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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Nineteen

Phau Ntawv Yauxeeb thiab Pawg Ntseeg Hnub Xya Kas Tos Tos Tus Tswv ntawm Laodicea - Zaj Kaum Cuaj

Number Nineteen

Tus Naj Npawb Kaum Cuaj

Author

Jeff Pippenger

Published

December 25, 2025

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The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.

Tus Tsov Ntxhuav ntawm pawg neeg Yudas yog ib lub npe rau Yexus, uas hais qhia txog Khetos tes haujlwm hauv kev muab Nws Txojlus cev Vajtswv lus ntim cia thiab mam li qhib nws dua. Hauv Tshwm Sim tshooj tsib, Tus Tsov Ntxhuav ntawm pawg neeg Yudas, uas kuj yog Daviv lub hauv paus, tau kov yeej kom qhib tau phau ntawv. Daviv “lub hauv paus” yog Yexej, thiab Yexej lub hauv paus yog Fales, thiab nws lub hauv paus yog Yudas, thiab nws lub hauv paus yog Yakhauj, thiab nws lub hauv paus yog Ixaj, thiab nws lub hauv paus yog Aplahas. Daviv lossis Yexej lub hauv paus thaum hais nrog rau Tus Tsov Ntxhuav ntawm pawg neeg Yudas, yog tab tom hais kom pom meej txog cov hauv paus ntsiab lus ntawm qhov pib thiab qhov kawg, uas yog Alpha thiab Omega. Thaum Tshwm Sim txog Yexus Khetos raug qhib tawm hauv Tshwm Sim tshooj ib, lub cim cwj pwm tseem ceeb tshaj plaws ntawm Nws yog tias Nws yog Alpha thiab Omega. Tus uas Nws yog, kuj yog tib lub hauv paus ntsiab lus uas raug siv los qhib cov lus cev Vajtswv txoj kev qhia yav tom ntej uas Tus Tsov Ntxhuav ntawm pawg neeg Yudas tau muab ntim cia, thaum Nws txiav txim tias txog lub sijhawm lawm.

The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.

Kev qhib tawm ntawm Vajtswv Txojlus uas yog yaj saub yog ib feem ntawm Vajtswv txoj hauj lwm txhiv dim, thaum Nws siv lub hwj chim ntawm Nws Txojlus los ua kom muaj tej kev sawv rov qab los raws li Nws lub siab nyiam. Muam White hais tias thaum phau ntawv Daniel thiab Qhia Tshwm raug to taub zoo dua, ces yuav pom muaj ib qho kev sawv rov qab loj nyob hauv peb nruab nrab. Nws yog txoj kev kaj ntawm Vajtswv Txojlus uas yog yaj saub uas ua kom muaj kev sawv rov qab thiab kev kho dua tshiab raws li Nws lub siab nyiam.

Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.

Muam White, thaum ntsia mus rau hnub kawg, hais txog ib qho kev hloov siab tshiab loj kawg uas yuav tshwm sim nyob hauv Vajtswv haiv neeg nyob rau tiam kawg. Cov kev txhawb siab rov ciaj sia thiab cov kev hloov siab tshiab hauv keeb kwm dawb huv txhua zaus yeej raug tsim tawm los ntawm Vajtswv Txojlus, thiab txhua lub sijhawm dawb huv ntawd yeej taw tes mus rau qhov kev txhawb siab rov ciaj sia thiab kev hloov siab tshiab loj kawg uas pib tsis ntev ua ntej txoj cai Hnub Caiv. Cov kev txhawb siab ntawd raug tsim los ntawm kev qhib tej uas tau muab kaw cia hauv Vajtswv Txojlus. Xya lub suab nroo raug muab kaw cia, ib yam li phau ntawv Daniel hauv tshooj kaum ob kuj raug muab kaw cia thiab.

When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.

Thaum peb siv tej yam cwj pwm uas yog lus faj lem hais txog ib lub sij hawm ntawm kev tawg ua diaspora uas txuas nrog lub cim 1260, peb pom tias nyob hauv Tshwmsim kaum ib, Mauxes thiab Eliyas pw tuag rau ntawm txoj kev tau peb hnub thiab ib nrab. Txog nqe kaum yim, lub sij hawm ntawm Vajtswv txoj kev chim twb los txog lawm. Mauxes thiab Eliyas sawv cev rau Vajtswv haiv neeg nyob ze ua ntej lub caij uas kev sim siab rau tib neeg yuav kaw xaus. Lawv raug tawg ua diaspora tau 1260 hnub uas yog cim hauv tej kev ntawm Xaudoo thiab Iziv, qhov chaw uas Yexus raug ntsia saum ntoo khaub lig.

Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.

Mauxes thiab Eliyas tau txais hwjchim los muab lawv zaj lus tim khawv txij nqe peb mus txog nqe xya, qhov chaw uas lawv raug tua rau ntawm txoj kev. Yauhas ua tiav txoj haujlwm ntsuas lub tuam tsev hauv nqe ob, ces Mauxes thiab Eliyas tau txais hwjchim los muab lawv zaj lus tim khawv, hnav khaub ncaws quaj ntsuag. Zaj lus ntawm Eliyas thiab Mauxes tau muab rau Philadelphian Millerite Adventism xyoo 1844, thiab txog xyoo 1863, lawv tej suab raug faus hauv qab tej kev coj thiab tej kab ke uas raug muab xa mus ib tiam dhau ib tiam. Lawv tau txais hwjchim los muab lawv zaj lus tim khawv tau peb xyoos thiab ib nrab, hnav “khaub ncaws quaj ntsuag,” uas yog ib lub cim ntawm txoj kev tsaus ntuj uas nce zuj zus txij xyoo 1863 mus lawm.

When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.

Thaum peb siv Muam White txoj kev txhais hais tias xya lub nroo sawv cev rau tej xwm txheej ntawm thawj tug timtswv thiab tug timtswv thib ob, raws li txoj kab saum txoj kab, peb txhim tsa ib zaj keeb kwm uas pib nrog ib tug timtswv nqes los nrog ib txoj xov, tiam sis raws txoj kab saum txoj kab, tus timtswv ntawd yog tib si thawj tug timtswv thiab tug timtswv thib ob. Ib tug tsa nws txhais ko taw rau saum thaj av thiab ib txhais ko taw rau saum hiav txwv thaum lub Yim Hli 11, 1840, thiab lwm tug tuaj txog ntawm txoj kev poob siab hnub tim Plaub Hlis 19, 1844.

The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.

Txoj kevcim tom ntej hauv txhua zaj keeb kwm uas sib piv yog Vajtswv txhais tes, uas muaj kev txuas nrog Habakkuk cov laug cam. Nrog tus timtswv thawj, daim phiaj xyoo 1843 tau raug tsim tawm, tiam sis muaj ib qho yuam kev nyob hauv qee cov lej. Nrog tus timtswv thib ob, Vajtswv txhais tes yog ib txoj kevcim ntawm Habakkuk cov laug cam; sawv cev thaum Nws rho Nws txhais tes tawm ntawm qhov yuam kev ntawd. Thaum Nws rho Nws txhais tes lawm, txoj xov ntawd thiaj li maj mam txhim kho mus ntxiv zuj zus mus txog nws qhov kawg ncov ntawm Exeter lub rooj sib tham hauv yeej pw hav zoov, tam sid ua ntej qhov kev poob siab ntawm Lub Kaum Hli 22, 1844.

