The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.
Kev txiav txim tshawb nrhiav rau cov neeg ciaj sia tau pib thaum lub Cuaj Hlis 11, 2001, thiab kev txiav txim ua tiav yuav pib thaum txoj cai Hnub Caiv yuav los sai no. Ob lub sijhawm txiav txim ntawd sawv cev rau tes haujlwm ntawm tus tub txib uas npaj txoj kev rau tus Tub Txib thib peb ntawm Txoj Lus Cog Tseg, thiab tus Eliyas thib peb, uas yog qhov xaus ntawm tus tub txib Eliyas uas tau pib hauv keeb kwm Millerite.
In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.
Nyob hauv Tswv Yexus Khetos txoj kev ua kom tiav raws li Tus Tubtxib ntawm Txojlus Cog Tseg, Nws tau ntxuav lub tuam tsev tiag tiag hauv ntiajteb ob zaug, uas yog duab ntxoov ntxoo ua piv txwv txog Nws lub cev thiab Nws lub tuam tsev sab ntsuj plig. Nws lub tuam tsev tiag tiag hauv ntiajteb tau pib ua lub Tuam Tsev Tsevntaub Sib Ntsib hauv tebchaws moj sab qhua, tom qab ntawd yog Xalaumoo lub tuam tsev, ces yog lub tuam tsev uas rov tsim dua tom qab xya caum xyoo ntawm kev poob cev qhev nyob hauv Npanpiloo, thiab tib lub tuam tsev ntawd tom qab txoj haujlwm kho dua tshiab kav plaub caug rau xyoo uas Helauj tau ua.
God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.
Vajtswv lub xub ntiag uas pom tau los ntawm cev nqaij daim tawv tau foom koob hmoov rau lub tsev ntaub pe hawm thiab Xalaumoo lub tuam tsev, tiam sis tsis yog lub tuam tsev uas rov txhim tsa dua tom qab kev poob cev qhev; txawm li ntawd los, lub tuam tsev uas raug kho dua tshiab ntawd tau txais koob hmoov vim Khetos lub xub ntiag uas pom tau los ntawm cev nqaij daim tawv. Hauv keeb kwm ntawm Helauj lub tuam tsev uas raug kho dua tshiab, Khetos tau ntxuav lub tuam tsev ob zaug kom tiav raws li Malakhi tshooj peb. Thaum xub thawj uas Khetos ntxuav lub tuam tsev, Nws tau hu lub tuam tsev ntawd tias yog Nws Txiv lub tsev; tiam sis thaum zaum kawg uas Khetos ntxuav lub tuam tsev, Nws tau hu nws tias yog cov Yudais lub tsev.
In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.
Nyob rau hauv keeb kwm ntawm cov Millerites, Khetos tau tsa ib lub tuam tsev sab ntsuj plig nyob rau hauv plaub caug rau xyoo txij xyoo 1798 mus txog rau 1844. Hnub tim 22 lub Kaum Hli, 1844, raws li kev ua tiav ntawm Malakhi tshooj peb, Nws thiaj li los txog rau Nws lub tuam tsev tam sim ntawd, yog li ntxuav cov nkauj xwb ruam tawm mus. Tom qab ntawd Nws los txog raws li tus tim tswv thib peb kom ua tiav qhov kev ntxuav thib ob thiab qhov kawg, tiam sis ib yam li thaum pib ntawm cov Yixayee thaum ub, cov Yixayee niaj hnub no tsis muaj txoj kev ntseeg uas tsim nyog los ua kom tiav txoj hauj lwm ntawd.
On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”
Hnub rau lub Cuaj Hlis 11, 2001, Khetos tau rov qab los ua kom tiav kev ntxuav lub tuam tsev zaum ob, uas raug ua tiav thaum cov nkauj xwb ruam raug lim tawm thaum txoj cai Hnub Caiv cuav uas yuav los sai, thaum lawv tsim dheev pom qhov tseeb tias lawv tsis nkag siab txog qhov kev paub ntxiv uas raug qhib lub foob tawm xyoo 1989. Qhov kev paub ntxiv ntawd sawv cev rau zaj lus ntawm nag lig, uas yog zaj lus Nruab Nrab Hmo thaum muab tso rau hauv lub ntsiab lus ntawm zaj lus piv txwv txog kaum tus nkauj xwb. Zaj lus ntawm rau nqe kawg ntawm Daniyees kaum ib uas raug qhib lub foob thaum lub caij kawg xyoo 1989, raug sawv cev hauv nqe plaub caug plaub ntawm cov nqe ntawd tias yog “xov tawm ntawm sab hnub tuaj thiab tawm ntawm sab qaum teb.”
