The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.
Lub limtiam uas Khetos lees paub txoj kev khi lus ntawd sawv cev rau lub sij hawm txij thaum Nws ua kevcai raus dej los txog thaum Khetos hauv lub chaw dawb huv saum ntuj ceeb tsheej sawv tsees thaum Xatefanaus raug muab pob zeb ntaus.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.
Tiamsis nws, uas muaj tus Vaj Ntsuj Plig Dawb Huv puv npo, ntsia ntsoov mus rau saum ntuj, thiab pom Vajtswv lub hwjchim ci ntsa iab, thiab pom Yexus sawv ntawm Vajtswv sab xis, Thiab hais tias, Saib maj, kuv pom lub ntuj qhib lug, thiab Neeg Leej Tub sawv ntawm Vajtswv sab xis. Ces lawv qw nrov nrov, thiab txhaws lawv tej pob ntseg, thiab sawv daws ua ib siab khiav los rauv nws, Thiab muab nws thawb tawm ntawm lub nroog, thiab xuas pob zeb ntaus nws; cov timkhawv txawm muab lawv tej tsoos tsho tso cia ntawm ib tug tub hluas ko taw, uas npe hu ua Xa-u. Thiab lawv xuas pob zeb ntaus Tisfen, thaum nws hu txog Vajtswv thiab hais tias, Tus Tswv Yexus, thov txais kuv tus ntsuj plig. Thiab nws txhos caug, thiab qw nrov nrov hais tias, Tus Tswv, txhob muab txoj kev txhaum no xam rau lawv. Thiab thaum nws hais li no lawm, nws txawm tsaug zog lawm. Tubtxib Tes Haujlwm 7:55–60.
When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.
Thaum Sthefanus raug muab zeb ntaus thiab Mikhaees sawv tsees, txoj moo zoo thiaj tau mus txog rau lwm haiv neeg, rau qhov txog rau lub sijhawm ntawd txoj moo zoo tseem raug txwv cia rau cov Yudais xwb.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Ces tus tim tswv txawm hais tias, ‘Nws yuav cog lus ruaj khov nrog coob leej rau ib limtiam [xya xyoo].’ Tau xya xyoo tom qab tus Cawmseej pib Nws tes haujlwm, txoj moo zoo yuav tsum raug tshaj tawm tshwjxeeb rau cov Yudais; peb xyoos ib nrab yog los ntawm Khetos Nws Tus Kheej; thiab tom qab ntawd yog los ntawm cov thwj tim. ‘Hauv nruab nrab ntawm lub limtiam Nws yuav ua kom kev txi thiab kev fij tseg tseg.’ Daniel 9:27. Thaum caij nplooj ntoos hlav xyoo A. D. 31, Khetos, tus txi uas muaj tseeb, tau raug muab fij rau saum Khaulakaus. Ces daim ntaub thaiv hauv lub tuam tsev txawm raug dua ua ob sab, qhia tias txoj kev dawbhuv thiab lub ntsiab tseemceeb ntawm txoj haujlwm kev txi twb ncaim lawm. Lub sijhawm tau los rau txoj kev txi thiab kev fij hauv ntiajteb kom tseg.”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Ib lim tiam ntawd—xya xyoo—xaus rau xyoo A.D. 34. Tom qab ntawd, los ntawm kev muab pob zeb ntaus Xatefanaus kom tuag, cov Yudais thaum kawg tau muab lawv txoj kev tsis lees txais txoj moo zoo kaw ruaj khov; cov thwjtim uas raug kev tsim txom ua rau tawg mus nyob txawv teb chaws ‘tau mus txhua qhov chaw tshaj tawm txoj lus’ (Tubtxib Tes Haujlwm 8:4); thiab tsis ntev tom qab ntawd, Xa‑u, tus tsim txom, tau tig los ntseeg, thiab tau los ua Povlauj, tus tubtxib mus rau lwm haiv neeg.” The Desire of Ages, 233.
In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.
Nyob rau hauv xyoo 34, lub limtiam dawb huv ntawd (ob txhiab tsib puas nees nkaum hnub), tau xaus lawm, thiab cov Ixayees thaum ub raug Vajtswv nrauj lawm; lawv lub sijhawm sim neej tau kaw tag nrho lawm. Nyob rau lub sijhawm ntawd, kev rau txim tawm tsam cov Ixayees thaum ub vim lawv tau tsis lees txais txoj kev khi lus, thiab vim lawv tau muab Vajtswv Leej Tub ntsia saum ntoo khaub lig, tau nyob hauv qab Vajtswv txoj kev txiav txim uas Nws ua tiav. Vajtswv, hauv Nws txoj kev hlub tshua uas ua siab ntev ntev, tau ncua kev puas tsuaj ntawm Yeluxalees mus txog rau lub sijhawm raug v围城 thiab raug rhuav tshem txij xyoo 66 AD mus txog xyoo 70 AD.
The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.
