In the last article we noted that inspiration identified that the Jews “sealed their rejection” of the gospel at the cross, and then confirmed their rejection again at the stoning of Stephen. How can this be? Of course, the rejection of the gospel by the quibbling Jews of that history was accomplished progressively. They had already been passed by at His birth. Christ’s birth to the stoning of Stephen illustrates a progressive rejection of the gospel.
Hauv zaj lus kawg peb tau pom tias kev tshoov siab tau qhia meej tias cov Yudais “tau kaw ruaj lawv txoj kev tsis lees txais” txoj moo zoo ntawm tus ntoo khaub lig, thiab tom qab ntawd rov lees paub lawv txoj kev tsis lees txais dua ib zaug ntxiv thaum lawv muab Xatefanaus ntaus pob zeb. Qhov no yuav ua tau li cas? Yeej muaj tseeb tias txoj kev tsis lees txais txoj moo zoo los ntawm cov Yudais uas nyiam sib cav ntawm lub sijhawm ntawd tau tiav los ib theem zuj zus. Lawv twb raug hla dhau lawm txij thaum Nws yug los. Txij ntawm Khetos txoj kev yug los mus txog rau thaum Xatefanaus raug ntaus pob zeb yog ib qho piv txwv qhia txog txoj kev tsis lees txais txoj moo zoo uas nce zuj zus.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.
“Tibneeg tsis paub li ntawd, tiam sis txoj xov ntawd ua rau saum ntuj ceeb tsheej puv npo nrog kev xyiv fab. Nrog kev txaus siab uas tob dua thiab mos siab dua, cov neeg dawb huv ntawm lub ntiajteb uas muaj qhov kaj raug rub los ze rau lub ntiajteb no. Tag nrho lub ntiajteb ci ntsa iab dua vim Nws txoj kev nyob ntawd. Saum cov toj ntawm Npelehees muaj ib pab tubtxib saum ntuj coob kawg uas suav tsis txheeb tuaj sib sau ua ke. Lawv tos lub cim kom tshaj tawm txoj xov zoo siab ntawd rau lub ntiajteb. Yog tias cov thawjcoj hauv Ixayees tau ua ncaj ncees rau txoj haujlwm uas tau tso siab rau lawv, lawv yeej yuav tau koom nrog txoj kev xyiv fab ntawm kev tshaj tawm txog Yexus txoj kev yug los. Tiam sis nim no lawv raug hla dhau lawm.” The Desire of Ages, 47.
From the birth of Jesus to the death of Stephen the progressive rejection of the gospel by ancient Israel is illustrated. Acknowledging the Jews rejection of Christ as progressive allows an identification of “sealing their rejection,” at both the cross, where the veil of the temple was rent, and at Stephen’s death. The rending of the veil was a symbol that they were no longer God’s covenant people, and when Stephen was stoned, Stephen saw Jesus standing on the right hand of God, which in Daniel chapter twelve, verse one is a symbol of the close of probation. The destruction of Jerusalem is also a symbol of the close of probation.
Txij thaum Yexus yug los txog rau thaum Stefaus tuag, txoj kev tsis lees txais txoj moo zoo ntawm cov Yixayee thaum ub tau raug qhia tawm tias yog ib txoj kev tsis lees txais uas nce zuj zus mus. Kev lees paub tias cov Yudais txoj kev tsis lees txais Khetos yog ib yam uas nce zuj zus mus tso cai rau kev txheeb tau txog “kev muab lawv txoj kev tsis lees txais khi ruaj,” ob qho tib si ntawm tus ntoo khaub lig, thaum daim ntaub thaiv hauv lub tuam tsev raug dua ntuag, thiab thaum Stefaus tuag. Kev dua ntuag ntawm daim ntaub thaiv ntawd yog ib lub cim tias lawv twb tsis yog Vajtswv haiv neeg ntawm txoj kev cog lus lawm, thiab thaum Stefaus raug muab pob zeb ntaus, Stefaus pom Yexus sawv ntawm Vajtswv sab xis, uas nyob hauv Daniyee tshooj kaum ob, nqe ib, yog ib lub cim ntawm txoj kev kaw ntawm lub caij sim neej. Kev puas tsuaj ntawm Yeluxalees kuj yog ib lub cim ntawm txoj kev kaw ntawm lub caij sim neej thiab.
“The retribution to come upon Jerusalem could be delayed only a short time; and as Christ’s eye rested upon the doomed city, he saw not merely its destruction, but the destruction of a world. He saw that as Jerusalem was given up to destruction, so the world will be given up to its doom. He saw the retribution that will be visited on the adversaries of God. The scenes that were transacted at the destruction of Jerusalem will be repeated at the great and terrible day of the Lord, but in a more fearful manner.” Review and Herald, December 7, 1897.
“Txoj kev pauj txim uas yuav los raug rau Yeluxalees tsuas yog yuav raug ncua tau ib ntus luv xwb; thiab thaum Khetos tsa muag ntsia rau saum lub nroog uas twb raug txiav txim rau kev puam tsuaj lawm, Nws pom tsis yog tsuas yog nws txoj kev puam tsuaj xwb, tiam sis yog txoj kev puam tsuaj ntawm ib lub ntiajteb. Nws pom tias ib yam li Yeluxalees raug muab cob rau kev puam tsuaj, lub ntiajteb kuj yuav raug muab cob rau nws txoj kev kawg thiab. Nws pom txoj kev pauj txim uas yuav raug coj los rau saum cov yeeb ncuab ntawm Vajtswv. Cov xwm txheej uas tau tshwm sim thaum lub sijhawm Yeluxalees raug puam tsuaj yuav raug rov ua dua nyob rau hnub loj thiab txaus ntshai ntawm tus Tswv, tiamsis yuav muaj qhov txaus ntshai tshaj ntawd ntxiv.” Review and Herald, December 7, 1897.
It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.
Tsuas yog Vajtswv txoj kev hlub tshua xwb thiaj txwv tsis pub Yeluxalees raug rhuav tshem rau ntawm tus ntoo khaublig.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.” The Desire of Ages, 600.
