Since December 31, 2023, the Lion of the tribe of Judah has been unsealing prophetic truths in a specific order. The order can easily be ascertained by reviewing the articles that have been posted on the website of Future for America. Over the recent months the truths which have been unsealed are many, and profound! The order is not random, it is purposeful. The sequence clearly identifies a purposeful sequential process that Christ, as the Lion of the tribe of Judah accomplishes as He unseals the final testing messages to the church and thereafter to the world. In the book of Revelation, the Lion of the tribe of Judah takes the book that is sealed with seven seals and removes the seals one at a time—in order.
Txij thaum Lub Kaum Ob Hlis 31, 2023 los, Tus Tsov Ntxhuav ntawm xeem Yudas tau tab tom qhib cov tseeb yaj saub raws ib txheej txheem tshwj xeeb. Qhov kev txiav txim ntawd yeej yooj yim paub tau los ntawm kev tshuaj xyuas cov ntawv uas tau muab tso rau hauv Future for America lub vev xaib. Nyob rau hauv ob peb lub hlis tsis ntev no, cov tseeb uas tau raug qhib tawm muaj ntau heev, thiab tob kawg nkaus! Qhov kev txiav txim ntawd tsis yog lam tau lam ua; nws muaj lub hom phiaj. Cov kab kev sib law liag ntawd qhia meej txog ib txoj haujlwm muaj lub hom phiaj uas Khetos, raws li Tus Tsov Ntxhuav ntawm xeem Yudas, ua tiav thaum Nws qhib cov lus ceeb toom kawg rau pawg ntseeg, thiab tom qab ntawd rau lub ntiaj teb. Hauv phau Ntawv Tshwmsim, Tus Tsov Ntxhuav ntawm xeem Yudas txais phau ntawv uas raug muab kaw nrog xya lub cim, thiab tshem cov cim ntawd ib lub zuj zus—raws li kev txiav txim.
Will be Disclosed in Their Order
Yuav Raug Qhia Tawm raws li Lawv Qhov Kev Txiav Txim Ua Ntej
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Tom qab xya lub suab xob quaj no tau hais lawv tej suab lawm, lo lus txib thiaj los rau Yauhas ib yam li rau Daniyees hais txog phau ntawv me ntawd tias: ‘Kaw ruaj tej uas xya lub suab xob quaj tau hais ntawd.’ Tej no muaj feem rau cov xwm txheej yav tom ntej uas yuav raug muab nthuav tawm raws li lawv txhia qho. Daniyees yuav sawv nyob hauv nws feem thaum kawg ntawm cov hnub. Yauhas pom phau ntawv me qhib lawm. Ces tej lus faj lem ntawm Daniyees thiaj muaj lawv qhov chaw tsim nyog nyob hauv thawj, ob, thiab peb tug timtswv tej xov uas yuav raug tshaj tawm rau lub ntiajteb. Kev qhib ntawm phau ntawv me ntawd yog txoj xov hais txog lub sijhawm.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Phau ntawv Daniyees thiab Tshwm Sim yog ib leeg. Ib phau yog kev qhia yav tom ntej, lwm phau yog kev tshwm sim; ib phau yog phau ntawv kaw cia, lwm phau yog phau ntawv qhib. Yauhas hnov tej yam tsis paub uas xob quaj tau hais tawm los, tiam sis nws raug txib kom tsis txhob sau tej ntawd.”
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Lub teeb tshwj xeeb uas tau muab rau Yauhas thiab tau raug nthuav tawm nyob hauv xya lub xob quaj yog ib qho kev piav qhia meej txog tej xwm txheej uas yuav tshwm sim nyob hauv qab cov lus ntawm thawj tus tim tswv thiab tus tim tswv thib ob. Nws tsis yog qhov zoo tshaj rau haiv neeg kom paub tej no, vim lawv txoj kev ntseeg yeej yuav tsum raug sim. Nyob hauv Vajtswv txoj kev txiav txim, tej qhov tseeb uas zoo kawg nkaus thiab tob tshaj yuav raug tshaj tawm. Cov lus ntawm thawj tus tim tswv thiab tus tim tswv thib ob yuav tsum raug tshaj tawm, tab sis yuav tsis muaj ib lub teeb ntxiv raug qhia tawm ua ntej cov lus no tau ua tiav lawv txoj haujlwm tshwj xeeb. Qhov no raug sawv cev los ntawm tus tim tswv uas sawv nrog ib txhais ko taw saum hiav txwv, tshaj tawm nrog ib lo lus cog lus uas hnyav thiab dawb huv tshaj plaws tias lub sijhawm yuav tsis muaj ntxiv lawm.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The final revelation of the “seven thunders” was opened up post-2023, and it revealed that the “seven thunders” represent the first alpha disappointment unto the last omega disappointment. John was not allowed to define the seven thunders for the revelation of the “seven thunders” was not a singular fulfillment of history, but an illustration of a “delineation of events” that took place in Millerite history, that would take place again in the latter days. The perfect fulfillment was shown to illustrate the history of July 18, 2020 unto the soon-coming Sunday law. The Lion opened that light up to shine upon the history of the erection of the temple of the one hundred and forty-four thousand.
Kev tshwm sim kawg ntawm “xya xob quaj” raug qhib tawm tom qab xyoo 2023, thiab nws tau qhia tias “xya xob quaj” sawv cev rau thawj txoj kev poob siab alpha mus txog rau txoj kev poob siab omega kawg. Yauhas tsis raug tso cai kom txhais xya xob quaj, vim qhov kev tshwm sim ntawm “xya xob quaj” tsis yog ib qho kev ua tiav keeb kwm ib zaug xwb, tiam sis yog ib daim duab piv txwv ntawm ib qho “kev teev qhia txog cov xwm txheej” uas tau muaj nyob hauv keeb kwm Millerite, uas yuav rov muaj dua nyob rau hnub kawg. Qhov kev ua tiav zoo tag nrho tau raug qhia kom ua ib qho piv txwv txog keeb kwm txij Lub Xya hli ntuj 18, 2020 mus txog rau txoj cai Hnub Caiv uas yuav los sai sai no. Tus Tsov Ntxhuav tau qhib txoj kev kaj ntawd kom ci rau saum keeb kwm ntawm kev tsa lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej.
In the Millerite history the “seven thunders” represented 1798 unto 1844, when the Millerite’s presented “most wonderful and advanced truths.” In prosecuting the work they were given, the Millerites were tested. They did not fully understand the message they were proclaiming, or the history they were fulfilling. The truths they proclaimed were what Sister White defines as “advanced truths,” that were not to be understood until after the messages of the first and second angels had accomplished their work.
Hauv keeb kwm ntawm cov Millerite, “xya xob quaj” sawv cev rau xyoo 1798 mus txog 1844, thaum cov Millerite nthuav tawm “tej qhov tseeb uas zoo kawg tshaj thiab tob tshaj.” Hauv kev ua raws tes haujlwm uas tau muab rau lawv, cov Millerite raug sim. Lawv tsis tau to taub tag nrho txog zaj lus uas lawv tab tom tshaj tawm, lossis txog keeb kwm uas lawv tab tom ua kom tiav. Cov qhov tseeb uas lawv tshaj tawm yog yam uas Niam Tsev Dawb txhais tias yog “cov qhov tseeb tob dua,” uas tsis yog yuav to taub kom txog thaum tom qab tej lus ntawm thawj tug tim tswv thiab tus tim tswv thib ob tau ua tiav lawv tes haujlwm.
When the “seven thunders” reach their perfect fulfillment, those “future events” are represented by the messages of the three angels’ of Revelation fourteen in combination with the book of Daniel. The work of the one hundred and forty-four thousand, which is represented by the “future events” of the “seven thunders” is combining the book of Daniel with the three angels.
Thaum “xya lub xob quaj” mus txog rau lawv qhov kev ua tiav zoo meej, cov “xwm txheej yav tom ntej” ntawd raug sawv cev los ntawm cov lus ntawm peb tug tim tswv hauv Tshwm Sim kaum plaub ua ke nrog phau Daniyee. Tes hauj lwm ntawm ib puas plaub caug plaub txhiab leej, uas raug sawv cev los ntawm cov “xwm txheej yav tom ntej” ntawm “xya lub xob quaj,” yog kev txuas phau Daniyee nrog peb tug tim tswv.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Tus Tswv twb yuav los rau txim rau lub ntiajteb no vim nws tej kev txhaum thiab kev phem. Nws twb yuav los rau txim rau tej pawg ntseeg vim lawv tsis kam lees qhov kaj thiab qhov tseeb uas twb tau muab rau lawv lawm. Txoj xov loj, uas txuas ua ke thawj tug timtswv, tug timtswv thib ob, thiab tug timtswv thib peb tej lus ceeb toom, yuav tsum raug tshaj tawm rau lub ntiajteb. Qhov no yuav tsum yog lub nra ntawm peb tes haujlwm.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
Since December 31, 2023 the Lion of the tribe of Judah has been unsealing prophetic truths in a specific “order.”
Txij hnub tim 31 lub Kaum Ob Hlis, 2023 los, Tsov Ntxhuav ntawm xeem Yudas tau qhib cov lus tseeb yav tom ntej tawm ib theem zuj zus raws li ib qho “kev txiav txim” tshwj xeeb.
Millerite History
Keeb Kwm Millerite
“There are those now living who, in studying the prophecies of Daniel and John, received great light from God as they passed over the ground where special prophecies were in process of fulfillment in their order. They bore the message of time to the people. The truth shone out clearly as the sun at noonday. Historical events, showing the direct fulfillment of prophecy, were set before the people, and the prophecy was seen to be a figurative delineation of events leading down to the close of this earth’s history.” Selected Messages, book 2, 101, 102.
“Muaj cov uas tam sim no tseem ciaj sia, uas thaum lawv kawm txog tej lus faj lem ntawm Daniel thiab Yauhas, lawv tau txais qhov kaj loj los ntawm Vajtswv thaum lawv hla dhau tej ntsiab lus uas tej lus faj lem tshwj xeeb tab tom raug ua tiav raws li lawv tej txheej txheem. Lawv tau nqa txoj xov txog lub sijhawm mus rau cov neeg. Qhov tseeb ci tawm meej npaum li lub hnub thaum tav su. Tej xwm txheej hauv keeb kwm, uas qhia txog qhov ua tiav ncaj qha ntawm tej lus faj lem, tau muab nthuav qhia rau cov neeg, thiab tau pom tias tej lus faj lem yog ib daim duab piv txwv qhia ua ntej txog tej xwm txheej uas coj mus txog rau qhov xaus ntawm zaj keeb kwm hauv ntiajteb no.” Selected Messages, phau 2, 101, 102.
The “order” which Christ has been unsealing the message of the Midnight Cry represent “historical events” that show a “direct fulfillment of prophecy” that lead to the close of probation. The direct fulfillment of prophecy in the latter days is not a revelation of prophecies that are based upon time, but Palmoni still employs numbers to identify the direct fulfillments of prophecy. Time is no longer, and though the Millerite’s “bore the message of time” to their generation, the message of the third angel is stronger than “time.”
Qhov “kev txiav txim” uas Khetos tau tab tom qhib lub ntsiab lus ntawm zaj lus ntawm Kev Quaj Hmo Ntuj Ib Nrab sawv cev rau “tej xwm txheej keeb kwm” uas qhia txog “kev ua tiav ncaj qha ntawm tej lus faj lem” uas coj mus rau thaum lub sijhawm sim neej xaus. Kev ua tiav ncaj qha ntawm tej lus faj lem nyob rau hnub kawg tsis yog ib txoj kev tshwm sim ntawm tej lus faj lem uas raws li sij hawm, tiam sis Palmoni tseem siv cov lej los qhia txog cov kev ua tiav ncaj qha ntawm tej lus faj lem. Sij hawm twb tsis muaj ntxiv lawm, thiab txawm yog cov Millerite “tau nqa zaj lus ntawm sij hawm” mus rau lawv tiam neeg, los zaj lus ntawm tus tim tswv thib peb muaj hwj chim loj dua “sij hawm.”
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Tus Tswv tau qhia rau kuv pom tias txoj xov ntawm tus timtswv thib peb yuav tsum mus, thiab yuav tsum raug tshaj tawm rau cov me nyuam uas tawg khiav ntawm Tus Tswv, thiab tias nws tsis tsim nyog muab khi rau lub sijhawm; vim lub sijhawm yuav tsis rov los ua ib qho kev sim dua ntxiv lawm. Kuv pom tias qee leej tab tom txais ib qho kev kub siab cuav uas tshwm los ntawm kev tshaj tawm txog lub sijhawm; tias txoj xov ntawm tus timtswv thib peb muaj hwj chim loj dua li lub sijhawm yuav muaj tau. Kuv pom tias txoj xov no sawv taus rau saum nws tus kheej lub hauv paus, thiab tias nws tsis xav tau lub sijhawm los txhawb nws, thiab tias nws yuav mus nrog hwj chim loj kawg, thiab ua tiav nws tes dej num, thiab yuav raug txiav kom luv hauv txoj kev ncaj ncees.” Experience and Views, 48.
The sequential “order” of the unsealing of the prophetic truths identify a progressive history, but they also identify the development of the message. The “order” of the history represented and also the footsteps of how the Lion of the tribe of Judah has been unsealing the message since December 31, are both salvational to understand. In July of 2023, a voice in the wilderness began to prepare the way for the unsealing of December 31, 2023. Then the Lion of the tribe of Judah unsealed Revelation chapter one.
“Qhov kev txiav txim” sib law liag ntawm kev qhib cov lus tseeb yaj saub qhia txog ib zaj keeb kwm uas nce zuj zus mus, tiam sis nws kuj qhia txog txoj kev loj hlob ntawm txoj xov thiab. “Qhov kev txiav txim” ntawm keeb kwm uas raug sawv cev thiab kuj yog tej hneev taw ntawm txoj uas tus Tsov Ntxhuav ntawm xeem Yudas tau qhib txoj xov txij hnub tim 31 Lub Kaum Ob Hlis los, ob yam no puav leej yog yam cawm seej kom to taub. Thaum Lub Xya Hli xyoo 2023, ib lub suab nyob hauv tebchaws moj sab qhua tau pib npaj txoj kev rau kev qhib ntawm hnub tim 31 Lub Kaum Ob Hlis, 2023. Ces tus Tsov Ntxhuav ntawm xeem Yudas tau qhib Tshwm Sim tshooj ib.
Nothing Else
Tsis Muaj Dua Lwm Yam
“The solemn messages that have been given in their order in the Revelation are to occupy the first place in the minds of God’s people. Nothing else is to be allowed to engross our attention.” Testimonies, volume 8, 301, 302.
