The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.
Ib puas plaub caug plaub txhiab leej raug sawv cev ua cov uas raug tus Tubtxib ntawm Txojlus Cog Tseg ntxuav kom dawb huv, thiab cov neeg coob coob loj raug sawv cev los ntawm cov tsho ntev dawb ntawm kev tuag ua timkhawv. Thawj ntu ntawm ob lub sijhawm dawb ceev ntawm hnub kawg qhia txog tes haujlwm ntawm tus tubtxib uas npaj txojkev rau tus Tubtxib ntawm Txojlus Cog Tseg, thiab ntu thib ob sawv cev rau tes haujlwm ntawm Eliyas. Thawj ntu sawv cev rau txojkev txiav txim tshuaj xyuas rau cov neeg ciaj sia ntawm Laodicean Adventism, thiab ntu thib ob sawv cev rau txojkev txiav txim ua tiav rau Loos niaj hnub no.
The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.
“Lub cim” kom khiav tawm hauv tej nroog nyob rau hnub kawg no tau raug Laodicean Adventism to taub yuam kev lawm. Muam White qhia rau peb tias txoj kev puam tsuaj ntawm Yeluxalees txij xyoo 66 mus txog 70 tom qab Yexus yug los yog ib daim duab piv txwv txog lub cim ceeb toom rau Vajtswv haiv neeg nyob rau hnub kawg.
“The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“Lub sijhawm tsis nyob deb lawm, thaum peb, ib yam li cov thwjtim thaum chiv thawj, yuav raug yuam kom nrhiav chaw nkaum hauv tej thaj chaw qhuav qhawv thiab nyob ib leeg. Raws li kev raug包围 ntawm Yeluxalees los ntawm cov tub rog Loos yog lub cim qhia rau cov ntseeg Khixatia hauv Yudais kom khiav, ib yam ntawd thiab, kev tuav hwj chim ntawm peb lub tebchaws hauv txoj cai txib uas yuam kom hwm hnub Xanpataus ntawm papacy yuav yog ib qho lus ceeb toom rau peb. Thaum ntawd thiaj yuav yog lub sijhawm tawm hauv cov nroog loj mus, ua kev npaj tseg rau kev tawm hauv cov nroog me mus rau tej vaj tse nyob ntsiag to hauv tej chaw zais nraim nyob nruab nrab cov roob.” Testimonies, volume 5, 464.
The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.
Kev raug vij ntawm Yeluxalees uas yog lub cim qhia kom khiav dim ntawd yog thawj zaug kev vij uas Cestius coj tuaj. Yog li ntawd Cestius sawv cev rau ib qho kev hem thawj uas raug tshem tawm ib ntus xwb, rau qhov thaum nws tsa kev vij ntawd lawm, nws rov thim mus yam txuj ci tseem ceeb, thiab cov kws sau keeb kwm yeej tsis tau muaj peev xwm txiav txim tau nws lub laj thawj uas ua li ntawd.
“After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.
“Tom qab cov Loos nyob hauv qab Cestius tau tuaj ncig lub nroog kaw lawm, lawv tau tso tseg qhov kev vij ntawd yam tsis xav txog thaum txhua yam zoo nkaus li haum rau kev tawm tsam tam sim ntawd.” The Great Controversy, 31.
In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.
Nyob rau xyoo 1880 thiab 1890, Senator Henry W. Blair ntawm New Hampshire tau coj los nthuav tawm ib pawg kev cai lij choj hauv Congress kom teem tseg hnub Sunday ua Hnub So Tebchaws. Cov kev cai lij choj no feem ntau raug hu ua “Blair Sunday Bills.” Senator Blair yog ib tug neeg txhawb nqa muaj zog rau kev coj hnub Sunday ua ib hnub so thiab hnub rau kev cai dab qhuas. Nws ntseeg tias ib hnub so uas sawv daws siv tib yam yuav ua rau muaj tej txiaj ntsig zoo ntawm sab kev ncaj ncees thiab kev sib raug zoo hauv haiv neeg Asmeskas. Txawm yog nws tej kev siv zog tau txais qee yam kev txhawb nqa, tshwj xeeb yog los ntawm tej pawg kev cai dab qhuas, los lawv kuj ntsib kev tawm tsam thiab, xws li kev txhawj xeeb txog kev cais pawg ntseeg thiab lub xeev.
This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.
Qhov no yog thawj zaug kev sim kom hla txoj cai Hnub Sunday hauv keeb kwm ntawm tus tsiaj hauv ntiajteb uas raug teem tseg tias yuav hais lus zoo li ib tug zaj thaum kawg nws yuav hla ib txoj cai Hnub Sunday. Yog cov kab ke ntawm Blair cov nqi cai no uas A. T. Jones, ib tug ntawm cov tubtxib ntawm rooj sablaj General Conference xyoo 1888, tau mus rau hauv cov tsev sablaj ntawm Congress thiab tawm tsam nrog tej lus muaj hwjchim kawg nkaus. Tom qab ob peb zaug kev sim, Senator Blair poob lub zog txhawb rau nws txoj kev thawb kom muaj ib Hnub So Hauv Tebchaws. Nyob hauv kev txuas ncaj qha nrog zaj keeb kwm ntawd, thiab cov ntsiab lus uas ib Hnub So Hauv Tebchaws (Sunday) muaj, cov ntaub ntawv keeb kwm ntawm Ellen White tej lus ntuas yuav raug tshuaj xyuas tau.
