And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Thiab thaum Nws qhib lub foob xya lawm, saum ntuj txawm nyob ntsiag to li ib nrab teev. Thiab kuv pom xya tus tim tswv uas sawv ntawm Vajtswv xub ntiag; thiab xya lub raj raug muab rau lawv. Thiab dua li ntawd muaj ib tug tim tswv tuaj sawv ntawm lub thaj, tuav ib lub tais xyab kub; thiab raug muab xyab ntau rau nws, kom nws yuav muab nrog rau tej lus thov ntawm txhua tus neeg dawb huv saum lub thaj kub uas nyob ntawm lub zwm txwv xub ntiag. Thiab pa taws ntawm xyab, uas tuaj nrog tej lus thov ntawm cov neeg dawb huv, txawm nce mus txog ntawm Vajtswv xub ntiag tawm hauv tus tim tswv txhais tes. Thiab tus tim tswv txawm nqa lub tais xyab, sau nws puv nkaus hluav taws ntawm lub thaj, thiab muab pov rau hauv lub ntiaj teb: ces txawm muaj suab nrov, thiab xob quaj, thiab xob laim, thiab av qeeg. Tshwmsim 8:1–5.
We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.
Peb tab tom hais txog txoj kev nchuav tawm ntawm hluav taws dawb huv los ntawm lub tuam tsev dawb huv saum ntuj ceeb tsheej, nyob rau hauv keeb kwm lub sijhawm uas Tebchaws Meskas yuav coj hluav taws tsis dawb huv nqes los ntawm thawj lub ntuj. Kev tshwm sim ntawm yam uas xya lub xob quaj tau hais tseg hauv Tshwm Sim tshooj kaum, yuav tsum raug muab kaw ruaj cia kom txog thaum nyuam qhuav ua ntej lub sijhawm sim neej kaw. Lub sijhawm sim neej kuj raug sawv cev tias twb nyob ze rau kev kaw lawm thaum lub foob xya raug qhib.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Thiab nws hais rau kuv tias, Tsis txhob muab tej lus faj lem hauv phau ntawv no kaw cia tseg; rau qhov lub sijhawm twb los ze lawm. Tus uas tsis ncaj ncees, cia nws tseem ua tsis ncaj ncees ntxiv mus; tus uas qias neeg, cia nws tseem qias neeg ntxiv mus; tus uas ncaj ncees, cia nws tseem ua ncaj ncees ntxiv mus; thiab tus uas dawb huv, cia nws tseem dawb huv ntxiv mus. Tshwm Sim 22:10, 11.
The opening of the seventh seal takes place as the seven angels prepare to sound.
Kev qhib ntawm lub xya foob tshwm sim thaum xya tus tim tswv npaj txhij los tshuab raj.
And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.
Thiab xya tus timtswv saum ntuj uas muaj xya lub raj npaj txhij yuav tshuab. Tshwmsim 8:6.
When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.
Thaum lub sijhawm sim siab xaus lawm, “tsis muaj leejtwg” “muaj cuab kav nkag mus rau hauv lub tuam tsev,” vim Khetos txoj kev thov ntuj sawv cev rau neeg tej kev txhaum twb xaus lawm. Lub sijhawm sim siab twb xaus lawm, thiab xya tus timtswv raug txib kom hliv tej phaj uas puv nkaus Vajtswv txoj kev chim.
And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.
Thiab lub tuam tsev thiaj puv nkaus nrog pa taws uas los ntawm Vajtswv lub hwjchim ci ntsa iab thiab los ntawm Nws lub hwjchim; thiab tsis muaj leejtwg yuav muaj peevxwm nkag mus rau hauv lub tuam tsev ntawd mus txog thaum xya yam kev rau txim ntawm xya tus timtswv raug ua tiav lawm. Thiab kuv hnov ib lub suab nrov loj tawm hauv lub tuam tsev hais rau xya tus timtswv tias, Cia li mus nej txojkev, thiab muab tej phij cuam ntawm Vajtswv txojkev chim hliv rau saum lub ntiajteb. Tshwm Sim 15:8, 16:1.
There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.
Tsis muaj ib yam qhia tias xya tus timtswv uas tshuab xya lub raj hauv Phau Ntawv Qhia Tshwm tshooj cuaj txog tshooj kaum ib, txawv ntawm xya tus timtswv uas nchuav tawm xya lub phom sij kawg. Qhov tsis tooj, cov yam ntxwv yaj saub ntawm cov kev txiav txim uas xya lub raj sawv cev rau, mus raws nraim nrog qhov chaw thiab cov txiaj ntsig ntawm xya lub tais ntawm Vajtswv txoj kev npau taws hauv tshooj kaum rau. Raws li ib qho kev txuas ncaj qha dua, cov kev txiav txim ntawm lub raj raug hu ncaj qha tias yog tej phom sij.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.
Hos cov neeg seem uas tsis raug tua los ntawm tej kab mob phem no los tseem tsis hloov siab lees txim ntawm tej haujlwm uas lawv txhais tes tau ua, kom lawv txhob pe hawm dab phem, thiab tej mlom kub, thiab nyiaj, thiab tooj dag, thiab pob zeb, thiab ntoo; uas tsis pom kev, tsis hnov lus, thiab tsis taug kev tau. Tshwm Sim 9:20.
The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.
Kev qhib ntawm lub xya lub foob raug muab tso cia hauv lub ntsiab lus ntawm qhov uas lub sijhawm xeem twb yuav xaus lawm. Lub xya lub foob sawv cev ua ib tug timkhawv thib ob txog yam uas xya lub nroo “hais tawm,” yam uas Yauhas thiab kuj Povlauj raug txwv tsis pub sau tseg.
And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.
Thiab quaj nrov nrov ib yam li thaum ib tug tsov ntxhuav nyooj; thiab thaum nws twb quaj lawm, xya lub suab xob quaj tau hais lawv tej suab tawm tuaj. Thiab thaum xya lub suab xob quaj twb hais lawv tej suab lawm, kuv twb yuav sau cia; tiam sis kuv hnov ib lub suab los saum ntuj ceeb tsheej hais rau kuv tias, Muab tej uas xya lub suab xob quaj tau hais ntawd kaw cia, thiab txhob sau tej ntawd. Qhia Tshwm 10:3, 4.
What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.
Yam uas xya lub suab nroo tau “hais tawm” ntawd raug muab khi ruaj cia, thiab nyob hauv tshooj nees nkaum ob, tej lus faj lem uas tau raug muab khi ruaj cia hauv phau Ntawv Tshwmsim yuav tsum raug muab qhib tawm, thiab ib yam li lub cim thib xya, nws yuav tsum raug qhib tawm ua ntej lub sijhawm ntawm txoj kev hlub tshua kaw.
Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.
Niam Tsev White qhia meej tias kev muab kaw cia yam uas xya lub xob quaj “hais tawm” ntawd sawv cev rau tib qho kev ua ntawm Tus Tsov Ntxhuav ntawm xeem Yudas, ib yam li thaum Nws txib Daniyee kom kaw nws phau ntawv cia kom txog rau lub sij hawm kawg. Cov phau ntawv Daniyee thiab Tshwm Sim yog tib phau ntawv xwb, thiab hauv phau Tshwm Sim Yexus raug sawv cev ua Tus Tsov Ntxhuav ntawm xeem Yudas thaum Nws qhib phau ntawv uas raug kaw nrog xya lub cim; yog li ntawd, Tus Tsov Ntxhuav ntawm xeem Yudas kuj yog tus uas txib Daniyee kom kaw nws phau ntawv cia kom txog rau lub sij hawm kawg. Tus Tsov Ntxhuav ntawm xeem Yudas yog Tus uas kaw thiab qhib Nws Txojlus, vim Nws yog Txojlus.
“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.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Tom qab xya lub nroo no tau hais tawm lawv lub suab lawm, lo lus txib thiaj los rau Yauhas ib yam li rau Daniyees hais txog phau ntawv me tias: ‘Cim kaw tej yam uas xya lub nroo tau hais tawm ntawd tseg.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.
Cov pov thawj nyob hauv cov phau ntawv Daniel thiab Revelation qhia meej tias kev qhib lub xya foob yog ib tug tim khawv thib ob rau kev qhib tej uas xya lub nroo tau hais tawm. Ob qho tib si, kev qhib phau ntawv Daniel thiab kev qhib phau ntawv uas raug kaw nrog xya lub foob, qhia tias cov tseeb uas raug qhia tawm thaum ib txoj xov cev lus faj lem raug qhib, muaj yam ntxwv nthuav zuj zus mus. Vim li no, phau ntawv Daniel thiaj li qhia nws tias yog kev paub nce ntxiv, hos phau ntawv Revelation muab nws ua duab qhia tias yog kev tshem ib lub foob ntxiv mus rau ib lub ntxiv.
It is a light that grows brighter and brighter unto the perfect day.
Nws yog ib txoj kev kaj uas ci zuj zus mus txog rau hnub uas txaus ntseeg kawg nkaus.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Tiamsis txojkev ntawm cov neeg ncaj ncees zoo ib yam li lub teeb ci ntsa iab, uas ci tuaj ntxiv mus ntxiv mus txog hnub puv npo. Paj Lug 4:18.
When “truth” is unsealed, it is progressive.
Thaum “qhov tseeb” raug qhib lub foob lawm, nws yog qhib mus raws kauj ruam.
“If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.
“Yog tias nws yog yam tsim nyog rau Vajtswv haiv neeg thaum ub kom nquag nco txog Nws tej kev ua haujlwm rau lawv hauv txoj kev hlub tshua thiab txoj kev txiav txim, hauv txoj kev qhia thiab txoj kev qhuab ntuas, ces nws kuj tseem ceeb ib yam nkaus rau peb kom xav txog cov qhov tseeb uas tau muab rau peb hauv Nws Txojlus,—cov qhov tseeb uas, yog mloog raws, yuav coj peb mus rau txoj kev txo hwjchim thiab kev zwm rau, thiab kev mloog lus rau Vajtswv. Peb yuav tsum raug ua kom dawb huv los ntawm qhov tseeb. Vajtswv Txojlus nthuav tawm tej qhov tseeb tshwjxeeb rau txhua tiam. Vajtswv tej kev ua haujlwm nrog Nws haiv neeg yav tag los yuav tsum tau txais peb txoj kev ua tib zoo xyuam xim. Peb yuav tsum kawm cov zaj lus qhuab qhia uas tej ntawd raug npaj los qhia rau peb. Tiamsis peb tsis txhob txaus siab nyob twj ywm rau tej ntawd xwb. Vajtswv tab tom coj Nws haiv neeg tawm mus ib theem zuj zus. Qhov tseeb yog yam uas loj hlob mus ntxiv. Tus uas nrhiav tiag tiag yuav niaj hnub txais qhov kaj los saum ntuj los. Qhov tseeb yog dabtsi? yuav tsum yog peb lo lus nug mus ib txhis.” Signs of the Times, May 26, 1881.
At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.
Thaum kawg ntawm lub hli Xya hli ntuj, xyoo 2023, Kev Tshwm Sim ntawm Yexus Khetos tau pib raug qhib tej cim.
As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.
Ib yam li nrog lub foob xya, thiab kuj nrog tej lus hais tawm ntawm xya lub xob nroo, Phau Ntawv Qhia Tshwm ntawm Yexus Khetos kuj raug qhib tsuas yog me ntsis ua ntej lub sijhawm sim siab kaw. Nws muab ib tug timkhawv thib peb ntawm tib zaj lus uas raug sawv cev los ntawm kev tshem tawm lub foob xya, thiab xya lub xob nroo. Peb yam kev sawv cev no hauv phau Ntawv Qhia Tshwm yog peb tug timkhawv uas sib koom ua ke los tsim zaj lus ntawm Phau Ntawv Qhia Tshwm ntawm Yexus Khetos. Kev qhib ntawm peb tug timkhawv no yog ua zuj zus. Nws tej txiaj ntsig kuj yog ua zuj zus thiab.
“Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.
“Kev mloog lus rau Vajtswv txoj kevcai yog kev ua kom dawb huv. Muaj coob leej uas muaj kev xav yuam kev txog txoj haujlwm no hauv tus ntsuj plig, tiam sis Yexus tau thov Vajtswv kom Nws cov thwjtim raug ua kom dawb huv los ntawm qhov tseeb, thiab Nws tseem hais ntxiv tias, ‘Koj lo lus yog qhov tseeb’ (John 17:17). Kev ua kom dawb huv tsis yog ib yam tshwm sim ib pliag xwb, tabsis yog ib txoj haujlwm uas loj hlob mus ntxiv, ib yam li kev mloog lus yog tsis tu ncua. Tsuav yog Xatas tseem thawb nws tej kev ntxias los rau saum peb, kev sib ntaus kom yeej tus kheej yuav tsum raug tawm tsam dua thiab dua ntxiv; tabsis los ntawm kev mloog lus, qhov tseeb yuav ua kom tus ntsuj plig dawb huv. Cov uas ncaj ncees rau qhov tseeb yuav, los ntawm Khetos tej txiaj ntsig, kovyeej txhua yam kev qaug zog ntawm tus cwj pwm uas tau ua rau lawv raug txua raws li txhua yam xwm txheej hloov mus hloov los hauv lub neej.” Faith and Works, 85.
