We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.
Peb tau nthuav qhia raws txheej txheem ntawm tej xwm txheej uas yog lus faj lem, uas raug cim tseg los ntawm keeb kwm zais ntawm xya lub xob quaj, uas raug sawv cev hauv Phau Ntawv Tshwm Sim tshooj kaum ib mus txog tshooj kaum peb. Peb tseem tsis tau mus txog qhov chaw hauv kev txhim kho ntawm cov xwm txheej no uas peb yuav muab keeb kwm ntawm lub kub ntawm Protestantism thiab lub kub ntawm Republicanism los sib phim ua ke. Thiab peb kuj tseem tsis tau npaj ib lub hauv paus kev nkag siab kom qhia tau meej txog tes haujlwm ntawm Islam hauv txoj xov ntawm Kev Quaj Hmo Ib Tag Hmo. Txawm li ntawd los, muaj ib qho tseeb tseem ceeb heev uas txuas nrog cov xwm txheej no, uas qhia tias ib tug neeg yuav tsum ua li cas thaum lawv nkag siab cov tseeb uas tab tom raug qhib lub foob. Txoj koob hmoov hauv Phau Ntawv Tshwm Sim muaj nrog nws lub luag haujlwm ntawm “khaws” tej yam uas raug sau tseg ntawd.
The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”
Txoj kab keeb kwm uas tab tom raug qhib tawm no xa Vajtswv lub hwjchim tsim txiaj mus rau cov uas yuav mloog, nyeem, thiab ceev faj khaws tej yam uas tau sau tseg hauv ntawd. Vim li no, tam sim no yog lub sijhawm uas yuav tsum tseg peb txoj kev xav txog Yaxayas zaj lus faj lem kawg, thiab Phau Tshwm Sim tshooj kaum ib mus txog kaum peb, kom thiaj tsa tau qhov tseem ceeb ntawm “peb hnub thiab ib nrab” uas Eliyas thiab Mauxes tau tuag pw hauv txoj kev ntawm tus kab kev loj tshaj tawm ntaub ntawv, uas khiav hla lub hav ntawm tej pob txha qhuav tuag. Yam uas peb tam sim no yuav txheeb qhia, yog lub cim txhais ntawm “roob moj sab qhua.”
In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.
Hauv zaj lus dhau los peb tau txheeb xyuas plaub tug tim khawv yaj saub hais txog txoj kab kev txheej xwm uas tau raug tsa ruaj los ntawm keeb kwm zais cia ntawm xya lub xob quaj. Txoj kab ntawm tus yam ntxwv ntawm Khetos, txoj kab ntawm ob tug tim khawv, txoj kab ntawm tus yam ntxwv ntawm tus tsiaj qus thiab txoj kab ntawm tus vaj ntxwv cuav ntawm sab qaum teb.
The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.
Ib nrab tom qab ntawm txoj kab keeb ntawm tus huab tais cuav sab qaum teb, pib nrog kev tsa lub hwj chim rau lub papacy xyoo 538. Ces lub papacy, uas yog tus huab tais cuav sab qaum teb ntawm sab ntsuj plig, tau tsuj hnyiab Yeluxalees ntawm sab ntsuj plig thiab cov Yixayee ntawm sab ntsuj plig tau ib txhiab ob puas rau caum xyoo.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Thiab lawv yuav raug ntaj hniav tua, thiab yuav raug coj mus ua qhev nyob hauv txhua haiv neeg; thiab Yeluxalees yuav raug Lwm Haiv Neeg tsuj nti, mus txog thaum lub caij nyoog ntawm Lwm Haiv Neeg tiav raws nraim. Lukas 21:24.
John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.
Yauhas raug hais kom ntsuas ob qho tib si lub chaw dawb huv thiab pab tub rog, tiamsis nws kuj raug hais kom tso lub tshav puam tseg, rau qhov ntawd twb raug muab rau lwm haiv neeg lawm rau ib txhiab ob puas rau caum xyoo.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Thiab kuv tau txais ib tug pas zoo li ib tug qws; thiab tus tim tswv sawv, hais tias, Cia li sawv, thiab ntsuas Vajtswv lub tuam tsev, thiab lub thaj, thiab cov uas pe hawm nyob hauv ntawd. Tiamsis lub tshav puam uas nyob sab nraud ntawm lub tuam tsev, cia nws tseg, txhob ntsuas nws; rau qhov nws tau muab rau lwm haiv neeg lawm: thiab lawv yuav tsuj lub nroog dawb huv hauv qab ko taw tau plaub caug ob hlis. Revelation 11:1, 2.
John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.
Yauhas thiab Lukas ua tim khawv tias Lwm Haiv Neeg “tsuj nphau” “Yeluxalees” tau “plaub caug ob hlis.” Yauhas qhia meej txog lub sijhawm ntev npaum li cas, thiab Lukas qhia txog qhov xaus ntawm zaj keeb kwm ntawd. Ob tug tim khawv no tab tom hais txog lo lus nug hauv Daniyees tshooj yim, nqe kaum peb.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Tom qab ntawd kuv hnov ib tug neeg dawb huv hais lus, thiab lwm tug neeg dawb huv nug tus neeg dawb huv uas tab tom hais ntawd tias, Qhov yog toog pom hais txog kev fij niaj hnub, thiab kev ua txhaum uas ua rau kev puam tsuaj, uas muab ob qho tib si lub chaw dawb huv thiab pab tub rog rau kom raug tsuj hneev taw no, yuav kav ntev npaum li cas? Daniel 8:13.
