Article

# The Revelation of Jesus Christ - Number Five

Kev Qhia Tshwm Txog Yexus Khetos - Tus Lej Tsib

Isaiah Forty: Comfort Ye, Comfort Ye

Yaxayas Plaub Caug: Cia Li Nplij Siab, Cia Li Nplij Siab

Author

Jeff Pippenger

Published

October 25, 2023

Formats

PDF Unavailable
Word Unavailable
Song MP3

In the first seventeen verses of Isaiah forty the one hundred and forty-four thousand are prophetically located at the end of three and a half days, where they had been lying dead in the streets, while the world rejoiced. All the prophets agree with each other and the prophetic events they present always align with the other prophets, for God is not the author of confusion.

Hauv kaum xya nqe thawj ntawm Yaxayas plaub caug, muaj lus faj lem tso cov ib puas plaub caug plaub txhiab tus ntawd rau thaum kawg ntawm peb hnub thiab ib nrab, qhov chaw uas lawv tau pw tuag rau ntawm tej kev taug, thaum lub ntiajteb tab tom zoo siab xyiv fab. Txhua tus cev Vajtswv lus puav leej pom zoo ib yam, thiab tej xwm txheej hauv lus faj lem uas lawv nthuav tawm yeej ib txwm sib raug nrog lwm tus cev Vajtswv lus, rau qhov Vajtswv tsis yog tus tsim kev kub ntxhov.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Thiab cov ntsuj plig ntawm cov yaj saub kuj nyob hauv qab rau cov yaj saub. Rau qhov Vajtswv tsis yog tus tsim kev ntxhov siab, tiam sis yog tus tsim kev thaj yeeb, ib yam li hauv txhua pawg ntseeg ntawm cov neeg dawb huv. 1 Khaulee 14:32, 33.

The Comforter, who Jesus promised to send in His absence, was placed into the very first words, of the very first verse, of the twenty-six chapters that make up Isaiah’s final prophetic narrative. “Comfort ye, comfort ye my people, saith your God.” The rule of first mention emphasizes that the following twenty-six chapters is to be understood in reference to the perfect and final fulfillment of the coming of the Comforter.

Tus Nplij Siab, uas Yexus tau cog lus tias yuav xa los nyob rau lub sij hawm uas Nws tsis nyob ntawd lawm, twb raug muab tso rau hauv tej lus thawj zaug ntawm nqe thawj ntawm nees nkaum rau tshooj uas ua ke los ua Yaxayas zaj lus faj lem kawg. “Nej cia li nplij siab, nej cia li nplij siab kuv haiv neeg, nej tus Vajtswv hais li no.” Txoj cai ntawm thawj zaug uas raug hais tawm qhia kom pom tseeb tias nees nkaum rau tshooj tom qab no yuav tsum raug to taub raws li kev siv rau qhov kev ua tiav uas zoo meej thiab kawg nkaus ntawm kev los txog ntawm Tus Nplij Siab.

> And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. . .. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:16, 26.

> Thiab kuv yuav thov Leej Txiv, thiab Nws yuav pub rau nej ib tug Tus Nplig Siab dua, kom Nws yuav nrog nej nyob mus ib txhis.... Tiamsis Tus Nplig Siab, uas yog Vaj Ntsujplig Dawb Huv, uas Leej Txiv yuav txib los hauv kuv lub npe, Nws yuav qhia nej txhua yam, thiab yuav ua kom nej nco dheev txhua yam uas kuv tau hais rau nej. Yauhas 14:16, 26.

The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Lub suab quaj thaum ib tag hmo ntawm keeb kwm Millerite rov muaj dua nyob rau hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej.

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> “Muaj ib lub ntiajteb uas tabtom pw hauv kev phem kev qias, hauv kev dag ntxias thiab kev yuam kev, nyob hauv qhov ntxoov ntxoo ntawm txoj kev tuag,—tsaug zog, tsaug zog. Leejtwg yog cov uas tabtom raug kev mob plawv ntsuj plig kom tsa lawv sawv? Lub suab twg thiaj ncav cuag lawv tau? Kuv lub siab raug coj mus rau yav tom ntej, thaum lub cim qhia yuav raug muab. ‘Saib maj, tus Nraug Vauv tabtom los; nej cia li tawm mus txais tos nws.’ Tiamsis ib txhia yuav tau ncua kom tau cov roj los ntxiv rau lawv tej teeb, thiab lig dhau lawm lawv mam pom tias tus cwj pwm, uas yog roj sawv cev rau ntawd, hloov muab tsis tau rau lwm tus li.” Review and Herald, February 11, 1896.

The question is asked, “what voice can” “awaken” those that are “asleep”? The “voice” that awakens them in Isaiah chapter forty, is the “voice” that “cries” in the “wilderness.”

