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# The Book of Daniel - Number Forty-Nine

Phau Ntawv Daniyees - Zauv Plaub Caug Cuaj

Unveiling Truths: The Midnight Cry, Islam’s Role, and the Final Testing Process in the Last Days

Qhib Qhov Tseeb: Lub Suab Quaj Thaum Ib Tag Hmo, Txoj Hauj Lwm ntawm Islam, thiab Txoj Kev Sim Siab Kawg Thaum Hnub Kawg

Author

Jeff Pippenger

Published

January 13, 2024

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The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.

Qhov kev nce ntxiv ntawm kev paub uas tau tshwm sim thaum lub zeem muag ntawm tus dej Ulai raug qhib rau xyoo 1798, tau tsim ib txoj kev sim siab uas mus txog nws qhov ncov siab kawg hauv kev txav hu ua Midnight Cry xyoo 1844. Midnight Cry ntawm hnub kawg, uas tam sim no tab tom raug qhib tawm, tau raug sawv cev los ntawm zaj keeb kwm ntawd, thiab muaj nrog cov tseeb sim siab tib yam nkaus li hauv zaj keeb kwm ntawd, rau qhov lus ceeb toom Midnight Cry uas tam sim no tab tom raug qhib tawm yog ib qho kev rov kho dua ntawm Miller tej hniav nyiaj hniav kub.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> “Cov lus tseeb uas peb tau txais xyoo 1841, ‘42, ‘43, thiab ‘44 tam sim no yuav tsum raug kawm thiab tshaj tawm. Cov lus ntawm tus tim tswv thawj, tus tim tswv ob, thiab tus tim tswv peb yav tom ntej yuav raug tshaj tawm nrog lub suab nrov ncha. Lawv yuav raug muab tshaj tawm nrog kev txiav txim siab khov kho thiab nyob hauv lub hwj chim ntawm tus Ntsuj Plig.” Manuscript Releases, volume 15, 371.

The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.

Lub ntsiab tseem ceeb tshaj plaws ntawm zaj lus ceeb toom yav tom ntej hu ua Kev Quaj Thaum Ib Tag Hmo rau peb tiam no yog tes dej num ntawm Islam ntawm txoj kev txom nyem thib peb. Peb txoj kev txom nyem ntawm Islam puav leej raug sawv cev rau saum ob daim txiag ntawm Habakkuk. Zaj lus ntawm Kev Quaj Thaum Ib Tag Hmo rau hnub kawg tau pib raug qhib lub foob thaum lub sij hawm kev poob siab rau hnub Tim 18 Lub Xya hli ntuj, 2020, thaum lub sij hawm tos ntev ntawm hnub kawg tau los txog. Ib yam li zaj lus ntawm Kev Quaj Thaum Ib Tag Hmo hauv keeb kwm Millerite, zaj lus rau hnub kawg raug nthuav tawm zuj zus mus txog thaum nws ncav cuag lub ntsiab lus uas raug sawv cev los ntawm lub rooj sib txoos pw hav zoov Exeter. Thaum ntawd cov nkauj xwb los muaj roj lawm, los tsis muaj.

Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.

Yaxayas txoj lus tshaj tawm txog txoj kev txom nyem los rau saum cov neeg thuam luag uas kav cov neeg hauv Yeluxalees, qhia meej tias qhov yog toog pom ntawd tau dhau los rau cov neeg qaug cawv ntawm Efa‑i li ib phau ntawv uas raug kaw ntaus ruaj. Hauv Yaxayas nqe lus ntawd, txoj hauj lwm hloov ib lub cim Xatas los ua ib lub cim raws Vajtswv, raws li tau ua tiav hauv keeb kwm ntawm Cov Adventist, yuav tsum raug suav tias yog av nplaum hauv tes tus kws puab lauj kaub. Txoj hauj lwm ntawd yog kev tsa kom ruaj khov rau lo lus txhais ntawm “the daily,” ua ib lub cim ntawm Khetos, thaum qhov tseeb nws yog ib lub cim ntawm Xatas. Thaum Daniyee siv lo lus “tamid” ua ib lub cim ntawm kev teev dab mlom, nws xaiv lo lus ntawd rau ib lub hom phiaj cim, vim lo lus ntawd txhais tias “mus li niaj hnub.”

There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.

Muaj peb lub hwjchim uas coj lub ntiajteb mus rau Armageddon, thiab thawj lub hwjchim hauv peb lub ntawd yog tus zaj (kev teev dab cuav). Tus zaj pib nws txoj kev ua rog tawm tsam Vajtswv saum ntuj ceeb tsheej. Tus zaj txuas ntxiv qhov kev ua rog ntawd mus txog thaum kawg ntawm ib txhiab xyoo txhiab xyoos, thaum kawg nws thiaj raug rhuav tshem.

> And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.