The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.
Lo lus nug hais txog lub sijhawm uas lub chaw dawb huv thiab pab tub rog yuav raug tsuj rau hauv qab taw, qhia kom paub txog ob lub hwjchim ua kom puam tsuaj uas yuav ua tiav txoj haujlwm tsuj nqes Yeluxalees, uas hauv Daniyees raug sawv cev ua “lub chaw dawb huv” thiab kuj yog “pab tub rog” thiab. Kev nkag siab raug thiab ua lub hauv paus txog nqe no, raws li J. N. Andrews tau hais tseg, yog tias nqe no qhia txog ob lub hwjchim ua kom puam tsuaj, uas tau tsuj nqes ob qho tib si lub chaw dawb huv thiab pab tub rog. Lub hwjchim ua kom puam tsuaj thawj zaug uas nqe no qhia yog kev pe dab qhuas, hos lub hwjchim thib ob yog kev kav ntawm papacy. Lo lus “pab tub rog,” yog Daniyees txoj kev hais txog yam uas Yauhas hu ua cov “neeg pe hawm” nyob hauv lub tuam tsev, uas yog nyob hauv Yeluxalees.
“THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:
“MUAB MUAJ OB LO LUS ‘KEV PUAS TSUAJ’ HAUV DANIEL 8.—Qhov tseeb no raug Josiah Litch ua kom meej kawg nkaus, yog li peb nthuav nws cov lus tias:
“‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.
“‘Kev fij txi niaj hnub’ yog txoj kev nyeem tam sim no hauv phau ntawv Askiv. Tiamsis tsis muaj ib yam li kev fij txi li ntawd nyob hauv thawj phau ntawv qub. Qhov no raug lees paub ib yam nkaus ntawm txhua sab. Nws tsuas yog ib lo lus piav ntxiv lossis ib txoj kev txhais uas cov neeg txhais lus muab lo rau saum nws xwb. Qhov nyeem uas yog tiag tiag yog, ‘yam niaj hnub thiab kev txhaum uas coj kev puas tsuaj,’ yam niaj hnub thiab kev txhaum raug txuas ua ke los ntawm lo lus “thiab;” kev puas tsuaj niaj hnub thiab kev txhaum uas coj kev puas tsuaj. Lawv yog ob lub hwjchim uas ua kom puas tsuaj, cov uas yuav ua kom lub chaw dawb huv thiab pab tub rog raug puas tsuaj.’—Prophetic Expositions, Volume 1, page 127.
“It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:
“Yog qhov no meej tseeb tias lub chaw dawb huv thiab pab tub rog yuav raug tsuj rau hauv qab taw los ntawm txoj kev niaj hnub thiab kev txhaum ntawm kev puas tsuaj. Kev nyeem nqe 13 kom zoo ceev faj txiav txim tau qhov teeb meem no. Thiab qhov tseeb no tsa lwm qhov tseeb ntxiv, yog tias: ob txoj kev puas tsuaj no yog ob yam loj uas Xatas tau sim siv los rhuav tshem Yehauvas txoj kev pe hawm thiab Nws tes dej num. Yawg Miller cov lus hais txog lub ntsiab ntawm ob lo lus no, thiab txoj kev uas nws tus kheej tau ua raws li kom paub tseeb txog lub ntsiab ntawd, raug nthuav tawm hauv nqe lus hauv qab no:”
“THE TWO DESOLATIONS ARE PAGANISM AND PAPACY
“OB TXOJ KEV PUAS TSUAJ YOG KEV PE HAWM THIAB PAPACY”
“‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
“‘Kuv nyeem mus ntxiv, thiab kuv nrhiav tsis tau lwm qhov piv txwv uas nws [nqe “niaj hnub”] muaj nyob, tsuas yog hauv Daniyees xwb. Ces kuv thiaj [nrog kev pab ntawm ib phau concordance] coj cov lus uas sawv txuas nrog nws, “tshem tawm”; nws yuav tshem tawm, “niaj hnub”; “txij thaum nqe niaj hnub yuav raug tshem tawm mus”, thiab lwm yam. Kuv nyeem mus ntxiv, thiab xav tias tej zaum kuv yuav nrhiav tsis tau ib qho kaj rau ntawm nqe ntawd; thaum kawg, kuv los txog rau 2 Thexalaunikes 2:7, 8. “Rau qhov txoj kev zais ntawm kev tsis ncaj twb tab tom ua hauj lwm lawm; tsuas yog tus uas tam sim no tab tom cheem yuav tseem cheem mus txog thaum nws raug tshem tawm ntawm txoj kev, ces tus neeg phem ntawd mam raug muab tshwm tawm los,” thiab lwm yam. Thiab thaum kuv los txog rau nqe ntawd, au! qhov tseeb ntawd tshwm los meej thiab muaj hwjchim ci ntsa iab npaum li cas! Nyob ntawd lawm! Qhov ntawd yog “niaj hnub”!’ Zoo tam sim no, Povlauj txhais li cas los ntawm “tus uas tam sim no tab tom cheem,” los sis tab tom txwv? Los ntawm “tus neeg ntawm kev txhaum,” thiab “tus neeg phem,” yog txhais txog papacy. Zoo, ces yam twg yog yam uas tab tom txwv kom papacy tsis tau raug muab tshwm tawm los? Yog vim paganism; zoo, ces “niaj hnub” yuav tsum txhais tias paganism.’—Second Advent Manual, nplooj 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.