The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.

Ob kab no qhia txog ib txoj xov uas mus thoob ntiajteb, rau qhov tus timtswv uas los txog ntawd tsa ib txhais ko taw rau saum av thiab ib txhais ko taw rau saum hiav txwv, thiab kev tshoov siab qhia rau peb tias qhov no sawv cev rau ib txoj xov thoob ntiajteb. Tus timtswv ntawd kuj qhia txog qhov pib ntawm lub sij hawm ncua nyob rau hauv zaj lus piv txwv txog kaum tus nkauj xwb. Nyob rau thawj lub cim tseem ceeb no peb kuj pom Vajtswv txhais tes tsim ib lo lus dag. Hnub Tim 19 Lub Plaub Hlis, 1844, raws li txoj kev yaj saub hais, nws zoo li yog tias lub zeem muag tau dag lawm, tiam sis cov uas muaj siab ntev tau tos ntsoov, thiab txawm yog lub zeem muag ncua los, nws tsis tau dag. Tiamsis thaum txoj kab uas peb tab tom txhim tsa pib, lo lus dag ntawm thawj qhov kev poob siab raug cim tseg ua ib qho cwj pwm ntawm thawj lub cim tseem ceeb.

Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.

Ces txoj kev cim ntawm Vajtswv txhais tes thiab Habakkuk tej daim ntawv qhia tias Vajtswv npog ib qho kev yuam kev cia tseg, ces tom qab ntawd muab Nws txhais tes rho tawm ntawm qhov kev yuam kev ntawd. Hauv keeb kwm Millerite, qhov kev yuam kev ntawd yog yam Vajtswv tso cai rau muaj nyob rau lub Tsib Hlis xyoo 1842, thaum daim chart raug luam tawm, thiab tom qab ntawd qhov kev yuam kev ntawd thiaj raug qhia tawm thaum xyoo 1843 xaus lawm; tiam sis yog ib ntus tom qab ntawd mam li yog lub sij hawm uas tus Tswv rho Nws txhais tes tawm ntawm qhov kev yuam kev hauv cov lej. Qhov kev yuam kev ntawd kav txij lub Tsib Hlis xyoo 1842 mus txog rau ib qhov chaw tom qab thawj qhov kev poob siab. Rau tus tim tswv thawj, Vajtswv txhais tes thiab Habakkuk tej daim ntawv raug cim tseg rau lub Tsib Hlis xyoo 1842, tiam sis kev rho Nws txhais tes tawm hauv keeb kwm ntawm tus tim tswv ob yuav yog tsis ntev tom qab thawj qhov kev poob siab.

This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.

Qhov no txheeb xyuas tus cim qhia kev raws kev “tes” ua ib ntu yaj saub. Ib ntu uas pib thaum Nws txhais tes npog ib qho kev ua yuam kev, thiab tom qab ntawd xaus thaum Nws txhais tes raug tshem tawm ntawm qhov kev ua yuam kev ntawd. Ntu no ntawm Nws txhais tes npog thiab qhib tawm yog ib daim duab piv txwv txog txoj hauj lwm ntawm tus Tsov Ntxhuav ntawm pawg neeg Yudas thaum Nws muab lub teeb yaj saub khi cia thiab tom qab ntawd qhib txoj khi ntawd. Nws tau npog qhov tseeb, ces mam li qhia tawm tib qhov tseeb ntawd xwb—hauv ib lub teeb sib txawv uas tsis tawm tsam lub teeb qub. Nws tau ua li ntawd kom tsim tau txoj kev sawv rov qab los thiab kev hloov kho ntawm Millerite Midnight Cry.

The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.

Lub sijhawm uas ncua tseg ntawd, uas tau pib nrog tus tim tswv txoj kev tuaj txog, tau xaus thaum Nws txhais tes raug tshem tawm, yog li qhib lub teeb ntawm kev qhia yav tom ntej uas tau pib “kev txav ntawm lub xya hli,” uas tau coj mus rau txoj xov Midnigh Cry ntawm Exeter lub rooj sib txoos pw hav zoov, qhov uas txoj xov ntawd tig los ua ib nthwv dej loj heev, mus txog rau lub qhov rooj kaw thaum txoj kev poob siab loj. Kev tshwm sim ntawm Vajtswv lub hwjchim los ntawm kev qhib tawm ntawm Nws Txojlus tau tsim kom muaj kev sawv rov los thiab kev kho kom zoo zuj zus ntxiv mus.

In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.

Xyoo 1863, kev txav Millerite ntawm Laodicea raug txwv tsis pub hla tus Dej Yaladees, thiab raug tsa cia rau hauv roob moj sab qhua rau qhov lawv tau muab pob zeb ntaus Eliyas thiab Mauxes. William Miller txoj xov yog Eliyas txoj xov, thiab Miller txoj xov uas yog lub hauv paus yog Mauxes lo lus “xya lub sij hawm.” Kev tsis lees txais “xya lub sij hawm” yog tua Mauxes, thiab kev tsis lees txais qhov tseeb hauv paus uas Miller tau nthuav tawm yog tua Eliyas. Xyoo 1863 tus tub txib thiab txoj xov raug tua nyob hauv txoj kev, thiab txij ntawm lub sijhawm ntawd mus lawm, tib txoj kev thiaj nrhiav tau lawv yog tshawb nrhiav lawv tej ntxa hauv Yelemis tej qub kevcai. Lawv tuag nyob hauv txoj kev—yog li ntawd mus txog thaum lawv raug tsa sawv rov los. Lawv raug tsa sawv rov los thaum “xya lub xob quaj tej xwm txheej yav tom ntej” uas yuav “qhia tawm raws li lawv kev txiav txim” raug rov hais dua—hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej.

When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.

Thaum keeb kwm ntawm tus tim tswv ib raug muab los npog saum keeb kwm ntawm tus tim tswv ob, tus qauv yaj saub tsim ib qho chaw siv ua chaw taw qhia kom taug raws Khetos txhais tes, uas yog qhov kaj nyob saum txoj kev ntawm Txoj Kev Quaj Thaum Ib Tag Hmo. Qhov kaj qub thawj zaug ntawm Txoj Kev Quaj Thaum Ib Tag Hmo ua kom txoj kev kaj lug, thiab nws yog qhov kaj ntawm Nws “sab tes xis uas muaj hwjchim ci ntsa iab” uas coj txoj kev nce mus saum txoj kab ntawd.

> “I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. 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.

