At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.
Thaum pib ntawm keeb kwm Millerite xyoo 1798, zaj yog toog pom txog tus dej Ulai hauv phau Daniel tau raug qhib lub cim, ua rau muaj kev nce ntxiv ntawm kev paub uas tau sim thiab ua kom ob pawg neeg pe hawm tshwm los. Zaj yog toog pom txog Ulai sawv cev rau zaj lus sab hauv rau Vajtswv haiv neeg raws li tau sawv cev los ntawm xya pawg ntseeg hauv Tshwmsim tshooj ob thiab peb. Thaum kawg ntawm keeb kwm yaj saub uas tau pib xyoo 1798, nyob rau hauv Exeter camp meeting txij lub Yim Hli 12–17, 1844, zaj lus ntawm Kev Quaj Hu Nruab Nrab Hmo Ntuj tau raug qhib lub cim thaum Tsov Ntxhuav ntawm xeem Yudas tshem Nws txhais tes tawm ntawm ib qhov tseeb uas tau zais cia, uas ua rau muaj kev nce ntxiv ntawm kev paub uas tau sim thiab ua kom ob pawg neeg pe hawm tshwm los.
In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.
Xyoo 1989, thaum, raws li tau piav nyob hauv Daniel tshooj kaum ib, nqe plaub caug, cov teb chaws uas sawv cev rau yav tas los lub Soviet Union raug txoj kev kav papacy thiab Tebchaws Meskas cheb tawm mus, lub zeem muag ntawm tus Dej Hiddekel hauv phau Daniel thiaj raug qhib tawm, ua rau muaj kev txawj ntse nce ntxiv uas tau sim thiab qhia tawm ob pab neeg pe hawm. Lub zeem muag Hiddekel sawv cev rau zaj lus sab nraud hais txog cov yeeb ncuab ntawm Vajtswv haiv neeg raws li tau sawv cev los ntawm xya daim foob hauv phau Qhia Tshwm. Thaum kawg ntawm keeb kwm yaj saub uas tau pib xyoo 1989, pib hauv ob peb lub lim tiam kawg ntawm Lub Xya Hli, 2023, tus Tsov Ntxhuav ntawm xeem Yudas tau pib txoj txheej txheem qhib tawm zaj lus ntawm Tus Quaj Thaum Ib Tag Hmo los ntawm kev tshem Nws txhais tes tawm ntawm ib qhov tseeb uas zais cia, uas tab tom ua rau muaj kev txawj ntse nce ntxiv uas tab tom sim thiab thaum kawg yuav qhia tawm ob pab neeg pe hawm hauv Vajtswv haiv neeg.
In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.
Hauv thawj nqe ntawm Yauhas tshooj kaum plaub, Khetos txhawb cov thwjtim kom tsis txhob cia lawv lub siab ntxhov.
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Tsis txhob cia nej lub siab ntxhov: nej ntseeg Vajtswv, nej kuj ntseeg kuv thiab. Yauhas 14:1.
Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.
Tsis ntev tom qab ntawd ob peb teev xwb, Khetos raug ntes lawm; tsis ntev ces Nws raug muab ntsia saum ntoo khaub lig, raug faus, thiab sawv hauv qhov tuag rov los. Tom qab Nws nce mus cuag Leej Txiv lawm, Nws rov qab los cuag Nws cov thwjtim.
And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.
Thaum lawv tseem tab tom hais tej no, Yexus nws tus kheej txawm sawv hauv lawv nruab nrab, thiab hais rau lawv tias, “Kev thaj yeeb yuav nrog nej.” Tiamsis lawv ntshai heev thiab poob siab, thiab xav tias lawv tau pom ib tug plig. Ces nws hais rau lawv tias, “Vim li cas nej thiaj ntxhov siab? Thiab vim li cas tej kev xav no thiaj tshwm hauv nej lub siab?” Luka 24:36–38.
The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.
Qhov kev poob siab thawj zaug hauv ib txoj kab kev hloov tshiab tshwm sim thaum Vajtswv haiv neeg tsis nco qab ib qhov tseeb uas twb raug qhia tawm yav tas los lawm. Cov thwjtim twb tsis nco qab yam uas Yexus tau hais rau lawv tsawg dua ib lub lis piam ua ntej lawv txoj kev ntshai thiab kev poob siab tau tshwm sim tawm los hauv qhov teeb meem kub ntxhov ntawm tus ntoo khaub lig. Tom qab txoj kev poob siab thawj zaug ntawd los, muaj ib lub sijhawm tos ntev, uas hauv zaj lus piv txwv txog kaum tus nkauj xwb raug sawv cev los ntawm tus Nraug Vauv qhov tsis nyob ntawd. Yexus tau hais ncaj qha rau cov thwjtim tias Nws tab tom mus cuag Nws Leej Txiv tabsis yuav rov qab los. Txoj kev paub ua ntej uas Nws tau muab rau cov thwjtim tsis tau txwv kom lawv tsis raug qhov teeb meem kub ntxhov ntawd kov yeej. Hauv lub ntsiab lus ntawm zaj lus piv txwv txog kaum tus nkauj xwb, ib qho teeb meem kub ntxhov yog qhov chaw uas tus cwj pwm raug tshwm sim tawm los, tabsis yeej tsis yog qhov chaw uas nws raug txhim kho. Yexus twb tau xaiv thiab tsa cov thwjtim lawm, thiab Nws tau hais qhov tseeb ntawd rau lawv ua ntej qhov teeb meem kub ntxhov.
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.
Nej tsis tau xaiv kuv, tiam sis kuv tau xaiv nej, thiab tau tsa nej tseg, kom nej yuav mus thiab txi txiv, thiab kom nej tej txiv yuav nyob ruaj: xwv kom txhua yam uas nej yuav thov ntawm Leej Txiv hauv kuv lub npe, Nws thiaj pub rau nej. Yauhas 15:16.
Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.
Txawm li cas los xij, txawm hais tias lawv tau raug xaiv lawm los, qhov ntawd tsis tau txwv lawv kom txhob raug kev kub ntxhov ntawd nyab nyos rau.
“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.
Tus yam ntxwv raug nthuav tawm los ntawm ib qho kev kub ntxhov. Thaum lub suab hu mob siab tshaj tawm thaum ib tag hmo hais tias, “Saib seb, nraug vauv los lawm; nej cia li tawm mus ntsib nws,” cov nkauj xwb uas tsaug zog tau tsim dheev ntawm lawv txoj kev tsaug zog, thiab thiaj pom tseeb tias leejtwg tau npaj txhij rau qhov xwm txheej ntawd. Ob pab ntawd puav leej raug ntes tsis nco qab, tiam sis ib pab twb npaj txhij rau lub sijhawm ceev no lawm, hos ib pab kia raug pom tias tsis tau muaj kev npaj li. Tus yam ntxwv raug nthuav tawm los ntawm tej xwm txheej. Tej xwm txheej kub ntxhov ua kom qhov tseeb ntawm tus yam ntxwv tshwm los. Ib qho kev puas tsuaj uas tshwm sai thiab tsis tau xav txog, ib qho kev ploj kev quaj ntsuag, los sis ib qho kev kub ntxhov, ib qho kev mob nkeeg los sis kev txom nyem uas tsis tau npaj siab txog, ib yam dabtsi uas coj tus ntsuj plig los sawv tim ntsej tim muag nrog kev tuag, yuav ua kom qhov tseeb sab hauv ntawm tus yam ntxwv tshwm los. Yuav raug ua kom tshwm meej tias puas muaj txoj kev ntseeg tiag tiag rau hauv tej lus cog tseg ntawm Vajtswv Txojlus los tsis muaj. Yuav raug ua kom tshwm meej tias tus ntsuj plig puas raug txhawb nqa los ntawm txoj kev tshav ntuj, thiab puas muaj roj nyob hauv lub hwj 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 txog rau sawv daws. Peb coj peb tus kheej li cas nyob hauv Vajtswv txoj kev sim thiab kev txheeb xyuas? Peb tej teeb puas tuag? los yog peb tseem ua kom lawv cig nyob? Peb puas npaj txhij rau txhua yam xwm txheej kub ntxhov los ntawm peb txoj kev txuas nrog Nws tus uas puv npo ntawm txoj kev hlub tshua thiab qhov tseeb? Tsib tus nkauj xwb uas txawj ntse tsis muaj peev xwm muab lawv tus cwj pwm rau tsib tus nkauj xwb uas ruam. Cwj pwm yuav tsum raug tsim los ntawm peb txhua tus ib leeg.” Review and Herald, October 17, 1895.
The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.
Phau ntawv Qhia Tshwm Yexus Khetos uas raug txheeb tseg hauv thawj nqe ntawm phau Qhia Tshwm yog zaj lus ceeb toom kawg rau pawg ntseeg thiab tom qab ntawd rau lub ntiaj teb. Zaj lus qhia tshwm ntawd raug qhib cov foob tsis ntev ua ntej lub sijhawm ntawm txoj kev sim siab yuav xaus, los ntawm tus Tsov Ntxhuav ntawm xeem Yudas, tus uas raug txheeb tseg hauv Qhia Tshwm tshooj tsib tias yog tib tug xwb uas tsim nyog qhib phau ntawv uas tau raug kaw nrog cov foob.
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.
Ib tug ntawm cov txwj laus hais rau kuv tias, Tsis txhob quaj: saib maj, Tus Tsov Ntxhuav ntawm xeem Yudas, Lub Hauv Paus ntawm Daviv, tau kov yeej kom qhib tau phau ntawv, thiab daws tau nws xya lub cim ntim. Tshwmsim 5:5.