Raws li yog kev ua kom tiav ntawm “xya lub sijhawm” hauv Leviticus nees nkaum rau, kev pe hawm dab mlom tau tsuj nqis lub tuam tsev dawb huv thiab cov neeg coob rau ib txhiab ob puas rau caum xyoo, thiab tom qab ntawd kev papalism kuj tau ua tib yam haujlwm ntawd ntxiv rau ib txhiab ob puas rau caum xyoo ntxiv. Lub hwj chim papacy tau tsuj nqis Yeluxalees rau ib txhiab ob puas rau caum xyoo raws li Lukas thiab Yauhas hais, mus txog thaum papacy tau txais nws qhov txhab uas tuag taus xyoo 1798. Thaum rho tawm ib txhiab ob puas rau caum xyoo ntawm 1798, ces mus txog 538. Thaum rho tawm ib txhiab ob puas rau caum xyoo ntawm 538, ces mus txog 723 BC, thaum Assyria, uas yog tus vaj ntxwv tiag tiag ntawm sab qaum teb nyob rau lub sijhawm ntawd, tau coj lub tebchaws sab qaum teb ntawm Ixayees mus ua qhev.
John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.
Yauhas tsuas yog hais txog ib txhiab ob puas rau caug xyoo uas txoj kev ua nom ua tswv ntawm tus papacy tau tsuj nqes lub chaw dawb huv thiab pab tub rog xwb, tiam sis Luka hais txog ob lub sijhawm ib txhiab ob puas rau caug xyoo uas kev pe mlom thiab kev papalism tau tsuj nqes Yeluxalees, rau qhov nws hais tias “mus txog thaum lub sijhawm ntawm Lwm Haiv Neeg puv npo.” Luka qhia tias kev tsuj nqes Yeluxalees tsis yog ntau tshaj ib lub “sijhawm” xwb, rau qhov nws hu nws tias yog kev ua tiav ntawm cov “sijhawm” ntawm Lwm Haiv Neeg.
Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.
Yog lawm, xyoo 1856, Millerite Adventism tau los ua Laodicean, thiab xya xyoo tom qab ntawd lawv tau tsis lees txais qhov tseeb ntawm “xya lub sij hawm” hauv Leviticus nees nkaum rau, yog li ntawd Adventism tsis muaj peev xwm pom tau tej yam tseeb hauv phau Vajlugkub uas yooj yim no. Qhov tseeb uas kuv tab tom taw qhia yog tias keeb kwm zais ntawm xya xob quaj, uas qhia txog peb lub waymarks, thiab ib ntu sij hawm nyob nruab nrab ntawm thawj lub waymark thiab lub waymark thib ob, thiab tom qab ntawd ib ntu sij hawm thib ob nyob nruab nrab ntawm lub waymark thib ob thiab lub waymark thib peb, raug sawv cev nyob hauv txoj kab yaj saub ntawm tus vaj ntxwv cuav ntawm sab qaum teb.
That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.
Kab ntawd pib xyoo 723 BC, thaum lub nceeg vaj sab qaum teb ntawm Ixayees raug coj mus ua qhev nyob rau hauv tes ntawm vajntxwv Axilia, ib tug vajntxwv tiag tiag ntawm sab qaum teb. Tom qab ntawd, xyoo 538, tus vajntxwv sab qaum teb ntawm sab ntsuj plig tau txais hwj chim, thiab nws thiaj li tsuj hnyav Yeluxalees ntawm sab ntsuj plig ntxiv mus rau lwm txhiab ob puas rau caum xyoo, txog thaum nws tau txais ib qhov txhab tuag taus xyoo 1798. Txij xyoo 723 BC mus txog 538, cov hwj chim uas tau tuav Ixayees rau hauv qab txoj kev raug quab yuam ib txwm yog cov hwj chim tsis teev tiam Vajtswv.
The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.
Txoj kab ntawm Khetos qhia txog kev pleev tsa tus vajntxwv tiag tiag ntawm sab qaum teb thaum Nws ua kevcai raus dej nyob rau xyoo 27, thiab tom qab ib txhiab ob puas rau caum hnub yaj saub, Nws raug ntsia saum ntoo khaub lig. Ces Nws cov thwjtim raug muab hwjchim los tshaj tawm txoj xov ntawm tus vajntxwv tiag tiag ntawm sab qaum teb, mus txog rau thaum Xatefaus raug muab pov pob zeb rau xyoo 34. Lub sijhawm tib leeg uas Khetos tsis tau taug kev hauv tag nrho ib txhiab ob puas rau caum hnub ntawm Nws txoj haujlwm qhuab qhia, yog thaum Nws caij mus rau hauv Yeluxalees hauv qhov kev nkag los yeej koob meej. Yog li ntawd Nws tau tsuj Yeluxalees rau ib txhiab ob puas rau caum hnub, ib yam li Nws cov thwjtim tau ua tom qab tus ntoo khaub lig. Ob txoj kab no, tus vajntxwv cuav ntawm sab qaum teb thiab Khetos, tus vajntxwv tiag tiag ntawm sab qaum teb, tau tsuj Yeluxalees thiab pab tub rog rau ib txhiab ob puas rau caum hnub.
Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.