The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.
Kev nkag siab uas nce zuj zus txog Phau Ntawv Qhia Tshwm txog Yexus Khetos tau pib raug luam tawm thaum kawg ntawm lub Xya hli ntuj, 2023. Txoj txheej txheem ntawm kev nkag siab cov tseeb uas tau pib raug luam tawm nyob rau lub sijhawm ntawd, tau pib tsis ntev tom qab lub Xya hli ntuj 18, 2020.
The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.
Qhov tseeb uas raug txheeb qhia nyob hauv txoj xov ntawm kev qhib lub cim thib xya yog tab tom hais txog lub cim taw qhia ntawm Lub Suab Quaj Thaum Ib Tag Hmo. Lub Suab Quaj Thaum Ib Tag Hmo hauv keeb kwm Millerite yog ib qho kev nthuav dav zuj zus ntawm qhov tseeb, thiab qhov tseeb ntawd yuav raug pov thawj tau los ntawm kev tshuaj xyuas keeb kwm txog haujlwm ntawm Samuel Snow. Yexus siv kev txav ntawm tus tim tswv thib ib los ua qauv qhia txog kev txav ntawm tus tim tswv thib peb, rau qhov Nws ib txwm siv qhov pib los ua qauv qhia txog qhov kawg.
The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.
Cov lus tseeb uas tuaj sib koom los ua ib zaj lus ntawm Midnight Cry yog kev to taub tias Vajtswv yog leej twg, thiab nws tus cwj pwm raug sawv cev li cas hauv Nws Txojlus. Cov lus tseeb ntawd muaj nrog ib qho kev piav qhia ntxaws kawg txog txoj txheej txheem keeb kwm uas cov uas thaum kawg yuav tshaj tawm zaj lus ntawm Midnight Cry yuav ua kom tiav. Keeb kwm uas raug zais ntawm xya lub xob quaj yog yam uas qhia kom paub txog txoj txheej txheem keeb kwm ntawd. Lub foob thib xya yog ib feem ntawm txoj txheej txheem keeb kwm ntxaws ntawd, tiam sis nws qhov kev tshwm sim raug tsom rau lub caij nyoog uas pib thaum zaj lus ntawm Midnight Cry raug ua kom tiav lawm, yog li ntawd thiaj cim tseg lub sijhawm uas txoj kev muab foob rau ib puas plaub caug plaub txhiab leej raug ua tiav. Kev muab tshem zuj zus ntawm lub foob thib xya pib thaum zaj lus ntawm Midnight Cry raug txhim kho kom tiav txhij lawm, raws li tau ua piv txwv los ntawm Exeter camp meeting thaum lub caij ntuj sov xyoo 1844. Cov tshooj lus no sawv cev rau koj tus kheej daim ntawv caw kom tuaj rau Exeter camp meeting.
When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.
Thaum qhib lub xya lub cim, hluav taws ntawm lub thaj raug muab pov los rau hauv ntiajteb, thiab muaj “suab, thiab xob quaj, thiab xob laim, thiab av qeeg.” Ib “lub suab” sawv cev rau ib lub raj.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Quaj nrov nrov, txhob khaws cia li, tsa koj lub suab kom nrov yam li suab raj, thiab qhia rau kuv haiv neeg lawv tej kev txhaum, thiab rau tsev neeg Yakhauj lawv tej kev txhaum. Yaxayas 58:1.
The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.
Lub suab raj nrov qhia txog ib zaj lus uas ceeb toom txog txoj kev txiav txim uas tab tom yuav los txog. Thaum Yaxayas txib Vajtswv haiv neeg kom tsa lawv lub suab kom zoo li ib lub raj, lawv yuav tsum “quaj” nrov nrov. Zaj lus Qwaj Thaum Ib Tag Hmo raug qhib nthuav tawm kiag ua ntej lub sij hawm av qeeg ntawm txoj cai Hnub Sunday. Zaj lus Qwaj Thaum Ib Tag Hmo uas raug qhib nthuav tawm kiag ua ntej txoj cai Hnub Sunday uas yuav los sai sai no, yog zaj lus uas loj hlob mus ua ib lub suab quaj nrov. Thaum Yaxayas hais tias, “Quaj nrov nrov,” nws tab tom hais txog kev sib xyaw ua ke ntawm lub suab quaj nrov ntawm tus tim tswv thib peb, uas yog lub suab thib ob uas koom nrog zaj lus Qwaj Thaum Ib Tag Hmo. Zaj lus Qwaj Thaum Ib Tag Hmo uas nrov ncha yog ib qho lus ceeb toom txog lub raj thib xya, uas yog txoj kev txom nyem thib peb. Vajtswv haiv neeg yuav tsum to taub tias thaum zaj lus raj ntawd raug tshuab nrov, lawv tab tom nyob hauv tej lub sij hawm kawg nkaus ntawm lawv lub caij sim siab. Yog li ntawd, Yaxayas tej lus txib yog ib lo lus ceeb toom kom npaj txhij rau qhov kawg ntawm lub caij sim siab, ib lo lus ceeb toom tias txoj kev txiav txim ntawm lub raj ntawm txoj kev txom nyem thib peb ntawm Islam tab tom yuav ntaus rau Tebchaws Meskas vim nws tau tsis kam lees Vajtswv Hnub Xanpataus. Thaum txog txoj cai Hnub Sunday, Qwaj Thaum Ib Tag Hmo, uas yog thawj lub ntawm ob “lub suab” hauv Tshwm Sim tshooj kaum yim, loj hlob mus ua ib lub suab quaj nrov. Thaum Vajtswv lwm cov me nyuam uas tseem nyob hauv Npanpiloo raug hu kom tawm los.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.
“Qhov tseeb rau lub sijhawm no, uas yog tus tim tswv thib peb txoj xov, yuav tsum raug tshaj tawm nrog ib lub suab nrov nrov, uas txhais tias nrog hwjchim loj hlob ntxiv mus, raws li peb tab tom los ze rau txoj kev sim siab kawg uas loj kawg nkaus.” The 1888 Materials, 710.
The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.