What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “it will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.
Yam uas pom muaj nyob hauv kev tshuaj xyuas txog nws tej lus ceeb toom hais txog txoj cai Hnub Caiv, yog ib yam loj thiab raug to taub yuam kev dav heev nyob hauv Laodicean Adventism. Hauv lub ntsiab lus hais txog qhov yuav tsum tawm ntawm tej nroog mus, uas nyob hauv nqe lus nyuam qhuav hais los ntawd, nws tau sau tias, “thaum ntawd yuav yog lub sij hawm tawm hauv cov nroog loj mus, npaj ua ntej rau kev tawm hauv cov nroog me mus nyob rau hauv tej vaj tse ntsiag to nyob rau tej chaw nyob ib leeg nruab nrab tej roob.” Nws pheej rov qhia ntau zaus tias Vajtswv haiv neeg yuav tsum nyob tom teb chaws, tiamsis nws tej lus qhia txog lo lus kawm nyob tom teb chaws ua ntej xyoo 1888 muab nws txoj kev qhia kom tawm hauv tej nroog tso rau hauv lub ntsiab lus tias yav tom ntej ze no Vajtswv haiv neeg yuav tsum tawm hauv tej nroog mus. Tom qab xyoo 1888, hauv nws tej lus qhia uas nws sau tseg hais txog kev nyob tom teb chaws, nws tsis tau tig ncaim ib zaug li ntawm lo lus ntuas tias peb twb yuav tsum tawm hauv tej nroog lawm.
The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.
Cov nqi cai lij choj Hnub So Hauv Tebchaws ntawm Blair uas tau tshwm los hauv keeb kwm yog “lub cim” kom tawm hauv tej nroog mus, thiab txawm hais tias cov nqi cai lij choj ntawm Blair tau plam lub zog uas tsim nyog los ua kom tiav txoj hauj lwm ntawd, thiab thim rov qab mus rau hauv qhov tsaus ntuj ntawm keeb kwm, los “lub cim” kom khiav dim twb raug muab lawm. Nws tau raug muab rau ntawm qhov chaw cim keeb kwm ntawm thawj zaug kev vauv nroog, uas Cestius tau coj los. Txoj cai hnub Sunday uas tab tom yuav los sai no raug sawv cev los ntawm kev vauv nroog ntawm Titus, thiab yog muaj ib tug twg ntawm cov Adventist Laodicea tseem nyob hauv tej nroog thaum kev vauv ntawd los txog, lawv yuav tuag nrog cov neeg phem.
There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.
Muaj ob lub sij hawm yaj saub nyob rau hauv hnub kawg. Nkawd raug cais tawm ntawm txoj cai Hnub Chiv uas yuav los sai. Lub sij hawm thawj yog txoj kev txiav txim tshuaj xyuas cov neeg ciaj sia hauv Laodicean Adventism, hos lub sij hawm ob yog txoj kev txiav txim ua tiav rau tus niam ntiav ntawm Loos. Ob lub sij hawm ntawd raug muab ua duab piv txwv tas zog dua ntxiv, rau qhov yog nyob hauv ob lub sij hawm ntawd uas zaj lus piv txwv txog kaum tug nkauj xwb raug ua kom tiav raws nraim txhua tsab ntawv, ib yam li nws tau muaj nyob hauv keeb kwm Millerite. Lub sij hawm ncua nyob hauv zaj lus piv txwv yog lub sij hawm ncua ntawm Habakkuk tshooj ob, yog li ntawd ob lub sij hawm uas peb tab tom xav txog no kuj raug muab ua duab piv txwv los ntawm Habakkuk tshooj ob thiab. Zaj lus piv txwv txog kaum tug nkauj xwb, thiab Habakkuk tshooj ob, tau raug ua kom tiav raws nraim txhua tsab ntawv hauv keeb kwm Millerite, thiab thaum lawv raug ua kom tiav, Ezekiel tshooj kaum ob, nqe nees nkaum ib mus txog nees nkaum yim kuj raug ua kom tiav thiab.
The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.
Yim yim nqe kawg ntawm Ezekiel tshooj kaum ob qhia txog ib lub sijhawm thaum “txhua zaj yog toog pom yuav muaj nws txoj kev ua tiav,” yog lub sijhawm uas Vajtswv “yuav tsis ncua ntxiv lawm” Nws tej yog toog pom. Ob ntu keeb kwm uas rov hais dua ntau zaus thiab qhia txog txoj kev txiav txim xyuas ntawm cov neeg ciaj sia hauv Laodicean Adventism, thiab txoj kev txiav txim ua tiav rau tus niam ntiav ntawm Tyre, yog lub sijhawm yav tom ntej uas txhua zaj yog toog pom hauv phau Vajlugkub mus txog nws qhov kev ua tiav uas zoo tag nrho thiab kawg nkaus. Hauv lub sijhawm ntawd, ib puas plaub caug plaub txhiab leej raug tsa ruaj khov, thiab lawv sawv cev rau pawg uas tsis tuag, thiab ciaj sia mus txog thaum Khetos rov qab los. Hauv Lukas tshooj nees nkaum ib Khetos qhia txog ib “lub cim” uas qhia tau tias thaum twg tiam neeg ntawd twb los txog lawm.