The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.
Tus Tsov Ntxhuav ntawm pawg neeg Yudas kuj yog “lub hauv paus hniav ntawm Davi,” thiab Nws kuj yog “tus tub ntawm Davi” thiab Nws kuj yog tus Tswv ntawm Davi. Txoj kev sib raug zoo uas Tus Tsov Ntxhuav ntawm pawg neeg Yudas sawv cev qhia tias thaum Tus Tsov Ntxhuav ntawm pawg neeg Yudas kaw ib qhov tseeb lossis qhib ib qhov tseeb, nws ua li ntawd los ntawm kev siv txoj cai ntawm thawj zaug hais txog, uas qhia txog qhov kawg ntawm ib yam los ntawm qhov pib ntawm ib yam, raws li Yexus raug sawv cev ua “lub hauv paus hniav ntawm Davi.” Thaum ib qhov tseeb raug qhib thaum “ib” lub sijhawm kawg, ib txoj txheej txheem ntxuav kom dawb huv raug pib, raws li sawv cev nyob hauv Daniyee kaum ob.
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.
“Nws yog Tus Tsov Ntxhuav ntawm xeem Yudas uas tau qhib lub phau ntawv ntim thiab tau muab rau Yauhas txoj kev tshwm sim hais txog yam uas yuav muaj nyob rau hauv tej hnub kawg no. Daniyees tau sawv ruaj hauv nws feem haujlwm los ris nws zaj lus tim khawv, uas tau raug kaw cia kom txog rau lub sijhawm kawg, thaum thawj tug timtswv ceeb toom yuav tsum raug tshaj tawm rau peb lub ntiajteb. Tej xwm txheej no muaj qhov tseem ceeb uas tsis muaj qhov xaus rau hauv tej hnub kawg no, tiam sis thaum ‘coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim,’ ‘cov neeg phem yuav ua phem mus ntxiv: thiab yuav tsis muaj ib tug ntawm cov neeg phem to taub li.’” Manuscript Releases, volume 18, 14, 15.
The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.
Tes hauj lwm ntawm Yexus ua tus Tsov Ntxhuav ntawm xeem Yudas muaj nqes tsis kawg, tiam sis “tsis muaj leej twg” hauv cov “neeg phem” yuav to taub nws tes hauj lwm lossis txoj lus uas raug qhib lub cim ntawd.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Nws hais tias, Mus koj txoj kev mus, Daniyee: rau qhov tej lus no raug kaw cia thiab raug muab ntim kaw kom txog rau thaum lub sijhawm kawg. Coob leej yuav raug ntxuav kom dawb huv, thiab ua kom dawb, thiab raug sim; tiam sis cov neeg phem yuav ua phem: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiam sis cov neeg txawj ntse yuav to taub. Daniyee 12:9, 10.
The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.
Txoj kev sim xyuas raug sawv cev los ntawm peb theem; “ua kom huv, ua kom dawb, thiab raug sim.” Peb theem no sawv cev rau peb theem ntawm “txoj moo zoo uas nyob mus ib txhis,” uas hauv thawj tus tim tswv txoj xov raug sawv cev hais tias ntshai Vajtswv (ua kom huv), pub yeeb koob rau Nws (ua kom dawb) rau qhov teev ntawm Nws txoj kev txiav txim twb los txog lawm (raug sim). Peb theem no yog “qhov tseeb,” raws li raug sawv cev los ntawm thawj tsab ntawv, tsab ntawv kaum peb, thiab tsab ntawv kawg ntawm cov niam ntawv Henplais; thiab thaum cov tsab ntawv ntawd raug coj los ua ke raws li txoj kev txiav txim ntawd, lo lus Henplais “qhov tseeb” thiaj raug tsim tawm.
Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”
Peb kauj ruam ntawd yog “txojkev,” rau qhov Vajtswv txojkev, raws li Asaph hais hauv Ntawv Nkauj 77:13, nyob hauv lub tuam tsev dawb huv; qhov chaw uas, hauv lub loog, ib tug neeg txhaum raug ntxuav kom dawb huv los ntawm kev muab ntshav txi. Tom qab ntawd, cov ntshav raug coj mus rau hauv chav dawb huv, uas sawv cev rau kev dawb huv, uas yog txoj kev raug “ua kom dawb.”
And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.
Thiab ib tug ntawm cov txwj laus teb, hais rau kuv tias, Cov no yog leejtwg uas hnav tsoos tsho dawb? thiab lawv tuaj qhovtwg los? Thiab kuv hais rau nws tias, Tus Tswv, koj paub lawm. Thiab nws hais rau kuv tias, Cov no yog cov uas tawm hauv txoj kev txom nyem loj los, thiab tau ntxuav lawv tej tsoos tsho, thiab ua kom dawb huv rau hauv Leej Menyuam Yaj cov ntshav. Tshwmsim 7:13, 14.
The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.
Tus neeg txhaum uas tau raug suav tias ncaj ncees thiab raug dawb huv lawm, ces thiaj raug npaj kom raug “sim” hauv txoj kev txiav txim uas raug sawv cev los ntawm Chav Dawb Huv Tshaj Plaws. Yexus yog “txoj kev”, “qhov tseeb” thiab “txoj sia”. Txoj kev yog qhov pib, qhov tseeb yog qhov nruab nrab, thiab txoj sia yog qhov kawg. Yog peb raug ntxuav kom huv los ntawm thawj kauj ruam, ces peb nyob hauv txoj kev, uas yog txoj kab ke ntawm cov uas raug suav tias ncaj ncees.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Tiamsis txojkev yog zoo li qhov kaj ci ntsa iab, uas ci ntxiv zuj zus mus txog hnub puv npo. Paj Lug 4:18.
The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.
Kauj ruam thib ob yog txoj kev tshwm sim ntawm txoj kev ncaj ncees uas raug ua kom tiav los ntawm Nws qhov tseeb, vim Nws Txojlus yog qhov tseeb.
Sanctify them through thy truth: thy word is truth. John 17:17.
Cais kom lawv dawb huv los ntawm koj qhov tseeb; koj lo lus yog qhov tseeb. Yauhas 17:17.
Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.
Cov uas raug suav hais tias ncaj ncees raug sawv cev los ntawm kauj ruam ib, cov uas raug dawb huv raug sawv cev los ntawm kauj ruam ob. Ob kauj ruam thawj npaj cov uas raug suav hais tias ncaj ncees thiab raug dawb huv kom nkag mus rau hauv txoj kev txiav txim thiab txais txoj sia nyob mus ib txhis. Yexus yog txoj kev, qhov tseeb, thiab txoj sia.
“Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.
“Kev ncaj ncees nyob sab hauv raug ua tim khawv los ntawm kev ncaj ncees nyob sab nraud. Tus uas ncaj ncees nyob sab hauv tsis yog tus siab tawv thiab tsis muaj kev hlub tshua, tiam sis ib hnub dhau ib hnub nws loj hlob mus rau hauv daim duab ntawm Khetos, mus ntxiv ntawm ib theem zog mus rau ib theem zog ntxiv. Tus uas raug ua kom dawb huv los ntawm qhov tseeb yuav muaj kev tswj hwm tus kheej, thiab yuav taug raws li Khetos tej hneev taw mus txog thaum txoj kev tshav ntuj ploj mus rau hauv lub yeeb koob. Kev ncaj ncees uas peb raug suav hais tias ncaj ncees los ntawm nws yog kev ncaj ncees uas raug xam rau peb; kev ncaj ncees uas peb raug ua kom dawb huv los ntawm nws yog kev ncaj ncees uas raug pub rau peb. Qhov xub thawj yog peb txoj cai rau saum ntuj ceeb tsheej, qhov thib ob yog peb txoj kev tsim nyog rau saum ntuj ceeb tsheej.” Review and Herald, June 4, 1895.
John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.
Yauhas tshooj kaum plaub mus txog tshooj kaum xya hais rov hais dua txog tej xwm txheej uas cov thwjtim yuav teb li cas thaum Khetos ncaim lawv mus cuag Nws Leej Txiv. Nws cog lus tias Nws yuav rov qab los, thiab Nws to taub, (txawm yog cov thwjtim tsis to taub), tias txoj kev kub ntxhov uas yuav los sai sai ntawd yuav ua rau muaj ib qho kev poob siab loj kawg nkaus. Nyob thoob plaws plaub tshooj ntawd yog txoj kev qhia kom paub thiab txhais kom meej txog tus Vaj Ntsuj Plig Dawb Huv raws li yog “Tus Nplij Siab.” Tus Vaj Ntsuj Plig Dawb Huv raug hu plaub zaug tias yog “Tus Nplij Siab” hauv Yauhas txoj moo zoo, thiab ib zaug hauv thawj Yauhas, tiamsis nyob ntawd lo lus ntawd raug txhais ua “tus sawv cev.” Nws tsis pom muaj nyob qhov twg ntxiv li hauv Phau Tshiab.
The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.
Hauv Phau Qub muaj ib lo lus Henplais uas tau muab txhais ua “tus nplij siab” nyob rau hauv Ecclesiastes 4:1 thiab hauv Lamentations 1:9 thiab 16. Tag nrho peb nqe lus ntawd qhia tias cov neeg tsim txom tau tsim txom Vajtswv haiv neeg, thiab lawv tsis muaj tus nplij siab los txhawb lawv nyob hauv txoj kev txom nyem thiab kev poob siab uas lawv pom lawv tus kheej nyob hauv.
The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.
