raws li nws lo lus txib xwb, kuj muaj qhov kev sim siab kawg nkaus uas muaj nrog txoj lus txib kom xaiv ntawm Eliyas txoj xov lossis Npas txoj xov. Lub cim yaj saub ntawm “ntev npaum li cas” sib phim Eliyas lub Roob Khamel nrog txoj cai Hnub Caiv Hnub Xaiv.

So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.

Yog li ntawd Ahaj txib mus rau tag nrho cov neeg Ixayees, thiab sau cov yaj saub ua ke rau saum roob Khamel. Ces Eliyas tuaj cuag tag nrho cov pejxeem, thiab hais tias, Nej yuav yoog mus los ntawm ob lub tswv yim no mus txog thaum twg? Yog hais tias tus Tswv yog Vajtswv, cia li raws nws qab mus; tiam sis yog Ba-as, ces cia li raws nws qab mus. Thiab cov pejxeem tsis teb nws ib lo lus li. Ces Eliyas hais rau cov pejxeem tias, Kuv, tsuas yog kuv tib leeg xwb, tseem nyob ua tus yaj saub ntawm tus Tswv; tiam sis Ba-as cov yaj saub muaj plaub puas tsib caug leej. Yog li ntawd cia lawv muab ob tug nyuj los rau peb; thiab cia lawv xaiv ib tug nyuj rau lawv tus kheej, muab txiav ua tej thooj, thiab muab tso rau saum ntoo, tsis txhob muab hluav taws rau hauv qab; hos kuv yuav npaj dua ib tug nyuj, thiab muab tso rau saum ntoo, tsis txhob muab hluav taws rau hauv qab. Ces nej cia li hu txog nej cov vajtswv lub npe, hos kuv yuav hu txog tus Tswv lub npe; thiab tus Vajtswv uas teb los ntawm hluav taws, cia nws yog Vajtswv. Thiab tag nrho cov pejxeem teb hais tias, Lo lus no hais zoo lawm. 1 Vajntxwv 18:20–24.

The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.

Qhov kev sim ntawm Carmel yog kev xaiv nyob nruab nrab ntawm ob zaj lus. Yog ib qho kev sim nyob nruab nrab ntawm kev qhia yav tom ntej tseeb thiab cuav, thiab ntawm tus tub txib Eliyas los sis cov yaj saub uas zaum ntawm Jesebel lub rooj mov. Nws yog hais txog tus tub txib thiab zaj lus. Xyoo 1844, Carmel raug rov ua dua thaum tus Tswv coj los tsim ib qho kev sim uas qhia tawm Miller ua tus yaj saub tseeb, thiab Miller zaj lus ua lwg thiab nag. Qhov kev sib txawv ntawm tus yaj saub tseeb thiab zaj lus tseeb, sib piv nrog tus yaj saub cuav thiab zaj lus cuav, raug sawv cev ntawm Exeter camp meeting los ntawm Exeter lub tsev ntaub thiab lub tsev ntaub ntawm pab Watertown. Ob lub tabernacle sawv cev rau qhov tseeb, sib piv nrog qhov cuav. Qhov kev sib txawv uas tau tsim ntawm Carmel thiab keeb kwm xyoo 1844 raug txheeb qhia ntawm Caesarea Philippi thaum Petus raug muab khi ruaj thiab raug tsa siab mus rau saum lub Roob ua ib daim chij. Nws raug tsa siab vim nws tau hais tias nws zaj lus yog tib zaj lus tseeb xwb ntawm nag tom qab. Nws raug tsa siab thaum nws lo lus twv tau muaj tiav.

The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.

Lub tsiab peb caug ntawm cov raj tshuab yog qhov thib peb thiab yog qhov kev sim txiav txim hauv lub caij Pentecostal, thiab ua ntej qhov kev sim txiav txim ntawd Petus qhia meej tias Islam yuav raug tso tawm los cim qhov pib ntawm kev tshaj tawm Txoj Kev Quaj Hmo Ntuj. Kev ua tiav ntawm tej lus faj lem yog yam uas ua rau muaj qhov sib txawv ntawm cov Millerites thiab cov Protestants, uas sawv cev rau haiv neeg ntawm qub lus cog tseg uas tab tom raug hla dhau. Eliyas tus kheej tau tua cov yaj saub cuav, thaum qhov sib txawv ntawm qhov tseeb thiab qhov cuav twb raug muab tshwm sim lawm. Qhov kev sib txawv ntawd raug tsim nyob rau lub tsiab peb caug ntawm cov raj tshuab, thaum ib lo lus twv txog Islam raug ua tiav.

The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.

Lub Suab Quaj Thaum Ib Tag Hmo hauv keeb kwm Millerite yog ib lo lus faj lem uas tau raug kho kom raug thiab tom qab ntawd thiaj li tau tiav. Nws tau tiav rau hnub Kaum Hli tim 22, 1844, hos Miller txoj kev to taub thawj zaug txog Lub Suab Quaj Thaum Ib Tag Hmo yog xyoo 1843. Samuel Snow sawv cev rau kev kho kom raug ntawm txoj xov ntawd, thiab nws txoj xov tau los paub tias yog txoj xov “tseeb” ntawm Lub Suab Quaj Thaum Ib Tag Hmo.

1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.

Xyoo 1844 yog ib qho piv txwv qhia txog qhov txawv ntawm Miller cov lus thiab cov lus ntawm cov Protestants. Hauv txoj kev sim ntawd, cov Protestants raug Miller tua, ces lawv thiaj los ua Protestantism uas tau poob siab tseg, yog cov ntxhais ntawm Loos, yog Jezebel cov pov thawj. Qhov txawv ntawd tau raug qhia tawm los ntawm kev txais los sis kev tsis lees txais txoj xov yaj saub. Nrog Yauhas thiab Miller, txoj xov yaj saub tau nthuav tawm txoj xov cuav ntawm cov neeg qub ntawm txoj kev cog lus uas tab tom raug hla dhau lawm. Eliyas cov lus tshaj tawm hais tias yuav tsis muaj nag tsuas yog raws li nws lo lus xwb, thiab tom qab peb xyoos ib nrab, txoj kev sim ntawm lo lus tshaj tawm ntawd yuav tsum raug qhia tawm kom pom tseeb.

And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.

Thiab tau muaj tias, thaum Ahab pom Eliyas, Ahab hais rau nws tias, Koj puas yog tus uas tsim teeb meem rau cov Yixayee? Thiab nws teb tias, Kuv tsis tau tsim teeb meem rau cov Yixayee li; tiamsis yog koj, thiab tsev neeg ntawm koj txiv, vim nej tau tso tseg tej lus txib ntawm tus Tswv, thiab koj tau mus raws Ba-as tej dab mlom. Nim no yog li ntawd, cia li txib mus, thiab sau tag nrho cov Yixayee tuaj cuag kuv rau saum roob Khaumees, thiab cov yaj saub ntawm Npas-as plaub puas tsib caug leej, thiab cov yaj saub ntawm tej ncej dab plaub puas leej, uas noj ntawm Yezebees lub rooj. 1 Vajntxwv 18:17–19.