“Cov lus ceeb toom uas hnyav thiab tseem ceeb uas tau raug muab qhia raws lawv tej txheej txheem hauv phau Tshwm Sim yuav tsum nyob hauv qhov chaw xub thawj hauv Vajtswv haiv neeg lub siab thiab lub tswv yim. Tsis tsim nyog cia ib yam dab tsi ntxiv los nqos tag nrho peb txoj kev mloog.” Testimonies, volume 8, 301, 302.
The articles that began in 2023 are to “occupy the first place in the minds of God’s people.”
Cov tej nqe lus uas tau pib xyoo 2023 yog yuav tsum “tuav thawj qhov chaw nyob hauv Vajtswv haiv neeg lub siab ntsws.”
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
“Txhua yam uas Vajtswv tau teev tseg hauv keeb kwm cev Vajtswv lus tias yuav tsum ua tiav nyob rau yav tag los twb tau muaj tiav lawm, thiab txhua yam uas tseem yuav los txog raws li nws txoj kev txiav txim kuj yuav muaj tiav. Daniyees, tus cev Vajtswv lus ntawm Vajtswv, sawv ruaj hauv nws qhov chaw. Yauhas sawv ruaj hauv nws qhov chaw. Hauv Phau Tshwmsim, Tsov Ntxhuav ntawm xeem Yudas tau qhib phau Daniyees rau cov kawm txog cev Vajtswv lus, thiab li ntawd Daniyees thiaj sawv hauv nws qhov chaw. Nws nqa nws zaj lus tim khawv, yog yam uas tus Tswv tau qhia tshwm rau nws hauv kev ua yog toog pom txog tej xwm txheej loj thiab muaj hwjchim txaus ntshai, uas peb yuav tsum paub thaum peb tab tom sawv ntawm ntug qhov rooj ntawm lawv qhov kev ua tiav.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.
“Hauv keeb kwm thiab yavlus faj lem, Vajtswv Txojlus nthuav qhia txog txoj kev sib ntaus ntev mus li ntawm qhov tseeb thiab qhov yuam kev. Txoj kev sib ntaus ntawd tseem tab tom txuas ntxiv mus. Tej yam uas tau muaj lawm yuav raug rov ua dua.” Selected Messages, phau 2, 109.
Thirty
Peb Caug
The message of Daniel eleven verse forty was unsealed and formalized in 1996. Thirty years later, the hidden history of the very same verse is now being unsealed in connection with the formalization of the message of the Midnight Cry, a message that consists of a corrected external prediction of Islam in connection with a corrected internal message of the Midnight Cry. The message of the Midnight Cry is proclaimed before verse sixteen’s Sunday law, for it is at the Sunday law where the door closes in the parable.
Zaj lus ntawm Daniyees kaum ib nqe plaub caug tau raug qhib thiab raug muab ua qauv raws txoj cai nyob rau xyoo 1996. Peb caug xyoo tom qab ntawd, keeb kwm uas tau muab zais ntawm tib nqe ntawd tam sim no tab tom raug qhib, muaj kev txuas nrog kev muab ua qauv raws txoj cai ntawm zaj lus ntawm Kev Quaj Thaum Ib Tag Hmo, yog ib zaj lus uas muaj ib qho kev twv sab nraud uas raug kho kom yog txog Islam, nrog rau ib zaj lus sab hauv uas raug kho kom yog ntawm Kev Quaj Thaum Ib Tag Hmo. Zaj lus ntawm Kev Quaj Thaum Ib Tag Hmo raug tshaj tawm ua ntej nqe kaum rau txoj cai Hnub Caiv, rau qhov yog ntawm txoj cai Hnub Caiv uas lub qhov rooj kaw nyob hauv zaj lus piv txwv.
Peter
Petus
This places Peter in the history of the sealing of the one hundred and forty-four thousand. Peter had a message he proclaimed in the upper room, and a message he proclaimed in the temple. The upper room message is the parable’s Midnight Cry and the temple message is the loud cry of the third angel. In order for Peter to proclaim the upper room message of the Midnight Cry, Peter’s message would first be corrected and formalized. The correction and formalization are accomplished by bringing together the lines of prophecy the Lion of the tribe of Judah has been identifying since December 31, 2023.
Qhov no muab Petus tso rau hauv keeb kwm ntawm kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej. Petus muaj ib txoj xov uas nws tshaj tawm hauv chav saud, thiab ib txoj xov uas nws tshaj tawm hauv lub tuam tsev. Txoj xov hauv chav saud yog qhov lus piv txwv lub Suab Quaj Thaum Ib Tag Hmo, hos txoj xov hauv lub tuam tsev yog lub suab quaj nrov nrov ntawm tus tim tswv thib peb. Yuav kom Petus thiaj tshaj tawm tau txoj xov hauv chav saud hais txog lub Suab Quaj Thaum Ib Tag Hmo, Petus txoj xov yuav tsum xub raug kho kom raug thiab raug muab teeb tsa ua qauv cai. Qhov kev kho kom raug thiab kev muab teeb tsa ua qauv cai ntawd raug ua tiav los ntawm kev coj cov kab ntawm tej yaj saub lus los sib sau ua ke, uas Tsov Ntxhuav ntawm xeem Yudas tau los qhia kom meej txij hnub tim 31 lub Kaum Ob Hlis, 2023.
The work is now to formalize the message of the Midnight Cry. The formalization of the message has been typified by William Miller in 1831, and The Time of the End magazine in 1996. The correction of the message that produced the first disappointment on July 18, 2020 has been typified by both Josiah Litch and by Samuel Snow. The work they each performed ‘caused’ the ‘effect’ that followed in the wake of August 11, 1840, and the wake of the seventh-month movement. In 1840 the message was carried to every mission station in the world and in 1844 the message of the Midnight Cry swept over the eastern seaboard of the United States like a tidal wave. The work of men ‘caused’ the ‘effect’ of an outpouring of the Holy Spirit. 1840 went to the world, represented by the sea and 1844 went to the United States, represented by the earth. The symbol of 1840 was Christ standing upon the earth and sea in Revelation ten, and that very chapter identifies the history of 1840 unto 1844, and portrays Christ standing upon the earth and the sea.
Tam sim no yog kev muab txoj xov ntawm Kev Qw Nruab Nrab Hmo Ntuj los teeb tsa rau hauv daim qauv raug cai. Qhov kev muab txoj xov ntawd los ua qauv raug cai twb raug ua cim tseg los ntawm William Miller xyoo 1831, thiab los ntawm phau ntawv xov xwm The Time of the End xyoo 1996. Qhov kev kho kom raug ntawm txoj xov uas tau tsim kom muaj thawj qhov kev poob siab hnub tim Lub Xya hli ntuj 18, 2020 twb raug ua cim tseg los ntawm ob leeg Josiah Litch thiab Samuel Snow. Txoj hauj lwm uas nkawd ib leeg ib leeg tau ua ntawd tau “ua rau” muaj “qhov tshwm sim” uas tau ua raws tom qab hnub tim Lub Yim hli ntuj 11, 1840, thiab tom qab txoj kev txav ntawm lub xya-hli. Xyoo 1840 txoj xov ntawd raug nqa mus rau txhua lub chaw tshaj tawm txoj moo zoo thoob plaws lub ntiaj teb, thiab xyoo 1844 txoj xov ntawm Kev Qw Nruab Nrab Hmo Ntuj tau hla thoob ntug dej hiav txwv sab hnub tuaj ntawm Tebchaws Meskas ib yam li nthwv dej hiav txwv loj. Txoj hauj lwm ntawm tibneeg tau “ua rau” muaj “qhov tshwm sim” ntawm kev nchuav los ntawm tus Vaj Ntsuj Plig Dawb Huv. Xyoo 1840 tau mus rau lub ntiaj teb, uas raug sawv cev los ntawm hiav txwv, hos xyoo 1844 tau mus rau Tebchaws Meskas, uas raug sawv cev los ntawm av. Lub cim ntawm xyoo 1840 yog Khetos sawv saum av thiab saum hiav txwv hauv Tshwm Sim tshooj kaum, thiab tib tshooj ntawd qhia meej txog keeb kwm txij xyoo 1840 mus txog xyoo 1844, thiab nthuav tawm Khetos sawv saum av thiab saum hiav txwv.
In both 1840 and 1844, the adjustment to the prediction was an adjustment forward in time, to the perfect date. One was a prediction of Islam and the other a prediction of the parable of the ten virgins. One was external and one was internal. 1844 also included an error of misunderstanding the sanctuary. Was the sanctuary the earth, or was it the heavenly sanctuary? The misunderstanding was even deeper than simply the definition of the sanctuary, for it also represented a test as to whether a soul would follow Christ from the holy place to the Most Holy Place.
Hauv xyoo 1840 thiab 1844 ob zaug tib si, qhov kev kho kom raug rau zaj lus faj lem yog kev kho kom txav mus tom ntej raws sijhawm, mus txog hnub tim uas txhij txhua. Ib qho yog zaj lus faj lem hais txog Islam thiab ib qho yog zaj lus faj lem hais txog zaj lus piv txwv ntawm kaum tus nkauj xwb. Ib qho yog sab nraud thiab ib qho yog sab hauv. Xyoo 1844 kuj muaj qhov yuam kev ntawm kev to taub yuam kev txog lub tuam tsev teev hawm. Lub tuam tsev teev hawm puas yog lub ntiaj teb, los yog puas yog lub tuam tsev teev hawm saum ntuj ceeb tsheej? Qhov kev to taub yuam kev ntawd tob dua li tsuas yog txhais lub ntsiab ntawm lub tuam tsev teev hawm xwb, rau qhov nws kuj sawv cev rau ib qho kev sim seb tus ntsuj plig puas yuav raws Khetos tawm hauv qhov chaw dawb huv mus rau Qhov Chaw Dawb Huv Tshaj Plaws.
“I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and sit down. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, ‘Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.’ Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father. On the hem of His garment was a bell and a pomegranate, a bell and a pomegranate. Those who rose up with Jesus would send up their faith to Him in the holiest, and pray, ‘My Father, give us Thy Spirit.’ Then Jesus would breathe upon them the Holy Ghost. In that breath was light, power, and much love, joy, and peace.
“Kuv tau pom Leej Txiv sawv hauv lub zwm txwv, thiab caij ib lub tsheb nees uas nplaim taws cig nkag mus rau hauv qhov chaw Dawb Huv Tshaj nyob sab hauv daim ntaub thaiv, thiab zaum rau ntawd. Ces Yexus txawm sawv ntawm lub zwm txwv, thiab feem coob ntawm cov uas pe hawm nyo hau txawm sawv nrog Nws. Kuv tsis pom ib txoj kab ci twg hla ntawm Yexus mus rau cov neeg coob coob uas tsis quav ntsej tom qab Nws sawv lawm, thiab lawv raug tso tseg cia hauv txoj kev tsaus ntuj tag nrho. Cov uas sawv thaum Yexus sawv, khaws lawv lub qhov muag ntsia ruaj nreb rau Nws thaum Nws tawm hauv lub zwm txwv thiab coj lawv tawm mus ib ntus. Ces Nws tsa Nws sab tes xis, thiab peb hnov Nws lub suab qab ntxiag hais tias, ‘Cia li tos ntawm no; Kuv tab tom mus cuag Kuv Leej Txiv kom txais lub nceeg vaj; cia li khaws nej tej ris tsho kom dawb huv tsis muaj qias neeg, thiab tsis ntev no Kuv yuav rov los ntawm rooj tshoob thiab txais nej los nyob nrog Kuv.’ Ces ib lub tsheb nees huab, muaj log zoo li nplaim taws cig, cov tim tswv nyob ib ncig, txawm los txog qhov chaw uas Yexus nyob. Nws nqis mus rau hauv lub tsheb nees ntawd thiab raug nqa mus rau qhov chaw Dawb Huv Tshaj, qhov chaw uas Leej Txiv zaum. Nyob ntawd kuv tau pom Yexus, tus Pov Thawj Hlob loj kawg nkaus, sawv ntawm Leej Txiv xub ntiag. Ntawm ntug Nws lub tsho muaj ib lub tswb thiab ib lub pomegranates, ib lub tswb thiab ib lub pomegranates. Cov uas tau sawv nrog Yexus yuav tsa lawv txoj kev ntseeg mus cuag Nws hauv qhov chaw Dawb Huv Tshaj, thiab thov tias, ‘Kuv Leej Txiv, pub Koj tus Ntsuj Plig rau peb.’ Ces Yexus yuav tshuab pa rau saum lawv, yog Vaj Ntsuj Plig Dawb Huv. Hauv pa ntawd muaj qhov kaj, hwj chim, thiab kev hlub ntau, kev xyiv fab, thiab kev kaj siab lug.”
“I turned to look at the company who were still bowed before the throne; they did not know that Jesus had left it. Satan appeared to be by the throne, trying to carry on the work of God. I saw them look up to the throne, and pray, ‘Father, give us Thy Spirit.’ Satan would then breathe upon them an unholy influence; in it there was light and much power, but no sweet love, joy, and peace. Satan’s object was to keep them deceived and to draw back and deceive God’s children.” Early Writings, 55, 56.
“Kuv tig mus ntsia pab neeg uas tseem nyo hau ua ntej lub zwm txwv; lawv tsis paub tias Yexus tau tawm ntawm ntawd lawm. Xatas tshwm sim nyob ze ntawm lub zwm txwv, sim txuas ntxiv ua Vajtswv tes dej num. Kuv pom lawv tsa muag ntsia rau lub zwm txwv, thiab thov Vajtswv hais tias, ‘Leej Txiv, pub Koj tus Ntsuj Plig rau peb.’ Ces Xatas txhawv ib yam hwjchim tsis dawb huv los saum lawv; hauv ntawd muaj qhov kaj thiab hwjchim ntau, tiamsis tsis muaj txoj kev hlub mos siab muag, kev xyiv fab, thiab kev thaj yeeb. Xatas lub hom phiaj yog kom lawv nyob ruaj hauv kev dag ntxias thiab kom rub Vajtswv cov menyuam rov qab thiab dag ntxias lawv.” Early Writings, 55, 56.
The sanctuary was identified as the “key” that explained all of the misunderstandings that were engendered by the misunderstanding of the sanctuary. It was the “key” that explained the disappointment. In the latter days, the “key” is the disappointment, which explains the misunderstanding of the temple.
Lub chaw dawb huv tau raug txheeb tias yog “yuam sij” uas piav qhia txhua yam kev to taub yuam kev uas tau yug los ntawm kev to taub yuam kev txog lub chaw dawb huv. Nws yog “yuam sij” uas piav qhia txog txoj kev chim siab ntawd. Nyob rau hnub kawg, “yuam sij” yog txoj kev chim siab, uas piav qhia txog kev to taub yuam kev ntawm lub tuam tsev.