“Hauv kev muab Khetos ntsia saum ntoo khaub lig ntawm cov Yudais twb muaj kev puas tsuaj ntawm Yeluxalees nrog nyob hauv lawm. Cov ntshav uas tau ntws rau saum Kalavalee yog lub nra hnyav uas ua rau lawv poob mus rau kev puam tsuaj rau lub ntiajteb no thiab rau lub ntiajteb uas yuav los. Yog li ntawd thiab yuav yog rau hnub kawg loj kawg nkaus, thaum txoj kev txiav txim yuav poob rau saum cov uas tsis kam txais Vajtswv txoj kev tshav ntuj. Khetos, uas yog lawv lub pob zeb uas ua rau dawm ntog, thaum ntawd yuav tshwm rau lawv zoo li ib lub roob tuaj pauj. Lub hwjchim ci ntsa iab ntawm Nws lub ntsej muag, uas rau cov ncaj ncees yog txoj sia, yuav yog rau cov neeg lim hiam ib tug hluav taws kub hnyiab uas kub hnyiab kom tuag. Vim txoj kev hlub raug tsis lees txais, txoj kev tshav ntuj raug saib tsis taus, tus neeg txhaum yuav raug rhuav tshem.” The Desire of Ages, 600.
It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.
Nws tsuas yog Vajtswv txoj kev khuv leej xwb uas tseem ncua tsis coj Yeluxalees txoj kev puas tsuaj los txog rau thaum lub sijhawm tus ntoo khaub lig.
“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 Great Controversy, 27.
“Tau yuav luag plaub caug xyoo tom qab qhov kev puastsuaj ntawm Yeluxalees twb raug Khetos tus Kheej tshaj tawm lawm, tus Tswv tseem ncua Nws tej kev txiav txim rau saum lub nroog thiab lub tebchaws ntawd. Zoo kawg nkaus yog Vajtswv txoj kev ua siab ntev ntev rau cov uas tsis kam txais Nws txoj moo zoo thiab rau cov uas tua Nws Leej Tub.” The Great Controversy, 27.
At the time of His last temple cleansing Jesus had set forth the warning to flee Jerusalem when the abomination of desolation, spoken of by Daniel the prophet, was seen by His followers. The first time He cleansed the temple He had stated that the Jews had made His father’s house a den of thieves, but the last time He said “your house” is left unto you desolate. Even before the cross, which was just about to take place, the temple where the veil was to be rent at the crucifixion had already been identified as the Jew’s house, not God’s house. Sister White addresses when Christ made that declaration, and as her testimony proceeds she also addresses the forty years of extended mercy.
Thaum lub sijhawm uas Nws ntxuav lub tuam tsev zaum kawg, Yexus tau qhia ua ntej txog lo lus ceeb toom kom khiav tawm hauv Yeluxalees thaum cov uas raws Nws pom “yam qias neeg uas ua kom puam tsuaj,” uas tus yaj saub Daniyee tau hais tseg. Thaum thawj zaug Nws ntxuav lub tuam tsev, Nws tau hais tias cov Yudais tau ua Nws Leej Txiv lub tsev kom dhau los ua lub qhov tsua ntawm cov tub sab; tiam sis zaum kawg Nws hais tias, “nej lub tsev” raug tso tseg rau nej kom puam tsuaj. Txawm yog ua ntej tus ntoo khaub lig, uas twb yuav tshwm sim sai sai, lub tuam tsev uas daim ntaub thaiv yuav raug dua thaum lub sij hawm raug ntsia saum ntoo khaub lig twb raug qhia lawm tias yog cov Yudais lub tsev, tsis yog Vajtswv lub tsev. Muam White hais txog lub sijhawm uas Khetos tau tshaj tawm lo lus ntawd, thiab thaum nws zaj lus tim khawv txuas mus ntxiv, nws kuj hais txog plaub caug xyoo ntawm txoj kev hlub tshua uas raug txuas ntxiv thiab.
“Christ’s words to the priests and rulers, ‘Behold, your house is left unto you desolate’ (Matthew 23:38), had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation’s glory, was soon to be a heap of ruins? . . .
“Tejlus Khetos tej lus rau cov pov thawj thiab cov thawjcoj hais tias, ‘Saib maj, nej lub tsev raug tso cia rau nej nyob twjywm ploj ntais’ (Mathais 23:38), tau ntaus kev ntshai loj rau hauv lawv lub siab. Lawv ua yam li tsis quav ntsej, tiamsis lo lus nug pheej rov sawv hauv lawv lub siab txog lub ntsiab ntawm cov lus ntawd. Muaj ib qho kev phom sij uas tsis pom kev zoo li tab tom hem lawv. Puas yog lub tuam tsev loj kawg nkaus, uas yog lub tebchaws txoj kev khav theeb, yuav tsis ntev no cia li dhau los ua ib pawg pob zeb tawg puam tsuaj?...”
“Christ gave His disciples a sign of the ruin to come on Jerusalem, and He told them how to escape: ‘When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled.’ This warning was given to be heeded forty years after, at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city.” The Desire of Ages, 628, 630.
“Yexus Khetos tau muab ib lub cim rau Nws cov thwjtim hais txog txoj kev puas tsuaj uas yuav los rau saum Yeluxalees, thiab Nws tau qhia lawv tias yuav dim li cas: ‘Thaum nej pom Yeluxalees raug tej tub rog vij puag ncig, ces nej yuav tsum paub tias nws txoj kev raug ua kom puam tsuaj twb nyob ze lawm. Ces cia cov uas nyob hauv Yudas khiav mus rau saum tej roob; thiab cia cov uas nyob hauv nruab nrab lub nroog ntawd tawm mus; thiab tsis txhob cia cov uas nyob hauv tej teb chaws nkag mus rau hauv nws. Rau qhov cov no yog hnub ntawm kev pauj txim, kom txhua yam uas tau raug sau tseg yuav tau tiav.’ Lo lus ceeb toom no raug muab los kom mloog lus plaub caug xyoo tom qab ntawd, thaum Yeluxalees raug rhuav tshem. Cov Khixatia tau mloog lus rau lo lus ceeb toom ntawd, thiab tsis muaj ib tug Khixatia twg tuag thaum lub nroog poob.” The Desire of Ages, 628, 630.