Cov nqe hauv Daniyees tshooj cuaj, uas qhia txog lub lim tiam uas Khetos tau lees paub txoj kev cog lus, kuj qhia thiab tias Loos teev dab mlom (tus thawj uas yuav los) yuav rhuav tshem lub nroog thiab lub tuam tsev dawb huv; tiam sis Vajtswv, hauv Nws txoj kev hlub tshua uas ua siab ntev ntev, tau pub sijhawm rau cov me nyuam ntawm cov Yixayee thaum ub kom hnov txoj moo zoo thiab txiav txim siab ib yam li lawv tej yawg koob tau ua thaum lub xya xyoo ntawm Khetos thiab cov thwj tim txoj hauj lwm qhuab qhia nyob hauv lawv nruab nrab.
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.
“Yuav luag txog plaub caug xyoo tom qab txoj kev puas tsuaj ntawm Yeluxalees twb raug Khetos Nws Tus Kheej tshaj tawm lawm, tus Tswv tseem ncua Nws tej kev txiav txim rau saum lub nroog thiab lub teb chaws ntawd. Vajtswv txoj kev ua siab ntev rau cov uas tsis lees txais Nws txoj moo zoo thiab cov uas tua Nws Leej Tub yeej yog yam txaus xav tsis thoob heev. Zaj lus piv txwv txog tsob ntoo uas tsis txi txiv sawv cev rau Vajtswv txoj kev nrog haiv neeg Yudais. Lo lus txib twb tau tawm mus lawm hais tias, ‘Txiav nws pov tseg; ua cas nws tseem nyob txeeb av?’ (Lukas 13:7) tiam sis txoj kev hlub tshua saum ntuj tau tseg nws cia ntxiv ib nyuag sijhawm ntxiv. Tseem muaj coob leej nyob hauv cov Yudais uas tseem tsis paub txog tus cwj pwm thiab tes haujlwm ntawm Khetos. Thiab cov me nyuam kuj tsis tau txais cov sijhawm zoo thiab tsis tau txais txoj kev kaj uas lawv niam lawv txiv twb tsis kam txais. Los ntawm cov tubtxib thiab lawv cov phooj ywg txoj kev tshaj tawm, Vajtswv yuav ua kom txoj kev kaj ci tuaj rau lawv; lawv yuav raug pub kom pom tias tej lus faj lem tau tiav li cas, tsis yog nyob rau hauv Khetos txoj kev yug los thiab Nws lub neej xwb, tiam sis kuj nyob rau hauv Nws txoj kev tuag thiab kev sawv hauv qhov tuag rov los thiab. Cov me nyuam tsis raug rau txim vim tej kev txhaum ntawm niam txiv; tiam sis thaum cov me nyuam, nrog rau kev paub txog txhua txoj kev kaj uas tau muab rau lawv niam lawv txiv, tsis lees txais txoj kev kaj ntxiv uas pub rau lawv tus kheej, lawv thiaj los ua cov koom nrog niam txiv tej kev txhaum, thiab ua kom lawv tej kev phem puv npo raws li nws qhov ntsuas.”
“The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.
“Vajtswv ntev ntawm Vajtswv rau Yeluxalees tsuas yog ntxiv dag zog rau cov Yudais nyob ruaj hauv lawv txoj kev tawv ncauj uas tsis kam hloov siab lees txim xwb. Hauv lawv txoj kev ntxub thiab kev lim hiam rau cov thwjtim ntawm Yexus, lawv tau tsis lees txais qhov kev cawmdim kawg ntawm txoj kev hlub tshua. Ces Vajtswv thim Nws txoj kev tiv thaiv ntawm lawv mus thiab tshem Nws lub hwjchim uas txwv Xatas thiab nws cov timtswv, ces haiv neeg ntawd thiaj raug tso cia rau hauv kev tswj hwm ntawm tus thawj coj uas nws tau xaiv lawm. Nws cov menyuam tau saib tsis taus Khetos txoj kev tshav ntuj, uas yuav tau ua kom lawv muaj peevxwm kov yeej lawv tej kev ntshaw phem, thiab nimno tej ntawd thiaj dhau los ua cov uas yeej lawv. Xatas txhawb kom muaj cov kev ntshaw phem tshaj plaws thiab qias neeg tshaj plaws hauv tus ntsuj plig. Tibneeg tsis xav txiav txim lawm; lawv dhau qhov yuav xav txiav txim tau lawm—raug kev kub siab thiab txoj kev npau taws dig muag kav. Lawv los ua zoo li Xatas hauv lawv txoj kev lim hiam. Hauv tsev neeg thiab hauv haiv neeg, nyob hauv cov qib siab tshaj thiab qib qis tshaj ib yam nkaus, muaj kev tsis ntseeg siab, kev khib, kev ntxub, kev sib ceg, kev tawm tsam, kev tua neeg. Tsis muaj kev nyab xeeb nyob qhov twg li. Phooj ywg thiab kwvtij neej tsa ntxeev siab rau ib leeg. Niamtxiv tua lawv cov menyuam, thiab menyuam tua lawv niamtxiv. Cov thawj coj ntawm haiv neeg tsis muaj hwjchim kav tau lawv tus kheej. Cov kev ntshaw uas tsis muaj kev tswj hwm ua rau lawv dhau los ua neeg lim hiam. Cov Yudais tau txais tej lus timkhawv cuav los rau txim rau Vajtswv Leej Tub uas tsis muaj txim. Nimno tej lus liam cuav ua rau lawv lub neej tsis ruaj khov lawm. Los ntawm lawv tej haujlwm lawv tau hais ntev los lawm tias: ‘Cia tus Neeg Dawb Huv ntawm Yixayee ploj ntawm peb xub ntiag mus.’ Yaxayas 30:11. Nimno lawv txoj kev ntshaw tau raug pub raws li ntawd. Kev ntshai Vajtswv tsis ntxhov lawv lawm. Xatas nyob ntawm lub taub hau ntawm haiv neeg, thiab cov thawj coj loj tshaj hauv nom tswv thiab kev ntseeg puavleej nyob hauv nws txoj kev kav.” Kev Tawm Tsam Loj, 27, 28.