> “Kuv zoo li raug puag ncig los ntawm qhov kaj, thiab zoo li tab tom nce siab zuj zus deb ntawm lub ntiaj teb. Kuv tig mus nrhiav cov neeg uas tos txog kev los zaum ob hauv ntiaj teb no, tiam sis nrhiav tsis tau lawv, thaum ntawd ib lub suab hais rau kuv tias, ‘Saib dua, thiab saib kom siab zog me ntsis.’ Thaum hnov li ntawd, kuv tsa muag ntsia, thiab pom ib txoj kev ncaj thiab nqaim, raug tsa nyob siab saum lub ntiaj teb. Nyob rau ntawm txoj kev no, cov neeg uas tos txog kev los zaum ob tab tom taug mus rau lub nroog uas nyob ntawm ntug kev kawg. Lawv muaj ib lub teeb ci ntsa iab muab tsa rau tom qab lawv, ntawm qhov pib ntawm txoj kev, uas ib tug tim tswv hais rau kuv tias yog lub ‘suab quaj thaum ib tag hmo.’ Lub teeb no ci raws nkaus txoj kev, thiab pub qhov kaj rau lawv ko taw, 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 tej qhov muag ntsia ruaj rau saum Yexus, tus uas nyob ncaj nraim ntawm lawv xub ntiag, coj lawv mus rau hauv lub nroog, lawv thiaj nyob nyab xeeb. Tiamsis tsis ntev tom qab ntawd, muaj ib txhia qaug zog, thiab hais tias lub nroog tseem nyob deb kawg, thiab lawv twb xav tias lawv yuav tsum tau nkag mus txog ntawd ua ntej lawm. Ces Yexus txhawb lawv siab los ntawm kev tsa Nws sab tes xis uas muaj hwjchim ci ntsa iab, thiab ntawm Nws sab tes txawm muaj ib txoj kev kaj tawm los uas yoj hla saum pab pawg advent, thiab lawv qw tias, ‘Alleluia!’ Lwm tus rov 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 li ntawd. Txoj kev kaj tom qab lawv txawm tuag lawm, cia lawv tej ko taw nyob rau hauv txoj kev tsaus ntuj nti tag nrho, thiab lawv dawm, poob tsis pom lub cim thiab tsis pom Yexus lawm, thiab ntog tawm ntawm txojkev mus rau hauv lub ntiajteb tsaus ntuj thiab phem uas nyob hauv qab no.” Christian Experience and Teachings of Ellen G. White, 57.

When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.

Thaum Khetos tsa Nws sab npab uas muaj hwjchim ci ntsa iab, Nws tab tom siv Nws “txhais tes” ua ib lub cim ntawm Nws txoj haujlwm coj Nws haiv neeg. Thaum peb coj kev tuaj txog ntawm tus timtswv ob los txuas nrog tus timtswv ib uas nqes los rau hnub tim 11 lub Yim Hli, 1840, peb pom tias ob tug timtswv puav leej muaj ib txoj xov nyob hauv lawv txhais tes.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …

> “Kuv tau raug qhia kom pom qhov kev txaus siab uas tag nrho saum ntuj ceeb tsheej tau muaj rau txoj hauj lwm uas tab tom ua nyob saum lub ntiaj teb. Yexus tau txib ib tug tim tswv muaj hwjchim loj kom nqis los ceeb toom rau cov neeg nyob hauv ntiaj teb kom npaj txhij rau Nws txoj kev rov tshwm zaum ob. Thaum tus tim tswv tawm hauv Yexus lub xub ntiag saum ntuj ceeb tsheej, ib qho kaj ci ci ntsa iab thiab muaj hwjchim ci ntsa iab heev tau mus ua ntej nws. Kuv raug qhia tias nws lub luag hauj lwm yog los ua kom lub ntiaj teb kaj nrog nws lub yeeb koob thiab ceeb toom tib neeg txog Vajtswv txoj kev chim uas tab tom yuav los. …

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.

> “Lwm tus timtswv muaj hwjchim dua ntxiv tau raug txib kom nqis los rau ntiajteb. Yexus tso ib phau ntawv sau rau hauv nws txhais tes, thiab thaum nws los txog rau ntiajteb, nws quaj nrov hais tias, ‘Npanpiloo poob lawm, poob lawm.’ Ces kuv rov pom cov uas tau poob siab ntawd tsa lawv qhov muag mus saum ntuj dua, ntsia ntsoov nrog txojkev ntseeg thiab txojkev cia siab rau qhov lawv tus Tswv yuav tshwm sim los. Tiamsis coob leej zoo li tseem nyob hauv ib lub xeev ruam nkoos, ib yam li tabtom tsaug zog; txawm li ntawd los kuv pom tau tus cim ntawm txojkev tu siab tob tob nyob saum lawv tej ntsejmuag. Cov uas tau poob siab ntawd pom ntawm Vajluskub tias lawv nyob hauv lub sijhawm ncua, thiab tias lawv yuav tsum ua siab ntev tos qhov yog toog pom ntawd kom tiav. Tib yam pov thawj uas tau coj lawv kom tos ntsoov lawv tus Tswv hauv xyoo 1843, yog qhov uas ua rau lawv cia siab rau Nws hauv xyoo 1844. Tiamsis kuv pom tias feem coob tsis muaj lub zog khov kho ntawd uas tau cim lawv txojkev ntseeg hauv xyoo 1843. Lawv txojkev poob siab tau ua rau lawv txojkev ntseeg qaug zog.” Early Writings, 246, 247.

Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.

Ob tug timtswv saum ntuj no yog ib feem ntawm peb tug timtswv saum ntuj uas ua ke ua ib lub cim xwb, yog li ntawd lawv sib haum raws li txoj xov uas lawv sawv cev, txawm yog tias lawv txhua tus nyias sawv cev rau nyias ib txoj xov tshwj xeeb. Ob tug timtswv saum ntuj no puav leej muaj ib daim “ntawv sau” nyob hauv lawv txhais tes, uas sawv cev rau ib qho kev sim siab. “Tus timtswv saum ntuj thawj thiab tus timtswv saum ntuj ob yuav tsum khiav mus sib txig” nrog tus timtswv saum ntuj thib peb.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Vajtswv twb tau muab tej lus ntawm Tshwmsim 14 tso rau hauv kab lus faj lem, thiab lawv txoj hauj lwm yuav tsis tsum mus txog thaum kaw ntawm keeb kwm ntiaj teb no. Tej lus ntawm thawj tus timtswv thiab tus timtswv thib ob tseem yog qhov tseeb rau lub sijhawm no, thiab yuav tsum khiav raws ib yam kab nrog qhov no uas tuaj tom qab. Tus timtswv thib peb tshaj tawm nws tej lus ceeb toom nrog ib lub suab nrov nrov. ‘Tom qab tej no lawm,’ Yauhas hais tias, ‘kuv pom dua ib tug timtswv nqes saum ntuj los, muaj hwj chim loj, thiab lub ntiaj teb ci ntsa iab vim nws lub hwjchim ci ntsa iab.’ Hauv qhov kev ci no, qhov kaj ntawm tag nrho peb zaj lus raug muab koom ua ke.” The 1888 Materials, 803, 804.

Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”

Niam Dawb qhia meej tias tus tim tswv thib peb yog tus tim tswv hauv Tshwm Sim kaum yim, thiab nws qhia tias tus tim tswv thib ib thiab tus thib ob yuav tsum khiav mus ib txhij raws li keeb kwm cev Vajtswv lus uas tus tim tswv thib peb hauv Tshwm Sim kaum yim sawv cev. Yog li ntawd, nws tab tom muab kev nqes los ntawm tus tim tswv thib ib thaum lub Yim Hli 11, 1840, los txuas nrog 9/11, thiab qhia tias tus tim tswv hauv Tshwm Sim kaum yim yog “tus tim tswv thib peb.” Tus tim tswv thib peb yog tus kawg ntawm peb tug, thiab raug ua qauv ua ntej los ntawm tus thawj; vim li no Niam Dawb qhia rau peb tias txoj hauj lwm ntawm tus tim tswv thib ib zoo ib yam nkaus li txoj hauj lwm ntawm tus tim tswv hauv Tshwm Sim kaum yim, vim txoj hauj lwm ntawm ob tug tim tswv ntawd yog “ua kom lub ntiaj teb ci ntsa iab nrog nws lub hwjchim ci ntsa iab.”

The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.

“xya xob quaj nroo” sawv cev rau ib qho kev faib meej ntawm tej xwm txheej nyob hauv keeb kwm ntawm tus tim tswv thawj thiab tus tim tswv ob uas yuav rov muaj dua nyob hauv keeb kwm ntawm tus tim tswv peb. Kev Tshoov Siab tau qhia tias thaum peb muab cov keeb kwm no los sib phim “kab raws kab”, tus tim tswv thawj txoj kev nqes los hauv xyoo 1840 sib phim nrog Nws txoj kev nqes los rau hnub 9/11. Qhov no qhia txog ib txoj xov sim siab uas yuav tsum tau noj nrog ob tug tim khawv, thiab muab ib qho kev chim siab los sib phim nrog thawj lub cim qhia kev.

The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.

“Xya lub xob quaj” sawv cev rau lub sijhawm yaj saub uas pib nrog ib qho kev poob siab thiab xaus nrog ib qho kev poob siab loj dua.

When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.

Thaum txoj kab lus yaj saub hais txog kev nqis los ntawm thawj tus tim tswv raug muab sib dhos kom haum nrog kev tuaj txog ntawm tus tim tswv thib ob, ces nws tsim tawm “ib lub qauv ntawm qhov tseeb.” Qhov tseeb raug txhais raws li peb theem, uas thawj theem thiab theem kawg yog tib yam, hos theem nruab nrab sawv cev rau kev ntxeev siab. Thaum muab thawj ob tug tim tswv los sib phim nrog daim qauv no, ces nws tsim ib lub qauv uas muaj thawj tus tim tswv thiab tus tim tswv thib ob, uas piav qhia txog tus tim tswv thib peb hauv Tshwmsim kaum yim, thiab tus tim tswv thib peb hauv Tshwmsim kaum yim yog kev sib txuas ua ke ntawm thawj tus tim tswv thiab tus tim tswv thib ob.

The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.

Tus tim tswv thib peb hauv Tshwm Sim kaum yim muaj ob lub suab. Lub suab thawj tau tiav thaum cov vaj tse hauv New York poob rau hnub 9/11, thiab lub suab thib ob hauv nqe plaub yog txoj cai Hnub Caiv. Hauv lub sijhawm txij 9/11 mus txog rau txoj cai Hnub Caiv, tus tim tswv thib peb hauv Tshwm Sim kaum yim sawv cev rau kev sib xyaw ua ke ntawm tus tim tswv thawj thiab tus tim tswv thib ob. Vim qhov no yog qhov tseeb, kev siv keeb kwm ntawm ob tug tim tswv ntawd ua “kab saum kab,” los sawv cev rau keeb kwm ntawm tus tim tswv thib peb hauv Tshwm Sim kaum yim—yog los muab tus tim tswv thawj thiab tus tim tswv thib ob los sib phim nrog tus tim tswv thawj thiab tus tim tswv thib ob.

Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.

Ob tug timtswv nqes los txog rau thaum thawj qhov kev poob siab, thiab ob tug timtswv ntawd puav leej muaj kev sib raug zoo raws li yav tom ntej, thiab ob leeg puav leej muaj ib txoj xov sim uas nyob hauv tus timtswv txhais tes. Tus cim taw qhia tom ntej uas sawv cev rau hauv kab yog Habakkuk tej phaj, uas txuas ncaj qha nrog Vajtswv txhais tes. Hauv kab ntawm thawj tug timtswv, daim chart 1843 raug tsim tawm rau lub Tsib Hlis xyoo 1842, hos hauv kab ntawm tug timtswv thib ob, tsis muaj daim chart li. Daim chart twb xaus lawm thaum tug timtswv thib ob tuaj txog. Tus cim taw qhia ntawm Habakkuk tej phaj hauv kab ntawm tug timtswv thib ob yog kev tshem Vajtswv txhais tes tawm ntawm ib qho yuam kev hauv cov lej ntawm daim chart 1843.

His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.

Nws txhais tes tau npog ib qho kev yuam kev nyob rau hauv lub cim-kev hauv paus ntawm thawj tug timtswv, thiab Nws txhais tes raug muab tshem tawm ntawm tib lub cim-kev ntawd, nyob rau hauv txoj kab ntawm tus timtswv thib ob. Yog li ntawd; lub cim-kev ntawm Habakkuk cov ntsiav txiag nyob rau hauv cov kab sib npaug ntawm thawj thiab tus timtswv thib ob sawv cev rau ob theem. Hauv thawj theem Nws txhais tes npog ib qho kev yuam kev, thiab thaum kawg ntawm lub sij hawm ntawm lub cim-kev ntawm Habakkuk cov ntsiav txiag, Nws tshem Nws txhais tes tawm. Lub sij hawm ncua tau pib nrog kev los txog ntawm tus timtswv thib ob thiab lub sij hawm ncua xaus zuj zus, pib nrog kev tshem tawm ntawm Nws txhais tes. Lub cim-kev ntawm Habakkuk cov ntsiav txiag sawv cev rau ib lub sij hawm uas raug cim tseg los ntawm Khetos txhais tes thaum pib thiab los ntawm Nws txhais tes thaum kawg.

Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.

Ob txhais tes raug cim tseg ntawm thawj txoj kev chim siab, thiab ob leeg muaj ib txoj xov sim siab uas yuav tsum tau txais thiab noj. Ces ib ntus ntawm lub sij hawm yaj saub, uas sawv cev rau tej kev tseeb uas yog lub hauv paus, pib nrog Vajtswv txhais tes npog thiab xaus nrog Nws txhais tes qhib tawm. Txoj cim kev tom ntej yog lub rooj sib txoos hauv yeej Exeter, uas qhov kev qw thaum ib tag hmo cais tawm thiab ntxuav kom dawb huv cov uas yuav ua raws li Khetos txhais tes mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws.

When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.