Christ was crucified in the year 31, and nearly forty years later in the year 70, Jerusalem was destroyed after a three-and-a-half-year siege. How could Jerusalem have been destroyed at the cross in the year 31, if there was still three and a half years of probationary time identified as seventy weeks in Daniel chapter nine, verse twenty-four? How can these seeming inconsistencies be resolved? The easiest resolution is to simply identify the fact that when it comes to the close of the probationary time represented by the seventy weeks, that it must be understood as a progressive close of probation. This is true, but it removes any prophetic specificity when applying the waymarks of that history. I will try to explain.
Khetos raug ntsia saum ntoo khaub lig hauv xyoo 31, thiab yuav luag plaub caug xyoo tom qab ntawd hauv xyoo 70, Yeluxalees raug rhuav tshem tom qab raug vov kav ntev peb xyoos ib nrab. Yeluxalees yuav raug rhuav tshem li cas thaum lub sij hawm saum ntoo khaub lig hauv xyoo 31, yog tias tseem tshuav peb xyoos ib nrab ntawm lub sij hawm sim siab uas raug teev tseg ua xya caum lub lis piam hauv Daniyees tshooj cuaj, nqe nees nkaum plaub? Cov kev tsis sib xws no uas zoo nkaus li muaj yuav daws tau li cas? Txoj kev daws uas yooj yim tshaj plaws yog tsuas yog lees paub qhov tseeb tias thaum hais txog kev kaw ntawm lub sij hawm sim siab uas raug sawv cev los ntawm xya caum lub lis piam, ces yuav tsum to taub tias nws yog ib txoj kev kaw sim siab uas tshwm zuj zus mus. Qhov no yog qhov tseeb, tiamsis nws tshem tawm txhua yam kev meej tseeb yav tom ntej thaum coj los siv rau cov cim qhia hauv zaj keeb kwm ntawd. Kuv yuav sim piav qhia.
If Pentecost represents the soon-coming Sunday law where the other flock in Babylon is called out, why was it three and a half years after Pentecost that the gospel went to the Gentiles? Is the death of Christ or the death of Stephen a sign of the close of probation for ancient Israel? If Laodicean Adventism ceases to be a church at the soon-coming Sunday law, did the destruction of the temple in the year 70, represent the end of the temple of Laodicean Adventism at the Sunday law? What might appear as seeming inconsistencies is resolved by the application of “line upon line,” and when that application is employed the testimony of the waymarks we are identifying become very clear and concise.
Yog Pentecekhaute sawv cev rau txoj cai Hnub Caiv yuav los sai sai no uas hu lwm pab yaj hauv Npanpiloo tawm los, ua cas thiaj yog peb xyoos ib nrab tom qab Pentecekhaute mam li muaj txoj moo zoo mus cuag Lwm Haiv Neeg? Puas yog txoj kev tuag ntawm Khetos, los yog txoj kev tuag ntawm Xatefaus, yog ib lub cim ntawm kev kaw lub sij hawm sim siab rau cov Yixayee thaum ub? Yog Adventism ntawm Laodikea tsis ua ib pawg ntseeg ntxiv lawm thaum txoj cai Hnub Caiv yuav los sai sai no los txog, puas yog kev puas tsuaj ntawm lub tuam tsev hauv xyoo 70 sawv cev rau qhov kawg ntawm lub tuam tsev ntawm Adventism ntawm Laodikea thaum txoj cai Hnub Caiv? Yam uas tej zaum yuav pom zoo li muaj kev tsis sib xws, raug daws tau los ntawm kev siv “kab raws kab,” thiab thaum siv txoj kev ntawd lawm, txoj lus tim khawv ntawm cov cim ciam teb uas peb tab tom txheeb pom yuav meej thiab luv ntxaws heev.
The week that Christ confirmed the covenant is broken up into two equal periods of three and a half years. The first three and a half years begins at Christ’s baptism and ends with His death. Baptism is the symbol of His death and resurrection, so the beginning of that period of three and a half years is identical to the ending. In that period Christ presented the gospel exclusively to the Jews. The end of that three and a half years marks the beginning of the following three and a half years. The beginning of the second period of three and a half years begins with the death of Christ, and it ends with the death of Stephen. In that period the disciples presented the gospel exclusively to the Jews.
Lub lim tiam uas Khetos tau lees paub txoj kev cog lus ntawd raug faib ua ob ntu sib npaug, txhua ntu yog peb xyoos ib nrab. Peb xyoos ib nrab thawj zaug pib ntawm Khetos txoj kev cai raus dej thiab xaus rau ntawm Nws txoj kev tuag. Kev cai raus dej yog lub cim ntawm Nws txoj kev tuag thiab txoj kev sawv hauv qhov tuag rov los, yog li ntawd qhov pib ntawm lub sijhawm peb xyoos ib nrab ntawd thiaj zoo ib yam nkaus li qhov xaus. Hauv lub sijhawm ntawd Khetos tau nthuav qhia txoj moo zoo tshwjxeeb rau cov Yudais xwb. Qhov kawg ntawm peb xyoos ib nrab ntawd yog lub cim qhia txog qhov pib ntawm peb xyoos ib nrab tom qab ntawd. Qhov pib ntawm ntu ob, uas yog peb xyoos ib nrab, pib nrog Khetos txoj kev tuag, thiab xaus nrog Stephen txoj kev tuag. Hauv lub sijhawm ntawd cov thwjtim tau nthuav qhia txoj moo zoo tshwjxeeb rau cov Yudais xwb.
Those two periods, which are separate prophetic lines, are to be brought together “line upon line.” Both beginnings and endings possess the signature of Alpha and Omega, for the beginning and ending histories are the same. Both periods of duration are identical, and the work that is carried out during each period is identical. Christ who is the First and the Last, is also the creator of all things, and in that regard He is the Creator of Truth. The Hebrew word “truth” was created by three Hebrew letters. The first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet are combined to make the Hebrew word “truth.”