As of October 22, 1844 “time is no longer,” and the error of the disappointment of July 18, 2020 must now be corrected, but not in terms of time, for time is no longer.
Raws li thaum Lub Kaum Hli 22, 1844 “lub sijhawm twb tsis muaj ntxiv lawm,” thiab qhov yuam kev ntawm txoj kev poob siab thaum Lub Xya Hli 18, 2020 yuav tsum raug kho tam sim no, tabsis tsis yog hais raws li lub sijhawm, rau qhov lub sijhawm twb tsis muaj ntxiv lawm.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Thiab tus timtswv saum ntuj uas kuv pom sawv saum hiav txwv thiab saum lub ntiaj teb txawm tsa nws txhais tes mus rau saum ntuj, thiab cog lus los ntawm tus uas muaj txoj sia nyob mus ib txhis li, tus uas tsim ntuj ceeb tsheej, thiab tej yam uas nyob hauv ntawd, thiab lub ntiaj teb, thiab tej yam uas nyob hauv ntawd, thiab hiav txwv, thiab tej yam uas nyob hauv ntawd, hais tias yuav tsis muaj sij hawm ntxiv lawm: Tiam sis nyob rau hauv tej hnub uas lub suab ntawm tus timtswv saum ntuj tus xya yuav nrov, thaum nws tab tom pib tshuab raj, ces Vajtswv txoj kev tsis paub tsis meej yuav tiav lawm, raws li nws tau qhia rau nws cov tub qhe uas yog cov yaj saub lawm. Tshwm Sim 10:5–7.
The location of the prediction that must be corrected is Nashville, Tennessee, and the location cannot be changed, for it is identified not by Future for America, but by Ellen White, and the Spirit of Prophecy never fails.
Qhov chaw ntawm zaj lus faj lem uas yuav tsum raug kho kom raug yog Nashville, Tennessee, thiab qhov chaw ntawd hloov tsis tau li, rau qhov nws tsis yog Future for America uas tau qhia kom paub, tiam sis yog Ellen White, thiab tus Ntsuj Plig ntawm Kev Yaj Saub yeej tsis swb ib zaug li.
“When I was in Nashville, I had been speaking to the people, and in the night season, there was an immense ball of fire that came right from heaven and settled in Nashville. There were flames going out like arrows from that ball; houses were being consumed; houses were tottering and falling. Some of our people were standing there. ‘It is just as we expected,’ they said, ‘we expected this.’ Others were wringing their hands in agony and crying unto God for mercy. ‘You knew it,’ said they ‘you knew that this was coming, and never said a word to warn us!’ They seemed as though they would almost tear them to pieces, to think they had never told them or given them any warning at all.” Manuscript 188, 1905.
“Thaum kuv nyob hauv Nashville, kuv tau hais lus rau cov neeg, thiab thaum tsaus ntuj, muaj ib lub pob hluav taws loj kawg nkaus nqes los ncaj qha saum ntuj los thiab tsaws rau hauv Nashville. Muaj nplaim taws tawm hauv lub pob ntawd mus zoo li tej xub; tej tsev raug kub hnyiab tas; tej tsev tab tom co ua zog thiab vau poob. Qee leej ntawm peb cov neeg sawv ntawd. Lawv hais tias, ‘Qhov no yeej yog raws nraim li peb tau xav tseg lawm; peb twb xav tias qhov no yuav los.’ Lwm tus ho nyem tes vim kev mob siab ntsuav thiab quaj thov Vajtswv kom muaj kev khuv leej. Lawv hais tias, ‘Nej twb paub lawm, nej twb paub tias qhov no tab tom yuav los, los nej tsis tau hais ib los lus los ceeb toom peb li!’ Lawv zoo nkaus li yuav luag muab lawv dua ua tej daim, thaum xav tias lawv yeej tsis tau qhia lawv li thiab tsis tau muab ib qho lus ceeb toom dab tsi rau lawv hlo li.” Manuscript 188, 1905.
The internal issue of the fireballs upon Nashville is that it identifies that Laodicean Seventh-day Adventism knew of the Nashville warning message, but kept silent. This is the point in prophetic history where the “shame” or “joy” of the message of the Midnight Cry is manifested. This is the point that those who are to become the ensign begin to be lifted up in distinction with those who then being shamed by those in the world who are exasperated and angry that Laodicean Seventh-day Adventism gave no Nashville warning. This same prophetic distinction was represented at Mount Carmel between Elijah and the prophets of Baal, and in the history of the second angel of Millerite history, when the Protestants changed to apostate Protestants and began their role as the false prophet, becoming the daughters of Rome. In 1989, the political horn through Reagan did the very same thing, only Reagan did not become the daughters of Rome, he became Ahab and Clovis the first, paramours of Rome.
Qhov teeb meem sab hauv ntawm cov pob hluav taws poob saum Nashville yog qhov uas nws qhia tias Laodicean Seventh-day Adventism twb paub txog txoj xov ceeb toom rau Nashville lawm, tiam sis tseem nyob ntsiag to. Nov yog lub ntsiab chaw nyob hauv keeb kwm yaj saub uas “kev txaj muag” lossis “kev xyiv fab” ntawm txoj xov ntawm Midnight Cry raug qhia tawm. Nov yog lub ntsiab chaw uas cov uas yuav tsum los ua tus chij pib raug tsa siab nyob rau hauv kev txawv txav ntawm cov uas ces raug txaj muag los ntawm cov neeg hauv ntiaj teb uas chim siab thiab npau taws vim Laodicean Seventh-day Adventism tsis tau muab txoj kev ceeb toom rau Nashville. Tib txoj kev txawv txav yaj saub no kuj tau raug sawv cev rau saum Mount Carmel nruab nrab ntawm Elijah thiab cov yaj saub ntawm Baal, thiab hauv keeb kwm ntawm tus tim tswv thib ob hauv keeb kwm Millerite, thaum cov Protestants hloov mus ua cov Protestant uas poob kev ntseeg thiab pib lawv tes dej num ua tus yaj saub cuav, dhau los ua cov ntxhais ntawm Rome. Xyoo 1989, lub kub nom tswv dhau los ntawm Reagan tau ua tib yam nkaus, tsuas yog Reagan tsis tau dhau los ua cov ntxhais ntawm Rome xwb; nws tau dhau los ua Ahab thiab Clovis thawj tug, cov neeg hlub kev qias nrog Rome.
“There was a scene presented to me. It was the night before the Sabbath. That is when that scene was presented. I looked out of the window, and there was an immense ball of fire that had come from heaven, and it fell where they were casting buildings with pillars, especially the pillars were presented to me. And it seemed as if the ball came right to the building and crushed it, and they saw that it was branching out, branching out, enlarging, and they began to cry and mourn and mourn, and wring their hands; and I thought some of our people stood by there, saying, ‘Well, it is just what we have been expecting; it is just what we have been talking about; it is just what we have been talking about.’ ‘You knew it?’ said the people. ‘You knew it, and never told us about it?’ I thought there was such an agony in their face, such an agony in their appearance.’” Manuscript 152; 1904.
“Muaj ib qho xwm txheej raug nthuav tawm rau kuv. Nws yog hmo ua ntej Hnub Xanpataus. Thaum ntawd yog lub sijhawm uas qhov xwm txheej ntawd raug nthuav tawm. Kuv ntsia tawm ntawm qhov rai, thiab muaj ib lub pob hluav taws loj kawg nkaus uas nqes los saum ntuj los, thiab nws poob rau ntawm qhov chaw uas lawv tab tom tsa tej tsev uas muaj tej tug ncej, tshwj xeeb yog cov ncej uas raug nthuav tawm rau kuv. Thiab zoo li lub pob ntawd los ncaj qha rau ntawm lub tsev thiab muab nws tsoo ntsoog tas, thiab lawv pom tias nws tab tom faib ceg tawm, faib ceg tawm mus, loj zuj zus tuaj, thiab lawv pib quaj thiab quaj ntsuag thiab quaj ntsuag, thiab qhwv tes; thiab kuv xav tias muaj ib txhia ntawm peb cov neeg sawv ntawm ntawd, hais tias, ‘Zoo, qhov no yeej yog yam uas peb twb cia siab lawm; qhov no yeej yog yam uas peb twb tau hais txog lawm; qhov no yeej yog yam uas peb twb tau hais txog lawm.’ ‘Nej twb paub lawm lov?’ cov neeg thiaj hais. ‘Nej twb paub lawm, hos nej tsis tau qhia peb txog nws li los?’ Kuv xav tias muaj kev txom nyem hnyav ua luaj nyob saum lawv ntsej muag, muaj kev txom nyem hnyav ua luaj hauv lawv qhov tsos.’” Manuscript 152; 1904.
The disappointment of July 18, 2020 is the “key” to identify the temple that is to be lifted up as an ensign. The distinction of two classes of Adventists is a major theme of biblical prophecy. Jeremiah refused to join with the “assembly of mockers,” and the churches of Smyrna and Philadelphia were both contrasted with the synagogue of Satan, who claimed they were Jews, but were not. The distinction between the two classes of professed Adventists is represented by the methodology they employ to study the Bible. It is the distinction between true education and “higher education, so-called” as Sister White calls it.
Kev poob siab rau hnub tim 18 Lub Xya hli ntuj, 2020 yog “tus yuam sij” los txheeb xyuas lub tuam tsev uas yuav raug tsa siab ua ib lub chij. Kev sib txawv ntawm ob pawg Adventist yog ib lub ntsiab lus loj hauv tej lus faj lem hauv phau Vajlugkub. Yelemis tsis kam koom nrog “lub rooj txoos ntawm cov neeg thuam luag,” thiab ob pawg ntseeg Smurnas thiab Filadefiav ob leeg raug muab piv txawv tawm tsam lub tsev sablaj ntawm Xatas, cov uas hais tias lawv yog cov Yudais, tiamsis lawv tsis yog. Kev sib txawv ntawm ob pawg Adventist uas lees yuav txoj kev ntseeg ntawd raug sawv cev los ntawm txoj kev ua raws li lawv siv los kawm phau Vajlugkub. Nws yog kev sib txawv ntawm txoj kev kawm tseeb thiab “kev kawm siab dua, raws li hu ua li ntawd” raws li Muam White hu nws.
Nashville is known as the “Athens of the South,” and the most famous building that represents Greece in Nashville is the Parthenon in Centennial Park, built in 1897 as a full-scale replica of the ancient Greek Parthenon. It was built to celebrate the centennial of Tennessee’s entrance into statehood in 1796, and was intended to be torn down after the celebration. Instead, the land was turned into a park in 1903 and the Parthenon was rebuilt permanently from 1920 unto 1931.
Nashville raug hu ua “Athens ntawm Sab Qab Teb,” thiab lub tsev nto moo tshaj plaws uas sawv cev rau tim Nkij teb chaws hauv Nashville yog lub Parthenon nyob hauv Centennial Park, uas tau tsim nyob rau xyoo 1897 ua ib daim qauv loj raws nraim li lub Parthenon qub ntawm cov neeg Greek thaum ub. Nws tau tsim los ua kev zoo siab rau hnub ib puas xyoo ntawm Tennessee txoj kev nkag los ua ib lub xeev xyoo 1796, thiab thaum chiv thawj npaj tseg tias yuav muab rhuav tshem tom qab kev ua koob tsheej ntawd. Tiamsis, thaj av ntawd tau muab hloov mus ua ib lub tiaj ua si xyoo 1903, thiab lub Parthenon raug tsim dua tshiab kom nyob ruaj khov txij xyoo 1920 mus txog xyoo 1931.
The name “Parthenon” derives from the Greek word parthénos, meaning “virgin” or “maiden,” referring to Athena in her aspect as the untouched, wise, and warlike goddess of wisdom, strategy, arts, crafts, and civilization. Built between 447–432 BC on the Acropolis in Athens, it housed a massive chryselephantine (gold and ivory) statue of Athena by the sculptor Phidias—essentially serving as her “house” or divine residence, where she was believed to be present.
Lub npe “Parthenon” yog muab los ntawm lo lus Kili parthénos, uas txhais hais tias “nkauj xwb” lossis “hluas nkauj,” hais txog Athena hauv nws txoj kev ua tus vajtswv poj niam uas tsis tau raug kov, muaj tswvyim, thiab muaj kev ua rog, uas yog vajtswv poj niam ntawm tswvyim, tswv yim tawm tsam, txuj ci kev kos duab, kev ua tes haujlwm, thiab kev vam meej ntawm pej xeem. Tsim nyob rau xyoo 447–432 BC saum Acropolis hauv Athens, nws yog qhov chaw uas tau khaws ib tug pej thuam Athena loj kawg ua los ntawm kub thiab kaus ntxhw (chryselephantine), uas yog tus kws puab pej thuam Phidias tsim—muaj lub ntsiab tias nws ua haujlwm raws li nws “lub tsev” lossis chaw nyob los saum ntuj los, qhov chaw uas ntseeg tias nws nyob ntawd.
The Western educational system’s emphasis on broad knowledge, critical inquiry, civic preparation, and the liberal arts framework is fundamentally rooted in ancient Greek philosophy and practice. Without Plato’s Academy, Aristotle’s Lyceum, or the Athenian paideia, modern schooling as we know it would look very different.
Qhov kev hais txog ntawm txoj kev kawm sab Hnub Poob rau kev paub dav, kev tshawb nrhiav xav kom tob, kev npaj rau kev ua pej xeem, thiab lub qauv ntawm liberal arts yog muaj nws lub hauv paus tob kawg nyob rau hauv txoj kev xav thiab kev coj ua ntawm tim Nkij teb chaws thaum ub. Yog tsis muaj Plato’s Academy, Aristotle’s Lyceum, los yog paideia ntawm Athens, kev kawm niaj hnub raws li peb paub nws yuav zoo txawv heev.
In 1904, the Madison School was founded nine miles outside of Nashville. Ellen White was a charter board member of the original Madison School (formally the Nashville Agricultural and Normal Institute, and later known as Madison College). She served as a charter member of the board of directors from its inception in 1904. She remained on the board until around 1914 (the year before her death in 1915).
Xyoo 1904, Madison School raug tsim tsa cuaj mais sab nraum Nashville. Ellen White yog ib tug tswvcuab ntawm thawj pawg thawj coj uas tsim Madison School thawj zaug (uas hu raws li npe raug cai tias Nashville Agricultural and Normal Institute, thiab tom qab ntawd paub tias yog Madison College). Nws tau ua ib tug tswvcuab tsim thawj ntawm pawg thawj coj txij thaum nws pib tsim nyob rau xyoo 1904. Nws tseem nyob hauv pawg thawj coj ntawd mus txog kwv yees li xyoo 1914 (uas yog ib xyoos ua ntej nws tuag hauv xyoo 1915).