The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.

Qhov kev cais tseg ntawm qhov cuav thiab qhov tseeb, txawm yog tus tubtxib los yog cov lus, tau raug ua kom tshwm hauv ib txoj kev sim uas suav nrog kev liam tawm tsam ob qho tib si yog cov lus thiab tus tubtxib. Eliyas yog tus uas raug liam tias ua rau cov Yixalayees ntxhov siab, vim nws cov lus tau txwv tsis pub nag los. Yog hais tias nag tseem tau los txuas ntxiv hauv cov Yixalayees, ces yuav tsis muaj ib qho teeb meem twg txog Eliyas raug tsa los. Qhov teeb meem ntawd tau raws li Eliyas txoj lus twv tseg, thiab nws txoj kev ua tiav thoob plaws peb xyoos thiab ib nrab.

When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.

Thaum Petus nyob rau ntawm qhov kev sim txheeb tseeb ntawm Caesarea Philippi, uas yog lub koob tsheej raj nplaim, thiab kuj yog qhov chaw uas tus nees luav raug daws, ces qhov pib ntawm txoj xov ntawm Midnight Cry raug cim tseg. Petus zoo ib yam li Eliyas, nyuam qhuav tau pom qhov kev lees paub txog nws txoj kev twv ua ntej, thiab qhov sib txawv ntawm qhov tseeb thiab qhov cuav twb raug qhia kom sawv daws pom lawm. Kev lees paub txog txoj kev twv ua ntej ntawd raug sawv cev los ntawm lub koob tsheej raj nplaim—uas yog qhov kev sim txheeb tseeb. Txoj kev twv ua ntej ntawd raug ua qauv qhia los ntawm ob qho tib si xyoo 1840 thiab 1844, uas muaj ib txoj kev twv ua ntej raug kho kom raug thiab tom qab ntawd mam li ua tiav. Txoj kev twv ua ntej uas raug kho kom raug ntawm Josiah Litch tau txhawb zog rau thawj tug timtswv thaum lub Yim Hli 11, 1840, thiab txoj kev twv ua ntej txog xyoo 1843 los ntawm Miller raug Snow kho kom raug.

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

“Xyoo 1840 muaj dua ib zaug kev ua tiav lus faj lem uas tseem ceeb heev ua rau muaj kev txaus siab dav kawg. Ob xyoos ua ntej ntawd, Josiah Litch, yog ib tug xibhwb tseem ceeb uas tab tom tshaj tawm txog txoj kev los zaum ob, tau luam tawm ib qho kev piav txog Tshwmsim 9, uas twv hais ua ntej txog kev poob ntawm lub Tebchaws Ottoman. Raws li nws cov kev suav, lub hwjchim no yuav raug muab rhuav tshem... rau hnub tim 11 lub Yim Hli, 1840, thaum ntawd lub hwjchim Ottoman hauv Constantinople yuav raug cia siab tias yuav tawg ntsoog. Thiab qhov no, kuv ntseeg, yuav pom tseeb tias yog li ntawd tiag.”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Thaum txog lub sijhawm raws nraim li tau qhia tseg, Qaib Cov Txwv, dhau los ntawm nws cov tim sawv cev, tau txais kev tiv thaiv ntawm cov hwjchim koom tes hauv tebchaws Europe, thiab li ntawd nws thiaj tso nws tus kheej nyob hauv qab txoj kev tswj hwm ntawm cov tebchaws Khixatia. Qhov xwm txheej ntawd tau ua kom tiav raws nraim li lo lus faj lem tau hais tseg. Thaum qhov no tau paub lawm, coob leej coob tus thiaj raug ntxias siab tias tej hauv paus ntsiab lus ntawm txoj kev txhais lo lus faj lem uas Miller thiab nws cov phoojywg tau txais yuav ntawd yog qhov raug tseeb, thiab ib lub zog txhawb uas txawv tshaj plaw thiaj raug muab rau txoj kev txav los ntawm kev los nyob ze. Cov neeg muaj kev kawm thiab muaj meej mom tau koom nrog Miller, ob leeg hauv kev tshaj tawm thiab hauv kev luam tawm nws tej kev xav, thiab txij xyoo 1840 mus txog 1844 txoj haujlwm ntawd tau nthuav dav sai heev.” The Great Controversy, 334, 335.

The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.

Litch qhov kev twv ua ntej yog hais txog Islam, thiab Snow qhov kev twv ua ntej yog hais txog lub qhov rooj kaw. Thaum Litch qhov kev twv ua ntej tau muaj tiav lawm, txoj kev siv uas tau tsim tsa txoj xov ntawd raug lees txais, thiab cov uas lees txais txoj xov ntawd “koom siab” nrog tus tub txib. Ob qho tib si, txoj xov thiab tus tub txib, raug lees paub nyob rau hauv qhov kev muaj tiav ntawm qhov kev twv ua ntej ntawd. Litch qhov kev twv ua ntej yog hais txog Islam, thiab Snow qhov kev twv ua ntej yog hais txog lub qhov rooj kaw.

“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

“Kuv tau pom Vajtswv haiv neeg zoo siab xyiv fab hauv txoj kev cia siab, ntsia ntsoov tos lawv tus Tswv. Tiamsis Vajtswv tau npaj los sim lawv. Nws txhais tes tau npog ib qho yuam kev hauv txoj kev suav ntawm tej lub sij hawm yav tom ntej raws li lus faj lem. Cov uas tab tom tos lawv tus Tswv tsis tau pom qhov yuam kev no, thiab cov neeg txawj ntse tshaj plaws uas tawm tsam lub sij hawm ntawd kuj tsis tau pom nws thiab. Vajtswv tau npaj tias Nws haiv neeg yuav tsum ntsib kev poob siab. Lub sij hawm ntawd dhau mus, thiab cov uas tau tos lawv tus Cawm Seej nrog txoj kev cia siab kaj siab lug tau tu siab thiab qaug zog siab, hos cov uas tsis tau hlub txoj kev tshwm sim los ntawm Yexus, tiamsis lees txais txoj xov ntawd vim ntshai, rov zoo siab tias Nws tsis tau los rau lub sij hawm uas lawv tau cia siab. Lawv tej lus lees txim tsis tau kov txog lub siab thiab tsis tau ntxuav kom lub neej dawb huv. Kev dhau mus ntawm lub sij hawm ntawd raug xam tseg zoo heev los nthuav tej lub siab zoo li no tawm los. Lawv yog cov xub tig rov qab thiab thuam cov neeg tu siab, poob siab ntawd uas yeej hlub lawv tus Cawm Seej txoj kev tshwm sim los tiag tiag. Kuv tau pom Vajtswv txoj kev txawj ntse hauv qhov uas Nws sim Nws haiv neeg thiab muab ib qho kev sim siab uas tshawb nrhiav tob heev rau lawv kom pom tseeb cov uas yuav thim rov qab thiab tig mus rau nram qab thaum lub sij hawm kev txom nyem tuaj txog.”