Kev teev dab mlom yog ib qho cuav dag uas qog raws txoj kev teev hawm hauv kev pabcuam ntawm lub chaw dawb huv hauv ntiajteb no ntawm cov Yudais tiag, thiab kev papalism yog ib qho cuav dag uas qog raws txoj kev teev hawm hauv kev pabcuam ntawm lub chaw dawb huv saum ntuj ntawm cov Yudais sab ntsujplig. Kaum ob puas rau caum xyoo ntawm kev teev dab mlom ntawd, yog sib txig raws li Kaum ob puas rau caum hnub ntawm Khetos, thiab kaum ob puas rau caum xyoo ntawm kev papalism ntawd, yog sib txig raws li kaum ob puas rau caum hnub ntawm cov thwj tim.
Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.
Txhua ob kab no ob txheej muaj tib yam qauv yav tom ntej uas yog keeb kwm zais ntawm xya lub xob quaj, uas tau pib raug qhib rau sawv daws pom nyob rau lub Xya hli ntuj, 2023. Qhov kev qhib ntawd tau ua tiav ib feem los ntawm kev lees paub thawj qhov kev poob siab ntawm txoj kev txav Millerite. Lawv thawj qhov kev poob siab tau coj los rau ib ntu sijhawm, uas hu ua “lub sijhawm tos” hauv zaj lus piv txwv txog kaum tus nkauj xwb. “Lub sijhawm tos” ntawd tau xaus rau ntawm Exeter, New Hampshire rooj sib txoos pw hav zoov, thaum txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo tau raug tsa ruaj khov tiav lawm. Exeter rooj sib txoos pw hav zoov tau los ua cim theem thib ob, uas tom qab ntawd tau qhib ib ntu sijhawm uas txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo tau raug tshaj tawm mus, mus txog thaum cim theem thib peb ntawm kev txiav txim thiab qhov kev poob siab kawg nkaus los txog.
The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.
Peb lub cim ciam teb ntawd yog kev poob siab thawj zaug, lus xov ntawm Kev Quaj Thaum Ib Tag Hmo, thiab kev poob siab zaum kawg. Peb lub cim ciam teb no sib haum nrog lo lus Henplais “qhov tseeb,” uas sawv cev rau thawj tsab ntawv, tsab ntawv kaum peb, thiab tsab ntawv kawg hauv niam ntawv Henplais. Thawj zaug thiab zaum kawg ob leeg yog kev poob siab, uas sawv cev rau lub cim kos npe ntawm Alpha thiab Omega.
There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.
Tsis muaj ib qho kev sawv cev ncaj qha ntawm ib txhiab ob puas rau caum hnub hauv keeb kwm Millerite, los keeb kwm Millerite yog keeb kwm ntawm thawj txoj kev txav thiab yog li ntawd nws ua tus qauv cim rau txoj kev txav kawg. Keeb kwm ntawm thawj qhov kev chim siab hauv txoj kev txav kawg pib thaum Lub Xya Hli 18, 2020, thiab nws raug piav qhia hauv Tshwmsim tshooj kaum ib. Hauv Tshwmsim tshooj kaum ib, ob tug tim khawv raug tua, ua cim rau thawj qhov kev chim siab hauv txoj kev txav kawg, uas raug ua tus qauv cim tseg los ntawm thawj txoj kev txav.
In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.
Hauv Tshwmsim tshooj kaum ib, txoj kev poob siab ntawd tau coj los rau ib lub caij nyoog ntawm ib txhiab ob puas rau caum hnub uas lawv tej cev tuag nyob hauv txoj kev, yog li ntawd thiaj cim tseg lub sij hawm ncua uas nyob hauv zaj lus piv txwv. Thaum lawv sawv hauv qhov tuag rov los, lawv raug tsa kom siab ua ib lub cim chij nyob hauv tib lub sij hawm uas kev txiav txim ntawm txoj cai Hnub Caiv thawj hnub los txog. Keeb kwm ntawm ob tug tim khawv ntawd muaj xws li ib lub sij hawm cim ntawm ib txhiab ob puas rau caum hnub.
The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.
Cov ntsiab lus meej txog kev txav mus los ntawm tus tim tswv thib peb nyob hauv keeb kwm zais ntawm xya lub xob quaj nrov muab kev qhia tshwj xeeb ntau dua li lwm cov kab uas mus sib luag, tiam sis kab ntawm tus tim tswv thib peb, kab ntawm vajntxwv tseeb ntawm sab qaum teb, thiab kab ntawm vajntxwv cuav ntawm sab qaum teb, txhua kab puav leej muaj tib yam ntxwv yav tom ntej no: muaj ib lub ntsiab pib, ces tom qab ntawd yog ib ntus sij hawm uas ncav mus txog ib lub ntsiab nruab nrab, thiab tom qab ntawd yog dua ib ntus sij hawm uas ncav mus txog kev txiav txim ntawm lub ntsiab xaus.
The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.
Ib txhiab ob puas rau caum hnub yog ib qho tseem ceeb hauv zaj keeb kwm zais ntawm xya lub xob quaj. Ib txhiab ob puas rau caum hnub raug ua piv txwv tias yog ib “roob moj sab qhua” hauv Tshwm Sim tshooj kaum ob.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
Thiab tus poj niam thiaj khiav mus rau hauv roob moj sab qhua, qhov uas Vajtswv tau npaj ib qho chaw cia rau nws, xwv kom lawv yuav txhawb nws nyob ntawd ib txhiab ob puas rau caum hnub. Qhia Tshwm 12:6.
The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.