Lo lus nug raug nug tias, “lub suab twg thiaj yuav” “tsa” cov uas “tsaug zog” tau? Lub “suab” uas tsa lawv sawv hauv Yaxayas tshooj plaub caug, yog lub “suab” uas “quaj” nyob hauv “roob moj sab qhua.”

> Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The “voice” of him that “crieth” in the wilderness. . .. Isaiah 40:2, 3.

> Hais lus nplig siab rau Yeluxalees, thiab qw rau nws, tias nws txoj kev ua rog twb tiav lawm, tias nws txoj kev tsis ncaj twb raug zam txim lawm: vim nws twb tau txais ob npaug ntawm tus Tswv txhais tes rau tag nrho nws tej kev txhaum. Tus “suab” ntawm tus uas “quaj” hauv roob moj sab qhua.... Yaxayas 40:2, 3.

The message of the Midnight Cry is also the message of the latter rain.

Zaj lus ntawm Kev Quaj Thaum Ib Tag Hmo kuj yog zaj lus ntawm nag tom qab.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Koj tab tom muab tus Tswv txoj kev los yuav los no cais deb dhau lawm. Kuv pom tias nag lig tab tom los zoo li [ceev nrooj ib yam li] txoj kev qw thaum ib tag hmo, thiab nrog lub hwj chim ntau dua kaum npaug.” Spalding and Magan, 5.

One of the many symbols found in the Word of God that represents the latter rain message, is the symbol that is recognized by a doubling of words or phrases. The doubling of words, or phrases is a symbol of the Midnight Cry, or latter rain message in the last days. The symbolism of the doubling of “comfort ye,” places the opening of Isaiah chapter forty in the tarrying time, when the message represented as the Midnight Cry of the parable of the ten virgins is to be recognized and then proclaimed. At that time, Christ sends the Comforter to awaken the sleeping virgins, who are prophetically represented as sleeping, and in some prophetic passages as sleeping, the sleep of death. The first verse of Isaiah forty, is prophetically located three and a half symbolic days ‘after’ the disappointment of July 18, 2020, for that is when the Comforter is sent to awaken those that are asleep. Three and a half days is a symbol of a wilderness, and there is where the “voice” begins to “cry.”

Ib lub cim ntau yam uas pom muaj nyob hauv Vajtswv Txojlus, uas sawv cev rau txoj xov los nag yav lig, yog lub cim uas raug lees paub los ntawm kev rov hais ob npaug ntawm tej lo lus lossis tej kab lus. Kev rov hais ob npaug ntawm tej lo lus, lossis tej kab lus, yog ib lub cim ntawm Kev Quaj Thaum Ib Tag Hmo, lossis txoj xov los nag yav lig hauv hnub kawg. Lub cim ntawm kev rov hais ob npaug ntawm “nplij nej siab,” muab qhov qhib ntawm Yaxayas tshooj plaub caug tso rau hauv lub sij hawm tos ntev, thaum txoj xov uas sawv cev ua Kev Quaj Thaum Ib Tag Hmo hauv zaj lus piv txwv ntawm kaum tus nkauj xwb yuav tsum raug lees paub thiab mam li tshaj tawm. Lub sij hawm ntawd, Khetos xa tus Nplij Siab los tsa cov nkauj xwb uas tsaug zog, uas raug sawv cev los ntawm lus faj lem tias yog tsaug zog, thiab hauv qee nqe lus faj lem kuj yog tsaug zog, yog txoj kev tsaug zog ntawm txoj kev tuag. Nqe thawj ntawm Yaxayas plaub caug, raug muab tso rau hauv lus faj lem peb hnub ib nrab raws cim “tom qab” qhov kev chim siab ntawm Lub Xya Hli 18, 2020, vim hais tias lub sij hawm ntawd yog thaum tus Nplij Siab raug xa los tsa cov uas tsaug zog. Peb hnub ib nrab yog ib lub cim ntawm roob moj sab qhua, thiab yog ntawd qhov uas “suab” pib “quaj.”

Revelation eleven, Ezekiel thirty-seven, Matthew twenty-five, the history of the Millerites (along with the same waymarks of Millerite history that occur in every reform movement), combine to identify a ‘specific process’ of awakening the sleeping virgins. The process starts with the virgins going to sleep at the disappointment. The period of the tarrying time that began at the disappointment is ultimately recognized as the tarrying time. The last portion of the tarrying time is the development of the message of the Midnight Cry. When the message is established, it is then proclaimed until it reaches its climax, the judgment.

Tshwmsim kaum, Exekhee 37, Mathai 25, thiab keeb kwm ntawm cov Millerite (ua ke nrog tib cov cim-keeb-kawm ntawm keeb kwm Millerite uas tshwm sim hauv txhua txoj kev hloov kho), los sib koom qhia kom paub txog ib “txheej txheem tshwj xeeb” ntawm kev tsa cov nkauj xwb uas tsaug zog. Txoj txheej txheem no pib thaum cov nkauj xwb poob pw tsaug zog rau lub sijhawm ntawm kev poob siab. Lub sijhawm tos uas pib ntawm qhov kev poob siab ntawd, thaum kawg mam raug lees paub tias yog lub sijhawm tos. Feem kawg ntawm lub sijhawm tos yog kev tsim kho ntawm txoj xov ntawm Lub Suab Quaj Ib Tag Hmo. Thaum txoj xov ntawd raug tsa ruaj khov lawm, ces nws raug tshaj tawm mus txog thaum nws mus txog nws qhov siab tshaj plaws, yog kev txiav txim.