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

“Yexus thiab tag nrho pawg tubtxib saum ntuj tau ntsia cov uas tau cia siab qab zib thiab tos ntsoov ntev los yuav pom Tus uas lawv tej ntsuj plig hlub ntawd nrog txoj kev khuv leej thiab kev hlub. Cov tim tswv tau ya nyob ib ncig ntawm lawv, los txhawb lawv thaum lub sijhawm lawv raug sim siab. Cov uas tau tsis quav ntsej tsis kam txais txoj xov saum ntuj ceeb tsheej ntawd raug tso cia rau hauv qhov tsaus ntuj, thiab Vajtswv txoj kev chim tau kub ntxhov tawm tsam lawv, vim lawv tsis kam txais qhov pom kev uas Nws tau xa tuaj rau lawv saum ntuj ceeb tsheej los. Cov neeg ncaj ncees uas poob siab ntawd, uas tsis to taub tias vim li cas lawv tus Tswv tsis tau los, tsis raug tso cia rau hauv qhov tsaus ntuj. Dua ib zaug lawv raug coj rov qab mus rau lawv phau Vajlugkub kom tshawb nrhiav tej lub caij nyoog uas tau qhia ua ntej. Vajtswv txhais tes raug tshem tawm ntawm cov lej, thiab qhov yuam kev tau raug piav meej. Lawv pom tias tej lub caij nyoog uas tau qhia ua ntej ntawd ncav cuag xyoo 1844, thiab tib cov pov thawj uas lawv tau nthuav los qhia tias tej lub caij nyoog uas tau qhia ua ntej xaus rau xyoo 1843, kuj ua pov thawj tias tej ntawd yuav xaus rau xyoo 1844. Qhov pom kev tawm ntawm Vajtswv Txojlus ci tuaj rau saum lawv txoj hauj lwm, thiab lawv pom muaj ib lub sijhawm ncua—‘Txawm yog nws [lub zeem muag] qeeb los, nej cia li tos ntsoov rau nws.’ Vim lawv txoj kev hlub rau Khetos txoj kev los tam sid, lawv tau hla dhau qhov ncua ntawm lub zeem muag, uas tau raug npaj tseg kom qhia tawm cov uas tos ntsoov tiag. Dua ib zaug lawv rov muaj ib lub ntsiab taw qhia txog lub sijhawm. Txawm li ntawd los, kuv pom tias coob leej ntawm lawv tsis muaj peev xwm sawv dhau lawv txoj kev poob siab loj heev kom muaj tau qib kev kub siab thiab lub zog uas tau cim lawv txoj kev ntseeg nyob rau xyoo 1843.”

“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.

“Xatas thiab nws cov tim tswv yeej kov yeej lawv, thiab cov uas tsis kam txais txoj xov ntawd kuj zoo siab qhuas lawv tus kheej vim lawv qhov kev txawj txiav txim siab deb thiab lawv lub tswv yim ntse hauv qhov uas lawv tsis kam txais yam kev dag ntxias ntawd, raws li lawv hu nws. Lawv tsis paub tias lawv tab tom tsis lees txais Vajtswv tej lus ntuas tawm tsam lawv tus kheej, thiab tab tom koom tes nrog Xatas thiab nws cov tim tswv los ua rau Vajtswv haiv neeg ntxhov siab, cov uas tab tom ua neej raws li txoj xov uas raug xa los saum ntuj ceeb tsheej.”

“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.

“Cov uas ntseeg hauv zaj lus no raug tsim txom hauv tej pawg ntseeg. Rau ib ntus, cov uas tsis kam txais zaj lus ntawd raug kev ntshai txwv tsis pub lawv ua raws li tej kev xav hauv lawv lub siab; tiam sis thaum lub sij hawm dhau mus lawm, nws tau nthuav tawm lawv tej kev xav tiag. Lawv xav ua kom lub tim khawv uas cov uas tab tom tos pom tias lawv raug yuam kom ris ntawd ntsiag to, uas hais tias tej lub sij hawm cev lus faj lem ntawd ncav mus txog xyoo 1844. Cov ntseeg tau piav qhia lawv qhov yuam kev kom meej thiab tau qhia tej laj thawj uas ua rau lawv cia siab tias lawv tus Tswv yuav los nyob rau xyoo 1844. Cov uas tawm tsam lawv tsis muaj ib yam lus sib cav tawm tsam tau tej laj thawj muaj hwj chim uas tau muab los. Txawm li ntawd los, kev npau taws ntawm tej pawg ntseeg tau kub hnyiab; lawv tau txiav txim siab tias yuav tsis mloog tej pov thawj, thiab yuav kaw lub tim khawv ntawd kom tawm ntawm tej pawg ntseeg, xwv kom lwm tus tsis txhob hnov. Cov uas tsis dlej txwv tsis pub lwm tus tau txais txoj kev kaj uas Vajtswv tau muab rau lawv, raug muab ntiab tawm hauv tej pawg ntseeg; tiam sis Yexus nrog nraim lawv, thiab lawv zoo siab nyob hauv txoj kev kaj ntawm Nws lub ntsej muag. Lawv raug npaj kom txais tau zaj lus ntawm tus tim tswv thib ob.” Early Writings, 235–237.

Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.

Petus sawv cev rau ib puas plaub caug plaub txhiab tus uas, ib yam li Litch, nthuav tawm ib txoj kev twv ua ntej uas raug kho lawm hais txog Islam thiab qhov kawg ntawm ib lub nceeg vaj; thiab ib yam li Snow, Petus kuj nthuav tawm ib txoj kev twv ua ntej uas raug kho lawm hais txog lub qhov rooj kaw. Litch txoj xov hais txog kev txom nyem zaum ob ntawm Islam yog ib txoj kev twv ua ntej sab nraud, hos Snow txoj xov txog lub qhov rooj kaw yog ib txoj kev twv ua ntej sab hauv. Rau Snow, txoj haujlwm ntawd pib thaum tus Tswv tshem nws txhais tes tawm ntawm cov lej, thiab thaum ntawd mam pom tias tib cov pov thawj uas yav tas los tau raug xav tias ua pov thawj rau xyoo 1843, qhov tseeb tiag yog ua pov thawj rau lub Kaum Hli 22, 1844. Rau Litch, nws yog ib qho kev xam uas thaum tiav raws li ntawd lawm thiaj coj tus tim tswv hauv Tshwmsim kaum nqes los sawv saum daim av thiab saum hiav txwv.

The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?