This was the only college or institutional board she ever agreed to join or serve on. She deliberately limited such formal positions in other Adventist organizations, but made an exception for Madison because of its alignment with her educational counsels (self-supporting, farm-based, missionary-focused training emphasizing Bible, manual labor, and practical preparation for service in the South and beyond). The Nashville messages from Sister White came in 1904 and 1905, the same time period Madison School was beginning, and the Parthenon exhibit was being changed into a permanent fixture at permanent park. The symbol of Greek education and heavenly education both marking their beginnings in the same short period of time, which was the same period of time the visions of Nashville’s fireballs were given.
Nov yog tib lub tsev kawm qib siab lossis pawg thawj coj ntawm ib lub koomhaum uas nws tau pom zoo koom lossis ua haujlwm rau xwb. Nws txhob txwm txwv tej haujlwm nom tswv raws cai li ntawd hauv lwm lub koomhaum Adventist, tiamsis nws tau ua ib qho kev zam rau Madison vim nws haum raws nraim li nws tej lus ntuas txog kev kawm (kev txhawb nqa tus kheej, raws liaj teb, tsom rau kev cob qhia ua tub txib, hais kom muaj kev kawm Vajlugkub, kev ua haujlwm siv tes, thiab kev npaj txhij siv tau rau kev ua haujlwm hauv Sab Qab Teb thiab dhau ntawd mus). Cov lus ntawm Muam White hais rau Nashville tau los txog xyoo 1904 thiab 1905, tib lub sijhawm uas Madison School tab tom pib, thiab qhov kev nthuav tawm Parthenon tab tom raug hloov mus ua ib yam ruaj khov nyob hauv permanent park. Lub cim ntawm kev kawm Greek thiab kev kawm saum ntuj ceeb tsheej ob leeg puav leej cim lawv tej kev pib nyob rau tib lub sijhawm luv luv ntawd, uas kuj yog tib lub sijhawm uas tej kev ua yog toog pom txog Nashville tej pob hluav taws tau raug muab los.
“Last night a scene was presented before me. I may never feel free to reveal all of it, but I will reveal a little.
“Nag hmo muaj ib zaj xwm txheej raug nthuav tawm los rau ntawm kuv xub ntiag. Tej zaum kuv yuav tsis muaj kev ywj pheej qhia tag nrho txhua yam ntawm nws, tiam sis kuv yuav qhia me ntsis.”
“It seemed that an immense ball of fire came down upon the world and crushed large houses. From place to place rose the cry, ‘The Lord has come! The Lord has come!’ Many were unprepared to meet Him, but a few were saying, ‘Praise the Lord!’
“Nws zoo li muaj ib lub pob hluav taws loj kawg nkaus nqes los rau saum lub ntiajteb thiab tsoo tej tsev loj kom puas ntsoog. Ntawm ib qho chaw mus rau ib qho chaw muaj suab quaj nrov hais tias, ‘Tus Tswv tau los lawm! Tus Tswv tau los lawm!’ Muaj coob leej tsis tau npaj txhij los ntsib Nws, tab sis muaj ib txhia tsawg tsawg tab tom hais tias, ‘Qhuas tus Tswv!’”
“‘Why are you praising the Lord?’ enquired those upon whom was coming sudden destruction.
“‘Vim li cas nej thiaj qhuas tus Tswv?’ cov uas kev puastsuaj yuav los txog rau lawv tam sim ntawd thiaj nug.”
“’Because we now see what we have been looking for.’
“Vim tam sim no twb pom qhov uas peb tau nrhiav.”
“‘If you believed that these things were coming, why did you not tell us?’ was the terrible response. ‘We did not know about these things. Why did you leave us in ignorance? Again and again you have seen us; why did you not become acquainted with us and tell us of the judgment to come, and that we must serve God, lest we perish? Now we are lost!’” Manuscript 102, 1904.
“‘Yog nej ntseeg tias tej no tab tom yuav los, ua li cas nej ho tsis qhia rau peb?’ ntawd yog lo lus teb uas txaus ntshai heev. ‘Peb tsis paub txog tej no li. Ua li cas nej cia peb nyob hauv kev tsis paub? Nej tau pom peb dua thiab dua lawm; ua li cas nej ho tsis los paub peb thiab qhia peb txog txoj kev txiav txim uas yuav los, thiab tias peb yuav tsum ua hauj lwm rau Vajtswv, tsam peb yuav puam tsuaj? Nim no peb ploj lawm!’” Manuscript 102, 1904.
The context of the Nashville messages was geographically placed into a spiritual setting of true or false education. An education that prepares a soul to be a citizen of either heaven or earth. There is no reference to Islam in Sister White’s Nashville visions, so what would be the justification to attach Islam to the vision of fireballs on Nashville? How would a correction of the Nashville message of 2020 align with the work of Josiah Litch and Samuel Snow? Their corrections were made when they recognized that the same evidence that had led to the first prediction, was the evidence that established the corrected prediction.
Lub ntsiab lus ntawm cov lus hauv Nashville raug tso cia raws thaj chaw rau hauv ib qho chaw sab ntsuj plig hais txog kev kawm tseeb los sis kev kawm cuav. Yog ib qho kev kawm uas npaj ib tug ntsuj plig kom ua ib tug pej xeem ntawm ntuj ceeb tsheej los sis ntawm lub ntiaj teb. Tsis muaj ib qho kev hais txog Islam nyob hauv cov yog toog hauv Nashville ntawm Muam White, yog li ntawd qhov kev ncaj ncees twg yuav muaj los txuas Islam rau qhov yog toog hais txog cov pob hluav taws saum Nashville? Qhov kev kho kom raug ntawm cov lus Nashville xyoo 2020 yuav phim li cas nrog txoj hauj lwm ntawm Josiah Litch thiab Samuel Snow? Lawv cov kev kho kom raug tau ua thaum lawv pom tias tib yam pov thawj uas tau coj mus rau thawj qhov kev twv ua ntej, yog cov pov thawj uas tau tsa kom ruaj khov rau qhov kev twv ua ntej uas raug kho kom yog.
The evidence of Islam was established long before it was connected with the warning message of Nashville. The message of Islam is directly attached to the message of the third angel. This fact is illustrated upon several biblical witnesses. The warning of the third angel represents a warning about the mark of the king of the north’s authority, and the warning of Islam is represented by the warning of the children of the east.
Cov pov thawj txog Islam twb raug tsa los ntev ua ntej nws raug txuas nrog zaj lus ceeb toom ntawm Nashville. Zaj lus ntawm Islam raug txuas ncaj qha rau zaj lus ntawm tus tim tswv thib peb. Qhov tseeb no raug nthuav qhia los ntawm ntau tus tim khawv hauv Vajlugkub. Zaj lus ceeb toom ntawm tus tim tswv thib peb sawv cev rau ib zaj lus ceeb toom txog lub cim ntawm txoj cai kav ntawm vajntxwv sab qaum teb, thiab zaj lus ceeb toom ntawm Islam raug sawv cev los ntawm zaj lus ceeb toom ntawm cov me nyuam sab hnub tuaj.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Tiamsis tej xov xwm tuaj ntawm sab hnub tuaj thiab ntawm sab qaum teb yuav ua rau nws ntxhov siab; yog li ntawd nws yuav tawm mus nrog txoj kev npau taws loj heev kom rhuav tshem, thiab kom muab coob leej pov tseg kom ploj tag nrho. Daniel 11:44.
The third angel arrived into history on October 22, 1844 when the seventh trumpet began to sound. The seventh trumpet is also the third woe of Islam. The rebellion of 1863 silenced the sounding of the seventh trumpet until 9/11, when the third angel descended in Revelation chapter eighteen as the great buildings of New York were brought down by a touch of God’s power.
Tus tim tswv peb tau los rau hauv keeb kwm thaum Lub Kaum Hli 22, 1844, thaum lub xya raj nrov pib nrov. Lub xya raj nrov kuj yog txoj kev txom nyem thib peb ntawm Islam. Kev tawm tsam xyoo 1863 tau ua rau lub suab nrov ntawm lub xya raj nrov ntsiag to mus txog rau 9/11, thaum tus tim tswv peb nqes los raws li Tshwmsim tshooj kaum yim, thaum tej tsev loj hauv New York raug muab rhuav vau los ntawm ib qho kov ntawm Vajtswv lub hwj chim.
9/11 was the alpha or beginning of the sealing time, which ends at the omega or ending of the sealing of the one hundred and forty-four thousand at the soon-coming Sunday law.
9/11 yog tus alpha lossis qhov pib ntawm lub sijhawm ntim cim, uas xaus rau ntawm tus omega lossis qhov kawg ntawm kev ntim cim rau ib puas plaub caug plaub txhiab leej thaum txoj cai Hnub Caiv Hnub Sunday uas yuav los sai no.
9/11 is the alpha of the image of the beast testing time in the United States, which ends at the omega of the image of the beast testing time in the United States, which occurs when the mark of the beast is enforced in the United States.
9/11 yog tus alpha ntawm lub sij hawm sim siab txog daim duab ntawm tus tsiaj qus hauv Tebchaws Meskas, uas xaus rau ntawm tus omega ntawm lub sij hawm sim siab txog daim duab ntawm tus tsiaj qus hauv Tebchaws Meskas, uas tshwm sim thaum lub cim ntawm tus tsiaj qus raug yuam kom coj siv hauv Tebchaws Meskas.
9/11 is the alpha or beginning of the judgment of the living upon the earth beast, including its Republican and Protestant horns, which ends at the soon-coming Sunday law.
9/11 yog tus alpha los yog qhov pib ntawm txoj kev txiav txim rau cov neeg ciaj sia saum tus tsiaj qus hauv ntiaj teb, nrog rau nws ob tug kub Republican thiab Protestant, uas xaus rau ntawm txoj cai Hnub Caiv uas yuav los sai sai no.
9/11 is the alpha of “the day of the Lord’s preparation,” which ends at the test over the day of the Lord’s Sabbath.
9/11 yog tus alpha ntawm “hnub uas tus Tswv npaj,” uas xaus rau ntawm txoj kev sim siab hais txog hnub Xanpataus ntawm tus Tswv.
9/11 is the alpha of the temple erection represented by the foundation stone which ends when the omega capstone is placed upon the temple.
9/11 yog tus alpha ntawm kev tsa lub tuam tsev, uas raug sawv cev los ntawm lub pob zeb hauv paus; nws xaus thaum tus omega capstone raug muab tso rau saum lub tuam tsev.
9/11 is the alpha of the third woe in the United States, which ends at the earthquake of Revelation eleven, which is the soon-coming Sunday law. At that earthquake the third woe cometh quickly. The history of the Nashville fireballs is before probation closes at the Sunday law, in spite of the proclamation of those who condemn the Laodicean Adventists claiming, “Now we are lost.”
9/11 yog tus alpha ntawm qhov kev txom nyem thib peb hauv Tebchaws Meskas, uas xaus rau ntawm qhov av qeeg hauv Tshwm Sim tshooj kaum ib, uas yog txoj cai Hnub Xya uas yuav los sai no. Thaum txog qhov av qeeg ntawd, qhov kev txom nyem thib peb los sai sai. Keeb kwm ntawm cov pob hluav taws Nashville nyob ua ntej lub sij hawm ntawm kev sim siab kaw rau ntawm txoj cai Hnub Xya, txawm yog muaj cov lus tshaj tawm ntawm cov uas rau txim rau cov Adventists Laodicea uas hais tias, “Tam sim no peb twb ploj lawm.”
The book of Joel and its fulfillment at Pentecost set forth the debate of the message of the Midnight Cry when one class who cannot understand the increase of knowledge accuses those who understand of being drunk. The confrontation of the drunkards of Ephraim and the wise is a subject that is often addressed in God’s prophetic Word. One element of the truth is that the message is a two-step message, as illustrated by Peter in the upper room and thereafter in the temple. It is represented by judgment beginning upon God’s house and then followed by those outside of God’s house. The judgment process is also represented by the two voices of Revelation eighteen, where the first voice is 9/11 unto the Sunday law, and then the second voice of verse four marks the Sunday law. The distinction of the true and false prophetic message of the latter rain is also illustrated by Elijah, who Malachi identifies as returning just before the close of probation.
Phau ntawv Yauxe thiab nws txoj kev ua tiav rau hnub Peetekos nthuav tawm qhov kev sib cav txog zaj lus ntawm Kev Quaj Thaum Ib Tag Hmo, thaum ib pab neeg uas tsis muaj peev xwm to taub qhov kev nce ntxiv ntawm kev paub liam cov uas to taub tias lawv qaug cawv. Kev sib ntsib tim ntsej tim muag ntawm cov neeg qaug cawv ntawm Efa-i thiab cov neeg txawj ntse yog ib lub ntsiab lus uas feem ntau raug hais txog hauv Vajtswv Txojlus yaj saub. Ib qho hauv qhov tseeb yog tias zaj lus ntawd yog ib zaj lus ob theem, raws li Petus tau ua piv txwv qhia hauv chav sab saud thiab tom qab ntawd hauv lub tuam tsev. Qhov no raug sawv cev los ntawm kev txiav txim pib rau saum Vajtswv lub tsev, thiab tom qab ntawd mam li txuas ntxiv mus rau cov uas nyob sab nraum Vajtswv lub tsev. Cov txheej txheem ntawm kev txiav txim kuj raug sawv cev los ntawm ob lub suab hauv Tshwmsim kaum yim, uas lub suab thawj yog 9/11 mus txog rau hnub cai Sunday, thiab tom qab ntawd lub suab thib ob ntawm nqe plaub cim hnub cai Sunday. Qhov kev sib txawv ntawm zaj lus yaj saub tseeb thiab cuav ntawm nag lig kuj raug ua piv txwv los ntawm Eliyas, tus uas Malakis qhia tias yuav rov qab los ua ntej kawg ntawm lub sij hawm sim siab.
The symbols of the wise and foolish on Mount Carmel was ‘Elijah the wise” and the foolish prophets of Baal. Elijah is Peter and the prophets of Baal are the drunkards of Ephraim. Once the foolish drunkards are manifested as the false prophets of Baal, through the outpouring of fire; the people finally answer that, “the Lord He is God.” Laodicean Seventh-day Adventists are manifested as such, at the fulfillment of the Nashville prediction. Those outside of Adventism who are then awakened to the unfaithfulness of the foolish are brought under conviction, but their probation has not yet closed. The illustration of the manifestation of the wise and foolish virgins represented by the Nashville warning message is a waymark in the final perfect fulfillment of the parable of the ten virgins.