“Lub hwj chim uas loj hlob tuaj” ntawm “lub suab qw nrov nrov” ntawm tus tim tswv thib peb tau raug ua piv txwv tseg ntawm Sinai thaum Yehauvas tus kheej tshaj tawm Kaum Nqe Kev Cai. Lub raj hauv zaj keeb kwm ntawd tau loj hlob hauv hwj chim thaum lub roob tshee hnyo thiab hloov mus ua pa luam yeeb. Kev ntshai loj kawg nkaus li, txawm yog Mauxes los kuj tshee hnyo heev. Ces cov tibneeg tsa lawv cov “suab” hauv kev ntshai, thov kom Vajtswv lub “suab” txhob txuas ntxiv nrov lawm.
And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.
thiab lub suab raj nrov, thiab lub suab hais tej lus; cov uas tau hnov lub suab ntawd thov kom txhob hais ib lo lus ntxiv rau lawv lawm ntxiv lawm: (Vim lawv tsis muaj peev xwm nyiaj taus tej uas tau txib tseg, Thiab yog txawm tsiaj qus kov lub roob xwb los, nws yuav raug muab txawb pob zeb ntaus, lossis raug hmuv nkaug kom tuag: Thiab qhov uas pom ntawd txaus ntshai kawg li, uas Mauxes hais tias, Kuv ntshai heev thiab tshee hnyo:). Henplais 12:19–21.
The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.
“LUB suab” uas “lawv” tau “hnov” sawv cev rau “lub suab” ntawm zaj lus ceeb toom ntawm tus tim tswv thib peb. Nyob rau hauv txoj kev txom nyem ntshai kawg lawv tau teb nrog lawv tus kheej “cov suab.” Cov suab thaum txog txoj cai Hnub Caiv Sunday kuj raug sawv cev los ntawm cov nkauj xwb ruam uas tab tom thov roj, thiab cov suab ntawm cov nkauj xwb muaj tswvyim qhia lawv kom mus yuav rau lawv tus kheej. Thaum lub sijhawm xaus ntawm lub caij sim siab rau tibneeg, “cov suab” ntawm cov uas paub tias lawv twb ploj lawm, ib yam li cov nkauj xwb Adventist ruam thaum txog txoj cai Hnub Caiv Sunday, quaj hu kom tej pob zeb thiab tej roob poob los rau saum lawv. Txoj cai Hnub Caiv Sunday raug ua hom piv txwv los ntawm kev muab txoj cai ntawm Roob Sinai.
“At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.
“Thaum pom tej kev tshwm sim uas zoo kawg nkaus ntawm Vajtswv lub hwj chim rau lub sijhawm dawb huv uas loj kawg ntawd,—lub suab raj nrov uas tsis paub qhov chaw tuaj, nrov zuj zus thiab txaus ntshai zuj zus, suab xob quaj nthe rov mus los ntawm txhua sab roob, xob laim ci ntsa iab rau saum cov roob siab uas muaj lub meej mom thiab muaj qhov txaus ntshai, thiab saum ncov Sinai, nruab nrab huab, thiab cua daj cua dub, thiab qhov tsaus ntuj tuab, Vajtswv lub hwjchim ci ntsa iab zoo li hluav taws kub hnyiab rhuav tshem,—vim tej no yog cov cim qhia txog Yehauvas lub xub ntiag, cov Yixayee lub siab thiaj qaug zog vim kev ntshai, thiab tag nrho pawg ntseeg ‘sawv deb.’ Txawm yog Mauxes los kuj tau hais tias, ‘Kuv ntshai heev kawg thiab tshee hnyo.’ Ces saum cov huab cua phem uas sib ntaus sib ceg ntawd, hnov Yehauvas lub suab hais tawm kaum nqe lus txib ntawm nws txoj kevcai.”
“As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.
“Thaum Vajtswv daim iav loj qhia rau haiv neeg Ixayees pom lawv tus yam ntxwv tseeb, lawv tej ntsuj plig raug kev ntshai heev ua rau poob siab tag. Lub hwj chim txaus ntshai ntawm Vajtswv cov lus tshaj tawm zoo li loj dhau lawm uas lawv lub cev tshee hnyo ris tsis taus. Lawv thov Mauxe tias, ‘Cia koj hais nrog peb, ces peb yuav mloog; tab sis tsis txhob cia Vajtswv hais nrog peb, tsam peb tuag.’ Thaum Vajtswv txoj cai loj ntawm kev ncaj ncees raug muab nthuav tawm rau ntawm lawv xub ntiag, lawv thiaj pom, zoo li tsis tau pom dua ib zaug li, tus cwj pwm qias thiab ua rau chim ntawm kev txhaum, thiab lawv tus kheej txoj kev txhaum, nyob ntawm ib tug Vajtswv dawb huv thiab huv si xub ntiag.” Signs of the Times, March 3, 1881.
When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.
Thaum hluav taws ntawm lub thaj raug pov los rau saum lub ntiaj teb, ces muaj “suab, thiab xob quaj, thiab xob nroo, thiab av qeeg.” “Xob quaj thiab xob nroo” yog tej cim sawv cev rau Vajtswv tej kev txiav txim. Thaum txog txoj cai Sunday, Tebchaws Asmeskas yuav tau ua kom puv npo nws “lub khob ntawm kev ua txhaum,” thiab “kev thim txojkev ntseeg ntawm haiv neeg yuav raug raws qab los ntawm kev puastsuaj ntawm haiv neeg.” “Lub khob ntawm kev ua txhaum” puv nkaus rau tiam plaub, vim ob lub kub ntawm tus tsiaj qus hauv ntiaj teb nce zuj zus dhau plaub tiam hauv kev tawm tsam uas loj hlob ntxiv mus. Txoj cai Sunday yog tus cim qhia qhov chaw uas Vajtswv tej kev txiav txim, uas “xob quaj thiab xob nroo” sawv cev rau, raug xa tawm, thiab lawv raug xa mus rau tiam plaub.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
“Tus Tswv tau hais txog cov Amoos tias: ‘Nyob rau tiam plaub lawv yuav rov qab los rau ntawm no dua: rau qhov kev tsis ncaj ntawm cov Amoos tseem tsis tau puv nkaus.’ Txawm yog haiv neeg no sawv tsees vim lawv txoj kev pe mlom thiab kev qias vuab tsuab, los lawv tseem tsis tau muab lawv lub khob kev tsis ncaj puv nkaus, thiab Vajtswv yuav tsis txib kom rhuav tshem lawv kom ploj tag nrho. Cov neeg yuav tsum pom lub hwj chim saum ntuj raug nthuav tawm nyob rau yam uas pom tseeb heev, kom lawv thiaj nyob tsis tau nrog ib qho kev zam txim. Tus Tsim uas muaj kev khuv leej kam ntev ris lawv txoj kev tsis ncaj mus txog tiam plaub. Ces, yog tsis pom muaj ib qho kev hloov mus rau qhov zoo dua, Nws tej kev txiav txim yuav poob los rau saum lawv.”