The messenger represented as the “voice” in Isaiah, asked what the message was that was to be proclaimed. He was told in symbolic language to present the message of Islam. The prophetic message of Islam cannot be separated from the soon-coming Sunday law, for Islam is a trumpet power, and the seven trumpets of Revelation represent God’s judgment upon the powers who pass Sunday laws. Those powers were pagan Rome in 321, a symbol of the dragon; papal Rome in 538, a symbol of the beast; and the soon coming Sunday law in the United States, a symbol of the false prophet.

Tus tubtxib uas raug sawv cev ua “lub suab” hauv Yaxayas, tau nug tias zaj xov uas yuav tsum raug tshaj tawm yog dab tsi. Nws raug qhia ua lus cim qhia kom nthuav tawm zaj xov ntawm Islam. Zaj lus faj lem ntawm Islam tsis tuaj yeem muab cais tawm ntawm txoj cai Sunday uas yuav los sai no, rau qhov Islam yog ib lub hwjchim raj nrov, thiab xya lub raj hauv Tshwmsim sawv cev rau Vajtswv txoj kev txiav txim saum cov hwjchim uas tsim cov cai Sunday. Cov hwjchim ntawd yog Loos pagan xyoo 321, ib lub cim ntawm tus zaj; Loos papal xyoo 538, ib lub cim ntawm tus tsiaj qus; thiab txoj cai Sunday uas yuav los sai no hauv Tebchaws Meskas, ib lub cim ntawm tus yaj saub cuav.

In connection with the identification of what the message that the “voice” who had been crying in the wilderness was to proclaim, was the promise that God’s word never fails. The ‘promise and assurance’ that God’s word never fails, is located in the identical prophetic setting that in Habakkuk chapter two, and verse three, is expressed as “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” The message of Islam will never fail, it will surely come. The last verse of Isaiah chapter forty, addresses those that wait for the vision in Habakkuk.

Nyob rau hauv kev txuas nrog rau kev txheeb kom paub tias yog dab tsi yog zaj lus uas “lub suab” uas tau quaj nyob hauv hav moj sab qhua yuav tsum tshaj tawm, muaj lo lus cog tseg tias Vajtswv txoj lus yeej tsis poob mus li. “Lo lus cog tseg thiab kev paub tseeb” tias Vajtswv txoj lus yeej tsis poob mus li, nyob hauv tib qho chaw yaj saub uas hauv Habakkuk tshooj ob, thiab nqe peb, tau hais tawm tias, “thaum kawg nws yuav hais lus, thiab tsis dag: txawm yog nws ncua, cia li tos nws; vim nws yuav los tseeb tiag, nws yuav tsis ncua.” Zaj lus ntawm Islam yeej yuav tsis poob mus li, nws yuav los tseeb tiag. Nqe kawg ntawm Yaxayas tshooj plaub caug, hais rau cov uas tos lub zeem muag nyob hauv Habakkuk.

> But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Isaiah 40:31.

> Tiamsis cov uas tos ntsoov rau tus Tswv yuav rov muaj zog dua; lawv yuav ya nce siab nrog tis ib yam li dav dawb hau; lawv yuav khiav, thiab tsis nkees; lawv yuav mus kev, thiab tsis qaug zog. Yaxayas 40:31.

The “hidden history” of the seven thunders, that is now being unsealed, identifies three waymarks that begin and end with a disappointment. In that symbolic history, there are three waymarks, separated by two periods of time. A disappointment begins the tarrying time. The tarrying time leads to the corrected message and prediction of the Midnight Cry. The message of the Midnight Cry begins a period of proclaiming the message of the Midnight Cry, that leads to a second disappointment, that is represented as judgment. Those three steps, separated by two periods of time, represent the Alpha and Omega, as created in the Hebrew word “truth.”

“Keeb kwm zais” ntawm xya lub nroo, uas tam sim no tab tom raug qhib lub foob, qhia peb txog peb lub cim-kev taw qhia uas pib thiab xaus nrog ib qho kev poob siab. Hauv zaj keeb kwm piv txwv ntawd, muaj peb lub cim-kev taw qhia, cais tawm los ntawm ob ntu sijhawm. Ib qho kev poob siab pib lub sijhawm ncua. Lub sijhawm ncua coj mus rau txoj xov thiab txoj kev twv ua ntej uas raug kho kom raug ntawm Kev Quaj Qhia Thaum Nruab Nrab Hmo. Txoj xov ntawm Kev Quaj Qhia Thaum Nruab Nrab Hmo pib ib ntu ntawm kev tshaj tawm txoj xov ntawm Kev Quaj Qhia Thaum Nruab Nrab Hmo, uas coj mus rau qhov kev poob siab thib ob, uas raug sawv cev ua kev txiav txim. Peb kauj ruam ntawd, cais tawm los ntawm ob ntu sijhawm, sawv cev rau Alpha thiab Omega, raws li tau raug tsim nyob hauv lo lus Henplais “qhov tseeb.”

