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# Future for America and July 18, 2020 - Number Six

Yav Tom Ntej Rau Asmeskas thiab Lub Xya Hli Ntuj Tim 18, 2020 - Zauv Rau

The Ensign

Lub Chij Nceeg Vaj

Author

Jeff Pippenger

Published

September 23, 2023

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> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Thiab tom qab peb hnub ib nrab, Vajtswv tus Ntsuj Plig uas pub txojsia tau nkag los rau hauv nkawd, ces nkawd sawv tsees rau saum nkawd ko taw; thiab txoj kev ntshai loj heev poob rau cov uas pom nkawd. Thiab nkawd hnov ib lub suab nrov nrov loj tawm saum ntuj los hais rau nkawd tias, Nej nce los saud no. Ces nkawd tau nce mus saum ntuj nyob hauv ib tauv huab; thiab nkawd cov yeeb ncuab ntsia ntsoov pom nkawd. Qhia Tshwm 11:11, 12.

After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.

Tom qab raug tsuj raug nias rau hauv txoj kev, Eliyas thiab Mauxes tau txais tus Nplig Siab, ces lawv sawv tsees rau saum lawv ob txhais taw. Cov pob txha hauv Exekees lub hav xub hnov ib lub suab, ces muaj kev co tshee, tiam sis lawv tseem tsis tau muaj pa.

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Yog li ntawd kuv thiaj cev lus faj lem raws li kuv tau raug txib; thiab thaum kuv tab tom cev lus faj lem, muaj ib lub suab nrov, thiab saib maj, muaj ib qho co txawj co ntshav, ces cov pob txha txawm sib los ua ke, pob txha no los rau nws tus pob txha. Thiab thaum kuv ntsia saib, saib maj, cov leeg thiab cov nqaij txawm hlob tuaj rau saum lawv, thiab daim tawv nqaij npog lawv saum npoo: tiam sis tsis tau muaj pa hauv lawv li. Exekees 37:7, 8.

When the bodies have been reconstituted, they hear the message of the four winds.

Thaum cov cev twb raug tsim dua tshiab lawm, lawv hnov txoj lus ntawm plaub cua.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:9, 10.

> Ces nws hais rau kuv tias, Cia li cev lus faj lem rau cua, cev lus faj lem, koj tub ntawm neeg, thiab hais rau cua tias, Tus Tswv Vajtswv hais li no; Au pa, cia li los ntawm plaub ceg cua, thiab tshuab rau saum cov uas raug tua no, kom lawv thiaj ciaj sia. Yog li ntawd kuv thiaj cev lus faj lem raws li Nws tau txib kuv, ces pa txawm nkag los rau hauv lawv, thiab lawv txawm ciaj sia, thiab sawv ntsug rau saum lawv ko taw, ua ib pab tub rog coob kawg li. Exekhee 37:9, 10.

All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.

Tag nrho cov yaj saub puav leej qhia txog qhov kawg ntawm lub ntiajteb no, yog li nqe lus hauv Exekees tsim ib qho teeb meem rau cov uas xav zam cov lus ntawm ob tug yaj saub hauv Tshwmsim tshooj kaum ib. Tseeb tiag, rau cov uas xav tsis lees txais cov lus ntawd, txoj kev dag uas yooj yim tshaj plaws uas lawv qhia rau lawv tus kheej yog hais tias Tshwmsim tshooj kaum ib tsuas yog ib zaj keeb kwm uas sawv cev rau Fab Kis Kev Tawm Tsam xwb, thiab nws tsis muaj ib qho kev siv hais txog qhov kawg ntawm lub ntiajteb no. Tiamsis yog tias koj lees txais lub hauv paus ntsiab lus tias txawm yog Tshwmsim tshooj kaum ib los kuj qhia txog qhov kawg ntawm lub ntiajteb no, ces koj yuav tsum ua kom sib haum nrog qhov tseeb tias pab tub rog muaj hwjchim nyob rau qhov kawg ntawm lub ntiajteb no, uas tshaj tawm tus tim tswv thib peb txoj xov hauv ib lub suab qw nrov nrov, raug qhia tias twb tuag lawm thiab raug tsa sawv rov los ua ntej lawv sawv los ua Vajtswv pab tub rog.

> Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:11–14.

> Ces nws hais rau kuv tias, Leej Tub ntawm neeg, tej pob txha no yog tag nrho tsev neeg Ixayees: saib maj, lawv hais tias, Peb tej pob txha qhuav tag lawm, thiab peb txojkev cia siab ploj lawm lawm: peb raug txiav cais tawm txhua tus nyias nyias lawm. Yog li ntawd, cia li cev lus faj lem thiab hais rau lawv tias, Vajtswv Tus Tswv hais li no; Saib maj, Au kuv haiv neeg, kuv yuav qhib nej tej ntxa, thiab yuav ua kom nej tawm hauv nej tej ntxa los, thiab yuav coj nej mus rau hauv lub tebchaws Ixayees. Thiab nej yuav paub tias kuv yog tus Tswv, thaum kuv tau qhib nej tej ntxa, Au kuv haiv neeg, thiab coj nej tawm hauv nej tej ntxa los, Thiab kuv yuav muab kuv tus Ntsuj Plig tso rau hauv nej, ces nej yuav ciaj sia, thiab kuv yuav tsa nej nyob rau hauv nej lub tebchaws: thaum ntawd nej yuav paub tias kuv yog tus Tswv twb hais li ntawd lawm, thiab twb ua tiav lawm, tus Tswv hais li ntawd. Exekhee 37:11–14.

Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.

Khetos tau nce mus saum ntuj ceeb tsheej nrog ib huab, thiab Nws rov qab los nrog cov huab; cov huab ntawd sawv cev rau cov timtswv. Mauxes thiab Eliyas nce mus saum ntuj ceeb tsheej hauv ib huab uas sawv cev rau zaj lus ntawm tus timtswv thib peb uas ya nruab nrab saum ntuj thaum txoj cai Sunday nyob hauv Tebchaws Meskas. Mauxes thiab Eliyas nce mus saum ntuj ceeb tsheej thaum txoj cai Sunday ntawd muaj kev txuas nrog ib zaj lus ntawm Islam.

Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.

