In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”
Hauv tshooj kaum ib hauv Phau Ntawv Qhia Tshwm, ob tug timkhawv raug tsa nce mus saum ntuj ceeb tsheej ua ib lub cim ncej rau “lub sijhawm ntawd ntag” uas “ib feem kaum ntawm lub nroog” vau poob. Hauv lub sijhawm ntawd “kev txom nyem thib ob twb dhau lawm; thiab saib seb, kev txom nyem thib peb tab tom los sai.” Islam yog lub raj xya thiab yog kev txom nyem thib peb uas los txog rau “lub sijhawm” ntawm txoj cai Sunday thiab “av qeeg.”
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.
Thiab lawv hnov ib lub suab nrov heev tawm saum ntuj los hais rau lawv tias, Nej cia li nce los saum no. Thiab nkawd tau nce mus saum ntuj nyob hauv ib tauv huab; lawv cov yeeb ncuab kuj ntsia pom nkawd. Thiab tib lub sijhawm ntawd kuj muaj ib qho av qeeg loj heev, ces ib feem kaum ntawm lub nroog poob nthav, thiab hauv qhov av qeeg ntawd neeg tuag xya txhiab leej; cov seem uas tshuav thiaj ntshai heev, thiab qhuas Vajtswv uas nyob saum ntuj. Txoj kev txom nyem zaum ob twb dhau lawm; saib maj, txoj kev txom nyem zaum peb los sai sai no. Thiab tus timtswv xya tau tshuab raj; ces muaj suab nrov loj loj saum ntuj hais tias, Tej tebchaws hauv lub ntiajteb no twb dhau los ua peb tus Tswv thiab nws tus Khetos li tebchaws lawm; thiab nws yuav kav mus ib txhis tsis kawg. Thiab nees nkaum plaub tug txwj laus, uas zaum ntawm lawv tej zwm txwv ntawm Vajtswv xub ntiag, txawm nyo hau ntsej muag pe hawm Vajtswv, hais tias, Peb ua koj tsaug, Au tus Tswv Vajtswv tus Muaj Hwjchim Loj Kawg Nkaus, tus uas yog, thiab uas yog thaum ub, thiab uas yuav los; rau qhov koj twb txais koj lub hwjchim loj los kav lawm. Thiab txhua haiv neeg npau taws, thiab koj txoj kev chim twb los txog lawm, thiab lub sijhawm ntawm cov neeg tuag kom raug txiav txim, thiab kom koj pub nqi zog rau koj cov tub qhe uas yog cov cev Vajtswv lus, thiab rau cov neeg dawb huv, thiab rau cov uas hwm koj lub npe, me thiab loj tib si; thiab kom koj rhuav tshem cov uas rhuav tshem lub ntiajteb. Thiab Vajtswv lub tuam tsev saum ntuj raug qhib, thiab pom muaj lub phij xab ntawm nws txoj kev cog lus nyob hauv nws lub tuam tsev; thiab muaj xob laim, thiab suab nrov, thiab xob quaj, thiab av qeeg, thiab lawg loj heev. Qhia Tshwm 11:12–19.
The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”
Ob tug tim khawv raug tsa nce mus saum ntuj hauv ib pawg huab, uas hauv txoj lus faj lem sawv cev rau ib pab tim tswv. Raws li twb tau hais tseg yav dhau los hauv cov tshooj no thiab raws li pom muaj nyob hauv Habakkuk Cov Phiaj, Muam White qhia meej tias thaum cov lus qhia ib leeg ib leeg uas sawv cev los ntawm tus tim tswv thawj, tus tim tswv thib ob, thiab tus tim tswv thib peb los txog rau hauv keeb kwm txoj lus faj lem, lawv raug nthuav tawm ua tim tswv ib leeg; tiam sis txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo raug sawv cev los ntawm ntau tus tim tswv. Ob tug tim khawv raug tsa nce mus saum ntuj thaum lawv tshaj tawm txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo los ntawm ib pab tub rog tim tswv; yog li ntawd lawv raug coj mus rau saum ntuj “hauv ib pawg huab.”