Thaum Khetos txav mus rau hauv Chaw Dawb Huv Tshaj Plaws, Nws tsa Nws txhais tes rau saum ntuj thiab cog lus tias lub sij hawm yuav tsis muaj ntxiv lawm. Nws nyuam qhuav tau kaw cia “xya lub xob quaj” uas sawv cev rau keeb kwm ntawm thawj ob tug tim tswv, rov muaj dua nyob hauv keeb kwm ntawm tus tim tswv thib peb. Nws kaw cia “xya lub xob quaj” ib yam li Nws tau kaw cia tej lus faj lem ntawm Daniyee hauv tshooj kaum ob. Hauv Daniyee tshooj kaum ob, thaum pib ntawm peb lub caij nyoog piv txwv, Khetos tsa ob txhais tes rau saum ntuj thiab tshaj tawm tias thaum kev muab Vajtswv haiv neeg ntiab khiav tawg tas lawm, cov uas dhau los ua “cov neeg uas luag xav tsis thoob” yuav raug ntxuav kom dawb huv thiab raug tsa kom siab ua ib qho khoom fij. Tus qauv ntawm thawj thiab tus tim tswv thib ob uas peb tab tom tshuaj xyuas tam sim no, hauv txoj kev piv txwv, qhia kom pom Vajtswv txhais tes nyob rau txhua kauj ruam.

When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.

Thaum Nws npog qhov tseeb, nws ua kom muaj kev chim siab poob siab, thiab thaum Nws tshem Nws txhais tes mus, qhov kaj raug tsim tawm, thiab qhov kaj ntawd yog qhov kaj ntawm zaj lus ntawm Kev Quaj Nruab Nrab Hmo Ntuj. Kev chim siab poob siab thawj zaug mus txog Kev Chim Siab Poob Siab Loj nqa tau lub cim kos npe ntawm alpha thiab omega thiab raug nthuav qhia nyob hauv tus qauv ntawm qhov tseeb. Qhov pib sawv cev rau qhov kawg, thiab tus cim-kev hauv nruab nrab ntawm ob qhov kev chim siab poob siab qhia txog qhov txiaj ntsig ntawm kev muab foob thiab kev qhib foob ntawm Habakkuk tej phaj, uas yog kev qhib foob ntawm Yelemis tej kev qub, thiab sawv cev rau lub hauv paus uas saum nws lub tuam tsev raug tsa ua ntej txoj cai hnub Sunday thaum lub tuam tsev uas ua tiav lawm raug tsa kom siab dua txhua lub roob. Tus cim-kev nruab nrab hauv lo lus ntawm qhov tseeb sawv cev rau kev ntxeev siab, thiab hauv keeb kwm uas raug sawv cev los ntawm kev sib cais kawg ntawm cov nplej thiab cov txhauv, nws qhia tawm kev ntxeev siab ntawm cov nkauj xwb ruam.

The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.

Txoj kev ntxeev siab uas sawv cev los ntawm lub cim kev ntawm Habakkuk tej ntawv looj txiag yog raug sawv cev ua ib yam uas nce zuj zus mus, rau qhov nws tsis yog ib lub cim kev xwb, tiam sis yog ib ntu sijhawm uas muaj qhov pib thiab qhov xaus meej tseeb, raws li Vajtswv txhais tes sawv cev. Vajtswv txhais tes tshwm ob zaug ntawm thawj qhov kev poob siab, rau qhov muaj ob tug tim tswv uas nkawd ob leeg muaj ib txoj xov nyob hauv nkawd txhais tes. Lub cim kev tom ntej ntawm txoj kev ntxeev siab muaj ib txhais tes pib thiab ib txhais tes xaus, yog li ntawd nws kuj muaj ob txhais tes nyob hauv nws tej yam ntxwv uas yog lus faj lem. Lub cim kev thib peb ntawm qhov kev poob siab loj dua ntawd qhia txog Khetos tsa Nws txhais tes thiab cog lus rau ntuj ceeb tsheej, nyob rau hauv tib nqe ntawv uas xya lub xob quaj raug muab kaw cia, ib yam li nyob hauv Daniyee tshooj kaum ob. Nyob rau ntawm lub ntsiab chaw uas tus tim tswv cim qhov kawg ntawm tus qauv lus faj lem ntawm thawj ob tug tim tswv uas tam sim no peb tab tom xav txog no, Nws xaus kev siv lub sijhawm uas yog lus faj lem, thiab muab Nws tus kheej tso rau hauv ib nqe lus uas mus sib txig nyob hauv phau Daniyee, qhov chaw uas Nws tsis yog tsa Nws txhais tes xwb, tiam sis tsa Nws ob txhais tes tib si.

In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.

Hauv Daniyees kaum ob muaj peb lub sijhawm faj lem uas raug qhib tawm rau hnub kawg, rau qhov no yog yam uas yuav tshwm sim rau Vajtswv haiv neeg hauv hnub kawg. Thawj yam uas raug hais tseg hauv Daniyees zaj yog toog pom kawg uas mus txog ncov siab yog tias Daniyees, uas sawv cev rau Vajtswv cov seem uas tshuav, muaj kev nkag siab txog ob qho tib si, yog yam ntawd thiab yog toog pom ntawd. Yam kawg uas Daniyees tau sau tseg yog tias kev txawj ntse ntxiv zuj zus ntawd raug Tsov Ntxhuav ntawm xeem Yudas siv los tsim kom muaj txoj kev txhawb siab rov qab los thiab txoj kev kho kom tshiab kawg ntawm Vajtswv haiv neeg, uas raug cais tshwj xeeb tias yog cov uas nkag siab. Nws ua kom tiav txoj kev muab Nws haiv neeg khi ntim los ntawm kev qhib tawm “xya lub xob quaj” hauv Tshwmsim, nrog rau kev qhib tawm “peb lub sijhawm” hauv Daniyees kaum ob.

When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.

Thaum Yexus qhia meej tias thaum kawg ntawm peb thiab ib nrab hnub uas muaj ntsiab yaj saub hais txog kev tawg khiav ntawm lub hwj chim ntawm Vajtswv haiv neeg, txhua yam “txuj ci tseem ceeb” yuav raug ua kom tiav lawm—Nws tab tom qhia rau lub Xya hli ntuj 2023, thaum peb thiab ib nrab hnub ntawm txoj kev tuag hauv txoj kev raws li Tshwm Sim kaum ib tau xaus lawm. Tam sim no cov txuj ci tseem ceeb yuav raug ua kom tiav ua ntej txoj cai Sunday. Nws tau cim lub Xya hli ntuj 2023 los ntawm kev tsa tsis yog ib txhais tes xwb, tiam sis tsa ob txhais tes. Los ntawm qhov ntawd Nws tab tom cim qhov kawg ntawm lub sijhawm ncua tos, ib yam li thaum Nws tshem Nws txhais tes tawm ntawm qhov yuam kev hauv keeb kwm Millerite. Qhov kev poob siab thawj zaug tau tshwm sim rau lub Xya hli ntuj 18, 2020, raws li tau ua qauv tseg los ntawm thawj qhov kev poob siab ntawm cov Millerite, thiab lub sijhawm ncua tos tau pib thiab txuas ntxiv mus txog thaum Nws rov ncab Nws txhais tes zaum ob los sau Nws cov neeg seem uas tshuav tseg rau lub Xya hli ntuj 2023.

The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.