Yaxayas qhia meej txog ntau yam tseeb uas txuas nrog zaj keeb kwm no, thiab ua li ntawd nyob hauv tib nqe lus ntawd xwb uas Yexus tau hais rov qab los txheeb qhia Nws tes dej num. Nws tau siv cov yaj saub Eliyas thiab Elixayas ua piv txwv txog ib txoj xov yaj saub uas tsis raug lawv tus kheej haiv neeg txais yuav, thiab tam sim ntawd ua rau cov uas nyob hauv lub koom txoos ntawm Naxales chim heev, ces lawv nrhiav kev muab Nws tua.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.

> Tus Tswv Yexus Khetos tus Ntsuj Plig nyob saum kuv; vim hais tias tus Tswv tau pleev roj rau kuv kom tshaj tawm txoj xov zoo rau cov neeg txo hwjchim; nws tau txib kuv mus qhwv cov siab tawg, tshaj tawm txoj kev dim rau cov raug ntes, thiab kev qhib lub tsev loj cuj rau cov uas raug khi; tshaj tawm lub xyoo uas tus Tswv lees txais, thiab hnub ua pauj ntawm peb tus Vajtswv; nplij txhua tus uas quaj ntsuag; tsa cai rau cov uas quaj ntsuag hauv Xi-oos, kom muab kev zoo nkauj rau lawv hloov tshauv, roj xyiv fab hloov kev quaj ntsuag, thiab tsoos tsho qhuas hloov tus ntsuj plig hnyav; kom lawv thiaj raug hu ua tej ntoo ntawm txoj kev ncaj ncees, yog yam uas tus Tswv cog, xwv kom nws tau koob meej. Thiab lawv yuav txhim kho tej chaw qub uas puas tsuaj lawm, lawv yuav tsa dua tej chaw uas yav tas los raug puam tsuaj, thiab lawv yuav kho dua tej nroog uas raug rhuav tshem, yog kev puam tsuaj ntawm ntau tiam neeg. Thiab cov neeg txawv teb chaws yuav sawv los yug nej tej yaj, thiab cov tub ntawm cov neeg txawv teb chaws yuav ua nej cov neeg laij teb thiab cov saib vaj hmab. Tiamsis nej yuav raug hu ua Cov Pov Thawj ntawm tus Tswv: neeg yuav hu nej ua Cov Tub Txib ntawm peb tus Vajtswv: nej yuav noj tej kev nplua nuj ntawm lwm haiv neeg, thiab nej yuav khav txog lawv lub meejmom. Rau nej txoj kev txaj muag, nej yuav tau ob npaug; thiab rau kev ntxhov siab, lawv yuav xyiv fab rau lawv feem: yog li ntawd hauv lawv lub tebchaws lawv yuav tau ob npaug: kev xyiv fab nyob mus ib txhis yuav yog rau lawv. Vim kuv tus Tswv hlub txoj kev txiav txim, kuv ntxub kev tub sab rau hlawv xyeem; thiab kuv yuav coj lawv tes haujlwm hauv qhov tseeb, thiab kuv yuav cog lus ib lo lus cog tseg uas nyob mus ib txhis nrog lawv. Thiab lawv tej xeeb ntxwv yuav raug paub hauv lwm haiv neeg, thiab lawv cov tub ki yuav raug paub hauv tej pejxeem: txhua tus uas pom lawv yuav lees paub lawv, tias lawv yog cov xeeb ntxwv uas tus Tswv tau foom koob hmoov rau. Kuv yuav zoo siab kawg nkaus hauv tus Tswv, kuv tus ntsuj plig yuav xyiv fab hauv kuv tus Vajtswv; vim nws tau pub kuv hnav tej tsoos tsho ntawm txoj kev cawm dim, nws tau npog kuv nrog lub tsho ntev ntawm txoj kev ncaj ncees, ib yam li tus nraug vauv hnav nws tus kheej nrog tej hniav nyiaj hniav kub, thiab ib yam li tus nkauj nyab kho nws tus kheej nrog nws tej nyiaj kub nplhaib. Rau qhov ib yam li lub ntiajteb txi nws tej noob tawm, thiab ib yam li lub vaj ua kom tej yam uas raug tseb rau hauv ntawd txi tuaj; tus Tswv Vajtswv kuj yuav ua kom txoj kev ncaj ncees thiab kev qhuas txi tuaj rau ntawm txhua haiv neeg xub ntiag.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.

> Vim yog Xiyoo uas kuv yuav tsis nyob twj ywm, thiab vim Yeluxalees uas kuv yuav tsis so, mus txog thaum nws txoj kev ncaj ncees tawm tuaj kaj lug zoo li qhov ci ntsa iab, thiab nws txoj kev cawm dim zoo li ib lub teeb uas kub hnyiab. Thiab lwm haiv neeg yuav pom koj txoj kev ncaj ncees, thiab txhua tus vajntxwv yuav pom koj lub hwjchim ci ntsa iab; thiab koj yuav raug hu ua ib lub npe tshiab, uas lub qhov ncauj ntawm tus Tswv yuav muab hu rau koj. Koj kuj yuav yog ib lub kaus mom ntawm lub hwjchim ci ntsa iab hauv tus Tswv txhais tes, thiab yog ib txoj phuam mom vajntxwv hauv koj tus Vajtswv txhais tes. Koj yuav tsis raug hu ua Tus Uas Raug Tso Tseg lawm ntxiv; thiab koj thaj av yuav tsis raug hu ua Qhuav Qhawv lawm ntxiv: tiamsis koj yuav raug hu ua Hepxispas, thiab koj thaj av yuav raug hu ua Beulah: rau qhov tus Tswv zoo siab rau koj, thiab koj thaj av yuav raug yuav ua txij nkawm. Vim ib yam li tus tub hluas yuav ib tug ntxhais nkauj xwb los ua pojniam, koj cov tub yuav yuav koj ib yam ntawd; thiab ib yam li tus nraug vauv zoo siab rau tus nkauj nyab, koj tus Vajtswv yuav zoo siab rau koj ib yam ntawd. Au Yeluxalees, kuv tau tsa cov neeg zov rau saum koj tej ntsa loog, uas yuav tsis nyob twj ywm li ib txwm, tsis hais nruab hnub lossis hmo ntuj: nej uas hais txog tus Tswv, txhob nyob ntsiag to. Thiab tsis txhob pub nws so, mus txog thaum nws tsa kom ruaj khov, thiab mus txog thaum nws ua kom Yeluxalees yog ib qho kev qhuas saum npoo ntiajteb. Tus Tswv tau cog lus tseg los ntawm nws sab tes xis, thiab los ntawm caj npab ntawm nws lub hwjchim, hais tias, Muaj tseeb tiag, kuv yuav tsis pub koj cov qoob loo ntxiv lawm rau koj cov yeeb ncuab noj; thiab cov tub ntawm neeg txawv tebchaws yuav tsis haus koj cov cawv txiv hmab, uas yog yam uas koj tau ua haujlwm khwv tau los lawm: tiamsis cov uas sau tau nws yuav noj nws thiab qhuas tus Tswv; thiab cov uas tau khaws coj los ua ke yuav haus nws hauv tej loog ntawm kuv txoj kev dawb huv. Nej cia li mus dhau, mus dhau tej rooj vag; npaj txojkev rau haiv neeg; tsa kom siab, tsa kom siab txojkev loj; khaws tej pob zeb tawm mus; tsa ib tug chij rau haiv neeg. Saib maj, tus Tswv tau tshaj tawm mus txog rau kawg ntiajteb, hais tias, Nej cia li hais rau Xi-oo tus ntxhais tias, Saib maj, koj txoj kev cawm dim los txog lawm; saib maj, nws nqi zog nrog nws nyob, thiab nws tes haujlwm nyob ntawm nws xub ntiag. Thiab lawv yuav hu lawv tias, Cov neeg dawb huv, Cov uas tus Tswv tau txhiv dim lawm: thiab koj yuav raug hu ua, Tus Uas Luag Nrhiav Tau, Ib lub nroog uas tsis raug tso tseg. Yaxayas 61:1–62:12.