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Thaum ze xaus ntawm tus tim tswv thib ob txoj lus, kuv pom ib lub teeb loj los saum ntuj ci tuaj rau saum Vajtswv haiv neeg. Cov nplaim ci ntawm lub teeb ntawd zoo li ci ntsa iab ib yam li lub hnub. Thiab kuv hnov tej suab ntawm cov tim tswv qw hais tias, ‘Saib seb, tus Nraug Vauv tabtom los; nej cia li tawm mus ntsib Nws!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Qhov no yog txoj kev quaj thaum ib tag hmo, uas yuav tsum muab hwjchim rau tus timtswv thib ob txoj xov. Cov timtswv raug xa saum ntuj los tsa cov ntseeg uas poob siab kom tsim dheev, thiab npaj lawv rau txoj haujlwm loj uas nyob ntawm lawv xub ntiag. Cov txiv neej uas muaj peevxwm tshaj plaws tsis yog cov xub thawj uas tau txais txoj xov no. Cov timtswv raug xa mus rau cov neeg txo hwjchim thiab rau siab ntseeg, thiab txhawb kom lawv tsa lub suab quaj hais tias, ‘Saib seb, tus Nraug Vauv tabtom los; nej cia li tawm mus ntsib Nws!’ Cov uas raug tso siab rau txoj kev quaj no tau maj nroos, thiab hauv lub hwjchim ntawm Vaj Ntsuj Plig Dawb Huv tshaj tawm txoj xov ntawd, thiab tsa lawv cov kwvtij uas poob siab kom tsim dheev. Txoj haujlwm no tsis sawv hauv neeg txoj kev txawj ntse thiab kev kawm, tiamsis sawv hauv Vajtswv lub hwjchim, thiab Nws cov neeg dawbhuv uas hnov txoj kev quaj ntawd tsis muaj peevxwm tawm tsam nws. Cov uas muaj sab ntsuj plig tshaj plaws tau txais txoj xov no ua ntej, hos cov uas yav tas los tau coj ua ntej hauv txoj haujlwm ntawd yog cov kawg thiaj li tau txais thiab pab ua kom lub suab quaj loj ntxiv hais tias, ‘Saib seb, tus Nraug Vauv tabtom los; nej cia li tawm mus ntsib Nws!’” Early Writings, 238.
In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.
Thaum txog lub sij hawm ntawm av qeeg, uas rhuav tshem ib feem kaum ntawm lub nroog, xya txhiab tus txiv neej raug tua. Av qeeg ntawd yog txoj cai Hnub Caiv hauv Tebchaws Meskas. Hauv kev faj lem, ib lub nroog yog ib lub nceeg vaj, thiab Tebchaws Meskas yog ib feem kaum ntawm lub nceeg vaj ntawm kaum tus vajntxwv hauv Tshwmsim 17. Tebchaws Meskas raug pov tseg thaum muaj av qeeg ntawm txoj cai Hnub Caiv thiab tsis ua lub nceeg vaj thib rau ntawm kev faj lem hauv Phau Vajlugkub ntxiv lawm; thiab tom qab ntawd nws hla mus ua tus vajntxwv thawj ntawm kaum tus vajntxwv, yog lub nceeg vaj thib xya ntawm kev faj lem hauv Phau Vajlugkub, cov uas yuav pom zoo muab lawv lub nceeg vaj rau papacy, uas yog tus thib yim, uas yog ntawm xya tus ntawd.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.
Thiab kaum kub uas koj tau pom yog kaum tus vajntxwv, uas tseem tsis tau txais ib lub tebchaws; tiamsis lawv yuav txais hwjchim ua vajntxwv ib pliag nrog tus tsiaj qus. Cov no muaj tib lub siab, thiab lawv yuav muab lawv lub hwjchim thiab lawv lub zog rau tus tsiaj qus. Cov no yuav ua rog tawm tsam tus Menyuam Yaj, thiab tus Menyuam Yaj yuav kovyeej lawv; rau qhov nws yog Tus Tswv ntawm cov tswv, thiab Vajntxwv ntawm cov vajntxwv; thiab cov uas nrog nws nyob yog cov uas raug hu, thiab raug xaiv, thiab ncaj ncees. Nws hais rau kuv tias, Cov dej uas koj tau pom, uas tus pojniam luag poj luag txiv zaum saum lawv, yog haiv neeg, thiab coob leej coob tus, thiab ntau haiv neeg, thiab ntau yam lus. Thiab kaum kub uas koj tau pom saum tus tsiaj qus, cov no yuav ntxub tus pojniam luag poj luag txiv, thiab yuav ua kom nws puam tsuaj thiab liab qab, thiab yuav noj nws cev nqaij, thiab hlawv nws nrog hluav taws. Rau qhov Vajtswv twb muab rau hauv lawv lub siab kom ua raws li nws lub siab nyiam, thiab kom sib koom siab, thiab muab lawv lub tebchaws rau tus tsiaj qus, mus txog thaum Vajtswv tej lus yuav tiav. Thiab tus pojniam uas koj tau pom yog lub nroog loj ntawd, uas kav saum cov vajntxwv hauv ntiajteb. Qhia Tshwm 17:12–18.
The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.
