In 1856, formerly Philadelphian Millerite Adventism was identified by James and Ellen White as Laodicean. James White then began to promote the message of Laodicea to the movement through the Review and Herald. In the same publication, in the same year, increased light concerning the “seven times” of Leviticus twenty-six was also presented in a series of eight articles by Hiram Edson whom the Whites’ regarded so highly that they named their first son after him. The series ended with the promise that it would be completed in the future, but it never again surfaced. At the transition point of the movement of the first angel, from Philadelphia to Laodicea, the movement stumbled over the “seven times” of Leviticus twenty-six, representing the very first ‘time prophecy’ which the angels of God had led William Miller to recognize and proclaim.
Xyoo 1856, James thiab Ellen White tau txheeb tus qub Philadelphian Millerite Adventism tias yog Laodicean. Tom qab ntawd James White tau pib txhawb nqa zaj lus ntawm Laodicea rau hauv txoj kev txav no los ntawm Review and Herald. Hauv tib phau ntawv tshaj tawm ntawd, hauv tib lub xyoo ntawd, kuj tau nthuav tawm qhov kaj ntxiv txog “xya zaug” hauv Leviticus nees nkaum rau nyob rau hauv ib pawg yim tsab xov xwm los ntawm Hiram Edson, tus uas nkawd White hwm heev ua luaj li uas nkawd thiaj tis npe nkawd tus tub hlob raws nws lub npe. Pawg ntawv ntawd xaus nrog lo lus cog tseg tias yav tom ntej yuav ua kom tiav, tiam sis nws tsis tau tshwm dua ib zaug li lawm. Ntawm lub chaw hloov theem ntawm txoj kev txav ntawm thawj tug tim tswv, ntawm Philadelphia mus rau Laodicea, txoj kev txav ntawd tau ntog dawm rau saum “xya zaug” hauv Leviticus nees nkaum rau, uas sawv cev rau thawj thawj zaug ntawm ‘lus faj lem txog lub sijhawm’ uas Vajtswv cov tim tswv tau coj William Miller kom paub thiab tshaj tawm.
The “seven times” was the chief corner-stone of the Millerite temple foundation. Every prophetic illustration of a sacred foundation is an illustration of Christ, for no other foundation can be laid than Christ.
“Xya lub sij hawm” yog lub pob zeb kaum tseem ceeb tshaj plaws ntawm lub hauv paus tuam tsev ntawm cov Millerite. Txhua yam piv txwv cev Vajtswv lus hais txog ib lub hauv paus dawb huv yog ib qho piv txwv txog Khetos, rau qhov tsis muaj lwm lub hauv paus twg yuav muab tsa tau dua li Khetos.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Vim tsis muaj leejtwg tsa tau ib lub hauv paus dua li lub hauv paus uas twb raug tsa lawm, uas yog Yexus Khetos. 1 Khaulee 3:11.
Not only is Christ the foundation, He is also the foundation stone which the builders rejected and thereafter stumbled over. He is the stone that ultimately becomes the head of the corner. In Millerite history the “seven times” was the symbol of that corner stone.
Khetos tsis yog tsuas yog lub hauv paus nkaus xwb; Nws kuj yog lub pob zeb hauv paus uas cov kws ua tsev tau muab pov tseg thiab tom qab ntawd dawm rau. Nws yog lub pob zeb uas thaum kawg los ua lub taub hau ntawm lub ces kaum. Hauv keeb kwm Millerite, “xya lub sij hawm” yog lub cim ntawm lub pob zeb ces kaum ntawd.
Christ confirmed the covenant with many for one week. The structure of the prophecy of “seven times” against the northern kingdom of Israel (that Hiram Edson had identified in the eight unfinished articles) reproduced the identical structure of the prophetic week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, and verse twenty seven. The week that Christ was gathering Israel is the identical structure of the week that Christ scattered Israel. The scattering of ancient Israel was twenty-five hundred and twenty years, and the gathering of spiritual Israel was twenty-five hundred and twenty days. He gathered Israel to confirm the covenant and He scattered Israel, due to the quarrel of His covenant. To identify the “seven times” as the foundation stone of the Millerite temple is in perfect agreement with identifying Christ as the foundation stone. To reject that stone, is to reject Christ.
Khetos tau lees paub txoj kev khi lus nrog coob leej rau ib lub limtiam. Tus qauv ntawm lo lus faj lem hais txog “xya sijhawm” tawm tsam tebchaws Ixayees sab qaum teb (uas Hiram Edson tau txheeb pom nyob rau hauv yim tsab xov xwm uas tseem tsis tau tiav) rov tsim dua tib yam nkaus tus qauv ntawm lub limtiam faj lem uas Khetos tau lees paub txoj kev khi lus ntawd raws li kev ua tiav ntawm Daniyees tshooj cuaj, nqe nees nkaum xya. Lub limtiam uas Khetos tab tom sib sau Ixayees yog tib yam nkaus tus qauv ntawm lub limtiam uas Khetos tau ua rau Ixayees tawg khiav. Kev tawg khiav ntawm Ixayees thaum ub yog ob txhiab tsib puas nees nkaum xyoo, thiab kev sib sau ntawm Ixayees sab ntsuj plig yog ob txhiab tsib puas nees nkaum hnub. Nws tau sib sau Ixayees los lees paub txoj kev khi lus, thiab Nws tau ua rau Ixayees tawg khiav vim yog kev sib ceg ntawm Nws txoj kev khi lus. Kev txheeb pom “xya sijhawm” tias yog lub pob zeb hauv paus ntawm lub tuam tsev Millerite yog kev sib haum xeeb zoo tag nrho nrog kev txheeb pom Khetos tias yog lub pob zeb hauv paus. Kev tsis lees txais lub pob zeb ntawd yog kev tsis lees txais Khetos.
When Christ, in 1856, for the very first time in Christian history, stood knocking at the door of Laodicea, He was seeking to produce an increase of knowledge upon the stone of stumbling that the builders were about to set aside. Seven years later, or you might say, twenty-five hundred and twenty symbolic days later, Laodicean Adventism closed the door. Sadly, Adventism refused to see the increase of knowledge. A stone that you stumble over is a stone that you do not see, but it is still there.