The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.

Tus Tswv nkag mus rau hauv “ib txoj kev khi lus uas nyob mus ib txhis” nrog rau ib puas plaub caug plaub txhiab tus uas yav tas los twb raug “tso tseg,” tiam sis tom qab ntawd los ua “ib lub nroog” uas “tsis raug tso tseg.” Lawv tau “puam tsuaj,” thiab tuag pw hauv txoj kev. Yaxayas qhia tias lawv yog “Cov Pov Thawj ntawm tus Tswv,” tus Tswv cov “tub qhe ua haujlwm,” “ib haiv neeg dawb huv” thiab cov “neeg zov phab ntsa” saum Xi-oos tej ntsa.

In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.

Nyob rau qhov tsis sib xws nrog cov uas tau xyiv fab rau lawv tej cev tuag lawm, Vajtswv thiaj li zoo siab rau lawv “ib yam li tus nraug vauv zoo siab rau tus nkauj nyab.” Ces tus nkauj nyab twb raug npaj txhij lawm. Ib yam li hauv lo lus cog tseg rau Philadelphia, tus Tswv muab ib “lub npe tshiab” rau lawv, thiab Nws hu lawv lub npe tias “Hephzibah” thiab “Beulah.” Hephzibah txhais tias kuv txoj kev zoo siab nyob hauv nws, hos Beulah txhais tias sib yuav. Tus Tswv yuav cov uas sawv cev los ntawm Elijah thiab Moses.

The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.

Tes hauj lwm uas lawv raug muab yog npaj txoj kev rau Khetos Txoj Kev Rov Los Zaum Ob los ntawm kev tshaj tawm txog “txoj xov zoo” ntawm Khetos thiab Nws txoj kev ncaj ncees “mus txog ntiajteb kawg.” Lawv tau raug pleev roj los ntawm Tus Nplig Siab nyob rau hauv kev nchuav tawm ntawm Tus Ntsuj Plig thiab ces yuav raug tsa “ua ib tug chij,” raws li “ib lub suab loj tawm saum ntuj ceeb tsheej” hais “rau lawv tias, Nej cia li nce los rau ntawm no.” Ces lawv yuav yog “ib lub mom ci ntsa iab” thiab “ib lub mom vaj ntxwv” nyob hauv tes ntawm tus Tswv. Xakaliyas qhia tib lub mom ntawd tias yog ib tug chij, thiab tib lub sijhawm kuj tso qhov xwm txheej ntawd rau lub caij nag tom qab.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.

> Thiab tus Tswv lawv tus Vajtswv yuav cawm lawv nyob rau hnub ntawd ib yam li pab yaj ntawm nws haiv neeg; rau qhov lawv yuav zoo li tej pob zeb muaj nqis hauv ib lub mom vajntxwv, raug tsa siab ua ib lub chij rau saum nws lub tebchaws. Vim nws txoj kev zoo loj npaum li cas, thiab nws txoj kev zoo nkauj loj npaum li cas! Nplej yuav ua rau cov tub hluas zoo siab, thiab cawv tshiab yuav ua rau cov hluas nkauj zoo siab. Nej cia li thov nag ntawm tus Tswv rau lub caij nag tom qab; ces tus Tswv yuav tsim tej huab ci ntsa iab, thiab yuav pub dej nag los rau lawv, pub nyom rau txhua tus hauv teb. Xakhaliyas 9:16–10:1.

They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.

Lawv yuav yog “pab yaj ntawm Nws haiv neeg,” tiamsis tus Tswv tseem muaj ib pab yaj thib ob uas thaum ntawd tseem nyob hauv Npanpiloo, uas Nws yuav hu los thiab. Lawv tes haujlwm yuav yog los txhim kho dua cov chaw qub uas raug puam tsuaj thiab cov “kev qhuav tshev” ntawm ntau tiam neeg. Lawv yuav yog cov uas rov qab los thiab rov tsa dua tej txoj kev qub uas tau raug tsis lees paub thiab raug npog zais nyob hauv Adventism thiab sab nraud Adventism. Lawv yuav rov qab mus rau tej kev tseeb hauv paus uas los ntawm Millerite thiab nthuav qhia tej ntawd hauv lawv txoj kev dawb huv rau Laodicean Adventism, thiab lawv kuj yuav nthuav ib txoj xov rau cov uas nyob sab nraud Adventism txog cov kev tseeb “qub” uas txuas nrog Vajtswv txoj kevcai, tshwjxeeb yog Hnub Xanpataus. Thaum ua li no lawv yuav siv cov keeb kwm ntawm ntau tiam neeg los ua duab piv txwv txog keeb kwm tshiab. Lawv tes haujlwm yuav tshwm sim rau lub sijhawm nag tom kawg, thaum Vajtswv tej kev txiav txim nyob hauv lub tebchaws. Thaum tus Tswv nrog Nws txhais tes xis tsa lawv ua ib daim chij, tag nrho lub ntiajteb uas yav tas los tau zoo siab vim lawv tej cev tuag pw hauv txoj kev yuav pom daim chij ntawd, thiab hnov cov neeg zov lub suab raj ceeb toom.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Nej txhua tus uas nyob hauv lub ntiaj teb no, thiab nej cov uas nyob saum npoo av, nej cia li saib, thaum nws tsa ib lub chij rau saum tej roob; thiab thaum nws tshuab raj, nej cia li mloog. Yaxayas 18:3.

