Article

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

Yav Tom Ntej rau Amelikas thiab Lub Xya Hli 18, 2020 - Zauv Plaub

1863

1863

Author

Jeff Pippenger

Published

September 19, 2023

Formats

PDF Unavailable
Word Unavailable
Song MP3

The message of Daniel chapters eight and nine which are represented by the Ulai River were unsealed in 1798. The prophecy of chapter eight was interpreted in chapter nine by Gabriel, but not until Daniel had set forth a prayer, that is considered one of the most significant human prayers in the Bible. In that prayer Daniel identifies that he had recognized that the desolation of Jerusalem would last seventy years according to what he had discovered in the book of Jeremiah.

Txoj lus hauv Daniyees tshooj yim thiab cuaj, uas raug sawv cev los ntawm tus dej Ulai, tau raug qhib tshem lub cim foob tawm hauv xyoo 1798. Cov lus faj lem hauv tshooj yim raug Gabriyees txhais nyob hauv tshooj cuaj, tiamsis tsis yog txog thaum Daniyees tau tsa ib txoj kev thov Vajtswv tawm los, uas raug suav hais tias yog ib qho ntawm tej kev thov Vajtswv ntawm tibneeg uas tseem ceeb tshaj plaws hauv phau Vajlugkub. Hauv txoj kev thov Vajtswv ntawd Daniyees qhia tias nws tau pom paub lawm tias kev puam tsuaj ntawm Yeluxalees yuav kav xya caum xyoo raws li yam uas nws tau nrhiav pom hauv phau ntawv Yelemis.

> In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.

> Nyob rau thawj xyoo uas Dali‑aus, Ahaxawelus tus tub, uas yog caj ces ntawm cov Medes, tau raug tsa ua vajntxwv kav lub tebchaws ntawm cov Khasdais; nyob rau thawj xyoo ntawm nws txoj kev kav, kuv, Daniyees, tau nkag siab los ntawm tej phau ntawv txog cov xyoo suav, uas raws li lo lus ntawm tus Tswv tau los rau Yelemis tus yaj saub, tias Nws yuav ua kom tiav xya caum xyoo hauv kev raug puam tsuaj ntawm Yeruxalees. Daniel 9:1, 2.

Jeremiah also identified that at the end of those seventy years Belshazzar would die as Cyrus the General of Darius conquered Babylon.

Yelemis kuj tau qhia meej tias thaum kawg ntawm xya caum xyoo ntawd, Belshazzar yuav tuag thaum Khaulas, tus thawj tub rog ntawm Dali-us, kov yeej Npanpiloo.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Thiab tag nrho lub tebchaws no yuav raug ua kom puam tsuaj thiab ua yam uas txaus ntshai heev; thiab cov tebchaws no yuav ua qhev rau tus vajntxwv Npanpiloo xya caum xyoo. Thiab yuav muaj li no tias, thaum xya caum xyoo tiav lawd, kuv yuav rau txim rau tus vajntxwv Npanpiloo, thiab rau haiv neeg ntawd, hais tias tus Tswv, vim lawv tej kev txhaum phem, thiab rau lub tebchaws ntawm cov Khadias; thiab kuv yuav ua kom nws puam tsuaj mus ib txhis. Yelemis 25:11, 12.

Daniel also identified that the seventy years of desolation was a fulfillment of a prophecy recorded by Moses.

Daniyee kuj qhia thiab tias xya caum xyoo ntawm txoj kev puam tsuaj ntawd yog qhov kev ua tiav ntawm ib lo lus faj lem uas Mauxes tau sau cia.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Yog lawm, tag nrho cov Ixayees tau ua txhaum koj txoj kevcai, txawm yog los ntawm kev ncaim mus, kom lawv tsis mloog koj lub suab; yog li ntawd txoj kev foom tsis zoo thiaj raug nchuav los saum peb, thiab lo lus cog tseg uas tau sau cia rau hauv Mauxes uas yog Vajtswv tus tub qhe txoj kevcai, vim peb tau ua txhaum tawm tsam nws. Thiab nws tau ua kom nws cov lus ruaj khov, tej uas nws tau hais tawm tsam peb, thiab tawm tsam peb cov txiav txim uas tau txiav txim rau peb, los ntawm kev coj ib qho kev phem loj los rau saum peb; vim hais tias hauv qab tag nrho lub ntuj tsis tau muaj dab tsi ua los zoo li yam uas tau ua rau saum Yeluxalees. Raws li tau sau cia rau hauv Mauxes txoj kevcai, tag nrho txoj kev phem no tau los rau saum peb; los peb tsis tau thov Vajtswv rau ntawm tus Tswv uas yog peb tus Vajtswv, kom peb thiaj tig ntawm peb tej kev ua phem, thiab nkag siab koj txoj kev tseeb. Daniyees 9:11–13.

The “oath” that Israel had broken which produced the “curse” was the “seven times” of Leviticus twenty-six. The word translated as “seven times” in Leviticus twenty-six is the same Hebrew word that is translated as “oath,” in Daniel nine. Moses’ oath represented by the word translated as “seven times” is the first time-prophecy discovered by William Miller and it was the first of his foundational truths that was set aside in 1863. William Miller represented Elijah, and this is confirmed by the Spirit of Prophecy.