Kev chim thawj zaug raug sawv cev los ntawm Vajtswv txhais tes npog ib qho yuam kev, uas rau cov Millerites yog qhov uas lawv txheeb xyoo 1843, tsis yog hnub tim 22 Lub Kaum Hli, 1844. Kev chim ntawd raug sawv cev nyob hauv nqe kaum ob ntawm tshooj kaum ob. Kev chim thawj zaug raug sawv cev los ntawm Nws txhais tes npog qhov yuam kev ntawd, thiab raug ua qauv ua ntej los ntawm cov Millerites uas tau los txog rau kev chim thawj zaug. Lo lus nyob hauv nqe kaum ob yog “los txog.” Foom koob hmoov rau tus uas tos, thiab tus uas “los txog” rau 1335; foom koob hmoov rau tus uas “los txog” rau kev chim ntawm hnub tim 19 Lub Plaub Hlis, 1844. Lo lus uas txhais ua “los txog” txhais tias “kov.” Cov Millerites tau ntsib lawv thawj qhov kev chim thaum xyoo 1843 kov xyoo 1844. Nqe kaum ob ntawm Daniyees kaum ob qhia txog kev chim thawj zaug ntawm ob qho tib si hnub tim 19 Lub Plaub Hlis, 1844, tab sis ncaj qha dua yog kev chim thawj zaug ntawm hnub tim 18 Lub Xya Hli, 2020.

The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.

Lub sij hawm yaj saub thawj zaug thiab lub sij hawm yaj saub kawg ntawm peb lub sij hawm uas raug qhib thaum lub caij kawg, thaum kev paub raug nce ntxiv thiab ua tiav txoj kev cais kawg ntawm cov nplej thiab cov nroj, yog li ntawd qhia meej tias txoj kev qhib ntawm qhov pom kev yaj saub uas muab lub foob rau ib puas plaub caug plaub txhiab leej ntawd yog tib lub sij hawm yaj saub xwb.

The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.

Lub sij hawm thawj zaug hauv nqe xya yog qhov kawg ntawm kev tawg khiav ntawm peb hnub ib nrab hauv Tshwm Sim kaum ib thaum Lub Xya hli xyoo 2023, thiab lub sij hawm hauv nqe kaum ob yog qhov pib ntawm tib qho kev tawg khiav ntawd thaum Lub Xya hli 18, 2020. Alpha thiab Omega tau cim keeb kwm ntawm xya lub xob quaj hauv Daniyees kaum ob tias yog keeb kwm uas pib ntawm txoj kev chim siab thaum Lub Xya hli 18, 2020 thiab xaus peb hnub ib nrab uas yog cim tom qab ntawd thaum Lub Xya hli xyoo 2023. Ib yam tseem ceeb ib yam nkaus yog tias thaum Alpha thiab Omega cim qhov pib thiab qhov kawg ntawm lub sijhawm tos kawg nkaus, Nws tsis tsa ib txhais tes xwb, tiam sis tsa ob txhais tes rau saum ntuj ceeb tsheej thiab cog lus los ntawm Tus uas muaj txoj sia nyob mus ib txhis thiab ib txhis.

The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!

Leej Tub uas yog neeg leej tub tab tom cog lus tseg nrog Leej Txiv, nyob ncaj qha rau qhov chaw uas qhov siab tshaj plaws ntawm zaj keeb kwm ntawm Vajtswv haiv neeg hauv txoj kev cog lus tau pib, thaum Khetos xub hu Anplahas nrog ib lo lus cog tseg, thiab tom qab ntawd lees paub lo lus cog tseg ntawd, nrog ib lo lus cog lus tseg. Hle nej nkawm khau tawm, nej sawv saum thaj av dawb huv!

The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.

Tsab ntawv nruab nrab ntawm peb tsab ntawv faj lem ntawd tsis yog ib yam me xwb; nws yog qhov kev ua tiav omega ntawm faj lem txog lub sijhawm ntawm kev cog lus uas Abram thiab Povlauj hais txog, uas yog 430 xyoo, raws li tau sawv cev hauv 1290 xyoo ntawm nqe kaum ib. Thaum nqe ntawd raug los ze nrog txoj kev nkag siab ntawm cov Millerite, nws qhia txog ib lub sijhawm npaj txhij ntev peb caug xyoo rau txoj hauj lwm papacy, ces tom qab ntawd yog 1260 xyoo ntawm kev tsim txom ntawm papacy. 430 xyoo ntawm Abram sawv cev rau kev ua qhev thiab kev dim hauv ib haiv neeg tshwj xeeb, nrog rau thawj peb caug xyoo uas sawv cev rau tus Tswv nkag mus rau hauv kev cog lus nrog Abram. Peb caug xyoo ntawm kev npaj rau cov pov thawj tau pib xyoo 1989 thaum lub sijhawm kawg, thiab peb caug xyoo ntawd xaus rau hnub Sunday law, thaum nqe ntawd qhia tias yam qias neeg ua rau puam tsuaj yuav raug tsa los, thiab ces nws yuav tsim txom Vajtswv haiv neeg rau 1260 xyoo cim, uas sib haum nrog Yauhas 42 lub hlis cim hauv Tshwm Sim kaum peb.

The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.

Kev txav hloov kho ntawm ib puas plaub caug plaub txhiab leej tau pib xyoo 1989, thaum tus Tswv pib Nws tes hauj lwm los npaj ib pab pov thawj hwj kom ua hauj lwm thaum lub sij hawm kev kub ntxhov thaum ib tag hmo, uas pib ntawm txoj cai hnub Sunday. Tus Alpha thiab Omega sawv saum dej ntawm Hiddekel thiab tsa ob txhais tes rau saum ntuj, cog lus tseg tias thaum kev tawg khiav txij Lub Xya hli ntuj 18, 2020 mus txog Lub Xya hli ntuj 2023 tau tiav lawm, tej yam xav tsis thoob uas txuas nrog Khetos tes hauj lwm ntawm kev muab Nws Txoj Kev Ua Vajtswv los koom ua ke nrog tib neeg txoj sia yuav ua tiav.

This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.

Qhov no yog tib yam lus tshaj tawm hauv tshooj kaum, nyob hauv kab ke ntawm xya lub xob quaj, rau qhov Nws tsis yog tsuas xaus qhov kev siv sijhawm raws li yaj saub nyob ntawd xwb, tab sis Nws kuj tau qhia tias nyob rau hauv cov hnub uas lub xya ncas nrov, qhov tsis txawj to taub ntawm Vajtswv yuav raug ua kom tiav. Nqe lus sib xws hauv Daniyees kaum ob qhia tias thaum kev tawg khiav dim xaus rau lub Xya hli ntuj xyoo 2023, kev ua kom tiav ntawm kev muab lub cim foob rau Vajtswv haiv neeg yuav raug ua kom tiav, raws li sawv cev los ntawm lub xya ncas nrov uas tau sib haum nrog Khetos tsa Nws txhais tes thiab cog lus tseg hauv ob qho nqe lus sib xws.

The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.