In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”

Hauv tshooj kaum ib hauv Phau Ntawv Qhia Tshwm, thaum cov uas twb zoo siab xyiv fab rau lawv tej cev tuag pom lawv sawv tsees, “kev ntshai loj poob los rau saum cov uas pom lawv.”

> Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:8, 9.

> Ces tus Axilias yuav poob los ntawm ntaj, tsis yog ntaj ntawm ib tug neeg muaj hwjchim loj; thiab ntaj ntawd, tsis yog ntaj ntawm ib tug neeg qis, yuav nqos nws; tiam sis nws yuav khiav dim ntawm ntaj, thiab nws cov tub hluas yuav poob siab tag. Thiab nws yuav hla mus rau nws lub chaw ruaj khov vim kev ntshai, thiab nws cov thawj yuav ntshai chij, tus Tswv hais li no, tus uas nws qhov hluav taws nyob hauv Xi-oos, thiab nws lub cub nyob hauv Yeluxalees. Yaxayas 31:8, 9.

All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.

Tag nrho tej lus tim khawv ntawm tus yaj saub sib sau los ua ke hauv phau Ntawv Qhia Tshwm. Tus Axilia sawv cev rau tus vajntxwv sab qaum teb hauv Daniyees kaum ib nqe plaub caug mus txog plaub caug tsib, tus uas los txog rau nws qhov kawg tsis muaj leejtwg pab nws. Thaum ib puas plaub caug plaub txhiab leej, uas yog Vajtswv cov neeg zov nrhiav, tshuab raj, tag nrho lub ntiajteb yuav hnov thiab ntshai. Cov uas ob tug yaj saub sawv cev rau yuav raug “pleev roj” los ntawm tus Nplig Siab “kom tshaj tawm txoj xov zoo” uas yog cov “xov uas tawm ntawm sab hnub tuaj thiab tawm ntawm sab qaum teb” uas “ua rau ntxhov siab” rau tus vajntxwv sab qaum teb hauv Daniyees tshooj kaum ib nqe plaub caug plaub, thiab qhov ntawd cim txog qhov pib ntawm kev tsim txom hauv lub sijhawm muaj teebmeem ntawm txoj cai Hnub Caiv. Lub sijhawm ntawd Lwm Haiv Neeg yuav teb rau txoj xov kom tawm hauv Npanpiloo los thiab tuaj koom nrog tus Tswv cov pov thawj, uas kuj raug sawv cev ua “ib tug cag ntawm Yexai,” yog li ntawd thiaj qhia meej txog txoj kev siv vajlugkub raws txheej txheem uas lawv yuav siv los nthuav tawm txoj xov ceeb toom rau Lwm Haiv Neeg.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. 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 11:10–12.

> Thiab nyob rau hnub ntawd yuav muaj ib tug cag ntawm Yexi, uas yuav sawv ua ib daim chij rau cov haiv neeg; cov Lwm Haiv Neeg yuav tuaj nrhiav nws; thiab nws qhov chaw so yuav muaj hwjchim ci ntsa iab. Thiab yuav muaj tias nyob rau hnub ntawd, tus Tswv yuav tsa nws txhais tes dua zaum ob kom rov qab txhiv cov seem uas tshuav ntawm nws haiv neeg, cov uas tseem nyob seem, tawm hauv Assyria, thiab hauv Egypt, thiab hauv Pathros, thiab hauv Cush, thiab hauv Elam, thiab hauv Shinar, thiab hauv Hamath, thiab hauv tej kob ntawm hiav txwv. Thiab nws yuav tsa ib daim chij rau cov tebchaws, thiab yuav sau cov uas raug ntiab tawm ntawm Ixayees los ua ke, thiab yuav sib sau cov uas tawg khiav ntawm Yudas tawm hauv plaub ceg kaum ntuj ntawm lub ntiajteb. Yaxayas 11:10–12.

The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.

Tus Tswv tau sau Nws haiv neeg los ua ke rau lub Cuaj Hlis 11, 2001 nrog cov lus uas qhia tias Islam txoj kev tawm tsam yog kev tuaj txog ntawm txoj kev puas tsuaj thib peb. Tus Tswv rov sau Nws haiv neeg los ua ke dua zaum ob tom qab lawv tau tuag nyob hauv txoj kev. Thaum Nws ua li ntawd, cov uas raug sau los ua ke raug hu tias yog “cov raug ntiab tawm ntawm Ixayees,” thiab “cov tawg khiav ntawm Yudas.” Lawv raug ntiab tawm mus rau hauv txoj kev rau lub Xya Hlis 18, 2020, tiam sis lawv raug sau los ua ke dua zaum ob kom ua tus chij uas sau Vajtswv pab yaj lwm tus uas tseem nyob hauv Npanpiloo los ua ke. Kev sau cov uas tseem nyob hauv Npanpiloo los ua ke pib thaum txoj cai Hnub Caiv nyob hauv Tebchaws Meskas, uas yog lub suab thib ob ntawm ob lub suab hauv Qhia Tshwm kaum yim.

The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.