In Ezekiel thirty-seven, Ezekiel also represents the “voice” of Isaiah forty. The voice in Isaiah forty asks, “What shall I cry?” The “voice” in Ezekiel thirty-seven, verse seven, then “prophesied as” he “was commanded.”

Hauv Ezekiel peb caug xya, Ezekiel kuj sawv cev rau “lub suab” ntawm Yaxayas plaub caug. Lub suab hauv Yaxayas plaub caug nug hais tias, “Kuv yuav quaj dab tsi?” Ces “lub suab” hauv Ezekiel peb caug xya, nqe xya, tau “xibhwb raws li” nws “tau raug txib.”

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

> Yog li ntawd kuv thiaj cev Vajtswv lus raws li kuv tau raug txib; thiab thaum kuv cev Vajtswv lus, muaj ib lub suab nrov, thiab saib seb, muaj ib qho tshee hnyo, ces tej pob txha txawm los sib sau ua ke, pob txha rau nws pob txha. Thiab thaum kuv ntsia saib, saib seb, tej leeg thiab nqaij txawm hlob tuaj rau saum lawv, thiab daim tawv nqaij npog lawv sab nraud; tiam sis tseem tsis tau muaj pa nyob hauv lawv. Exekees 37:7, 8.

Ezekiel’s first prophecy brought the bones and flesh together, but they were not yet alive. “So,” Ezekiel “prophesied as he” was “commanded” a second time. The second prophecy brought the bodies to life. The two prophecies are typified by the creation of Adam.

Thawj thawj zaj lus faj lem ntawm Exekees coj cov pob txha thiab nqaij los sib sau ua ke, los lawv tseem tsis tau muaj txoj sia. “Yog li ntawd,” Exekees “tau hais lus faj lem raws li nws” tau “txib” zaum ob. Zaj lus faj lem zaum ob ua rau cov cev ntawd rov muaj txoj sia. Ob zaj lus faj lem no raug ua qauv qhia los ntawm kev tsim Adas.

> And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.

> Thiab tus Tswv Vajtswv txawm tsim neeg tawm hauv hmoov av ntawm lub ntiajteb, thiab tshuab txoj sia rau hauv nws ob lub qhov ntswg; ces neeg thiaj li los ua ib tug ntsujplig uas muaj sia. Chivkeeb 2:7.

The two-step process of bringing the dead dry bones to life is first mentioned in the creation of Adam, thus emphasizing that God’s prophetic Word is also His creative power. God first “formed” Adam, and Ezekiel’s first prophecy brought the bones and bodies together, then God “breathed into his nostrils the breath of life; and man became a living soul.”

Txoj kev ob theem uas coj cov pob txha qhuav uas tuag rov los muaj sia raug hais thawj zaug nyob rau hauv kev tsim Adas, li no thiaj hais kom pom tseeb tias Vajtswv Txojlus yaj saub kuj yog Nws lub hwjchim tsim thiab. Vajtswv xub “tsim” Adas, thiab Exekhee tus thawj zaj lus faj lem tau coj cov pob txha thiab lub cev los sib dhos ua ke, ces Vajtswv “tshuab pa rau hauv nws lub qhov ntswg txoj sia ua pa; thiab neeg thiaj los ua ib tug ntsuj plig ciaj sia.”

Ezekiel’s second prophecy was directed “unto the wind,” not unto the bones, for he was told to “say to the wind,” “Come from the four winds, O breath, and breathe upon these slain, that they may live.” Ezekiel’s second prophecy, which brings the dead bodies to life as a mighty army, was directed, not at the dead bodies, but at the wind. It was a command to the wind to breathe upon the bodies. The first time the word “breath” is mentioned in God’s Word is the creation of Adam, and it is there defined as the breath of life, and what brings life into the dead bodies, comes from the four winds.