“Lus lus” uas cov Yixayee tau rhuav, uas ua rau muaj “kev foom phem,” yog “xya npaug” ntawm Leviticus nees nkaum rau. Lo lus uas txhais ua “xya npaug” hauv Leviticus nees nkaum rau yog tib lo lus Henplais uas tau txhais ua “lus cog tseg,” hauv Daniel cuaj. Mauxes txoj lus cog tseg, uas sawv cev los ntawm lo lus uas txhais ua “xya npaug,” yog thawj zaj lus faj lem txog sij hawm uas William Miller tau tshawb pom, thiab nws yog thawj qhov ntawm nws tej kev tseeb uas yog lub hauv paus uas raug tso tseg rau xyoo 1863. William Miller sawv cev rau Eliyas, thiab qhov no raug lees paub los ntawm Ntsuj Plig ntawm Kev Yaj Saub.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 233.

> “Muaj ntau txhiab leej tau raug coj kom los puag txais qhov tseeb uas William Miller tau tshaj tawm, thiab cov tub qhe ntawm Vajtswv tau raug tsa sawv hauv tus ntsuj plig thiab lub hwj chim ntawm Eliyas kom tshaj tawm txoj xov ntawd.” Early Writings, 233.

In 1863 the Millerite movement ended as those who had formerly been in the movement started the Seventh-day Adventist church. When they began as a church the movement ended. It ended when they slew Moses as represented in the “seven times” of Leviticus twenty-six, and when they simultaneously slew Elijah, the messenger that had presented the “oath” of Moses to the movement. Moses and Elijah were both slain in 1863 and were not to be resurrected until post September 11, 2001, when God took the movement Future for America back to the old paths.

Xyoo 1863, txoj kev txav Millerite tau xaus lawm thaum cov uas yav tas los tau nyob hauv txoj kev txav ntawd pib tsa lub koom txoos Seventh-day Adventist. Thaum lawv pib ua ib lub koom txoos lawm, txoj kev txav ntawd thiaj xaus. Nws tau xaus thaum lawv tua Mauxes raws li tau sawv cev hauv “xya zaug” ntawm Leviticus nees nkaum-rau, thiab tib lub sijhawm lawv kuj tua Eliyas, tus tubtxib uas tau nthuav qhia “lus cog tseg” ntawm Mauxes rau txoj kev txav ntawd. Mauxes thiab Eliyas nkawd ob leeg raug tua hauv xyoo 1863, thiab yuav tsis raug tsa sawv rov los mus txog tom qab Cuaj Hlis 11, 2001, thaum Vajtswv coj txoj kev txav Future for America rov qab mus rau tej qub kev.

Future for America recognized September 11, 2001 as the arrival of the third woe, and what establishes that the identification of Islam’s attack on September 11 was the history of the first two woes as identified by the Millerites which is specifically represented upon both the 1843 and 1850 pioneer charts. By returning to Millerite history to uphold the modern role of Islam, the Lord then opened Future for America’s understanding of the “seven times” of Leviticus twenty-six, which is graphically represented on both charts in the center column. And in both charts, the center of the center column is the cross. When God directed in the production of both of Habakkuk’s tables, He made sure that the “oath” of Moses, the “seven times” of Leviticus twenty-six was the center of all the other prophetic illustrations and that on both tables Christ was placed in the very center.

Future for America tau lees paub hnub tim Cuaj Hlis 11, 2001 tias yog qhov tuaj txog ntawm kev ceeb txom thib peb, thiab yam uas tsa tau qhov kev txheeb xyuas ntawd txog Islam txoj kev tawm tsam rau hnub tim Cuaj Hlis 11 yog keeb kwm ntawm ob qhov kev ceeb txom thawj, raws li cov Millerites tau txheeb xyuas, uas raug sawv cev tshwj xeeb rau saum ob daim qauv pioneer xyoo 1843 thiab 1850. Los ntawm kev rov qab mus rau keeb kwm Millerite kom txhawb nqa Islam lub luag hauj lwm niaj hnub no, ces tus Tswv qhib Future for America txoj kev to taub txog “xya sij hawm” hauv Leviticus nees nkaum rau, uas raug nthuav qhia meej meej rau saum ob daim qauv ntawd hauv kem nruab nrab. Thiab hauv ob daim qauv ntawd, qhov nruab nrab ntawm kem nruab nrab yog tus ntoo khaub lig. Thaum Vajtswv coj hauv kev tsim ob daim rooj ntawm Habakkuk, Nws tau ua kom paub tseeb tias “lus cog tseg” ntawm Mauxes, yog “xya sij hawm” hauv Leviticus nees nkaum rau, yog qhov nruab nrab ntawm tag nrho lwm cov duab yaj saub, thiab tias rau saum ob daim rooj ntawd Khetos raug muab tso rau hauv qhov nruab nrab tiag tiag.

This agreed with a period of time located in another prophecy that was interpreted by Gabriel in chapter nine of Daniel which identified that Christ would confirm the covenant with many for one week.

Qhov no yog sib haum nrog ib ntu sijhawm uas nyob hauv lwm zaj lus faj lem, uas Gabriel tau txhais nyob hauv Daniyee tshooj cuaj, uas qhia tias Khetos yuav lees paub thiab ruaj khov rau txoj kev cog lus nrog coob leej rau ib limtiam.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Thiab nws yuav cog lus ruaj nrees nrog coob leej rau ib lim tiam; thiab hauv nruab nrab ntawm lub lim tiam nws yuav ua kom kev txi thiab kev xyeem nres tseg, thiab vim txoj kev nthuav dav ntawm tej kev qias vuab tsuab nws yuav ua kom nws raug kev puam tsuaj, mus txog rau thaum kawg nkaus, thiab yam uas tau teem tseg lawm yuav raug nchuav los rau saum tus uas raug muab ua kom puam tsuaj. Daniel 9:27.