> Thiab thaum puv txhiab xyoo lawm, Xatas yuav raug tso tawm hauv nws lub tsev lojcuj, thiab nws yuav tawm mus dag ntxias cov tebchaws uas nyob hauv plaub ceg kaum ntuj ntawm lub ntiajteb, yog Kauj thiab Mas Kauj, kom sib sau lawv ua ke mus ua rog; lawv cov neeg coob npaum li xuab zeb ntawm ntug hiavtxwv. Thiab lawv tau nce thoob plaws qhov dav ntawm lub ntiajteb, thiab tuaj vij lub yeej ntawm cov neeg dawb huv thiab lub nroog uas yog tus uas raug hlub; ces hluav taws los ntawm Vajtswv nqes saum ntuj los thiab hlawv lawv pov tseg. Thiab dab ntxwg nyoog uas dag ntxias lawv raug muab pov rau hauv lub pas hluav taws thiab leej faj, qhov chaw uas tsiaj nyaum thiab tus yaj saub cuav nyob; thiab lawv yuav raug tsim txom nruab hnub thiab hmo ntuj mus ib txhis tsis kawg. Tshwmsim 20:7–10.

The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.

Tsiaj qus (lub hwj chim papacy) uas yog lub hwj chim thib ob hauv peb lub hwj chim uas coj lub ntiajteb mus rau Armageddon, thiab tus yaj saub cuav (Tebchaws Meskas), yog lub hwj chim thib peb hauv peb lub hwj chim ntawd, ob leeg puav leej tshwm sim hauv keeb kwm tom qab keeb kwm ntawm tus ntoo khaub lig, thiab ob leeg raug rhuav tshem thaum Khetos Rov Los Zaum Ob.

> And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.

> Thiab tus tsiaj nyaum raug ntes lawm, thiab nrog nws tus cev Vajtswv lus cuav uas tau ua tej txuj ci tseem ceeb rau ntawm nws xub ntiag, uas nws siv los ntxias cov uas tau txais lub cim ntawm tus tsiaj nyaum thiab cov uas pe hawm nws tus mlom. Nkawd ob leeg raug muab pov ciaj sia rau hauv lub pas hluav taws uas kub lug nrog leej faj. Tshwm Sim 19:20.

When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.

Thaum Daniyees xaiv lo lus Henplais “tas mus li” los ua ib lub cim sawv cev rau kev teev dab qhuas cuav (Xatas), nws tau xaiv ib lo lus uas qhia meej tias yog Xatas uas tau tawm tsam Vajtswv tas mus li. Ob lub hwjchim ntxiv ntawd tsuas yog ua lawv tsov rog tawm tsam Vajtswv rau tej lub sijhawm uas twb raug teem tseg xwb. Daniyees txoj kev xaiv lo lus “tamid” (tas mus li) yog muaj lub hom phiaj, thiab yog qhov tseeb raug.

As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:

Raws li Yaxayas txoj kev piav txog txoj kev txom nyem uas los rau saum cov uas tus Tswv tau nchuav ntsuj plig ntawm txoj kev tsaug zog tob rau saum lawv, thiab tau kaw lawv lub qhov muag, txuas mus ntxiv txij tshooj nees nkaum yim mus rau tshooj peb caug, nws sau tseg tias:

> Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever 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. Isaiah 30:8–15.

> Tam sim no mus, sau nws cia rau ntawm ib daim phiaj ntawm lawv xub ntiag, thiab sau tseg cia rau hauv ib phau ntawv, kom nws yuav nyob rau lub sijhawm tom ntej mus ib txhis tsis kawg: Tias haiv neeg no yog ib haiv neeg ntxeev siab, yog tej menyuam dag, yog tej menyuam uas tsis kam mloog Yehauvas txoj kevcai: Cov uas hais rau cov pom yog toog tias, Tsis txhob pom; thiab hais rau cov cev Vajtswv lus tias, Tsis txhob cev tej uas ncaj ncees rau peb, hais tej uas du thiab ntxias peb siab rau peb, cev tej lus dag ntxias: Cia li tawm ntawm txojkev mus, tig tawm ntawm txojkev ntawd mus, ua kom tus Dawb Huv ntawm cov Ixayees ploj ntawm peb xub ntiag mus. Vim li no tus Dawb Huv ntawm cov Ixayees hais li no tias, Vim nej saib tsis taus lo lus no, thiab cia siab rau kev tsim txom thiab kev nkhaus siab, thiab vam khom rau tej ntawd: Yog li ntawd txojkev phem no yuav zoo rau nej ib yam li ib qho chaw tawg uas yuav poob lawm, uas nthuav tawm hauv ib phab ntsa siab, uas nws txojkev vau los yuav tshwm sim dheev tam sid. Thiab nws yuav muab nws tsoo ib yam li luag tsoo tus kws puab lauj kaub lub hwj uas raug tsoo ua tej daim me me; nws yuav tsis khuv leej li: xwv kom hauv tej daim tawg ntawd yuav tsis pom muaj ib daim txiag txaus nqa hluav taws ntawm lub cub tawg los, lossis nqa dej ntawm lub qhov dej los tau. Rau qhov tus Tswv Vajtswv, tus Dawb Huv ntawm cov Ixayees, hais li no tias; Hauv kev rov qab los thiab hauv kev so nej thiaj yuav dim; hauv kev tus siab tus yees thiab hauv kev tso siab yuav yog nej lub zog: tiam sis nej tsis kam. Yaxayas 30:8–15.