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.
“Nrog txoj kev raug tseeb uas tsis plam ib zaug li, Tus Uas Tsis Muaj Ciam Teb tseem khaws ib daim lej suav nrog txhua haiv neeg. Thaum Nws txoj kev hlub tshua tseem raug nthuav tawm nrog kev hu kom hloov siab lees txim, daim lej suav no yuav tseem qhib; tiam sis thaum cov lej nce mus txog ib qho nyiaj uas Vajtswv twb tau teem cia lawm, ces txoj hauj lwm qhuab qhia ntawm Nws txoj kev chim siab pib. Daim lej suav raug kaw. Kev ua siab ntev saum ntuj ceeb tsheej xaus lawm. Tsis muaj kev thov rau txoj kev hlub tshua ntxiv lawm rau lawv.” Testimonies, volume 5, 208.
Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.
Muam White qhia meej txog cov kev txiav txim uas pib thaum txoj cai hnub Sunday los ua “Vajtswv tej kev txiav txim rhuav tshem.” Nws qhia tias twb lig dhau lawm rau cov Laodicean Adventists uas ruam, cov uas tau muaj cib fim npaj rau lub sijhawm kub ntxhov thaum ib tag hmo, tiam sis lawv tau tsis kam ua li ntawd. Lub sijhawm ntawm tej kev txiav txim rhuav tshem ntawd rau cov nkauj xwb ruam, yog “ib lub sijhawm ntawm txoj kev hlub tshua” rau cov uas tseem tsis tau hnov qhov tseeb.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.
“Auj, yog hais tias cov neeg yuav paub lub sij hawm uas Vajtswv los xyuas lawv! Muaj coob leej uas tseem tsis tau hnov txog qhov tseeb uas sim siab rau lub caij nyoog no. Muaj coob leej uas Vajtswv tus Ntsuj Plig tseem tab tom tawm tsam nrog lawv. Lub sij hawm uas Vajtswv cov kev txiav txim rhuav tshem los txog, ntawd yog lub sij hawm ntawm txoj kev hlub tshua rau cov uas tsis tau muaj sijhawm kawm paub tias qhov tseeb yog dab tsi. Tus Tswv yuav saib ntsoov lawv nrog siab mos siab muag. Nws lub siab uas puv npo txoj kev hlub tshua raug kov; Nws txhais tes tseem ncav tawm los cawm, thaum lub qhov rooj raug kaw rau cov uas tsis kam nkag los.” Testimonies, volume 9, 97.
When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.
Thaum lub foob xya raug qhib tawm, muaj “suab, thiab nroo, thiab xob laim, thiab av qeeg.” “Teev” uas “av qeeg” hauv Tshwm Sim kaum ib tau xub ua tiav yog Fab Kis Kev Tawm Tsam, thiab qhov kev ua tiav puv npo ntawm “teev” ntawd yog “av qeeg” ntawm tus tsiaj nyaum “ntawm lub ntiajteb,” thaum txoj cai Hnub Caiv uas yuav los sai no. Yog nyob hauv “teev” ntawd, uas lub foob xya raug qhib tawm kom puv npo. Tus ntoo khaub lig yog hom piv txwv txog txoj cai Hnub Caiv, thiab thaum tus ntoo khaub lig muaj ib qho av qeeg loj heev.
Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.
Yexus, thaum nws tau qw dua ib zaug nrog suab nrov nrov, nws thiaj tso nws tus ntsuj plig tseg. Thiab, saib seb, daim ntaub thaiv hauv lub tuam tsev tau ntuag ua ob daim txij saud mus txog hauv qab; thiab lub ntiajteb tau tshee hnyo, thiab tej pob zeb txawm tawg. Mathais 25:51.
At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.
Ntawm tus ntoo khaub lig, ib lub nceeg vaj uas yog ntawm Xatas raug rhuav tshem lawm, ib yam li nws yuav raug thaum txog txoj cai Hnub Caiv.
“Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.
“Khetos tsis tau tso Nws txoj sia tseg mus txog thaum Nws tau ua tiav tes haujlwm uas Nws tau los ua, thiab nrog Nws pa kawg Nws qw tawm hais tias, ‘Tiav lawm.’ Yauhas 19:30. Tsov rog twb yeej lawm. Nws sab tes xis thiab Nws txhais npab dawb huv tau coj kev yeej los rau Nws. Raws li tus Yeej, Nws tsa Nws daim chij rau saum tej qhov siab nyob mus ib txhis. Puas tsis muaj kev xyiv fab nyob hauv cov tim tswv? Tag nrho ntuj ceeb tsheej tau zoo siab nrog tus Cawmseej txoj kev yeej. Xatas raug swb lawm, thiab nws paub tias nws lub nceeg vaj twb ploj lawm.” The Desire of Ages, 758.
The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.
Av qeeg ntawm tus ntoo khaublig yog ib daim duab sawv cev txog “qhov tseeb,” uas yog Alpha thiab Omega. “Qhov tseeb” yog qhov pib, qhov nruab nrab, thiab qhov xaus; nws yog lo lus Henplais uas raug tsim los ntawm kev coj thawj tsab ntawv, tsab ntawv thib kaum peb, thiab tsab ntawv kawg hauv cov tsiaj ntawv Henplais los txuas ua ke. Muaj ib zaug av qeeg thaum Khetos tuag, thiab tom qab ntawd muaj dua ib zaug av qeeg thaum Nws sawv hauv qhov tuag rov los. Ntawm tus ntoo khaublig muaj thawj zaug av qeeg, ces yog lub ntxa, thiab tom qab ntawd yog av qeeg thaum Nws sawv rov los. Nyob rau ob zaug av qeeg ntawd, tej qhov ntxa tau qhib.
“When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.