A prophetic week is twenty-five hundred and twenty symbolic days, and the prophecy that Gabriel was explaining identified that in the “midst” or center of those twenty-five hundred and twenty symbolic days Christ would be crucified. Christ is the center of ‘the twenty-five twenty’ on both of Habakkuk’s tables and also the week He confirmed the covenant with many.

Ib lub limtiam yaj saub yog ob txhiab tsib puas nees nkaum hnub cim, thiab zaj yaj saub uas Nkablias tab tom piav ntawd qhia tias nyob hauv “nruab nrab” los yog qhov chaw nruab nrab ntawm ob txhiab tsib puas nees nkaum hnub cim ntawd Khetos yuav raug ntsia saum ntoo khaub lig. Khetos yog qhov chaw nruab nrab ntawm “ob txhiab tsib puas nees nkaum” nyob saum ob daim ntawv ntawm Habakkuk thiab kuj yog lub limtiam uas Nws tau lees paub txoj kev khi lus nrog coob leej.

In 1863 Adventism began as a church and the Millerite movement that had been empowered with the spirit of Elijah was slain. The Millerite movement understood that in the context of the seven churches of Revelation they had been the Philadelphian church. Those that separated from them after the Great Disappointment of 1844, were then identified as Laodiceans. In 1856 James White began a series of articles in the Review and Herald identifying that the movement that began as Philadelphia had become Laodicea and that the members needed then to seek the remedy offered to the Laodicean church. In the same year, in the same publication James White published a series of articles written by Hiram Edson about the twenty-five hundred and twenty year prophecy of Leviticus twenty-six. The articles were never finished.

Xyoo 1863, Adventism tau pib ua ib lub koom txoos, thiab txoj kev txav Millerite uas twb tau txais hwjchim nrog tus ntsuj plig ntawm Eliyas lawm, raug tua lawm. Txoj kev txav Millerite tau to taub tias, nyob hauv lub ntsiab lus ntawm xya lub koom txoos hauv Phau Ntawv Qhia Tshwm, lawv tau yog lub koom txoos Filadefia. Cov uas tau cais tawm ntawm lawv tom qab Kev Poob Siab Loj ntawm xyoo 1844, ces raug txheeb tias yog cov Laodikeas. Xyoo 1856, James White tau pib ib txheej ntawv hauv Review and Herald qhia tias txoj kev txav uas tau pib ua Filadefia tau dhau los ua Laodikea lawm thiab cov tswvcuab thaum ntawd yuav tsum nrhiav txoj kev kho uas tau muab rau lub koom txoos Laodikea. Hauv tib lub xyoo ntawd, hauv tib daim ntawv tshaj tawm ntawd, James White tau luam tawm ib txheej ntawv uas Hiram Edson tau sau txog yav tom ntej lus faj lem ntawm ob txhiab tsib puas nees nkaum xyoo hauv Levi Tej Kevcai nees nkaum-rau. Cov ntawv ntawd tsis tau ua kom tiav li.

When the Lord led the movement of Future for America back unto the old paths post September 11, 2001 the articles by Edson were rediscovered, and for the first time in history both of the periods twenty-five hundred and twenty years were recognized as two curses. One against the northern ten tribes and the other against the southern two tribes. Miller had identified the seven times against the southern kingdom of Judah, but Edson identified the seven times against the northern kingdom of Israel. Future for America saw that they both were to be applied. When the two scatterings are combined, they produce prophetic light that had never been recognized by Miller or Edson.

Thaum tus Tswv coj txoj kev txav ntawm Future for America rov qab mus rau tej kev qub tom qab lub Cuaj Hlis 11, 2001, cov ntawv uas Edson tau sau raug rov nrhiav pom dua, thiab thawj zaug hauv keeb kwm ob lub sijhawm ntawm ob txhiab tsib puas nees nkaum xyoo raug lees paub tias yog ob lo lus foom phem. Ib lo tawm tsam kaum xeem sab qaum teb thiab lwm lo tawm tsam ob xeem sab qab teb. Miller tau txheeb xyuas xya lub sijhawm uas tawm tsam lub nceeg vaj sab qab teb ntawm Yudas, tiamsis Edson tau txheeb xyuas xya lub sijhawm uas tawm tsam lub nceeg vaj sab qaum teb ntawm Ixayees. Future for America pom tias yuav tsum siv nkawd ob leeg. Thaum ob txoj kev tawg khiav raug muab sib txuas ua ke, lawv tsim muaj txoj kev kaj ntawm txoj lus faj lem uas Miller lossis Edson yeej tsis tau lees paub dua li.

When the Lord returned Future for America to the old paths post 2001 the “oath” of Moses came back to life and stood upon its feet. The message connected with the “oath” was then presented by the messengers of the third angel as it had been presented and typified by the messengers of the first angel. Future for America was the movement that proclaimed the message represented by “Moses” in the power of “Elijah,” and Elijah clearly gave the testimony of Moses until the conclusion of a series of presentations titled Habakkuk’s Tables which finished around 2012. When that series of presentations ended, the beast from the bottomless pit ascended to make war upon Moses and Elijah. That warfare began when Future for America determined to stop the work it had been doing since 1996, and begin a school, which in its pride it called, The School of the Prophets. Better it would have been to call the school, the school of the false prophets!