As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.
Ua tus Tubtxib ntawm Txoj Lus Cog Tseg, Khetos xub ua hauj lwm tshwj xeeb rau cov Yudais xwb. Xyoo 34, thaum Stephaus raug muab pob zeb ntaus tuag, txoj moo zoo thiaj mus txog rau lwm haiv neeg, thiab lub sijhawm ntawm Vajtswv txoj kev txiav txim uas yuav raug coj los ua tiav thiaj los txog, txawm li ntawd los Vajtswv hauv Nws txoj kev khuv leej tau ncua lub sijhawm ntawd li plaub caug xyoo.
As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.
Ua tus Tubtxib ntawm Txoj Lus Cog Tseg, raws li kev ua tiav ntawm Malakhi tshooj peb, Khetos tau ntxuav lub tuam tsev ob zaug. Nws tau ua li ntawd nyob rau hauv ib lub caij nyoog uas raug cais tseg tshwj xeeb rau haiv neeg ntawm txoj lus cog tseg uas thaum ntawd tab tom raug hla dhau thiab raug nrauj tawm, thiab kuj rau cov uas tom qab ntawd yuav los ua haiv neeg tshiab uas raug xaiv. Thaum lub caij nyoog ntawd xaus lawm, lub sijhawm ntawm Vajtswv txoj kev txiav txim uas siv hwjchim kav thiaj pib. Yauhas tus Neeg Ua Kev Cai Raus Dej yog tus tubtxib uas npaj txoj kev rau Khetos txoj hauj lwm tsa kom sawv ib haiv neeg tshiab uas raug xaiv, uas Nws yuav nkag mus rau hauv txoj lus cog tseg nrog.
The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.
Ob zaug uas ntxuav lub tuam tsev yog tej zaj lus qhuab qhia los ntawm kev ua piv txwv uas qhia meej txog Khetos tes hauj lwm ntawm kev ntxuav lub tuam tsev ntawm tus ntsuj plig. Thaum Tus Tubtxib ntawm Txojlus Cog Tseg mam li tuaj txog tam sid hauv Malakis tshooj peb, Nws ntxuav kom huv thiab kuj lim kom dawb huv cov tub ntawm Levi thiab, rau lub hom phiaj tsim ib qho kev fij, ib yam li nyob rau tej hnub qub.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.
Tiamsis leejtwg yuav nyob taus rau hnub uas nws los? Thiab leejtwg yuav sawv taus thaum nws tshwm sim? Rau qhov nws zoo li hluav taws ntawm tus yaj kom huv, thiab zoo li xab npum ntawm tus ntxhua khaub ncaws. Thiab nws yuav zaum ua tus yaj thiab tus ua kom nyiaj dawb huv; thiab nws yuav ntxuav cov tub ntawm Levi kom huv, thiab lim lawv ib yam li kub thiab nyiaj, xwv kom lawv thiaj yuav coj tau ib qho khoom fij rau tus Tswv hauv txoj kev ncaj ncees. Ces cov khoom fij ntawm Yudas thiab Yeluxalees yuav txaus siab rau tus Tswv, ib yam li nyob rau hnub qub, thiab ib yam li hauv tej xyoo thaum ub. Malakis 3:2–3.
Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.
Malaki tshooj peb, thiab ob zaug kev ntxuav lub tuam tsev sawv cev rau kev ua kom txoj kev ntseeg ntawm Levi cov tub tiav log, uas raug ua tiav los ntawm Tus Tubtxib ntawm Txoj Lus Cog Tseg. Kev ua kom txoj kev ntseeg ntawm Levi cov tub tiav log no raug sawv cev los ntawm kev lim kom kub dawb huv.
“There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.