The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.

“Daim phiaj” uas tau raug sau tseg ntawd, yog cov daim phiaj hauv Habakkuk tshooj ob, uas tau npaj cia kom cov uas nyeem lawv thiaj li yuav “khiav” mus nthuav tawm txoj xov. “Phau ntawv” uas tau “sau tseg” txog “daim phiaj” ntawd yog Habakkuk. “Daim phiaj” los ntawm “phau ntawv” Habakkuk sawv cev rau ib txoj kev sim uas qhia tawm “ib haiv neeg ntxeev siab, cov me nyuam dag, cov me nyuam uas yuav tsis mloog Yehauvas txoj kevcai.” “Cov neeg ntxeev siab” uas tsis kam “mloog,” yog cov hauv Yelemis uas tsis kam mloog lub suab raj ntawm tus zov keeb kwm.

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> Kuv kuj tau tsa cov neeg zov saum nej, hais tias, Nej cia li mloog lub suab raj. Los lawv hais tias, Peb yuav tsis mloog. Yelemis 6:17.

The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.

Cov neeg ntxeev siab yog cov nyob hauv Yaxayas zaj keeb kwm thiab kuj nyob hauv Khetos zaj keeb kwm thiab, uas tsis kam mloog.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Ces nws hais tias, Mus, thiab hais rau haiv neeg no tias, Nej hnov tiag tiag los nej tsis to taub; thiab nej pom tiag tiag los nej tsis pom qab. Cia li ua kom haiv neeg no lub siab rog, thiab ua kom lawv tej pob ntseg hnyav, thiab kaw lawv tej qhov muag; tsam lawv ho pom nrog lawv tej qhov muag, thiab hnov nrog lawv tej pob ntseg, thiab to taub nrog lawv lub siab, thiab tig rov los, thiab raug kho kom zoo. Yaxaya 6:9, 10.

Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.

Cov neeg ntxeev siab lag ntseg hauv Yaxayas yeej “hnov” tau, los lawv tsis “hnov,” thiab lawv txoj kev tsis kam “hnov” qhia tias lawv “tsis to taub.” Lawv yog cov neeg lim hiam hauv Daniyee, uas kuj yog cov nkauj xwb ruam hauv Mathais, uas tsis to taub txog kev nce ntxiv ntawm kev paub uas sawv cev rau hauv “rooj” uas tau sau tseg rau hauv “phau ntawv” ntawm Habakuk. Yog cov neeg ntxeev siab lag ntseg hauv Yaxayas yuav hnov, lawv yeej yuav hloov siab los ntseeg thiab raug kho kom zoo, tiam sis lawv lub siab rog, yog li ntawd lawv thiaj tsis to taub zaj xov ntawm Kev Quaj Ntsuag Ib Tag Hmo. Yexus tau muab ib tug tim khawv thib ob txog cov neeg ntxeev siab lag ntseg.

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

> Ces cov thwjtim txawm los nug nws hais tias, “Vim li cas koj thiaj hais rau lawv ua lus piv txwv?” Nws teb thiab hais rau lawv tias, “Vim hais tias twb raug pub rau nej kom paub tej yam tsis paub qab hau ntawm lub nceeg vaj saum ntuj ceeb tsheej lawm, tiam sis rau lawv tsis raug pub li. Rau qhov tus uas muaj lawm, yuav raug pub ntxiv rau nws, thiab nws yuav muaj nplua mias heev; tiam sis tus uas tsis muaj, txawm yog yam uas nws muaj los kuj yuav raug muab rho ntawm nws mus. Vim li ntawd kuv thiaj hais rau lawv ua lus piv txwv: rau qhov lawv pom los tsis pom; thiab lawv hnov los tsis hnov, thiab tsis to taub li. Thiab nyob hauv lawv ces tej lus cev Vajtswv lus uas Esaias tau hais tseg ntawd tau muaj tiav, uas hais tias, Nej yuav hnov tiag tiag, los yuav tsis to taub; thiab nej yuav pom tiag tiag, los yuav tsis paub tseeb: rau qhov haiv neeg no lub siab twb qhuav tuab lawm, thiab lawv pob ntseg kuj hnov qeeb, thiab lawv twb kaw lawv lub qhov muag lawm; tsam tsam lawv yuav pom nrog lawv lub qhov muag, thiab hnov nrog lawv pob ntseg, thiab to taub nrog lawv lub siab, thiab tig los, ces kuv yuav kho lawv zoo. Tiam sis nej ob lub qhov muag tau koob hmoov, rau qhov lawv pom; thiab nej pob ntseg kuj tau koob hmoov, rau qhov lawv hnov. Vim kuv hais tseeb rau nej tias, muaj ntau tus cev Vajtswv lus thiab cov neeg ncaj ncees tau ntshaw pom tej uas nej pom no, los lawv tsis tau pom; thiab ntshaw hnov tej uas nej hnov no, los lawv tsis tau hnov.” Mathais 13:10–17.