Thaum tus Tswv coj Future for America rov qab los rau tej qub kev tom qab xyoo 2001, “lus cog tseg” ntawm Mauxes tau rov ciaj sia los thiab sawv ntsug rau saum nws ob txhais taw. Txoj xov uas txuas nrog “lus cog tseg” ntawd ces tau raug tshaj tawm los ntawm cov tub txib ntawm tus tim tswv thib peb ib yam li nws tau raug tshaj tawm thiab ua qauv qhia los ntawm cov tub txib ntawm tus tim tswv thib ib. Future for America yog txoj kev txav uas tshaj tawm txoj xov uas “Mauxes” sawv cev rau hauv lub hwj chim ntawm “Eliyas,” thiab Elijas yeej meej tseeb tau muab Mauxes zaj lus tim khawv mus txog rau thaum xaus ntawm ib txheej kev nthuav qhia hu ua Habakkuk’s Tables, uas xaus rau ncig xyoo 2012. Thaum txheej kev nthuav qhia ntawd xaus lawm, tus tsiaj nyaum tawm hauv lub qhov tob uas tsis muaj qab thiaj nce los ua rog tawm tsam Mauxes thiab Elijas. Tsov rog ntawd tau pib thaum Future for America txiav txim siab kom tsum txoj hauj lwm uas nws tau ua txij xyoo 1996 los, thiab pib ib lub tsev kawm, uas nyob hauv nws txoj kev khav theeb nws hu ua, The School of the Prophets. Zoo dua yuav yog hu lub tsev kawm ntawd tias, lub tsev kawm ntawm cov yaj saub cuav!

The chaos and confusion that ensued when the school began allowing those who had never been confirmed by the Lord as His messengers to introduce their own ideas ended with the death of Future for America on July 18, 2020. At that point Moses and Elijah had been slain in the streets.

Kev kev kub ntxhov thiab kev tsis meej pem uas tau tshwm sim thaum lub tsev kawm pib cia cov uas tsis tau raug tus Tswv lees paub ib zaug li ua Nws cov tub txib los nthuav lawv tus kheej tej tswv yim, tau xaus rau nrog rau kev tuag ntawm Future for America thaum Lub Xya hli ntuj 18, 2020. Nyob rau lub sij hawm ntawd, Mauxes thiab Eliyas twb raug tua lawm hauv txoj kev.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.

> Thiab thaum lawv ua tiav lawv zaj lus tim khawv lawm, tus tsiaj qus uas nce tawm hauv lub qhov tob uas tsis muaj chaw kawg yuav ua rog tawm tsam lawv, thiab yuav kov yeej lawv, thiab tua lawv. Thiab lawv tej cev tuag yuav pw rau hauv txoj kev ntawm lub nroog loj, uas raws sab ntsuj plig hu ua Sodom thiab Iyi tebchaws, qhov chaw uas peb tus Tswv kuj raug ntsia saum ntoo khaub lig. Tshwmsim 11:7, 8.

The testimony that is trustworthy, is the testimony that ended at the conclusion of the series titled Habakkuk’s Tables. Then the beast attacked. I have no idea who is following these current articles, but I assume it is made up as much by the enemies of Future for America as it is by those who are still trying to come to terms with the disappointment of July 18. I therefore expect that those that are in the category I define as enemies will point out how self-serving this application of prophetic history appears to be in their minds. So be it. Time is too short to pretend that the history of Future for America is not clearly identified as the movement that has been typified by the Millerite movement and it is too short to pretend that the flawed Laodicean human messenger that was raised up to lead out in that movement was not typified by William Miller.

Zaj lus tim khawv uas tsim nyog ntseeg, yog zaj lus tim khawv uas tau xaus rau thaum kawg ntawm zaj txheej txheem hu ua Habakkuk’s Tables. Ces tus tsiaj qus tau tawm tsam. Kuv tsis paub hlo tias leej twg tab tom ua raws cov tshooj ntawv tam sim no no, tiam sis kuv xav tias nws yog ib pawg muaj tib yam li los ntawm cov yeeb ncuab ntawm Future for America ib yam nkaus li los ntawm cov uas tseem tab tom sim lees txais qhov kev poob siab ntawm Lub Xya hli ntuj 18. Vim li ntawd kuv cia siab tias cov uas nyob hauv pawg uas kuv txhais tias yog yeeb ncuab yuav taw qhia tias qhov kev siv keeb kwm yav tom ntej no zoo li yog pab tus kheej li cas raws li lawv lub siab xav pom. Ua li ntawd los tau. Lub sij hawm luv dhau lawm uas yuav ua txuj tias keeb kwm ntawm Future for America tsis tau raug txheeb meej tias yog txoj kev txav uas tau raug ua yam piv txwv los ntawm txoj kev txav Millerite, thiab nws luv dhau lawm uas yuav ua txuj tias tus tibneeg xa xov Laodicean uas muaj kev txhaum tsis tiav, uas raug tsa sawv los coj hauv txoj kev txav ntawd, tsis tau raug ua yam piv txwv los ntawm William Miller.

Miller was a Philadelphian and I came into Adventism from the world in 1975, thus am a certified Laodicean Adventist. My life history testifies to that fact. That being said, the merciful God of heaven has recently instructed me to put the message He is now revealing into writing and send it to the churches. His instruction came with the promise that when He resurrects Moses and Elijah, they will be resurrected as Philadelphians, not as Laodiceans. The movement that began in the Millerite history was the time of Philadelphia, that ultimately transcended into Laodicea in 1856 when it began the process of its rejection of the foundations laid by the Millerites. The rejection began with the setting aside the new development of light offered through the pen of Hiram Edson. Seven years later in 1863 the movement of Elijah which had presented the message of Moses was slain. At the same time the movement was slain, a church was introduced to replace the movement. Moses and Elijah were slain at the beginning of Adventism and they were slain again at the ending of Adventism.