Kev sib sau ua ntej tau tshwm sim thaum lub Cuaj Hlis 11, 2001 thaum Islam tau ntaus rau Tebchaws Meskas. Raws li tus chij uas yuav raug sib sau zaum ob, lawv raug sawv cev ua hauv paus ntawm Jesse, uas yog ib lub cim sawv cev rau tes haujlwm ntawm Alpha thiab Omega, qhia txog qhov kawg ntawm ib yam nrog rau qhov pib ntawm ib yam. Kev sib sau ua ntej raug cim tseg los ntawm kev tawm tsam ntawm Islam rau Tebchaws Meskas thiab qhia meej tias kev tawm tsam ntawm Islam rau Tebchaws Meskas yog kev sib sau zaum ob. Thaum hauv paus ntawm Jesse sawv los ua tus chij rau cov Gentiles, nws “so” yuav muaj hwjchim ci ntsa iab, rau qhov tus chij yuav coj cov uas tseem nyob hauv Babylon rov qab mus rau txoj kev qub hauv phau Vajlugkub ntawm Hnub Xanpataus hnub xya, yog li cim txog kev tsa tus chij rau cov Gentiles thaum lub sijhawm teebmeem ntawm txoj cai Hnub Caiv.

The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.

“Tus chij” xub ntsib ib txoj kev lim kom dawb huv uas twb raug piav qhia nyob rau hauv Malakis tshooj peb, ob zaug uas Khetos ntxuav lub tuam tsev, thiab yeej tseem muaj zaj lus piv txwv txog kaum tus nkauj xwb thaum kawg ntawm txoj kev txav Millerite. Txoj kev lim kom dawb huv thaum chiv thawj ntawd rov muaj dua tib si raws nraim li lo lus thaum kawg, thiab Yaxayas sawv cev txog nws nyob rau hauv kev txuas nrog ib lub rooj tshwj xeeb uas twb raug hais tseg hauv ib phau ntawv. Txoj kev tawm tsam ntawm Adventism yog lub rooj cuav uas raug tsim tawm hauv xyoo 1863 kom tsis lees txais thiab los hloov ob lub rooj uas raug hais tseg nyob rau hauv phau ntawv Habakhuk tshooj ob.

> Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.

> Tam sim no, sau nws rau ntawm ib daim txiag rau lawv xub ntiag, thiab sau cia rau hauv ib phau ntawv, kom nws yuav nyob mus rau lub sijhawm tom ntej mus ib txhis thiab tsis kawg li: Tias cov no yog ib haiv neeg ntxeev siab, cov menyuam dag, cov menyuam uas tsis kam mloog txoj kevcai ntawm tus Tswv: Cov uas hais rau cov pom yog toog, Tsis txhob pom; thiab hais rau cov yaj saub, Tsis txhob cev lus tseeb rau peb; cia li hais tej lus mos muag rau peb, cev lus dag ntxias rau peb: Nej cia li khiav tawm ntawm txojkev, tig mus deb ntawm txoj kab, ua kom tus Dawb Huv ntawm cov Yixalayees ploj mus ntawm peb xub ntiag. Vim li no tus Dawb Huv ntawm cov Yixalayees hais li no tias, Vim nej thuam lo lus no, thiab tso siab rau kev tsim txom thiab kev ua phem nkhaus, thiab nyob ruaj rau tej ntawd: Yog li ntawd txojkev txhaum no yuav zoo li ib phab ntsa tawg uas yuav vau lawm rau nej, uas nphau tawm hauv ib phab ntsa siab, thiab nws txojkev tawg yuav los txog tam sid, ib pliag xwb. Thiab nws yuav muab nws tsoo ib yam li tus kws lauj kaub lub lauj kaub uas raug tsoo ua tej daim me me; nws yuav tsis khuvleej li: kom txawm nyob hauv tej daim tawg ntawd los yuav tsis pom ib qho tawb lauj kaub me me uas yuav nqa hluav taws ntawm qhov cub tau, lossis nqa dej hauv qhov dej tau. Rau qhov tus Tswv Vajtswv, tus Dawb Huv ntawm cov Yixalayees, hais li no tias; Hauv kev rov qab los thiab kev so nej yuav dim; hauv kev ntsiag to thiab kev tso siab yuav yog nej lub zog: tiamsis nej tsis kam. Tiamsis nej hais tias, Tsis tau; rau qhov peb yuav khiav saum nees; yog li ntawd nej yuav khiav: thiab, Peb yuav caij tej nees ceev; yog li ntawd cov uas caum nej yuav ceev. Ib txhiab leej yuav khiav thaum raug ib tug xwb cem; thaum raug tsib tug cem nej yuav khiav: mus txog thaum nej tshuav nyob zoo li ib tug ncej chij saum ncov roob, thiab zoo li ib tug chij rau saum ib lub pov roob. Yog li ntawd tus Tswv yuav tos, kom nws thiaj li pub txiaj ntsig rau nej, thiab yog li ntawd nws yuav raug tsa siab, kom nws thiaj li hlub nej: rau qhov tus Tswv yog Vajtswv ncaj ncees txiav txim: txhua tus uas tos ntsoov nws mas tau koob hmoov. Rau qhov haiv neeg yuav nyob hauv Xi-oos ntawm Yeluxalees: koj yuav tsis quaj ntxiv lawm: thaum lub suab ntawm koj txojkev quaj nrov tuaj, nws yuav muaj txiaj ntsig loj rau koj; thaum nws hnov lawd, nws yuav teb koj. Yaxayas 30:8–19.

In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”

Xyoo 1863, Adventism tau pib txoj txheej txheem ntawm kev tsis lees txais William Miller txoj xov lus yaj saub raws li tau sawv cev rau saum ob daim phiaj dawb huv ntawm Habakkuk. Yexus siv qhov pib los ua qauv piav txog qhov kawg. Hauv nqe no, cov neeg ntxeev siab thaum chiv thawj ntawm Adventism kuj sawv cev rau cov neeg ntxeev siab thaum kawg ntawm Adventism. Hauv ob rooj xwm txheej no, txoj kev ntxeev siab sawv cev rau kev tsis lees txais txoj xov lus yaj saub thiab txoj kev ua haujlwm ntawm txhua tiam keeb kwm ntawd, thaum lawv hais rau cov “neeg pom kev,” “Tsis txhob pom; thiab rau cov yaj saub, Tsis txhob cev lus tseeb rau peb, hais tej yam mos muag rau peb, cev lus dag ntxias.”

They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.