Thaum Khetos, xyoo 1856, sawv khob qhov rooj ntawm Laodicea thawj thawj zaug hauv keeb kwm Khetos, Nws tab tom nrhiav kom coj tau kev paub ntxiv los rau saum lub pob zeb uas ua rau dawm ntawd, uas cov neeg ua vaj tsev tab tom yuav muab tseg. Xya xyoo tom qab ntawd, lossis koj kuj hais tau tias, ob txhiab tsib puas nees nkaum hnub cim tom qab ntawd, Adventism ntawm Laodicea tau kaw qhov rooj. Tu siab heev, Adventism tsis kam pom qhov kev paub ntxiv ntawd. Lub pob zeb uas koj dawm rau yog lub pob zeb uas koj tsis pom, tiam sis nws tseem nyob ntawd.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Kuv haiv neeg raug puam tsuaj vim tsis muaj kev paub: vim koj tau tsis lees txais kev paub, kuv kuj yuav tsis lees txais koj, xwv kom koj yuav tsis ua pov thawj rau kuv lawm: vim koj tau hnov qab txoj kevcai ntawm koj tus Vajtswv, kuv kuj yuav hnov qab koj cov menyuam thiab. Hosea 4:6.
The curse of the “seven times,” against the southern kingdom of Judah began in 677 BC and ended on October 22, 1844, along with the twenty-three hundred years of Daniel chapter eight, verse fourteen. The “seven times” is part of the very prophecy that has been identified as the “foundation and central pillar” of the Advent movement. The foundation and central pillar of Adventism was fulfilled at the very same time as several other prophecies. The “seven times,” the twenty-three hundred days, Malachi chapter three, Daniel chapter seven, verse thirteen, and the Matthew twenty-five parable of the ten virgins all were fulfilled on October 22, 1844. The date of October 22, 1844, is the foundational date of the Advent movement, and connected with that date, there is only one command that was identified.
Txoj kev foom tsis zoo ntawm “xya lub caij,” uas tawm tsam rau lub nceeg vaj qab teb ntawm Yudas, tau pib xyoo 677 BC thiab xaus rau hnub Tim 22 Lub Kaum Hli, 1844, ua ke nrog ob txhiab peb puas xyoo hauv Daniyee tshooj yim, nqe kaum plaub. “Xya lub caij” yog ib feem ntawm tib zaj lus faj lem uas tau raug txheeb tias yog “lub hauv paus thiab tus ncej tseem ceeb” ntawm txoj kev txav Advent. Lub hauv paus thiab tus ncej tseem ceeb ntawm Adventism tau raug ua tiav raws nraim tib lub sijhawm nrog ntau zaj lus faj lem ntxiv thiab. “Xya lub caij,” ob txhiab peb puas hnub, Malakis tshooj peb, Daniyee tshooj xya, nqe kaum peb, thiab zaj lus piv txwv hauv Mathais nees nkaum tsib hais txog kaum tus nkauj xwb, txhua yam tau raug ua tiav rau hnub Tim 22 Lub Kaum Hli, 1844. Hnub Tim 22 Lub Kaum Hli, 1844, yog hnub tim hauv paus ntawm txoj kev txav Advent, thiab txuas nrog hnub ntawd, tsuas muaj ib lo lus txib xwb uas tau raug txheeb tias muaj.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Tus timtswv uas kuv pom sawv saum hiav txwv thiab saum lub ntiajteb txawm tsa nws txhais tes mus rau saum ntuj, thiab cog lus los ntawm Tus uas muaj sia nyob mus ib txhis li, uas tsim lub ntuj, thiab tej uas nyob hauv ntawd, thiab lub ntiajteb, thiab tej uas nyob hauv ntawd, thiab hiav txwv, thiab tej uas nyob hauv ntawd, tias yuav tsis muaj sijhawm ntxiv lawm. Revelation 10:5, 6.
Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.
Muam White qhia meej tias tus timtswv hauv Tshwm Sim tshooj kaum, uas sawv saum daim av thiab saum hiav txwv, yog Yexus Khetos.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Tus timtswv muaj hwjchim uas qhia Yauhas ntawd tsis yog lwm tus li yog Yexus Khetos tus kheej. Qhov uas Nws tsa Nws txhais ko taw xis rau saum hiav txwv, thiab Nws txhais ko taw laug rau saum av qhuav, qhia txog feem uas Nws tab tom ua nyob rau hauv cov xwm txheej kawg ntawm txoj kev sib cav loj nrog Xatas. Txoj hauj lwm no qhia txog Nws lub hwjchim thiab txoj cai kav siab tshaj plaws saum tag nrho lub ntiajteb.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Christ took the position of standing upon the sea and earth to represent His supreme authority. He then lifted up His hand and commanded that “there should be time no longer.” Christ was entering into covenant with the Millerites and He gave them one command, just as He gave Abraham when he entered into covenant with him. He commanded Abraham to circumcise the male children. When he entered into covenant with a chosen people in the history of Moses, He gave many commands, and those commands included the direction that only the priests could touch the ark. He raised His hand and swore on October 22, 1844, that prophetic time should no longer be incorporated into biblical prophecies. Jesus had addressed the subject of “times and seasons” when He ascended to heaven in a cloud of angels, thus typifying the ascension of the two witnesses as the ensign. What He commanded then was about “times and seasons.”
Khetos tau sawv saum hiav txwv thiab saum ntiajteb kom sawv cev qhia txog Nws txoj cai loj tshaj plaws. Tom qab ntawd Nws tsa Nws txhais tes thiab txib tias, “yuav tsis muaj sij hawm ntxiv lawm.” Khetos tab tom nkag mus rau hauv txoj kev cog lus nrog cov Millerites, thiab Nws muab ib lo lus txib rau lawv, ib yam li Nws tau muab rau Anplahas thaum Nws nkag mus rau hauv txoj kev cog lus nrog nws. Nws txib Anplahas kom ua kevcai txiav rau cov menyuam tub. Thaum Nws nkag mus rau hauv txoj kev cog lus nrog ib haiv neeg uas raug xaiv tseg hauv keeb kwm ntawm Mauxes, Nws tau muab ntau lo lus txib, thiab hauv cov lus txib ntawd muaj txoj kev qhuab qhia tias tsuas yog cov pov thawj xwb thiaj kov tau lub phij xab. Nws tsa Nws txhais tes thiab cog lus rau hnub tim 22 Lub Kaum Hli, 1844, tias lub sij hawm yaj saub yuav tsis raug suav nrog ntxiv rau hauv tej lus faj lem hauv phau Vajlugkub. Yexus twb tau hais txog zaj lus “caij nyoog thiab lub caij” thaum Nws nce mus saum ntuj ceeb tsheej hauv ib huab ntawm cov tim tswv, li ntawd ua ib yam piv txwv txog kev nce mus saum ntuj ntawm ob tug tim khawv ua lub cim. Qhov uas Nws tau txib thaum ntawd yog hais txog “caij nyoog thiab lub caij.”