Miller yog ib tug nyob hauv Philadelphia, thiab kuv tau los rau hauv Kev Ntseeg Adventist tawm hauv lub ntiaj teb xyoo 1975, yog li ntawd kuv yog ib tug Adventist Laodicean uas muaj ntawv pov thawj. Kuv zaj keeb kwm hauv lub neej ua tim khawv txog qhov tseeb ntawd. Yog li ntawd los xij, tus Vajtswv muaj kev hlub tshua saum ntuj ceeb tsheej tsis ntev los no tau qhuab qhia kuv kom muab txoj xov uas Nws tab tom nthuav tawm tam sim no sau cia ua ntawv thiab xa mus rau cov pawg ntseeg. Nws txoj kev qhuab qhia los nrog txoj lus cog tseg tias thaum Nws tsa Mauxes thiab Eliyas sawv hauv qhov tuag rov qab los, nkawd yuav raug tsa sawv rov qab los ua cov neeg Philadelphia, tsis yog ua cov neeg Laodicean. Txoj kev txav uas tau pib hauv keeb kwm Millerite yog lub sij hawm ntawm Philadelphia, uas thaum kawg thiaj hla dhau mus rau hauv Laodicea xyoo 1856 thaum nws pib tus txheej txheem ntawm nws txoj kev tsis lees txais cov hauv paus uas cov Millerites tau tsa tseg. Txoj kev tsis lees txais ntawd tau pib nrog kev muab tseg rau ib sab txoj kev txhim kho tshiab ntawm qhov kaj uas tau muab los ntawm tus cwj mem ntawm Hiram Edson. Xya xyoo tom qab, xyoo 1863, txoj kev txav ntawm Eliyas uas tau nthuav tawm txoj xov ntawm Mauxes raug tua tuag. Tib lub sijhawm uas txoj kev txav raug tua tuag ntawd, ib lub koom txoos raug coj los tsa los hloov chaw txoj kev txav ntawd. Mauxes thiab Eliyas raug tua tuag thaum pib ntawm Adventism, thiab nkawd raug tua tuag dua ib zaug ntxiv thaum xaus ntawm Adventism.

At the ending of the prophetic Laodicea, in 1989 the vision of the Hiddekel river was unsealed and a movement began that was born of a Laodicean mother. The Lord was not taken unaware and He knew that He would finish His work of the three angels as He began it. He would end it with a movement of Philadelphians, just as He began it and in order to do this the movement that was Laodicean by birth would need to be slain and resurrected as Philadelphians. In doing so, the movement that was brought out of the Laodicean church would become the eighth that is of the seven, in the very history where the three-fold union would become the eighth that is of the seven. And in the very same history the horn of Republicanism will also experience a resurrection of the eighth that was of the seven and had been slain by the “woke-ism” of Egypt and Sodom, but that line of prophecy will be addressed later in the articles.

Thaum kawg ntawm Laodicea raws li lus faj lem, xyoo 1989 kev ua yog toog pom ntawm tus dej Hiddekel tau raug qhib lub foob, thiab ib qho kev txav pib los uas yug los ntawm ib tug niam Laodicea. Tus Tswv tsis yog raug ntes yam tsis paub, thiab Nws twb paub tias Nws yuav ua kom Nws tes haujlwm ntawm peb tug tim tswv tiav ib yam li Nws tau pib nws. Nws yuav xaus nws nrog ib qho kev txav ntawm cov Philadelphian, ib yam li Nws tau pib nws, thiab kom ua tau li no, qhov kev txav uas yog Laodicean los ntawm kev yug yuav tsum raug tua thiab sawv rov los ua Philadelphian. Thaum ua li ntawd, qhov kev txav uas raug coj tawm hauv pawg ntseeg Laodicea yuav dhau los ua tus thib yim uas yog ntawm xya tus, hauv keeb kwm ntawd tiag uas txoj kev koom siab peb npaug yuav dhau los ua tus thib yim uas yog ntawm xya tus. Thiab hauv tib qho keeb kwm ntawd xwb, tus kub ntawm Republicanism kuj yuav ntsib ib txoj kev sawv rov los ntawm tus thib yim uas yog ntawm xya tus thiab uas tau raug tua lawm los ntawm “woke-ism” ntawm tim lyiv teb chaws thiab Sodom, tab sis kab lus faj lem ntawd yuav raug hais txog tom qab no hauv cov tshooj lus.

> And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. 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 11:9–11.

> Thiab cov neeg, thiab tej xeem, thiab tej lus, thiab tej haiv neeg yuav pom nkawd lub cev tuag tau peb hnub ib nrab; thiab yuav tsis pub muab nkawd lub cev tuag tso rau hauv qhov ntxa. Thiab cov uas nyob saum npoo ntiajteb yuav zoo siab rau nkawd, thiab ua kev lomzem, thiab yuav sib xa khoom plig rau ib leeg rau ib leeg; vim ob tug yaj saub no tau tsim txom cov uas nyob saum npoo ntiajteb. Thiab tom qab peb hnub ib nrab, tus Ntsuj Plig uas pub txojsia los ntawm Vajtswv tau los rau hauv nkawd, thiab nkawd sawv tsees rau saum nkawd ob txhais taw; thiab kev ntshai loj heev poob rau saum cov uas pom nkawd. Qhia Tshwm 11:9–11.

Future for America did not get put into the grave, it just laid there in the street where it had been slain, while its enemies rejoiced over its apparent death. Yet “after three days and an half the Spirit of life from God entered into them, and they stood upon their feet.” Time is no longer, so the three and a half days is symbolic of twelve hundred and sixty days or years, that in Revelation twelve verses six and fourteen represent the wilderness where the sanctuary and the host were trodden down. If they had been put into the grave, they would not be in a street where they could be trodden down. The treading down of Future for America is not only a symbolic period, but it is the symbolic period of the message of the “seven times” represented by the oath of Moses.