Cov cim ntawm cov neeg txawj ntse thiab cov neeg ruam saum Roob Khamel yog “Eliyas tus txawj ntse” thiab cov yaj saub ruam ntawm Ba‑as. Eliyas yog Petus, thiab cov yaj saub ntawm Ba‑as yog cov neeg qaug cawv ntawm Efa‑is. Thaum cov neeg qaug cawv ruam raug muab tshwm tawm los ua cov yaj saub cuav ntawm Ba‑as, los ntawm kev muab hluav taws nchuav tawm; ces cov neeg thiaj teb thaum kawg tias, “Tus Tswv Nws yog Vajtswv.” Cov Laodicea Xya Hnub Adventist raug muab tshwm tawm ua yam ntawd, thaum txoj lus twv txog Nashville tiav lawm. Cov uas nyob sab nraud Adventism, uas tom qab ntawd raug tsa kom paub txog qhov tsis ncaj ncees ntawm cov neeg ruam, raug coj los nyob hauv kev txiav txim ntawm lub siab, tiam sis lawv lub sijhawm sim neej tseem tsis tau kaw. Daim duab piv txwv txog kev tshwm sim ntawm cov nkauj xwb txawj ntse thiab ruam, uas sawv cev los ntawm Nashville cov lus ceeb toom, yog ib lub cim taw qhia hauv qhov kev tiav raws nraim kawg nkaus ntawm zaj lus piv txwv txog kaum tus nkauj xwb.
The disappointment of July 18, 2020 defines the message which must be corrected, and the manifestation of those within Adventism who have the oil, and those who don’t. Those who lacked the message of oil that warns Nashville are then contrasted with those who do possess the oil. Of the two classes that either do or do not have the oil of the message, one class has experienced a disappointment that was represented by the first disappointment of Millerite history, the other does not have that experience. Without the disappointment typified by the Millerites there is no correction to be made to any failed prediction. The fact that the Nashville prediction of 2020 was identifying Islam is consistent with an element of a failed message which needs to be corrected.
Kev poob siab hnub tim 18 Lub Xya hli ntuj, 2020 txhais meej txog zaj lus uas yuav tsum raug kho kom ncaj, thiab txog qhov kev tshwm sim ntawm cov uas nyob hauv Adventism uas muaj roj, thiab cov uas tsis muaj. Cov uas tsis muaj zaj lus hais txog roj uas ceeb toom Nashville ntawd, ces raug muab piv txawv ntawm cov uas yeej muaj roj. Ntawm ob pawg neeg no uas txawm muaj los sis tsis muaj roj ntawm zaj lus, ib pawg tau ntsib ib qho kev poob siab uas raug sawv cev los ntawm thawj qhov kev poob siab hauv keeb kwm Millerite, hos lwm pawg tsis muaj qhov kev paub ntawd. Yog tsis muaj qhov kev poob siab uas cov Millerites sawv cev ua qauv, ces yuav tsis muaj ib qho kev kho kom ncaj uas yuav tsum ua rau tej kev twv qhia uas poob tsis tiav. Qhov tseeb uas txoj kev twv qhia txog Nashville xyoo 2020 yog tab tom txheeb xyuas Islam, yog phim raws nraim nrog ib feem ntawm ib zaj lus uas ua tsis tiav thiab yuav tsum raug kho kom ncaj.
An evidence of this is found in the fact that the history where the fireballs of Nashville arrive is not only that it agrees with the history of the Millerites first disappointment, and the correction of the message thereafter, but also because it occurs within a history that begins with the arrival of the third angel on 9/11, marking the arrival of Islam of the third woe, and that Islam arrives prophetically again at the Sunday law earthquake of Revelation eleven. Retaining Islam in the message without any direct reference by Sister White to Islam and the Nashville warning is based upon the theme of the history, being Islam.
Ib qho pov thawj txog qhov no raug pom nyob hauv qhov tseeb tias zaj keeb kwm uas cov pob hluav taws ntawm Nashville tuaj txog ntawd tsis yog tsuas yog vim nws haum raws nraim nrog zaj keeb kwm ntawm cov Millerites qhov kev poob siab thawj zaug, thiab kev kho kom raug ntawm txoj xov tom qab ntawd xwb, tiam sis kuj yog vim nws tshwm sim nyob hauv ib zaj keeb kwm uas pib nrog txoj tim tswv thib peb los txog thaum 9/11, cim txog kev los txog ntawm Islam ntawm txoj kev txom nyem thib peb, thiab tias Islam ntawd rov los txog dua raws li yaj saub qhia tseg ntawm av qeeg txoj cai Sunday ntawm Tshwmsim kaum ib. Kev khaws Islam cia nyob hauv txoj xov yam tsis muaj ib lo lus hais ncaj qha los ntawm Sister White txog Islam thiab kev ceeb toom Nashville yog raws li lub ntsiab ntawm zaj keeb kwm ntawd, uas yog Islam.
In the one hundredth and fifty-third article of the series titled The Book of Daniel we identified that in agreement with the testimony of Balaam and the ass Islam, represented by the ass would have three primary interactions with the United States in the history of 9/11 unto the Sunday law. We identified 9/11 as the first, then October 7, 2022 as the second. We noted that the first attack was on the spiritual glorious land and the second attack was upon the literal glorious land of Israel, and that the third attack would be the attack at the earthquake of the Sunday law. We pointed out that the history of Balaam at this prophetic level bore the signature of truth, for the first and last attack was upon the spiritual glorious land and the middle attack was upon the literal glorious land, which is a symbol of rebellion. We now see that a fourth strike which marks the beginning of the Midnight Cry message will take place in the spiritual glorious land when Nashville’s fireballs are fulfilled. This means that the second strike of Balaam and his ass is double with the first of two strikes upon the literal and the second upon the spiritual glorious land.
Hauv tsab xov xwm ib puas tsib caug peb ntawm zaj ntawv hu ua Phau Ntawv Daniyee, peb tau txheeb xyuas tias, raws li Npas-as thiab tus nees luav tej lus tim khawv sib haum, Islam—uas tus nees luav sawv cev rau—yuav muaj peb zaug kev sib raug tseem ceeb nrog Tebchaws Meskas hauv keeb kwm txij 9/11 mus txog rau txoj cai Hnub Caiv. Peb tau txheeb 9/11 tias yog thawj zaug, ces Kaum Hli 7, 2022 tias yog zaug thib ob. Peb tau sau tseg tias thawj qhov kev tawm tsam yog tawm tsam lub tebchaws muaj koob meej sab ntsuj plig, hos qhov kev tawm tsam thib ob yog tawm tsam lub tebchaws muaj koob meej tiag tiag uas yog Ixayees, thiab tias qhov kev tawm tsam thib peb yuav yog qhov kev tawm tsam thaum av qeeg ntawm txoj cai Hnub Caiv. Peb tau taw qhia tias keeb kwm ntawm Npas-as nyob rau theem yaj saub no tau ris lub cim ntawm qhov tseeb, rau qhov thawj thiab qhov kawg kev tawm tsam yog tawm tsam lub tebchaws muaj koob meej sab ntsuj plig, hos qhov kev tawm tsam nruab nrab yog tawm tsam lub tebchaws muaj koob meej tiag tiag, uas yog ib lub cim ntawm kev tawm tsam. Tam sim no peb pom tias ib qhov kev tawm tsam thib plaub, uas cim txog qhov pib ntawm txoj xov Midnight Cry, yuav tshwm sim nyob rau hauv lub tebchaws muaj koob meej sab ntsuj plig thaum Nashville cov nplaim hluav taws poob saum ntuj tau ua tiav. Qhov no txhais tias qhov kev tawm tsam thib ob ntawm Npas-as thiab nws tus nees luav yog ob npaug, nrog thawj ntawm ob qhov kev tawm tsam rau lub tebchaws muaj koob meej tiag tiag thiab qhov thib ob rau lub tebchaws muaj koob meej sab ntsuj plig.
The article presented an incomplete truth which the Lion of the tribe of Judah has now revealed as another witness of the prophetic connection of Islam to the fireballs of Nashville. Another argument to support the association of Islam with the fireballs is found within the reform lines of sacred history. Every reform movement has its own peculiar theme unto itself that permeates the entire reform movement. In the reform movement of Moses, it was about entering into covenant with a chosen people. With Christ’s reform line it was about the Messiah. With the reform line of David, it was about the Ten Commandments and the sanctuary. With the Millerites the theme was prophetic time, for the Millerites bore the “message of time.” With the arrival of the third angel at 9/11 the theme for the reform line of the one hundred and forty-four thousand was identified as Islam of the third woe, the children of the east, the ass of Bible prophecy, the war horses of Revelation nine, the east wind, the locusts, and the angering of the nations.
Tsab xov xwm ntawd tau nthuav tawm ib feem tseeb uas tsis tiav, uas Tsov Ntxhuav ntawm xeem Yudas tam sim no tau qhia tawm los ua ib tug timkhawv ntxiv txog txoj kev sib txuas yav tom ntej ntawm Islam nrog cov pob hluav taws ntawm Nashville. Lwm lo lus sib cav los txhawb txoj kev txuas Islam nrog cov pob hluav taws ntawd raug pom nyob hauv cov kab kev kho dua tshiab ntawm keeb kwm dawb huv. Txhua txoj kev txav kho dua tshiab muaj nws tus kheej lub ntsiab tshwj xeeb uas nthuav dav thoob plaws tag nrho txoj kev txav kho dua tshiab ntawd. Hauv txoj kev txav kho dua tshiab ntawm Mauxes, nws yog hais txog kev nkag mus rau hauv txoj kev cog lus nrog ib haiv neeg uas raug xaiv. Nrog Khetos txoj kab kev kho dua tshiab, nws yog hais txog tus Mexiyas. Nrog Daviv txoj kab kev kho dua tshiab, nws yog hais txog Kaum Lo Lus Txib thiab lub chaw dawb huv. Nrog cov Millerites, lub ntsiab yog lub sij hawm yav tom ntej, rau qhov cov Millerites tau nqa “txoj xov ntawm lub sij hawm.” Nrog txoj kev tuaj txog ntawm tus tim tswv thib peb thaum 9/11, lub ntsiab rau txoj kab kev kho dua tshiab ntawm ib puas plaub caug plaub txhiab leej raug qhia kom meej tias yog Islam ntawm txoj kev txom nyem thib peb, cov me nyuam ntawm sab hnub tuaj, tus nees luav ntawm Vajlugkub zaj lus yav tom ntej, cov nees ua rog ntawm Qhia Tshwm tshooj cuaj, cua sab hnub tuaj, cov kooj, thiab txoj kev ua rau cov teb chaws npau taws.
The earthquake of Revelation eleven marks Islam of the third woe, while also representing the conclusion of the message of the Midnight Cry. The Midnight Cry was typified by the triumphal entry of Christ into Jerusalem, which began with the releasing of the ass. The beginning of the Midnight Cry in Millerite history was the arrival of Samuel Snow on horseback at the Exeter camp meeting. The beginning of the period of the Midnight Cry is marked by symbols of Islam. There is abundant witnesses to confirm that the corrected message of July 18, 2020 includes Islam as part of the warning message. There is not a date identified, but Nashville’s fireballs identify the controversy of “new wine” in the latter days, so Nashville’s fireballs include Islam, but what about the identification of the fireballs as nuclear weapons?
Av qeeg ntawm Tshwm Sim kaum ib cim txog Islam ntawm tus mob puas thib peb, thaum tib lub sijhawm kuj sawv cev rau qhov xaus ntawm txoj xov ntawm Kev Quaj Hu Ib Tag Hmo. Kev Quaj Hu Ib Tag Hmo tau raug ua qauv qhia los ntawm Khetos txoj kev nkag mus rau Yeluxalees hauv txoj kev yeej, uas tau pib nrog kev tso tus luj nkaub tawm. Qhov pib ntawm Kev Quaj Hu Ib Tag Hmo hauv keeb kwm Millerite yog kev tuaj txog ntawm Samuel Snow caij nees rau ntawm Exeter camp meeting. Qhov pib ntawm lub sijhawm ntawm Kev Quaj Hu Ib Tag Hmo raug cim los ntawm cov cim ntawm Islam. Muaj timkhawv coob txaus los lees paub tias txoj xov uas raug kho kom raug ntawm Lub Xya hli ntuj 18, 2020 muaj Islam nrog rau hauv txoj xov ceeb toom. Tsis muaj ib hnub tim twg raug qhia meej, tiam sis Nashville cov pob hluav taws qhia txog qhov kev sib cav ntawm “cawv tshiab” nyob rau hauv hnub kawg, yog li Nashville cov pob hluav taws suav nrog Islam, tab sis qhov kev txheeb xyuas cov pob hluav taws ntawd tias yog riam phom nuclear ne?
The message must retain the designation of Islam as the antagonist in the attack based upon many witnesses. The error of time-setting which needs to be corrected is typified by both 1840 and 1844. Time is no longer to be part of the prophetic message, though numbers still are. The error represented by the sanctuary misunderstanding must also be resolved, but before it can be resolved and incorporated into the corrected message, the error which was typified by the sanctuary misunderstanding must be identified. What did that sanctuary misunderstanding represent in the July 18 Nashville warning?
Tsab ntawv no yuav tsum khaws tseg txoj kev hu Islam ua tus yeeb ncuab tawm tsam ntawd raws li ntau tus tim khawv. Qhov yuam kev ntawm kev teem sijhawm uas yuav tsum raug kho yog ua piv txwv los ntawm ob qho tib si 1840 thiab 1844. Sij hawm tsis yog ib feem ntawm zaj lus faj lem ntxiv lawm, txawm li ntawd los cov lej tseem yog. Qhov yuam kev uas sawv cev los ntawm txoj kev tsis to taub txog lub tuam tsev dawb huv kuj yuav tsum raug daws, tiam sis ua ntej nws yuav raug daws thiab muab koom nrog rau hauv tsab lus uas raug kho lawm, qhov yuam kev uas tau raug ua piv txwv los ntawm txoj kev tsis to taub txog lub tuam tsev dawb huv ntawd yuav tsum raug txheeb kom meej. Qhov kev tsis to taub txog lub tuam tsev dawb huv ntawd sawv cev rau dab tsi hauv lo lus ceeb toom Nashville hnub tim 18 Lub Xya hli?
I contend that the answers are to be found in the light that has been being unsealed since the end of 2023. The three parallel lines of eleven chapters, beginning with chapters eleven and ending with chapter twenty-two in Genesis, Matthew and Revelation are the renewal of God’s covenant with the one hundred and forty-four thousand. Do we reject His offer of mercy by acting as if we did not hear His call, or do we bow down and proclaim in our human strength, “all that He commands, I will do?” Or do we allow the Holy Spirit to write His law upon our hearts and minds?