The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).
Txoj lus ntawm nag tom qab yog txoj lus ntawm Kev Quaj Thaum Ib Tag Hmo, thiab nws kuj yog txoj lus ntawm sab hnub tuaj thiab sab qaum teb. Sab hnub tuaj thiab sab qaum teb sawv cev rau Islam thiab lub hwj chim papacy raws li, thiab raws li ib txoj lus lawv sawv cev rau txoj lus uas Laodicean Adventism tau cuav ua raws li ntawm lub Cuaj Hlis 11, 2001 thiab txoj cai Hnub Caiv uas tab tom yuav los sai no. Lub Cuaj Hlis 11, 2001, sawv cev rau Islam (sab hnub tuaj), thiab txoj cai Hnub Caiv sawv cev rau lub cim ntawm tus tsiaj qus (sab qaum teb).
The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.
Lub txaj tuag rau Laodicean Adventism raug sawv cev nyob nruab nrab ntawm ob lub cim ciam ntawd, raws li tau muab ua qauv qhia los ntawm tus yaj saub uas tsis mloog lus txoj kev tuag nyob nruab nrab ntawm tus nees luav thiab tus tsov ntxhuav. Lub txaj tuag rau cov uas lees txais lub cim ntawm tus tsiaj nyaum raug sawv cev los ntawm “cov xov tawm tuaj ntawm sab hnub tuaj thiab sab qaum teb” uas ua rau hwj chim papal npau taws heev thiab pib qhov kev tsim txom zaum kawg rau Vajtswv haiv neeg. Txoj xov ntawd pib thaum txoj cai Hnub Caiv uas yuav los sai hauv Tebchaws Meskas, uas yog qhov chaw thiab kuj yog lub sijhawm uas Islam ntawm Woe thib peb mam li ntaus tuaj tam sid. Qhov kev tawm tsam uas tsis tau xav txog ntawd ua rau tebchaws poob puam tsuaj, thiab ua rau cov haiv neeg npau taws, yog li muab lub zog txhawb sab kev lag luam thiab kev nom kev tswv los coj txhua haiv neeg los sib sau ua ke tawm tsam Islam, nyob hauv kev tswj hwm ntawm kev koom ua peb txheej ntawm tus zaj, tus tsiaj nyaum, thiab tus yaj saub cuav.
In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.
Hauv zaj keeb kwm uas sawv cev los ntawm Eliyas thib peb, txoj xov uas txheeb qhia txog Kev Txom Nyem thib peb ceeb toom rau zaj, tus tsiaj qus, thiab tus yaj saub cuav tias Islam yog cuab yeej ntawm txoj kev txiav txim uas Vajtswv siv los rau txim rau tibneeg vim lawv pe hawm lub cim papal ntawm txoj cai kav. Ib yam li peb lub Loos, peb lub Npanpiloos, peb tug Eliyas, thiab peb tus tub txib uas npaj txoj kev, Kev Txom Nyem thib peb raug tsa ruaj los ntawm kev siv peb npaug ntawm peb txoj Kev Txom Nyem.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Thiab kuv txawm pom, thiab hnov ib tug timtswv ya hla nruab nrab saum ntuj ceeb tsheej, qw nrov nrov hais tias, Kev txom nyem loj, kev txom nyem loj, kev txom nyem loj, yuav los rau cov uas nyob saum npoo ntiajteb no vim yog lwm lub suab raj ntawm peb tug timtswv, uas tseem yuav tshuab ntxiv! Tshwmsim 8:13.
Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.
Muam White tau pom zoo rau Smith phau ntawv, *Daniel and Revelation*, hauv ib txoj kev tob kawg li, qhia meej tias txhua tus Xya-hnub Adventist yuav tsum muaj phau ntawv ntawd, txawm yog nws tsis tau hais ncaj qha li kuv nyuam qhuav sau no los xij, los qhov tseeb ntawd yeej nyob hauv nws lo lus pom zoo.
“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.