When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. Acts 1:6–8.
Yog li ntawd, thaum lawv tuaj sib sau ua ke lawm, lawv thiaj nug Nws hais tias, Tus Tswv, puas yog lub sijhawm no koj yuav rov kho lub nceeg vaj rau cov Yixayee dua? Thiab Nws hais rau lawv tias, tsis yog nej lub luag haujlwm yuav paub tej sijhawm lossis tej caij nyoog uas Leej Txiv tau muab cia rau hauv Nws tus kheej txoj cai. Tiamsis nej yuav tau txais hwjchim, thaum Vaj Ntsuj Plig Dawb Huv los saum nej los; thiab nej yuav ua timkhawv txog Kuv, ob qho tib si hauv Yeluxalees, thiab thoob plaws Yudas tebchaws, thiab hauv Xamalis, thiab mus txog rau qhov kawg nkaus ntawm lub ntiajteb. Tubtxib Tes Haujlwm 1:6–8.
Jesus did not say that there were no times and seasons, for speaking through Solomon he had confirmed that there are “times and seasons.”
Yexus tsis tau hais tias tsis muaj tej sijhawm thiab tej caij nyoog, rau qhov thaum nws hais los ntawm Xalaumoo nws twb tau lees paub lawm tias muaj “tej sijhawm thiab tej caij nyoog.”
To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.
Muaj ib lub caij rau txhua yam, thiab muaj ib lub sijhawm rau txhua lub hom phiaj nyob hauv qab ntuj: Ecclesiastes 3:1.
There are “times and seasons” within the biblical record that are testimonies to Palmoni, the “Wonderful Numberer”, but as of October 22, 1844, God’s people have been commanded to never again present a prophetic message that is hung upon time. The counsel of Jesus to the disciples just before He ascended represents the history just before His purified people are lifted up as an ensign in Revelation chapter eleven, and it agrees with the command He gave on October 22, 1844. At the foundational date of Adventism, Christ commanded that there were to be no more prophetic messages based upon time, and at His ascension which typified the ascension of the two witnesses in Revelation eleven he repeated that command.
Muaj “sijhawm thiab caij nyoog” nyob hauv cov ntaub ntawv Vajlugkub uas yog tej lus tim khawv rau Palmoni, tus “Kws Suav Toj Siab Heev”; tiam sis txij li lub Kaum Hli 22, 1844 los, Vajtswv haiv neeg tau raug txib kom txhob rov nthuav ib zaj lus cev Vajtswv lus uas dai rau lub sijhawm dua ib zaug li. Lo lus qhuab qhia uas Yexus tau muab rau cov thwjtim tsis ntev ua ntej Nws nce mus saum ntuj sawv cev rau keeb kwm uas yuav tshwm sim tsis ntev ua ntej Nws haiv neeg uas raug ntxuav kom dawb huv raug tsa los ua ib daim chij hauv Tshwmsim tshooj kaum ib, thiab qhov ntawd sib haum nrog lo lus txib uas Nws tau muab rau hnub lub Kaum Hli 22, 1844. Nyob rau hnub tim uas yog lub hauv paus ntawm Adventism, Khetos tau txib tias yuav tsum tsis muaj ib zaj lus cev Vajtswv lus ntxiv lawm uas raws li lub sijhawm, thiab thaum Nws nce mus saum ntuj—which typified the ascension of the two witnesses in Revelation eleven—Nws rov hais dua lo lus txib ntawd.
“Let all our brethren and sisters beware of anyone who would set a time for the Lord to fulfill His word in regard to His coming, or in regard to any other promise He has made of special significance. ‘It is not for you to know the times or the seasons, which the Father hath put in His own power.’ False teachers may appear to be very zealous for the work of God, and may expend means to bring their theories before the world and the church; but as they mingle error with truth, their message is one of deception, and will lead souls into false paths. They are to be met and opposed, not because they are bad men, but because they are teachers of falsehood and are endeavoring to put upon falsehood the stamp of truth.” Testimonies to Ministers, 55.
“Cia kom peb cov kwv tij thiab cov muam sawv daws ceev faj txog txhua tus uas xav teem ib lub sij hawm rau tus Tswv kom ua tiav Nws txoj lus hais txog Nws txoj kev los, los sis hais txog ib qho lus cog tseg twg ntxiv uas Nws tau cog tseg uas muaj qhov tseem ceeb tshwj xeeb. ‘Tsis yog nej li uas yuav paub txog tej caij nyoog los yog tej lub caij, uas Leej Txiv tau muab cia rau hauv Nws txoj hwj chim.’ Cov xib hwb cuav tej zaum yuav zoo li muaj siab kub lug heev rau Vajtswv tes hauj lwm, thiab tej zaum yuav siv peev txheej los coj lawv tej kev xav tawm rau ntiaj teb thiab pawg ntseeg; tiam sis thaum lawv muab kev yuam kev xyaw nrog qhov tseeb, lawv zaj lus yog lus dag ntxias, thiab yuav coj tej ntsuj plig mus rau tej kev cuav. Yuav tsum ntsib lawv thiab tawm tsam lawv, tsis yog vim lawv yog neeg phem, tiamsis vim lawv yog xib hwb qhia tej lus cuav thiab tab tom siv zog muab lub cim ntawm qhov tseeb lo rau qhov cuav.” Testimonies to Ministers, 55.
Sister White was clear that we will never have a message of time identifying anything of special significance, not simply His Second Coming. Time prophecy, which was the theme of the Millerite movement, ended on October 22, 1844, and the only command associated with that foundational date was that time should never be used in the presentation of God’s message again.
Muam White tau hais meej tias peb yuav tsis muaj ib zaj lus hais txog sijhawm uas qhia txog ib yam dab tsi uas muaj qhov tseem ceeb tshwjxeeb li lawm, tsis yog tsuas yog txog Nws Txoj Kev Los Zaum Ob xwb. Zaj lus faj lem txog sijhawm, uas yog lub ntsiab ntawm kev txav mus los ntawm cov Millerite, tau xaus rau lub Kaum Hli 22, 1844, thiab tib qho lus txib uas cuam tshuam nrog hnub tseem ceeb ntawd yog tias lub sijhawm yuav tsum tsis txhob raug siv ntxiv lawm hauv kev nthuav tawm Vajtswv zaj lus.