Kaum kaum vaj ntxwv ntawm United Nations “pom zoo” los “muab lawv lub “tebchaws” thoob qab ntuj rau tus tsiaj qus.” Lawv muaj “ib lub siab,” ib yam li lawv “tau sib tham ua ke nrog ib lub tswv yim,” hauv Ntawv Nkauj yim caum peb. Ahaj yog tus vaj ntxwv ntawm kaum xeem, uas tau ua kev txhaum kev sib deev uas tsis raws cai nrog tus niam ntiav ntawm Theeb hauv Yaxayas nees nkaum peb. Ahaj thiab Yexenpees txoj kev sib raug zoo uas tsis raws cai yog ib daim duab piv txwv txog txoj kev sib raug zoo uas tsis raws cai ntawm Helauj thiab Helaujdiyas hauv lub sijhawm ntawm Eliyas, uas raug sawv cev ua Yauhas Tus Muab Neeg Ua Kev Cai Raus Dej. Helauj yog ib tug sawv cev ntawm Faj Tim Teb Chaws Loos, uas hauv Daniyees xya, Faj Tim Teb Chaws Loos muaj kaum tug kub. Kaum tug kub ntawd raug piv txwv los ntawm Ahaj lub tebchaws ntawm kaum xeem, thiab nkawd ob leeg puav leej muab tim khawv rau kaum kaum vaj ntxwv ntawm United Nations. Nrog Ahaj thiab Helauj sawv cev rau lub xeev hauv cov kev sib raug zoo uas tsis raws cai ntawd, lawv tes haujlwm yog los ua kom tiav kev tsim txom cov neeg raug suav tias yog cov cuav ntseeg rau tus niam ntiav ntawm Theeb, uas hu nws tej nkauj thaum kawg ntawm lub xya caum xyoo uas yog lub cim.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Cov vajntxwv thiab cov thawjcoj thiab cov nom tswv tau muab lub cim ntawm tus antichrist rau saum lawv tus kheej, thiab raug sawv cev ua tus zaj uas mus ua rog nrog cov neeg dawb huv—nrog cov uas ceev Vajtswv tej lus txib thiab cov uas muaj Yexus txoj kev ntseeg.” Testimonies to Ministers, 38.
At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.
Thaum txog txoj cai hnub Sunday, tus tsiaj qus hauv ntiajteb txiav nres tsis kav ntxiv lawm ua lub nceeg vaj thib rau ntawm tej lus faj lem hauv Phau Vajlugkub, rau qhov nws nyuam qhuav tau ua nkauj ua nraug nrog Jezebel, thiab tom qab ntawd nws los tuav txoj kev coj ua thawj coj ntawm Tebchaws Koom Tes. Ces nws yuam kom tag nrho lub ntiajteb tsa ib tug mlom rau tus tsiaj qus uas yuav siv thoob ntiajteb, ib yam li lawv twb tau ua tiav yav tas los hauv txoj cai hnub Sunday hauv lawv lub tebchaws.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.
Thiab dag ntxias cov neeg uas nyob saum lub ntiajteb no los ntawm tej txujci tseemceeb uas nws tau muaj hwjchim ua rau ntawm tus tsiaj ntawd xubntiag; nws hais rau cov neeg uas nyob saum lub ntiajteb no kom lawv ua ib tug mlom rau tus tsiaj ntawd, tus uas tau raug rab ntaj ua mob, los nws tseem ciaj sia. Thiab nws muaj hwjchim pub pa sia rau tus mlom ntawm tus tsiaj ntawd, kom tus mlom ntawm tus tsiaj ntawd txawj hais lus, thiab ua kom txhua tus uas tsis pe hawm tus mlom ntawm tus tsiaj ntawd raug muab tua pov tseg. Thiab nws yuam kom txhua tus, cov me thiab cov loj, cov nplua nuj thiab cov pluag, cov dawb thiab cov qhev, yuav tsum txais ib lub cim rau ntawm lawv sab tes xis, lossis rau ntawm lawv hauv pliaj: thiab kom tsis muaj leejtwg yuav tau lossis muag tau, tsuas yog tus uas muaj lub cim ntawd, lossis muaj tus tsiaj ntawd lub npe, lossis tus lej ntawm nws lub npe xwb. Qhia Tshwm 13:14–17.
Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.
Ahab, Herod, kaum kaum vajntxwv kaum huab tais ntawm lub Faj Tim Tsev Loos, thiab kaum huab tais ntawm United Nations sawv cev rau tus zaj uas mus ua rog nrog cov ntseeg dawb huv, rau qhov yeej ib txwm yog Yexebees tus hlub nraug uas ua tiav kev tsim txom cov uas Yexebees cais ua neeg ntseeg cuav.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Yog li ntawd, txawm hais tias tus zaj, hauv lub ntsiab tseem ceeb tshaj, sawv cev rau Xatas, los nws kuj, hauv lub ntsiab thib ob, yog ib lub cim ntawm Loos teev dab mlom.” The Great Controversy, 439.