Kev txheeb tus Vaj Ntsuj Plig Dawb Huv ua tus “Nplig Siab” raug muab tso rau hauv nqe lus uas Yexus tab tom nrhiav los npaj cov thwjtim rau qhov kev chim siab loj uas tsuas tshuav ob peb teev ua ntej xwb. Hauv zaj ntsiab lus ntawd, Nws hais kom meej tias txawm yog thaum Nws tsis nrog lawv nyob lawm los, tus Vaj Ntsuj Plig Dawb Huv yeej yuav nrog lawv nyob los pub kev nplij siab rau lawv. Thaum Yexus txheeb tus Vaj Ntsuj Plig Dawb Huv hauv lub ntsiab lus ntawm tus Nplig Siab, Nws qhia kom meej txog cov yam ntxwv ntawm txoj hauj lwm uas tus Nplig Siab yuav ua kom tiav.
Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.
Yexus tej lus hais ntau zaus txog Nws txoj kev ncaim mus thiab rov qab los tsa tib lub ntsiab lus ntawd rau saum toj kawg nkaus ntawm daim ntawv teev raws li lub ntsiab tseem ceeb tshaj plaws ntawm nqe Vajlugkub ntawd.
John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”
Yauhas 14:2–4, 18, 19, 28; 16:5–7, 10, 28; 17:11–13 yog cov nqe Vajlugkub uas hais ncaj qha txog lub sijhawm ncua nyob rau hauv zaj lus piv txwv txog kaum tus nkauj xwb. Muab nrog cov nqe ua ntej no tseem muaj zaj lus hauv qab no, uas los ntawm kev rov hais dua thiaj li hais kom meej txog lub sijhawm ncua ntawd, rau qhov “Tus Tswv tsis rov hais tej yam uas tsis muaj qhov tseem ceeb loj.”
A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.
Tsis ntev lawm, nej yuav tsis pom kuv lawm; thiab dua ib nyuag sijhawm, nej yuav pom kuv, vim kuv mus cuag Leej Txiv. Ces ib txhia ntawm nws cov thwjtim txawm sib hais tias, Qhov no yog dabtsi uas nws hais rau peb tias, Ib nyuag sijhawm, nej yuav tsis pom kuv lawm; thiab dua ib nyuag sijhawm, nej yuav pom kuv: thiab tias, Vim kuv mus cuag Leej Txiv? Yog li ntawd lawv txawm hais tias, Qhov no yog dabtsi uas nws hais tias, Ib nyuag sijhawm? Peb tsis to taub tias nws hais dabtsi. Nimno Yexus paub tias lawv xav nug nws, nws thiaj hais rau lawv tias, Nej puas sib nug hauv nej tus kheej txog qhov uas kuv tau hais tias, Ib nyuag sijhawm, nej yuav tsis pom kuv lawm; thiab dua ib nyuag sijhawm, nej yuav pom kuv? Kuv hais tseeb tseeb rau nej tias, Nej yuav quaj thiab tu siab ntsuag, tiamsis lub ntiajteb yuav zoo siab: thiab nej yuav muaj kev tu siab, tiamsis nej txoj kev tu siab yuav hloov mus ua kev xyiv fab. Tus pojniam thaum tabtom mob plab yug menyuam nws muaj kev tu siab, vim nws lub sijhawm twb los txog lawm: tiamsis thaum nws yug tau tus menyuam lawm, nws tsis nco qab qhov mob kev txomnyem ntawd ntxiv lawm, vim txoj kev xyiv fab uas ib tug neeg yug los rau hauv lub ntiajteb. Yog li nimno nej muaj kev tu siab: tiamsis kuv yuav rov pom nej dua, thiab nej lub siab yuav xyiv fab, thiab nej txoj kev xyiv fab ntawd yuav tsis muaj leejtwg txeeb tau ntawm nej mus li. Yauhas 16:16–22.
At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.
Tsawg kawg nees nkaum ib nqe hauv tshooj kaum plaub mus txog tshooj kaum xya qhia meej txog lub sijhawm uas cov thwj tim yuav tsum tau tos Khetos rov qab los. Lub sijhawm ntawd yuav pib ntawm Khetos txoj kev tuag thiab yuav txuas ntxiv mus txog thaum Nws rov qab los ntawm Nws Leej Txiv. Lub sijhawm uas lawv raug hu kom tos Nws rov qab los yog ua cim txog lub sijhawm qeeb nyob hauv zaj lus piv txwv hais txog kaum tus ntxhais nkauj xwb. Ib yam li nyob hauv Luka cov lus piav txog cov thwj tim ntawm Emmaus, txoj kev poob siab ntawm tus ntoo khaub lig yog, raws li txoj lus faj lem, ib qho qauv qhia txog qhov pib ntawm lub sijhawm qeeb uas los tom qab thawj zaug kev poob siab.
In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.
Hauv thawj nqe lus ntawm thawj phau Vajlugkub peb pom zaj keeb kwm tsim ntuj tsim teb thiab peb paub txog peb tug neeg ntawm pawg peb leeg saum ntuj ceeb tsheej. Hauv thawj nqe lus ntawm phau Vajlugkub kawg peb pom peb tug neeg ntawm pawg peb leeg saum ntuj ceeb tsheej. Hauv plaub tshooj uas peb tab tom tshuaj xyuas no peb pom peb tug neeg ntawm pawg peb leeg saum ntuj ceeb tsheej. Kev lees paub txog qhov tseeb no pub rau peb muab Yauhas plaub tshooj no los tso saum txoj kab yaj saub ntawm Chivkeeb tshooj ib nqe ib mus txog tshooj ob nqe peb thiab saum Tshwmsim tshooj ib nqe ib txog nqe kaum ib.
In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.
Hauv zaj no Yexus hais rau Toma tias yog leejtwg tau pom Yexus lawm, ces tus ntawd tau pom Leej Txiv lawm. Zaj no kuj qhia meej tias Khetos yog tus uas tau nplig cov thwj tim los ntawm Nws txoj kev nrog lawv nyob, tiam sis thaum Nws ncaim mus lawm, Nws yuav xa “dua ib tug” “Tus Nplig Siab” los. Vaj Ntsuj Plig Dawb Huv yog Tus Nplig Siab, tiam sis Khetos kuj yog Tus Nplig Siab thiab.
If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.
Yog nej twb paub kuv lawm, nej kuj yuav paub kuv Leej Txiv thiab: txij no mus lawm nej paub Nws, thiab nej twb pom Nws lawm. Filis hais rau Nws tias, Tus Tswv, thov qhia Leej Txiv rau peb saib, ces qhov ntawd txaus rau peb lawm. Yexus hais rau nws tias, Kuv nrog nej nyob ntev npaum no lawm los, Filis, koj tseem tsis tau paub kuv lov? Tus uas tau pom kuv, kuj tau pom Leej Txiv lawm; ua li cas koj ho hais tias, “Thov qhia Leej Txiv rau peb saib”? Yauhas 14:7–9.
Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.
Thomas sawv cev rau cov uas nyob hauv Adventism uas tsis kam pom zaj lus tim khawv txog txoj kev sib raug zoo ntawm peb Leeg nyob saum ntuj ceeb tsheej, txawm hais tias tej zaum lawv twb tau nyeem cov lus tim khawv uas txhawb nqa qhov tseeb ntawd ntau zaus dhau los lawm los xij.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.
Thiab Kuv yuav thov Leej Txiv, thiab Nws yuav pub ib tug Nplig Siab dua rau nej, kom nws nrog nej nyob mus ib txhis; yog tus Ntsuj Plig ntawm qhov tseeb; uas lub ntiajteb txais tsis tau, vim nws tsis pom nws, thiab tsis paub nws: tiamsis nej paub nws; rau qhov nws nyob nrog nej, thiab yuav nyob hauv nej. Kuv yuav tsis tso nej tseg yam tsis muaj tus nplig siab: Kuv yuav los cuag nej. Tsis ntev tom qab no, lub ntiajteb yuav tsis pom Kuv lawm; tiamsis nej pom Kuv: vim Kuv muaj sia nyob, nej kuj yuav muaj sia nyob thiab. Yauhas 14:16–19.
If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”
Yog peb tau pom Yexus lawm, peb tau pom Leej Txiv lawm. Yexus yog tus “Nplij Siab,” thiab Vaj Ntsuj Plig Dawb Huv yog “dua ib tug Nplij Siab ntxiv.” Yog peb tau pom Yexus lawm, peb tau pom Leej Txiv lawm thiab peb tau pom tus Nplij Siab lawm. Ntawm tsib zaug uas lo lus nplij siab raug siv hauv phau Vajlugkub, txhua zaus ntawd yog tus tubtxib Yauhas uas siv. Hauv qhov hais txog zaum thib tsib, lo lus ntawd raug txhais ua “tus sawv cev.”
My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.
Kuv cov me nyuam yaus, tej no kuv sau rau nej, kom nej txhob ua txhaum. Thiab yog leejtwg ua txhaum, peb muaj tus kws hais pab nrog Leej Txiv, yog Yexus Khetos tus ncaj ncees. 1 Yauhas 2:1.
If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.
Yog leejtwg neeg ua txhaum, peb muaj ib tug Tus Nplij Siab, Yexus Khetos tus ncaj ncees. Tus pab hais yog tus uas sawv cev thov rau tus neeg txhaum. Povlauj qhia meej tias Yexus tes haujlwm yog ua peb tus pab hais.
Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.
Leejtwg yog leejtwg uas yuav txiav txim rau txim? Yog Khetos tus uas tau tuag lawm, tseem tshaj ntawd, tus uas sawv rov los lawm, tus uas nyob ntawm Vajtswv sab xis, tus uas kuj thov rau peb thiab. Loos 8:34.
Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.
Yexus yog tus neeg txhaum tus sawv cev thov kom ncaj, uas kuj suav nrog tias Nws yog tus Nplig Siab. Nyob hauv tib tshooj ntawd, Povlauj twb tau qhia ua ntej lawm tias Vaj Ntsuj Plig Dawb Huv kuj thov txhawb nqa sawv cev rau peb thiab.
Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.
Ib yam nkaus thiab, tus Ntsuj Plig kuj pab peb tej kev qaug zog: rau qhov peb tsis paub tias peb tsim nyog thov dab tsi raws li peb yuav tsum thov; tiam sis tus Ntsuj Plig nws tus kheej thov rau peb nrog tej suab quaj ntsaj uas hais tawm tsis tau. Thiab tus uas tshawb xyuas lub siab paub tias tus Ntsuj Plig lub siab xav yog dab tsi, vim nws thov rau cov neeg dawb huv raws li Vajtswv lub siab nyiam. Loos 8:26, 27.
Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.
Yexus thiab tus Vaj Ntsuj Plig Dawb Huv ob leeg raug qhia tias yog Tus Nplig Siab, thiab vim li ntawd nkawd ob leeg kuj yog cov sawv cev uas thov kev pab cuam rau peb. Peb Tug ntawm pawg peb leeg saum ntuj ceeb tsheej txhua tus raug sawv cev nyob hauv nqe hauv Yauhas uas peb tab tom xav txog no, thiab thaum coj los txuas ua ke nrog thawj zaj lus tim khawv hauv thawj phau ntawv ntawm Phau Vajlugkub thiab thawj zaj lus tim khawv hauv phau ntawv kawg ntawm Phau Vajlugkub lawm, qhov kaj hais txog kev sib raug zoo thiab txoj hauj lwm ntawm peb Tug hauv Vajtswv lub Tswv Yim loj hlob tshab plaws.
“The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
“Leej Txiv tsis raug piav qhia tau los ntawm tej yam hauv ntiajteb. Leej Txiv yog tag nrho qhov puv npo ntawm Vajtswv lub Tswv Yim hauv cev nqaij daim tawv, thiab pom tsis tau rau qhov muag ntawm neeg txawj tuag. Leej Tub yog tag nrho qhov puv npo ntawm Vajtswv lub Tswv Yim uas raug qhia tawm los. Vajtswv Txojlus tshaj tawm tias Nws yog ‘tus yam ntxwv tseeb ntawm Nws tus kheej.’ ‘Vajtswv hlub lub ntiajteb kawg li, nws thiaj muab Nws Tib Leeg Tub uas yug los, xwv kom tus twg ntseeg Nws yuav tsis puas tsuaj, tiam sis yuav tau txoj sia nyob mus ib txhis.’ Ntawm no qhia tawm txog tus cwj pwm kheej ntawm Leej Txiv.”
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.
“Tus Nplig Tus Nplij Siab uas Khetos tau cog lus tias yuav xa los tom qab Nws nce mus saum ntuj ceeb tsheej, yog tus Ntsuj Plig nyob hauv tag nrho txoj kev puv npo ntawm Vajtswv Txoj Tswv Ntuj, ua kom lub hwj chim ntawm txoj kev tshav ntuj los saum ntuj los tshwm pom rau txhua tus uas txais thiab ntseeg Khetos ua lawv tus Cawmseej tus kheej. Muaj peb Leej muaj sia nyob hauv pawg peb leeg saum ntuj ceeb tsheej. Los ntawm peb lub hwj chim no lub npe,—Leej Txiv, Leej Tub, thiab Leej Ntsuj Plig Dawb Huv, cov uas txais Khetos los ntawm txoj sia ntseeg muaj sia raug muab kevcai raus dej, thiab cov hwj chim no yuav koom tes nrog cov uas mloog lus uas yog cov neeg xam xaj saum ntuj ceeb tsheej hauv lawv tej kev siv zog kom ua neej tshiab hauv Khetos.”
“What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.
“Tus neeg txhaum yuav tsum ua li cas?—Ntseeg Khetos. Nws yog Khetos tug, raug yuav los ntawm cov ntshav ntawm Vajtswv Leej Tub. Los ntawm kev sim thiab kev txom nyem tus Cawmseej tau txhiv tibneeg tawm ntawm txoj kev qhev ntawm kev txhaum. Yog li ntawd peb yuav tsum ua li cas thiaj raug cawm dim ntawm kev txhaum?—Ntseeg tus Tswv Yexus Khetos ua tus Cawmseej uas zam txim rau kev txhaum. Tus uas lees nws tej kev txhaum thiab txo nws lub siab yuav tau txais kev zam txim. Yexus yog tus Cawmseej uas zam txim rau kev txhaum ib yam nkaus li yog Vajtswv tus Tub tib leeg yug los ntawm Vajtswv uas tsis muaj kawg. Tus neeg txhaum uas raug zam txim raug coj los sib haum nrog Vajtswv los ntawm Yexus Khetos, peb tus Cawm Dim tawm ntawm kev txhaum. Thaum nws nyob ruaj hauv txoj kev dawb huv, nws yog ib tug uas nyob hauv Vajtswv txoj kev tshav ntuj. Muaj kev cawmdim puv npo, kev xyiv fab, thiab kev thaj yeeb raug coj los rau nws, thiab muaj txoj kev txawj ntse tseeb uas los ntawm Vajtswv.”
“Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.
“Kev ntseeg hauv cov ntshav theej txhoj ntawm Yexus Khetos yog qhov chaw ruaj khov ntawm kev zam txim. Khetos muaj peev xwm ntxuav kom ploj mus txhua yam kev txhaum. Kev cia siab yooj yim rau lub hwj chim ntawd ib hnub dhau ib hnub yuav muab kev txawj ntse tob rau tibneeg kom paub meej qhov uas yuav khaws tau tus ntsuj plig hauv cov hnub kawg no kom dim ntawm txoj kev qhev ntawm kev txhaum. Los ntawm txoj kev ntseeg thiab kev thov Vajtswv, los ntawm kev paub txog Khetos, nws yuav tsum ua kom nws tus kheej txoj kev cawm dim tiav.”
“The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.
“Tus Ntsuj Plig Dawb Huv paub thiab coj peb mus rau hauv txhua txoj kev tseeb. Vajtswv tau pub Nws Tib Leeg Tub, kom txhua tus uas ntseeg Nws txhob piam sij, tiam sis kom tau txoj sia nyob mus ib txhis. Khetos yog tus Cawm Seej ntawm tus neeg txhaum. Khetos txoj kev tuag tau txhiv tus neeg txhaum lawm. Qhov no yog peb txoj kev cia siab tib leeg xwb. Yog peb muab peb tus kheej zwm puv npo, thiab xyaum ua raws li Khetos tej kev tsim txiaj, peb yuav tau txais lub nqi zog ntawm txoj sia nyob mus ib txhis.”
“‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.
“‘Tus uas ntseeg hauv Leej Tub, nws kuj muaj Leej Txiv thiab.’ Tus uas muaj txoj kev ntseeg tsis tu ncua rau Leej Txiv thiab Leej Tub, nws kuj muaj tus Ntsuj Plig thiab. Tus Ntsuj Plig Dawb Huv yog nws tus nplig siab, thiab nws yeej tsis txav deb ntawm qhov tseeb li.” Bible Training School, March 1, 1906.
Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.
Dhau ntawm qhov kaj ntxiv txog tes haujlwm thiab kev sib raug zoo ntawm peb Tug saum ntuj ceeb tsheej, qhov kev txheeb xyuas txog peb Tug saum ntuj ceeb tsheej hauv nqe lus ntawd ua tim khawv tias plaub tshooj no yuav tsum raug coj los sib haum nrog txoj xov uas tam sim no tab tom raug Tsov Ntxhuav ntawm xeem Yudas qhib nws lub foob tawm.
The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.
Zaj lus tim khawv hauv zaj keeb kwm ntawm cov thwjtim mus rau Emmaus sawv cev rau peb lo lus tim khawv uas qhia meej tias lub sij hawm kev chim siab thiab kev ncua uas tau raws tus ntoo khaub lig los sawv cev rau lub sij hawm kev chim siab thiab kev ncua uas los raws thawj zaug kev chim siab. Tseem muaj dua ib lo lus tim khawv uas txhawb nqa tias zaj keeb kwm uas raug sawv cev nyob hauv Yauhas plaub tshooj sawv cev rau tej xwm txheej ntawm thawj zaug kev chim siab.
The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”
Nqe kawg ntawm zaj keeb kwm kev tsim uas yog thawj qhov tseeb uas tau hais tseg hauv Vajtswv Txojlus xaus nrog peb lo lus, thiab txhua lo lus ntawd pib nrog ib tug ntawm peb tug tsiaj ntawv uas tsim ua lo lus tseeb, thiab lawv ua li ntawd raws li qhov kev txiav txim uas yog. Zaj keeb kwm kev tsim nyob hauv Chivkeeb pib nrog cov lus hais tias, “Thaum chiv thawj” thiab nws xaus nrog peb lo lus “Vajtswv tsim thiab ua.”
The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.