In the beginning movement of the first angel, at the very point of the transition from Philadelphia to Laodicea, increased light was given upon the foundational truth of the Millerite movement. Seven years later, or twenty-five hundred and twenty symbolic days later, or a “wilderness” later, in 1863, the foundational stone of the “seven times” was set aside by the builders.
Nyob rau hauv thawj txheej txheej txav ntawm tus tim tswv thawj, nyob rau ntawm lub sijhawm uas tab tom hloov ntawm Philadelphia mus rau Laodicea, tau muaj kev kaj ntau ntxiv raug pub rau saum qhov tseeb hauv paus ntawm kev txav Millerite. Xya xyoo tom qab ntawd, los sis ob txhiab tsib puas nees nkaum hnub cev xwm txheej tom qab ntawd, los sis ib lub sij hawm “hav zoov tebchaws qhuav” tom qab ntawd, xyoo 1863, lub pob zeb hauv paus ntawm “xya zaug” raug cov kws txhim tsa tso tseg.
In the ending movement of the third angel, at the very point of transition from Laodicea to Philadelphia a test that includes a confession of the sins of the fathers is given. The test of the foundation for the fathers was the “seven times,” which was their foundation stone. Would the ending movement disregard the only command associated with the foundational date, as their father’s disregarded their foundational stone?
Nyob rau hauv txoj kev txav kawg ntawm tus tim tswv thib peb, ntawm lub ntsiab chaw uas hloov ntawm Laodicea mus rau Philadelphia, muaj ib qho kev sim uas suav nrog kev lees txim txog tej kev txhaum ntawm cov yawg koob tau muab los. Kev sim txog lub hauv paus rau cov yawg koob yog “xya lub sij hawm,” uas yog lawv lub pob zeb hauv paus. Puas yog txoj kev txav kawg yuav tsis quav ntsej tib lo lus txib nkaus xwb uas txuas nrog hnub tim hauv paus ntawd, ib yam li lawv cov yawg koob tsis quav ntsej lawv lub pob zeb hauv paus?
Yes. They most certainly did that very thing. They repeated the sins of their fathers.
Yog lawm. Lawv yeej tau ua tej ntawd ntag. Lawv rov ua lawv tej yawg koob lub txim txhaum.
Their fathers did not sin in the foundational date, for among other things they were still Philadelphians at that foundational date. Their fathers failed their foundational test when they transformed into Laodicea and rejected the “seven times” along with its increasing light.
Lawv tej yawg koob tsis tau ua txhaum nyob rau hnub tim uas yog lub hauv paus, vim tias, nrog rau lwm yam thiab, lawv tseem yog cov Philadelphian nyob rau hnub tim uas yog lub hauv paus ntawd. Lawv tej yawg koob poob lawv qhov kev sim ntsuas ntawm lub hauv paus thaum lawv hloov mus ua Laodicea thiab tsis lees txais “xya zaug” nrog rau nws txoj kev kaj uas nce ntxiv.
Their foundational failure in 1863, was preceded by seven years of Christ knocking on the door of their Laodicean hearts. Seven years is symbolic of the “seven times” and of the “wilderness.” After the “wilderness” from 1856 to 1863, they failed their foundational test.
Lawv txoj kev swb hauv paus txawm xyoo 1863, tau raug ua ntej los ntawm xya xyoo uas Khetos khob ntawm lub qhov rooj ntawm lawv tej siab Laodicea. Xya xyoo yog lub cim qhia txog “xya sij hawm” thiab txog “roob moj sab qhua.” Tom qab lub “roob moj sab qhua” txij xyoo 1856 mus txog 1863, lawv thiaj swb lawv qhov kev sim hauv paus txawm.
In the first disappointment of the movement of the third angel God’s people sinned, by rejecting the only command directly associated with the foundational date. They chose to incorporate time prediction into the prophetic message, when they knew better. In so doing they repeated the sin of Moses, neglecting to circumcise his son and the sin of Uzzah touching the ark, which he knew he was forbidden to do. The movement of the third angel did what they knew was not right! If anyone wishes to paint over that fact, then use the rest of the can of paint, to cover the truth that Moses, and Uzzah both sinned and manifested rebellion against God’s will as they typified the first disappointment of the very last of all the reform lines—the reform line that every reform line pointed forward to. The illustrations of the first disappointment in the reform lines bear the signature of Alpha and Omega, and the record therein is for the benefit of God’s people, even if God’s people refuse to be benefited thereby.
Hauv thawj qhov kev poob siab ntawm kev txav ntawm tus timtswv thib peb, Vajtswv haiv neeg tau ua txhaum, vim lawv tsis kam lees txais tib lo lus txib nkaus xwb uas txuas ncaj qha nrog hnub tim hauv paus. Lawv xaiv los ntxig kev twv txog lub sij hawm rau hauv cov lus faj lem, thaum lawv yeej paub zoo dua lawm. Hauv qhov uas lawv ua li ntawd, lawv rov ua dua Mauxes qhov kev txhaum, uas tsis ua kevcai txiav tawv rau nws tus tub, thiab Uxas qhov kev txhaum uas kov lub phij xab, yam uas nws paub tias raug txwv tsis pub ua. Kev txav ntawm tus timtswv thib peb tau ua yam uas lawv paub tias tsis yog! Yog leejtwg xav pleev xim npog qhov tseeb ntawd, ces cia siv cov xim seem hauv lub kaus kom npog qhov tseeb tias Mauxes thiab Uxas nkawd ob leeg yeej tau ua txhaum thiab tau qhia tawm txog kev tawm tsam rau Vajtswv lub siab nyiam, thaum nkawd sawv cev ua qauv piv txwv rau thawj qhov kev poob siab ntawm kab kev kho dua tshiab kawg nkaus ntawm txhua kab kev kho dua tshiab—uas yog kab kev kho dua tshiab uas txhua kab kev kho dua tshiab tau taw qhia mus tom ntej rau. Cov duab piv txwv ntawm thawj qhov kev poob siab hauv cov kab kev kho dua tshiab muaj Alpha thiab Omega lub cim kos npe, thiab cov ntaub ntawv sau tseg hauv ntawd yog rau Vajtswv haiv neeg txoj kev pab, txawm yog Vajtswv haiv neeg tsis kam txais qhov txiaj ntsig ntawm qhov ntawd los xij.