“Tus Tswv hu cov neeg ua hauj lwm kom nkag mus rau hauv tes hauj lwm muag ntawv nthuav txoj xov, xwv kom tej phau ntawv uas muaj qhov kaj ntawm qhov tseeb rau lub sij hawm tam sim no yuav raug faib nthuav tawm mus. Cov neeg nyob hauv lub ntiaj teb no yuav tsum paub tias tej cim ntawm lub caij nyoog tab tom ua tiav. Cia li nqa tej phau ntawv uas yuav qhib kev to taub rau lawv mus cuag lawv. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, thiab The Desire of Ages yuav tsum tam sim no tawm mus rau lub ntiaj teb. Cov lus qhuab qhia loj nyob hauv Daniel and Revelation tau raug coob leej hauv Australia nyeem nrog kev kub siab heev. Phau ntawv no tau yog ib txoj kev coj ntau tus ntsuj plig muaj nqes los txog rau txoj kev paub qhov tseeb. Txhua yam uas ua tau yuav tsum raug ua kom Thoughts on Daniel and the Revelation raug faib nthuav dav. Kuv tsis paub dua lwm phau ntawv twg uas yuav los hloov tau qhov chaw ntawm phau no. Nws yog Vajtswv txhais tes pab.”
“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.
“Cov uas tau nyob ntev hauv txojkev tseeb twb tsaug zog lawm. Lawv yuav tsum raug Vaj Ntsuj Plig Dawb Huv dawb huv huvsi. Txoj xov ntawm tus tim tswv thib peb yuav tsum raug tshaj tawm nrog lub suab nrov ncha. Tej teeb meem loj kawg nkaus nyob ntawm peb xub ntiag. Peb tsis muaj sij hawm poob lawm. Thov Vajtswv txwv tsis pub peb cia tej yam me me los tsaus ntuj rau qhov kaj uas yuav tsum muab pub rau lub ntiaj teb.” Manuscript Releases, volume 21, 444.
The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.
Phau ntawv ntawd, uas cov uas tsis lees txais Millerite txoj kev nkag siab txog “qhov niaj hnub” hauv phau Daniyees kuj tau tsis lees txais thiab, tau raug txheeb tias yog “Vajtswv txhais tes pab.” Yog Vajtswv haiv neeg tau raug muab lub luag haujlwm los faib cov phau ntawv uas tau hais tseg hauv nqe lus xam saum no, ces qhov ntawd txhais tau tias Vajtswv haiv neeg yuav tsum muaj phau ntawv ntawd rau lawv tus kheej. Phau ntawv ntawd yog qhov tseem ceeb uas cov uas txhawb txoj kev xav “tshiab” txog “qhov niaj hnub” hauv phau Daniyees tau tawm tsam, rau qhov ntawd yog phau ntawv uas lawv xav sau dua tshiab thiab tshem txoj kev nkag siab tseeb txog “qhov niaj hnub” tawm.
When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.
Thaum Muam White hais txog ob tug thawj coj tseem ceeb hauv txoj kev ntxeev siab ntawm “the daily” hauv phau Daniyee, nws feem ntau taw qhia tias nkawd (Prescott thiab Daniells) tsis muaj peev xwm “reason from cause to effect.” Cov Laodicean Adventists uas kho dua keeb kwm zoo li muaj tib qho teeb meem ntawd thiab.
The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”
Cov thawj coj loj, uas thoob plaws keeb kwm ntawm txoj kev ntxeev siab txij xyoo 1888 mus ntxiv lawm, tau muaj ib ntu twg hauv lawv tus kheej txoj kev paub uas lawv tau txais yuav txoj kev qhuab qhia cuav hais txog “the daily.” Lawv txoj kev ntxeev siab yog “txiaj ntsig,” hos txoj kev to taub yuam kev txog “the daily” yog “qhov ua rau.” Cov Laodicean Adventist revisionists coj cov neeg tsis tau kawm kom ntseeg tias cov neeg ntxeev siab hauv keeb kwm Advent no tiag tiag tsis nyob hauv txoj kev ntxeev siab li, txawm hais tias lawv zaj lus tim khawv uas twb raug kho tshiab ntawd yeej tsis muaj ib zaug twg raug txhawb los ntawm zaj lus tim khawv ntawm Phau Vajlugkub thiab tus Ntsuj Plig ntawm Lus Qhia Yaj Saub. Vim lawv tsis suav “txiaj ntsig” ntawd ua kev ntxeev siab, lawv thiaj kaw tseg txoj kev muaj peev xwm nrhiav “qhov ua rau.”
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.