Ob lub sij hawm ntawd, uas yog ob txoj kab cev lus faj lem sib cais, yuav tsum raug coj los sib dhos ua ke “kab saum kab.” Ob qho tib si, cov keeb pib thiab cov xaus, ris tus cim ntawm Alpha thiab Omega, rau qhov keeb kwm ntawm qhov pib thiab qhov xaus yog tib yam nkaus. Ob lub sij hawm kav ntev ntawd yog zoo ib yam nkaus, thiab txoj hauj lwm uas raug ua tiav nyob rau hauv txhua lub sij hawm kuj yog zoo ib yam nkaus. Khetos, tus uas yog Tus Thawj thiab Tus Kawg, kuj yog tus Tsim txhua yam, thiab hauv qhov ntawd Nws yog tus Tsim Qhov Tseeb. Lo lus Henplais “qhov tseeb” raug tsim los ntawm peb tsab ntawv Henplais. Tsab ntawv thawj, txuas ntxiv los ntawm tsab ntawv kaum peb, txuas ntxiv los ntawm tsab ntawv kawg ntawm tsab ntawv niam ntawv Henplais, raug muab ua ke los tsim tau lo lus Henplais “qhov tseeb.”
Both of the periods of three and a half years have Christ as the first and the last, for Christ is at the beginning of the first period at His baptism, as He is at the ending at His death in the first period. And Christ is at His death in the beginning of the second period and He is standing at the right hand of God at the ending of the second period. The number thirteen is the symbol of rebellion, and in both periods whether the gospel was presented in person by Christ, or in the second period by His disciples, the quibbling Jews rebelled against the message of the gospel.
Ob lub sij hawm peb xyoos ib nrab no, Khetos yog tus thawj thiab tus kawg, rau qhov Khetos nyob ntawm qhov pib ntawm thawj lub sij hawm thaum Nws ua kevcai raus dej, ib yam li Nws nyob ntawm qhov xaus ntawm thawj lub sij hawm thaum Nws tuag. Thiab Khetos nyob ntawm Nws txoj kev tuag thaum pib ntawm lub sij hawm thib ob, thiab Nws sawv ntawm Vajtswv sab xis thaum xaus ntawm lub sij hawm thib ob. Tus lej kaum peb yog lub cim ntawm kev ntxeev siab, thiab hauv ob lub sij hawm no, txawm yog txoj moo zoo raug nthuav tawm tim ntsej tim muag los ntawm Khetos, los yog nyob hauv lub sij hawm thib ob los ntawm Nws cov thwjtim, cov Yudais uas nyiam sib cav sib ceg tau ntxeev siab tawm tsam txoj xov ntawm txoj moo zoo.
Both periods are the same duration, possess the signature of Alpha and Omega, and identify the same gospel message. Those two periods are to be brought together “line upon line.” The methodology of “line upon line,” is the testing methodology of the latter rain. It is the methodology of the last days, and the truths which are identified and established by that methodology in the last days are what purges or purifies the sons of Levi during the sealing of the one hundred and forty-four thousand.
Ob lub sijhawm ntawd muaj tib qho ntev, nqa tus cim ntawm Alpha thiab Omega, thiab qhia tib zaj lus ntawm txoj moo zoo. Ob lub sijhawm ntawd yuav tsum raug coj los sib txuas ua ke “kab ntxiv rau kab.” Txoj kev kawm uas yog “kab ntxiv rau kab,” yog txoj kev sim ntsuas ntawm nag tom qab. Nws yog txoj kev kawm ntawm hnub kawg, thiab cov lus tseeb uas raug txheeb xyuas thiab raug tsa ruaj los ntawm txoj kev kawm ntawd hauv hnub kawg yog yam uas lim tawm los yog ntxuav kom dawb huv cov tub ntawm Levi thaum tab tom muab lub cim rau ib puas plaub caug plaub txhiab leej.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Nws yuav qhia kev txawj ntse rau leejtwg? Thiab Nws yuav ua kom leejtwg nkag siab txog tej lus qhuab qhia? Yog rau cov uas twb txiav mis lawm, thiab raug rho tawm ntawm lub mis. Rau qhov tej lus qhia yuav tsum yog lus txib saum lus txib, lus txib saum lus txib; kab saum kab, kab saum kab; ntawm no me ntsis, thiab ntawm ntawd me ntsis: Rau qhov Nws yuav hais rau haivneeg no nrog daim di ncauj daig, thiab nrog lwm yam lus. Nws tau hais rau lawv tias, Nov yog qhov chaw so uas nej yuav ua rau cov uas qaug zog tau so; thiab nov yog qhov chaw ua kom rov tshiab: los lawv tsis kam mloog. Tiamsis lo lus ntawm tus Tswv rau lawv yog lus txib saum lus txib, lus txib saum lus txib; kab saum kab, kab saum kab; ntawm no me ntsis, thiab ntawm ntawd me ntsis; xwv kom lawv mus, thiab ntog rov qab, thiab raug lov, thiab raug ntxiab, thiab raug ntes. Yaxayas 28:9–13.
The next verse in Isaiah addresses the scornful men that rule the people of Jerusalem. For those scornful men, the “rest and the refreshing” (the latter rain), which they refused to “hear,” is what causes them to “go, and fall backward, and be broken, and snared, and taken.” That test was presented to them from another tongue, for Elijah, John the Baptist and William Miller were not trained in the theological schools of their respective histories. The latter rain message that tests Laodicean Adventism, is the message that is produced by the application of “line upon line.”
Nqe tom qab hauv Yaxayas hais rau cov txiv neej thuam luag uas kav cov neeg hauv Yeluxalees. Rau cov txiv neej thuam luag ntawd, “kev so thiab kev txhawb zog” (nag tom qab), uas lawv tsis kam “mloog,” yog yam ua rau lawv “mus, thiab ntog rov qab, thiab tawg tas, thiab raug ntxiab, thiab raug ntes.” Txoj kev sim ntawd tau muab nthuav tawm rau lawv los ntawm lwm yam lus, rau qhov Eliyas, Yauhas tus Neeg Ua kevcai raus dej, thiab William Miller tsis tau raug cob qhia hauv cov tsev kawm kev ntseeg raws li lawv tej keeb kwm nyias muaj nyias. Zaj lus nag tom qab uas sim Laodicean Adventism, yog zaj lus uas raug tsim tawm los ntawm kev siv “kab saum kab.”