Tsab ntawv thawj ntawm peb lo lus ntawd thaum muab los koom ua ke tsim tau lo lus “qhov tseeb.” Zaj keeb kwm txog kev tsim ntuj tsim teb pib nrog “thaum chiv thawj” thiab xaus nrog lo lus uas raug sawv cev raws li cim los ntawm cov tsiaj ntawv uas sawv cev rau Alpha thiab Omega. Ib yam li ntawd thiab, hauv nqe qhib ntawm phau Vajlugkub kawg, Yexus raug txheeb ob zaug tias yog Alpha thiab Omega, tus pib thiab tus xaus, tus thawj thiab tus kawg. Peb tsab ntawv ntawd uas sawv cev rau Alpha thiab Omega tseem muab dua ib qho tim khawv ntxiv tias nqe lus hauv Yauhas yuav tsum raug coj los txuas ua ke nrog txoj kab yaj saub thaum chiv thawj hauv Chiv Keeb thiab txoj kab yaj saub thaum pib hauv Tshwm Sim. Qhov tim khawv ntawd raug lees paub nyob hauv kev piav txog tes dej num ntawm tus Txhawb Nqa. Tes dej num ntawm tus Txhawb Nqa yog tes dej num peb theem uas raug sawv cev los ntawm tib peb tsab ntawv Henplais ntawd. Lub cim kos npe ntawm Alpha thiab Omega pub rau peb muab plaub tshooj no tso rau hauv lub ntsiab lus ntawm zaj xov ntawm Kev Tshwm Sim ntawm Yexus Khetos uas raug qhib tawm tsis muaj lub foob kiag ua ntej lub sij hawm sim siab xaus.
The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.
Xya lub xob quaj sawv cev rau plaub lub cim kev tshwj xeeb (cov ntsiab sijhawm) thiab peb lub sijhawm tshwj xeeb uas pib nrog lub cim kev ntawm tus timtswv nqes los uas yuav ua kom lub ntiajteb kaj lug nrog Nws lub hwjchim ci ntsa iab. Lub cim kev ntawd yog ib lub ntsiab sijhawm. Lub cim kev thib ob (lub ntsiab sijhawm) yog thawj qhov kev chim siab, uas qhib nkag mus rau lub sijhawm ncua. Lub sijhawm ncua coj mus rau lub cim kev thib peb (lub ntsiab sijhawm) uas muaj ib qhov tseeb raug qhib lub foob, thiab qhov ntawd tsim ib txoj kev txav. Txoj kev txav ntawd xaus rau ntawm lub cim kev thib plaub (lub ntsiab sijhawm) uas raug sawv cev ua kev txiav txim. Plaub lub cim kev ntawd thiab peb lub sijhawm ntawd txhua qhov nyias sawv cev rau ib lub xob quaj, ua ke tag nrho yog xya lub xob quaj. Lawv kuj sawv cev rau ib qho kev sib xyaw ua plaub-peb.
In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.
Hauv cov tshooj lus ua ntej peb twb tau qhia meej lawm tias txoj kev to taub ntawm cov thawj coj pioneer txog xya pawg ntseeg, xya lub cim foob, thiab xya lub raj ncas lees paub ib qho “kev sib txuas ntawm plaub thiab peb.” Plaub pawg ntseeg thawj, plaub lub cim foob thawj, thiab plaub lub raj ncas thawj txawv ntawm peb pawg ntseeg kawg, peb lub cim foob kawg, thiab peb lub raj ncas kawg. Xya lub xob quaj sawv cev rau plaub lub cim ciam, tab sis nyob hauv plaub lub cim ciam ntawd muaj peb ntu sijhawm. Txoj kev sib txuas saum ntuj ceeb tsheej ntawm “plaub thiab peb,” uas nyob hauv phau Ntawv Qhia Tshwm raug tsa ruaj rau saum peb tug tim khawv (pawg ntseeg, cim foob, thiab raj ncas), thiab cov tim khawv ntawd ua tim khawv rau qhov tseeb siv tau ntawm txoj kev sib txuas “plaub thiab peb” ntawm xya lub xob quaj hauv phau Ntawv Qhia Tshwm.
Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.
Tiam sis nyob hauv txoj kab keeb kwm uas xya nroo sawv cev ntawd tseem muaj dua ib txoj kab lus faj lem uas zais cia, txawv tshwj xeeb, thiab muaj peb lub cim‑qhia kev uas txawv ntawm lub cim uas raug sawv cev ua xya nroo. Vim li ntawd, thaum peb xav txog txoj kev sib raug zoo ntawm xya nroo hauv lus faj lem nrog rau keeb kwm zais cia uas tam sim no tab tom raug qhib foob, peb pom tias xya nroo nthuav tawm plaub lub cim‑qhia kev (cov ntsiab sijhawm), hos keeb kwm zais cia nthuav tawm peb lub cim‑qhia kev (cov ntsiab sijhawm). Ib yam li cov pawg ntseeg, cov foob, cov raj thiab cov nroo, keeb kwm zais cia sawv cev rau peb lub cim‑qhia kev uas txuas nrog plaub lub cim‑qhia kev ntawm xya nroo. Keeb kwm zais cia ntawd kuj muaj ib qho kev sib txuas peb‑plaub thiab.
In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.
Hauv keeb kwm uas raug zais thiab raug ntim cia nyob hauv xya lub xob quaj ntawd, muaj peb lub cim ciam teb uas txawv meej, thiab txhua lub yog ib “lub sijhawm taw tes”; thawj lub thiab lub kawg ntawm peb lub cim ciam teb ntawd sawv cev rau ib qho kev poob siab. Muaj ib “ntu sijhawm” uas txawv meej nyob nruab nrab ntawm thawj lub thiab lub cim ciam teb thib ob, thiab muaj ib “ntu sijhawm” uas txawv meej nyob nruab nrab ntawm lub cim ciam teb thib ob thiab lub cim taw tes thib peb ntawd. Lo lus “kev poob siab” tau tsim los ntawm lub tswv yim hais txog kev mus ntsib uas plam lawm, thiab hauv nws lub ntsiab txhais muaj qhov hais kom pom tseeb txog ib lub sijhawm taw tes. Ib tag hmo kuj yog ib lub sijhawm tshwj xeeb thiab meej. Keeb kwm uas raug zais ntawd raug piav qhia los ntawm peb lub sijhawm taw tes uas raug cais tawm los ntawm ob ntu sijhawm; lub sijhawm ncua thiab txoj kev txav ntawm lub hli xya.
The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.
Tus thawj lub cim-keeb ntawm zaj keeb kwm uas muab zais qhia txog ib qho kev poob siab, thiab lub cim-keeb kawg kuj qhia txog ib qho kev poob siab thiab. Yog li ntawd, txij thawj qhov kev poob siab mus txog rau qhov kev poob siab kawg, muaj ib txoj kab cev faj lem uas muab zais cia, uas muaj tib peb theem ib yam li txhua txoj kab kev kho dua tshiab muaj. Nws kuj muaj lub cim kos npe ntawm Alpha thiab Omega, rau qhov peb tsab ntawv uas tsim lo lus “qhov tseeb” sib raug rau peb lub cim-keeb uas pib thiab xaus nrog ib qho kev poob siab. Zaj keeb kwm uas muab zais ntawd nyob hauv xya lub suab nroo yog qhov tseeb uas Tus Tsov Ntxhuav ntawm xeem Yudas tab tom qhib cov foob tam sim no.
The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.
Nqe lus hauv Yauhas uas peb tab tom xav txog no raug qhia ua ntej hauv tshooj dhau los nrog Pluas Hmo Kawg, uas hais kom meej tias zaj lus ntawm plaub tshooj no yog yam yuav tsum tau noj. Plaub tshooj ntawd xaus nrog txoj kev taug mus rau Khathesemanes. Zaj piav qhia no tshwm sim nyob hauv qhov kev txav mus los txij thaum noj mus txog thaum qhov teebmeem ntawm tus ntoo khaub lig pib. Hauv txoj kev cev Vajtswv lus, qhov chaw thiab lub sijhawm ntawm plaub tshooj no txhais qhia txog zaj lus kawg uas yuav tsum tau noj ua ntej txoj kev txiav txim pib. Zaj lus uas coj mus rau kev kaw ntawm txoj kev txiav txim yog zaj lus uas raug qhib lub foob hauv phau Ntawv Qhia Tshwm, tam sim ua ntej txoj kev txiav txim kaw.
The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.
Cov thwjtim thiab Yexus nyob ntawm lub ntsiab chaw hauv keeb kwm cev Vajtswv lus faj lem uas lawv tab tom raug qhia txog lub sijhawm ncua tseg. Hauv keeb kwm Millerite tus Tswv tau thim Nws txhais tes tawm kom tsim tau kev to taub txog zaj lus ntawm Kev Quaj Nruab Nrab Hmo Ntuj, tab sis qhov kev to taub uas tsim tau zaj lus ntawm Samuel Snow kuj tau qhia rau cov Millerites tias lawv nyob hauv lub sijhawm ncua tseg ntawm kaum tus nkauj xwb. Cov thwjtim nyuam qhuav tau noj Pluas Hmo Kawg, thiab thaum lawv tab tom zom txoj xov ntawd, Khetos tau piav qhia txog lub sijhawm ncua tseg nyob hauv Yauhas plaub tshooj.
Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.
Kev nkag siab ntawm Samuel Snow muaj peev xwm raug teev tseg ua ib pawg ntawm cov ntawv sau, uas maj mam txhim kho mus txog qhov kev nkag siab kawg uas sawv cev los ua txoj xov Midnight Cry. Thaum nws txoj xov tab tom txhim kho, nws kuj tau nthuav tawm txoj xov ntawd hauv ib pawg ntawm cov rooj sib tham pw hav zoov. Pawg ntawv sau uas coj mus rau cov rooj sib tham pw hav zoov ntawd thaum kawg tau coj nws mus rau Exeter camp meeting, uas kav ntev rau rau hnub. Hauv txoj kev yaj saub, txoj xov Midnight Cry raug maj mam txhim kho mus raws ib ntu ntawm lub sij hawm. Plaub tshooj hauv Yauhas tshwm sim nyob hauv keeb kwm yaj saub qhov uas txoj xov tab tom raug txhim kho.