At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.
Thaum muaj qhov av qeeg ntawm txoj cai hnub Sunday, muaj “xya txhiab” leej neeg uas “raug tua.” Hauv Daniyee tshooj kaum ib, nqe plaub caug ib, “coob leej raug rhuav tshem.” Cov uas raug rhuav tshem thaum txoj cai hnub Sunday los txog yog cov Seventh-day Adventists hauv Laodicea uas tsis tau npaj txhij rau txoj kev kub ntxhov. Tus lej “xya txhiab” sawv cev rau cov seem uas tshuav ntawm Vajtswv haiv neeg. Vajtswv tau hais rau Eliyas, thaum lub sij hawm kev kub ntxhov ntawm roob Khaumees, uas sawv cev rau txoj kev kub ntxhov ntawm txoj cai hnub Sunday, tias muaj “xya txhiab leej hauv Ixayees” uas tsis tau txhos caug pe hawm Npas. Tus timthawj Povlauj hais lus txog qhov no.
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.
Vim li ntawd kuv hais tias, Vajtswv puas tau muab nws haiv neeg pov tseg lawm? Tsis txhob cia li xav li ntawd. Rau qhov kuv tus kheej kuj yog ib tug neeg Ixayees, yog ntawm Aplahas caj ces, ntawm pawg xeem Npeeyamees. Vajtswv tsis tau muab nws haiv neeg uas nws twb paub ua ntej lawm pov tseg. Nej tsis paub los yog Vajluskub hais li cas txog Eliyas? Nws thov Vajtswv tawm tsam cov neeg Ixayees, hais tias, Tus Tswv, lawv twb tua koj cov cev Vajtswv lus lawm, thiab rhuav koj tej thaj txi ntuj pov tseg lawm; tsuas tshuav kuv tib leeg xwb, thiab lawv tseem nrhiav kom muab kuv tua thiab. Tiamsis Vajtswv teb nws li cas? Kuv tau khaws cia rau kuv tus kheej xya txhiab leej txiv neej, cov uas tsis tau khoov hauv caug pe tus mlom Npa-as. Yog li ntawd thiab, nyob rau lub sijhawm tam sim no kuj tseem muaj ib pab seem tseg raws li txoj kev xaiv tsa ntawm txoj kev tshav ntuj. Loos 11:1–5.
The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.
Cov lus “xya txhiab” sawv cev rau ib pab seem uas tshuav ntawm Vajtswv haiv neeg, tiam sis yuav tsum suav nrog lub ntsiab keeb kwm uas lawv raug cim tseg ua piv txwv ntawd. Cov txiv neej uas raug rhuav tshem thaum av qeeg ntawm txoj cai Hnub Caiv yog cov seem uas tshuav ntawm cov Xya-Hnub Adventist uas tsis ncaj ncees, cov uas nyob ntawd thiab thaum ntawd, raug ntes ua qhev los ntawm Npanpiloo sab ntsuj plig niaj hnub no. Hauv keeb kwm yaj saub ntawm Yixayee qub uas yog tiag tiag, thaum Npanpiloo ua rau Yeluxalees puam tsuaj zaum ob hauv peb zaug, muaj ib pab seem “xya txhiab” tus txiv neej “muaj hwj chim” “ntawm lub tebchaws” raug coj mus ua qhev.
And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.
Nws coj Yehauyakhin mus rau Npanpiloo, nrog rau niam vajntxwv, thiab vajntxwv cov pojniam, thiab nws cov nom tswv, thiab cov muaj hwjchim hauv lub tebchaws; nws coj lawv tawm hauv Yeluxalees mus ua neeg raug txhom nyob hauv Npanpiloo. Thiab txhua tus txiv neej uas muaj zog, xya txhiab leej, nrog rau cov kws txawj ua tes haujlwm thiab cov kws ntaus hlau ib txhiab leej, txhua tus uas muaj zog thiab tsim nyog rau kev ua rog, vajntxwv Npanpiloo kuj coj lawv mus ua neeg raug txhom nyob hauv Npanpiloo. Thiab vajntxwv Npanpiloo tsa Mathaniyas, uas yog nws txiv tus kwvtij, ua vajntxwv hloov nws chaw, thiab hloov nws lub npe rau Xedekiyas. 2 Vajntxwv 24:15–17.
Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!