Qhov tseeb uas Litch rov xam dua nws qhov kev twv ua ntej kaum hnub ua ntej nws tau tiav qhia meej tias txoj hauj lwm kho kom raug ib qho kev twv yav dhau los yog ib qho kev sim. Puas yog qhov pib xyoo 1840 thiab qhov xaus xyoo 1844 tiag tiag yog ib lub cim yaj saub ntawm ib qho kev twv uas raug rov xam dua kom dhau los ua qhov tseeb Nruab Nrab Hmo Ntuj Quaj? Puas yog alpha thiab omega ntawm keeb kwm Millerite uas xaus nrog kev tshaj tawm ntawm Nruab Nrab Hmo Ntuj Quaj tiag tiag sawv cev ua qauv txog cov yam ntxwv yaj saub ntawm qhov tseeb Nruab Nrab Hmo Ntuj Quaj ntawm ib puas plaub caug plaub txhiab?

In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17th.

Nyob rau ob lub sijhawm ntawm kev tshaj tawm txog lo lus twv ua ntej uas raug kho lawm, kev sib cav sib ceg tau tshwm sim tawm tsam txoj xov Millerite, vim txoj xov ntawd cuam tshuam cov neeg. Thaum Petus sawv ntawm Caesarea Philippi muaj kev sib cav txog txoj xov uas tau pib ua ntej Caesarea Philippi, rau qhov ntawd yog qhov kev ua tiav uas lees paub tias tsuas yog raws li Petus lo lus xwb thiaj yog txoj xov nag yuav los. Caesarea Philippi yog hnub caiv nrov raj, uas sib haum nrog Khetos xa ob tug thwjtim, sawv cev rau tus tim tswv thib ob, mus daws txoj hlua khi tus luj ntawm Islam. Kev daws txoj hlua khi tus luj ntawm Islam tshaj tawm txog qhov pib ntawm txoj xov Midnight Cry ntawm Exeter camp meeting, vim Samuel Snow, uas tuaj txog caij nees ib hnub lig, thaum Lub Yim Hli 13, uas tau ncua sij hawm es tsis tau tuaj txog rau hnub qhib rooj sablaj, yog tus cim txog qhov xaus ntawm lub sijhawm ncua thiab qhov pib ntawm txoj xov uas yuav raug nqa mus zoo li nthwv dej loj thaum lub rooj sib tham xaus rau hnub tim 17.

The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.

Kev sib ceg hauv keeb kwm Millerite, cov lus iab liam ntawm vajntxwv Ahab, thiab kev tawm tsam ntawm cov Yudais uas nyiam sib cav thaum Khetos tab tom nkag mus rau hauv Yeluxalees, tag nrho puav leej qhia txog ib qho kev sib cav uas mus txog nws qhov xaus rau lub caij nco txog lub suab raj, thaum tus nees luav raug daws. Kev daws tus nees luav yog qhov kev lees paub ntawm ib zaj lus faj lem uas qhia txog ib lub qhov rooj kaw rau saum Adventism thaum pib ntawm Caesarea Philippi thiab ib lub qhov rooj kaw thaum kawg ntawm lub sijhawm ntawd ntawm Caesarea Maritima. Tus nees luav yog ib lub cim ntawm Islam ntawm txoj kev txom nyem thib peb uas ntaus rau Tebchaws Meskas, nrog rau Nashville, Tennessee. Txoj kev twv ua ntej uas tsis tiav rau lub Xya hli ntuj 18, 2020, nimno tab tom raug kho kom raug zuj zus raws li tus Tswv tshem Nws txhais tes tawm, thiab qhib cov lus tshwm sim ntawm Yexus Khetos uas tau raug kaw cia. Qhov kev qhib ntawd tau pib hauv tebchaws moj sab qhua thaum lub Xya hli ntuj xyoo 2023.

The vision of Daniel Eleven

Lub zeem muag ntawm Daniel Kaum Ib

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.

Kev kevcai raj ncas sawv cev rau lub raj xya, uas yog txoj kev txom nyem thib peb, uas yog Islam. Lub raj yog ib txoj xov ceeb toom sab nraud txog kev ua rog, tiam sis kuj yuav raug to taub tau tias yog ib txoj kev hu sab hauv kom los sib txoos dawb huv. Raws li qhov kev sim litmus uas pib thaum peb caug hnub ntawm qhov kev sim ntawm lub tuam tsev thib ob xaus lawm, nws yog ib txoj xov sab nraud thiab sab hauv tib si. Qhov kev sim thawj uas yog lub hauv paus tau los txog rau lub caij nplooj hlav xyoo 2024 nrog txoj kev ua yog toog pom sab nraud txog antichrist raws li tau sawv cev hauv Daniel 11:14.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Thiab nyob rau lub sij hawm ntawd yuav muaj coob leej sawv tawm tsam tus vajntxwv sab qab teb; thiab cov tub sab nyiag hauv koj haiv neeg yuav tsa lawv tus kheej kom yuav tsa kom ruaj txoj yog toog; tiam sis lawv yuav poob. Daniel 11:14.

The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.

Nqe lus dhau los tau hais txog Panium ua ntej lawm, thiab zaj lus tim khawv ntawm Panium tseem txuas mus txog nqe kaum tsib.

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

Vim tus vajntxwv sab qaum teb yuav rov qab los, thiab yuav coj ib pab neeg coob dua li thawj zaug, thiab tom qab ob peb xyoos nws yuav tseeb tiag tuaj nrog ib pab tub rog loj thiab nrog tej cuab tam muaj nqis ntau. Daniel 11:13.

The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.

Tus vajntxwv qaum teb hauv nqe kaum txog kaum tsib yog lub hwjchim sawv cev ntawm lub papacy, uas raug sawv cev los ntawm Ronald Reagan hauv nqe kaum thaum phab ntsa ntawm daim ntaub hlau raug tshem tawm raws li tau ua piv txwv los ntawm kev vau ntawm Phab Ntsa Berlin rau lub Kaum Ib Hlis 9, 1989. Nqe kaum rau cim txog kev tshem tawm phab ntsa ntawm kev cais pawg ntseeg thiab xeev thaum txoj cai Sunday. Nqe kaum ib thiab kaum ob sawv cev rau tsov rog Ukraine uas pib xyoo 2014, hos nqe kaum peb yog qhia txog kev xaiv tsa xyoo 2024, thaum Trump, tus thawj tswj hwm thib yim txij Reagan los, uas kuj yog tus thawj tswj hwm thib yim uas yog los ntawm xya tus thawj tswj hwm yav dhau los, “rov qab los” nrog hwjchim ntau dua, rau qhov thaum nws rov qab los nws “yuav coj tawm ib pab neeg coob dua thawj zaug, thiab nws yeej yuav tuaj tom qab qee xyoos.” Cov “qee xyoos” ntawd yog plaub xyoos ntawm Joe Biden.

After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.