Lawv kuj txiav txim siab tso txoj kev tseg thaum lawv tshaj tawm tias, “Nej cia li txav tawm ntawm txoj kev mus, tig mus rau ib sab ntawm txoj kev, ua kom Tus Dawb Huv ntawm Ixayees thim ntawm peb xub ntiag mus.” Txoj kev ntawm cov ncaj ncees yog “txoj kev qub” uas nyob hauv Yelemis tshooj rau nqe kaum rau thiab kaum xya. Cov neeg ntxeev siab txiav txim siab tsis taug kev hauv tej qhov tseeb hauv paus keeb los yog tsis mloog lub suab raj uas cov neeg zov uas tau raug tsa sawv tau tshuab, uas sawv cev rau txoj kev txav ntawm cov Millerite thiab txoj kev txav ntawm Future for America.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Yog li no yog tus Tswv hais li no tias, Nej cia li sawv ntawm tej kev, thiab saib, thiab nug txog tej kev qub, tias txojkev zoo nyob qhovtwg, thiab nej cia li taug txojkev ntawd mus, ces nej yuav nrhiav tau kev so rau nej tej ntsujplig. Tiamsis lawv hais tias, Peb yuav tsis taug txojkev ntawd. Kuv kuj tau tsa cov neeg zovfaj saum nej, hais tias, Nej mloog lub suab raj. Tiamsis lawv hais tias, Peb yuav tsis mloog. Vim li ntawd, nej haivneeg, cia li mloog, thiab paub, Au lub koomtxoos, yam uas nyob hauv lawv. Au lub ntiajteb, cia li mloog: saib seb, Kuv yuav coj kev phem los rau haivneeg no, yog cov txiv ntawm lawv tej kev xav, vim lawv tsis tau mloog Kuv tej lus, thiab tsis mloog Kuv txoj kevcai, tiamsis tau tsis kam lees nws. Yelemis 6:16–19.

The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.

Kev tsis kam ntawm cov neeg ntxeev siab uas yuav tsis taug txojkev qub kuj raug sawv cev ua lawv txoj kev ntshaw “kom ua rau tus Vaj Ntsuj Plig Dawb Huv ntawm cov Yixayee tseg mus ntawm lawv xub ntiag”, thiab qhov no sawv cev rau kev tsis lees txais zaj lus ntawm Kev Quaj Thaum Ib Tag Hmo uas raug tsa rau saum lub hauv paus tias tus Alpha thiab Omega qhia xaus ntawm Kev Adventism los ntawm qhov pib.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Muaj ib lub teeb ci ntsa iab tsa nyob tom qab lawv ntawm qhov pib ntawm txojkev, uas ib tug timtswv hais rau kuv tias yog ‘lub suab quaj thaum ib tag hmo.’ Lub teeb no ci mus thoob plaws txojkev, thiab pub teeb rau lawv ko taw, kom lawv thiaj li tsis dawm.”

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Yog lawv khaws lawv lub qhov muag ntsia ruaj nreb rau Yexus, tus uas nyob ncaj qha ua ntej lawv, coj lawv mus rau hauv lub nroog, ces lawv nyob nyab xeeb. Tiamsis tsis ntev tom qab ntawd, ib txhia pib qaug zog, thiab hais tias lub nroog tseem nyob deb heev, thiab lawv tau xav tias lawv yuav tsum tau nkag mus rau hauv lawm ua ntej ntawd. Ces Yexus txhawb lawv zog los ntawm kev tsa Nws sab npab xis uas muaj hwjchim ci ntsa iab, thiab ntawm Nws sab npab ntawd muaj ib txoj kev kaj ci tuaj, uas yoj hla saum pawg neeg tos kev los zaum ob, thiab lawv qw tias, ‘Alleluia!’ Lwm tus ho maj nroos tsis lees paub txoj kev kaj nyob tom qab lawv, thiab hais tias tsis yog Vajtswv uas tau coj lawv tawm los deb npaum ntawd. Txoj kev kaj uas nyob tom qab lawv cia li tuag ntais lawm, cia lawv ko taw nyob hauv txoj kev tsaus ntuj nti tag nrho, thiab lawv dawm ntog thiab plam tsis pom lub cim thiab Yexus lawm, thiab poob tawm ntawm txoj kev nqes mus rau hauv lub ntiajteb tsaus ntuj thiab phem uas nyob hauv qab no.” Christian Experience and Teachings of Ellen G. White, 57.

The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.

Txoj kev ntxuav kom dawb huv uas lub Suab Quaj Thaum Ib Tag Hmo sawv cev tsim tawm ob pawg neeg pe hawm, thiab Yaxayas tshooj peb caug sawv cev rau cov nkauj xwb ruam txoj kev tsis muaj roj tias yog lawv tsis muaj peevxwm khaws tau dej lossis hluav taws, uas ob yam no yog cov cim ntawm Tus Nplig Siab ib yam, thaum Yaxayas sau tias, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Lawv txoj kev txiav txim los txog “tam sim ntawd” raws li lub suab quaj thaum ib tag hmo sawv cev, thaum ntawd lawv mam pom tias twb lig dhau lawm uas yuav mus nrhiav tau roj. Hluav taws thiab dej hauv Yaxayas zaj lus tim khawv tsuas yog lwm yam kev sawv cev rau roj hauv zaj piv txwv txog kaum tus nkauj xwb xwb. Roj, dej, thiab hluav taws sawv cev rau tus cwj pwm; lawv sawv cev rau txoj xov thiab kuj sawv cev rau kev nyob nrog ntawm Tus Nplig Siab thiab. Tsis muaj ib qho ntawm cov cim no uas yuav muab tau thaum txoj kev txiav txim ntawm kaum tus nkauj xwb “cometh suddenly at an instant.” Thaum ntawd twb lig dhau lawm.

The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.