Lub koom txoos tau khiav mus rau hauv tebchaws moj sab qhua kom dim ntawm kev raug lub hwjchim papal tsuj nias tau ib txhiab ob puas rau caum xyoo. Nqe kaum plaub muab dua ib zaj lus timkhawv ntxiv.
And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.
Thiab tus tis ntawm tus dav dawb hau loj tau raug muab rau tus poj niam, xwv kom nws ya mus rau tom roob moj sab qhua, mus rau nws qhov chaw, qhov chaw uas nws raug tu thiab txhawb nqa rau ib lub sij hawm, thiab ob lub sij hawm, thiab ib nrab sij hawm, kom dim ntawm tus nab lub ntsej muag. Qhia Tshwm 12:14.
The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.
Lub koom txoos tau khiav dim ntawm kev tsim txom ntawm tus zaj thiab txoj kev kav ntawm papacy tau ib txhiab ob puas rau caum xyoo, yog li ntawd “roob moj sab qhua” yog ib lub cim sawv cev rau ib txhiab ob puas rau caum hnub. Tus lej ntawd tshwm ncaj qha xya zaug hauv cov phau ntawv Daniyees thiab Tshwm Sim, tab sis hauv Vajluskub nws tseem raug sawv cev los ntawm ntau yam lwm txoj kev thiab. Nyob rau txhua kis, nws sawv cev rau “xya lub sijhawm” hauv Levis Kevcai nees nkaum rau.
Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.
Txawm yog kev pe dab mlom uas tsuj hneev lub chaw dawb huv thiab pab tub rog txij xyoo 723 BC mus txog xyoo 538, los yog txoj kev kav ntawm papacy uas tsuj hneev Yeluxalees sab ntsuj plig thiab cov uas pe hawm nyob hauv ntawd, qhov no yog ib daim duab piv txwv txog kev tawg ua pab ua pawg ntawm Vajtswv haiv neeg, uas tau los txog vim Vajtswv haiv neeg tau ua txhaum txoj kev khi lus ntawm “hnub Xanpataus ntawm thaj av,” raws li tau qhia tseg hauv Leviticus tshooj nees nkaum tsib thiab nees nkaum rau. Hauv tshooj nees nkaum rau, nws raug hu ua kev sib ceg ntawm Vajtswv txoj kev khi lus.
And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.
Thiab kuv yuav coj rab ntaj los rau saum nej, uas yuav pauj qhov kev rhuav kuv tej lus cog tseg; thiab thaum nej sib sau ua ke nyob hauv nej tej nroog, kuv yuav txib kab mob phem los rau hauv nej; thiab nej yuav raug muab cob rau hauv tes yeeb ncuab. Leviticus 26:25.
The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.
Kev txoj kev ntxeev siab tawm tsam Vajtswv txoj kev cog lus tau coj los rau Vajtswv haiv neeg txoj kev ua qhev thiab kev tawg khiav mus nyob ua ntxaij npluav, uas raug sawv cev hu ua “kev sib cav ntawm kuv txoj kev cog lus.” Yog tsis to taub txog txoj kev raug txim ntawd, uas Daniyee hu ua Mauxes “txoj kev foom” thiab “lus cog tseg,” uas kuj raug hu ua “kev sib cav ntawm kuv txoj kev cog lus,” ces yuav ua rau ib tug neeg dig muag tsis pom lub ntsiab tob dua ntawm Khetos tes haujlwm raws li tau sawv cev nyob hauv Daniyee tshooj cuaj. Ib qho kev ntsuam xyuas uas sib xws txog Vajtswv haiv neeg uas nyob hauv Laodikea txoj kev dig muag hauv Ellen White tej ntawv sau yog tias lawv tsis muaj peev xwm “xav txiav txim los ntawm qhov ua rau, mus rau qhov tshwm sim.” Tej zaum koj yuav lees tias koj to taub txog ib txhiab ob puas rau caum xyoo ntawm Tiam Tsaus Ntuj, tabsis yog koj tsis paub “qhov ua rau” ntawm txoj kev raug tsuj ntawd ces koj dig muag.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Thiab nws yuav lees paub txoj kev cog lus nrog coob leej rau ib lim tiam: thiab nyob hauv nruab nrab ntawm lub lim tiam ntawd nws yuav ua kom kev txi thiab kev xyeem tso tseg, thiab vim txoj kev nthuav dav ntawm tej kev qias vuab tsuab nws yuav ua kom nws raug kev puam tsuaj, txawm mus txog hnub kawg nkaus, thiab yam uas tau txiav txim lawm yuav raug nchuav los rau saum tus uas raug kev puam tsuaj. Daniel 9:27.
Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.
Kev Khetos txoj kev lees paub rau txoj kev cog lus ntawd muaj kev sib txuas ncaj qha nrog “kev sib ceg txog Nws txoj kev cog lus.” Lub sijhawm ntev ntawm “kev foom” ntawd yog ob txhiab tsib puas nees nkaum xyoo, thiab lub sijhawm ntev uas Khetos lees paub tib txoj kev cog lus ntawd yog ob txhiab tsib puas nees nkaum hnub. Raws li lo lus Henplais “qhov tseeb,” uas muab tus qauv rau keeb kwm zais ntawm xya xob nroo, lub lim tiam yaj saub uas Khetos yuav tsum lees paub Nws txoj kev cog lus ntawd muaj peb lub cim taw qhia uas sawv cev los ntawm thawj, kaum peb, thiab tsab ntawv kawg ntawm tus niam ntawv Henplais.