The movement of the first angel was given a period of seven years, which is a symbol of the wilderness of the “seven times,” to accept the Laodicean message along with the light of the “seven times.” The curse of the “seven times” is the curse of being spewed out of the mouth of the Lord. In 1863, they repeated the work of rebuilding Jericho, a work that contained a “curse.” The seven years from 1856, to 1863, are a miniature illustration of the rebellion of the fathers of ancient Israel’s sin that brought upon them the curse of “seven times.” Modern Israel repeated the sins of their fathers in 1863.
Txoj kev txav ntawm tus tim tswv thawj tau txais ib lub sijhawm xya xyoo, uas yog ib lub cim ntawm roob moj sab qhua ntawm “xya zaug,” kom lees txais zaj lus ntawm Laodicea nrog rau qhov kaj ntawm “xya zaug.” Txoj kev foom tsis zoo ntawm “xya zaug” yog txoj kev foom tsis zoo ntawm kev raug ntuav tawm ntawm tus Tswv lub qhov ncauj. Xyoo 1863, lawv rov ua dua tes haujlwm ntawm kev txhim kho Yelikhau dua tshiab, ib tes haujlwm uas muaj ib “lo lus foom tsis zoo.” Xya xyoo txij 1856 mus txog 1863 yog ib daim duab me me qhia txog kev tawm tsam ntawm cov yawg koob ntawm cov Yixayee thaum ub—lawv txoj kev txhaum uas tau coj los rau saum lawv txoj kev foom tsis zoo ntawm “xya zaug.” Cov Yixayee niaj hnub no rov ua dua lawv cov yawg koob tej kev txhaum hauv xyoo 1863.
The movement of the third angel failed the test of the first disappointment as surely as did Moses and Uzzah. They were then slain in the streets for a “wilderness” period of three and a half days. They are now being formed into bodies by the sound of the Comforter. The sound of the Comforter is being given through the “voice” in the wilderness, and they are now being confronted with the test, not of time setting, but of the “seven times.” They already failed the test of time setting.
Kev txav ntawm tus tim tswv thib peb tau swb rau qhov kev sim siab ntawm thawj zaug kev poob siab ib yam li Mauxes thiab Uxas tau swb. Ces lawv raug tua nyob hauv tej kev raws li txoj kev “suab puam” rau ib ntus peb hnub ib nrab. Nim no lawv tab tom raug tsim ua tej cev los ntawm lub suab ntawm tus Kws Nplig Siab. Lub suab ntawm tus Kws Nplig Siab tab tom raug muab los ntawm “suab” nyob hauv roob moj sab qhua, thiab nim no lawv tab tom raug ntsib nrog txoj kev sim siab, tsis yog ntawm kev teem sijhawm, tiam sis yog ntawm “xya lub sij hawm.” Lawv twb swb qhov kev sim siab ntawm kev teem sijhawm lawm.
They are not being tested as to whether they believe the “seven times” is a valid truth, for they have previously given testimony that they accept the “seven times” as a valid prophecy. They have confessed to believe the prophecy of twenty-five hundred and twenty years of scattering. But they may be unaware that there is a new testing light of the “seven times.” They are standing where their fathers stood in 1856. The new light is that the three and a half days of Revelation eleven, is not simply identifying the French Revolution, but it is now a present truth reality.
Lawv tsis raug sim hais txog seb lawv puas ntseeg tias “xya lub sij hawm” yog ib qho tseeb uas siv tau, rau qhov yav tas los lawv twb tau ua tim khawv lawm tias lawv lees txais “xya lub sij hawm” ua ib zaj lus faj lem uas siv tau. Lawv tau lees txim tias ntseeg zaj lus faj lem hais txog ob txhiab tsib puas nees nkaum xyoo ntawm kev tawg khiav. Tiamsis tej zaum lawv yuav tsis paub tias muaj ib lub teeb tshiab rau kev sim ntawm “xya lub sij hawm.” Lawv tab tom sawv qhov chaw uas lawv cov yawg koob tau sawv hauv xyoo 1856. Lub teeb tshiab ntawd yog tias peb hnub rhalf thiab ib nrab ntawm Tshwmsim kaum ib, tsis yog tsuas yog qhia txog Kev Tawm Tsam Fabkis xwb, tiam sis tam sim no nws yog ib qho tseeb rau lub caij no.
Is the opening up of the hidden history of the seven thunders, and opening of the seventh seal actually two witnesses that identify that the Revelation of Jesus Christ is now being unsealed? If it is, is it actually true that the entire book of Revelation is speaking of the last days? If that is true, then does the three and a half days represent the tarrying time in the virgin’s parable? If it does, then does the remedy of the “seven times” actually represent a command that must be met by those who participated in the Nashville prediction of July 18, 2020?
Puas yog kev qhib tawm ntawm keeb kwm zais ntawm xya xob quaj, thiab kev qhib ntawm lub cim thib xya, yeej yog ob tug tim khawv uas qhia tias tam sim no Yexus Khetos Txoj Kev Tshwm Sim tab tom raug muab qhib tawm lawm? Yog hais tias yog li ntawd, puas yog qhov ntawd muaj tseeb tiag tias tag nrho Phau Ntawv Qhia Tshwm tab tom hais txog hnub kawg? Yog qhov ntawd muaj tseeb, ces peb hnub thiab ib nrab puas yog sawv cev rau lub sij hawm qeeb nyob hauv zaj lus piv txwv txog cov nkauj xwb? Yog hais tias yog li ntawd, ces qhov kev kho ntawm “xya zaug” puas yog sawv cev tiag rau ib lo lus txib uas cov uas tau koom nrog hauv Nashville qhov kev twv ua ntej hnub tim 18 Lub Xya hli ntuj, 2020, yuav tsum ua kom tiav?
Wow! There is a test for you! Do those that wake up and realize they are in the tarrying time, actually have to repent for their sins, and their father’s sins at the end of the three and a half days? Was it really a sin to disregard the command not to employ time in a prediction?