Thaum cov neeg muaj hwj chim hauv Yeluxalees raug muab rhuav tshem rau thaum av qeeg ntawm txoj cai hnub Sunday, “kev txom nyem thib peb los sai; thiab tus tim tswv thib xya tshuab raj nrov.” Kev txom nyem thib peb yog lub raj thib xya uas tus tim tswv thib xya tshuab. Hauv “teev” ntawm “av qeeg” ntawm txoj cai hnub Sunday—Islam tawm tsam!
One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.
Ib qho ntawm cov yam ntxwv tseem ceeb ntawm Islam nyob rau hauv thawj thiab ob txoj kev txom nyem, yog qhov tseeb hauv keeb kwm tias lawv txoj kev ua rog txawv ntawm cov tswv yim ua rog uas ib txwm siv nyob rau hauv keeb kwm thaum lawv ua tiav lawv tes haujlwm raws li yav tom ntej tau hais tseg. Lawv txoj kev ua rog yog tawm tsam tam sim ntawd thiab yam tsis muaj leejtwg xav txog ua ntej. Lo lus “assassin” yog muab los ntawm cov kev coj ua ntawm cov tub rog Islamic nyob rau lub sijhawm ntawd hauv keeb kwm. Lawv cov kev tawm tsam zoo ib yam li cov Japanese Kamikazes hauv Tsov Rog Ntiaj Teb Zaum Ob. Cov tub rog Islamic cia siab tias lawv yuav tuag thaum lawv tua tus neeg uas yog lawv lub hom phiaj. Vim li no, ib qho kev coj ua uas muaj ntau rau cov tub rog yog npaj siab rau kev tuag los ntawm kev ua kom qaug cawv rau hashish ua ntej lawv tawm tsam, kom pab txo txoj kev ntshai ntawm kev tuag. Thaum lawv tawm tsam lawv cov neeg raug tsim txom, nws yog tam sim ntawd thiab yam tsis tau xav txog ua ntej, thiab lawv txoj kev vam khom rau hashish kom tau lub xeev siab ntsws uas xav tau, ua ke nrog qhov kev tawm tsam zais cia, tau tsim lub hauv paus ntawm lo lus “assassin” raws li keeb kwm ntawm lo lus, vim nws muaj kev txuas nrog lo lus hashish.
The third woe and the seventh trumpet “cometh quickly.”
Qhov kev txom nyem thib peb thiab lub xyu thib xya “los sai sai.”
Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.
Ib yam nkaus li ntawd, thaum lub Kaum Hli 22, 1844, tus tub txib ntawm txoj kev cog lus tau los “tam sim ntawd” rau Nws lub tuam tsev. Muam White tau txhais qhov “tam sim ntawd” ntawm kev tuaj txog ntawm tus tub txib ntawm txoj kev cog lus no, qhia tias Nws txoj kev tuaj yog “yam uas tsis muaj leejtwg xav txog ua ntej.” Yog li ntawd, tag nrho plaub zaug “kev tuaj” uas tau ua tiav rau lub Kaum Hli 22, 1844, yog kev tuaj uas tsis tau xav txog ua ntej thiab yog tam sim ntawd.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Kev los ntawm Khetos ua peb tus pov thawj hlob mus rau qhov chaw dawb huv tshaj plaws, rau txoj haujlwm ntxuav lub chaw dawb huv, raws li tau muab qhia hauv Daniel 8:14; kev los ntawm Leej Tub ntawm neeg mus cuag Tus Uas Muaj Hnub Nyoog Kawg Kawg, raws li tau nthuav tawm hauv Daniel 7:13; thiab kev los ntawm tus Tswv mus rau Nws lub tuam tsev, raws li Malakis tau qhia yav tom ntej, yog tej lus piav txog tib qho xwm txheej ntawd; thiab qhov no kuj raug sawv cev los ntawm kev los ntawm tus nraug vauv mus rau rooj tshoob, raws li Khetos tau piav hauv zaj lus piv txwv txog kaum tus ntxhais nkauj xwb, hauv Mathais 25.” The Great Controversy, 426.
The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.