“Thaum Yexus, raws li Nws dai saum tus ntoo khaub lig, qw tawm tias, ‘Tiav lawm’, cov pob zeb txhab ntais, lub ntiajteb tshee hnyo, thiab ib txhia qhov ntxa raug qhib. Thaum Nws sawv hauv qhov tuag rov los, yeej kov yeej txoj kev tuag thiab qhov ntxa, thaum lub ntiajteb tab tom yuj yees thiab Vajtswv lub yeeb koob saum ntuj ci ntsa iab puag ncig thaj chaw dawb huv ntawd, coob leej ntawm cov neeg ncaj ncees uas tuag lawm, mloog lus rau Nws txoj kev hu, tau tawm los ua timkhawv tias Nws twb sawv hauv qhov tuag rov los lawm. Cov ntseeg dawb huv uas tau txais txoj koob hmoov ntawd, uas sawv rov los, tau tawm los nrog yeeb koob. Lawv yog cov uas raug xaiv thiab dawb huv ntawm txhua tiam, txij thaum tsim ntuj tsim teb los txog rau tiam ntawm Khetos. Yog li ntawd, thaum cov thawjcoj Yudais tab tom nrhiav txoj hau kev los npog zais qhov tseeb txog Khetos txoj kev sawv hauv qhov tuag rov los, Vajtswv thiaj xaiv tsa kom ib pab neeg sawv tawm hauv lawv tej ntxa los ua timkhawv tias Yexus twb sawv hauv qhov tuag rov los lawm, thiab tshaj tawm Nws lub yeeb koob.” Early Writings, 184.
At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.
Thaum thawj zaug av qeeg, tej ntxa raug qhib, thiab thaum av qeeg zaum kawg, Khetos lub ntxa raug qhib. Hauv Phau Ntawv Qhia Tshwm tshooj kaum ib, ob tug tim khawv tawm hauv lawv tej ntxa tib lub sijhawm uas muaj av qeeg. Av qeeg ntawd yog txoj cai Hnub Caiv, uas raug ua piv txwv los ntawm tus ntoo khaub lig. Yog li ntawd, yuav tsum muaj ob txoj kev sawv rov los ciaj sia nyob rau lub sijhawm ntawm txoj cai Hnub Caiv. Qhov thawj sawv cev rau kev yug ntawm ib puas plaub caug plaub txhiab leej uas tshwm sim ua ntej tus pojniam mob plab yug menyuam, qhov thib ob tshwm sim hauv nws txoj kev mob plab yug. Tus pojniam hauv Phau Ntawv Qhia Tshwm tshooj kaum ob xub yug tus tub nkauj nyab uas yuav kav tej tebchaws nrog ib tug pas nrig hlau, tsis muaj ib qho mob plab yug li. Ces thaum txog txoj cai Hnub Caiv, nws txoj kev mob plab yug pib, thiab nws yug tau tus me nyuam thib ob. Ua ntej, nws yug Eliyas, thiab kawg nws yug Mauxes. Txoj cai Hnub Caiv yog lub sijhawm ntawm kev sawv rov los ciaj sia ntawm ob tug menyuam ntxaib hauv Phau Ntawv Qhia Tshwm tshooj xya.
When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.
Thaum lub xya lub cim raug qhib puv npo ntawm txoj cai Hnub Caiv, ces muaj kev ntsiag to saum ntuj ceeb tsheej ib nrab teev.
“But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.
“Tiamsis Vajtswv kuj tau raug kev txom nyem nrog Nws Leej Tub. Cov tim tswv tau pom tus Cawm Seej txoj kev ntsim txom. Lawv pom lawv tus Tswv raug kaw nyob ib puag ncig los ntawm tej pab tub rog coob ntawm Xatas, Nws tus yam ntxwv raug nias hnyav los ntawm ib txoj kev ntshai tshee hnyo, tob ntuj tob teb uas tsis paub meej. Muaj kev ntsiag to nyob saum ntuj. Tsis muaj ib lub nkauj ntaus raug kov li. Yog cov tibneeg txawj tuag tau pom tau qhov kev xav tsis thoob ntawm pawg tim tswv, thaum lawv sawv ntsiag to tu siab saib Leej Txiv cais Nws tej kab ci ntawm qhov kaj, kev hlub, thiab hwjchim ci ntsa iab tawm ntawm Nws Leej Tub uas Nws hlub, lawv yuav to taub zoo dua tias kev txhaum ntxub ntxaug npaum li cas rau hauv Nws lub xubntiag.” The Desire of Ages, 693.
The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.
Ib nrab teev thawj ntawm lub sijhawm uas muaj av qeeg ntawd sawv cev rau thawj zaug yug los lossis kev sawv hauv qhov tuag rov los ntawm ob tug timkhawv. Nyob hauv ib nrab teev ntawd, ob tug timkhawv raug muab khi ntim. Lawv yuav tsum raug khi ntim ua ntej txoj cai Hnub Caiv, rau qhov lawv yog tus chij hu kom lwm tus me nyuam tawm hauv qhov ntxa thaum ib nrab teev seem ntawd. Tus me nyuam thib ob tsuas yog yuav raug coj los rau txoj sia tau los ntawm kev pom cov txiv neej thiab cov poj niam uas muaj Vajtswv lub cim khi ntim thaum lub sijhawm kev txom nyem ntawm txoj cai Hnub Caiv ntawd.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Tes hauj lwm ntawm tus Vaj Ntsuj Plig Dawb Huv yog kom txiav txim rau lub ntiajteb txog kev txhaum, txog kev ncaj ncees, thiab txog kev txiav txim. Lub ntiajteb tsuas raug ceeb toom tau xwb thaum pom cov uas ntseeg qhov tseeb raug dawb huv los ntawm qhov tseeb, ua raws li tej hauv paus ntsiab lus siab thiab dawb huv, qhia tawm nyob rau hauv ib qho kev nkag siab siab thiab tsa nto qhov kab kev sib cais ntawm cov uas ceev Vajtswv tej lus txib, thiab cov uas tsuj lawv hauv qab taw. Kev dawb huv los ntawm tus Ntsuj Plig cim qhia qhov txawv ntawm cov uas muaj Vajtswv lub cim, thiab cov uas coj ib hnub so cuav. Thaum lub sij hawm sim siab los txog, yuav pom tseeb meej tias tus cim ntawm tsiaj nyaum yog dab tsi. Nws yog kev coj Hnub Caiv Xya Hnub. Cov uas, tom qab twb tau hnov qhov tseeb lawm, tseem pheej saib hnub no ua hnub dawb huv, ris tus kos npe ntawm tus neeg ntawm kev txhaum, tus uas xav hloov sijhawm thiab kev cai.” Bible Training School, December 1, 1903.
The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”
Cov tub thawj yug ntawm tus pojniam yog ib puas plaub caug plaub txhiab leej uas raug txheeb hais tias yog thawj cov txiv hmab txiv ntoo hauv phau Ntawv Qhia Tshwm. Lawv sawv cev rau lub cim uas lwm pab yaj yuav tsum lees paub hauv lub sijhawm muaj kev kub ntxhov thiab kev sib ceg ntawm kev tawm tsam txog txoj cai Hnub Caiv. Lub cim ntawd yog Hnub Xanpataus, uas ib puas plaub caug plaub txhiab leej tuav ruaj nreb rau hauv lub sijhawm uas kev ua li ntawd twb txhaum cai lawm. Muam White hu lawv tus chij tias yog “tus chij ntub ntshav ntawm Tub Vaj Ntxwv Emmanuel.”