“Yuav tsum muaj, rau txhua tus uas muaj ib qho kev cuab tam twg nyob hauv lub tsev kho mob, kev yoog raws li Vajtswv lub siab nyiam, kev txo yus tus kheej, kev qhib lub siab rau txoj kev cuam tshuam muaj nqis ntawm Khetos tus Ntsuj Plig. Cov kub uas raug sim hauv hluav taws sawv cev rau txoj kev hlub thiab txoj kev ntseeg. Coob leej yuav luag txom nyem tsis muaj txoj kev hlub. Kev cia siab rau yus tus kheej ua rau lawv lub qhov muag dig tsis pom lawv txoj kev xav tau loj heev. Muaj ib txoj kev tsim nyog kiag li kom yuav tsum hloov siab los cuag Vajtswv txhua hnub, kom muaj ib qho kev paub tshiab, tob, thiab niaj hnub hauv txoj sia kev ntseeg.” Testimonies, volume 4, 558.
Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.
Malakias tshooj peb, thiab ob zaug kev ntxuav lub tuam tsev sawv cev rau txoj kev ua kom tiav ntawm txoj kev nkag siab txog kev nce ntxiv ntawm kev paub nyob hauv cov neeg txawj ntse, uas yog cov tub ntawm Levi, uas raug ua kom tiav los ntawm Tus Tubtxib ntawm Lo Lus Cog Tseg. Txoj kev ua kom tiav ntawm cov tub ntawm Levi sawv cev los ntawm kev ua kom cov nyiaj dawb huv huv.
The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.
Cov lus ntawm tus Tswv yog lus ntshiab huv: zoo li nyiaj uas raug sim hauv lub cub av, raug lim kom huv xya zaus. Ntawv Nkauj 12:6.
The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.
Tus Tubtxib ntawm Txoj Kev Cog Lus yuav tsum ntxuav cov tub ntawm Levi kom dawb huv ib yam li nyiaj thiab kub. Vajtswv Txojlus yog yam uas ntxuav kom dawb huv, vim raug ntxuav kom dawb huv yog raug ncaj ncees thiab raug ua kom dawb huv.
Sanctify them through thy truth: thy word is truth. John 17:17.
Cais lawv kom dawb huv los ntawm koj qhov tseeb: koj lo lus yog qhov tseeb. Yauhas 17:17.
John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.
Yauhasas tus Neeg Ntxuav Neeg ua tus tub txib uas npaj txojkev rau Tus Tub Txib ntawm Kevcoglus nyob rau hauv thawj qhov kev ua tiav ntawm Malakhi tshooj peb, thiab nws txoj lus nyob rau hauv qhov ntawd muaj plaub seem tseem ceeb. Nws tes haujlwm suav nrog kev txheeb qhia txog tes haujlwm ntawm kev ntxuav kom dawb huv uas Tus Tub Txib ntawm Kevcoglus yuav ua kom tiav, thiab tias tes haujlwm ntawm kev ntxuav kom dawb huv uas raug ua kom tiav ntawd raug sawv cev ua ib txoj kev cheb ib lub tshav ntaus qoob. Nws tau txheeb qhia tias cov neeg uas raug xaiv yav dhau los ntawd thaum ntawd twb tab tom raug hla dhau lawm. Nws kuj tau nthuav tawm txoj lus Laodicea rau Vajtswv haiv neeg, yog li ntawd thiaj qhia lawv lawv tej kev txhaum thiab tej kev txhaum ntawm lawv cov yawg koob. Nws tau tso tag nrho tej yam tseeb no rau hauv lub ntsiab lus ntawm “txojkev chim uas yuav los.” Tes haujlwm ntawm tus tub txib uas npaj txojkev ntawd sawv cev rau ib tes haujlwm los ntawm ib tug uas tsis tau kawm dua ib txoj kev kawm nyob rau hauv txoj kev kawm ntawm cov neeg uas raug hla dhau ntawd.
“In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).
“Nyob rau hauv Yauhas uas ua kevcai raus dej, tus Tswv tau tsa ib tug tub txib rau Nws tus kheej kom npaj txoj kev rau tus Tswv. Nws yuav tsum coj ib zaj lus timkhawv uas ruaj nrees tsis txawj ntshai mus rau lub ntiajteb no, hauv kev qhuab ntuas thiab txiav txim rau kev txhaum. Lukas, thaum tshaj tawm txog nws tes haujlwm thiab nws txoj hauj lwm, hais tias, ‘Thiab nws yuav mus ua ntej Nws nyob rau hauv tus ntsuj plig thiab lub hwjchim ntawm Eliyas, kom tig cov siab ntawm cov txiv mus rau cov me nyuam, thiab cov uas tsis mloog lus mus rau txoj kev txawj ntse ntawm cov ncaj ncees; kom npaj ib haiv neeg uas twb npaj txhij rau tus Tswv lawd’ (Lukas 1:17).”
“Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).