Thawj thawj lub sijhawm cev Vajtswv lus thiab lub sijhawm cev Vajtswv lus kawg ntawm zaj lus peb npaug hauv Daniel kaum ob muaj ib lub cim alpha thiab omega. Lub sijhawm thawj hauv nqe xya qhia txog qhov kawg ntawm tib lub sijhawm ntawd uas nqe kaum ob cim pib. Nyob nruab nrab ntawm nqe xya thiab nqe kaum ob, keeb kwm ntawm lub sijhawm kawg txij xyoo 1989 mus txog rau thaum kaw lub sijhawm sim neej raug sawv cev. Nyob nruab nrab ntawm lub sijhawm alpha hauv nqe xya thiab keeb kwm omega hauv nqe kaum ob, txoj kev tawm tsam kawg ntawm tibneeg txij hnub cai Sunday mus txog thaum Michael sawv los raug sawv cev, thiab nws raug sawv cev hauv tib tshooj ntawv uas Michael sawv los.

The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.

Kev ntxeev siab ntawm lub caij nruab nrab feem ntau yog keeb kwm sab nraud ntawm kev ntxeev siab; tiam sis peb caug xyoo thawj yog keeb kwm sab hauv ntawm kev npaj cov pov thawj uas nyob rau hauv kev tawm tsam ncaj qha nrog cov hwjchim sab nraud uas raug sawv cev nyob rau hauv 1260 lub sij hawm tom qab ntawd.

The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.

Lub sijhawm nruab nrab sawv cev rau kev ntxeev siab ntawm tsab ntawv thib kaum peb hauv cov niam ntawv Henplais, thiab nws koom nrog yam sab hauv thaum nws piav txog kev sib ntaus kawg ntawm qhov kev sib cav loj saum lub ntiaj teb no, thaum lub sijhawm sim siab tseem ncua nyob. Nws txoj kev sib xyaw ntawm yam sab nraud thiab yam sab hauv kuj yog zaj lus ntawm Daniyees qhov yog toog pom zaum kawg, uas raug sawv cev los ntawm tus dej Hiddekel thiab peb tshooj uas kuj nqa lub cim kos npe ntawm Alpha thiab Omega, thiab raug txhim tsa saum tus qauv ntawm qhov tseeb. Tshooj thawj thiab tshooj kawg hais txog kev muab lub cim ntim rau Vajtswv haiv neeg, cov uas raug piav raws li cov hnub qub uas ci mus ib txhis. Tshooj nruab nrab ntawm kev ntxeev siab qhia tib keeb kwm uas raug sawv cev hauv nqe kaum ib nrog 1290 xyoo, uas yog nqe nruab nrab hauv tib tus qauv ntawd.

When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.

Thaum Tswv Yexus Khetos siv Nws txhais tes nyob hauv lub qauv yaj saub, nws sawv cev rau ntau yam tseeb, tiamsis nws kuj sawv cev rau txoj kev uas Nws tab tom coj Nws haiv neeg taug. Kev tshwm sim ntawm Yexus Khetos tau pib raug qhib tawm thaum Lub Xya Hli xyoo 2023. Qhov kev qhib tawm ntawd suav nrog kev qhib tawm ntawm xya lub nroo thiab zaj lus ntawm Daniyee raws li tau sawv cev nyob hauv tshooj kaum ob. Qhov kev qhib tawm ntawd tshwm sim nyob hauv keeb kwm zais ntawm nqe plaub caug, uas tau pib xyoo 1989 thiab xaus rau ntawm txoj cai hnub Sunday. Nyob hauv keeb kwm ntawd Vajtswv haiv neeg yuav raug muab ntim, thiab lawv raug ntim los ntawm kev txhawv los ntawm tus Vaj Ntsuj Plig Dawb Huv. Kev txhawv kawg nkaus ntawm tus Vaj Ntsuj Plig Dawb Huv raug qhia tseg nyob hauv tshooj yim ntawm Phau Ntawv Qhia Tshwm, qhov uas nws raug sawv cev ua lub xya, thiab yog li ntawd yog lub cim ntim kawg. Tus Tsov Ntxhuav ntawm xeem Yudas tau kov yeej nyob hauv tshooj tsib kom qhib tau phau ntawv uas raug kaw ruaj nrog xya lub cim ntim.

The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.

Daim ntawv foob thib rau tau tsa lo lus nug nyob rau thaum kawg ntawm tshooj rau, nug tias leejtwg thiaj yuav muaj peev xwm sawv tau nyob rau lub sijhawm uas tsis muaj kev ua tus nruab nrab rau kev txhaum lawm.

> For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

> Vim hnub loj ntawm nws txoj kev npau taws twb los txog lawm; thiab leejtwg thiaj yuav sawv taus? Tshwmsim 6:17.

The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.

Tshooj tom ntej no, los yog koj kuj hais tau tias nqe tom ntej no, nthuav qhia txog kev muab lub cim rau ib puas plaub caug plaub txhiab leej thiab pab neeg coob kawg uas raug sau los rau hauv Vajtswv lub nceeg vaj thaum lub sijhawm muaj kev kub ntxhov ntawm txoj cai Hnub Caiv. Ib puas plaub caug plaub txhiab leej yog lo lus teb rau lo lus nug hauv lub cim thib rau. Tom qab lawv raug sawv cev tseg hauv tshooj xya lawm, ces, tshooj yim qhia meej tias lub cim thib xya thiab lub cim kawg raug muab tshem tawm.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.

> Thaum Nws qhib lub foob xya lawm, nyob saum ntuj txawm ntsiag to li ib nrab teev. Thiab kuv pom xya tug timtswv saum ntuj uas sawv ntawm Vajtswv xub ntiag; thiab tau muab xya lub raj rau lawv. Thiab muaj dua ib tug timtswv los sawv ntawm lub thaj, tuav ib lub lauj kaub xyab kub; thiab tau muab xyab ntau heev rau nws, xwv kom nws yuav muab nrog tag nrho tej lus thov ntawm cov neeg dawb huv fij rau saum lub thaj kub uas nyob ntawm lub zwm txwv xub ntiag. Thiab pa taws ntawm cov xyab, uas nrog tej lus thov ntawm cov neeg dawb huv, tau nce mus txog Vajtswv ntawm tes tus timtswv tawm los.

> And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Ces tus tim tswv txawm muab lub lauj hlawv xyab los, thiab ntim hluav taws ntawm lub thaj rau hauv nws, ces muab ntuav rau saum lub ntiajteb; thiab muaj suab nrov, thiab xob quaj, thiab xob laim, thiab av qeeg. Qhia Tshwm 8:1–5.

The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.