“In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.
“Hauv kev ua yog toog kuv pom ob pab tub rog tab tom sib tua hnyav txaus ntshai. Ib pab tub rog raug coj los ntawm tej chij uas ris lub cim qhia ntawm lub ntiajteb; hos lwm pab raug coj los ntawm tus chij ntshav lo ntawm Tub Vajntxwv Emmanuel. Ib tug qauv tom qab ib tug qauv raug tso cia kom luag hauv plua tshauv, thaum ib pab tom qab ib pab ntawm tus Tswv pab tub rog tuaj nrog tus yeeb ncuab koom, thiab ib xeem tom qab ib xeem ntawm cov uas nyob hauv tus yeeb ncuab qib los koom siab nrog Vajtswv haiv neeg uas ceev cov lus txib. Ib tug timtswv ya nyob nruab nrab saum ntuj tau muab Emmanuel tus qauv tso rau hauv ntau txhais tes, hos ib tug thawj tub rog muaj hwjchim quaj nrov nrov hais tias: ‘Cia li los sawv hauv kab. Cia cov uas ncaj ncees rau Vajtswv cov lus txib thiab Khetos zaj lus timkhawv tam sim no los sawv rau lawv qhov chaw. Cia li tawm ntawm lawv nruab nrab los, thiab nej cia li cais nyias nyob nyias, thiab txhob kov yam qias tsis huv, ces Kuv yuav txais nej, thiab yuav ua nej Leej Txiv, thiab nej yuav yog Kuv cov tub thiab cov ntxhais. Cia txhua tus uas txaus siab tuaj, nce los pab tus Tswv, los pab tus Tswv tawm tsam cov muaj hwjchim.’” Testimonies, volume 8, 41.
The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.
Tus chij uas lo ntshav yog yam uas Vajtswv pab yaj lwm pab yuav tsum pom nyob rau lub sijhawm ntawm kev kub ntxhov ntawm txoj cai Hnub Caiv. Tus chij ntawd yog ib txoj kev kaj sawv tuaj uas raug nqa los ntawm ib puas plaub caug plaub txhiab leej. Tus chij ntawd muaj xim liab, rau qhov nws yog tus chij uas lo ntshav. Tus chij ntawd raug ua qauv qhia ua ntej hauv kev ua rog ntawm Yericho, thaum Rahab txais thiab tiv thaiv cov neeg soj xyuas, thiab tom qab ntawd lees paub nws txoj kev mloog lus rau Yausuas pab tub rog los ntawm kev muab ib txoj hlua liab dai tawm ntawm nws lub qhov rais. Rahab sawv cev rau Vajtswv cov me nyuam yug ob nyob rau hauv kev kub ntxhov ntawm txoj cai Hnub Caiv, cov uas pom thiab lees txais lub cim liab pliv, thiab los rau hauv kev mloog lus rau Yausuas pab tub rog. Txoj hlua liab pliv uas Rahab tau siv, yog ib lub cim rau Yausuas pab tub rog kom txhob rhuav tshem Rahab tsev neeg.
Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.
Laxaees sawv cev rau cov uas tseem nyob hauv Npanpiloo thaum lub sij hawm kev kub ntxhov ntawm txoj cai Hnub Caiv, thiab Yausuas cov tub rog sawv cev rau cov thawj yug ntawm ib puas plaub caug plaub txhiab leej. Txoj hlua liab ploog yog lub cim ntawm Vajtswv Hnub Xanpataus. Txoj hlua liab ploog yog lo lus txib ntawm cov neeg soj uas tau muab rau Laxaees, uas nws yuav tsum ua raws yog tias nws yuav tau txais Vajtswv txoj kev tiv thaiv.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.
Saib seb, thaum peb los txog hauv lub tebchaws, koj yuav tsum khi txoj hlua xov liab plawv no rau ntawm lub qhov rais uas koj txo peb nqes los ntawm ntawd; thiab koj yuav tsum coj koj txiv, thiab koj niam, thiab koj cov kwv tij, thiab tag nrho koj txiv tsev neeg, los nyob hauv tsev nrog koj. Yausua 2:8.
The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.
Lub cim uas cov uas tseem nyob hauv Npanpiloo yuav tsum pom, raug sawv cev los ntawm txoj hlua liab ntshav, uas yog Hnub Xanpataus, tab sis uas kuj qhia kom paub qhov txawv ntawm ob tug menyuam ntxaib ntawd. Tus menyuam ntxaib uas yug ua ntej yog ib puas plaub caug plaub txhiab leej, rau qhov lawv tuav tus chij uas muaj ntshav pleev tseg ntawm Tub Vaj Ntxwv Emmanuel hauv lawv txhais tes.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.
Thiab nws yuav tsa ib lub chij rau txhua haiv neeg, thiab yuav sau cov neeg uas raug ntiab tawm ntawm Ixayees los ua ke, thiab yuav sau cov neeg uas tawg khiav ntawm Yudas los ntawm plaub ceg kaum ntuj ntawm lub ntiajteb. Txoj kev khib ntawm Efa-i kuj yuav ploj mus, thiab cov yeeb ncuab ntawm Yudas yuav raug txiav kom tu nrho: Efa-i yuav tsis khib Yudas, thiab Yudas yuav tsis tsim txom Efa-i. Tiamsis lawv yuav ya mus saum xub pwg ntawm cov Filixatee rau sab hnub poob; lawv yuav txeeb cov neeg sab hnub tuaj ua ke; lawv yuav tsa tes tawm tsam Edos thiab Mo-as; thiab cov xeeb leej xeeb ntxwv ntawm Amoos yuav mloog lawv lus. Yaxayas 11:12–14.
The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.
Tus menyuam ntxaib yug ua ntej muaj lub cim liab vog, uas yog txoj xov liab vog uas cim tus menyuam yug thawj. Tus menyuam ntxaib yug thawj yog Zarah, hos tus yug tom qab yog Pharez.
And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.