“Muaj coob leej ntawm cov Falixais thiab Xadukais tuaj rau ntawm Yauhas txoj kev cai raus dej, thiab thaum nws hais rau lawv, nws hais tias, ‘Nej caj ces nab phem, leejtwg tau ceeb toom rau nej kom khiav dim ntawm txoj kev chim uas yuav los? Yog li ntawd, nej yuav tsum txi txiv uas tsim nyog rau kev hloov siab lees txim: thiab txhob xav hais hauv nej tus kheej tias, Peb muaj Anplahas ua peb txiv: rau qhov kuv hais rau nej tias, Vajtswv muaj peev xwm tsa cov pob zeb no los ua menyuam rau Anplahas. Thiab nim no rab taus twb muab tsa rau ntawm cag ntoo lawm: yog li ntawd txhua tsob ntoo uas tsis txi txiv zoo yuav raug ntov pov tseg, thiab muab pov rau hauv hluav taws. Kuv yeej muab dej ua kev cai raus dej rau nej mus rau kev hloov siab lees txim tiag: tiam sis Tus uas los tom qab kuv muaj hwjchim tshaj kuv, tus uas kuv twb tsis tsim nyog txawm yuav ris Nws nkawm khau: Nws yuav muab tus Vaj Ntsuj Plig Dawb Huv thiab hluav taws ua kev cai raus dej rau nej: Nws rab kiv nplej nyob hauv Nws txhais tes, thiab Nws yuav ntxuav Nws lub tshav nplej kom huv si, thiab sau Nws cov nplej los rau hauv lub txhab; tiam sis Nws yuav hlawv cov plhus nplej pov tseg nrog hluav taws uas tsis txawj tuag’ (Mathai 3:7–12).”
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.
“Yauhas lub suab tau raug tsa kom nrov xws li ib lub raj. Nws txoj hauj lwm yog, ‘Qhia rau Kuv haiv neeg lawv tej kev txhaum tawm tsam, thiab rau Yakhauj tsev neeg lawv tej kev txhaum’ (Yaxayas 58:1). Nws tsis tau txais ib txoj kev kawm txawj ntse los ntawm tibneeg. Vajtswv thiab xwm txheej ntuj tsim tau yog nws cov xibfwb. Tiamsis yuav tsum muaj ib tug los npaj txoj kev ua ntej Khetos, uas muaj siab tawv txaus kom tsa nws lub suab kom nrov xws li cov cev Vajtswv lus thaum ub, hu kom haiv neeg uas twb poob qab ntawd tig los hloov siab lees txim.” Selected Messages, phau 2, 147, 148.
William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.
William Miller yog tus tubtxib thib ob uas npaj txojkev rau tus Tubtxib ntawm txoj Kevcai, thiab Miller tus kheej thiab nws txoj hauj lwm twb raug ua duab ntxoov ntxoo tseg los ntawm Yauhas uas ua kevcai raus dej lawm.
“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. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.
“Muaj ntau txhiab leej tau raug coj los lees txais qhov tseeb uas William Miller tau tshaj tawm, thiab cov tub qhe ntawm Vajtswv tau raug tsa sawv los nyob hauv Eliyas tus ntsuj plig thiab hwj chim kom tshaj tawm txoj xov ntawd. Ib yam li Yauhas, tus uas taug kev ua ntej Yexus, cov uas tshaj tawm txoj xov no uas hnyav thiab dawb huv ntawd tau hnov tias lawv raug yuam kom muab rab taus tso rau ntawm cag ntoo, thiab hu kom tibneeg tsim txi txiv uas tsim nyog rau kev hloov siab lees txim.” Early Writings, 233.
The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.
Cov Yudais uas nyiam sib cav hauv tiam ntawm Khetos tau raug coj kom tso siab rau ib zaj lus cuav txog tus Mexiyas. “Mexiyas” yog lo lus Henplais rau lo lus Kili “Khetos,” uas txhais tias “tus uas raug pleev roj.”
The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.
Lo lus uas Vajtswv tau xa tuaj rau cov me nyuam Yixayee, tshaj tawm txoj kev thaj yeeb los ntawm Yexus Khetos: (Nws yog tus Tswv kav txhua yam:) Lo lus ntawd, kuv hais, nej yeej paub lawm, uas tau ncha mus thoob plaws tag nrho lub xeev Yudas, thiab pib txij Kalilais, tom qab txoj kev cai raus dej uas Yauhas tau tshaj tawm; uas qhia tias Vajtswv tau pleev roj tsa Yexus uas yog neeg Naxales nrog tus Vaj Ntsuj Plig Dawb Huv thiab nrog hwj chim: tus uas mus ncig ua qhov zoo, thiab kho txhua tus uas raug dab ntxwg nyoog tsim txom; vim Vajtswv nrog Nws nyob. Tes Haujlwm 10:36–38.
Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.