In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.
Hauv plaub tshooj uas Yauhas sau, peb pom tias txoj hauj lwm ntawm tus Vaj Ntsuj Plig Dawb Huv raug txhais tseg ua peb theem; kev txiav txim rau kev txhaum, kev ncaj ncees, thiab kev txiav txim. Peb theem no kuj yog peb lub cim taw kev ntawm keeb kwm uas raug zais cia thiab muab ntxig nyob hauv xya lub nroo.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.
Txawm li cas los xij, Kuv qhia qhov tseeb rau nej; qhov uas Kuv mus lawm yog pab tau nej: rau qhov yog Kuv tsis mus lawm, tus Nplig Siab yuav tsis los cuag nej; tiam sis yog Kuv ncaim mus, Kuv yuav txib nws los cuag nej. Thiab thaum nws los txog lawm, nws yuav qhuab ntuas lub ntiajteb hais txog kev txhaum, thiab txog kev ncaj ncees, thiab txog kev txiav txim: Hais txog kev txhaum, vim lawv tsis ntseeg Kuv; Hais txog kev ncaj ncees, vim Kuv mus cuag Kuv Leej Txiv, thiab nej yuav tsis pom Kuv ntxiv lawm; Hais txog kev txiav txim, vim tus thawj kav lub ntiajteb no twb raug txiav txim lawm. Kuv tseem muaj ntau yam yuav hais rau nej, tiam sis nim no nej tseem ris tsis tau. Los thaum nws, tus Ntsuj Plig ntawm qhov tseeb, los txog lawm, nws yuav coj nej mus rau hauv txhua qhov tseeb: rau qhov nws yuav tsis hais ntawm nws tus kheej; tiam sis yam uas nws hnov, nws yuav hais yam ntawd: thiab nws yuav qhia tej yam uas yuav los tom ntej rau nej. Nws yuav qhuas Kuv lub hwjchim: rau qhov nws yuav txais yam uas yog Kuv li, thiab yuav qhia yam ntawd rau nej. Yauhas 16:7–14.
In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.
Hauv keeb kwm ntawm cov Millerites, Yexus tsis tau rov qab los xaus lub caij ncua ntawd thaum Lub Suab Quaj Thaum Ib Tag Hmo. Nws tau rho Nws txhais tes tawm, thiab tau nchuav tawm lossis xa tus Vaj Ntsuj Plig Dawb Huv los. Tus Vaj Ntsuj Plig Dawb Huv, uas sawv cev ua tus Nplig Siab, tau los tshem tawm txoj kev poob siab ntawd. Nws tau los muab kev nplij siab rau cov uas twb raug xaiv lawm, tab sis uas tau ntxhov siab vim txoj kev poob siab los ntawm ib zaj lus twv ua tsis tiav.
We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.
Peb twb tau taw qhia lawm yav tas los tias tus tubtxib Yauhas, Exekees, thiab Yelemis txhua tus raug piav tias noj phau ntawv me uas qab zib li zib ntab hauv lub qhov ncauj. Muaj ib qho kev sib txawv uas muaj lub hom phiaj tseg cia ntawm peb tug yaj saub no, uas feem ntau neeg tsis nco qab pom.
Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.
Ezekiel raug siv los ua ib qho piv txwv txog cov uas tau noj phau ntawv me, thiab raug muab ib txoj xov uas yuav coj mus rau Vajtswv pawg ntseeg uas tau thim txoj kev ntseeg lawm. Ezekiel sawv cev qhia tias phau ntawv uas raug noj ntawd qhia meej txog txoj hauj lwm uas yuav tsum tau ua kom tiav tom qab ntawd. Nws sawv cev rau txoj xov uas raug muab rau Vajtswv haiv neeg uas yav tas los raug xaiv. Nws txoj xov yog yam uas khi Vajtswv haiv neeg uas yav tas los raug xaiv ntawd ua tej pob, raug teem cia rau qhov hluav taws. Hauv Yauhas plaub tshooj ntawd Yexus qhia meej txog lub hom phiaj ntawm Ezekiel txoj hauj lwm.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
Cia li lo lus uas kuv tau hais rau nej lawm tias, Tus qhev tsis loj dua nws tus tswv. Yog lawv tau tsim txom kuv lawm, lawv kuj yuav tsim txom nej thiab; yog lawv tau khaws kuv tej lus lawm, lawv kuj yuav khaws nej tej lus thiab. Tiamsis lawv yuav ua tag nrho tej no rau nej vim yog kuv lub npe, rau qhov lawv tsis paub tus uas txib kuv los. Yog kuv tsis tau los thiab tsis tau hais rau lawv, lawv yuav tsis muaj kev txhaum; tiamsis nimno lawv tsis muaj ib yam los npog lawv txoj kev txhaum. Tus uas ntxub kuv kuj ntxub kuv Leej Txiv thiab. Yog kuv tsis tau ua tej haujlwm hauv lawv nruab nrab uas tsis muaj lwm tus neeg twg tau ua li, lawv yuav tsis muaj kev txhaum; tiamsis nimno lawv twb pom lawm thiab twb ntxub kuv thiab kuv Leej Txiv tibsi. Tiamsis qhov no muaj tshwm sim kom thiaj ua tiav raws li lo lus uas sau tseg rau hauv lawv txoj kevcai tias, Lawv ntxub kuv yam tsis muaj laj thawj. Tiamsis thaum tus Nplig Siab yuav los, tus uas kuv yuav txib los rau nej ntawm Leej Txiv, yog tus Ntsuj Plig ntawm qhov tseeb, uas tawm ntawm Leej Txiv los, nws yuav ua timkhawv txog kuv. Yauhas 15:20–26.
Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.
Txoj hauj lwm ntawm Exekees, uas tau pib thaum nws noj phau ntawv, sawv cev rau kev tshaj tawm ib zaj lus uas yuav raug tsis lees txais; tiam sis qhov kev tsis lees txais ntawd yog pov thawj tias lawv ntxub Vajtswv thiab twb tau puv npo lawv lub khob ntawm lub sij hawm sim siab lawm.
And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.
Thiab Nws hais rau kuv tias, Leej Tub ntawm neeg, Kuv xa koj mus rau cov neeg Ixayees, mus rau ib haiv neeg uas ntxeev siab, uas tau ntxeev siab tawm tsam Kuv; lawv thiab lawv tej yawg koob tau ua txhaum rau Kuv mus txog niaj hnub no. Rau qhov lawv yog cov me nyuam tsis paub txaj muag thiab siab tawv ncauj. Kuv xa koj mus cuag lawv; thiab koj yuav hais rau lawv tias, Tus Tswv Vajtswv hais li no. Thiab lawv, txawm lawv yuav mloog los sis txawm lawv yuav tsis kam mloog, (rau qhov lawv yog ib tsev neeg ntxeev siab,) los lawv yeej yuav paub tias tau muaj ib tug yaj saub nyob hauv lawv nruab nrab. Exekees 2:3–5.
Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.
Hauj Lwm tes dej num yog ib tug tim khawv tawm tsam cov neeg ntawm daim qub lus cog tseg, ib yam li Khetos tau ua rau cov Yudais uas pheej sib cav txeeb lus; yog li ntawd Hauj Lwm cov lus yog zaj lus ceeb toom kawg uas muab cov neeg ntawm daim qub lus cog tseg khi ua ke ib pob zoo li nroj tsuag phem, npaj tseg rau hauv hluav taws ntawm kev rhuav tshem.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.
“Kuv mam li pom tus tim tswv thib peb. Tus tim tswv uas nrog kuv hais tias, ‘Nws txoj haujlwm txaus ntshai heev. Nws tes haujlwm txaus hwm heev. Nws yog tus tim tswv uas yuav xaiv cov nplej tawm ntawm cov txhauv, thiab muab lub cim, lossis khi, rau cov nplej cia rau hauv lub txhab saum ntuj ceeb tsheej. Tej no tsim nyog yuav tsum ntes tag nrho lub siab, tag nrho txoj kev mloog.’” Early Writings, 118.
The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.
Tes hauj lwm uas raug sawv cev los ntawm kev noj phau ntawv me pib thaum tus tim tswv muaj hwj chim nqis los nrog ib phau ntawv me nyob hauv nws txhais tes. Hauv keeb kwm ntawm thawj tus tim tswv, qhov no tau tshwm sim rau hnub tim 11 lub Yim Hli, 1840, thiab hauv keeb kwm ntawm tus tim tswv thib peb, qhov no tau tshwm sim rau hnub tim 11 lub Cuaj Hli, 2001. Ob hnub ntawd sawv cev rau kev ua tiav ntawm tej lus faj lem uas muaj feem xyuam rau Islam ntawm kev txom nyem thib ob lossis Islam ntawm kev txom nyem thib peb raws li nyias tus. Yog vim li ntawd, Yaxayas hauv tshooj nees nkaum-ob, thaum piav txog qhov kev kub ntxhov hauv lub hav ntawm yog toog rau cov Philadelphians thiab cov Laodiceans, thiaj qhia tias cov Laodiceans, uas yog haiv neeg uas raug xaiv ntawm Protestantism xyoo 1840 thiab Adventism uas yog haiv neeg uas raug xaiv xyoo 2001, raug “cov neeg tua xib xub khi.” Cov neeg tua xib xub hauv lus faj lem hauv Vajlugkub yog Islam, thiab thaum yog toog txog Islam tau ua tiav xyoo 1840 thiab xyoo 2001, cov neeg uas yav tas los raug xaiv tau tsis lees txais lo lus faj lem txog Islam raws li tau nthuav tawm los ntawm cov uas raug sawv cev los ntawm Exekees. Lawv nyob ntawd, thiab thaum ntawd lawv raug khi ua nroj txhav. Tes hauj lwm ntawm Exekees yog kom tshem daim “khaub hlab” uas npog “lawv txoj kev txhaum,” uas Yexus sawv cev tias yog kev ntxub Vajtswv.