Au! Muaj ib qho kev sim rau nej! Cov uas tsim dheev sawv los thiab paub tias lawv nyob hauv lub sijhawm tos ntawd, lawv puas yuav tsum lees txim rau lawv tej kev txhaum, thiab rau lawv txiv tej kev txhaum thiab, thaum xaus ntawm peb hnub ib nrab? Puas yog qhov uas lawv tsis quav ntsej txog lo lus txib uas txwv tsis pub siv sijhawm los ua ib qho kev twv ua ntej, yeej yog ib qho kev txhaum tiag?
For those who took the position that the failed prediction of Nashville was somehow God’s intended purpose, and who thereafter have attempted to uphold that claim, I would add another observation, beyond the sin of employing time in God’s prophecies. What happened with the false prediction of Nashville was not simply a manifestation of rebellion to Christ’s command in 1844, it was an action that told those outside of Adventism that the predictions found in the Spirit of Prophecy are faulty. It was a reproach upon the writings of the Spirit of Prophecy. It provides evidence for those in the world that the writings of Ellen White are as important as the writings of Joseph Smith, or of Nostradamus. The precious words of Ellen White were corrupted with the vile words of our rebellion. It wasn’t only a rebellion against Christ, who is the Word of God, it was simultaneously a rebellion against the Spirit of Prophecy. John was being persecuted in the isle that is called Patmos, not because he placed his human opinion above the Bible and Spirit of Prophecy, but because he obeyed those two witnesses.
Rau cov uas tau xaiv los sawv ntawm txoj hauj lwm hais tias qhov kev twv uas yuam kev ntawm Nashville ntawd yog Vajtswv lub hom phiaj uas Nws tau npaj tseg, thiab tom qab ntawd tseem tau sim txhawb nqa lo lus thov ntawd, kuv xav ntxiv ib qho kev soj ntsuam ntxiv, tshaj li qhov kev txhaum ntawm kev siv sijhawm hauv Vajtswv tej lus faj lem. Qhov uas tau tshwm sim nrog Nashville qhov kev twv cuav ntawd tsis yog tsuas yog ib qho kev tshwm sim ntawm kev ntxeev siab rau Khetos lo lus txib nyob rau xyoo 1844 xwb, nws tseem yog ib qho kev ua uas qhia rau cov nyob sab nraud Adventism tias tej lus twv uas muaj nyob hauv Ntsuj Plig ntawm Kev Faj Lem yog yuam kev. Nws yog ib qho kev thuam rau cov ntawv sau ntawm Ntsuj Plig ntawm Kev Faj Lem. Nws muab pov thawj rau cov neeg hauv ntiaj teb no tias Ellen White cov ntawv sau muaj nqis ib yam li Joseph Smith cov ntawv sau, lossis li Nostradamus cov ntawv sau. Ellen White cov lus muaj nqis raug ua kom qias nrog peb cov lus phem ntawm kev ntxeev siab. Qhov ntawd tsis yog tsuas yog kev ntxeev siab rau Khetos, tus uas yog Vajtswv Txojlus xwb; tib lub sijhawm nws kuj yog kev ntxeev siab rau Ntsuj Plig ntawm Kev Faj Lem thiab. Yauhas raug tsim txom nyob rau hauv kob uas hu ua Patmos, tsis yog vim nws tau tsa nws tus kheej lub tswv yim neeg siab dua Phau Vajlugkub thiab Ntsuj Plig ntawm Kev Faj Lem, tiamsis vim nws tau mloog lus rau ob tug timkhawv ntawd.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Kuv Yauhas, uas kuj yog nej tus kwv tij, thiab yog tus nrog nej koom hauv txoj kev txom nyem, thiab hauv lub nceeg vaj thiab txoj kev ua siab ntev ntawm Yexus Khetos, tau nyob rau hauv lub kob uas hu ua Patmos, vim yog Vajtswv txoj lus, thiab vim yog Yexus Khetos zaj lus tim khawv. Qhia Tshwm 1:9.
We repeated the sins of our father Moses at our first disappointment, and we need to confess this. We need to confess this for we are now at 1856. There is now new light about the “seven times,” just as there was then. We are now at the transition from Laodicea to Philadelphia as the beginning movement was at the transition of Philadelphia to Laodicea in 1856. In 1856, our fathers stopped the publication of the increase of knowledge concerning the “seven times.” We might not be able to stop the publication of that light, but we certainly can close the doors of our hearts against this light. We can pretend, as the original Seventh-day Adventist builders did, that the stone was not actually there, and continue to stumble over it. Our problem is that we don’t have over a century to put our heads in the sand, for the judgments are already beginning.
Peb tau rov ua dua peb txiv Mauxes tej kev txhaum thaum peb thawj zaug poob siab, thiab peb yuav tsum lees txim txog qhov no. Peb yuav tsum lees txim txog qhov no, rau qhov tam sim no peb nyob ntawm 1856. Tam sim no twb muaj qhov kaj tshiab hais txog “xya sij hawm,” ib yam li thaum ntawd tau muaj. Tam sim no peb nyob ntawm txoj kev hloov ntawm Laodicea mus rau Philadelphia, ib yam li txoj kev txav pib thaum ub tau nyob ntawm txoj kev hloov ntawm Philadelphia mus rau Laodicea xyoo 1856. Xyoo 1856, peb cov yawg koob tau nres txoj haujlwm luam tawm ntawm kev paub uas nce ntxiv hais txog “xya sij hawm.” Tej zaum peb yuav tsis muaj peev xwm txwv tau kev luam tawm ntawm qhov kaj ntawd, tiam sis yeej muaj tseeb tias peb tseem yuav kaw tau tej qhov rooj ntawm peb lub siab tawm tsam qhov kaj no. Peb yuav ua txuj, ib yam li cov thawj cov tsim tsa Seventh-day Adventist tau ua, hais tias lub pob zeb yeej tsis tau nyob ntawd tiag tiag, thiab txuas ntxiv dawm ntog rau saum nws. Peb qhov teeb meem yog tias peb tsis muaj tshaj ib puas xyoo los muab peb taub hau nkaum rau hauv xuab zeb, rau qhov tej kev txiav txim twb pib lawm.
If we allow the Alpha and Omega to teach us with the principle that the end of a thing is illustrated by the beginning of a thing, we can easily see that Alpha and Omega is demonstrating that the prediction of Nashville was typified by our fathers. When we acknowledge this truth, we then will be confronted with the reality that since the prediction every effort to produce some type of human logic to justify the failed prediction was nothing more than a fig leaf. Then we will see that God has not been walking with us while we have been in the enemy’s land. He has been there, but only in the sense that He has been knocking on the doors of hearts, seeking entrance. If the fig leaf of human logic is removed, then we might also see that the denial, or the flawed human logic we have employed to justify the Nashville prediction, is evidence that we have been walking contrary to Christ.