Ob lo lus “Mexiyas” thiab “Khetos” puav leej txhais tias “Tus Uas Raug Pleev Roj.” Khetos raug pleev roj thaum Nws ua kevcai raus dej, yog li raws li qhov tseeb ntawm lo lus, Nws tseem tsis tau yog Mexiyas lossis Khetos txog thaum Nws ua kevcai raus dej. Nws txoj kevcai raus dej muaj kev sib haum raws li yajsaub nrog txoj kev nqes los ntawm tus timtswv saum ntuj hauv Tshwmsim tshooj kaum, uas tau nqes los rau hnub tim 11 lub Yim Hli, 1840, thiab nws kuj sib haum nrog txoj kev nqes los ntawm tus timtswv muaj hwjchim loj hauv Tshwmsim tshooj kaum yim, uas tau nqes los rau hnub tim 11 lub Cuaj Hli, 2001. Peb lub chawcim yajsaub no qhia meej txog kev tshwm sim ntawm Vaj Ntsuj Plig Dawb Huv hauv nag tom qab.
The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.
Cov Yudais uas nyiam sib cav ntawd tau tuav rawv ib txoj kev nkag siab yuam kev, yog ib zaj lus faj lem cuav tias tus Mexiyas yuav tsa ib lub nceeg vaj tiag tiag hauv ntiaj teb no, uas haiv neeg Ixayees yuav kav lub ntiaj teb. Nws yog ib zaj lus cuav uas cog lus txog “kev thaj yeeb thiab kev vam meej.”
William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.
William Miller zaj lus muaj ob yam loj tseem ceeb. Qhov thawj yog nws txoj kev siv tej yaj saub hais txog lub sijhawm uas qhia txog kev ntxuav lub chaw dawb huv, thiab qhov thib ob yog nws txoj kev tsis lees txais txoj kev txhais ntawm Catholic hais txog ib txhiab xyoo ntawm lub milenium uas cov Protestants pheej nyiam ntseeg. Qhov kev xav cuav ntawd txog lub milenium, uas txheeb tias yog ib txhiab xyoo ntawm kev thaj yeeb thiab kev vam meej, tau raug sawv cev los ntawm txoj kev xav cuav txog lub Nceeg Vaj ntawm tus Mexiyas uas cov Yudais nyiam sib cav tau tuav cia.
Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.
Ob tug tim khawv ntawd qhia txog ib zaj lus cuav ntawm nag lig uas cog lus tias yuav muaj “kev thaj yeeb thiab kev vam meej” hauv qhov kev ua tiav zaum peb thiab zaum kawg ntawm keeb kwm ntawm tus tub xa xov uas npaj kev rau Tus Tub Xa Xov ntawm Daim Ntawv Cog Lus kom los txog rau Nws lub tuam tsev tam sid. Zaj lus cuav ntawd ntawm nag lig raug txheeb tias yog ib zaj lus hais txog “kev thaj yeeb thiab kev nyab xeeb,” uas sawv txawv ntawm zaj lus ntawm Yauhas uas ua kevcai raus dej, tus uas tau qhia tias “txhua tsob ntoo uas tsis txi txiv zoo raug ntov pov tseg, thiab muab pov rau hauv qhov hluav taws,” thaum “txoj kev chim yuav los” tuaj txog. Qhov no kuj tau raug sawv cev los ntawm Miller qhov kev txheeb tias yuav tsis muaj ib txhiab xyoo ntawm kev thaj yeeb, raws li Kev Ntseeg Kas Tos Liv qhia; vim thaum tus Tswv rov los, Nws yuav rhuav tshem lub ntiaj teb no nrog qhov ci ntsa iab ntawm Nws txoj kev los.
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.
Thiab rau nej cov uas raug kev txom nyem, nej yuav tau so nrog peb, thaum tus Tswv Yexus yuav raug tshwm tawm saum ntuj ceeb tsheej los nrog nws cov timtswv muaj hwjchim, hauv nplaim taws kub hnyiab, los ua pauj rau cov uas tsis paub Vajtswv thiab tsis mloog lus rau txoj moo zoo ntawm peb tus Tswv Yexus Khetos; lawv yuav raug txim nrog txoj kev puastsuaj mus ib txhis, deb ntawm tus Tswv lub xubntiag thiab deb ntawm lub hwjchim ci ntsa iab ntawm nws lub zog. 2 Thexalaunikes 1:7–9.
The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.
Ob tug tub txib thawj ob uas tau npaj txoj kev rau Tus Tub Txib ntawm Txoj Lus Cog Tseg kom nkag los khi lus cog tseg nrog ib haiv neeg uas raug xaiv tshiab, qhia meej tias ib lo lus hais txog nag lig uas cuav ntawm “kev thaj yeeb thiab kev ruaj ntseg,” uas tau raug tsim kho nyob hauv tiam thib peb ntawm Laodicean Adventism, yog Xatas tau npaj los txwv Laodicean Adventism nyob hauv tiam thib plaub kom tsis txhob paub txog lub luag hauj lwm ntawm Islam, raws li tau sawv cev nyob hauv txoj Kev Puas Tsuaj thib peb.
In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.