When the first three and a half years of the week in which Christ confirmed the covenant is laid over the second three and a half years, we find prophetic light that clarifies any seeming inconsistencies that might arise in an inquiring mind. The week was when the Messenger of the Covenant was to confirm the covenant, and a biblical covenant must be confirmed with blood. The baptism and crucifixion of Christ and the stoning of Stephen all identify blood. Both lines represent the blood of the covenant, and those lines are confirming the covenant.
Thaum muab thawj peb xyoos ib nrab ntawm lub limtiam uas Tswv Yexus tau lees paub txoj kev cog lus los sib tshooj rau saum ob peb xyoos ib nrab tom qab, peb pom ib txoj kev kaj uas yog kev faj lem, uas ua kom meej tej yam uas zoo li tsis sib haum uas tej zaum yuav tshwm hauv tus neeg siab nrhiav paub. Lub limtiam ntawd yog lub sijhawm uas Tus Tubtxib ntawm Txoj Kev Cog Lus yuav tsum lees paub txoj kev cog lus, thiab ib txoj kev cog lus hauv Vajlugkub yuav tsum raug lees paub los ntawm cov ntshav. Kev ua kevcai raus dej thiab kev raug ntsia saum ntoo khaublig ntawm Tswv Yexus, thiab kev txawb pob zeb rau Stephen, txhua yam no qhia txog ntshav. Ob txoj kab ntawd sawv cev rau cov ntshav ntawm txoj kev cog lus, thiab cov kab ntawd tab tom lees paub txoj kev cog lus.
When brought together “line upon line,” the baptism and crucifixion are the first waymark, and the crucifixion and stoning of Stephen are the last waymark. When brought together into one line we find the cross and Michael standing up at the death of Stephen as two witnesses of the Jews sealing their rejection of the gospel. The death of Christ, is also the death of His disciple Stephen, which is Passover when the two lines are combined. Three days later Christ is resurrected as the First Fruit offering.
Thaum muab coj los sib txuas ua ke “kab rau kab,” kev cai raus dej thiab kev raug ntsia saum tus ntoo khaub lig yog thawj lub cim taw qhia, thiab kev raug ntsia saum tus ntoo khaub lig nrog rau kev muab Xatefanaus txawb pob zeb yog lub cim taw qhia kawg. Thaum muab coj los sib sau ua ib kab, peb pom tus ntoo khaub lig thiab Mi-kha-ee sawv los thaum Xatefanaus tuag ua ob tug tim khawv txog cov Yudais uas tau muab lawv txoj kev tsis lees txais txoj moo zoo khi ruaj. Kev tuag ntawm Khetos kuj yog kev tuag ntawm Nws tus thwjtim Xatefanaus, uas yog Hla Dhau thaum ob kab raug muab los sib txuas ua ke. Peb hnub tom qab, Khetos sawv hauv qhov tuag rov los ua thawj cov txiv thawj.
But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.
Tiamsis nim no Khetos twb sawv hauv qhov tuag rov qab los lawm, thiab tau los ua thawj cov txiv hmab txiv ntoo ntawm cov uas tau tsaug zog lawm. 1 Khaulee 15:20.
In between Passover and the feast of First Fruits on the third day is the beginning of the feast of Unleavened Bread. Unleavened bread does not “rise”, and Christ did not rise on the second day, He rose on the third day. Christ and Stephen die together in the “line upon line” application, but Stephen is resurrected after Christ for there is an order to the first fruit resurrection.
Nyob nruab nrab ntawm Hla Dhau thiab lub koob tsheej ntawm Thawj Cov Txiv Hmab Txiv Ntoo rau hnub peb yog qhov pib ntawm lub koob tsheej Cij Tsis Muaj Poov Xab. Cij tsis muaj poov xab tsis “ciam,” thiab Khetos tsis sawv hauv hnub ob, Nws sawv hauv hnub peb. Khetos thiab Xatefana tuag ua ke hauv qhov kev siv “kab raws kab” ntawd, tiam sis Xatefana raug tsa sawv rov qab los tom qab Khetos, rau qhov muaj ib qho kev txiav txim nyob rau hauv kev sawv rov los ntawm thawj cov txiv hmab txiv ntoo.
But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.
Tiamsis txhua tus yuav sawv rov los raws li nws tus kheej qib kev txiav txim: Khetos yog thawj cov txiv hmab txiv ntoo; tom qab ntawd yog cov uas yog Khetos li thaum Nws rov qab los. 1 Khaulee 15:22.
The Spring feasts cannot be separated from each other, for they are directly related to one another. In this sense, Pentecost represents the soon-coming Sunday law, when there will be a repetition of the pouring out of the Holy Spirit, and the second voice of Revelation chapter eighteen will then call those that do not currently know the gospel, to come out of Babylon. The word “Babylon,” is based upon the word, “Babel,” which means confusion, for it was in the fall of Babel that God confused the languages, and it was at Pentecost that God reverses the confusion of the languages in order to carry the gospel to the world. Thus Pentecost and the Sunday law align.
Cov rooj noj mov caij nplooj hlav tsis muaj peev xwm raug cais tawm ntawm ib leeg, rau qhov lawv muaj kev sib raug ncaj qha rau ib leeg. Hauv qhov kev txiav txim no, Hnub Peetekos sawv cev rau txoj cai Hnub Caiv thawj hnub uas yuav los sai no, thaum yuav muaj ib zaug rov qab los ntawm kev muab tus Vaj Ntsuj Plig Dawb Huv nchuav tawm, thiab lub suab thib ob hauv Tshwm Sim tshooj kaum yim yuav ces hu cov neeg uas tam sim no tseem tsis tau paub txoj moo zoo kom tawm hauv Npanpiloo los. Lo lus “Npanpiloo” yog tsim los ntawm lo lus “Npaspes,” uas txhais tias kev ntxhov siab sib xyaw, rau qhov yog thaum Npaspes poob Vajtswv thiaj ua rau tej lus txawv txav thiab ntxhov, thiab yog thaum Hnub Peetekos Vajtswv tig rov qab txoj kev ntxhov ntawm tej lus kom thiaj li nqa txoj moo zoo mus cuag lub ntiaj teb. Yog li ntawd Hnub Peetekos thiab txoj cai Hnub Caiv thawj hnub sib phim nhau.
At Pentecost the gift of languages was given to the disciples, but their message then was still restricted to the Jews. When both lines are brought together Pentecost occurs in the year 34, when Stephen was stoned and the gospel was then carried to those who do not currently know the gospel.