Tom qab xyoo 2024, raws li nqe kaum peb, Loos yuav nkag los koom rau hauv keeb kwm yaj saub ntawm Panium. Hnub Tsib Hlis 8, 2025, thawj tug pope uas los ntawm thaj av ntsuj plig uas muaj hwjchim ci ntsa iab tau raug xaiv, thiab nws tau xaiv lub npe Leo, uas nqa nrog nws ntau yam cwj pwm yaj saub tseem ceeb heev. Ces nyob rau nqe kaum tsib, kev sib ntaus sib tua raug qhib lawm.

So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.

Vim li no tus vajntxwv qaum teb yuav los, thiab txhim ib lub chaw ntoj rog, thiab yuav txeeb tau tej nroog uas muaj laj kab tiv thaiv ruaj khov tshaj plaws; thiab sab qab teb tej tub rog yuav tsis muaj peev xwm tiv taus, tsis yog nws haiv neeg uas raug xaiv los xij, thiab yuav tsis muaj lub zog twg los tiv taus tau. Daniel 11:15.

The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.

Tsov rog ntawm Panium raug pib hauv nqe kaum tsib, thiab tus tsiaj nyaum ntawm lub ntiajteb uas sawv cev los ntawm Donald Trump yuav kov yeej lub tebchaws sab qab teb. Tus vajntxwv ntawm sab qab teb hauv nqe kaum ib tau pib ib tsov rog nrog Ukraine, uas yog lub hwjchim sawv cev ntawm lub papacy, thiab uas tau txais nyiaj txiag thiab kev txhawb nqa los ntawm lub hwjchim sawv cev ntawm lub papacy hauv nqe kaum—yog Tebchaws Meskas. Tus vajntxwv ntawm sab qab teb yuav yeej hauv tsov rog ntawm Raphia, tiam sis tom qab ntawm txoj kev yeej ntawd, txoj kev yaj zuj zus mus tom ntej uas ib txwm txuas nrog kev puastsuaj ntawm ib lub nceeg vaj zaj ntawm sab qab teb, cia tus vajntxwv ntawm sab qab teb nyob rau hauv ib txoj hauj lwm uas tsis ruaj khov heev thaum tus vajntxwv ntawm sab qaum teb rov qab los, muaj zog tshaj yav tas los, thiab npaj rau tsov rog ntawm Panium. Russia thiab Putin yog tus vajntxwv ntawm sab qab teb thaum Tebchaws Meskas tau pib Tsov Rog Ukrainian hauv xyoo 2014. Xyoo 2022 kev txeeb teb chaws pib, thiab ntshav pib ntws. Xyoo 2024 tus vajntxwv ntawm sab qaum teb rov qab los.

Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.

Petus nyob rau Caesarea Philippi, uas yog qhov pib ntawm kev tshaj tawm txoj xov ntawm Kev Quaj Nruab Nrab Hmo Ntuj. Petus, zoo ib yam li Eliyas thiab cov Millerite raws li sawv cev los ntawm Litch thiab Snow, yav dhau los twb tau nthuav tawm ib lo lus faj lem hais txog ib lub qhov rooj kaw thiab Islam lawm. Nws qhov kev ua tiav qhia kom paub qhov sib txawv ntawm cov lus ntawm nag lig tseeb thiab cuav, thiab ntawm cov tub txib tseeb thiab cuav. Petus txoj xov yog txoj xov uas raug kho kom yog ntawm Nashville thiab Islam, thiab thaum nws sawv hauv Caesarea Philippi, nws tab tom sawv ntawm Panium, yog txoj kev sib ntaus uas coj mus rau txoj cai Hnub Caiv ntawm nqe kaum rau. Kev ua tiav ntawm Petus lo lus faj lem qhia kom paub qhov pib ntawm kev tshaj tawm txoj xov ntawm Kev Quaj Nruab Nrab Hmo Ntuj, thaum Islam raug tso tawm, uas kuj yog, kab saum kab, thaum kev sib ntaus ntawm Panium los txog.

The Vision of Daniel ten

Ntuas Pom Zej Zog ntawm Daniyee kaum

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.

Koob Tsheej ntawm Cov Raj Nplaim sawv cev rau lub raj nplaim xya, uas yog kev txom nyem zaum peb, uas yog Islam. Ib lub raj nplaim yog ib txoj xov ceeb toom, thiab kuj yog ib qho kev hu kom tuaj sib txoos dawb huv. Nws kuj yog qhov kev sim ntsuas tseeb uas pib thaum peb caug hnub ntawm qhov kev sim ntawm lub tuam tsev thib ob xaus lawm. Thawj lub zeem muag sim sab nraud uas yog lub hauv paus ntawm antichrist tau los txog rau lub caij nplooj hlav xyoo 2024, thiab lub zeem muag sim sab hauv thib ob ntawm Khetos, raws li tau sawv cev hauv Daniyee 10, tau los txog xyoo 2026.

Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

Ces kuv tsa kuv ob lub qhov muag ntsia, thiab saib seb, muaj ib tug txivneej hnav ntaub linen, nws lub duav raug muab txoj siv uas yog kub ntshiab ntawm Uphaz qhwv cia: Nws lub cev kuj zoo li beryl, nws lub ntsej muag zoo li qhov pom kev xob laim, nws ob lub qhov muag zoo li tej teeb hluav taws, nws ob txhais npab thiab ob txhais taw muaj xim zoo li tooj dag txhuam ci, thiab suab ntawm nws tej lus zoo li suab ntawm ib pab neeg coob.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

Kuv Daniyee tib leeg thiaj pom zaj yog toog ntawd: rau qhov cov txivneej uas nrog kuv nyob tsis pom zaj yog toog ntawd li; tiamsis kev tshee hnyo loj kawg tau poob los rau saum lawv, kom lawv khiav mus nkaum lawv tus kheej.

Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

Vim li ntawd kuv thiaj raug cia nyob ib leeg, thiab pom zaj yog toog loj no; tsis tshuav ib qho muaj zog nyob hauv kuv li lawm, rau qhov kuv lub meej mom zoo nkauj hauv kuv twb hloov mus ua kev ploj lwj, thiab kuv tsis khaws tau ib qho muaj zog li.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

Kuv tseem hnov lub suab ntawm nws tej lus; thiab thaum kuv hnov lub suab ntawm nws tej lus lawm, ces kuv poob rau hauv ib txoj kev tsaug zog tob, ntsej muag khwb rau hauv av, thiab kuv lub ntsej muag tig mus rau hauv pem teb.

And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.