Yog peb cia Alpha thiab Omega qhia peb raws li txoj cai tias qhov kawg ntawm ib yam raug piav qhia los ntawm qhov pib ntawm ib yam, ces peb yuav pom tau yooj yim tias Alpha thiab Omega tab tom qhia tias lo lus twv txog Nashville tau raug ua hom ntxoov ntxoo los ntawm peb cov yawg koob. Thaum peb lees paub qhov tseeb no, ces peb yuav raug ntsib nrog qhov muaj tiag tias txij thaum muaj lo lus twv ntawd los, txhua txoj kev siv zog los tsim ib yam kev txawj xav raws tibneeg kom txhawb nqa lo lus twv uas poob ntawd yeej tsis muaj dab tsi tshaj li ib daim nplooj txiv cev. Ces peb yuav pom tias Vajtswv tsis tau nrog peb taug kev thaum peb nyob hauv tebchaws yeeb ncuab. Nws yeej nyob ntawd, tiamsis tsuas yog raws li qhov uas Nws tab tom khob ntawm tej qhov rooj ntawm lub siab, nrhiav kev nkag mus xwb. Yog daim nplooj txiv cev ntawm kev txawj xav raws tibneeg raug muab tshem tawm lawm, ces tej zaum peb kuj yuav pom tias txoj kev tsis lees, lossis txoj kev txawj xav tsis raug raws tibneeg uas peb tau siv los txhawb nqa lo lus twv txog Nashville, yog pov thawj tias peb tau taug kev tawm tsam Khetos.
In 1856, Philadelphian Adventism transformed into Laodicea, and they knew it. The Lord confirmed it through the words of the prophetess and her husband. Standing at the doors of those Laodicean hearts Christ offered to come in and sup with them. The food that He brought to dine upon was the foundation stone of the “seven times.” They refused.
Xyoo 1856, Philadelphian Adventism tau hloov mus ua Laodicea, thiab lawv yeej paub qhov ntawd. Tus Tswv tau lees paub qhov no los ntawm cov lus ntawm tus pojniam cev Vajtswv lus thiab nws tus txiv. Sawv ntawm tej qhov rooj ntawm cov siab Laodicea ntawd, Khetos tau thov kom los rau hauv thiab nrog lawv noj mov ua ke. Cov zaub mov uas Nws nqa los noj ntawd yog lub pob zeb hauv paus ntawm “xya lub sijhawm.” Lawv tsis kam.
In 2023, the last movement is now transcending from Laodicea unto Philadelphia, for the eighth church is of the seven churches. The Lord Alpha and Omega has confirmed it through His word of “truth.” Christ is now standing at the door of those recently dead dry bones offering to come in and dine with them, and the meal He wishes to share with them is the identical meal He attempted to share with their fathers in 1856. It is not simply the nuts and bolts of the doctrine of the “seven times,” as it was for their fathers in 1856. No, it’s the bitter remedy of the “seven times,” and the remedy requires the type of humility that is often hard to swallow.
Xyoo 2023, qhov kev txav kawg tam sim no tab tom hla dhau ntawm Laodicea mus rau Philadelphia, rau qhov pawg ntseeg thib yim yog los ntawm xya pawg ntseeg. Tus Tswv Alpha thiab Omega tau lees paub qhov no los ntawm Nws lo lus ntawm “qhov tseeb.” Khetos tam sim no sawv ntawm lub qhov rooj ntawm cov pob txha qhuav uas nyuam qhuav tuag ntawd, caw kom los nkag mus thiab noj mov nrog lawv, thiab pluas mov uas Nws xav sib koom nrog lawv yog tib pluas mov nkaus uas Nws tau sim sib koom nrog lawv cov yawg koob xyoo 1856. Qhov no tsis yog tsuas yog cov ntsiab tseem ceeb ntawm txoj kev qhuab qhia txog “xya zaug,” ib yam li nws tau yog rau lawv cov yawg koob xyoo 1856 xwb. Tsis yog li ntawd, nws yog txoj kev kho iab ntawm “xya zaug,” thiab txoj kev kho ntawd yuav tsum muaj yam kev txo hwj chim uas feem ntau nqos nyuaj heev.
The word of the Lord came again unto me, saying, Son of man, say unto the prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God. Behold, thou art wiser than Daniel; there is no secret that they can hide from thee. Ezekiel 28:1–3.
Lo lus ntawm tus Tswv rov los cuag kuv dua, hais tias, Leej Tub neeg, cia li hais rau tus thawj ntawm Tyrus tias, Tus Tswv Vajtswv hais li no; Vim tias koj lub siab khav theeb, thiab koj tau hais tias, Kuv yog ib tug vajtswv, kuv zaum saum lub zwm txwv ntawm Vajtswv, nyob hauv nruab nrab hiav txwv; los koj tsuas yog neeg xwb, tsis yog Vajtswv, txawm yog koj tsa koj lub siab kom zoo li Vajtswv lub siab los xij. Saib seb, koj ntse dua Daniyees; tsis muaj ib qho zais cia twg uas lawv yuav zais tau ntawm koj. Exekees 28:1–3.
Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?
Tej zaum peb cov uas tau koom nrog hauv lo lus twv hais txog Nashville ntawd yuav muaj kev txawj ntse tshaj Daniyee?
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; Neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets. 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.