The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”
Tus thawj lub cim ciam teb ntawm lub limtiam ntawd yog Nws txoj kev ua kevcai raus dej, lub cim ciam teb thib ob yog tus ntoo khaublig, thiab lub cim ciam teb kawg yog txoj kev tuag ntawm Stephen. Kev tsis kam pom “xya lub sijhawm” hauv Leviticus nees nkaum-rau, raws li cov timtswv saum ntuj tau coj William Miller kom pom “xya lub sijhawm,” tshem tawm txoj peevxwm kom pom tau tag nrho tej lus faj lem ntawd uas Khetos tau los ntshav hauv, thiab tau lees ruaj nrees tib txoj kev khi lus uas Nws haiv neeg qub tiag tiag tau tsis lees txais. Txhua tus uas thaum kawg tau txais kev cawm seej yuav tsuas muaj ib feem kev to taub txog “qhov tseeb” xwb, thiab tseem tsis tiav hlo. Tiamsis tsis muaj leejtwg tau txais kev cawm seej li uas txhob txwm tsis kam pom “qhov tseeb.” Tsuas muaj ib txojkev xwb mus cuag Leej Txiv, thiab txojkev ntawd yog dhau ntawm Yexus, thiab Yexus yog “qhov tseeb.”
This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.
Qhov no yog ib qho kev to taub uas tsim nyog rau kev xav txog, rau qhov nws hais txog txoj kev cog lus hauv Leviticus nees nkaum tsib thiab nees nkaum rau. “Txoj kev foom phem” ntawm “xya lub sij hawm” tau raug coj los rau saum cov Ixayees qub uas muaj tiag vim lawv tsis kam ua raws li tej lus qhia kom cia thaj av tau so, thiab kom ua tiav tej lus qhia ntawm Xyoo Jubilee. Qhov ntawd yog ib qho kev txhaum ntawm kev tsis ua. Txoj kev foom phem tau raug coj los rau saum lawv vim lawv tsis ua ib txoj hauj lwm uas lawv raug txib kom ua, tsis yog vim lawv tau ncaj qha ua txhaum ib lo lus txib, xws li koj yuav tsum tsis txhob tua neeg lossis koj yuav tsum tsis txhob nyiag. Lawv tsuas yog tsis quav ntsej tej lus qhia uas txuas nrog kev cia thaj av tau so. Cov Adventists uas tsuas tsis lees txais “xya lub sij hawm” (uas cov tim tswv tau coj William Miller mus nrhiav pom) vim muaj ib qho laj thawj twg uas tsis raug dawb huv, tsuas yog vim lawv yeej tsis tau siv sij hawm los tshawb xyuas qhov tseeb tiag tiag, thiab tab tom ua tiav tib hom kev ntxeev siab ntawm kev tsis ua los ntawm kev tsis quav ntsej tib yam ntaub ntawv ntawm txoj kev cog lus uas cov Ixayees qub uas muaj tiag tau tsis quav ntsej. Qhov pib qhia ua piv txwv txog qhov xaus.
The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.
Ib txhiab ob puas rau caum hnub nyob hauv Qhia Tshwm tshooj kaum ob uas raug txheeb tias yog “roob moj sab qhua,” yog ib lub cim sawv cev rau “xya lub sijhawm.” Ob qho tib si, ib txhiab ob puas rau caum hnub ntawm Khetos txoj hauj lwm qhuab qhia, thiab ib txhiab ob puas rau caum hnub ntawm cov thwjtim txoj hauj lwm qhuab qhia, sawv cev rau tag nrho ib lub limtiam uas txoj kev cog lus tab tom raug lees paub ruaj khov. Ob qho tib si, ib txhiab ob puas rau caum xyoo uas kev pe dab qhuas pagan tsuj hnyo Vajtswv haiv neeg, thiab ib txhiab ob puas rau caum xyoo uas kev cai papal tsuj hnyo Vajtswv haiv neeg, sawv cev rau tag nrho “xya lub sijhawm” ntawm Mauxes txoj kev foom.
In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.
Hauv Tshwmsim tshooj kaum ib, tom qab ib txhiab ob puas rau caum hnub, cov pob txha tuag raug coj rov los ciaj sia kom nkag mus rau hauv kev cog lus raws li ib puas plaub caug plaub txhiab leej. Tiam sis kom lawv thiaj ua tiav tau txoj kev sib raug zoo hauv kev cog lus ntawd, lawv raug yuav tsum ua kom tiav raws li cov nqe lus ntawm txoj kev cog lus, ib yam li Daniyees tau ua hauv tshooj cuaj. Cov nqe lus ntawm txoj kev cog lus ntawm “xya zaug” muaj tej lus qhia tshwj xeeb rau cov uas pom lawv tus kheej nyob hauv thaj av ntawm tus yeeb ncuab. Thaum cov uas tsim dheev pom qhov tseeb tias lawv twb raug muab tawg khiav mus lawm muaj siab xav rov qab los cuag tus Tswv, Levis Kevcai tshooj nees nkaum rau muab tej lus qhia txog yam uas lawv yuav tsum rov qab los.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Thiab cov uas seem nyob ntawm nej yuav yaj qaug mus hauv lawv txojkev tsis ncaj ncees nyob hauv nej cov yeeb ncuab tej teb chaws; thiab lawv yuav yaj qaug mus nrog lawv cov yawg koob tej kev tsis ncaj ncees thiab. Yog lawv lees lawv tej kev tsis ncaj ncees, thiab tej kev tsis ncaj ncees ntawm lawv cov yawg koob, nrog rau lawv txojkev txhaum uas lawv tau ua txhaum rau kuv, thiab qhov uas lawv tau taug kev tawm tsam kuv; thiab tias kuv kuj tau taug kev tawm tsam lawv, thiab tau coj lawv mus rau hauv lawv cov yeeb ncuab lub teb chaws; yog li ntawd lawv lub siab uas tsis ua kevcai txiav tawv qau raug txo hwjchim, thiab lawv kam txais txojkev rau txim vim lawv tej kev tsis ncaj ncees: Ces kuv yuav nco txog kuv txojlus cog tseg nrog Yakhauj, thiab kuj kuv txojlus cog tseg nrog Ixaj, thiab kuj kuv txojlus cog tseg nrog Anplahas kuv yuav nco txog; thiab kuv yuav nco txog lub teb chaws. Levi Tej Kevcai 26:39–42.