Thiab saib, muaj ib txhais tes kov kuv, uas tsa kuv sawv rau ntawm kuv lub hauv caug thiab rau saum xib teg ntawm kuv txhais tes. Thiab nws hais rau kuv tias, Au Daniel, tus txiv neej uas raug hlub heev, cia li nkag siab tej lus uas kuv hais rau koj, thiab sawv ntsug ncaj nraim: rau qhov tam sim no kuv raug txib tuaj cuag koj lawm. Thiab thaum nws tau hais lo lus no rau kuv, kuv sawv ntsug tshee hnyo. Ces nws hais rau kuv tias, Daniel, tsis txhob ntshai: rau qhov txij thawj hnub uas koj tau muab koj lub siab los xav kom to taub, thiab txo hwj chim rau koj tus kheej rau ntawm koj tus Vajtswv xub ntiag, koj tej lus twb raug hnov lawm, thiab kuv tuaj vim yog koj tej lus. Tiamsis tus thawj ntawm lub nceeg vaj Persia tau tawm tsam kuv tau nees nkaum ib hnub: tabsis, saib seb, Mikhaees, ib tug ntawm cov thawj loj, tau los pab kuv; thiab kuv tseem nyob ntawd nrog cov vaj ntxwv ntawm Persia. Tam sim no kuv tuaj kom koj to taub yam uas yuav tshwm sim rau koj haiv neeg rau hnub nyoog kawg: rau qhov zaj yog toog tseem yog rau ntau hnub tom ntej. Thiab thaum nws tau hais tej lus zoo li no rau kuv, kuv tig ntsej muag rau hauv av, thiab kuv hais tsis tau lus.

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.

Thiab saib, muaj ib tug zoo li tus yam ntxwv ntawm cov tub neeg los kov kuv daim di ncauj; ces kuv qhib kuv lub qhov ncauj thiab hais lus, thiab hais rau tus uas sawv ntawm kuv xub ntiag tias, Au tus tswv ntawm kuv, vim yog lub zeem muag no, kuv tej kev mob nyem tau los raug kuv, thiab kuv tsis muaj zog seem li. Rau qhov tus qhev ntawm tus tswv no yuav hais lus nrog tus tswv no tau li cas? rau qhov hais txog kuv, tam sim ntawd tsis tshuav ib qho zog nyob hauv kuv li, thiab tsis tshuav pa nyob hauv kuv lawm.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.

Tom qab ntawd, ib tug uas zoo li tus yam ntxwv ntawm ib tug neeg txawm rov los kov kuv dua, thiab nws txhawb kuv zog. Thiab nws hais tias, Au tus neeg uas raug hlub heev, txhob ntshai li; kev thaj yeeb nyob nrog koj; cia li muaj zog, yeej, cia li muaj zog. Thiab thaum nws tau hais rau kuv lawm, kuv txawm muaj zog tuaj, thiab hais tias, Cia kuv tus tswv hais; rau qhov koj twb txhawb kuv zog lawm. Daniel 10:5–19.

Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.

Thaum hnub tim nees nkaum ob, Daniyees pom zaj yog toog ntawm Tus Pov Thawj Hlob saum ntuj ceeb tsheej hauv cov hnub kawg. Zaj yog toog hais txog Loos uas tsa kom muaj zaj yog toog ntawd yog qhov kev ntsuam xyuas thawj hauv paus thiab alpha ntawm xyoo 2024, hos zaj yog toog ntawm Khetos yog qhov kev ntsuam xyuas txog lub tuam tsev. Nws ua rau muaj kev cais tawm ntawm pawg neeg uas khiav ntawm Daniyees mus thiab nkaum. Pawg ntawd nkaum hauv qab kev dag thiab kev cuav, thiab vim li no lawv thiaj txais kev ntxias uas muaj hwjchim loj.

Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.

Tom qab ntawd Daniel raug kov peb zaug, thawj zaug yog los ntawm Gabriel, tom qab ntawd yog los ntawm Khetos, thiab zaum peb yog los ntawm Gabriel dua. Nyob hauv Chaw Dawb Huv Tshaj Plaws, thaum Daniel raug kov peb zaug, nws tab tom sawv cev txog kev ua kom muaj zog, vim thaum nws pom yog toog ntawd nws pib nrog tsis muaj zog li, tab sis txog thaum raug kov zaum peb nws thiaj raug txhawb kom muaj zog tiav nrho. Nws raug txhawb kom nkag siab txog yam uas yuav los raug rau Vajtswv haiv neeg hauv hnub kawg. Zaj lus faj lem hais txog yam uas los raug rau Vajtswv haiv neeg hauv hnub kawg yog zaj lus uas sawv cev nyob hauv zaj lus piv txwv txog kaum tus nkauj xwb.

Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!

Daniyee pib tsis muaj zog li, vim yog zaj yog toog iav txog Khetos ntawd cia nws tseg tsis muaj zog; tiam sis thaum xaus ntawm peb zaug kov ntawd nws thiaj raug txhawb kom muaj zog, thiab lo lus txib hais tias “cia li muaj zog, muaj tseeb, cia li muaj zog,” yog ib lo lus rov hais ob npaug, uas cim tus tim tswv thib ob lossis qhov kev sim siab thib ob. Qhov kev sim siab thib ob yog qhov kev sim siab ntawm lub tuam tsev, qhov uas Vajtswv haiv neeg raug txhawb kom tshaj tawm txoj xov ntawm Kev Quaj Hmo Ib Tag Nrab thaum lub rooj sib tham pw hav zoov Exeter xaus lawm. Qhov kev sim siab ntawd yog qhov kev sim siab ntawm lub tuam tsev uas lub pob zeb saum taub hau, uas yog lub hauv paus thiab lub pob zeb kaum tsev, dhau los ua lub pob zeb saum taub hau uas txaus ntshai kawg nkaus ntawm lub tuam tsev, li no cim txog nws txoj kev ua tiav. Daniyee raug txhawb kom muaj zog rau hnub nees nkaum ob, thaum nws nkag mus rau Qhov Chaw Dawb Huv Tshaj Plaws los ntawm txoj kev ntseeg. Thaum nws ua li ntawd, Kaabriyees kov nws, ces Khetos kov nws, thiab tom qab ntawd Kaabriyees rov kov nws dua. Yog li ntawd Daniyee raug txhawb kom tshaj tawm txoj xov hauv Qhov Chaw Dawb Huv Tshaj Plaws, qhov uas nws pom Khetos nyob nruab nrab ntawm ob tug tim tswv, thiab qhov chaw hauv Qhov Chaw Dawb Huv Tshaj Plaws uas Khetos nyob hauv nruab nrab yog lub rooj uas muaj kev hlub tshua, nrog ob tug kherub uas npog cia ntsia mus rau hauv lub phij xab uas raug ci ntsa iab los ntawm qhov pom kev ntawm Shekinah lub hwjchim ci ntsa iab ntawm Khetos uas zaum saum Nws lub zwm txwv. Zaj yog toog hauv Daniyee kaum raug teeb tsa raws li yaj saub txoj qauv, nrog Daniyee ntsia ntsoov rau Khetos lub hwjchim ci ntsa iab ib yam li Shekinah saum lub zwm txwv ntawm lub rooj uas muaj kev hlub tshua, thaum ob tug kherub uas npog cia ntsia mus rau hauv lub phij xab!

Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.

Ua ntej txog lub caij nplaim raj, Eliyas tshaj tawm tias nws zaj lus ntawm nag yog tib zaj lus ntawm nag uas yog los ntawm tus Tswv xwb, thiab nws nthuav ib lo lus faj lem uas mus txog nws qhov xaus nrog ib qho kev ua pov thawj uas qhia meej tias leejtwg yog lossis tsis yog tus tub txib, thiab yam twg yog lossis tsis yog zaj lus. Tau peb xyoos ib nrab ua ntej Carmel, vajntxwv Ahaj tab tom nrhiav Eliyas, rau qhov muaj ib lub sijhawm ntawm kev sib cav sib ceg uas los ua ntej Carmel. Roob Carmel tsuas yog qhov kev sim txheeb uas tus cwj pwm raug muab tshwm los xwb. Tib lub sijhawm ntawd hauv keeb kwm Millerite kuj muaj tib yam lus timkhawv, raws li cov uas ntxub zaj lus tau kaw cov ntseeg siab dawb tawm ntawm cov pawg ntseeg, thiab tom qab ntawd cov ntseeg siab dawb tau tsa ib zaj lus hu kom tibneeg tawm hauv cov qub neeg ntawm txoj kev coglus uas tau poob lawm, cov uas raug hla dhau mus.

Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.

Petus nyob ntawm txoj cai hnub Sunday raws li Pentekos, tshaj tawm txoj xov ntawm Yoos, uas txhais tias Petus tab tom tshaj tawm tib txoj xov ntawd thaum lub caij ntawm Txoj Kev Quaj Thaum Ib Tag Hmo pib thaum xaus ntawm rooj sib txoos pw hav zoov hauv Exeter, uas tau pib thaum qhov kev twv ua ntej ntawm Petus raug kho kom raug ib yam li cov lus ntawm Snow thiab Litch. Ib txwm muaj kev sib cav ua ntej qhov kev twv ua ntej ntawd tau tiav. Yog li ntawd, kev sib cav pib ua ntej qhov kev twv ua ntej ntawd tau tiav.

The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.

Txoj xov uas ua rau Ahab, Yexenpees thiab nws cov yaj saub, thiab cov Yudais uas nyiam sib cav tsis sib haum ntawm Khetos lub caij nyoog, thiab cov Protestants uas poob lawm hauv keeb kwm Millerite, raug Petus qhia tias yog phau ntawv Yaw-ee. Ua ntej qhov kev sim litmus thib peb uas raug cim los ntawm kev daws tus luj, Petus txoj xov raug Laodicean Adventism tawm tsam, thiab Petus teb rau qhov kev tawm tsam ntawd los ntawm kev qhia tias cov tub xa xov tsis qaug cawv; lawv tsuas yog ib qho kev ua tiav ntawm Yaw-ee peb tshooj xwb. Yaw-ee peb tshooj pib nrog ib qho kev rau txim hnyav heev rau Laodicean Adventism. Thaum txoj xov ntawd mus txog rau pob ntseg ntawm cov uas qaug dej qaug cawv nrog dej cawv muaj zog, lawv yuav teb rov qab. Lawv tau ntsib Khetos thaum Nws nqes saum roob los ntawm Nws txoj kev mus rau Yeluxalees, thiab lawv tau ntsib Nws dua ib zaug ntxiv hauv Yeluxalees.

The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.

Tus nees luag twb raug daws lawm, kev nkag los pib; cov Yudais uas nyiam sib cav xav kom muab txoj xov ntawd ntsiag to. Yexus txuas ntxiv mus thiab ces nres, quaj rau saum lub sij hawm kawg ntawm txoj kev txojsia uas tshuav rau Adventism. Tom qab ntawd, hauv Yeluxalees, tseem muaj dua ib zaug kev sib tawm tsam nrog cov Yudais uas xav kom cov pej xeem tsum lawv txoj xov. Thaum hnub poob rau hnub ntawd, lub sij hawm txojsia rau haiv neeg Yudais mus txog dua ib theem ntxiv. Kev nce zuj zus ntawm txoj kev tawm tsam txuas ntxiv mus txog rau txoj kev tuag saum tus ntoo khaub lig, thiab nws tau pib tiag tiag nrog Laxalau txoj kev sawv hauv qhov tuag rov los, uas cim txog kev tuaj txog ntawm tus tim tswv thib ob thiab lub sij hawm ncua.

“Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.

“Npes-thani nyob ze Yeluxalees heev ces xov txog qhov uas Lazalau raug tsa sawv hauv qhov tuag rov qab los thiaj raug nqa mus txog hauv lub nroog tsis ntev. Los ntawm cov neeg soj uas tau pom qhov txuj ci tseem ceeb ntawd, cov thawjcoj Yudais thiaj tau paub meej txog tej xwm txheej ntawd sai sai. Tam sim ntawd thiaj hu muaj ib lub rooj sablaj ntawm Pawg Neeg Ntev Txim kom txiav txim saib yuav tsum ua li cas. Nim no Khetos twb qhia tawm meej tag nrho txog Nws txoj kev muaj hwjchim kav tau txoj kev tuag thiab lub ntxa lawm. Qhov txuj ci tseem ceeb loj kawg ntawd yog qhov pov thawj kawg uas Vajtswv muab rau tibneeg tias Nws tau txib Nws Leej Tub los rau hauv lub ntiajteb no cawm lawv dim. Nws yog ib qho kev qhia tawm txog hwjchim saum ntuj ceebtsheej uas txaus los ntseeg txhua lub siab uas tseem nyob hauv txoj kev tswj hwm ntawm laj lim tswv yim thiab lub siab dawb huv uas raug ci ntsa iab. Coob leej uas tau pom Lazalau sawv hauv qhov tuag rov qab los thiaj raug coj los ntseeg Yexus. Tiamsis cov pov thawj txoj kev ntxub Nws hajyam nce ntxiv. Lawv twb tsis kam txais txhua yam pov thawj me dua txog Nws txoj kev yog Vajtswv lawm, thiab lawv tsuas chim npau taws heev dua qub rau qhov txuj ci tseem ceeb tshiab no xwb. Tus tuag twb raug tsa sawv rov qab los rau hauv qhov kaj nrig ntawm nruab hnub, thiab nyob ntawm xub ntiag ib pab neeg ua timkhawv coob heev. Tsis muaj ib txoj kev dag ntxias twg yuav piav kom qhov pov thawj ntawd ploj mus tau. Vim li no xwb cov pov thawj txoj kev ua yeebncuab thiaj loj hlob mus txog qhov tua neeg dua qub. Lawv txiav txim siab ruaj khov dua li yav tas los los txwv kom Khetos txoj haujlwm nres tseg.”

“The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.