Thaum txog hnub Pentekos, qhov txiaj ntsim ntawm lus txawv teb chaws tau raug muab rau cov thwj tim, los lawv txoj xov nyob rau lub sijhawm ntawd tseem raug txwv cia rau cov Yudais xwb. Thaum ob txoj kab no raug coj los sib haum ua ke, Pentekos tshwm sim nyob rau xyoo 34, thaum Xatefanaus raug muab pob zeb ntaus tuag, thiab tom qab ntawd txoj moo zoo thiaj raug coj mus cuag cov uas tam sim no tseem tsis tau paub txoj moo zoo.
Stephen represents those who are resurrected “at His coming,” but who have died with Him. The First Fruit offering marks the resurrection of Christ on the third day, and it also marks the beginning of the Feast of Weeks, which is also the feast of Pentecost, and which commemorates the giving of the Ten Commandments at Sinai.
Xatefaus sawv cev rau cov uas raug tsa sawv rov los “thaum Nws los,” tiamsis yog cov uas tau tuag nrog Nws lawm. Kev fij Thawj Txiv Ntxwv qhia txog kev sawv rov los ntawm Khetos rau hnub peb, thiab kuj qhia txog qhov pib ntawm Kevcai Noj Tsib Caug Hnub, uas kuj yog kevcai hnub Peetekos, thiab uas ua kev nco txog kev muab Kaum Lo Lus Txib rau ntawm Xinai.
October 22, 1844, aligns with the cross, for among other proofs Sister White aligns the disappointment of the disciples after the cross with the disappointment that followed October 22, 1844. Both the cross and October 22, 1844, prefigure the soon-coming Sunday law. Pentecost also typifies the soon coming Sunday law, but Pentecost came fifty-two days after the cross. The cross, which was typified by Passover, ushers in a series of feasts which commemorate the old paths of ancient Israel from the night the angel of death passed over Egypt, through to the giving of the law. Though the feasts possess their own distinctions, they are inseparably linked to each other. It is therefore accurate to apply the complete fifty-two days from Passover to Pentecost as one singular waymark.
Lub Kaum Hli Ntuj Tim 22, 1844, sib haum nrog tus ntoo khaub lig, vim hais tias nrog rau lwm yam pov thawj Niam Tsev Dawb muab txoj kev chim siab ntawm cov thwj tim tom qab tus ntoo khaub lig los sib phim nrog txoj kev chim siab uas los tom qab Lub Kaum Hli Ntuj Tim 22, 1844. Ob leeg tib si, tus ntoo khaub lig thiab Lub Kaum Hli Ntuj Tim 22, 1844, yog cov duab cev lus ua ntej txog txoj cai Hnub Caiv cuav uas yuav los sai. Hnub Peetekos kuj yog ib yam qauv qhia txog txoj cai Hnub Caiv cuav uas yuav los sai, tiamsis Hnub Peetekos los tsib caug ob hnub tom qab tus ntoo khaub lig. Tus ntoo khaub lig, uas raug ua qauv qhia los ntawm Hla Dhau, qhib ib co kev noj mov dawb huv sib law liag uas nco txog tej qub kev ntawm Yixayee thaum ub txij hmo uas tus tim tswv kev tuag hla dhau tebchaws Iyi mus txog rau lub sijhawm muab txoj kevcai. Txawm yog tej kev noj mov dawb huv ntawd nyias muaj nyias yam txawv tshwjxeeb, los lawv raug txuas sib koom ua ke tsis pub sib cais. Vim li ntawd, thiaj yog qhov tseeb uas siv tag nrho tsib caug ob hnub txij Hla Dhau mus txog Hnub Peetekos ua ib qho cim kev xwb.
For this reason, the cross, the death of Stephen, and Pentecost all prefigure the soon coming Sunday law, when the progressive executive judgment upon Modern Babylon begins, as the second voice of Revelation chapter eighteen begins to call God’s other flock out of Babylon. It is at that waymark that the executive judgment upon Jerusalem arrived, though God in His mercy deferred the actual destruction of the temple and city nearly forty years after the cross to the year 70. The destruction of ancient Jerusalem represents the beginning of the progressive executive judgment that begins in the United States when “national apostasy is followed by national ruin.”
Vim li no, tus ntoo khaub lig, txoj kev tuag ntawm Stephanus, thiab Hnub Peetekos sawv daws yog tej yam ua piv txwv ua ntej txog txoj cai hnub Sunday uas yuav los sai sai no, thaum txoj kev txiav txim ncaj ncees ntawm tus thawj tswj uas nce zuj zus rau Npanpiloo Tshiab pib, raws li lub suab thib ob ntawm Tshwmsim tshooj kaum yim pib hu Vajtswv pab yaj lwm tus kom tawm hauv Npanpiloo. Nyob rau ntawm txoj kev cim ntawd mas txoj kev txiav txim ncaj ncees ntawm tus thawj tswj rau Yeluxalees twb los txog lawm, txawm li cas los xij Vajtswv hauv Nws txoj kev khuv leej tau ncua kev rhuav tshem tiag tiag ntawm lub tuam tsev thiab lub nroog yuav luag plaub caug xyoo tom qab tus ntoo khaub lig mus txog rau xyoo 70. Kev puas tsuaj ntawm Yeluxalees thaum ub sawv cev rau qhov pib ntawm txoj kev txiav txim ncaj ncees ntawm tus thawj tswj uas nce zuj zus, uas pib hauv Tebchaws Meskas thaum “kev thim txoj kev ntseeg ntawm tebchaws raug raws los ntawm kev puastsuaj ntawm tebchaws.”
Truth is established upon the testimony of two, and in the two lines of three and a half years that Christ confirmed the covenant we find two witnesses of a death and resurrection that is associated with the history that identifies the soon-coming Sunday law. That Sunday law in Revelation chapter eleven, is identified as the “hour of the great earthquake.” That “hour” is directly connected to two witnesses that gave a testimony of three and a half years. Their testimony ends with their death and resurrection.