Thiab tau muaj tias thaum txog lub sijhawm nws yug menyuam, saib maj, muaj ob tug menyuam ntxaib nyob hauv nws plab. Thiab tau muaj tias thaum nws tab tom yug, ib tug cia li xub txhais tes tawm los; tus poj niam pab yug menyuam thiaj muab ib txoj hlua liab caws khi rau ntawm nws txhais tes, hais tias, Tug no yog tus xub tawm los. Thiab tau muaj tias thaum nws rub nws txhais tes rov qab lawm, saib maj, nws tus kwv tij txawm tawm los; ces nws hais tias, Koj tau txeeb kev tawm los li cas? Qhov kev txhaum kev no yuav los rau saum koj; yog li ntawd thiaj hu nws lub npe ua Pharez. Tom qab ntawd nws tus kwv tij uas muaj txoj hlua liab caws khi ntawm nws txhais tes mam li tawm los; thiab nws lub npe hu ua Zarah. Chivkeeb 38:27–30.
Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.
Xalaus txhais tias ib txoj kev kaj ci uas tab tom sawv tuaj, thiab Pharez txhais tias tawg tawm los. Thaum tus ntxaib Pharez pom txoj kev kaj ci uas tab tom sawv tuaj ntawm lub cim ntawm txoj xov liab daj khi rau ntawm tes ntawm nws tus kwv ntxaib Xalaus, nws “tawg tawm los,” los yog tawm hauv Npanpiloo los. Xalaus qhov kev lees paub txog txoj kev kaj ci uas tab tom sawv tuaj ntawm txoj xov liab daj ntawd qhia kom pom kev zwm ntawm tus ntxaib yug tom qab rau tus ntxaib yug ua ntej.
And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.
Thiab lawv yuav tuaj ntawm sab hnub tuaj, thiab ntawm sab hnub poob, thiab ntawm sab qaum teb, thiab ntawm sab qab teb, thiab yuav zaum hauv Vajtswv lub nceeg vaj. Thiab, saib seb, muaj cov uas kawg uas yuav los ua thawj, thiab muaj cov uas thawj uas yuav los ua kawg. Luka 13:29, 30.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.
Keeb kwm zais cia ntawm xya lub xob quaj qhia txog peb lub cim taw qhia. Lub cim taw qhia thawj thiab lub cim taw qhia kawg yog kev poob siab. Lub caij nyoog uas nyob nruab nrab ntawm thawj qhov kev poob siab thiab cov lus ntawm Kev Quaj Nruab Hmo yog lub sijhawm ncua. Pib ntawm Kev Quaj Nruab Hmo, uas yog lub cim taw qhia thib ob, lub caij nyoog ntawd yog lub sijhawm muab khi rau. Lub caij nyoog uas yog lub sijhawm muab khi rau ntawd xaus rau ntawm qhov kev poob siab kawg.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.
Zaj keeb kwm uas zais ntawm xya lub nroo qhia peb txog peb lub cim kev. Lub cim kev thawj thiab lub cim kev kawg yog kev qhib cov ntxa thaum muaj av qeeg. Lub sijhawm nruab nrab ntawm kev qhib thawj lub ntxa thiab cov lus ntawm Midnight Cry yog lub sijhawm ncua. Pib ntawm Midnight Cry, uas yog lub cim kev thib ob, lub sijhawm ntawd yog lub sijhawm muab lub cim ntim. Lub sijhawm uas yog lub sijhawm muab lub cim ntim xaus rau thaum qhib lub ntxa kawg.
These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.
Ob tug tim khawv no ntawm peb theem ntawm keeb kwm zais cia ntawm xya lub nroo kuj raug ua tim khawv los ntawm Khetos txoj kev tuag thiab txoj kev sawv hauv qhov tuag rov qab los. Thawj qhov qhib ntawm qhov ntxa raug piv txwv los ntawm Khetos txoj kev cai raus dej mus rau hauv lub ntxa dej; qhov ntxa kawg yog tus ntoo khaub lig. Nyob nruab nrab ntawm Khetos txoj kev cai raus dej thiab tus ntoo khaub lig, Khetos tau tshaj tawm Nws txoj xov, uas yog ib qho cim qhia txog Kev Qw Nruab Nrab Hmo Ntuj. Nws tau ua kom tiav txoj kev tshaj tawm ntawd hauv ib txhiab ob puas rau caum hnub. Tom qab tus ntoo khaub lig, nyob hauv tus yam ntxwv ntawm Nws cov thwjtim, txoj xov Kev Qw Nruab Nrab Hmo Ntuj raug rov hais dua rau ib txhiab ob puas rau caum hnub mus txog rau thaum Stheesanis tuag.
The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.
Ob tug tim khawv hauv Tshwmsim tshooj kaum ib tau txais hwjchim los tshaj tawm txoj lus ntawm Kev Hu Thaum Ib Tag Hmo rau ib txhiab ob puas rau caum hnub. Tom qab ntawd lawv raug tua, thiab raug tso cia rau hauv txojkev rau ib txhiab ob puas rau caum hnub, mus txog thaum lawv raug tsa rov los muaj sia, thiab tau txais hwjchim.
We will continue to investigate these truths in the next article.
Peb yuav txuas ntxiv tshawb nrhiav cov lus tseeb no hauv zaj lus tom ntej.
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Tsuas yog muaj kev hloov siab lees txim tiag tiag ntawm tus ntsuj plig los cuag Vajtswv xwb; tsuas yog thaum txoj pa muaj txojsia ntawm Vajtswv ua kom tus ntsuj plig ciaj sia rau txoj sia sab ntsuj plig xwb; tsuas yog thaum cov uas lees paub qhov tseeb raug tsav los ntawm lub hauv paus ntsiab cai yug los saum ntuj xwb, ces lawv thiaj yug los ntawm lub noob uas tsis txawj puas tsuaj, uas muaj sia nyob thiab nyob mus ib txhis. Tsuas yog lawv tso siab rau txoj kev ncaj ncees ntawm Khetos ua lawv txoj kev ruaj ntseg tib leeg xwb; tsuas yog lawv xyaum raws Nws tus yam ntxwv, ua haujlwm hauv Nws tus ntsuj plig xwb, txwv tsis pub lawv liab qab, lawv tsis tau hnav lub tsho ntev ntawm Nws txoj kev ncaj ncees. Cov neeg tuag feem ntau raug coj los xam tias yog cov ciaj; vim cov uas tab tom ua tiav yam uas lawv hu ua txoj kev cawm dim raws li lawv tus kheej tej tswv yim, tsis muaj Vajtswv ua haujlwm hauv lawv kom xav thiab kom ua raws li Nws txoj kev zoo siab.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Pawg no no raug sawv cev zoo heev los ntawm lub hav ntawm cov pob txha qhuav uas Exekees pom hauv zaj yog toog pom.” Review and Herald, January 17, 1893.