The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.
Nqe lus hnyav txog hav ntawm kev ua yog toog pom. Nimno ua cas rau koj, uas koj sawv daws tau nce mus rau saum ru tsev huvsi lawm? Koj uas puv npo kev kub ntxhov, ib lub nroog muaj suab nrov ntxhov, ib lub nroog xyiv fab: koj cov neeg tuag tsis yog raug ntaj tua, thiab tsis yog tuag hauv kev sib ntaus rog. Koj cov thawjcoj sawv daws tau khiav ua ke lawm, lawv raug cov neeg xuas hneev ntes khi; txhua tus uas pom muaj nyob hauv koj raug khi ua ke, yog cov uas tau khiav tuaj deb. Yaxayas 22:1–3.
And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Thiab Vajtswv tau nrog tus tub hluas [Ishmael] nyob; nws loj hlob tuaj, nyob hauv tebchaws moj sab qhua, thiab dhau los ua ib tug neeg tua hneev. Chiv Keeb 21:20.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Qhov uas tsis muaj yog toog, cov neeg yuav puam tsuaj; tiam sis tus uas ceev txoj kevcai, nws yog tus muaj kev kaj siab. Paj Lug 29:18.
Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.
Yelemiya sawv cev rau cov uas tau noj phau ntawv thaum tus timtswv muaj hwjchim nqes los, tus uas yuav ua kom lub ntiajteb kaj lug nrog nws lub yeeb koob, tiam sis lawv tau ntsib txoj kev chim siab vim txoj lus twv hais ua tsis tiav ntawm xyoo 1843. Yelemiya xav txog raws li yav tom ntej cev lus tias tsam Vajtswv tau dag. Lo lus siv ntawd txuas Yelemiya nrog Hanpaku ob.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Kuv yuav sawv rau saum kuv qhov chaw zov, thiab yuav muab kuv tus kheej tsa rau saum lub tsev pej thuam, thiab yuav saib ntsoov kom pom tias nws yuav hais dab tsi rau kuv, thiab kuv yuav teb li cas thaum kuv raug qhuab ntuas. Thiab tus Tswv teb kuv, thiab hais tias, Sau zaj yog toog pom ntawd, thiab ua kom meej rau saum tej phaj, xwv kom tus uas nyeem tau yuav khiav. Rau qhov zaj yog toog pom ntawd tseem yog rau lub sijhawm uas teem tseg lawm, tiamsis thaum kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws ncua los, cia li tos nws; rau qhov nws yuav los muaj tseeb tiag, nws yuav tsis ncua. Saib seb, nws tus ntsuj plig uas khav theeb ntawd tsis ncaj ncees nyob hauv nws: tiamsis tus ncaj ncees yuav muaj sia nyob vim nws txoj kev ntseeg. Habakkuk 2:1–4.
John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.
Yauhasmas raug siv los ua ib lub cim sawv cev rau cov uas tau ntsib qhov qab zib thiab qhov kev poob siab iab, sawv cev rau tag nrho keeb kwm txij hnub Tim 11 lub Yim Hli, 1840, mus txog hnub Tim 22 lub Kaum Hli, 1844.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Thiab kuv mus cuag tus tim tswv, thiab hais rau nws tias, Cia phau ntawv me ntawd rau kuv. Thiab nws hais rau kuv tias, Cia li muab nws coj mus, thiab noj nws kom tag; nws yuav ua rau koj lub plab iab, tiam sis hauv koj lub qhov ncauj nws yuav qab zib ib yam li zib ntab. Thiab kuv muab phau ntawv me ntawd tawm hauv tus tim tswv txhais tes, thiab noj nws tas; thiab hauv kuv lub qhov ncauj nws qab zib ib yam li zib ntab; tiam sis thaum kuv noj tas lawm, kuv lub plab kuj iab. Qhia Tshwm 10:9, 10.
Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.
Exekees sawv cev rau txoj hauj lwm ntawm kev nthuav tawm zaj lus cev Vajtswv lus uas kaw txoj hmoo ntawm cov neeg uas yav tas los raug xaiv, uas tau pib thaum tus tim tswv nqes los rau hnub tim 11 Lub Yim Hli, 1840, thiab hnub tim 11 Lub Cuaj Hli, 2001.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.
Tiamsis koj, tus tub ntawm neeg, cia li mloog yam uas Kuv hais rau koj; tsis txhob ntxeev siab ib yam li tsev neeg ntxeev siab ntawd; qhib koj lub qhov ncauj, thiab noj yam uas Kuv muab rau koj. Thiab thaum kuv ntsia, saib maj, ib txhais tes raug ncav los rau kuv; thiab saib seb, muaj ib daim ntawv yob nyob hauv tes ntawd; Thiab Nws nthuav daim ntawv ntawd rau ntawm kuv xub ntiag; thiab muaj ntawv sau nyob sab hauv thiab sab nraud: thiab tej uas sau rau hauv ntawd yog tej lus quaj ntsuag, kev tu siab quaj quaj, thiab kev txom nyem loj. Dua li ntawd Nws hais rau kuv tias, Tus tub ntawm neeg, cia li noj yam uas koj pom; noj daim ntawv yob no, thiab mus hais rau tsev neeg Ixayees. Ces kuv txawm qhib kuv lub qhov ncauj, thiab Nws ua kom kuv noj daim ntawv yob ntawd. Thiab Nws hais rau kuv tias, Tus tub ntawm neeg, cia koj lub plab noj, thiab ua kom koj tej hnyuv puv npo daim ntawv yob no uas Kuv muab rau koj. Ces kuv txawm noj nws; thiab nyob hauv kuv lub qhov ncauj nws qab zib ib yam li zib ntab. Exekees 2:8–3:3.
Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.
Yelemiya sawv cev rau keeb kwm txij hnub tim 11 lub Yim Hli, 1840 mus txog nyuam qhuav ua ntej Txoj Kev Quaj Thaum Ib Tag Hmo.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Koj tej lus raug pom, thiab kuv tau noj tej ntawd; thiab koj tej lus tau ua rau kuv lub siab muaj kev xyiv fab thiab kev zoo siab: rau qhov kuv raug hu raws li koj lub npe, Au tus Tswv Vajtswv uas kav txhua pab tub rog. Kuv tsis tau zaum hauv lub koom txoos ntawm cov neeg thuam luag, thiab kuv tsis tau zoo siab; kuv zaum ib leeg vim yog koj txhais tes: rau qhov koj tau puv kuv nkaus nrog kev chim siab. Vim li cas kuv qhov mob thiaj nyob mus li, thiab kuv qhov txhab thiaj kho tsis tau, uas tsis kam raug kho? Koj puas yuav ua rau kuv ib yam li tus dag ntxias, thiab ib yam li dej uas qhuav tas? Yog li no tus Tswv hais li no, Yog koj rov qab los, ces kuv yuav coj koj rov qab los dua, thiab koj yuav sawv ntawm kuv xub ntiag: thiab yog koj cais qhov muaj nqis tawm ntawm qhov qias neeg, koj yuav zoo li kuv lub qhov ncauj: cia lawv rov los cuag koj; tiamsis koj txhob rov mus cuag lawv. Thiab kuv yuav ua kom koj rau haiv neeg no zoo li ib phab ntsa tooj liab uas muaj chaw tiv thaiv: thiab lawv yuav tawm tsam koj, tiamsis lawv yuav tsis kov yeej koj: rau qhov kuv nrog nraim koj los cawm koj thiab los tso koj dim, tus Tswv hais li ntawd. Thiab kuv yuav cawm koj tawm ntawm tes ntawm cov neeg phem, thiab kuv yuav txhiv koj tawm ntawm tes ntawm cov neeg txaus ntshai. Yelemis 15:16–21.
Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”
Yelemis sawv cev rau peb zaj keeb kwm thiab peb txoj xov tam sim no. Txoj xov tam sim no yog txoj xov Nruab Hmo Hu, uas tab tom raug nthuav tawm zuj zus nyob rau lub sijhawm thaum Vajtswv haiv neeg uas Yelemis sawv cev rau ntawd twb raug “puv npo” los ntawm “kev npau taws chim,” xav tias lawv “kev mob” yuav yog “mus li xwb,” thiab lawv “lub qhov txhab kho tsis tau,” yog ib lub qhov txhab uas yuav tsis raug kho kom zoo li. Lawv tau cais lawv tus kheej tawm ntawm “lub koom txoos ntawm cov neeg thuam luag.” Lawv tsis “zoo siab xyiv fab” lawm ib yam li lawv tau zoo siab thaum xub thawj uas lawv tau noj phau ntawv, thiab nws tau yog “kev xyiv fab ntawm” lawv “lub siab.”
But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.