The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.

Cov neeg txawj ntse to taub qhov tob zais ntawm tej lus piv txwv, uas yog qhov tseeb uas raug nthuav qhia kab dhau kab. Cov neeg txawj ntse tau koob hmoov vim lawv pom thiab hnov, thiab ob pab, cov txawj ntse thiab cov tau koob hmoov, raug sawv cev nyob hauv Daniyees tshooj kaum ob. Cov “txawj ntse” yog cov uas to taub (hauv lawv lub siab) txog qhov kev paub uas nce ntxiv, uas raug sawv cev los ntawm “rooj” uas twb tau hais tseg hauv “phau ntawv” Habakkuk, hos cov “tau koob hmoov” yog cov uas tos.

> 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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:9–13.

> Thiab nws hais tias, Koj cia li mus koj txojkev, Daniyees: rau qhov tej lus no twb raug kaw cia thiab raug muab nias ruaj ntseg mus txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim; tiamsis cov neeg phem yuav ua phem mus ntxiv: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub li; tiamsis cov neeg txawj ntse yuav to taub. Thiab txij lub sijhawm uas yuav muab qhov xyeem niaj hnub tshem tawm, thiab tsa yam qias vuab tsuab uas ua kom puam tsuaj ntawd los, yuav muaj ib txhiab ob puas cuaj caum hnub. Foom koob hmoov rau tus uas tos ntsoov, thiab mus txog tau ib txhiab peb puas peb caug tsib hnub. Daniel 12:9–13.

The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.

Cov Millerites tau to taub kom raug tias ib txhiab peb puas peb caug tsib hnub ntawd tau pib thaum kev pe mlom (“yam niaj hnub”), raug “tshem tawm” hauv xyoo 508. Txoj koob hmoov ntawd raug cog lus rau cov uas tab tom tos hauv xyoo 1843. Lo lus “cometh” hauv nqe ntawd txhais tias “kov txog.” Xyoo 1843 “kov txog” xyoo 1844 thaum nws xaus. Thaum xyoo 1843 xaus lawm, “lub sij hawm ncua” ntawm Habakkuk tau los txog, thiab ib txoj koob hmoov raug tshaj tawm rau cov uas tau tos raws li tau txib tseg hauv “phau ntawv” uas tau hais txog cov “ntsiav ntawv.” “Phau ntawv” ntawm Habakkuk tau txib kom cov ntawd “tos” rau zaj yog toog pom.

Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.

Daniyee txheeb qhia txog keeb kwm xyoo 1798 (lub sijhawm kawg), thaum nws phau ntawv raug qhib lub ntsiab lus khi cia lawm, thiab thaum ntawd thiaj muaj ib txoj txheej txheem sim peb kauj ruam tshwm los (ua kom huv, thiab ua kom dawb, thiab raug sim). Txoj txheej txheem ntawd tau mus txog nws qhov xaus kawg hauv kev tshwm sim ntawm keeb kwm zais cia ntawm xya xob quaj nroo. Keeb kwm zais cia ntawd yog peb lub cim tseg ntawm qhov tseeb, sawv cev los ntawm thawj qhov kev chim siab poob siab, txoj xov ntawm Lub Suab Quaj Thaum Ib Tag Hmo, thiab qhov kev chim siab poob siab loj. Txoj koob hmoov ntawm kev los txog thawj qhov kev chim siab poob siab sawv cev rau ib txoj txheej txheem sim peb kauj ruam nyob rau thaum kawg ntawm keeb kwm txij xyoo 1798 mus txog 1844.

The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.

Keeb kwm txij xyoo 1798 mus txog rau qhov kev chim siab loj ntawm xyoo 1844, yog ib yam piv txwv txog keeb kwm txij xyoo 1989 mus txog rau txoj cai Hnub Caiv uas yuav los sai no. Muaj ib txoj koob hmoov tau cog lus tseg rau cov uas tos ntsoov rau lub zeem muag uas pib ncua thaum thawj zaug muaj kev chim siab. Cov “neeg txawj ntse” hauv Daniyees kaum ob yog cov uas “tau koob hmoov,” thiab cov uas “tos.” Cov neeg phem yog cov uas tsis “hnov” nrog lawv lub siab, thiab cov uas tsis “pom.” Tag nrho tej kev paub dhau los ntawm kev txav Millite raug muab sau luv ua ke hauv Daniyees plaub nqe, thiab cov nqe ntawd kuj sawv cev rau keeb kwm ntawm kev muab khi lub cim rau ib puas plaub caug plaub txhiab leej.