Ib yam noog ya mus ua dog ua dig, ib yam noog nqaj ya ya raws cua, li ntawd tej lus foom phem uas tsis muaj laj thawj yuav tsis los. Paj Lug 22:6.
God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.
Vajtswv haiv neeg yuav tsum paub txog kev ntxeev siab, thiab thaum lawv paub lawm, lawv yuav tsum nrhiav seb qhov ua rau yog dabtsi. Ces lawv yuav tsum kho qhov ua rau ntawd. Hauv nqe lus hauv qab no, Sister White tab tom piav txog zaj dab neeg ntawm Achan.
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.
“Kuv twb raug qhia tias Vajtswv ntawm no tab tom ua qauv qhia tias Nws saib kev txhaum li cas nyob hauv cov uas lees tias lawv yog Nws haiv neeg uas ceev Nws tej lus txib. Cov uas Nws twb tshwj xeeb qhuas los ntawm qhov uas tau ua tim khawv pom tej kev tshwm sim txawv tshaj plaws ntawm Nws lub hwj chim, ib yam li cov Yixayee thaum ub, thiab txawm li ntawd los tseem yuav twv tsis quav ntsej Nws tej lus txib uas Nws tau hais meej, cov ntawd yuav yog cov raug Nws txoj kev chim. Nws xav qhia Nws haiv neeg tias kev tsis mloog lus thiab kev txhaum yog yam ntxub kawg nkaus rau Nws thiab tsis tsim nyog raug saib ua yam me. Nws qhia peb tias thaum pom Nws haiv neeg nyob hauv kev txhaum lawm, lawv yuav tsum tam sim ntawd ua tej kauj ruam ruaj khov los tshem qhov kev txhaum ntawd tawm ntawm lawv, kom Nws txoj kev tsis pom zoo txhob nyob saum lawv sawv daws. Tiam sis yog cov kev txhaum ntawm haiv neeg raug cov uas tuav txoj hauj lwm muaj feem xyuam cia dhau mus, ces Nws txoj kev tsis pom zoo yuav nyob saum lawv, thiab Vajtswv haiv neeg tag nrho ua ib lub cev yuav raug suav tias muaj lub luag haujlwm rau tej kev txhaum ntawd. Hauv Nws txoj kev nrog Nws haiv neeg yav tas los, tus Tswv qhia txog qhov yuav tsum tau ntxuav lub koom txoos kom dawb huv ntawm tej kev ua txhaum. Ib tug neeg txhaum xwb kuj yuav faib tsaus ntuj kom thaiv tau Vajtswv lub teeb ntawm tag nrho pawg ntseeg. Thaum haiv neeg pom tias txoj kev tsaus ntuj tab tom nqes los saum lawv, thiab lawv tsis paub qhov laj thawj, lawv yuav tsum nrhiav Vajtswv tiag tiag, hauv kev txo hwj chim loj kawg thiab kev txo tus kheej qis qis, mus txog thaum tej kev ua txhaum uas ua rau Nws Tus Ntsuj Plig quaj ntsuag raug tshawb pom thiab raug muab tshem tawm.”
“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.
“Kev ntxub ntxaug uas tau sawv tawm tsam peb vim peb tau qhuab ntuas tej kev txhaum uas Vajtswv tau qhia rau kuv tias yeej muaj tiag, thiab lub suab quaj uas tau raug tsa los hais tias peb lim hiam thiab nruj dhau, yog yam tsis ncaj ncees. Vajtswv txib kom peb hais, thiab peb yuav tsis nyob twj ywm. Yog tej kev txhaum pom tseeb nyob hauv Nws haiv neeg, thiab yog Vajtswv cov tub qhe tseem taug kev hla mus yam tsis quav ntsej lawv, ces qhov tseeb lawv txhawb thiab lees qhov ncaj rau tus neeg txhaum, lawv kuj muaj txim ib yam nkaus thiab yuav txais Vajtswv txoj kev tsis txaus siab ib yam li ntawd; rau qhov lawv yuav raug muab xam ris lub luag hauj lwm rau tej kev txhaum ntawm cov uas muaj txim. Hauv kev pom kev, kuv tau raug taw tes rau ntau qhov xwm txheej uas Vajtswv txoj kev tsis txaus siab tau raug coj los rau saum Nws vim Nws cov tub qhe tau tsis quav ntsej tsis kam daws tej kev txhaum thiab tej kev phem uas nyob hauv lawv nruab nrab. Cov uas tau nrhiav kev zam txim rau tej kev txhaum no, los ntawm cov neeg raug suav tias yog neeg siab zoo heev thiab muaj tus cwj pwm ntxim hlub, tsuas yog vim lawv zam tsis kam ua ib txoj hauj lwm meej tseeb uas Vajluskub qhia. Txoj hauj lwm ntawd tsis haum lawv txoj kev xav; vim li ntawd lawv thiaj zam nws.” Testimonies, volume 3, 265.