Tiamsis muaj lus ntuas rau cov uas nyob hauv qhov xwm txheej ntawd. “Yog koj rov qab los” thiab tseem “yog koj cais yam muaj nqis tawm ntawm yam qias neeg” ces Vajtswv yuav rov qab los cuag lawv. Hauv lus Henplais lo lus “yuav Kuv coj koj rov qab los dua” hauv nqe ntawd txhais hais tias, Vajtswv yuav rov qab los cuag lawv, yog lawv rov qab los cuag Nws.
Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.
Yog li ntawd nej cia li zwm rau Vajtswv. Tiv thaiv dab ntxwg nyoog, ces nws yuav khiav ntawm nej mus. Los ze rau Vajtswv, ces nws yuav los ze rau nej. Nej cov neeg txhaum, cia li ntxuav nej txhais tes kom huv; nej cov siab ob plawv, cia li ua kom nej lub siab dawb huv. Nej cia li txom nyem, quaj ntsuag, thiab quaj; nej txoj kev luag cia li hloov ua kev quaj ntsuag, thiab nej txoj kev xyiv fab cia li hloov ua kev nyuaj siab. Nej cia li txo hwjchim rau ntawm tus Tswv xubntiag, ces nws yuav tsa nej sawv. Yakaunpaus 4:7–10.
If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.
Yog lawv yuav txav los ze rau Vajtswv, ces Nws yuav txav los ze rau lawv. Yog lawv yuav ua tej no, ces lawv yuav “sawv ntawm” tus Tswv xub ntiag thiab lawv yuav yog Vajtswv “lub qhov ncauj.” Tsis tas li ntawd Nws tseem qhuab qhia Yelemis (peb) tias Nws yuav ua rau Nws haiv neeg ua ib “phab ntsa tooj dag uas muaj laj kab ruaj khov” rau cov “neeg phem,” thiab tom qab ntawd cov “txaus ntshai” yuav tsa ib qho kev ua tsov rog tawm tsam cov uas Yelemis sawv cev. Cov “neeg phem” yog Daniyee txoj kev sawv cev rau Mathai cov nkauj xwb ruam. Cov “txaus ntshai” sawv cev rau txoj kev sib koom ua peb txheej ntawm Npanpiloos niaj hnub nim no thaum lub sij hawm muaj teeb meem txog txoj cai Hnub Caiv.
The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.
Cov lus tim khawv ntawm peb tug yaj saub no txhua tus hais txog tib zaj keeb kwm xwb, tiam sis lawv hais txog peb yam sib txawv ntawm tib zaj keeb kwm ntawd. Yelemi sawv cev rau cov uas nyuam qhuav ntsib thawj qhov kev poob siab, tab sis tseem tsis tau txog lub cim taw tes ntawm Midhmo Tswm. Nov yog qhov chaw uas peb tau nyob txij li Lub Xya hli ntuj 18, 2020 los. Lo lus nug yog seb peb puas yuav rov qab los. Yog peb ua li ntawd, peb yuav “hais lus” rau tus Tswv nyob rau tib lub sijhawm uas Tebchaws Meskas “hais lus” zoo li ib tug zaj.
The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.
Zaj keeb kwm uas Yelemis tab tom ua piv txwv no yog peb zaj keeb kwm tam sim no, thiab nws yog zaj keeb kwm uas peb lub cim qhia uas zais nyob hauv xya lub xob quaj sawv cev. Nws kuj yog zaj keeb kwm uas nqe lus hauv Yauhas raug muab tsa rau hauv txojkev yaj saub, rau qhov qhov tseem ceeb ntawm plaub tshooj hauv Yauhas yog txoj hauj lwm ntawm Vaj Ntsuj Plig Dawb Huv hauv kev nplij Yelemis tus uas tab tom nug seb nws puas tau ntseeg ib lo lus dag, thiab seb txoj xov uas qab zib heev ntawd puas yog dej uas poob qab tiag.
Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.
Yelemis thiaj sawv cev rau keeb kwm txij hnub tim 11 Lub Cuaj Hli, 2001 mus txog hnub tim 18 Lub Xya Hli, 2020, thaum lub sijhawm ncua pib, raws li tau sawv cev los ntawm peb hnub thiab ib nrab ua cim tom qab ntawd. Thaum kuv hais tias “ua cim,” kuv tsis yog hais txog ib qho kev twv txog lub sijhawm. Kuv tab tom hais tias hnub tim 18 Lub Xya Hli, 2020 yog lub sijhawm uas ob tug tim khawv, yog phau Vajlugkub thiab Ntsuj Plig ntawm Kev Yaj Saub, raug tua, thiab lawv lub cev tuag raug tso cia rau ntawm txoj kev tau peb hnub thiab ib nrab hauv Tshwmsim tshooj kaum ib.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.
Thiab kuv yuav pub hwjchim rau kuv ob tug timkhawv, thiab nkawd yuav cev lus faj lem tau ib txhiab ob puas rau caum hnub, hnav khaub ncaws ntaub tshev. Nkawd no yog ob tsob ntoo txiv ntseej, thiab ob lub teeb txawb uas sawv ntawm Vajtswv tus uas kav lub ntiajteb xub ntiag. Thiab yog muaj leejtwg xav ua phem rau nkawd, hluav taws yuav tawm hauv nkawd lub qhov ncauj los hlawv nkawd cov yeeb ncuab kom tuag; thiab yog muaj leejtwg xav ua phem rau nkawd, nws yeej yuav tsum raug tua raws li no. Nkawd muaj hwjchim kaw ntuj ceeb tsheej kom nag tsis los nyob rau lub sijhawm uas nkawd cev lus faj lem; thiab nkawd muaj hwjchim kav dej kom hloov ua ntshav, thiab nplawm lub ntiajteb nrog txhua yam kab mob kev puastsuaj, ntau npaum li nkawd xav. Thiab thaum nkawd ua tiav nkawd zaj timkhawv lawm, tus tsiaj qus uas nce tawm hauv lub qhov tob uas tsis muaj chaw kawg yuav ua rog tawm tsam nkawd, thiab yuav kov yeej nkawd, thiab tua nkawd. Thiab nkawd tej cev tuag yuav pw rau ntawm txoj kev hauv lub nroog loj, uas raws sab ntsujplig hu ua Xaudoo thiab Iyiv, qhov uas peb tus Tswv kuj raug muab ntsia saum ntoo khaub lig thiab. Thiab cov neeg, xeem neeg, lus, thiab txhua haiv neeg yuav pom nkawd tej cev tuag tau peb hnub thiab ib nrab, thiab yuav tsis pub muab nkawd tej cev tuag coj mus faus rau hauv ntxa. Thiab cov uas nyob saum lub ntiajteb yuav zoo siab rau nkawd, thiab yuav lomzem, thiab yuav xa khoom plig ib leeg rau ib leeg; vim ob tug yajsaub no tau tsim txom cov uas nyob saum lub ntiajteb. Qhia Tshwm 11:3–10.
The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.
Zaj lus tim khawv uas raug nthuav tawm los ntawm Yelemis tus xwm txheej nyob tom qab txoj kev poob siab, tabsis ua ntej Txoj Kev Quaj Thaum Ib Tag Hmo. Yelemis yuav tsum rov qab los ua ntej nws thiaj li yuav tau ua lub suab ntawm Txoj Lus ntawm Txoj Kev Quaj Thaum Ib Tag Hmo. Qhov no yog peb tus xwm txheej niaj hnub no. Nws kuj yog qhov chaw teem tseg hauv keeb kwm ntawm plaub tshooj hauv Yauhas uas peb tab tom xav txog, thiab nws kuj yog keeb kwm uas raug sawv cev los ntawm keeb kwm zais uas nyob hauv xya lub xob quaj.
If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.
Yog peb xav txog qhov kaj uas txuas nrog “Tus Nplij Siab” hauv Yauhas zaj lus tim khawv plaub tshooj, peb pom pov thawj nplua mias uas ua rau lees paub tias zaj lus piav no yog hais txog Lub Xya Hli 18, 2020, txoj kev poob siab thiab lub sij hawm ncua, txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo uas raug qhib lub cim, thiab txoj kev txiav txim uas yuav los txog ntawm txoj cai Hnub Caiv. Cov tshooj no tab tom txhim tsa saum tus qauv yaj saub ntawm keeb kwm uas tau muab zais.
If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.
Yog hais tias peb yuav tsum ua raws li Vajtswv lub qhov ncauj hauv txoj kev kub ntxhov uas yuav los sai no, ces peb tes hauj lwm tam sim no yog “rho qhov muaj nqis tawm ntawm qhov qias neeg,” lossis raws li Yakaunpaus hais txog tib txoj hauj lwm ntawd, peb yuav tsum “ntxuav” peb “txhais tes, nej cov neeg txhaum; thiab ua kom nej lub siab dawb huv, nej cov neeg siab ob sab. Cia nej raug kev txom nyem, quaj ntsuag, thiab quaj: cia nej txoj kev luag ntxhi tig mus ua kev quaj ntsuag, thiab nej txoj kev xyiv fab tig mus ua kev hnyav siab. Nej cia li txo nej tus kheej rau ntawm tus Tswv xub ntiag, ces nws yuav tsa nej sawv” ua ib tug chij rau yav tom ntej uas nyob ze heev.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Thiab nws yuav tsa ib lub chij rau tej tebchaws, thiab yuav sau cov uas raug ntiab tawm ntawm cov Yixayee los ua ke, thiab yuav sau cov uas tawg khiav ntawm cov Yudas tawm hauv plaub ceg kaum ntuj los ua ke. Yaxayas 11:12.
We will bring our consideration of these four chapters to a conclusion in the next article.
Peb yuav coj peb qhov kev xav txog plaub tshooj no mus xaus rau hauv tsab xov xwm tom ntej.