“Qhov hluav taws,” uas raug sawv cev hauv Yaxayas tshooj rau li ib “thee kub,” uas Muam White qhia tias yog ib lub cim ntawm kev ntxuav kom dawb huv, raug coj tawm hauv lub thaj txi ntuj thiab pov los rau saum lub ntiaj teb. “Qhov hluav taws” los saum ntuj thaum Hnub Peetekos raug sawv cev ua tej nplaig “hluav taws.” “Qhov hluav taws” yog yam uas tus Tubtxib ntawm Txojlus Cog Tseg siv los ntxuav cov tub ntawm Levi kom dawb huv.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Nws tus uas Nws rab lauj vab nyob hauv Nws txhais tes, thiab Nws yuav ntxuav Nws lub tshav nplej kom huv si, thiab yuav sau Nws cov nplej mog los rau hauv lub tsev txhab.’ Mathais 3:12. Qhov no yog ib zaug ntawm cov sij hawm ntawm kev ntxuav kom dawb huv. Los ntawm cov lus tseeb, cov quav nplej tab tom raug cais tawm ntawm cov nplej mog. Vim lawv khav theeb dhau thiab xav tias lawv tus kheej ncaj ncees dhau los tsis kam txais kev cem txim, hlub lub ntiaj teb dhau los tsis kam lees txais ib txoj sia ntawm kev txo hwj chim, coob leej thiaj tig nraub qaum ntawm Yexus. Coob leej tseem tab tom ua tib yam no. Nim no los tej ntsuj plig raug sim ib yam li cov thwj tim ntawd hauv lub tsev sablaj ntawm Kapena-us. Thaum qhov tseeb raug coj los chwv lub siab, lawv pom tias lawv lub neej tsis nyob raws li Vajtswv lub siab nyiam. Lawv pom qhov yuav tsum muaj kev hloov pauv tag nrho nyob hauv lawv tus kheej; tiam sis lawv tsis kam lees txais txoj hauj lwm uas yuav tsum tsis lees tus kheej ntawd. Vim li ntawd lawv npau taws thaum lawv tej kev txhaum raug nthuav tawm. Lawv thim mus vim chim siab thiab qaug ntsej muag, ib yam li cov thwj tim uas tau tso Yexus tseg mus, yws yws hais tias, ‘Qhov no yog ib lo lus nyuaj; leejtwg yuav mloog tau?’” The Desire of Ages, 392.

Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.

Hluav taws yog yam uas nqes los saum Eliyas tej kev fij, ib yam li nws tau ua rau Kide‑oo tej kev fij rau tus tim tswv. “Hluav taws” ntawm kev ntxuav kom dawb huv yog Vajtswv Txojlus, rau qhov yuav raug ua kom dawb huv, yog raug muab cais kom dawb huv los ntawm Nws Txojlus. “Hluav taws” uas raug pov nqes los rau hauv ntiajteb thaum lub xya lub cim raug qhib tawm, qhia txog lub hwj chim pub rau txoj lus faj lem uas raug qhib tawm nyob rau tiam kawg, thaum lub xya tus raj nrov, thaum qhov kev ua tiav kawg thiab zoo kawg nkaus ntawm tej xwm txheej uas xya lub xob quaj sawv cev rau los txog, thiab uas raug lees paub los ntawm peb ntu sijhawm faj lem hauv Daniyee kaum ob uas raug muab kaw tseg mus txog rau tiam kawg.

The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.

Txoj Kev Qhia Tshwm ntawm Yexus Khetos uas raug qhib tawm meej ua ntej lub sij hawm sim siab rau tib neeg yuav xaus—muaj nrog rau kev qhib tawm ntawm xya lub xob quaj, kev tshem tawm ntawm lub cim xya, kev qhib tawm ntawm Daniyees kaum ob, thiab kev qhib tawm ntawm keeb kwm uas tau muab zais tseg hauv nqe plaub caug ntawm Daniyees kaum ib, yog tib keeb kwm ntawd uas tus tim tswv nug Tus Txiv Neej hnav ntaub linen tias thaum kawg ntawm tej yam txuj ci no yuav yog dab tsi.

The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.

Tus Txiv Neej hnav ntaub linen teb hais tias—Thaum nej los txog rau qhov xaus ntawm lub sijhawm ncua nyob rau lub Xya hli ntuj xyoo 2023, nej twb los txog rau zaj keeb kwm ntawm kev muab cim rau ib puas plaub caug plaub txhiab leej lawm.

He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.

Nws kuj tau hais thiab tias—thaum kawg ntawm peb hnub thiab ib nrab uas yog cov hnub cim hauv Tshwmsim kaum ib, ib txoj xov cev lus faj lem los ntawm phau Daniyees yuav raug qhib tawm, raws li tau ua qauv piv txwv los ntawm lub caij kawg nyob rau xyoo 1798. Qhov tseeb uas yuav raug qhib tawm thaum ntawd, thaum kawg ntawm peb hnub thiab ib nrab uas yog cov hnub cim, yuav nyob rau hauv tib cuaj nqe ntawd hauv phau Daniyees uas qhia thiab txhais txog kev kaw thiab kev qhib tawm ntawm phau Daniyees.

We will continue these things in the next article.

Peb yuav txuas ntxiv hais txog tej no hauv tsab xov xwm tom ntej.

> “When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.

> “Thaum Khetos los rau hauv lub ntiajteb no, tej kevcai qub uas tau muab cob qhia los ib tiam dhau ib tiam, thiab tibneeg txojkev txhais Vajlugkub raws li tibneeg, tau zais qhov tseeb raws li nws nyob hauv Yexus ntawm tibneeg lub qhov muag. Qhov tseeb raug faus nyob hauv ib pawg kevcai qub loj heev. Lub ntsiab lus sab ntsujplig ntawm cov ntawv dawb huv raug ploj lawm; rau qhov vim lawv txojkev tsis ntseeg, tibneeg tau kaw lub qhov rooj ntawm lub txhab nyiaj saum ntuj ceebtsheej. Kev tsaus ntuj tau npog lub ntiajteb, thiab kev tsaus ntuj tuab heev tau npog cov haivneeg. Qhov tseeb tau ntsia saum ntuj los rau hauv ntiajteb; tiamsis tsis muaj ib qho chaw twg uas qhia tawm lub cim txhab saum ntuj. Ib txojkev tsaus ntuj nti zoo li daim ntaub npog kev tuag tau nthuav dav thoob plaws lub ntiajteb.”

> “But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.

> “Tiamsis Tsov Ntxhuav ntawm xeem Yudas tau kov yeej lawm. Nws qhib lub foob uas kaw phau ntawv ntawm kev qhuab qhia saum ntuj los. Lub ntiajteb raug pub kom ntsia tau qhov tseeb huv si, tsis muaj ib qho kev sib tov cuav li. Qhov Tseeb nws tus kheej nqes los muab qhov tsaus ntuj yob rov qab thiab tawm tsam kev yuam kev. Ib tug Xibhwb raug txib los saum ntuj ceeb tsheej los nrog txoj kev kaj uas yuav ci rau txhua tus neeg uas los rau hauv lub ntiajteb no. Muaj tej txivneej thiab tej pojniam uas mob siab nrhiav kev paub, yog lo lus tseeb ruaj khov ntawm tej yaj saub tej lus faj lem, thiab thaum nws los txog, nws zoo li ib txoj kev kaj ci nyob hauv qhov chaw tsaus ntuj.” Spalding Magan, 58.

> “The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

> “Cov xibfwb kevcai thiab cov Falixai lees hais tias lawv piav qhia Vajlugkub, tiamsis lawv piav nws raws li lawv tej kev xav thiab tej kevcai qub txeeg qub teg ntawm lawv tus kheej. Lawv tej kev coj noj coj ua thiab tej lus qhuab qhia uas lawv tsa ua cai haj yam nruj thiab hnyav zuj zus. Hauv nws lub ntsiab lus sab ntsuj plig, Lo Lus dawb huv ntawd rau cov neeg zoo li ib phau ntawv uas raug muab kaw ruaj khov nrog ib daim foob, kaw tsis pub lawv nkag siab.” Signs of the Times, May 17, 1905.

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