The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.
Cov keeb kwm ntawm cov thawj coj uas tau sawv tawm tsam hauv Adventism ua tim khawv rau qhov tseeb tias ib qho ntawm cov kauj ruam uas yuav luag ib txwm pom nyob hauv lawv txoj kev tawm tsam yog tias, ntawm ib lub sijhawm twg hauv lawv tus kheej kev paub, lawv tau lees txais qhov kev nkag siab cuav txog “the daily.” Txawm li ntawd los, phau ntawv uas Smith sau, txawm yog tsis yog kev tshoov siab thiab muaj qee yam teeb meem hauv kev qhuab qhia los xij, tseem muab tau ib daim duab dav dav uas zoo heev txog qhov kev nkag siab ntawm cov thawj coj pioneer hais txog Tshwmsim tshooj yim thiab cuaj, qhov chaw uas peb pom keeb kwm yaj saub ntawm thawj rau lub raj ncas raug nthuav tawm. Peb yuav hais txog Smith cov lus piav los ntawm nws phau ntawv, Daniel and Revelation, raws li peb pib xav txog txoj kev siv peb npaug ntawm peb txoj Kev Txom Nyem.
Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.
Muam White qhia peb tias William Miller tau txais qhov kaj loj heev txog phau Tshwmsim, tiam sis nws txoj kev to taub txog tshooj kaum peb, thiab tshooj kaum rau mus txog kaum yim yog yuam kev, vim nws sawv ntawm qhov chaw tsis yog hauv keeb kwm kom pom tau tias muaj peb lub hwj chim ua kom puam tsuaj, tsis yog ob lub. Nws txoj kev kaj loj heev yog nyob saum tshooj ob mus txog tshooj cuaj ntawm phau Tshwmsim.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Cov xibhwb thiab cov neeg sawvdaws tau saib Phau Ntawv Qhia Tshwm uas yog ib phau ntawv muaj qhov zais tob tob thiab muaj nqis tsawg dua lwm feem hauv Vajluskub Dawb Huv. Tiamsis kuv tau pom tias phau ntawv no yeej yog ib qho kev tshwm sim uas tau muab tseg tshwjxeeb rau qhov txiaj ntsig ntawm cov uas yuav tsum nyob hauv hnub kawg, kom coj lawv hauv kev paub tseeb txog lawv txoj haujlwm tseeb thiab lawv tes dejnum. Vajtswv tau coj William Miller lub siab mus rau tej lus faj lem thiab tau pub nws txais lub teeb loj heev txog Phau Ntawv Qhia Tshwm.” Early Writings, 231.
Miller set forth his understanding of the churches, seals, trumpets and vials as follows.
Miller tau nthuav qhia nws txoj kev to taub txog cov koom txoos, cov foob, cov raj, thiab cov khob raws li nram no.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Xya pawg ntseeg hauv Asia yog ib zaj keeb kwm ntawm Khetos pawg ntseeg nyob rau hauv nws xya yam xwm txheej, hauv txhua qhov nkhaus thiab tig rov qab, hauv txhua yam kev vam meej thiab kev txom nyem, txij li hnub ntawm cov tubtxib mus txog thaum kawg ntawm lub ntiajteb. Xya lub cim foob yog ib zaj keeb kwm ntawm tej kev ua thiab kev mus los ntawm tej hwj chim thiab vajntxwv hauv ntiajteb hais txog pawg ntseeg, thiab Vajtswv txoj kev tiv thaiv nws haiv neeg nyob hauv tib lub sijhawm ntawd. Xya lub raj yog ib zaj keeb kwm ntawm xya yam kev txiav txim tshwjxeeb thiab hnyav uas raug xa los saum lub ntiajteb, lossis rau lub tebchaws Loos. Thiab xya lub tais yog xya yam kab mob kawg uas raug xa los saum Loos Papal. Sib xyaw nrog tej no muaj ntau lwm yam xwm txheej ntxiv, raug ntxaws los sib dhos ua ke zoo li tej dej me uas ntws los koom, thiab puv npo tus dej loj ntawm kev yajsaub, mus txog thaum tag nrho ntawd xaus coj peb mus rau hauv dej hiavtxwv ntawm txoj sia ib txhis.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Rau kuv, qhov no yog tus qauv npaj ntawm Yauhas tej lus faj lem hauv phau Ntawv Qhia Tshwm. Thiab tus neeg uas xav kom nkag siab phau ntawv no, yuav tsum muaj kev paub tob thiab meej txog lwm seem ntawm Vajtswv Txojlus. Cov cim piv txwv thiab cov lus ua piv siv nyob hauv zaj lus faj lem no, tsis yog txhua yam tau piav qhia nyob hauv zaj no xwb, tiam sis yuav tsum nrhiav tau hauv lwm cov yaj saub, thiab raug piav qhia nyob hauv lwm nqe Vajluskub. Vim li no, yeej pom tseeb tias Vajtswv tau npaj kom kawm tag nrho, txawm yog kom tau txais kev paub meej txog ib feem twg los xij.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.