Qhov tseeb raug tsa ruaj khov rau saum ob tug tim khawv tej lus tim khawv, thiab hauv ob kab ntawm peb xyoos ib nrab uas Khetos tau lees paub txoj kev khi lus, peb pom ob tug tim khawv txog ib txoj kev tuag thiab sawv rov los uas txuas nrog rau keeb kwm uas txheeb qhia txog txoj cai Hnub Sunday uas yuav los sai. Txoj cai Hnub Sunday ntawd, nyob hauv Tshwmsim tshooj kaum ib, raug txheeb qhia tias yog “teev ntawm qhov av qeeg loj.” “Teev” ntawd txuas ncaj qha rau ob tug tim khawv uas tau muab ib zaj lus tim khawv ntev li peb xyoos ib nrab. Lawv zaj lus tim khawv xaus nrog lawv txoj kev tuag thiab sawv rov los.
Their testimony of three and a half years, followed by their death and resurrection has been represented by the death and resurrection of both Jesus and Stephen, for “line upon line,” Stephen is represented as being resurrected with Christ. In the feast of First Fruits, two primary offerings were presented.
Lawv zaj lus tim khawv kav peb xyoos ib nrab, ces raws los ntawm lawv txoj kev tuag thiab kev sawv rov los, tau raug sawv cev los ntawm kev tuag thiab kev sawv rov los ntawm ob leeg Yexus thiab Xatefaus, vim “kab tom kab,” Xatefaus raug sawv cev tias sawv rov los nrog Khetos. Hauv lub koob tsheej Txiv Ntoo Thawj, muaj ob qho khoom fij tseem ceeb raug muab nthuav tawm.
One was a lamb without blemish, and the other an offering of barley. The barley represented the crop to follow, and the lamb represented Christ. Christ was resurrected on the third day, and Stephen represented those that follow, and the barley represented the crop that was to follow. The two witnesses in Revelation eleven testified for three and a half years, after which they were then slain and then were resurrected three and a half days later. Those two witnesses had been typified by Christ, who was the First Fruits, for they represent the one hundred and forty-four thousand, who are also first fruits.
Ib tug yog ib tug menyuam yaj uas tsis muaj qhov txhaum dabtsi, hos ib tug ntxiv yog ib qho kev txi ntawm nplej qeb. Nplej qeb ntawd sawv cev rau cov qoob loo uas yuav los tom qab, hos tus menyuam yaj sawv cev rau Khetos. Khetos tau sawv hauv qhov tuag rov qab los rau hnub peb, thiab Xatefanaus sawv cev rau cov uas los tom qab, hos nplej qeb sawv cev rau cov qoob loo uas yuav los tom qab. Ob tug timkhawv hauv Tshwmsim tshooj kaum ib tau ua timkhawv tau peb xyoos ib nrab, tom qab ntawd nkawd thiaj raug tua, thiab mam li sawv hauv qhov tuag rov qab los peb hnub ib nrab tom qab. Ob tug timkhawv ntawd twb raug ua yam ntxwv xub qhia los ntawm Khetos, tus uas yog thawj cov txiv thawj, rau qhov nkawd sawv cev rau ib puas plaub caug plaub txhiab leej, uas lawv kuj yog thawj cov txiv thawj thiab.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Thiab kuv ntsia saib, saib maj, muaj ib tug Menyuam Yaj sawv saum roob Xi‑oos, thiab nrog Nws muaj ib puas plaub caug plaub txhiab leej, muaj Nws Leej Txiv lub npe sau rau ntawm lawv hauv pliaj. Thiab kuv hnov ib lub suab los saum ntuj los, zoo li lub suab dej ntau ntws, thiab zoo li lub suab xob quaj loj; thiab kuv hnov lub suab ntawm cov neeg ntaus nkauj seev cev ntaus lawv tej nkauj seev cev. Thiab lawv hu zaj nkauj ib yam li zaj nkauj tshiab nyob ntawm lub zwm txwv xub ntiag, thiab nyob ntawm plaub tug tsiaj txhu thiab cov txwj laus xub ntiag; thiab tsis muaj leejtwg kawm tau zaj nkauj ntawd tsuas yog ib puas plaub caug plaub txhiab leej xwb, uas raug txhiv dim tawm hauv lub ntiajteb los. Cov no yog cov uas tsis tau ua kom qias nrog pojniam; rau qhov lawv yog nkauj xwb. Cov no yog cov uas raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus. Cov no raug txhiv dim tawm hauv tibneeg los, ua thawj cov txiv hmab txiv ntoo rau Vajtswv thiab rau tus Menyuam Yaj. Thiab hauv lawv lub qhov ncauj tsis pom muaj ib qho dag ntxias li; rau qhov lawv yog cov tsis muaj chaw thuam tau nyob ntawm Vajtswv lub zwm txwv xub ntiag. Tshwm Sim 14:1–5.
The barley offering on the feast of First Fruits represented the crop that was to follow, and Stephen in the year 34, followed Christ’s death in the year 31, though “line upon line,” they died at the same waymark. In relation to the first fruit offerings, Christ was the lamb that was slain and Stephen was the barley. According to Paul “Christ” is “the first fruits of them that slept,” and then “afterward they that are Christ’s at his coming.” The one hundred and forty-four thousand are first fruits, and they are those “which follow the Lamb whithersoever he goeth.”
Qhov qhauj nplej uas muab fij rau hauv koob tsheej ntawm Thawj Txiv Hmab Txiv Ntoo sawv cev rau qoob loo uas yuav los tom qab, thiab Xateesfanaus hauv xyoo 34 tau ua raws li Khetos txoj kev tuag hauv xyoo 31, txawm hais tias “kab zuj zus rau kab,” nkawd tuag ntawm tib lub cim tseem ceeb ntawd. Hauv kev txheeb rau tej qhauj thawj txiv hmab txiv ntoo uas muab fij, Khetos yog tus menyuam yaj uas raug tua, hos Xateesfanaus yog nplej. Raws li Povlauj hais, “Khetos” yog “thawj cov txiv hmab txiv ntoo ntawm cov uas tau tsaug zog lawm,” thiab tom qab ntawd yog “cov uas yog Khetos thaum nws los.” Ib puas plaub caug plaub txhiab leej yog thawj txiv hmab txiv ntoo, thiab lawv yog cov “uas raws tus Menyuam Yaj mus txhua qhov chaw uas nws mus.”