Tib txoj kev nyab xeeb nkaus xwb yog nyob hauv “kev rov qab los,” uas yog lo lus cog tseg uas tau muab rau Yelemis thaum nws sawv cev rau cov uas tau poob siab thaum thawj qhov kev poob siab. Yog Vajtswv haiv neeg yuav rov qab los cuag Nws, Nws yuav rov qab los cuag lawv; tiam sis cov neeg ntxeev siab tsis kam, thiab lub teeb uas tau ci txoj kev ploj mus lawm. Lub teeb thaum pib yog Kev Qw Thaum Ib Tag Hmo, thiab txoj kev mus tom ntej tau raug ci ntsa iab los ntawm Khetos txhais tes xis uas muaj hwjchim ci ntsa iab mus tas nrho txog ib txhis. Khetos nyob pem hauv ntej ntawm cov uas nyob saum txoj kev ntawd, thiab lub teeb tom qab yuav tsum yog tib lub teeb ntawd, rau qhov Khetos qhia qhov kawg ntawm txoj kev los ntawm qhov pib ntawm txoj kev. Kev Qw Thaum Ib Tag Hmo yog thiab tseem yog qhov tseeb tam sim no.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Kuv feem ntau raug xa mus rau zaj lus piv txwv txog kaum tus nkauj xwb, tsib tus muaj tswvyim, thiab tsib tus ruam. Zaj lus piv txwv no tau raug thiab tseem yuav raug ua kom tiav raws nraim li txhua lo lus, rau qhov nws muaj kev siv tshwj xeeb rau lub sijhawm no, thiab, ib yam li txoj xov ntawm tus timtswv thib peb, nws tau raug ua kom tiav lawm thiab yuav txuas ntxiv ua qhov tseeb rau lub sijhawm no mus txog thaum kawg ntawm lub sijhawm.” Review and Herald, August 19, 1890.

A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.

Kev ntshaw kom ua rau Tus Dawb Huv tshem tawm ntawm lawv xub ntiag yog ib txoj kev tsis lees paub tsis yog Khetos xwb, tiam sis Khetos raws li Alpha thiab Omega. Nws yog txoj kev tsis lees paub cov lus ntawm Midnight Cry. Cov lus ntawm Midnight Cry thaum chiv keeb ntawm Adventism yog ib qho kev kho qhov twb tau twv yuam kev lawm.

The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.

Cov neeg ntxeev siab uas tsis kam lees “txoj qub kev” thiab tsim ib “rooj” cuav uas cais tawm ntawm cov neeg ncaj ncees raws li tau sawv cev nyob hauv kev txav Millerite ntawm kev ua tiav ntawm Midnight Cry. Ces “ib txhiab” thiaj khiav dim “ntawm ib tug neeg txoj kev cem,” thiab kev txav ntawd mam li poob nthav ntawm tsib caug txhiab los txog tsib caug xwb. Lawv khiav mus vim yog “kev cem” uas tawm los ntawm “tsib” tug nkauj xwb muaj tswv yim, uas hais rau lawv tias lawv tsis muaj roj yuav muab faib tau, thiab tias lawv yuav tsum mus yuav lawv tus kheej roj. Kev cais cov ruam tawm ntawm cov muaj tswv yim cia cov nkauj xwb muaj tswv yim nyob tseg “zoo li ib lub teeb cim rau saum ib lub roob, thiab zoo li ib tug chij rau saum ib lub toj.” Kev ntxeev siab ntawm cov nkauj xwb ruam rau hnub tim 22 Lub Kaum Hli, 1844 tau ua piv txwv qhia txog kev ntxeev siab ntawm xyoo 1863, rau qhov hnub tim 22 Lub Kaum Hli, 1844 yog qhov pib ntawm kaum cuaj xyoos uas sawv cev rau qhov kawg ntawm “xya lub sij hawm” hauv Leviticus nees nkaum rau. Peb tseem muaj ntau yam yuav hais txog zaj lus no, tab sis kev ntxeev siab xyoo 1844 yog ib daim qauv ntawm kev ntxeev siab xyoo 1863 thiab cim tseg lub sijhawm uas lub rooj cuav raug tsim tawm.

The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.

Qhov kev ntshai uas cov nkauj xwb ruam tau ntsib, yog qhov kev ntshai uas tau sawv cev thaum cov nkauj xwb muaj tswvyim raug coj rov los muaj sia thiab sawv ntsug saum lawv ko taw. Thaum ntawd twb lig dhau lawm los yuav rov qab los ntawm txoj kev poob siab ntawm Lub Xya hli ntuj 18, 2020, thiab yam tom ntej yuav tshwm sim yog kev nce mus rau saum ntuj ceeb tsheej uas muaj chaw rau ntawm txoj cai Hnub Caiv. Ces thaum ntawd yog lub sijhawm uas ib qho av qeeg loj tshwm sim.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.

> Thaum tib lub sijhawm ntawd thiaj muaj ib qho av qeeg loj heev, thiab ib feem kaum ntawm lub nroog poob lawm, thiab nyob hauv qhov av qeeg ntawd muaj neeg tuag xya txhiab leej; hos cov seem uas tshuav ntawd ntshai heev, thiab qhuas Vajtswv saum ntuj ceeb tsheej. Kev txom nyem zaum ob twb dhau mus lawm; saib seb, kev txom nyem zaum peb yuav los sai sai. Tshwmsim 11:13, 14.

Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.

Tshwmsim kaum tau qhia tias thaum lub Kiv Puag Ncig Fab Kis, ib feem kaum ntawm lub nroog poob lawm, thiab nyob hauv keeb kwm ntawd haiv neeg Fab Kis, ib haiv neeg uas muaj ob tug kub cev cev yaj saub sawv cev ua Xaudoo thiab Iyi tebchaws, raug rhuav pov tseg. Ob tug kub cev ntawm Fab Kis ua qauv qhia txog ob tug kub cev ntawm Tebchaws Meskas.

France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.

Fabkis yog ib lub nceeg vaj uas nyob hauv kaum lub nceeg vaj raws li lus faj lem, uas sawv cev rau Loos uas pe hawm dab mlom hauv Daniyee xya, thiab vim li ntawd ib feem kaum ntawm lub nceeg vaj (lub nroog) thiaj poob. Qhov tseeb, ntawm kaum lub kub ntawm Daniyee xya uas thaum kawg tsa txoj kev papal kav sawv saum lub zwm txwv ntawm lub ntiaj teb xyoo 538, Fabkis yog lub nceeg vaj tseem ceeb uas tsim tsa txoj kev papal kav ntawd. Raws li ib lub zog ntawm kaum lub zog hauv Daniyee xya, Fabkis ua cim rau lub luag hauj lwm ntawm tus tsiaj qus ob lub kub ntawm thaj av hauv Tshwm Sim kaum peb. Tebchaws Meskas ua tiav tib txoj hauj lwm ntawd rau txoj kev papal kav thaum kawg ib yam li Fabkis tau ua thaum chiv thawj. Tebchaws Meskas yog lub hwj chim thawj ntawm kaum tus vaj ntxwv uas sawv cev rau United Nations, thiab nws poob thaum av qeeg ntawm txoj cai hnub Sunday. Peb yuav hais txog cov nqe no kom puv dua hauv tsab xov xwm tom ntej.