Kuv lees tias cov lus teb yuav nrhiav tau nyob rau hauv qhov kaj uas tab tom raug qhib txij thaum kawg xyoo 2023 los. Peb kab uas sib txig sib luag, txhua kab muaj kaum ib tshooj, pib ntawm tshooj kaum ib thiab xaus rau tshooj nees nkaum-ob hauv Chivkeeb, Mathais, thiab Tshwmsim, yog kev rov kho dua tshiab ntawm Vajtswv txoj lus cog tseg nrog ib puas plaub caug plaub txhiab leej. Peb puas yuav tsis lees Nws txoj kev hlub tshua los ntawm kev ua yam li peb tsis tau hnov Nws txoj kev hu, los yog peb puas yuav txhos caug pe hawm thiab tshaj tawm hauv peb lub zog tib neeg tias, “txhua yam uas Nws txib, kuv yuav ua?” Los yog peb puas yuav cia tus Vaj Ntsuj Plig Dawb Huv sau Nws txoj kevcai rau saum peb lub siab thiab peb lub siab ntsws?
The answers are also found in Daniel chapter twelve’s unsealing of the three verses that present time as the first, second and third angels’ messages. Those three verses also mark December 31, 2023 in verse seven, July 18, 2020 in verse twelve and then 1989 unto the Sunday law and on to the close of probation is represented in verse eleven. Those three truths, within those three verses are located in the very passage of Scripture where the threefold testing process that always occurs when a prophecy is unsealed is set forth!
Cov lus teb kuj raug pom nyob rau hauv kev qhib lub cim ntawm Daniel tshooj kaum ob cov peb nqe uas nthuav tawm lub sij hawm raws li thawj tug tim tswv, tug tim tswv thib ob, thiab tug tim tswv thib peb tej lus. Peb nqe ntawd kuj cim tseg rau Hlis Kaum Ob 31, 2023 nyob rau hauv nqe xya, Lub Xya Hli 18, 2020 nyob rau hauv nqe kaum ob, thiab tom qab ntawd xyoo 1989 mus txog txoj cai Hnub Caiv thiab txuas mus txog lub sij hawm kaw kev txiav txim siab raug sawv cev nyob rau hauv nqe kaum ib. Peb qhov tseeb ntawd, nyob hauv peb nqe ntawd, raug nyob hauv tib seem Vajluskub uas txheej txheem kev sim peb npaug uas ib txwm tshwm sim thaum ib zaj lus faj lem raug qhib lub cim raug muab nthuav tawm!
Christ didn’t simply unseal Daniel twelves’ threefold test, but He also identified those tests as a foundational test, followed by a temple test, followed by a litmus test. He further identified the foundational test began on December 31, 2023 and was based upon the foundational test of the Millerite movement, as represented by the antichrist being the symbol that establishes the external vision.
Khetos tsis yog tsuas qhib cov cim ntim ntawm peb-theem kev sim ntawm Daniel 12 xwb, tiam sis Nws kuj tau qhia meej tias cov kev sim ntawd yog ib qho kev sim hauv paus, tom qab ntawd yog ib qho kev sim lub tuam tsev, thiab tom qab ntawd yog ib qho kev sim litmus. Nws tseem tau qhia ntxiv tias qhov kev sim hauv paus ntawd tau pib rau hnub tim 31 Lub Kaum Ob Hlis, 2023 thiab tau raws li qhov kev sim hauv paus ntawm Millerite movement, raws li qhov antichrist yog lub cim uas tsa lub zeem muag sab nraud.
He then identified the second and temple test as represented by Daniel’s vision of Christ in the temple in chapter ten. That test is currently under way. Daniel twelves unsealing of the dates of 1989, July 18, 2020, December 31, 2023, and the Sunday law includes the vision of Rome and the vision of Christ. Both visions are set forth in the very same vision where the unsealing of chapter twelve is found. The three chapters are one vision, and the vision of Christ is the temple test in chapter ten, the vision of antichrist is the foundation test in chapter eleven and the waymarks of the one hundred and forty-four thousand in chapter twelve represent the third and litmus test where the foolish are separated from the wise as many are purified, made white and tried.
Tom qab ntawd nws tau txheeb qhia tias qhov kev sim zaum ob thiab kev sim ntawm lub tuam tsev raug sawv cev los ntawm Daniyee txoj kev ua yog toog pom txog Khetos nyob hauv lub tuam tsev hauv tshooj kaum. Qhov kev sim ntawd tam sim no tab tom muaj tiav. Daniyee tshooj kaum ob txoj kev qhib tawm ntawm cov hnub tim 1989, Lub Xya hli ntuj 18, 2020, Lub Kaum Ob hlis 31, 2023, thiab txoj cai Hnub Caiv Hnub Xya cuam tshuam nrog yog toog pom txog Loos thiab yog toog pom txog Khetos. Ob qho yog toog pom no raug nthuav tawm hauv tib qho yog toog pom uas txoj kev qhib tawm ntawm tshooj kaum ob raug pom nyob hauv. Peb tshooj no yog ib qho yog toog pom xwb, thiab yog toog pom txog Khetos yog kev sim ntawm lub tuam tsev hauv tshooj kaum, yog toog pom txog tus antichrist yog kev sim ntawm lub hauv paus hauv tshooj kaum ib, thiab cov cim kev taug ntawm ib puas plaub caug plaub txhiab hauv tshooj kaum ob sawv cev rau kev sim zaum peb thiab kev sim kawg uas cais cov neeg ruam tawm ntawm cov neeg txawj ntse, raws li coob leej raug ntxuav kom dawb huv, raug ua kom dawb, thiab raug sim.
The temple test opened the light of Leviticus twenty-three, which was the light of the ark of the covenant, which is the alpha light of the seventh-day Sabbath and the omega light of the seventh-year Sabbath. The light of the alpha and omega Sabbaths identify the light of the incarnation. That light identifies God taking human flesh for the purpose of restoring the combination of Divinity with humanity, which is the work which Christ began on October 22, 1844; the work He is now concluding in the judgment of the living.
Qhov kev sim txog lub tuam tsev tau qhib txoj kev kaj ntawm Leviticus nees nkaum peb, uas yog txoj kev kaj ntawm lub phij xab ntawm txoj kev cog lus, uas yog txoj kev kaj alpha ntawm hnub Xanpataus hnub xya thiab txoj kev kaj omega ntawm hnub Xanpataus xyoo xya. Txoj kev kaj ntawm cov Xanpataus alpha thiab omega qhia kom paub txog txoj kev kaj ntawm kev los yug ua neeg. Txoj kev kaj ntawd qhia kom paub txog Vajtswv coj cev nqaij daim tawv tibneeg los rau Nws tus kheej rau lub hom phiaj rov kho kev sib koom ua ke ntawm Vajtswv thiab tibneeg, uas yog txoj hauj lwm uas Khetos tau pib rau hnub Tim 22 Lub Kaum Hli, 1844; txoj hauj lwm uas Nws tam sim no tab tom xaus hauv txoj kev txiav txim ntawm cov ciaj sia.
The light of Leviticus twenty-three brought together the alpha spring feasts with the omega fall feasts to produce the very history of December 31, 2023 through to the close of human probation. Within the line, the foundational test is marked as arriving on December 31, 2023, and the temple test is identified as beginning in 2025, which continues until the litmus test of the feast of trumpets. The voice in the wilderness that began in July of 2023 is marked by the feast of unleavened bread that ended five days after the waymark of three parts. Then a thirty-day period which was followed by a waymark of three parts that was followed by five days, thus illustrating the three steps of the everlasting gospel. The alpha waymark of three parts followed by five days being the first angel, the thirty days being the second angel and the omega waymark of three parts followed by five days to the Sunday law of Pentecost is the third angel.
Lub teeb ntawm Leviticus nees nkaum peb tau coj cov koob tsheej caij nplooj ntoos hlav alpha los koom ua ke nrog cov koob tsheej caij nplooj zeeg omega kom tsim tau kiag li keeb kwm txij hnub tim 31 Lub Kaum Ob Hlis, 2023 mus txog rau thaum kev sim siab ntawm tib neeg raug kaw. Hauv txoj kab ntawd, txoj kev xeem uas yog lub hauv paus raug cim tias los txog rau hnub tim 31 Lub Kaum Ob Hlis, 2023, thiab txoj kev xeem ntawm lub tuam tsev raug txheeb tias pib rau xyoo 2025, uas txuas mus txog rau txoj kev xeem litmus ntawm koob tsheej tshuab raj. Lub suab hauv teb chaws moj sab qhua uas tau pib rau Lub Xya Hli xyoo 2023 raug cim los ntawm koob tsheej mov tsis muaj poov xab uas xaus tsib hnub tom qab tus cim kev ntawm peb feem. Tom qab ntawd muaj ib lub sijhawm peb caug hnub uas raug ua raws los ntawm ib tug cim kev ntawm peb feem, uas tom qab ntawd raug ua raws los ntawm tsib hnub, yog li qhia txog peb kauj ruam ntawm txoj moo zoo uas nyob mus ib txhis. Tus cim kev alpha ntawm peb feem uas raug ua raws los ntawm tsib hnub yog thawj tus tim tswv, peb caug hnub yog tus tim tswv thib ob, thiab tus cim kev omega ntawm peb feem uas raug ua raws los ntawm tsib hnub mus txog rau txoj cai Hnub Caiv ntawm Pentecost yog tus tim tswv thib peb.
Christ also opened the light of Leviticus twenty-three constructing the ark of the covenant in the temple testing time. The message or angel of the seventh-day Sabbath on one side of the ark, and the angel of the seventh-year Sabbath on the other side of the ark represent the covering cherubs looking into the ark. In the history of the sealing of the one hundred and forty-four thousand, the dual light of those two angels represent the seventh-day Sabbath and the doctrine of the incarnation represent a subject that will be studied for eternity.
Khetos kuj qhib tau lub teeb ntawm Leviticus nees nkaum peb, tsim lub phij xab ntawm txoj kev cog lus hauv lub tuam tsev rau lub sijhawm sim. Txoj xov los yog tus timtswv ntawm Hnub Xanpataus xya-hnub nyob ib sab ntawm lub phij xab, thiab tus timtswv ntawm Hnub Xanpataus xya-xyoo nyob rau lwm sab ntawm lub phij xab, sawv cev rau cov Khelunpees npog uas ntsia mus rau hauv lub phij xab. Hauv keeb kwm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej, lub teeb ob npaug ntawm ob tug timtswv ntawd sawv cev rau Hnub Xanpataus xya-hnub thiab txoj kev qhuab qhia txog kev yug los ua cev nqaij daim tawv, sawv cev rau ib lub ntsiab lus uas yuav raug kawm mus ib txhis.
Of course, if you aren’t able to see the seven times as the symbol of the jubilee, the spiritual Emancipation Proclamation of 1863, then you will not see that the alpha and omega prophecies of William Miller were the seven times and the twenty-three hundred days. Not being able to see the significance of those two related time prophecies prevents any recognition that 1798 represents the seven times, and 1844 represents the twenty-three hundred days. With that lack of knowledge it would be virtually impossible to see that when Leviticus twenty-three is brought together line upon line, placing its first twenty-two verses that set forth the spring feasts with the last twenty-two verses of the fall feasts; that the line begins with the seventh-day Sabbath represented by 1844, and the Sabbath that ends the line of forty-four verses is the Sabbath of the land represented by 1798.
Tau kawg, yog koj tsis muaj peev xwm pom xya lub sij hawm ntawd ua lub cim ntawm xyoo jubilee, yog li yog Daim Ntawv Tshaj Tawm Kev Ywj Pheej ntawm sab ntsuj plig xyoo 1863, ces koj yuav tsis pom tias tej lus faj lem alpha thiab omega ntawm William Miller yog xya lub sij hawm thiab ob txhiab peb puas hnub. Kev tsis muaj peev xwm pom qhov tseem ceeb ntawm ob lo lus faj lem txog sij hawm no uas muaj kev txheeb ze rau ib leeg ntawd txwv tsis pub muaj ib yam kev lees paub tias 1798 sawv cev rau xya lub sij hawm, thiab 1844 sawv cev rau ob txhiab peb puas hnub. Nrog qhov tsis muaj kev paub ntawd, yuav luag tsis yooj yim sua li uas yuav pom tau tias thaum Leviticus nees nkaum peb raug coj los sib sau ua kab raws kab, muab nws thawj nees nkaum ob nqe uas nthuav tawm cov kevcai noj mov dawb huv caij nplooj ntoos hlav los tso nrog nees nkaum ob nqe kawg ntawm cov kevcai noj mov dawb huv caij nplooj zeeg; ces kab ntawd pib nrog Hnub Xanpataus hnub xya uas 1844 sawv cev rau, thiab Hnub Xanpataus uas xaus kab plaub caug plaub nqe ntawd yog Xanpataus ntawm thaj av uas 1798 sawv cev rau.
The inability to see the relation of the two Sabbaths represents the inability to see that the seven times of 1798 is humanity and the twenty-three hundred days of 1844 is Divinity. With a blindness that deep, it would seem virtually impossible to recognize that the alpha light of the seventh-day Sabbath and the omega light of the doctrine of the incarnation is identifying the work of Christ in combining His Divinity with fallen man’s humanity. The work of Christ in combining His Divinity with our humanity is the work of combining 1798 with 1844, for 1798 represents human flesh and 1844 represents Divinity.
Qhov uas tsis muaj peev xwm pom txoj kev sib raug zoo ntawm ob Hnub Xanpataus ntawd sawv cev rau qhov tsis muaj peev xwm pom tias xya lub sijhawm ntawm 1798 yog tibneeg, thiab ob txhiab peb puas hnub ntawm 1844 yog Vajtswv txoj kev muaj hwjchim. Nrog ib hom kev dig muag tob npaum ntawd, zoo li yuav luag tsis muaj peev xwm kiag li uas yuav lees paub tias qhov kaj alpha ntawm Hnub Xanpataus xya-hnub thiab qhov kaj omega ntawm zaj lus qhuab qhia txog kev yug los ua neeg tab tom qhia txog txoj hauj lwm ntawm Khetos hauv kev muab Nws txoj kev muaj hwjchim ua Vajtswv los koom ua ke nrog tibneeg poob qis txoj kev muaj cev nqaij daim tawv. Txoj hauj lwm ntawm Khetos hauv kev muab Nws txoj kev muaj hwjchim ua Vajtswv los koom ua ke nrog peb txoj kev ua tibneeg yog txoj hauj lwm ntawm kev muab 1798 los koom nrog 1844, rau qhov 1798 sawv cev rau cev nqaij daim tawv tibneeg, hos 1844 sawv cev rau Vajtswv txoj kev muaj hwjchim.