Kev faj lug cev thib ob ntawm Ezekiel raug hais “rau cua,” tsis yog rau cov pob txha, rau qhov nws raug hais kom “hais rau cua,” “Cia li los ntawm plaub ceg cua, Au pa, thiab tshuab rau saum cov uas raug tua no, xwv kom lawv yuav ciaj sia.” Ezekiel zaj lus cev faj lug thib ob, uas ua kom cov cev tuag rov muaj sia los ua ib pab tub rog muaj hwjchim loj, raug hais, tsis yog rau cov cev tuag, tiam sis rau cua. Nws yog ib lo lus txib rau cua kom tshuab rau saum cov cev ntawd. Thawj zaug uas lo lus “pa” raug hais txog hauv Vajtswv Txojlus yog thaum tsim Adas, thiab nyob ntawd nws raug txhais tias yog pa uas pub txojsia, thiab yam uas coj txojsia los rau hauv cov cev tuag ntawd, los ntawm plaub ceg cua.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Cov timtswv saum ntuj tab tom tuav plaub cua, sawv cev ua ib tug nees npau taws nrhiav kom dim thiab yaum hla thoob plaws saum npoo av ntiajteb, nqa kev puas tsuaj thiab kev tuag raws nws txojkev.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

> “Peb puas yuav tsaug zog rau ntawm ntug ciam teb ntawm lub ntiajteb nyob mus ib txhis no? Peb puas yuav qaug zog, txias, thiab tuag lawm? Au, thov kom peb muaj nyob hauv peb cov koom txoos tus Ntsuj Plig thiab txoj pa ntawm Vajtswv uas raug tshuab rau hauv Nws haiv neeg, xwv kom lawv sawv tau rau saum lawv ob txhais taw thiab muaj sia nyob.” Manuscript Releases, volume 20, 217.

The two questions here are shall we sleep, and shall we be dead?…two terms for the same prophetic condition. The message of the four winds that are being restrained by angels, is the message that causes the breath of God to enter the dead and causes them to stand up and live. The message of the four winds is the message of the angry horse of Islam. The message of the four winds in the book of Revelation, is the sealing message. The sealing message of Revelation seven, verse one through three, is the message that identifies that the four winds are restrained, until the servants of God are sealed.

Ob lo lus nug nyob ntawm no yog tias peb puas yuav tsaug zog, thiab peb puas yuav tuag?…ob lo lus no yog siv rau tib yam xwm txheej yaj saub. Txoj xov txog plaub cua uas tab tom raug cov tim tswv txwv cia, yog txoj xov uas ua rau Vajtswv txoj pa nkag mus rau hauv cov tuag thiab ua rau lawv sawv tsees thiab muaj txoj sia nyob. Txoj xov txog plaub cua yog txoj xov txog tus nees npau taws ntawm Islam. Txoj xov txog plaub cua hauv phau Ntawv Qhia Tshwm, yog txoj xov ntawm kev muab lub cim ntim. Txoj xov ntawm kev muab lub cim ntim hauv Qhia Tshwm xya, nqe ib txog peb, yog txoj xov uas qhia meej tias plaub cua raug txwv cia mus txog thaum Vajtswv cov tub qhe tau raug muab lub cim ntim.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Tom qab tej no kuv pom plaub tug timtswv sawv ntawm plaub ceg kaum ntawm lub ntiajteb, tuav plaub cua ntawm lub ntiajteb, kom cua txhob tshuab rau saum lub ntiajteb, los rau saum hiavtxwv, los rau ib tsob ntoo twg. Thiab kuv pom dua ib tug timtswv nce los ntawm sab hnub tuaj, nqa lub cim ntim ntawm Vajtswv uas muaj sia nyob; thiab nws quaj nrov nrov rau plaub tug timtswv uas tau muab rau lawv ua kom tsimtxom lub ntiajteb thiab hiavtxwv, hais tias, Tsis txhob ua kom lub ntiajteb raug mob, tsis yog hiavtxwv, tsis yog ntoo, mus txog thaum peb tau muab cim ntim rau cov tub qhe ntawm peb tus Vajtswv rau hauv lawv lub hauvpliaj. Qhia Tshwm 7:1–3.

Ezekiel’s second prophecy was directed to the wind, and the life that the wind delivered unto the bodies came from the message of the four winds. In verses eight through ten, in Ezekiel thirty-seven the words that appear either as “wind” or “breath” is the same Hebrew word in each occurrence. God breathed into Adam, the breath of life, and in Ezekiel the breath of life is the message of the sealing of the one hundred and forty-four thousand that comes from the four winds. That message delivers God’s creative power to the bodies that have been brought together in the valley of death, by the first message. The message of the four winds is the message of Islam bringing judgment upon the United States for the Sunday law. It is the message of the Midnight Cry.

Yaxayas cov lus faj lem thib ob raug hais rau cua, thiab txoj sia uas cua ntawd coj los rau hauv tej cev nqaij daim tawv ntawd los ntawm zaj lus ntawm plaub ceg cua los. Hauv nqe yim mus txog kaum, hauv Exekees peb caug xya, cov lus uas tshwm sim xws li “cua” los sis “ua pa” yog tib lo lus Henplais nkaus hauv txhua zaus uas nws tshwm. Vajtswv tau tshuab rau hauv Adas txoj pa txoj sia, thiab hauv Exekees txoj pa txoj sia yog zaj lus ntawm kev ntim lub cim rau ib puas plaub caug plaub txhiab tus uas los ntawm plaub ceg cua los. Zaj lus ntawd xa Vajtswv lub hwj chim tsim los rau cov cev nqaij daim tawv uas twb raug coj los sib sau ua ke rau hauv hav ntawm txoj kev tuag lawm, los ntawm thawj zaj lus. Zaj lus ntawm plaub ceg cua yog zaj lus hais txog Islam coj kev txiav txim los rau saum Tebchaws Meskas vim txoj cai Hnub Caiv. Nws yog zaj lus ntawm Kev Quaj Thaum Ib Tag Hmo.