Zaj lus piv txwv hais txog kaum tus ntxhais nkauj xwb raug rov hais dua ib lo rau ib lo, yog li ntawd tag nrho plaub zaug “kev los” uas tau ua tiav rau hnub tim 22 Lub Kaum Hli, 1844, yuav tsum raug ua tiav dua ib lo rau ib lo thaum lub av qeeg uas yog txoj cai Hnub Caiv. Thaum tawm tswv yim txog zaj lus piv txwv ntawm cov ntxhais nkauj xwb, Muam White ntxiv rau zaj lus tim khawv uas qhia txog qhov tshwm sim sai thiab qhov uas tsis tau xav txog uas raug ua cim rau hauv lub av qeeg ntawm txoj cai Hnub Caiv, uas yog qhov ua tiav zoo kawg nkaus ntawm Kev Quaj Nruab Nrab Hmo Ntuj.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Yam ntxwv raug qhia tawm los ntawm ib lub sij hawm kub ntxhov. Thaum lub suab hu uas mob siab tau tshaj tawm thaum ib tag hmo tias, ‘Saib seb, nraug vauv tab tom los; nej cia li tawm mus ntsib nws,’ cov nkauj xwb uas tsaug zog tau sawv tsees ntawm lawv txoj kev pw tsaug zog, thiab tau pom tseeb tias leej twg tau npaj rau qhov xwm txheej ntawd. Ob tog tib si raug ntes tsis tau npaj txhij, tiam sis ib tog twb npaj txhij rau lub caij nyoog kub ntxhov ntawd lawm, hos ib tog raug pom tias tsis muaj kev npaj. Yam ntxwv raug qhia tawm los ntawm tej xwm txheej. Tej xwm ceev ua rau yam ntxwv tseeb tshwm tawm los. Ib qho kev puas tsuaj uas tuaj sai thiab tsis tau xav tseg, ib qho kev poob neeg hlub lossis ib lub sij hawm kub ntxhov, ib yam mob nkeeg lossis kev txom nyem uas tsis tau xav txog, ib yam dab tsi uas coj tus ntsuj plig los ntsib kev tuag tim ntsej tim muag, yuav ua rau qhov tseeb uas nyob sab hauv ntawm yam ntxwv tshwm los. Yuav raug qhia kom pom tseeb tias puas muaj txoj kev ntseeg tiag tiag nyob hauv tej lus cog tseg ntawm Vajtswv Txojlus. Yuav raug qhia kom pom tseeb tias tus ntsuj plig puas raug txhawb nqa los ntawm txoj kev tshav ntuj, seb puas muaj roj nyob hauv lub hub nrog lub teeb.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Lub sij hawm ntawm kev sim siab los rau sawv daws. Peb coj peb tus kheej li cas thaum nyob hauv Vajtswv txoj kev sim thiab kev kuaj xyuas? Peb tej teeb puas tuag lawm? los yog peb tseem cia kom lawv cig? Peb puas npaj txhij rau txhua yam xwm txheej ceev vim peb txoj kev txuas nrog Nws tus uas puv npo txoj kev tshav ntuj thiab qhov tseeb? Tsib tug nkauj xwb uas muaj tswvyim tsis muaj peev xwm faib lawv tus cwj pwm rau tsib tug nkauj xwb uas ruam. Cwj pwm yog yam uas peb txhua tus yuav tsum tsim rau peb tus kheej.” Review and Herald, October 17, 1895.
At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!
Thaum muaj av qeeg ntawm txoj cai Sunday, Tebchaws Meskas tsis yog lub nceeg vaj thib rau ntawm kev faj lem hauv Phau Vajlugkub lawm. Cov seem uas tshuav xya txhiab tus Laodicea Adventist, uas tsis tau npaj txhij rau lub sij hawm kev kub ntxhov, yuav nthuav tawm ib tug cwj pwm uas npaj txhij rau lub cim ntawm tus tsiaj qus. Ces Islam yuav los txog tam sim ntawd thiab yam tsis xav txog, rau qhov “kev txom nyem thib peb los sai sai” thaum “tus tim tswv thib xya” tshuab raj!
The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.
Tom qab no, plaub zaug “kev los” uas txhua qhov tau ua tiav rau hnub tim 22 Lub Kaum Hli, 1844, raug rov hais dua. Kev los thawj zaug qhia txog kev qhib ntawm txoj kev txiav txim, raws li kev ua tiav ntawm Daniyees yim nqe kaum plaub. Nws tau lees paub zaj lus ntawm thawj tug tim tswv uas tshaj tawm tias “teev” ntawm Nws txoj kev txiav txim twb los txog lawm. Qhov kev ua tiav ntawd ua ib yam piv txwv txog “teev” ntawm av qeeg, uas pib thaum txoj cai Hnub Caiv, thiab yog “teev” uas Islam coj “Nws txoj kev txiav txim” los rau saum Tebchaws Meskas vim txoj kev pom zoo tso cai rau txoj cai Hnub Caiv.
The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.