Ib yam li tus timtswv thib peb, uas npaj txoj kev rau Tus Tubtxib ntawm Daim Ntawv Cog Lus, sawv cev rau keeb kwm sab hauv ntawm kev txiav txim rau pawg ntseeg, txawv ntawm Eliyas thib peb, uas sawv cev rau ib keeb kwm sab nraud hauv kev txiav txim rau Npanpiloo niaj hnub no, kev to taub ntawm cov pioneers txog cov pawg ntseeg thiab cov ntsaws ruaj ruaj tau qhia tib zaj lus tim khawv sab hauv-sab nraud ntawd.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
“Cov cim khi no raug nthuav tawm rau peb pom nyob hauv tshooj 4, 5, thiab 6 ntawm Phau Ntawv Qhia Tshwm. Cov xwm txheej uas raug nthuav tawm nyob hauv cov cim khi no raug coj los pom nyob hauv Qhia Tshwm 6, thiab nqe 1 ntawm Qhia Tshwm 8. Pom tseeb tias lawv suav nrog cov xwm txheej uas pawg ntseeg muaj feem xyuam nrog txij thaum pib ntawm lub caij nyoog no mus txog rau thaum Khetos los.”
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Thaum xya pawg ntseeg qhia txog keeb kwm sab hauv ntawm pawg ntseeg, xya lub cim foob nthuav tawm kom pom tej xwm txheej loj hauv nws keeb kwm sab nraud.” Uriah Smith, The Biblical Institute, 253.
Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.
Uriah Smith tab tom txheeb qhia txog Millerite txoj kev to taub ntawm txoj kev sib raug zoo sab hauv thiab sab nraud ntawm cov koom txoos, thiab James White nthuav tawm ib daim duab dav dav zoo ib yam li ntawd raws li keeb kwm uas khiav sib txig.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“Tam sim no twb taug qab cov pawg ntseeg, cov ntsaws ruaj ruaj, thiab cov tsiaj qus, los sis cov muaj sia, mus txog qhov uas lawv yuav sib piv tau tias lawv npog tib lub sijhawm. Cov ntsaws ruaj ruaj muaj xya lub, hos cov tsiaj qus tsuas muaj plaub xwb. Thiab tej zaum yuav tsim nyog sau tseg ntawm no tias, thaum qhib thawj, ob, peb thiab plaub lub ntsaws ruaj ruaj, thawj, ob, peb thiab plaub tug tsiaj qus raug hnov hais tias, ‘Los thiab saib;’ tiam sis thaum qhib lub ntsaws ruaj ruaj thib tsib, thib rau thiab thib xya, tsis muaj ib lub suab zoo li ntawd raug hnov li. Tsis yog li ntawd xwb, peb pawg ntseeg kawg, thiab peb lub ntsaws ruaj ruaj kawg, kuj tsis sib piv, raws li kev npog tib lub sijhawm, ib yam li plaub pawg ntseeg thawj thiab plaub lub ntsaws ruaj ruaj thawj ua. Tiam sis, raws li peb tau qhia lawm, cov pawg ntseeg, cov ntsaws ruaj ruaj thiab cov tsiaj qus yeej sib haum, raws li kev npog tib lub sijhawm, nyob rau qhov ntev yuav luag 1800 xyoo, mus txog thaum peb nqes los txog me ntsis tshaj ib nrab puas xyoo ntawm lub sijhawm tam sim no.” James White, Review and Herald, February 12, 1857.