Humanity was created in the image of God, possessing a higher and lower nature. The higher nature of man is carnal and sold to sin. Christ gives a converted soul His mind at the moment of conversion, for conversion is where justification takes place, and to be justified is to be made righteous. The lower nature cannot be redeemed instantaneously, and the gospel promise of the lower nature is that we receive a glorified body at Christ’s return. The higher nature is the mind and the lower nature is the flesh. The higher nature is the prophecy of seven times that concluded on October 22, 1844 on the Day of Atonement when the seventh trumpet and the jubilee trumpet both began to sound. The seven times of the lower nature ended in 1798, for it cannot be renewed until the Second Coming of Christ.
Tibneeg no raug tsim los raws li Vajtswv tus yam ntxwv, muaj ib yam xwm txheej siab dua thiab ib yam xwm txheej qis dua. Qhov xwm txheej siab dua ntawm tibneeg yog cev nqaij daim tawv thiab raug muag rau txoj kev txhaum. Khetos pub Nws lub siab rau tus ntsuj plig uas tig los ntseeg nyob rau lub sijhawm ntawm txoj kev tig los ntseeg, rau qhov txoj kev tig los ntseeg yog qhov chaw uas kev raug suav hais tias ncaj ncees tshwm sim, thiab raug suav hais tias ncaj ncees yog raug ua kom ncaj ncees. Qhov xwm txheej qis dua tsis tau txhiv dim tam sim ntawd, thiab txoj xov zoo tej lus cog tseg txog qhov xwm txheej qis dua yog tias peb yuav txais ib lub cev uas muaj hwjchim ci ntsa iab thaum Khetos rov los. Qhov xwm txheej siab dua yog lub siab thiab qhov xwm txheej qis dua yog cev nqaij daim tawv. Qhov xwm txheej siab dua yog yaj saub tej lus txog xya lub sijhawm uas xaus rau thaum Lub Kaum Hli 22, 1844 rau Hnub Kev Theej Txhoj thaum lub xya lub raj thiab lub jubilee lub raj ob leeg pib nrov. Xya lub sijhawm ntawm qhov xwm txheej qis dua xaus rau xyoo 1798, rau qhov nws tsis tuaj yeem raug rov ua tshiab kom txog rau thaum Khetos Rov Los Zaum Ob.
The seven times of 1798, the seven times of 1844 and the twenty-three hundred years of 1844 represent the work of Christ that began on October 22, 1844. That work was to combine His Divinity with humanity, but when the temple that is made up of humanity and Divinity was to be united in 1844, 1798 was not to be included, for it represents the courtyard of the Gentiles.
Xya lub sij hawm ntawm 1798, xya lub sij hawm ntawm 1844, thiab ob txhiab peb puas xyoo ntawm 1844 sawv cev rau txoj hauj lwm ntawm Khetos uas tau pib rau hnub Tim 22 Lub Kaum Hli, 1844. Txoj hauj lwm ntawd yog kom muab Nws Txoj Kev Ua Vajtswv koom nrog tib neeg cev nqaij daim tawv, tiam sis thaum lub tuam tsev uas raug tsim los ntawm tib neeg thiab Txoj Kev Ua Vajtswv yuav tsum raug koom ua ke rau xyoo 1844, xyoo 1798 tsis raug suav nrog, rau qhov nws sawv cev rau lub tshav puam ntawm Lwm Haiv Neeg.
The temple test includes the measuring of the temple, and early in the history of the unsealing that began in 2023, the unsealing of the seven thunders identified the history of the first disappointment to the great disappointment as the final and perfect manifestation of the history represented by the seven thunders, which inspiration says represent the events that transpired during the history of the first and second angels, and also of future events that would be disclosed in their order. The perfect fulfillment was placed within the framework of truth that was one of the first revelations that came in 2023. The disappointment at the beginning represented the omega disappointment, and in the middle was the Exeter camp meeting where the wise and foolish were separated based upon the “oil” of the message.
Qhov kev xeem ntawm lub tuam tsev muaj nrog rau kev ntsuas lub tuam tsev, thiab thaum ntxov hauv keeb kwm ntawm txoj kev qhib tej uas tau kaw tseg uas pib hauv xyoo 2023, txoj kev qhib tej uas tau kaw tseg ntawm xya lub xob quaj tau txheeb xyuas keeb kwm txij qhov kev poob siab thawj zaug mus txog qhov Kev Poob Siab Loj tias yog qhov tshwm sim kawg thiab zoo meej tshaj plaws ntawm keeb kwm uas xya lub xob quaj sawv cev rau, uas kev tshoov siab hais tias sawv cev rau cov xwm txheej uas tau tshwm sim nyob rau hauv keeb kwm ntawm tus tim tswv thawj thiab tus tim tswv thib ob, thiab kuj sawv cev rau yav tom ntej cov xwm txheej uas yuav raug nthuav tawm raws lawv cov txheej txheem. Qhov kev ua tiav zoo meej ntawd raug muab tso rau hauv lub qauv ntawm qhov tseeb uas yog ib qho ntawm thawj cov kev tshwm sim uas tuaj txog hauv xyoo 2023. Qhov kev poob siab thaum pib sawv cev rau qhov kev poob siab omega, thiab nyob nruab nrab yog Exeter camp meeting uas cov neeg txawj ntse thiab cov neeg ruam raug cais tawm raws li “roj” ntawm zaj xov ntawd.
The temple of the Millerites was erected from disappointment to disappointment, thus identifying the temple of the one hundred and forty-four thousand is erected from July 18, 2020 unto the soon-coming Sunday law where the door closes in the parable, just as it did on October 22, 1844. The history represented by the seven thunders is the same history represented in the light of Daniel twelve. The light of Daniel twelve’s twelve hundred and ninety days directly connects to the thirty year period that is represented in verse eleven. It is also connected in the thirty years that are distinguished by the first representative of the covenant with a chosen people and the prophet who was raised up to identify the change of covenant relationship of literal Israel to spiritual Israel. The 30-days in the middle of the framework of Leviticus twenty-three is the same thirty years of the first step of Abraham’s threefold covenant with God. The thirty years from 508 to 538 in verse eleven is a symbol of the priesthood of the one hundred and forty-four thousand.
Lub tuam tsev ntawm cov Millerites raug tsa los ntawm ib qho kev poob siab mus rau ib qho kev poob siab ntxiv, yog li ntawd thiaj qhia tias lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej raug tsa los ntawm Lub Xya hli ntuj 18, 2020 mus txog rau txoj cai Hnub Caiv uas yuav los sai, thaum lub qhov rooj kaw rau hauv zaj lus piv txwv, ib yam li tau muaj nyob rau Lub Kaum hli ntuj 22, 1844. Zaj keeb kwm uas raug sawv cev los ntawm xya lub xob quaj yog tib zaj keeb kwm uas raug sawv cev nyob hauv qhov kaj ntawm Daniyees kaum ob. Qhov kaj ntawm Daniyees kaum ob hais txog ib txhiab ob puas cuaj caum hnub txuas ncaj qha rau lub sij hawm peb caug xyoo uas raug sawv cev nyob hauv nqe kaum ib. Nws kuj txuas nrog peb caug xyoo uas raug cais tseg los ntawm tus sawv cev thawj zaug ntawm txoj kev cog lus nrog ib haiv neeg uas raug xaiv thiab tus yaj saub uas raug tsa los qhia txog qhov kev hloov ntawm txoj kev sib raug zoo ntawm cov lus cog tseg los ntawm Yixayee raws cev nqaij daim tawv mus rau Yixayee sab ntsuj plig. Peb caug hnub nyob hauv nruab nrab ntawm lub qauv hauv Leviticus nees nkaum peb yog tib peb caug xyoo ntawm thawj kauj ruam ntawm Anplahas txoj kev cog lus peb ntu nrog Vajtswv. Peb caug xyoo txij xyoo 508 mus rau 538 nyob hauv nqe kaum ib yog ib lub cim ntawm txoj kev ua pov thawj hlob ntawm ib puas plaub caug plaub txhiab leej.
The 30-days in the Leviticus twenty-three structure are part of the forty days Christ taught His disciples face to face until He ascended. Thirty is a symbol of the priests who would begin to serve at thirty years of age. The thirty years of 508 unto 538 identify the transition of pagan Rome unto papal Rome, and in doing so they identify the transition of the Laodicean priesthood of the one hundred and forty-four thousand unto the Philadelphian priesthood of the one hundred and forty-four thousand. The transition takes place in three steps as represented by 508 when the “daily” was taken away, the decree of Justinian in 533, followed by the Sunday law of 538, as the transition was finalized.
Peb caug hnub nyob hauv tus qauv Leviticus nees nkaum peb yog ib feem ntawm plaub caug hnub uas Khetos tau qhia Nws cov thwjtim tim ntsej tim muag mus txog thaum Nws nce mus saum ntuj. Peb caug yog ib lub cim ntawm cov pov thawj uas yuav pib ua dejnum thaum muaj peb caug xyoo. Peb caug xyoo txij xyoo 508 mus txog 538 qhia kom pom txoj kev hloov ntawm Loos pagan mus rau Loos papal, thiab los ntawm qhov ntawd lawv kuj qhia kom pom txoj kev hloov ntawm lub pov thawj hwj Laodicea ntawm ib puas plaub caug plaub txhiab mus rau lub pov thawj hwj Philadelphia ntawm ib puas plaub caug plaub txhiab. Txoj kev hloov ntawd tshwm sim hauv peb kauj ruam raws li 508 sawv cev thaum “txoj kev niaj hnub” raug tshem tawm, txoj cai txib ntawm Justinian hauv 533, thiab tom qab ntawd yog txoj cai hnub Sunday ntawm 538, uas yog thaum txoj kev hloov ntawd raug ua kom tiav.
Those thirty years represent 1989 unto the Sunday law, where God’s sealed Philadelphian people, will as His temple, be lifted up for all the world to see. The world will then judge between Christ who is represented by His people, who are seated in heavenly places with Christ and therefore are in the temple of God; or with the man of sin who is seated in the temple of God showing himself that he is God. At the soon-coming Sunday law the eleventh-hour workers, who are also the great multitude will be confronted with a foundational test. Is the seventh-day Sabbath God’s Sabbath or is the day of the sun, God’s Sabbath.
Peb caug xyoo ntawd sawv cev rau xyoo 1989 mus txog rau txoj cai Hnub Caiv, thaum Vajtswv cov neeg Philadelphian uas raug muab khi ua cim, yuav raug tsa siab ua Nws lub tuam tsev, kom tag nrho lub ntiaj teb pom. Ces lub ntiaj teb yuav txiav txim nruab nrab ntawm Khetos uas raug sawv cev los ntawm Nws haiv neeg, cov uas zaum nrog Khetos nyob saum tej chaw saum ntuj ceeb tsheej thiab yog li ntawd nyob hauv Vajtswv lub tuam tsev; los sis nrog tus neeg ntawm kev txhaum uas zaum hauv Vajtswv lub tuam tsev, qhia nws tus kheej tias nws yog Vajtswv. Thaum txoj cai Hnub Caiv uas yuav los sai los txog, cov neeg ua hauj lwm thaum teev kaum ib, cov uas kuj yog pawg neeg coob kawg nkaus, yuav raug ntsib nrog ib txoj kev sim uas yog lub hauv paus. Puas yog hnub Xanpataus hnub xya yog Vajtswv hnub Xanpataus, los yog hnub ntawm lub hnub yog Vajtswv hnub Xanpataus?
“And now another scene passed before him. He had been shown the work of Satan in leading the Jews to reject Christ, while they professed to honor His Father’s law. He now saw the Christian world under a similar deception in professing to accept Christ while they rejected God’s law. He had heard from the priests and elders the frenzied cry, ‘Away with Him!’ ‘Crucify Him, crucify Him!’ and now he heard from professedly Christian teachers the cry, ‘Away with the law!’ He saw the Sabbath trodden under foot, and a spurious institution established in its place. Again Moses was filled with astonishment and horror. How could those who believed in Christ reject the law spoken by His own voice upon the sacred mount? How could any that feared God set aside the law which is the foundation of His government in heaven and earth? With joy Moses saw the law of God still honored and exalted by a faithful few. He saw the last great struggle of earthly powers to destroy those who keep God’s law. He looked forward to the time when God shall arise to punish the inhabitants of the earth for their iniquity, and those who have feared His name shall be covered and hid in the day of His anger. He heard God’s covenant of peace with those who have kept His law, as He utters His voice from His holy habitation and the heavens and the earth do shake. He saw the second coming of Christ in glory, the righteous dead raised to immortal life, and the living saints translated without seeing death, and together ascending with songs of gladness to the City of God.” Patriarchs and Prophets, 476.
“Tam sim no muaj dua ib daim xwm txheej ntxiv tau dhau los rau ntawm nws xub ntiag. Nws twb raug qhia txog tes haujlwm ntawm Xatas hauv kev coj cov Yudais kom tsis lees txais Khetos, thaum lawv tseem qhuab qhia tias lawv hwm Nws Leej Txiv txoj kevcai. Nimno nws pom lub ntiajteb Khixatia nyob hauv ib yam kev dag ntxias zoo ib yam no, qhuab qhia tias lawv txais yuav Khetos, tiamsis lawv tsis lees txais Vajtswv txoj kevcai. Nws tau hnov los ntawm cov pov thawj thiab cov txwjlaus txoj suab qw vwm ncha tias, ‘Coj Nws mus!’ ‘Ntsia Nws saum tus ntoo khaublig, ntsia Nws saum tus ntoo khaublig!’ thiab nimno nws hnov los ntawm cov xibfwb uas qhuab qhia tias yog Khixatia txoj suab qw tias, ‘Coj txoj kevcai mus!’ Nws pom Hnub Xanpataus raug tsuj rau hauv qab ko taw, thiab ib txoj kab ke cuav raug tsa los hloov nws chaw. Dua ib zaug ntxiv Mauxes puv npo ntawm kev ceeb thiab kev ntshai heev. Cov uas ntseeg Khetos yuav ua li cas thiaj tsis lees txais txoj kevcai uas Nws tus kheej lub suab tau hais rau saum lub roob dawbhuv? Cov uas ntshai Vajtswv yuav ua li cas thiaj muab txoj kevcai uas yog lub hauv paus ntawm Nws txoj kev kav saum ntuj thiab hauv ntiajteb tso tseg? Mauxes pom nrog kev xyiv fab tias Vajtswv txoj kevcai tseem raug hwm thiab raug tsa siab los ntawm ib pab neeg ncaj ncees tsawg leej. Nws pom txoj kev tawmtsam loj kawg thaum kawg uas tej hwjchim hauv ntiajteb yuav siv los rhuav tshem cov uas ceev Vajtswv txoj kevcai. Nws ntsia mus rau lub sijhawm uas Vajtswv yuav sawv los rau txim rau cov neeg nyob hauv ntiajteb vim lawv tej kev txhaum, thiab cov uas tau hwm Nws lub npe yuav raug npog thiab zais cia rau hnub uas Nws chim. Nws hnov Vajtswv txoj lus cog tseg ntawm kev thaj yeeb rau cov uas tau ceev Nws txoj kevcai, thaum Nws tsa Nws lub suab tawm hauv Nws lub chaw nyob dawbhuv thiab saum ntuj nrog lub ntiajteb co tshee. Nws pom Khetos txoj kev rov qab los zaum ob hauv hwjchim ci ntsa iab, cov neeg ncaj ncees uas tuag lawm raug tsa sawv los rau txoj sia tsis txawj tuag, thiab cov ntseeg dawbhuv uas tseem ciaj raug hloov mus tsis pom kev tuag li, thiab ua ke nce mus nrog tej nkauj ntawm kev zoo siab mus rau Vajtswv Lub Nroog.” Patriarchs and Prophets, 476.