The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”
Lo lus hais tias “yuag mus qhuav” hauv Vajluskub txhais hais tias yaj mus, lwj puas, thiab raug haus kom ploj mus. Yuag mus qhuav yog maj mam piam zuj zus mus ua tej pob txha tuag qhuav. Thiab lo lus qhia ntawd txheeb kom paub txog txoj kev tuag, rau qhov nws sawv cev rau cov uas tsim los paub txog lawv tus kheej xwm txheej tias nyob “hauv nej cov yeeb ncuab lub tebchaws.”
The last enemy that shall be destroyed is death. 1 Corinthians 15:26.
Tus yeeb ncuab kawg uas yuav raug rhuav tshem yog txoj kev tuag. 1 Khaulee 15:26.
July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.
Lub Xya hli ntuj tim 18, 2020, thawj qhov kev poob siab hauv kev txav ntawm tus timtswv thib peb tau tshwm sim. Nws twb raug ua qauv piv txwv los ntawm txhua yam thawj qhov kev poob siab hauv cov kab kev hloov kho yaj saub dawb huv. Ezekiel tshooj peb caug xya qhia txog Vajtswv haiv neeg hauv hnub kawg tias lawv tau raug tawg yaj, raug ua phem, thiab raug noj ploj mus mus txog thaum lawv tsuas yog ib hav txha qhuav tuag xwb. Lawv nyob hauv tebchaws tus yeeb ncuab, uas yog lub tebchaws ntawm kev tuag. Hauv Revelation kaum ib, ob tug timkhawv raug tua thiab raug tso cia rau hauv txoj kev. Txhua tus yaj saub sib haum nrog ib leeg. Yog li ntawd Mauxes tab tom hais rau cov uas tuag nyob hauv txoj kev uas hla mus hauv Ezekiel lub hav. Hauv lawv qhov xwm txheej poob siab ntawd lawv tau txais lus qhia los ntawm Yelemis.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Vim li no tus Tswv hais li no, Yog koj rov qab los, ces kuv yuav coj koj rov qab los dua, thiab koj yuav sawv ntawm kuv xub ntiag; thiab yog koj cais yam muaj nqis tawm ntawm yam qias neeg, koj yuav zoo li kuv lub qhov ncauj: cia lawv rov qab los cuag koj; tiam sis txhob cia koj rov qab mus cuag lawv. Yelemis 15:19.
Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.
Yelemis raug ceeb toom tias yog nws xav hais lus rau Vajtswv, nws yuav tsum rov qab los, thiab thaum ua li ntawd nws yuav tsum cais yam muaj nqis tawm ntawm yam qias neeg. Lub ntsiab lus hauv nqe no qhia meej tias yam qias neeg yog cov uas nws tsis raug rov qab mus cuag. Thaum nws raug piav qhia hauv nqe ntawd tias nws nyob hauv nws lub xeev uas chim siab thiab poob siab, nws qhia tias nws nyob ib leeg.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Kuv tsis tau zaum hauv pawg txoos ntawm cov neeg thuam luag, thiab tsis tau zoo siab; kuv zaum ib leeg vim yog koj txhais tes: rau qhov koj tau ua kom kuv puv npo kev npau taws. Yelemi 15:17.
Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.
Yelemiyas tsis tau zaum hauv “lub rooj txoos ntawm cov neeg thuam luag,” rau qhov nws zaum ib leeg. Nws tsis raug cia kom rov qab mus cuag cov qias neeg, uas yog lub rooj txoos ntawm cov neeg thuam luag. Xyoo 1863, Kev Ntseeg Tos Txog Kev Los Zaum Ob pib nws txoj kev rov qab mus rau “lub rooj txoos ntawm cov neeg thuam luag” thaum nws rov qab mus siv txoj kev kawm Vajlugkub ntawm cov ntxhais ntawm Npanpiloos txhawm rau tsis lees Mauxes “xya lub sij hawm.” Tiamsis Yelemiyas, hais kom meej dua, tab tom hais txog hnub kawg ntau dua li keeb kwm Millerite. Thaum cov uas nyob hauv hav ntawm cov pob txha qhuav tuag sawv tsees los paub qhov tseeb tias lawv nyob hauv thaj av ntawm cov yeeb ncuab, lawv yuav tsum tsis txhob rov qab mus cuag cov uas tau zoo siab rau lawv txoj kev tuag nyob hauv txoj kev. Pab ntawd yeej rov qab los cuag Yelemiyas tau, tiamsis nws tsis tuaj yeem rov qab mus cuag lawv.