The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”

Keeb kwm dawb huv uas raug sawv cev nyob rau hauv plaub nqe ntawd, raug tsim tsa saum txoj kev nkag siab txog kev nce ntxiv ntawm kev paub uas raug sawv cev rau saum Habakkuk tej daim txiag, thiab kev nce ntxiv ntawm kev paub uas Yexus tau taw qhia thaum Nws qhia raws li txoj kev qhia ib kab ntxiv rau ib kab. Nws tau nthuav zaj lus piv txwv dhau zaj lus piv txwv, kom piav qhia qhov tsis to taub tob ntawm cov lus faj lem rau “cov txawj ntse.” “Cov neeg phem” hauv Daniyee kaum ob tsis nkag siab, thiab hauv 2 Thexalaunika, tshooj ob, lawv txoj kev tsis nkag siab raug sawv cev ua ib txoj kev ntxub qhov tseeb, uas coj los txog kev dag ntxias muaj hwj chim loj. Qhov tseeb uas cov neeg phem tsis hlub hauv Povlauj tsab ntawv yog “qhov niaj hnub,” thiab hauv Daniyee plaub nqe ntawd, qhov tseeb faj lem uas raug taw qhia tshwj xeeb yog “qhov niaj hnub.”

Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.

Yexus tau hais rau cov thwjtim tias lawv tau koob hmoov, thiab hauv qhov uas nws hais li ntawd nws tab tom muab lawv los sib piv nrog cov neeg nyob hauv Yaxayas uas tsis kam pom thiab tsis kam hnov, kom lawv thiaj tsis tig los hloov siab. Cov uas tau koob hmoov hauv Daniyee kaum ob yog cov uas tos. Plaub nqe vaj lug kub hauv Daniyee tshooj kaum ob, thiab kuj yog qhov kev ua tiav ntawm cov nqe ntawd hauv keeb kwm ntawm cov Millerites, thiab kuj yog qhov kev sib piv hauv Yaxayas nrog ib pab neeg uas tsis kam hnov thiab pom, thiab kuj yog tib qho kev cais tawm ntawm ob pab neeg ntawd los ntawm Khetos, tag nrho tej no puav leej taw tes mus tom ntej rau zaj keeb kwm uas tau zais cia ntawm xya lub xob quaj nrov uas tuaj txog rau hnub July 18, 2020. Txoj txheej txheem kawg ntawm kev sim siab hauv keeb kwm Millerite uas tau pib ntawm thawj qhov kev chim siab tam sim no tab tom rov ua dua. Ib txhia yuav pom, hos lwm tus yuav tsis kam pom.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Tag nrho tej lus xa xov uas tau muab txij xyoo 1840–1844 los yuav tsum raug muab nthuav tawm nrog hwjchim tam sim no, rau qhov muaj coob leej tibneeg uas tau plam lawv txoj hauv kev lawm. Cov lus xa xov no yuav tsum mus cuag txhua pawg ntseeg.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Khetos tau hais tias, ‘Nej ob lub qhov muag tau koob hmoov, rau qhov lawv pom; thiab nej ob lub pob ntseg, rau qhov lawv hnov. Rau qhov kuv hais tseeb rau nej tias, ntau tus cev Vajtswv lus thiab cov neeg ncaj ncees twb ntshaw xav pom tej yam uas nej pom, los lawv tsis tau pom; thiab xav hnov tej yam uas nej hnov, los lawv tsis tau hnov li’ [Mathai 13:16, 17]. Tau koob hmoov yog ob lub qhov muag uas tau pom tej yam uas raug pom nyob rau xyoo 1843 thiab 1844.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Txoj lus twb raug muab lawm. Thiab yuav tsum tsis txhob ncua sij hawm hauv kev rov hais txoj lus ntawd, rau qhov tej cim qhia txog lub caij nyoog tab tom raug ua tiav; txoj hauj lwm kawg yuav tsum raug ua kom tiav. Ib txoj hauj lwm loj yuav raug ua tiav hauv ib lub sij hawm luv. Tsis ntev no yuav muaj ib txoj lus raug muab tawm los raws li Vajtswv txoj kev teem tseg uas yuav loj hlob mus ua ib lub suab qw nrov ncha. Ces Daniyee yuav sawv hauv nws feem, los muab nws zaj lus tim khawv.” Manuscript Releases, volume 21, 437.

William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.

William Miller raug cov timtswv coj kom nkag siab tias “qhov niaj hnub,” yog ib lub cim ntawm Loos haiv neeg pe dab pe mlom. Muam White tau lees paub ncaj qha tias nws yog lawm hauv qhov kev nkag siab ntawd. Qhov kev nkag siab ntawd uas tau sawv cev rau saum cov “phiaj” uas tau hais txog hauv Habakuk “phau ntawv,” yog “rau lub sijhawm uas yuav los.” Kev qhib lub “phau ntawv” ntawd tawm ua kom pom “cov menyuam ntxeev siab, dag cuav.” “Menyuam” yog ib lub cim ntawm tiam neeg kawg, yog li ntawd “lub sijhawm uas yuav los,” hauv nqe Vajlugkub ntawm Yaxayas, raug cim tseg meej tias yog hnub kawg ntawm kev txiav txim tshuaj xyuas.

Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “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 which is the way, is Jeremiah’s old paths.

Yaxayas hais tias cov “me nyuam dag” yuav tsis lees txais zaj lus cev Vajtswv lus uas raug sawv cev rau saum “lub rooj” uas raug teev cia hauv “phau ntawv,” rau qhov lawv hais “rau cov uas pom kev, Tsis txhob pom; thiab rau cov yaj saub, Tsis txhob cev tej uas yog rau peb, hais tej uas du rau peb, cev tej kev dag ntxias.” Xyoo 1863 Laodicean Adventism pib ib txoj txheej txheem uas nce zuj zus ntawm kev ua kom tiav qhov kev thov ntawm cov me nyuam dag. Yaxayas sawv cev txoj hauj lwm ntawd tias yog kev tsis lees txais tej qub kev ntawm Millerite foundations, rau qhov lawv hais tias, “Nej cia li tawm ntawm txoj kev mus, tig ntawm txoj kab kev mus, ua kom tus Neeg Dawb Huv ntawm Ixayees tsis txhob nyob ntawm peb xub ntiag lawm.” Txoj kab kev uas yog txoj kev ntawd, yog Yelemis tej qub kev.

> 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. Jeremiah 6:16.

> Tus Tswv hais li no tias, Nej cia li sawv ntawm tej kev, thiab saib, thiab nug txog tej kev qub, seb txoj kev zoo nyob qhov twg, ces nej yuav tsum taug txoj kev ntawd mus, thiab nej yuav nrhiav tau kev so rau nej tej ntsuj plig. Tiamsis lawv hais tias, Peb yuav tsis taug txoj kev ntawd mus. Yelemis 6:16.

The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.

Cov “me nyuam dag” tsis kam lees Yelemis tej “txoj qub kev” yog kev tsis kam lees zaj lus ntawm Lub Suab Quaj Thaum Ib Tag Hmo, uas yog qhov chaw nrhiav tau “kev so”; uas kuj yog tib yam “kev so thiab kev ua kom tshiab zog” uas lawv tsis kam mloog hauv Yaxayas, uas kuj yog kev ua kom tshiab zog ntawm zaj lus nag lig. Zaj lus ntawd yog zaj lus ntawm Lub Suab Quaj Thaum Ib Tag Hmo uas raug sawv cev hauv keeb kwm ntawm cov Millerites thiab raug qhia tawm saum “tej ntxhuav” uas tau hais txog hauv ib “phau ntawv.” Cov me nyuam dag txoj kev tsis kam lees zaj lus ntawm Lub Suab Quaj Thaum Ib Tag Hmo raug sawv cev los ntawm lawv txoj kev xav kom “ua rau tus Vaj Ntsuj Plig Dawb Huv ntawm Ixayees tseg ntawm lawv xub ntiag mus.” Ellen White thawj zaj yog toog pom, uas Alpha thiab Omega yeej yuav siv los sawv cev rau qhov kawg, qhia txog txoj kev ntawm cov ncaj ncees, cim tseg lub teeb ntawm nws qhov pib, thiab qhia tias yog leejtwg uas coj “cov neeg muaj tswvyim” mus txog qhov kawg ntawm txoj kev.

> “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.

> “Lawv muaj ib lub teeb ci ntsa iab tsa rau tom qab lawv thaum pib ntawm txoj kev, uas ib tug tim tswv hais rau kuv tias yog ‘kev quaj thaum ib tag hmo.’ Lub teeb no ci raws nraim tag nrho txoj kev, thiab muab qhov pom kev rau lawv tej ko taw, xwv kom lawv thiaj 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 qhov muag ntsia ruaj nreb rau ntawm Yexus, tus uas nyob ncaj nraim ua lawv ntej, coj lawv mus rau hauv lub nroog, ces lawv muaj kev nyab xeeb. Tiamsis tsis ntev tom qab ntawd ib txhia qaug zog lawm, thiab hais tias lub nroog tseem nyob deb heev, thiab lawv tau cia siab tias twb yuav tau nkag mus rau hauv nws ua ntej ntawd lawm. Ces Yexus thiaj txhawb lawv lub siab los ntawm kev tsa Nws sab tes xis uas muaj hwjchim ci ntsa iab, thiab ntawm Nws sab tes muaj ib txoj kev kaj ci tawm los uas yuj hla saum pab pawg advent, thiab lawv qw tias, ‘Alleluia!’ Lwm cov ho ua siab kub lug tsis lees paub txoj kev kaj uas 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 txawm tuag ntais lawm, cia lawv tej ko taw nyob rau hauv txoj kev tsaus ntuj nti tag nrho, thiab lawv dawm, plam qhov muag pom lub cim thiab Yexus, thiab poob ntawm txojkev nqes mus rau hauv lub ntiajteb tsaus ntuj thiab siab phem uas nyob hauv qab no.” Christian Experience and Teachings of Ellen G. White, 57.