“Cov Xadukais, txawm yog lawv tsis txaus siab rau Khetos, los lawv yeej tsis tau muaj kev lim hiam rau Nws npaum li cov Falixais muaj. Lawv txoj kev ntxub tsis tau iab ua luaj. Tiamsis nim no lawv twb ntshai heev kawg li lawm. Lawv tsis ntseeg txog txoj kev sawv hauv qhov tuag rov qab los. Lawv muab yam uas hu ua kev txawj ntse los ua pov thawj, thiab lawv tau xam hais tias lub cev tuag yuav tsis muaj peev xwm raug coj rov los muaj sia. Tiamsis los ntawm ob peb lo lus ntawm Khetos xwb, lawv tej kev xav ntawd twb raug rhuav pov tseg lawm. Lawv raug qhia kom pom tias lawv tsis paub ob qho tib si—Vajlugkub thiab Vajtswv lub hwjchim. Lawv pom tsis muaj ib txoj hau kev twg yuav tshem tau tej kev xav uas txujci ntawd tau ua rau hauv cov neeg. Yuav ua li cas thiaj muab neeg tig kom khiav ntawm Tus uas yeej muaj peev xwm txeeb cov neeg tuag tawm hauv qhov ntxa los? Lawv thiaj muab tej lus dag tshaj tawm mus txhua qhov, tiamsis txujci ntawd tsis muaj leejtwg yuav tsis lees tau, thiab lawv kuj tsis paub yuav ua li cas thiaj tiv taus nws tej kev cuam tshuam. Txog rau lub sijhawm ntawd cov Xadukais tseem tsis tau txhawb txoj kev npaj tua Khetos. Tiamsis tom qab Lasaxas sawv hauv qhov tuag rov qab los lawm, lawv txiav txim siab hais tias tsuas yog los ntawm Nws txoj kev tuag xwb thiaj yuav txwv tau Nws tej lus qhuab ntuas uas tsis ntshai lawv.” The Desire of Ages, 537.

Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.

Laxalus txoj kev tuag tau cim txog qhov pib ntawm plaub hnub uas Yexus ncua nyob. Nws txoj kev tuag sawv cev rau kev los txog ntawm tus tim tswv thib ob, uas cim txog qhov pib ntawm lub sijhawm ncua nyob. Nws txoj kev sawv hauv qhov tuag rov qab los cim txog kev sawv rov los ntawm ob tug tim khawv rau hnub tim 31 Lub Kaum Ob Hlis, 2023, nees nkaum ob xyoos tom qab 9/11. Nws txoj kev sawv rov los cim txog kev sawv rov los ntawm Exekees tej pob txha qhuav uas tuag lawm. Nws txoj kev sawv rov los raug ua qauv qhia ua ntej los ntawm kev tsim Adas, uas muaj nyob hauv qhov uas tibneeg, uas av nplaum sawv cev rau, tau raug muab koom ua ke nrog Vajtswv Txoj Kev Ua Vajtswv, uas txoj pa ntawm txoj sia sawv cev rau.

“The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.

“Cov pov thawj thiab cov thawj coj ntawm cov Yudais ntxub Yexus; tiam sis muaj neeg coob coob tuaj sib txoos mloog Nws tej lus muaj tswvyim thiab pom Nws tej hauj lwm muaj hwjchim loj. Cov pejxeem raug txhawb kom muaj kev txaus siab tob kawg nkaus thiab raws Yexus mus nrog kev ntxhov siab tos ntsoov kom hnov tej lus qhuab qhia ntawm tus xibhwb uas zoo kawg no. Muaj ntau tus thawj coj ntseeg Nws, los tsis muaj cuab kav lees lawv txoj kev ntseeg, tsam lawv raug muab ntiab tawm hauv lub tsev teev ntuj. Cov pov thawj thiab cov txwj laus txiav txim siab tias yuav tsum ua ib yam dabtsi kom rub tau cov pejxeem txoj kev mloog kom txav ntawm Yexus mus. Lawv ntshai tsam txhua tus neeg yuav ntseeg Nws. Lawv pom tsis muaj kev nyab xeeb rau lawv tus kheej li. Lawv yuav tsum poob lawv txoj hauj lwm lossis muab Yexus tua pov tseg. Thiab tom qab lawv muab Nws tua lawm, tseem yuav muaj cov uas yog tej tim khawv ciaj sia qhia txog Nws lub hwjchim. Yexus twb tsa Laxalau sawv hauv qhov tuag rov los lawm, thiab lawv ntshai tias yog lawv tua Yexus, Laxalau yuav ua tim khawv txog Nws lub hwjchim loj. Cov pejxeem tabtom niaj niaj tuaj saib tus uas tau raug tsa hauv qhov tuag rov los, thiab cov thawj coj txiav txim siab tias yuav tua Laxalau thiab, thiab muab qhov kev kub ntxhov ntawd txo kom nqes. Ces lawv yuav tig cov pejxeem rov mus rau tej kab ke qub thiab tej lus qhuab qhia ntawm tibneeg, kom them ib feem kaum ntawm mint thiab rue, thiab rov qab muaj hwjchim kav lawv dua. Lawv pom zoo tias yuav ntes Yexus thaum Nws nyob ib leeg; rau qhov yog lawv sim ntes Nws thaum Nws nyob hauv ib pab neeg coob, thaum cov pejxeem txhua tus lub siab tseem tabtom tsom ntsoov rau Nws, lawv yuav raug luag muab pob zeb ntaus.” Early Writings, 165.

On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.

Thaum lub Xya hli ntuj 18, 2020, ob tug tim khawv hauv Phau Ntawv Tshwm Sim raug tua, thiab tus tim tswv thib ob nrog lub sij hawm ncua tuaj txog. Lub Kaum Ob Hlis 31, 2023, txoj txheej txheem sawv rov los ob kauj ruam pib lawm. Kauj ruam thawj yog lub hauv paus; kauj ruam thib ob yog kev tsa lub tuam tsev saum lub hauv paus. Pawg ntseeg Xya-Hnub Adventist Laodicea tau ntxub txoj xov txij thaum nws yug los xyoo 1989 los, thiab lawv tseem ntxub nws mus txog niaj hnub no. Tam sim no, vim ob tug tim khawv uas lawv ntxub, uas lawv xav tias twb tuag lawm, rov muaj sia dua; lawv yuav ntxub txoj xov ntawd haj yam tshaj ntxiv. Lawv yuav sib cav txog lo lus twv txog lub Xya hli ntuj 18, 2020 nrog ib qho tshuaj lom siab phem zoo ib yam li cov Yudais tau muaj rau txoj kev sawv rov los ntawm Laxalau. Hauv keeb kwm ntawm txoj kev sim txog lub tuam tsev, Petus yuav teb lawv tej lus liam yuam kev los ntawm kev taw rau phau ntawv Yaw-ee ua lus teb rau tag nrho lawv tej lus dag.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.