One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.

Ib qho ntawm cov ntsiab lus tseem ceeb ntawm tsab xov xwm no yog tias nws yog ib zaj lus uas tsa Vajtswv haiv neeg sawv ntsug, vim tus Nplig Siab uas tsa lawv sawv ntsug sawv cev rau cov roj, uas tsis yog tsuas sawv cev rau tus Vaj Ntsuj Plig Dawb Huv xwb, tiam sis kuj sawv cev rau tej kev sib txuas lus uas Vajtswv xa tuaj rau Nws haiv neeg. Zaj lus ntawm Tshwmsim kaum ib uas tsa Mauxes thiab Eliyas sawv ntsug kuj raug sawv cev los ntawm lo lus cog tseg uas tau muab rau Yelemis.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. 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 15:19–21.

> Vim li no tus Tswv hais li no tias, Yog koj tig rov los, ces kuv yuav coj koj rov qab los, thiab koj yuav sawv ntawm kuv xub ntiag: thiab yog koj cais yam muaj nqis tawm hauv yam qias, koj yuav zoo li kuv lub qhov ncauj: cia lawv tig rov los cuag koj; tab sis koj txhob tig rov mus cuag lawv. Thiab kuv yuav ua rau koj rau haiv neeg no zoo li ib phab ntsa tooj liab uas muaj laj kab ruaj khov: lawv yuav tawm tsam koj, tab sis 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 dim ntawm tes ntawm cov neeg phem, thiab kuv yuav txhiv koj tawm hauv tes ntawm cov neeg txaus ntshai. Jeremiah 15:19–21.

Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”

Yaxayas twb tau hais tib yam kev hu thov no thaum nws hais tias, “Vim tus Tswv Vajtswv, tus Dawb Huv ntawm cov Yixalayees, hais li no; Hauv kev tig rov qab los thiab kev so nej thiaj yuav dim.” Yaxayas tseem ntxiv tias qhov “tig rov qab los” ntawd muaj kev txuas nrog lub caij ncua tos ntawm zaj lus piv txwv, rau qhov nws sau hais tias, “Yog li ntawd tus Tswv yuav tos, xwv nws thiaj yuav muaj siab hlub tshua rau nej, thiab yog li ntawd nws yuav raug tsa siab, xwv nws thiaj yuav khuv leej nej: rau qhov tus Tswv yog Vajtswv ntawm txoj kev txiav txim: foom koob hmoov rau txhua tus uas tos ntsoov nws.”

The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.

Txoj cai tshwjxeeb ntawm kev ua Vajtswv “lub qhov ncauj” raws li Yelemis tau qhia tseg yog txoj cai tshwjxeeb ntawm kev hais lus rau Vajtswv nyob rau lub sijhawm uas Tebchaws Meskas “hais lus zoo li ib tug zaj.” Cov lus uas Vajtswv haiv neeg yuav hais thaum ntawd yog lo lus ceeb toom tawm tsam lub cim ntawm tus tsiaj nyaum papal. Kev koom nrog hauv txoj kev txav mus los uas muaj koob meej ntawd yuav tsum kom peb rov qab los.

> If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.

> Yog koj yuav rov qab los, Au cov Yixayee, tus Tswv hais tias, cia li rov qab los cuag kuv; thiab yog koj yuav muab koj tej kev qias vuab tsuab tawm ntawm kuv xub ntiag mus, mas koj yuav tsis raug ntiab khiav mus lawm. Thiab koj yuav cog lus tias, Tus Tswv muaj sia nyob, hauv qhov tseeb, hauv kev txiav txim, thiab hauv txoj kev ncaj ncees; ces txhua haiv neeg yuav foom koob hmoov rau lawv tus kheej hauv nws, thiab lawv yuav khav theeb hauv nws. Vim tus Tswv hais li no rau cov txiv neej hauv Yudas thiab Yeluxalees tias, Cias muab nej thaj av uas twb tseg cia qhuav qhawv ntawd laij kom tawg, thiab txhob tseb noob rau hauv cov pos. Nej cia li ua kevcai txiav rau tus Tswv, thiab muab daim tawv xoo ntawm nej lub siab tshem tawm mus, nej cov txiv neej hauv Yudas thiab nej cov neeg uas nyob hauv Yeluxalees: tsam kuv txoj kev chim tawg tuaj zoo li hluav taws, thiab kub hnyiab mus uas tsis muaj leejtwg tua tau, vim yog qhov phem ntawm nej tej kev ua. Nej cia li tshaj tawm hauv Yudas, thiab muab tshaj tawm hauv Yeluxalees; thiab hais tias, Nej cia li tshuab raj nrov thoob plaws hauv lub tebchaws: qw hu, sib sau ua ke, thiab hais tias, Nej cia li tuaj sib txoos ua ke, thiab cia peb mus rau hauv tej nroog uas muaj ntsa tiv thaiv. Cia li tsa tus chij rau sab Xi-oos: khiav mus, txhob nyob twjywm: rau qhov kuv yuav coj kev phem los ntawm sab qaum teb tuaj, yog ib qho kev puastsuaj loj heev. Tus tsov ntxhuav twb tawm hauv nws lub hav txwv lawm, thiab tus uas rhuav tshem cov haiv neeg twb tabtom tuaj lawm; nws twb tawm ntawm nws qhov chaw los ua kom koj lub tebchaws puam tsuaj; thiab koj tej nroog yuav raug muab rhuav tshem pov tseg, tsis muaj neeg nyob. Yelemis 4:1–7.

> But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.

> Tiamsis tus Tswv lub Ntsuj Plig tau los nyob saum Kide‑oos, thiab nws tshuab ib lub raj; ces cov Abieesel thiaj sib sau los raws nws qab. Thiab nws txib cov tub txib mus thoob plaws txhua thaj av Manaxes; cov ntawd kuj sib sau los raws nws qab thiab: nws kuj txib cov tub txib mus cuag Asaw, thiab mus cuag Xebuloos, thiab mus cuag Nifthalis; ces lawv txawm nce tuaj ntsib lawv. Cov Neeg Txiav Txim 6:34, 35.

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