It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.

Nws yog qhov kaj ntawm “Midnight Cry” thaum chiv thawj thiab thaum xaus kawg. Nws yog Yexus (Tus Dawb Huv ntawm Ixayees) uas lawv xav kom txhob nyob ntawm lawv xub ntiag lawm. Qhov kaj uas tawm ntawm Yexus txhais npab xis uas muaj hwjchim ci ntsa iab yog qhov kaj ntawm “Midnight Cry” raws li tau sawv cev rau saum cov “phaj” uas tau hais tseg hauv “phau ntawv”. Cov “me nyuam dag” qhov uas lawv tsis kam lees txais Khetos txoj xov ntawm “Midnight Cry,” thiab txoj kev uas lawv yuav tsum taug, tau coj Vajtswv txoj kev txiav txim los rau saum lawv thaum lawv poob ntawm txoj kev ntawd mus. “Phab ntsa siab” uas raug tsoo tam sid ntawd, yog “phab ntsa” ntawm kev cais pawg ntseeg thiab lub xeev uas raug rhuav tshem thaum txoj cai Hnub Caiv yuav los sai sai no. Txoj kev txiav txim ntawd los “tam sid ntawd hauv ib pliag,” thiab nws yuav yog “zoo li qhov tawg ntawm tus kws puab lauj kaub lub hub uas raug tsoo ua tej daim.” Nws yog txoj kev txiav txim uas txuas nrog qhov uas muab lub cim Xatas ntawm “the daily” tig ntxeev tiaj, thiab txheeb nws tias yog ib lub cim ntawm Khetos.

> Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.

> Muaj tseeb tiag, nej txoj kev tig tej yam rov qab yuav raug suav ib yam li tus kws puab lauj kaub av nplaum; vim puas yog yam uas raug tsim yuav hais txog tus uas tsim nws tias, Nws tsis tau tsim kuv? lossis puas yog yam uas raug puab yuav hais txog tus uas puab nws tias, Nws tsis muaj kev txawj ntse? Yaxayas 29:16.

The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”

“Kev niaj hnub” yog qhov tseeb yaj saub uas khi plaub nqe hauv Daniyee kaum ob ua ke, tej nqe uas qhia kom pom qhov sib txawv ntawm cov neeg phem thiab cov neeg txawj ntse. “Kev niaj hnub” yog qhov tseeb uas raug ntxub los ntawm cov uas tau txais txoj kev dag ntxias muaj hwj chim hauv 2 Thexalaunikes. “Kev niaj hnub” sawv cev rau txoj kev ntshaw ntawm cov “me nyuam dag” kom ua rau tus Dawb Huv ntawm Ixayees txav tawm ntawm lawv txoj kev. Thiab lawv txoj kev rau txim raug sawv cev los ntawm kev txhaum ib lub lauj kaub ntawm tus kws puab av, thiab yam uas seem tshuav yog ib daim duab qhia txog txoj kev poob ploj ntawm cov nkauj xwb ruam, rau qhov ntawm cov tej daim tawg uas seem ntawm lub lauj kaub uas raug tsoo ntawd, “yuav tsis pom” “ib daim tawg los khaws hluav taws ntawm qhov cub, los yog khaws dej tawm ntawm lub qhov dej.”

Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.

Ob qho “hluav taws” thiab “dej” puav leej yog cov cim sawv cev rau tus Vaj Ntsuj Plig Dawb Huv, ib yam li cov roj hauv zaj lus piv txwv txog kaum tus nkauj xwb. Thaum Lub Suab Quaj Thaum Ib Tag Hmo los txog tam sim ntawd hauv ib pliag, ib yam li nws tau tshwm sim hauv Exeter camp meeting thaum lub Yim Hli xyoo 1844, ces yuav tsis muaj peev xwm rau cov “me nyuam dag” nrhiav tau ib qho roj li (dej lossis hluav taws). Lawv tau raug hu kom “rov qab los” tom qab thawj zaug kev poob siab ib yam li Yelemis, tiamsis lawv tsis kam.