The great multitude, who are Gentiles and one-hour laborers are tested by a foundational test, that is immediately followed by a temple test. Is the human temple of Rome with the man of sin going to be the rock or the sand which you build your faith upon? Or is it the temple of the incarnation, which is Divinity and humanity combined, which is the temple of the one hundred and forty-four thousand that Peter calls “a spiritual house?” In that period of testing of the foundation and temple the persecution will accomplish the litmus test of the third step and then human probation will close.
Pab neeg coob coob, uas yog Lwm Haiv Neeg thiab yog cov neeg ua haujlwm ib teev, raug sim los ntawm ib qho kev sim uas yog lub hauv paus, thiab tam sim ntawd tom qab ntawd yog ib qho kev sim txog lub tuam tsev. Puas yog lub tuam tsev tib neeg ntawm Loos nrog tus neeg txhaum ntawd yuav yog lub pob zeb lossis cov xuab zeb uas nej txhim nej txoj kev ntseeg rau saum? Los puas yog lub tuam tsev ntawm kev yug los ua neeg, uas yog Vajtswv thiab tib neeg koom ua ke, uas yog lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej uas Petus hu ua “ib lub tsev ntawm sab ntsuj plig?” Nyob rau lub sij hawm ntawm kev sim ntawd txog lub hauv paus thiab lub tuam tsev, txoj kev tsim txom yuav ua kom tiav txoj kev sim ntsuas tseeb ntawm kauj ruam thib peb, thiab tom qab ntawd lub caij uas tib neeg raug sim yuav xaus.
The Lion of the tribe of Judah is now filling in the hidden history of verse forty, and has introduced even more light with the three, two hundred and fifty-year prophecies of Cyrus, Nero and Trump; and he did so in the very time when He had emphasized the work of proclaiming the corrected message of Nashville. Nero’s line provides the framework of the final setting up of the image of the beast in the United States and then the world. Cyrus’ line of 457 BC identifies the history between Raphia and Panium, the history between the Ukrainian War and the Third World War that begins as Panium combines with Actium at the soon-coming Sunday law. Trump’s line ends this year on July 4th.
Tus Tsov Ntxhuav ntawm xeem Yudas tam sim no tab tom ua kom tiav zaj keeb kwm zais ntawm nqe plaub caug, thiab Nws tau nthuav tawm qhov kaj ntxiv los ntawm peb txoj lus faj lem ntawm ob puas tsib caug xyoo, yog ntawm Cyrus, Nero, thiab Trump; thiab Nws tau ua li ntawd nyob rau lub sij hawm uas Nws twb tau hais kom meej txog tes hauj lwm ntawm kev tshaj tawm txoj xov kho kom raug ntawm Nashville. Kab keeb kwm ntawm Nero muab tus qauv ntawm kev tsa kom tiav zaum kawg ntawm daim duab ntawm tus tsiaj qus hauv Tebchaws Meskas, thiab tom qab ntawd rau lub ntiaj teb no. Kab keeb kwm ntawm Cyrus xyoo 457 BC qhia txog zaj keeb kwm uas nyob nruab nrab ntawm Raphia thiab Panium, yog zaj keeb kwm uas nyob nruab nrab ntawm Tsov Rog Ukrainian thiab Tsov Rog Thoob Ntiaj Teb Zaum Peb, uas pib thaum Panium los koom nrog Actium ntawm txoj cai Hnub Caiv uas tab tom yuav los sai no. Kab keeb kwm ntawm Trump xaus rau xyoo no rau hnub tim 4 Lub Xya Hli.
Nero is a symbol of persecution; the church of Smyrna identifies the history that continues until persecution ends 250 years later at the church of Pergamos and compromise. The line identifies the setting up of the image, and therefore aligns with the history when the image of Christ is being set up in His temple. The “edict” is the starting point that leads to the first Sunday law that is followed by the closed door of division between east and west, wise and foolish, wheat and tares and the saved or lost. The “edict” that begins the period is also the “edict” that begins the same testing period for the world. The “edict” is therefore the first and the last. Every waymark of Nero’s seventeen-year line is identifying the escalating persecution of the Sunday law crisis that begins with an “edict,” something of the order of a presidential “executive order.”
Nero yog ib lub cim ntawm kev tsim txom; pawg ntseeg hauv Smyrna qhia txog keeb kwm uas txuas mus ntxiv mus txog thaum kev tsim txom xaus 250 xyoo tom qab ntawd ntawm pawg ntseeg hauv Pergamos thiab kev sib haum xeeb. Txoj kab ntawd qhia txog kev tsa tus duab, thiab vim li ntawd thiaj phim nrog keeb kwm thaum tus duab ntawm Khetos tab tom raug tsa rau hauv Nws lub tuam tsev. Lo lus “edict” yog lub ntsiab taw tes pib uas coj mus rau thawj txoj cai Hnub Caiv uas tom qab ntawd raug raws los ntawm lub qhov rooj kaw ntawm kev sib cais nruab nrab ntawm sab hnub tuaj thiab sab hnub poob, cov txawj ntse thiab cov ruam, nplej thiab txhauv, thiab cov uas dim los yog cov uas ploj lawm. Lo lus “edict” uas pib lub sijhawm ntawd kuj yog tib lo “edict” uas pib tib lub sijhawm sim ntawd rau lub ntiaj teb. Yog li ntawd, lo lus “edict” yog thawj thiab yog kawg. Txhua lub cim taw qhia ntawm Nero txoj kab kaum xya xyoo tab tom qhia txog kev tsim txom uas nce zuj zus ntawm kev kub ntxhov ntawm txoj cai Hnub Caiv uas pib nrog ib lo “edict,” ib yam uas muaj lub hwj chim thiab kev txib zoo ib yam li ib daim “executive order” ntawm tus thawj tswj hwm.
Cyrus’s three decrees of 457 BC identify a seventeen-year period with three waymarks at the end, as does Nero’s line and as does Cyrus’s other line, that ended with the arrival of the first, second and third angels from 1798 unto 1844. Cyrus’s three steps are the battle of Raphia, then ten years to the second step, and then seven years to the battle of Panium. The beginning and ending are both battles, thus bear the signature of the Alpha and Omega. The first period of ten years represents a period of testing that began in 2014 with the Ukrainian War and the second period ends seven years later at the battle of Panium.
Peb tug ntawm peb tsab cai ntawm Cyrus xyoo 457 BC qhia txog ib lub sijhawm kaum xya xyoo uas muaj peb lub cim taw tes nyob rau thaum kawg, ib yam li txoj kab ntawm Nero thiab ib yam li lwm txoj kab ntawm Cyrus, uas tau xaus nrog kev tuaj txog ntawm thawj, ob, thiab peb tug tim tswv txij xyoo 1798 mus txog 1844. Peb kauj ruam ntawm Cyrus yog tsov rog Raphia, ces kaum xyoo mus txog kauj ruam thib ob, thiab tom qab ntawd xya xyoo mus txog tsov rog Panium. Qhov pib thiab qhov xaus puav leej yog tsov rog, yog li ntawd thiaj ris lub cim ntawm Alpha thiab Omega. Lub sijhawm thawj ntawm kaum xyoo sawv cev rau ib lub sijhawm ntawm kev sim siab uas tau pib xyoo 2014 nrog Tsov Rog Ukrainian, hos lub sijhawm thib ob xaus xya xyoo tom qab ntawd ntawm tsov rog Panium.
Palmoni
Palmoni
Palmoni unsealed the message of time to the Millerites of the first and second angels’ history, and He unseals the message of numbers in the history of the one hundred and forty-four thousand, which is the history of the third angel.
Palmoni tau qhib lub tswvyim ntawm lub sijhawm rau cov Millerites hauv keeb kwm ntawm thawj thiab tus timtswv thib ob, thiab Nws tau qhib lub tswvyim ntawm cov zauv hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej, uas yog keeb kwm ntawm tus timtswv thib peb.
The symbolic prophetic histories, such as the twenty-two years from 1776 unto 1798 represented by the Maccabean revolt identify the cause of the sixth kingdom’s beginning, and the cause of the fifth kingdom’s ending. The twenty-second president, Grover Cleveland was the alpha of presidents typifying the omega president of Donald Trump, as the only two presidents that served two non-consecutive terms. Trump is the twenty-second president to win a second term, when counting the other presidents who took over in a previous president’s term, together with the presidents that won a second term for themselves. The sixth kingdom of Bible prophecy began in 1798, after the twenty-two years from the Declaration of Independence. 1798 unto 2026 is represented by 22 at the alpha date and 22 at the omega date.
Cov keeb kwm yaj saub uas muaj lub ntsiab lus piv txwv, xws li nees nkaum ob xyoos txij xyoo 1776 mus txog xyoo 1798 uas sawv cev los ntawm kev sawv tawm tsam ntawm cov Maccabees, qhia txog qhov ua rau lub nceeg vaj thib rau pib los, thiab qhov ua rau lub nceeg vaj thib tsib xaus lawm. Tus thawj tswj hwm thib nees nkaum ob, Grover Cleveland, yog tus alpha ntawm cov thawj tswj hwm uas ua qauv qhia txog tus thawj tswj hwm omega uas yog Donald Trump, vim nkawd yog ob leeg tib leeg xwb uas tau ua thawj tswj hwm ob lub sij hawm uas tsis txuas sib law liag. Trump yog tus thawj tswj hwm thib nees nkaum ob uas yeej ib lub sij hawm thib ob, thaum suav nrog lwm cov thawj tswj hwm uas tau los tuav txoj hauj lwm hauv ib tug thawj tswj hwm dhau los lub sij hawm, nrog rau cov thawj tswj hwm uas yeej ib lub sij hawm thib ob rau lawv tus kheej. Lub nceeg vaj thib rau ntawm yaj saub hauv Vajlugkub tau pib hauv xyoo 1798, tom qab nees nkaum ob xyoos txij li Daim Ntawv Tshaj Tawm Kev Ywj Pheej. Xyoo 1798 mus txog xyoo 2026 yog sawv cev los ntawm 22 ntawm hnub tim alpha thiab 22 ntawm hnub tim omega.
Three lines of eleven chapters that begin with the eleventh chapter and end in the twenty-second chapter. Each of the three eleven chapter lines contain an exact middle point represented by three verses. Genesis identifies when “circumcision” was given as the symbol of a covenant relationship with a chosen people. It was the first time a chosen people were given a sign representing a covenant people, and in Matthew the center three verses identify the Rock on which Christ would build His church. Those verses identify when Simon Barjona’s name was changed to Peter, which equates to one hundred and forty-four thousand. The middle of the line in Revelation identifies the covenant of death as it identifies the papacy as the eighth head that is of the seven. What do you suppose the implications are that chapter eleven in the Desire of Ages identifies the message of John the Baptist, and that chapter twenty-two identifies John’s death?
Peb txoj kab uas muaj kaum ib tshooj pib ntawm tshooj kaum ib thiab xaus rau tshooj nees nkaum ob. Hauv txhua txoj kab kaum ib tshooj ntawd muaj ib qho nruab nrab tseeb uas sawv cev los ntawm peb nqe vajlugkub. Chivkeeb qhia meej txog thaum “kev txiav kevcai” raug muab ua lub cim ntawm txoj kev sib cog lus nrog ib haiv neeg uas raug xaiv. Qhov ntawd yog thawj zaug uas ib haiv neeg raug xaiv tau txais ib lub cim sawv cev rau ib haiv neeg ntawm kev cog lus, thiab hauv Mathai peb nqe uas nyob nruab nrab qhia txog lub Pob Zeb uas Khetos yuav txhim tsa Nws lub koom txoos rau saum. Cov nqe ntawd qhia txog thaum Ximoos Paj-yoona lub npe raug hloov ua Petus, uas sib npaug rau ib puas plaub caug plaub txhiab. Nruab nrab ntawm txoj kab hauv Qhia Tshwm qhia txog txoj kev cog lus ntawm kev tuag thaum nws txheeb qhia txog lub hwjchim papacy ua lub taub hau thib yim uas yog ntawm xya lub. Koj xav tias qhov no muaj qhov cuam tshuam dabtsi, thaum tshooj kaum ib hauv Desire of Ages qhia txog Yauhas tus Muab Neeg Ua Kev Cai Raus Dej txoj xov, hos tshooj nees nkaum ob qhia txog Yauhas txoj kev tuag?
The middle of those chapters takes you to page 168, where the chapter titled Nicodemus begins. Chapter eleven is titled The Baptism and chapter twenty-two is titled Imprisonment and Death of John. Chapter eleven is a symbol of death, burial and resurrection, as is chapter seventeen and Nicodemus, and as is the death of John.
Qhov nruab nrab ntawm cov tshooj ntawd coj koj mus txog nplooj 168, qhov chaw uas tshooj hu ua Nicodemus pib. Tshooj kaum ib muaj npe hu ua Kev Cai Raus Dej, thiab tshooj nees nkaum ob muaj npe hu ua Kev Kawg Tsev Lojcuj thiab Kev Tuag ntawm Yauhas. Tshooj kaum ib yog ib lub cim ntawm kev tuag, kev faus, thiab kev sawv rov los, ib yam li tshooj kaum xya thiab Nicodemus, thiab ib yam li kev tuag ntawm Yauhas.
We will continue these things in the next article.
Peb yuav txuas ntxiv tej no hauv tsab xov xwm tom ntej.