Tus timtswv ntawm txoj kev khi lus hauv Malakis tshooj peb, tuaj dheev rau hauv lub tuam tsev uas Nws tau tsa sawv nyob hauv plaub caug rau xyoo txij xyoo 1798 mus txog 1844, kom nkag mus rau hauv kev khi lus nrog cov “Levis” ntawm keeb kwm Millerite. Thaum muaj av qeeg ntawm txoj cai Hnub Caiv thawj, tus timtswv ntawm txoj kev khi lus tuaj dheev kom nkag mus rau hauv lub tuam tsev ntawm cov pob txha qhuav ntawm cov neeg tuag uas tau sawv rov los, kom nkag mus rau hauv kev khi lus nrog cov “Levis” ntawm keeb kwm ntawm ib puas plaub caug plaub txhiab leej.
At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”
Thaum muaj av qeeg ntawm txoj cai Hnub Caiv, Leej Tub ntawm neeg los cuag Leej Txiv kom txais ib lub nceeg vaj raws li kev ua tiav ntawm Daniyees xya nqe kaum peb, ib yam li Nws tau ua rau hnub tim 22 Lub Kaum Hli, 1844, vim hais tias thaum lub “sijhawm” ntawm qhov av qeeg ntawd muaj “tej suab nyob saum ntuj,” uas tshaj tawm tias, “tej nceeg vaj ntawm lub ntiaj teb no twb los ua peb tus Tswv thiab Nws tus Khetos tej nceeg vaj lawm; thiab nws yuav kav mus ib txhis ib txhis. Thiab nees nkaum plaub tug txwj laus, uas zaum ntawm lawv tej rooj zaum nyob ntawm Vajtswv xub ntiag, txawm poob ntsej muag pe hawm Vajtswv, Hais tias, Peb ua koj tsaug, Au tus Tswv Vajtswv uas Muaj Hwjchim Loj Kawg Nkaus, tus uas yog, thiab tus uas tau yog, thiab tus uas yuav los; vim koj twb coj koj lub hwjchim loj los rau koj lawm, thiab twb kav lawm.”
In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”
Thaum lub sijhawm ntawm av qeeg, thaum Nws txoj kev txiav txim twb los txog lawm, thiab ob tug tim khawv uas yav tas los twb raug tsa sawv hauv qhov tuag rov qab los ntawm txoj kev uas lawv raug tua ntawd, sawv ntsug. Ces, zoo li ib pab tub rog loj kawg, lawv raug tsa nce mus saum ntuj ceeb tsheej, thaum cov seem uas muaj xya txhiab leej Laodicean Adventist raug muab rhuav tshem. Cov nplej ntse twb raug cais tawm ntawm cov txhauv ruam tam sid ntawd lawm. Ces Khetos txais Nws lub nceeg vaj, thiab lub suab raj xya nrov, uas kuj yog txoj kev txom nyem thib peb, uas los txog tam sid thiab yam tsis xav txog li, thiab ces “cov haiv neeg” “chim, thiab koj txoj kev npau taws twb los txog lawm.”
The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.
Kev npau taws ntawm cov tebchaws yog txoj hauj lwm raws li yaj saub ntawm Islam, thiab nws pib thaum lub sijhawm av qeeg thiab txuas mus txog thaum kawg ntawm tibneeg txoj kev sim siab thiab xya lub nplawm kawg, uas raug nthuav tawm los ntawm cov lus hais tias, “koj txoj kev chim tau los txog lawm.” Nyob nruab nrab ntawm txoj cai Hnub Caiv hauv Tebchaws Meskas thiab qhov kawg ntawm txoj kev sim siab, qhov chaw uas Vajtswv txoj kev chim raug nthuav tawm hauv xya lub nplawm kawg—txoj kev txom nyem thib peb, uas yog ib lub cim ntawm Islam; lub raj nplaim thib xya, uas yog ib lub cim ntawm Islam; thiab kev ua rau cov tebchaws npau taws, uas yog ib lub cim ntawm Islam; muab peb tug timkhawv raws li cim qhia tias txoj xov ntawm Kev Quaj Hmo Ib Tag Hmo yog ib qho kev ua tiav ntawm Islam txoj kev tuaj txog thaum txoj cai Hnub Caiv.
As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.
Ib yam li nrog kev txav ntawm cov Millerite thaum pib, zaj lus Midnnight Cry yog ib qho kev kho kom raug ntawm ib lo lus twv ua ntej uas ua tsis tiav. Hauv keeb kwm ntawm cov Millerite, qhov uas ua tsis tiav yog qhov xwm txheej uas tau twv tseg tias yuav tshwm sim. Hauv keeb kwm Millerite thaum pib, cov Philadelphians tau nthuav tawm lawv lo lus twv ua ntej uas ua tsis tiav, vim Vajtswv tau tuav Nws txhais tes npog ib qho yuam kev nyob hauv daim chart xyoo 1843.
In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.