Future for America tsis tau raug muab tso rau hauv lub ntxa; nws tsuas yog pw nyob ntawd hauv txoj kev uas nws tau raug tua xwb, thaum nws cov yeeb ncuab zoo siab hlo rau nws txoj kev tuag uas pom tau sab nraud. Txawm li ntawd los, “tom qab peb hnub thiab ib nrab, tus Ntsuj Plig uas yog txoj sia los ntawm Vajtswv nkag los rau hauv lawv, thiab lawv sawv ntsug rau saum lawv txhais ko taw.” Lub sijhawm tsis muaj lawm, yog li peb hnub thiab ib nrab ntawd yog ib lub cim sawv cev rau ib txhiab ob puas rau caum hnub lossis xyoo, uas hauv Tshwm Sim tshooj kaum ob nqe rau thiab kaum plaub sawv cev rau tebchaws moj sab qhua qhov chaw uas lub chaw dawb huv thiab pab tub rog raug tsuj nqes. Yog lawv tau raug muab tso rau hauv lub ntxa lawm, lawv yuav tsis nyob hauv ib txoj kev uas lawv yuav raug tsuj nqes tau. Kev raug tsuj nqes ntawm Future for America tsis yog tsuas yog ib ntu sijhawm uas muaj lub ntsiab cim xwb, tiam sis nws yog ntu sijhawm muaj lub ntsiab cim ntawm zaj lus ntawm “xya zaug” raws li sawv cev los ntawm lo lus cog tseg uas Mauxes tau hais.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Thiab lawv yuav poob rau ntawm ntug rab ntaj, thiab yuav raug coj mus ua neeg raug txhom hauv txhua haiv neeg; thiab Yeluxalees yuav raug Lwm Haiv Neeg tsuj hwm, mus txog thaum lub sijhawm ntawm Lwm Haiv Neeg tiav lawm. Lukas 21:24.

There are three times Jerusalem has been trodden down. First by Babylon from 677 BC until 607 BC. The second trampling down was by pagan Rome from 66 AD until 70 AD. The third time was by spiritual Rome from 538 through to 1798. The treading down of Jerusalem by the Gentiles identified in Luke twenty-one was the twelve hundred and sixty years of papal rule. Revelation eleven, where we find the testimony of Moses and Elijah opens with the identification of that period of time.

Muaj peb zaug uas Yeluxalees raug muab tsuj nqes. Thawj zaug yog los ntawm Npanpiloo txij xyoo 677 BC mus txog xyoo 607 BC. Zaug thib ob uas raug tsuj nqes yog los ntawm Loos uas yog neeg txawv teb chaws txij xyoo 66 AD mus txog xyoo 70 AD. Zaug thib peb yog los ntawm Loos sab ntsuj plig txij xyoo 538 mus txog xyoo 1798. Kev tsuj nqes Yeluxalees los ntawm Lwm Haiv Neeg uas raug qhia tseg hauv Lukas nees nkaum ib yog ib txhiab ob puas rau caum xyoo ntawm txoj kev kav ntawm papacy. Tshwmsim kaum ib, qhov chaw uas peb pom Mauxes thiab Eliyas tej lus tim khawv, qhib los nrog kev qhia meej txog lub sijhawm ntawd.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Thiab kuv tau txais ib tug pas ntsuas zoo li ib tug qws; thiab tus tim tswv sawv, hais tias, Sawv tsees, thiab ntsuas Vajtswv lub tuam tsev, thiab lub thaj, thiab cov uas pe hawm nyob hauv ntawd. Tiamsis lub tshav puam uas nyob sab nraum lub tuam tsev cia tawm mus, thiab txhob ntsuas nws; rau qhov nws twb raug muab rau lwm haiv neeg lawm: thiab lawv yuav tsuj lub nroog dawb huv rau hauv qab taw tau plaub caug ob hlis. Tshwm Sim 11:1, 2.

The command for John to measure the temple and the worshippers therein represents the opening of the judgment in 1844, for the previous two verses identify John as having experienced the bitterness of the Great Disappointment in 1844, then after he is told that he must repeat the work of proclaiming the message, verse one of chapter eleven identifies that judgment has just begun.

Txoj lus txib rau Yauhas kom ntsuas lub tuam tsev thiab cov uas pe hawm nyob hauv ntawd sawv cev rau kev qhib ntawm txoj kev txiav txim hauv xyoo 1844, vim ob nqe uas ua ntej ntawd qhia tias Yauhas tau raug kev iab kev khuv xim ntawm Kev Poob Siab Loj hauv xyoo 1844, ces tom qab uas nws raug hais rau tias nws yuav tsum rov ua txoj hauj lwm tshaj tawm txoj xov ntawd dua, nqe ib ntawm tshooj kaum ib qhia tias txoj kev txiav txim nyuam qhuav pib lawm.

> “The time has come when everything is to be shaken that can be shaken, that those things that can not be shaken may remain. Every case is coming in review before God; for he is measuring the temple of God, and the worshipers therein. ‘These things, saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works…. I have somewhat against thee, because thou hast lost thy first love; remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove the candlestick out of his place.’ ‘Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving him that receiveth it.’” The 1888 Materials, 1116.