Hauv txoj hauj lwm ntawm kev ntxuav kom dawb huv uas raug ua kom tiav rau cov uas sawv cev los ntawm cov tub ntawm Levi, Tus uas los tom qab Yauhas tus Uas Muab Neeg Ua Kev Cai Raus Dej yuav tsum cheb kom huv si thiab “lim kom huv” Nws qhov chaw ntaus nplej, nrog rab kiv uas nyob hauv Nws txhais tes. Txoj hauj lwm ntawd raug ua kom tiav los ntawm Nws Txojlus.
“‘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.
“‘Tus tus kiv cua uas nyob hauv Nws txhais tes, thiab Nws yuav ntxuav Nws lub tshav nplej kom huv si tag nrho, thiab yuav sau Nws cov nplej mog los rau hauv lub txhab.’ Mathais 3:12. Qhov no yog ib zaug ntawm lub sijhawm ntxuav kom dawb huv. Los ntawm tej lus ntawm qhov tseeb, cov plua tshauv nplej tab tom raug cais tawm ntawm cov nplej mog. Vim lawv khav theeb dhau thiab xav tias lawv tus kheej ncaj ncees dhau kom txais tau kev qhuab qhia, thiab hlub lub ntiaj teb dhau kom lees txais lub neej txo hwj chim, coob leej tig ncaim ntawm Yexus mus. Coob leej tseem tab tom ua tib yam no. Niaj hnub no, tej ntsuj plig raug sim raws li cov thwj tim ntawd raug sim hauv lub tsev sablaj hauv Kapena-us. Thaum qhov tseeb raug coj los cuag lub siab, lawv pom tias lawv lub neej tsis haum raws li Vajtswv lub siab nyiam. Lawv pom qhov yuav tsum muaj kev hloov tag nrho hauv lawv tus kheej; tiam sis lawv tsis kam yuav ris txoj hauj lwm uas tsis lees tus kheej ntawd. Yog li ntawd lawv npau taws thaum lawv tej kev txhaum raug muab nthuav tawm. Lawv mus lawm yam chim siab thiab poob siab, ib yam li cov thwj tim tau ncaim ntawm Yexus mus, yws yws tias, ‘Lo lus no hnyav dhau; leejtwg thiaj mloog taus?’” The Desire of Ages, 392.
The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.
Txoj xov ntawm nag lig yog “kev sib cav” hauv Habakkuk tshooj ob, thiab nws yog cov lus ntawm qhov tseeb, uas cais cov plua tshauv tawm ntawm cov nplej. Txoj kev cais ntawd yog txoj kev ntxuav kom huv uas tus Tubtxib ntawm Txoj Lus Cog Tseg ua tiav. Hauv keeb kwm Millerite, txoj xov ntawm Daniel tshooj yim, nqe kaum plaub, tau tsim ib txoj kev ntxuav kom huv thaum nws xub poob tsis tiav thiab coj los txog lub sijhawm ncua raws li Habakkuk tshooj ob thiab zaj lus piv txwv txog kaum tus nkauj xwb hauv Mathais tshooj nees nkaum tsib. Thaum txoj xov ntawm Lub Suab Quaj Thaum Ib Tag Hmo tau ua tiav kawg nkaus rau hnub Kaum Hli 22, 1844, nws tau tsim ib txoj kev ntxuav kom huv loj dua qub. Ces yog thaum ntawd tus Tubtxib ntawm Txoj Lus Cog Tseg tau los txog tam sid thiab pib txoj kev ntxuav kom huv thiab kev lim kom dawb huv zaum kawg. Lub zog txav uas twb dhau los ntawm ob zaug thawj ntawm peb zaug kev lim kom dawb huv thiab kev ntxuav kom huv, tau ua tsis tau rau zaum peb thiab raug xa mus rau hauv roob moj sab qhua ntawm Laodicea hauv xyoo 1863.
In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.
Hauv keeb kwm Millerite, cov Protestants raug ntxuav ua ntej los ntawm tej lus ntawm qhov tseeb; tom qab ntawd kev txav ntawm thawj tus tim tswv raug ntxuav thaum txoj xov sim siab thib peb tuaj txog. Tiamsis cov uas tau ua cov neeg txhim lub tuam tsev Millerite nyob hauv plaub caug rau xyoo txij li 1798 mus txog 1844, poob rau qhov kev sim siab thib peb, uas tuaj txog rau hnub Kaum Hli 22, 1844, txawm yog lawv tau ua tiav zoo kawg nkaus raws li zaj lus piv txwv ntawm kaum tus nkauj xwb.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
“Coob leej twg uas tau tawm mus ntsib tus Nraug Vauv raws li cov lus tshaj tawm ntawm tus tim tswv thawj thiab tus tim tswv thib ob, tau tsis kam txais tus tim tswv thib peb, uas yog txoj xov xeem kawg uas yuav tsum muab rau ntiajteb no, thiab ib txoj hauj lwm zoo ib yam li ntawd yuav raug coj los tuav thaum hu xov kawg raug tshaj tawm.”