The hidden history of the seven thunders begins with a disappointment, which begins the tarrying time. In Revelation eleven when the two prophets were slain on July 18, 2020, the tarrying time began. Ezekiel was among the dead when the Lord asked Ezekiel if the two witnesses that are dead in the street could live.

Keeb kwm zais ntawm xya lub nroo pib nrog ib qho kev poob siab, uas yog qhov pib ntawm lub sijhawm ncua. Hauv Tshwmsim kaum ib, thaum ob tug yaj saub raug tua rau hnub tim 18 Lub Xya Hli, 2020, lub sijhawm ncua tau pib. Exekees kuj nyob hauv cov tuag thaum tus Tswv nug Exekees tias ob tug tim khawv uas tuag pw hauv txoj kev puas yuav ciaj taus.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Ezekiel 37:1–3.

> Tus Tswv txhais tes nyob saum kuv, thiab coj kuv tawm mus hauv tus Tswv tus Ntsuj Plig, thiab muab kuv tso rau hauv nruab nrab lub hav uas muaj pob txha puv npo, thiab ua rau kuv taug kev ncig lawv txhua qhov; thiab saib seb, nyob hauv lub hav qhib muaj pob txha coob heev kawg li; thiab saib maj, lawv qhuav heev kawg. Thiab nws hais rau kuv tias, Me Nyuam Neeg, cov pob txha no puas yuav ciaj tau? Thiab kuv teb tias, Au Tus Tswv Vajtswv, koj paub. Ezekiel 37:1–3.

In verse seven, when Ezekiel delivers the first of the two prophecies the message was simply, “O ye dry bones, hear the word of the Lord.” John, in the Revelation records, “blessed are those who hear the words of the prophecy of this book.” Ezekiel represents the dead dry bones who are blessed, as those who hear Ezekiel’s command to hear the Word of the Lord, and His Word is Truth. In chapter two of Ezekiel, the experience of those who hear God’s word is described.

Hauv nqe xya, thaum Exekees xa thawj zaug ntawm ob zaj lus faj lem ntawd, cov lus tsuas yog hais tias, “Au nej tej pob txha qhuav, cia li mloog tus Tswv lo lus.” Yauhas, hauv Phau Ntawv Qhia Tshwm, tau sau tseg tias, “foom koob hmoov rau cov uas hnov tej lus faj lem ntawm phau ntawv no.” Exekees sawv cev rau cov pob txha qhuav tuag uas tau koob hmoov, yog cov uas hnov Exekees lo lus txib kom mloog tus Tswv Lo Lus, thiab Nws Lo Lus yog Qhov Tseeb. Hauv Exekees tshooj ob, tau piav txog txoj kev paub ntawm cov uas hnov Vajtswv lo lus.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Thiab nws hais rau kuv tias, Me tub ntawm neeg, sawv ntsug ntawm koj txhais ko taw, thiab kuv yuav hais rau koj. Thiab tus Ntsuj Plig tau los rau hauv kuv thaum nws hais rau kuv, thiab tsa kuv sawv ntsug ntawm kuv txhais ko taw, xwv kom kuv hnov tus uas hais rau kuv. Ezekiel 2:1, 2.

In Revelation eleven, when the dead bodies hear the Word of the Lord, the Comforter enters into them and they stand on their feet. It is the Comforter that sets them on their feet.

Hauv Tshwm Sim tshooj kaum ib, thaum cov cev tuag hnov Vajtswv Txojlus, Tus Nplig Siab nkag los rau hauv lawv, thiab lawv sawv ntsug rau saum lawv txhais ko taw. Tus Nplig Siab yog tus uas tsa lawv sawv rau saum lawv txhais ko taw.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Thiab tom qab peb hnub thiab ib nrab, tus Ntsuj Plig ntawm txoj sia los ntawm Vajtswv tau nkag mus rau hauv lawv, thiab lawv sawv ntsug rau saum lawv txhais ko taw; thiab kev ntshai loj heev poob rau saum cov uas pom lawv. Tshwmsim 11:11.

The standing up of the dead is step number one, in a two-step process that raises them out of their graves to become the ensign that is lifted up at the judgment of the Sunday law. When they stand in chapter eleven, “great fear” comes upon those that see them.