> 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 tau nrhiav pom lawm, 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 pawg neeg thuam luag, thiab tsis tau zoo siab nrog lawv; kuv tau zaum ib leeg vim yog koj txhais tes: rau qhov koj tau ua kom kuv puv npo kev chim siab. Vim li cas kuv txoj kev mob thiaj nyob mus li, thiab kuv qhov txhab kho tsis tau, uas tsis kam txais kev kho kom zoo? Koj puas yuav yog rau kuv ib yam li tus dag ntxias, thiab ib yam li tej dej uas qhuav tag? Yog li ntawd tus Tswv hais li no tias, Yog koj tig rov qab los, ces kuv yuav coj koj rov los dua, thiab koj yuav sawv ntawm kuv xub ntiag: thiab yog koj cais yam muaj nqis tawm ntawm yam qias neeg, koj yuav zoo li kuv lub qhov ncauj: cia lawv tig rov los cuag koj; tab sis koj tsis txhob tig rov mus cuag lawv. Thiab kuv yuav ua kom koj rau haiv neeg no zoo li ib phab ntsa tooj liab uas ruaj khov: thiab lawv yuav tawm tsam koj, tab sis lawv yuav kov tsis yeej koj: rau qhov kuv nrog nraim koj los cawm koj thiab los tso koj dim, tus Tswv hais li no. Thiab kuv yuav cawm koj tawm ntawm tes cov neeg phem, thiab kuv yuav txhiv koj tawm ntawm tes cov neeg txaus ntshai. Jeremiah 15:16–21.

Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.

Yelemis sawv cev rau cov uas rov qab los tom qab thawj qhov kev poob siab. Cov uas nkag mus rau hauv txoj haujlwm ntawm kev cais “yam muaj nqis ntawm yam qias neeg,” kom thiaj “sawv ntawm” tus Tswv xub ntiag thiab ua tau tus Tswv “lub qhov ncauj”. Lawv yog cov uas Daniyee sawv cev rau hauv tshooj cuaj, uas to taub txog lawv txojkev tawg khiav ri niab, thiab tom qab ntawd thov Vajtswv raws li Levis Kevcai nees nkaum rau. Lawv yog cov uas Daniyee, Yelemis thiab Habakuj cov neeg zov sawv cev rau, uas raug muab piv txawv ntawm “cov menyuam dag.” “Cov menyuam dag” kuj raug hu los ntawm “Tus Dawb Huv ntawm cov Yixayee” thaum Nws hais tias, “nej yuav dim hauv kev rov qab los thiab kev so; nej lub zog yuav nyob hauv kev ntsiag to thiab kev tso siab: tiam sis nej tsis kam.”

Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.

Miller cov hniav nyiaj hniav kub yog cov tseeb uas sawv cev rau saum Habakkuk tej phaj uas sawv cev rau txoj kev sim ntawm zaj lus Midnight Cry uas tsim tau ob pawg neeg pe hawm. Lub cim ntawm txoj kev ntxeev siab uas tshwm tawm tsam cov hniav nyiaj hniav kub ntawd yog “the daily.” Miller yeej raug hauv nws txoj kev to taub txog “the daily,” tiam sis nws txoj kev to taub ntawd raug txwv los ntawm keeb kwm uas nws tau nyob hauv, thiab cov hniav nyiaj hniav kub uas nws ib txwm muab tso saum lub rooj nyob nruab nrab nws chav tam sim no ci ntsa iab kaum npaug tshaj li thaum Miller xub muab lawv tso saum nws lub rooj. Tam sim no lawv nyob hauv ib lub thawv nyiaj hniav kub uas loj dua qub, rau qhov tam sim no lub thawv ntawd sawv cev tsis yog rau Phau Vajlugkub xwb, ib yam li nws tau ua rau Miller tiam ntawd, tiam sis tam sim no nws sawv cev rau ob qho tib si, yog Phau Vajlugkub thiab Tus Ntsuj Plig ntawm Kev Qhia Yav Tom Ntej.

It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.

Ob tug tim khawv no yog cov uas tsim tawm txoj kev kaj sim siab hauv hnub kawg, thiab kuj yog ob tug tim khawv no uas dhau los ua ib thaj chaw sib ntaus tseem ceeb hauv hnub kawg. Miller tau pom txoj kev sib ntaus ntawd, rau qhov hauv nws zaj npau suav lawv tau nqa nws lub hleb ntawv (phau Vajlugkub), thiab muab nws rhuav tas. Yauhas, uas sawv cev rau “cov neeg txawj ntse” hauv hnub kawg, “nyob hauv lub kob hu ua Patmos, vim yog Vajtswv txoj lus, thiab vim yog Yexus Khetos zaj lus tim khawv.” Yauhas raug tsim txom vim nws ntseeg ob txoj xov no, yog phau Vajlugkub thiab Ellen White tej ntawv sau.

We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.

Peb yuav txuas ntxiv mus xav txog tej qhov tseeb uas raug sawv cev los ntawm zaj kev ua yog toog pom txog tus Dej Ulai, uas raug qhib thaum xyoo 1798, hauv tsab xov xwm tom ntej no.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Peb tsis muaj dab tsi yuav ntshai txog yav tom ntej, tsuas yog thaum peb tsis nco qab txojkev uas tus Tswv tau coj peb, thiab Nws tej lus qhuab qhia hauv peb zaj keeb kwm yav dhau los.” Life Sketches, 196.

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