> “Lub sij hawm twb los txog lawm uas txhua yam uas raug muab co tau yuav tsum raug muab co, xwv kom tej yam uas co tsis taus ntawd yuav nyob ruaj. Txhua rooj plaub tab tom raug coj los tshuaj xyuas rau ntawm Vajtswv xub ntiag; rau qhov Nws tab tom ntsuas Vajtswv lub tuam tsev, thiab cov uas pe hawm nyob hauv ntawd. ‘Tej no, tus uas tuav xya lub hnub qub hauv nws sab tes xis, uas taug kev nyob hauv nruab nrab xya lub teeb kub, hais li no; Kuv paub koj tej haujlwm…. Kuv muaj ib yam tawm tsam koj, vim koj tau poob koj txoj kev hlub thawj zaug lawm; yog li ntawd nco ntsoov saib ntawm qhov chaw uas koj tau poob los, thiab hloov siab lees txim, thiab ua tej haujlwm thawj zaug; txwv tsis pub, Kuv yuav los cuag koj sai sai, thiab yuav tshem lub teeb tawm ntawm nws qhov chaw mus.’ ‘Cia li hloov siab lees txim; txwv tsis pub Kuv yuav los cuag koj sai sai, thiab Kuv yuav tawm tsam koj nrog rab ntaj ntawm Kuv lub qhov ncauj. Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsuj Plig hais rau cov pawg ntseeg: Tus uas kov yeej, Kuv yuav pub rau nws noj cov manna uas zais cia, thiab yuav muab ib lub pob zeb dawb rau nws, thiab nyob hauv lub pob zeb ntawd muaj ib lub npe tshiab sau cia, uas tsis muaj leejtwg paub tsuas yog tus uas tau txais xwb.’” The 1888 Materials, 1116.

As John is representing the opening of the investigative judgment in 1844, he is told to leave off the courtyard of the temple, for it is given to the Gentiles who would trample down the holy city for twelve hundred and sixty years. Luke twenty-one identifies that the Gentiles would trample down Jerusalem until the “times” of the Gentiles was fulfilled. John in chapter eleven has just identified that the time of the treading down of Jerusalem by the Gentiles was the history of 538 until 1798. John identifies this period twice in chapter twelve as the wilderness, a period of time that the church fled into to avoid the persecution being brought by the pope.

Vim Yauhas tab tom sawv cev rau kev qhib ntawm txoj kev txiav txim tshuaj xyuas xyoo 1844, nws raug hais kom tso tseg lub tshav puam ntawm lub tuam tsev, rau qhov ntawd raug muab rau cov Neeg Lwm Haiv Neeg uas yuav tsuj nqes lub nroog dawb huv tau ib txhiab ob puas rau caum xyoo. Luka nees nkaum-ib qhia meej tias cov Neeg Lwm Haiv Neeg yuav tsuj nqes Yeluxalees mus txog thaum “cov sijhawm” ntawm cov Neeg Lwm Haiv Neeg tau tiav. Yauhas hauv tshooj kaum ib nyuam qhuav qhia meej tias lub sijhawm uas Yeluxalees raug cov Neeg Lwm Haiv Neeg tsuj nqes yog keeb kwm txij xyoo 538 mus txog 1798. Yauhas qhia lub sijhawm no ob zaug hauv tshooj kaum ob ua lub tebchaws moj sab qhua, uas yog ib ntus uas pawg ntseeg tau khiav mus rau hauv kom dim ntawm txoj kev tsim txom uas tus pope coj los.

When Moses and Elijah are slain and left in the street to be trodden down for a period of three and a half days, the three previous histories when Jerusalem was trodden down are to be understood as typifying that period of time. In Luke twenty-one the Gentiles would tread down the holy city until the “times” of the Gentiles would be fulfilled.

Thaum Mauxes thiab Eliyas raug tua thiab raug tso cia rau ntawm txoj kev kom raug tsuj nqis rau ib ntus peb hnub thiab ib nrab, ces peb zaj keeb kwm yav dhau los uas Yeluxalees raug tsuj nqis yuav tsum raug to taub tias yog yam ntxwv sawv cev qhia txog lub sijhawm ntawd. Hauv Lukas nees nkaum ib, Lwm Haiv Neeg yuav tsuj nqis lub nroog dawb huv mus txog thaum “lub sijhawm” ntawm Lwm Haiv Neeg yuav tiav.

Thus, Luke identifies more than one time of the Gentiles, but we know the time of the Gentiles being fulfilled was 1798. The first “time of the Gentiles” began in 723 BC when the northern kingdom of Israel was trodden down by Assyria. That treading down began a trampling down by a pagan power and continued until 538 when the papal power carried on the work until 1798. Paganism scattered and trampled down literal Israel and papalism scattered and trampled down spiritual Israel. The “times” of the Gentiles represent the twenty-five hundred and twenty years of Leviticus twenty-six that represents two periods of treading down. The first was carried out by paganism as represented by Assyria, then Babylon, then pagan Rome. Then the second desolating power that Miller identified in the sacred framework of prophecy he employed, was papalism which would continue the treading down until 1798. The treading down of both paganism and papalism is the very question that is raised in the heavenly dialogue that produces the answer that is the foundation and central pillar of Adventism.