Kev sawv tsees ntawm cov tuag yog thawj theem, hauv ib txoj txheej txheem ob theem uas tsa lawv tawm hauv lawv tej ntxa kom los ua tus chij uas raug tsa siab rau thaum lub sij hawm txiav txim ntawm txoj cai Hnub Xya. Thaum lawv sawv hauv tshooj kaum ib, “kev ntshai loj kawg” poob los saum cov uas pom lawv.

> And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:9.

> Thiab nws yuav hla mus rau nws lub chaw ruaj khov vim ntshai, thiab nws cov thawj coj yuav ntshai tus chij, tus Tswv hais li no, tus uas nws hluav taws nyob hauv Xi‑oos, thiab nws lub cub tawg nyob hauv Yeluxalees. Yaxayas 31:9.

The Midnight Cry message of Millerite history was the second part of the second angel’s message. The second angel’s message produced a separation of the Millerites from the churches that were then identified as the daughters of Babylon, and the faithful were called out to come and stand with the Millerites. A ‘body’ of believers was formed by that message, and then the second step was the message of the Midnight Cry that joined and added power to the second message. The Millerites then became a mighty army that took the message like a tidal wave across the land. That two-step process is the two voices of Revelation eighteen, and it is the identical process of the resurrection of the dead dry bones in Ezekiel who were slain in the street of Revelation eleven.

Zaj lus ntawm Txoj Kev Quaj Thaum Ib Tag Hmo hauv keeb kwm Millerite yog feem thib ob ntawm zaj lus ntawm tus tim tswv thib ob. Zaj lus ntawm tus tim tswv thib ob tau tsim kom muaj kev cais cov Millerites tawm ntawm cov pawg ntseeg uas thaum ntawd raug qhia tias yog cov ntxhais ntawm Npanpiloo, thiab cov neeg ncaj ncees raug hu kom tawm los thiab los sawv nrog cov Millerites. Ib “lub cev” ntawm cov ntseeg raug tsim los ntawm zaj lus ntawd, thiab tom qab ntawd kauj ruam thib ob yog zaj lus ntawm Txoj Kev Quaj Thaum Ib Tag Hmo uas koom nrog thiab ntxiv hwj chim rau zaj lus thib ob. Ces cov Millerites txawm dhau los ua ib pab tub rog muaj hwj chim loj uas coj zaj lus ntawd mus thoob plaws lub teb chaws ib yam li nthwv dej loj hiav txwv. Txoj txheej txheem ob-kauj ruam ntawd yog ob lub suab hauv Qhia Tshwm kaum yim, thiab nws yog tib txheej txheem nkaus li kev sawv rov los ntawm cov pob txha qhuav uas tuag lawm hauv Exekees uas raug tua nyob hauv txoj kev hauv Qhia Tshwm kaum ib.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.

> “Cov tim tswv tau raug xa los pab tus tim tswv muaj hwjchim loj uas nqes saum ntuj los, thiab kuv hnov tej suab uas zoo li nrov thoob plaws txhua qhov chaw hais tias, Nej kuv haiv neeg, cia li tawm hauv nws los, xwv kom nej txhob koom nrog nws tej kev txhaum, thiab xwv kom nej txhob txais nws tej kev raug txim; rau qhov nws tej kev txhaum twb mus txog saum ntuj lawm, thiab Vajtswv twb nco txog nws tej kev tsis ncaj lawm. Zaj lus no zoo li yog ib qho ntxiv rau zaj lus thib peb, thiab koom nrog nws, ib yam li lub suab quaj thaum ib tag hmo tau koom nrog tus tim tswv thib ob zaj lus hauv xyoo 1844.” Spiritual Gifts, volume 1, 195, 196.

The first waymark in the hidden history of the seven thunders, is the disappointment which begins the tarrying time. The tarrying time is a period of time that is represented as three and a half days, which is a symbol of the wilderness. At the end of the forty years of wandering in the wilderness, Joshua led a mighty army into the Promised Land. At the end of the three and a half days, Ezekiel is taken to the valley of death, and is told to command the dead bodies to “hear the word of the Lord.” Ezekiel is a “voice” crying in the wilderness. The command to hear the Word of the Lord brings the body parts together, but they are not yet alive, they are not yet an army, they are not yet sealed. The “word of the Lord” which is spoken by Ezekiel in chapter two, identifies that when the Comforter arrives, God’s people stand, while they simultaneously hear the Word of the Lord. Christ promised He would send the Comforter, three and a half days after they were murdered in the street.