We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.
Peb nyuam qhuav hais txog peb tug thawj coj tseem ceeb ntawm keeb kwm Millerite. Peb leeg no txhua tus tuav rawv txoj kev nkag siab uas yog ntawm “the daily,” thiab lawv txhua tus kuj tuav rawv txoj kev saib dav dav txog cov pawg ntseeg, cov cim foob, thiab cov raj xyu hauv lub moj khaum ntawm qhov tseeb uas Miller tau raug coj kom nkag siab thiab nthuav tawm.
“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.
“Thaum muaj tej neeg los uas xav txav ib tug ntsia los yog ib tug ncej ntawm lub hauv paus uas Vajtswv tau tsa los ntawm Nws tus Vaj Ntsuj Plig Dawb Huv, cia cov txwj laus uas yog cov thawj coj qhib peb txoj hauj lwm hais ncaj nraim, thiab cia cov uas twb tuag lawm los hais thiab los ntawm kev luam lawv cov ntawv rov qab rau hauv peb cov ntawv xov xwm. Sau ua ke cov kab hluav taws ntawm txoj kev kaj saum ntuj uas Vajtswv tau pub raws li Nws tau coj Nws haiv neeg mus ib theem zuj zus hauv txoj kev tseeb. Qhov tseeb no yuav sawv taus qhov kev sim ntawm lub sij hawm thiab kev txom nyem.” Manuscript Release, 760, 10.
On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.
Hnub Cuaj Hlis 11, 2001, tus tim tswv uas muaj hwjchim loj hauv Tshwmsim tshooj kaum yim nqis los thiab pib tes haujlwm coj cov uas yuav lees txais thiab noj lub Ncuav uas nyuam qhuav nqis saum ntuj los rov qab mus rau “txojkev qub,” raws li Yelemis tshooj rau. Tus Alpha thiab Omega xav tau cov uas kam rau siab ntsoov sib zog kom nyob hauv ib puas plaub caug plaub txhiab tus kom pom tias yam uas coj Nws nqis saum ntuj los rau Hnub Yim Hli 11, 1840, tsis yog tsuas yog kev ua tiav ntawm ib qho lus faj lem txog lub sijhawm xwb, tiam sis yog kev ua tiav ntawm lo lus faj lem txog lub sijhawm ntawm Kev Txom Nyem thib ob. Nws xav kom Nws haiv neeg rov nrhiav tau tej txojkev qub hauv zaj keeb kwm uas Nws tau txhim tsa lub tuam tsev ntawm cov Millerites hauv plaub caug rau xyoos txij 1798 mus txog 1844.
That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).
Keeb kwm ntawd twb raug npog nrog tej khib nyiab thiab tej npib cuav nrog tej pov haum cuav lawm. Keeb kwm ntawd raug ua kom tsaus ntuj los ntawm ib zaj lus cuav hais txog lub hauv paus uas raug tsa saum cov xuab zeb, tsis yog saum Tus Pob Zeb Uas Nyob Mus Ib Txhis. Qhov ntawd nyob hauv keeb kwm ntawm cov Millerites, yog keeb kwm uas, raws li Petus piav txog, cov Millerites, “yav tag los tsis tau yog ib haiv neeg li, tiamsis” tom qab ntawd thiaj los ua “haiv neeg ntawm Vajtswv,” uas raug tsa sawv thiab raug txhim tsa ua “ib lub tsev sab ntsuj plig, ib pawg pov thawj dawb huv.” Tus Tsov Ntxhuav ntawm xeem Yudas nqes los rau hnub Cuaj Hlis 11, 2001, thiab coj Nws haiv neeg hauv hnub kawg mus rau txoj hauj lwm ntxuav tawm “lub tuam tsev” ntawm keeb kwm txog kev tsa sawv ntawm lub tuam tsev Millerite. Txoj hauj lwm ntawd twb raug ua qauv qhia los ntawm ib zaj lus faj lem, uas twb tau twv hais tias tus Tswv yuav tsa ib tug txiv neej hu ua Yauxiya, (uas txhais hais tias lub hauv paus ntawm Vajtswv).
When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.