In the “hour” of the “great earthquake” of Revelation chapter eleven, the two witnesses that have prophesied for three and a half years, only to be slain and lie in the streets for three and a half days, are resurrected. They are those represented by Stephen who prophetically was resurrected with Jesus, but also after Jesus. They are therefore resurrected “three and a half days,” after they are murdered by the beast that ascended from the bottomless pit. The same “hour,” that they are resurrected they ascend to heaven as an ensign. The process of their resurrection and ascension is carefully outlined in God’s prophetic Word, and it includes that they were typified by the literal death of Stephen, thus representing a spiritual death that is accomplished upon the two witnesses as they are transformed from the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.
Hauv qhov “teev” ntawm “av qeeg loj” uas nyob hauv Tshwmsim tshooj kaum ib, ob tug tim khawv uas tau cev Vajtswv txoj lus yav tom ntej tau peb xyoos ib nrab, tsuas yog kom raug tua thiab pw hauv txoj kev tau peb hnub ib nrab, raug tsa sawv hauv qhov tuag rov los. Lawv yog cov uas Xatefaus sawv cev rau, tus uas raws li txoj lus cev Vajtswv yav tom ntej tau raug tsa sawv rov los nrog Yexus, tab sis kuj yog tom qab Yexus thiab. Yog li ntawd lawv raug tsa sawv rov los “peb hnub ib nrab” tom qab lawv raug tua los ntawm tus tsiaj qus uas nce saum lub qhov tob tsis muaj chaw kawg tuaj. Nyob rau tib “teev” uas lawv raug tsa sawv rov los ntawd lawv nce mus saum ntuj ceeb tsheej ua ib tug chij cim. Txoj kev ua tiav ntawm lawv txoj kev sawv rov los thiab kev nce mus saum ntuj raug piav qhia meej zoo zoo hauv Vajtswv txojlus cev Vajtswv yav tom ntej, thiab qhov ntawd suav nrog tias lawv tau raug ua yam ntxwv los ntawm Xatefaus txoj kev tuag tiag tiag, yog li ntawd sawv cev rau ib txoj kev tuag ntawm sab ntsuj plig uas raug ua kom tiav rau saum ob tug tim khawv thaum lawv raug hloov ntawm pawg txav Laodikeias ntawm tus tim tswv thib peb mus rau pawg txav Filadefias ntawm tus tim tswv thib peb.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Muaj ib yam uas yeej paub tseeb: cov Seventh-day Adventists uas sawv nyob hauv qab Xatas tus chij yuav xub tso tseg lawv txoj kev ntseeg hauv tej lus ceeb toom thiab tej lus qhuab ntuas uas muaj nyob hauv Vajtswv tus Ntsuj Plig tej Lus Tim Khawv.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Lub hu kom muaj kev fij tus kheej ntau dua thiab kev pabcuam uas dawb huv tshaj yog tab tom raug tshaj tawm, thiab yuav txuas ntxiv raug tshaj tawm mus. Qee leej uas tam sim no tab tom hais tawm Xatas tej lus qhuab qhia yuav rov qab los paub xav. Muaj ib txhia nyob hauv tej haujlwm tseem ceeb uas tau muab kev cia siab rau, tiamsis lawv tsis to taub qhov tseeb rau lub sijhawm no. Yuav tsum muab zaj lus no rau lawv. Yog lawv lees txais, Khetos yuav txais lawv, thiab yuav ua kom lawv los ua cov neeg ua haujlwm nrog nws. Tiamsis yog lawv tsis kam mloog zaj lus no, lawv yuav sawv ruaj khov nyob hauv qab tus chij dub ntawm Tus Tub Vaj Ntxwv ntawm Kev Tsaus Ntuj.
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“Kuv raug qhia kom hais tias qhov tseeb muaj nqis heev rau lub sijhawm no tab tom qhib tawm meej dua thiab meej dua rau tibneeg lub siab. Nyob rau hauv ib txoj kev tshwjxeeb, txiv neej thiab pojniam yuav tsum noj Khetos cev nqaij daim tawv thiab haus nws cov ntshav. Yuav muaj kev loj hlob ntawm kev to taub, rau qhov tseeb muaj peev xwm nthuav dav mus tsis tu ncua. Tus Pib Tseeb uas yog los saum ntuj los yuav los nyob hauv kev sib raug zoo ze dua thiab tseem ze dua nrog cov uas rau siab mus paub nws. Thaum Vajtswv haivneeg txais nws txoj lus ua mov ci saum ntuj ceeb tsheej, lawv yuav paub tias nws txoj kev tawm los twb npaj tseg zoo li thaum kaj ntug. Lawv yuav txais tau lub zog sab ntsuj plig, ib yam li lub cev txais tau lub zog sab cev nqaij daim tawv thaum noj zaub mov.”
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“Peb tsis to taub txawm ib nrab txog tus Tswv txoj kev npaj hauv qhov uas Nws coj cov me nyuam Ixayees tawm hauv txoj kev ua qhev hauv tebchaws Iyi, thiab coj lawv hla roob moj sab qhua mus rau hauv Khana-as.
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Thaum peb sau ua ke tej kab hnub ci saum ntuj uas ci tawm hauv txoj moo zoo, peb yuav muaj kev nkag siab meej dua txog txoj kev cai Yudais, thiab yuav txaus siab tob dua rau nws tej kev tseeb uas tseem ceeb. Peb txoj kev tshawb nrhiav qhov tseeb tseem tsis tau tiav. Peb tsuas yog sau ua ke tau ob peb kab ntawm qhov kaj xwb. Cov uas tsis niaj hnub kawm Vajlugkub yuav daws tsis tau tej teeb meem ntawm txoj kev cai Yudais. Lawv yuav tsis to taub tej kev tseeb uas kev ua hauj lwm hauv lub tuam tsev tau qhia. Vajtswv tes dej num raug txwv vim yog kev to taub raws li lub ntiaj teb txog nws txoj hau kev loj. Lub neej yav tom ntej yuav qhib tawm lub ntsiab ntawm tej kev cai uas Khetos, nyob rau hauv tus ncej huab, tau muab rau nws haiv neeg.” Spalding and Magan, 305, 306.