But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”
Tiamsis yog lawv yuav tsum rov qab los, lawv kuj yuav tsum ua kom tiav tej lus qhia uas Mauxes tau muab, tej uas txuas ncaj qha nrog “xya lub sij hawm.” Cov uas tuag pw rau hauv txoj kev hauv Tshwmsim tshooj kaum ib, lawv tuag tau peb hnub ib nrab, uas raws li lus faj lem yog “roob moj sab qhua.”
This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”
Yog li no qhov uas ua rau thawj zaug kev tsa cov neeg tuag sawv rov los raug ua tiav los ntawm ib txoj xov uas ua kom tej pob txha sib dhos ua ke, tiam sis lawv tseem tsis tau muaj sia. Yuav tsum muaj txoj xov hais txog plaub cua, uas yog txoj xov ntawm kev muab lub cim foob, mam li ua rau lawv dhau los ua ib pab tub rog muaj hwjchim loj. Thawj txoj xov uas coj lawv los sib koom ua ke ntawd los ntawm ib “lub suab.”
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.
Nej nej kuv haiv neeg, nej nej kuv haiv neeg, nej tus Vajtswv hais li no. Cia li hais lus nplij siab rau Yeluxalees, thiab qw rau nws tias, nws txoj kev ua rog twb tiav lawm, nws txoj kev txhaum twb raug zam txim lawm; rau qhov nws twb tau txais ob npaug ntawm tus Tswv txhais tes vim txhua yam nws tej kev txhaum. Lub suab ntawm tus uas qw nyob hauv tebchaws moj sab qhua hais tias, Nej cia li npaj tus Tswv txojkev, ua ib txoj loj ncaj nraim hauv tebchaws qhuav rau peb tus Vajtswv. Txhua lub hav yuav raug tsa kom siab, thiab txhua lub roob thiab txhua lub toj yuav raug txo kom qis; yam nkhaus yuav raug ua kom ncaj, thiab tej chaw pob qhab yuav raug ua kom tiaj. Yaxayas 40:1–4.
The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.
Lub suab ntawd los ntawm roob moj sab qhua los, uas yog ib lub cim txog kev tawg khiav mus nyob thoob plaws ntawm “xya lub sij hawm.” Lub suab ntawd nyob hauv roob moj sab qhua, rau qhov Ezekiel kuj raug coj mus rau hauv lub hav ntawm cov pob txha tuag. Nws tau ua tim khawv los ntawm lub hav ntawd tiag tiag, tsis yog los ntawm qhov deb.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.
Vajtswv txhais tes nyob saum kuv, thiab Nws tau coj kuv tawm mus hauv tus Tswv tus Ntsuj Plig, thiab tsa kuv cia rau hauv nruab nrab lub hav uas puv npo tej pob txha. Ezekiel 37:1.
The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.
Lub hav yog roob moj sab qhua ntawm peb hnub ib nrab. Txoj lus cog tseg ntawm lub suab yog tias Yeluxalees txoj kev tsis ncaj ncees twb raug zam txim lawm thiab tias nws txoj kev ua rog twb xaus lawm. Txoj lus cog tseg no sawv cev rau kev muab lub cim rau ib puas plaub caug plaub txhiab leej uas raug ua kom tiav nyob rau hnub kawg. Tiamsis kev zam txim rau nws txoj kev tsis ncaj ncees yog txuas nrog qhov uas nws tau txais “ob npaug” rau tag nrho nws tej kev txhaum. Txoj kev kho uas Mauxes tau muab tseev kom muaj kev lees txim tsis yog rau lawv tej kev tsis ncaj ncees xwb, tiamsis kuj rau tej kev tsis ncaj ncees ntawm lawv cov yawg koob thiab. Yog lawv ua kom tiav lo lus txib ntawd, lawv txoj kev tsis ncaj ncees yuav raug zam txim.
We will continue these truths in the next article.
Peb yuav txuas ntxiv cov lus tseeb no hauv tshooj tom ntej.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Yog lawm, cov Yixayee sawvdaws puavleej tau ua txhaum rau koj txoj kevcai, txawm yog los ntawm kev tig ncaim mus, kom lawv thiaj tsis mloog koj lub suab; yog li ntawd txoj kev foom phem thiaj raug muab nchuav los rau saum peb, thiab txoj lus cog tseg uas raug sau cia rau hauv Mauxes tus tub qhe ntawm Vajtswv txoj kevcai, vim peb tau ua txhaum rau nws. Thiab nws tau ua kom nws cov lus ruaj khov, tej uas nws tau hais tawm tsam peb, thiab tawm tsam peb cov neeg txiav txim uas tau txiav txim rau peb, los ntawm kev coj ib txoj kev phem loj los rau saum peb; rau qhov nyob hauv qab ntuj khwb no tsis tau muaj ib yam ua li uas tau ua rau saum Yeluxalees. Raws li uas raug sau cia rau hauv Mauxes txoj kevcai, tag nrho txoj kev phem no tau los rau saum peb lawm; los peb tseem tsis tau thov peb tej lus thov ntawm tus Tswv uas yog peb tus Vajtswv xub ntiag, kom peb thiaj tig ntawm peb tej kev phem kev qias, thiab to taub koj qhov tseeb. Daniyees 9:11–13.