Qhov thawj lub cim-keeb-kauj hauv keeb kwm zais ntawm xya lub xob quaj, yog kev poob siab uas pib lub sijhawm tos ntev. Lub sijhawm tos ntev yog ib ntu sijhawm uas raug sawv cev ua peb hnub ib nrab, uas yog ib lub cim ntawm roob moj sab qhua. Thaum kawg ntawm plaub caug xyoo uas taug kev yuam kev hauv roob moj sab qhua, Yausua coj ib pab tub rog muaj hwjchim loj mus rau hauv Tebchaws Lus Cog Tseg. Thaum kawg ntawm peb hnub ib nrab, Exekees raug coj mus rau lub hav ntawm kev tuag, thiab raug hais kom txib cov cev tuag kom “mloog tus Tswv lo lus.” Exekees yog ib “lub suab” quaj hauv roob moj sab qhua. Lo lus txib kom mloog tus Tswv Lo Lus coj cov nplhaib cev los sib sau ua ke, tiamsis lawv tseem tsis tau ciaj sia, lawv tseem tsis tau yog ib pab tub rog, lawv tseem tsis tau raug muab khi ua cim. “Tus Tswv lo lus” uas Exekees hais nyob hauv tshooj ob, qhia meej tias thaum tus Nplig Siab los txog, Vajtswv haiv neeg sawv ntsug, tib lub sijhawm uas lawv hnov tus Tswv Lo Lus. Khetos tau cog lus tias Nws yuav xa tus Nplig Siab los, peb hnub ib nrab tom qab lawv raug tua nyob hauv txojkev.

Once standing, the bodies ‘who are not yet alive,’ are going to be given a second prophecy. The “voice that crieth in the wilderness” in Isaiah, asks what the prophecy is that he is to cry? The “message” that both Ezekiel, and the “voice” in Isaiah forty are commanded to present, is the message of Islam. When that prophecy is delivered, “Adam” comes to life as a mighty army. The living two witnesses then proclaim the message of Islam’s judgment upon the United States, because of the passage of the soon-coming Sunday law. The judgment of the Sunday law is the third waymark of the hidden history of the seven thunders. When it is fulfilled, the army is lifted up as an ensign to heaven, and is represented in Revelation fourteen.

Thaum sawv los lawm, cov cev “uas tseem tsis tau muaj sia” yuav raug muab ib zaj lus faj lem zaum ob. “Lub suab quaj hauv roob moj sab qhua” hauv Yaxayas nug tias zaj lus faj lem twg yog qhov nws yuav tsum quaj tshaj tawm? “Txoj xov” uas ob leeg Exekees thiab “lub suab” hauv Yaxayas plaub caug raug txib kom nthuav tawm, yog txoj xov ntawm Islam. Thaum zaj lus faj lem ntawd raug tshaj tawm lawm, “Adas” thiaj los muaj sia ua ib pab tub rog muaj hwjchim loj. Ob tug timkhawv uas ciaj sia ntawd ces tshaj tawm txoj xov txog Islam txoj kev txiav txim rau tebchaws Meskas, vim muaj kev tsim tsa txoj cai Hnub Caiv uas yuav los sai. Txoj kev txiav txim ntawm txoj cai Hnub Caiv yog tus cim ciam peb ntawm zaj keeb kwm zais cia ntawm xya lub xob quaj. Thaum nws tiav raws li tau hais lawm, pab tub rog ntawd raug tsa ua ib tug chij rau saum ntuj, thiab raug sawv cev nyob hauv Qhia Tshwm kaum plaub.

> “I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.” Selected Messages, book 2, 387.

> “Kuv twb tau muaj ib txoj kev paub hauv thawj tug timtswv, tus timtswv thib ob, thiab tus timtswv thib peb tej lus txib. Cov timtswv no raug sawv cev tias tab tom ya nyob nruab nrab saum ntuj ceeb tsheej, tshaj tawm ib txoj lus ceeb toom rau lub ntiajteb, thiab muaj kev cuam tshuam ncaj qha rau cov neeg uas nyob hauv hnub kawg ntawm zaj keeb kwm ntiajteb no. Tsis muaj leejtwg hnov cov timtswv no lub suab, vim lawv yog ib lub cim sawv cev rau Vajtswv haiv neeg uas tab tom ua hauj lwm hauv kev sib haum xeeb nrog lub qab ntuj ceeb tsheej. Cov txivneej thiab cov pojniam, uas raug Vajtswv tus Ntsuj Plig qhia kom pom kev thiab raug muab dawb huv los ntawm qhov tseeb, tshaj tawm peb txoj lus txib ntawd raws li lawv li kev txiav txim.” Selected Messages, phau 2, 387.

The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.

Tus chij uas raug tsa siab yog tus tim tswv thib peb uas ya nyob nruab nrab ntuj, ceeb toom rau noob neej kom txhob lees txais lub cim ntawm tus tsiaj qus. Pab tub rog muaj hwjchim loj ntawd tseem niaj hnub tshaj tawm txoj xov ntawd rau ntiajteb, mus txog thaum Mi-ka-ee sawv tsees thiab lub sijhawm sim siab rau tibneeg xaus lawm.

We will continue these thoughts in the next article.

Peb yuav txuas ntxiv cov lus xav no hauv tsab ntawv tom ntej.

> And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.

> Thiab thaum ib tag hmo, muaj ib lub suab qw nrov hais tias, Saib seb, tus vauv tabtom los; cia li tawm mus tos txais nws. Mathais 25:6.

Back to Articles