Thaum Yauxiya tau raug tsa sawv los raws li qhov kev faj lem ntawm tus cev Vajtswv lus uas tsis mloog lus, nws tau pib txoj hauj lwm kho lub tuam tsev uas tau poob mus rau hauv kev puas tsuaj thiab kev tsis raws cai. Hauv txoj hauj lwm kho thiab ntxuav ntawd, “Mauxes tej lus foom phem” tau raug nrhiav pom, thiab thaum nyeem rau Yauxiya mloog, nws tau coj los txog rau kev hloov tshiab ntawm Yauxiya. Peb yuav hais txog qhov kev faj lem ntawd, nrog rau kev rov nrhiav pom dua ntawm “xya zaug,” tom qab lub Cuaj Hlis 11, 2001.
We will begin that study in the next article.
Peb yuav pib qhov kev kawm ntawd hauv zaj lus tom ntej.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Yog ntev npaum li cov uas lees tias lawv tuav rawv qhov tseeb tseem tab tom ua hauj lwm rau Xatas, nws tus duab ntxoov ntxoo phem ntawm dab teb yuav txiav lawv txoj kev pom txog Vajtswv thiab ntuj ceeb tsheej tawm. Lawv yuav zoo ib yam li cov uas tau plam lawv thawj txoj kev hlub lawm. Lawv tsis muaj peev xwm pom tej yam muaj tiag nyob mus ib txhis. Qhov uas Vajtswv tau npaj cia rau peb raug sawv cev nyob hauv Xekhaliyas, tshooj 3 thiab 4, thiab 4:12–14 hais tias: ‘Kuv rov teb dua thiab hais rau nws tias, Ob ceg txiv roj no yog dab tsi, uas los ntawm ob lub yeeb nkab kub ntawd nchuav cov roj kub tawm ntawm lawv tus kheej? Thiab nws teb kuv thiab hais tias, Koj tsis paub tias tej no yog dab tsi lov? Thiab kuv hais tias, Tsis paub, tus Tswv. Ces nws hais tias, Cov no yog ob tug uas raug pleev tseg, uas sawv ntawm tus Tswv ntawm tag nrho lub ntiaj teb.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Tus Tswv muaj txhua yam peev txheej puv npo. Nws tsis muaj kev qhws ib qho cuab tam lossis ib txoj hau kev li. Yog vim peb tsis muaj kev ntseeg, peb txoj kev nyob ntiajteb no, peb tej lus pheej yig, peb txoj kev tsis ntseeg uas tshwm tawm hauv peb tej kev sib tham, thiaj ua rau cov duab ntxoov ntxoo tsaus ntuj sib sau nyob ib ncig ntawm peb. Khetos tsis raug muab nthuav tawm hauv lo lus lossis hauv tus cwj pwm raws li Tus uas ntxim hlub tag nrho huvsi, thiab yog Tus thawj tshaj plaws hauv kaum txhiab leej. Thaum tus ntsuj plig txaus siab tsa nws tus kheej mus rau yam tsis muaj nqis, Vaj Ntsuj Plig ntawm tus Tswv yuav ua tau me ntsis heev rau nws. Peb lub zeem muag luv luv pom tus duab ntxoov ntxoo xwb, tabsis tsis pom tau lub hwjchim ci ntsa iab uas nyob dhau ntawd. Cov timtswv cev xwm tabtom tuav plaub cua, uas raug sawv cev ua ib tug nees npau taws nrhiav kev txhaws dim thiab khiav hla saum npoo ntawm tag nrho lub ntiajteb, nqa kev puastsuaj thiab kev tuag raws nws txoj kev mus.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
“Peb puas yuav tsaug zog nyob ntawm ntug kawg nkaus ntawm lub ntiajteb ib txhis? Peb puas yuav ua neeg qaug zog, txias, thiab tuag lawm? Au, thov kom peb muaj hauv peb tej pawg ntseeg Vajtswv tus Ntsuj Plig thiab txoj pa ntawm Vajtswv uas raug tshuab rau hauv Nws haiv neeg, xwv kom lawv sawv tau ntsug ntawm lawv ko taw thiab muaj txoj sia nyob. Peb yuav tsum pom tias txoj kev nqaim, thiab lub rooj vag kuj nqaim thiab. Tiamsis thaum peb hla dhau lub rooj vag nqaim ntawd, nws qhov dav tsis muaj ciam kawg li.” Manuscript Releases, volume 20, 216, 217.