Hauv hauv txoj kev txav Laodicea thaum kawg ntawm Future for America, Vajtswv yeej tsis tau tsa Nws txhais tes los npog qhov kev ua yuam kev ntawd li. Nws yog neeg txhais tes uas tau npog qhov tseeb tias lub sij hawm yuav tsum tsis txhob siv ntxiv lawm hauv kev siv yav tom ntej raws li lus faj lem. Neeg txhais tes sawv cev rau neeg tej hauj lwm.
In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.
Nyob rau hauv theem xaus kawg ntawm pab ib puas plaub caug plaub txhiab leej, qhov yuam kev ntawm kev siv sijhawm yog kev txhaum, rau qhov kev siv sijhawm yav tom ntej raug qhia cia tias yuav tsum tsis txhob siv ntxiv lawm. Qhov kev siv sijhawm uas muaj kev txhaum ntawd tau raug ua cim qhia tseg los ntawm Mauxes thaum nws tsis quav ntsej Vajtswv lo lus txib kom ua kevcai txiav rau nws tus tub, thiab nws kuj raug ua cim qhia tseg los ntawm Uxas thaum nws tsis quav ntsej Vajtswv lo lus txib tias tsuas yog cov pov thawj xwb thiaj muaj cai tuav lub xyeem. Nws tsis yog tus Tswv lub siab nyiam kom ib qho ntawm tej kev txhaum uas ua lossis tsis ua ntawd raug ua tiav los ntawm Vajtswv haiv neeg. Kev txhaum tsuas muaj tib lub ntsiab lus xwb, thiab nws yog kev hla Vajtswv txoj cai. Mauxes tau hla Vajtswv txoj cai hais txog kevcai txiav, Uxas tau hla Vajtswv txoj cai ntawm lub tuam tsev dawb huv, thiab qhov kev txav no tau hla Vajtswv txoj cai yav tom ntej. Cov Yixayee thaum ub raug tsa ua cov uas khaws cia Vajtswv txoj cai, thiab txoj kev txav Advent thaum nws pib thiab thaum nws xaus kuj raug tsa ua cov uas khaws cia Vajtswv tej qhov tseeb yav tom ntej thiab.
In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.
Nyob rau hauv nws txoj kev ntxhov siab, Zipporah tam sim ntawd tau ua tiav txoj kev ua kevcai txiav rau lawv tus tub los ntawm nws tus kheej, yog li sawv cev rau txoj kev hloov siab lees txim uas cov uas tau koom nrog hauv txoj kev txav no yuav tsum tau tam sim ntawd qhia tawm vim yog txoj kev tsis ua dab tsi uas muaj kev txhaum, uas cia kom kev siv sijhawm raug txuas nrog txoj xov. Daviv ib yam nkaus qhia tawm txoj kev hloov siab lees txim hnyav vim Uzzah txoj kev ua. Kom txoj kev txav no sib cav tias kev siv sijhawm hauv qhov kev twv txog Lub Xya Hli 18, 2020 yog nyob rau ib txoj kev twg los xij raug, tias qee yam li ntawd yog Vajtswv lub siab nyiam, ces yog sib cav tias Mauxes thiab Zipporah yeej tsis tas yuav tuav rawv Vajtswv tej lus txib meej tseeb, thiab tias Vajtswv yeej tsis quav ntsej tiag tiag seb Uzzah kov lub phij xab los tsis kov. Lub Xya Hli 18, 2020 yog ib qho kev twv cuav, thiab yam uas cuav yog yam ntawm sijhawm.
These truths will be explored further in the next article.
Cov tseeb no yuav raug tshuaj xyuas ntxiv kom tob hauv tsab xov xwm tom ntej.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Tus Tswv tau qhia rau kuv tias txoj xov ntawm tus timtswv thib peb yuav tsum tau mus, thiab raug tshaj tawm rau cov me nyuam uas tawg ri nthe ntawm tus Tswv, thiab tias nws yuav tsum tsis txhob raug dai rau lub sij hawm; rau qhov lub sij hawm yuav tsis rov qab los ua ib qho kev sim siab ntxiv lawm. Kuv pom tias qee leej tab tom tau txais ib yam kev kub siab cuav uas tshwm los ntawm kev qhuab qhia txog lub sij hawm; hais tias txoj xov ntawm tus timtswv thib peb muaj zog dua yam uas lub sij hawm yuav ua tau. Kuv pom tias txoj xov no muaj peev xwm sawv ruaj khov saum nws tus kheej lub hauv paus, thiab tias nws tsis xav tau lub sij hawm los ntxiv dag zog rau nws, thiab tias nws yuav mus nrog hwj chim loj kawg, thiab ua tiav nws tes dej num, thiab yuav raug txiav kom luv hauv txoj kev ncaj ncees.” Experience and Views, 48.