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
“Txhua yam kev qhia tshwj xeeb hauv zaj lus piv txwv no yuav tsum raug kawm kom zoo zoo. Peb raug sawv cev los ntawm cov nkauj xwb uas muaj tswvyim lossis los ntawm cov nkauj xwb uas ruam.” Review and Herald, October 31, 1899.
The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.
Keeb kwm yav tom ntej uas tau pib thaum tus tim tswv thib peb los txog rau hnub tim 22 Lub Kaum Hli, 1844, yog ib qho kev swb lawm, thiab nws tau xaus nrog kev ntxeev siab xyoo 1863. Txog xyoo 1850, Muam White tau sau cov lus ceeb toom hauv qab no.
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Tswv tau pub ib qho kev tshwm sim rau kuv, hnub tim 26 Lub Ib Hlis, uas kuv yuav piav. Kuv pom tias ib txhia ntawm Vajtswv haiv neeg ruam thiab tsaug zog; lawv tsuas yog ib nrab tsaug xwb, thiab tsis paub txog lub sij hawm uas peb tab tom nyob tam sim no; thiab tias tus ‘txiv neej’ uas tuav ‘txhuam av’ twb tau nkag los lawm, thiab muaj ib txhia tab tom raug kev phom sij uas yuav raug cheb mus. Kuv thov Yexus kom cawm lawv, kom ncua lawv tseg ib ntus ntxiv, thiab pub kom lawv pom lawv txoj kev phom sij txaus ntshai, xwv kom lawv thiaj npaj tau ua ntej thaum nws tseem tsis tau lig dhau mus ib txhis. Tus tim tswv hais tias, ‘Kev puam tsuaj tab tom los zoo li ib nthwv cua daj cua dub muaj hwjchim loj.’ Kuv thov tus tim tswv kom hlub tshua thiab cawm cov uas hlub lub ntiaj teb no, thiab khi rau lawv tej cuab tam, thiab tsis kam txiav ncaim ntawm tej ntawd, thiab txi tej ntawd kom cov tub txib khiav mus sai dua hauv lawv txoj kev taug kev mus pub mov rau cov yaj tshaib plab, uas tab tom tuag vim tsis muaj zaub mov sab ntsuj plig.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
“Thaum kuv saib pom cov ntsuj plig txom nyem uas tab tom tuag vim tsis muaj qhov tseeb rau lub sijhawm no, thiab ib txhia uas lees tias ntseeg qhov tseeb ntawd tseem cia lawv tuag, los ntawm kev khaws tseg cov cuab tam uas tsim nyog rau kev coj Vajtswv tes hauj lwm mus tom ntej, qhov uas pom ntawd mob siab dhau heev, ces kuv thov tus timtswv kom muab nws tshem ntawm kuv mus. Kuv pom tias thaum Vajtswv tes hauj lwm hu kom muaj ib feem ntawm lawv tej cuab tam, ib yam li tus tub hluas uas tuaj cuag Yexus, [Mathai 19:16–22.] lawv txawm tig mus kev tu siab; thiab tsis ntev tom qab no tus nplawm uas ntws hla yuav hla los thiab cheb lawv tej khoom vaj tse kom ploj tag nrho, ces mam lig dhau lawm rau kev txi tej cuab tam hauv ntiajteb, thiab khaws tau ib lub txhab nyiaj cia saum ntuj.” Review and Herald, Plaub Hlis 1, 1850.
In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.
Xyoo 1850, tus txivneej nqa txhuam av twb tuaj txog lawm. Hnub tim 22 Lub Kaum Hli, 1844, Tus Tubtxib ntawm txoj Kev Cog Lus tau los txog rau Nws lub tuam tsev tam sim ntawd, thiab Nws tau pib tes haujlwm ntxuav kom dawb huv thiab lim kom huv cov tub ntawm Levi.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.
“Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.
“Niaj hnub no ntsuj plig tab tom raug kuaj thiab raug sim, thiab coob leej tab tom hla tib thaj chaw uas cov uas tau tso Tswv Yexus tseg twb taug dhau lawm. Thaum raug sim los ntawm Txojlus, lawv tsis lees yuav tus Xibhwb saum ntuj. Thaum raug qhuab ntuas vim lawv lub neej tsis sib haum nrog qhov tseeb thiab kev ncaj ncees, lawv tig ntawm tus Cawmseej mus; thiab lawv qhov kev txiav txim siab, ib yam li cov thwjtim uas chim thiab tsis txaus siab ntawd, yeej tsis raug hloov dua li. Lawv tsis taug kev nrog Khetos ntxiv lawm. Yog li ntawd cov lus no thiaj raug ua kom tiav, ‘Tus uas muaj kiv nplawm nyob hauv Nws txhais tes, thiab Nws yuav ntxuav Nws lub tshav nplej kom huv si, thiab yuav sau Nws cov nplej los rau hauv lub txhab nplej.’” Signs of the Times, Tsib Hlis 15, 1901.