Nyob rau thawj xyoo ntawm nws txoj kev kav, kuv yog Daniyee tau nkag siab los ntawm tej ntawv txog cov xyoo suav, uas yog raws li lo lus ntawm tus Tswv uas tuaj rau Yelemis tus yaj saub, tias Nws yuav ua kom tiav xya caum xyoo hauv kev puam tsuaj ntawm Yeluxalees. Thiab kuv tig kuv lub ntsej muag mus cuag tus Tswv Vajtswv, kom nrhiav Nws los ntawm kev thov Vajtswv thiab kev thov khuvleej, nrog kev yoo mov, ntaub tsam, thiab tshauv. Thiab kuv tau thov rau tus Tswv uas yog kuv tus Vajtswv, thiab tau lees txim, hais tias, Au tus Tswv, tus Vajtswv uas loj kawg thiab txaus ntshai, uas tuav rawv txoj kev cog lus thiab txoj kev hlub tshua rau cov uas hlub Nws, thiab rau cov uas ceev Nws tej lus txib; peb tau ua txhaum, thiab tau ua phem tsis ncaj, thiab tau ua kev lim hiam, thiab tau ntxeev siab, yog los ntawm kev ncaim ntawm Koj tej lus qhuab qhia thiab ntawm Koj tej kev txiav txim. Peb kuj tsis tau mloog Koj cov tub qhe uas yog cov yaj saub, uas tau hais hauv Koj lub npe rau peb cov vajntxwv, peb cov thawj, thiab peb tej yawg koob, thiab rau txhua tus pejxeem hauv lub tebchaws. Au tus Tswv, txoj kev ncaj ncees yog Koj li, tiam sis rau peb yog kev txaj muag ntawm lub ntsej muag, ib yam li niaj hnub no; rau cov neeg Yudas, thiab rau cov neeg nyob hauv Yeluxalees, thiab rau tag nrho cov Yixayee, cov uas nyob ze, thiab cov uas nyob deb, thoob plaws txhua lub tebchaws uas Koj tau ntiab lawv mus, vim lawv txoj kev ua txhaum uas lawv tau ua txhaum tawm tsam Koj. Au tus Tswv, rau peb yog kev txaj muag ntawm lub ntsej muag, rau peb cov vajntxwv, rau peb cov thawj, thiab rau peb tej yawg koob, vim peb tau ua txhaum tawm tsam Koj. Rau tus Tswv peb tus Vajtswv yog txoj kev khuvleej thiab kev zam txim, txawm yog peb tau ntxeev siab tawm tsam Nws los lawm; peb kuj tsis tau mloog tus Tswv peb tus Vajtswv lub suab, kom taug Nws tej kevcai, uas Nws tau tso cia rau ntawm peb xub ntiag los ntawm Nws cov tub qhe uas yog cov yaj saub. Muaj tseeb, tag nrho cov Yixayee tau hla dhau Koj txoj kevcai lawm, yog los ntawm kev ncaim mus kom lawv thiaj tsis mloog Koj lub suab; yog li ntawd txoj kev foom tsis zoo thiaj raug hliv los saum peb, thiab txoj lus cog tseg uas sau tseg rau hauv Mauxe txoj kevcai, uas yog Vajtswv tus tub qhe, vim peb tau ua txhaum tawm tsam Nws. Thiab Nws tau ua kom ruaj Nws tej lus, uas Nws tau hais tawm tsam peb, thiab tawm tsam peb cov txiav txim uas tau txiav txim rau peb, los ntawm kev coj ib qho kev phem loj los rau saum peb; rau qhov hauv qab tag nrho lub ntuj yeej tsis tau muaj ib yam uas tau ua zoo li yam uas tau ua rau saum Yeluxalees.
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. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:2–22.
Raws li tau sau cia hauv Mauxes txoj kevcai lawm, txhua yam kev phem no twb los raug peb lawm; los peb tsis tau tsa peb tej lus thov rau ntawm tus Tswv peb tus Vajtswv, kom peb thiaj tig ntawm peb tej kev tsis ncaj ncees, thiab to taub koj qhov tseeb. Yog li ntawd tus Tswv thiaj ceev faj saib rau txoj kev phem ntawd, thiab coj nws los raug peb; rau qhov tus Tswv peb tus Vajtswv yog tus ncaj ncees hauv txhua yam haujlwm uas nws ua; rau qhov peb tsis mloog nws lub suab. Thiab nimno, Au tus Tswv peb tus Vajtswv, tus uas tau coj koj haiv neeg tawm hauv lub tebchaws Iziv los nrog tes muaj hwjchim, thiab tau ua kom koj tus kheej muaj koob meej, ib yam li niaj hnub no; peb twb ua txhaum lawm, peb twb ua phem lawm. Au tus Tswv, raws li koj txhua txoj kev ncaj ncees, kuv thov koj, cia koj txojkev chim thiab koj txojkev npau taws thim rov qab ntawm koj lub nroog Yeluxalees, koj lub roob dawb huv; vim yog peb tej kev txhaum, thiab vim peb cov yawg koob tej kev tsis ncaj ncees, Yeluxalees thiab koj haiv neeg thiaj dhau los ua yam raug luag saib tsis taus rau txhua tus uas nyob ib ncig ntawm peb. Nimno yog li no, Au peb tus Vajtswv, thov hnov koj tus tub qhe tej lus thov, thiab nws tej lus thov khawv, thiab cia koj lub ntsej muag ci rau saum koj lub chaw dawb huv uas raug rhuav tshem, vim tus Tswv lub hom phiaj. Au kuv tus Vajtswv, thov qaij koj pob ntseg los mloog; qhib koj ob lub qhov muag, thiab saib peb tej kev puam tsuaj, thiab lub nroog uas hu raws li koj lub npe ntawd: rau qhov peb tsis nthuav peb tej lus thov khawv rau ntawm koj vim peb tej kev ncaj ncees, tiamsis vim koj txojkev hlub tshua loj heev. Au tus Tswv, thov hnov; Au tus Tswv, thov zam txim; Au tus Tswv, thov mloog thiab ua; txhob ncua, vim koj tus kheej lub hom phiaj, Au kuv tus Vajtswv: rau qhov koj lub nroog thiab koj haiv neeg yog cov hu raws li koj lub npe. Thiab thaum kuv tseem tabtom hais lus, thiab thov Vajtswv, thiab lees kuv tej kev txhaum thiab kuv haiv neeg Ixayees tej kev txhaum, thiab nthuav kuv tej lus thov khawv rau ntawm tus Tswv kuv tus Vajtswv vim kuv tus Vajtswv lub roob dawb huv; muaj tseeb, thaum kuv tseem tabtom hais lus thov Vajtswv, txawm tus txivneej Kebiliyees, uas kuv tau pom hauv zaj yog toog thaum pib ntawd, raug txib kom ya los nrawm nroos, los kov kuv rau lub sijhawm fij xyeem yav tsaus ntuj. Thiab nws qhia rau kuv, thiab nrog kuv hais lus, thiab hais tias, Au Daniyee, nimno kuv tau tawm tuaj los muab kev txawj ntse thiab kev nkag siab rau koj. Daniyee 9:2–22.