Yog li ntawd, Lukas qhia kom pom tias muaj ntau tshaj ib lub caij nyoog ntawm Lwm Haiv Neeg, tiam sis peb paub tias lub caij nyoog ntawm Lwm Haiv Neeg raug ua kom tiav lawm yog xyoo 1798. Thawj “lub caij nyoog ntawm Lwm Haiv Neeg” pib xyoo 723 BC thaum lub nceeg vaj qaum teb ntawm cov Ixayees raug Assyria tsuj nqes. Qhov kev tsuj nqes ntawd pib ib txoj kev tsuj thiab rhuav los ntawm ib lub hwj chim pej kum, thiab txuas mus txog xyoo 538 thaum lub hwj chim papacy tseem ua txoj haujlwm ntawd mus txog xyoo 1798. Pej kum tau ua kom cov Ixayees raws cev tawg khiav thiab raug tsuj nqes, hos papacy tau ua kom cov Ixayees sab ntsuj plig tawg khiav thiab raug tsuj nqes. Cov “caij nyoog” ntawm Lwm Haiv Neeg sawv cev rau ob txhiab tsib puas nees nkaum xyoo ntawm Leviticus nees nkaum rau uas sawv cev rau ob ntu sijhawm ntawm kev raug tsuj nqes. Thawj ntu raug ua tiav los ntawm pej kum raws li sawv cev los ntawm Assyria, ces Npanpiloo, ces Loos pej kum. Tom qab ntawd, lub hwj chim ua kom puam tsuaj zaum ob uas Miller tau txheeb xyuas nyob hauv lub qauv dawb ceev ntawm tej lus faj lem uas nws tau siv, yog papacy, uas yuav txuas ntxiv kev tsuj nqes mus txog xyoo 1798. Kev tsuj nqes los ntawm ob yam, pej kum thiab papacy, yog lo lus nug nraim uas raug tsa nyob hauv qhov kev sib tham saum ntuj uas tsim tawm lo lus teb uas yog lub hauv paus thiab tus ncej tseem ceeb nruab nrab ntawm Adventism.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Ces kuv hnov ib tug neeg dawb huv hais lus, thiab ib tug neeg dawb huv dua hais rau tus neeg dawb huv uas hais ntawd tias, Lub zeem muag hais txog txoj kev fij xyeem niaj hnub, thiab txoj kev txhaum uas ua kom puam tsuaj, uas yuav muab ob qho tib si lub chaw dawb huv thiab pab tub rog rau kom raug tsuj nram taw, yuav kav ntev npaum li cas? Thiab nws hais rau kuv tias, Mus txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv. Daniel 8:13, 14.

The angel Gabriel and other angels led Miller to understand that the “daily” represented paganism and that the “transgression of desolation” represented papalism. Both paganism and papalism would trample down the sanctuary and host. Therefore the “times” of the Gentiles which Luke refers to is the two trampling down periods of twelve hundred and sixty years, that together are the seven times of Leviticus twenty-six.

Tus timtswv Khabli-eej thiab lwm cov timtswv tau coj Miller kom to taub tias “yam niaj hnub” sawv cev rau kev pe hawm dab qhuas, thiab tias “kev txhaum uas ua kom puam tsuaj” sawv cev rau txoj kev tswj hwm ntawm papacy. Ob qho tib si, kev pe hawm dab qhuas thiab papacy, yuav tsuj ntais lub chaw dawb huv thiab cov neeg coob coob. Yog li ntawd, “lub sij hawm” ntawm Lwm Haiv Neeg uas Lukas hais txog yog ob ntu sij hawm ntawm kev tsuj ntais, txhua ntu ntev ib txhiab ob puas rau caum xyoo, uas thaum muab ua ke yog xya lub sij hawm ntawm Levi Tej Kevcai nees nkaum rau.

The message of the “oath” of Moses was slain in 1863, along with the messenger Elijah who had presented the message of Moses. Both the message of Moses and the Elijah messenger was resurrected post September 11, 2001. After the message of Moses that was once again proclaimed by Elijah, they were both slain and then left in the street and not buried for twelve hundred and sixty days is a direct connection to the message of the “seven times” that Daniel calls the “oath” of Moses. The movement and the messenger that repeats the Elijah message of Moses as typified by Miller and the Millerites will ultimately stand upon its feet and be resurrected.

Zaj lus ntawm “txoj kevcai cog tseg” ntawm Mauxes raug tua xyoo 1863, nrog rau tus tubtxib Eliyas uas tau tshaj tawm zaj lus ntawm Mauxes. Ob qho tib si, zaj lus ntawm Mauxes thiab tus tubtxib Eliyas, raug tsa sawv rov qab los tom qab lub Cuaj Hlis 11, 2001. Tom qab zaj lus ntawm Mauxes uas Eliyas tau tshaj tawm dua ib zaug ntxiv, nkawd ob leeg raug tua lawm thiab ces raug tso tseg rau ntawm txoj kev tsis muab faus rau ib txhiab ob puas rau caum hnub; qhov no yog ib txoj kev txuas ncaj qha rau zaj lus ntawm “xya lub sijhawm” uas Daniyees hu ua “txoj kevcai cog tseg” ntawm Mauxes. Lub zog txav thiab tus tubtxib uas rov hais dua zaj lus Eliyas ntawm Mauxes raws li Miller thiab cov Millerites tau ua tus qauv, thaum kawg yuav sawv ntsug rau saum nws txhais ko taw thiab raug tsa sawv rov qab los.

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

> Tom qab peb hnub thiab ib nrab, Vajtswv tus Ntsuj Plig uas pub txojsia tau los nkag rau hauv lawv, thiab lawv sawv tsees ntawm lawv ko taw; thiab txoj kev ntshai loj heev poob rau saum cov uas pom lawv. Thiab lawv hnov ib lub suab nrov loj los saum ntuj ceeb tsheej hais rau lawv tias, Nej cia li nce los ntawm no. Thiab lawv tau nce mus rau saum ntuj ceeb tsheej hauv ib tauv huab; thiab lawv cov yeeb ncuab tau ntsia lawv. Qhia Tshwm 11:11, 12.

We will address this truth in the next article.

Peb yuav hais txog qhov tseeb no hauv tsab xov xwm tom ntej.

Back to Articles