In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.
Hauv ob zaj keeb kwm uas raug sawv cev los ntawm “lub cim” kom khiav dim, raws li Khetos tau nthuav tawm hauv kev txuas nrog kev qias vuab tsuab uas ua rau kev puam tsuaj, muaj ob ntu sij hawm raug cim tseg, thiab lawv qhov pib thiab qhov kawg muaj “ib lub cim” ntawm qhov pib ntawm lub sij hawm ntawd thiab “cov cim” ntawm qhov kawg. “Lub cim” uas Khetos tau taw qhia tias sawv cev rau tiam neeg kawg uas yuav ciaj nyob mus txog thaum Nws los saum huab yog qhov pov thawj tias tam sim no peb nyob hauv tiam neeg kawg ntawm keeb kwm ntiaj teb.
In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.
Hauv Lukas tshooj nees nkaum ib, Yexus qhia txog keeb kwm txij ntawm peb xyoos ib nrab uas Yeluxalees tiag raug tsuj hnyav thiab raug rhuav tshem txij xyoo 66 mus txog xyoo 70, mus txog rau thaum xaus ntawm peb xyoos ib nrab uas Yeluxalees sab ntsuj plig raug tsuj hnyav uas tau pib hauv 538 thiab xaus rau xyoo 1798.
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea 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. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.
Thaum nej pom Yeluxalees raug tej tub rog vij vauv ncig, nej yuav tsum paub tias nws txoj kev puam tsuaj twb los ze lawm. Ces cia cov uas nyob hauv Yudas khiav mus rau saum tej roob; thiab cia cov uas nyob hauv nruab nrab ntawm nws tawm mus; thiab tsis txhob cia cov uas nyob hauv tej cheeb tsam sab nraud nkag mus rau hauv ntawd. Rau qhov cov no yog hnub ntawm kev pauj txhaum, kom txhua yam uas tau sau tseg yuav raug ua kom tiav. Tiamsis yuav muaj kev txom nyem rau cov pojniam uas cev xeeb tub, thiab rau cov uas pub mis rau menyuam, hauv cov hnub ntawd! Rau qhov yuav muaj kev ntxhov siab loj hauv lub tebchaws, thiab txoj kev npau taws yuav los rau saum haiv neeg no. Thiab lawv yuav raug ntaj txiav ntaj hniav, thiab yuav raug coj mus ua neeg raug txhom nyob hauv txhua haiv neeg; thiab Yeluxalees yuav raug lwm haiv neeg tsuj nphau, mus txog thaum lub sijhawm ntawm lwm haiv neeg yuav ua tiav. Luka 21:20–24.
The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”
Lo lus “sijhawm” ntawm Lwm Haiv Neeg kev tsuj nplawm lub nroog Yeluxalees yog nyob rau hauv daim ntau, vim nws sawv cev rau kev tsuj nplawm lub Yeluxalees tiag tiag uas xaus rau xyoo 70, thiab kev tsuj nplawm lub Yeluxalees sab ntsuj plig uas xaus rau xyoo 1798. Lwm Haiv Neeg sawv cev rau ob qho tib si kev pe mlom thiab kev kav ntawm papacy, thiab ob lub hwjchim ntawd yog yam uas yog lub ntsiab ntawm txoj kev yog toog pom hauv lo lus nug ntawm Daniyee tshooj yim, uas nug tias, “Ntev li cas.”
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Tom qab ntawd kuv hnov ib tug neeg dawb huv hais lus, thiab lwm tus neeg dawb huv hais rau tus neeg dawb huv ntawd uas tab tom hais lus tias, Lub zeem muag hais txog kev txi niaj hnub, thiab kev txhaum uas ua kom muaj kev puam tsuaj, uas muab ob qho tib si lub chaw dawb huv thiab pab tub rog rau kom raug tsuj hneev taw, yuav kav ntev npaum li cas? Daniel 8:13.
The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.
Lo lus “sijhawm ntawm cov Neeg Lwm Haiv Neeg” hauv Lukas tshooj nees nkaum ib yog hais txog ob txhiab tsib puas nees nkaum xyoo ntawm Vajtswv txoj kev pauj rau lub nceeg vaj qaum teb, uas tau pib xyoo 723 BC thiab xaus xyoo 1798. Xyoo 538 yog cim txog thaum tus neeg txhaum sawv hauv qhov chaw dawb huv thiab tshaj tawm tias nws yog Vajtswv, yog li ntawd thiaj faib lub sijhawm ntawd ua ob ntu sib npaug, txhua ntu yog ib txhiab ob puas rau caum xyoo. Ntu thib ob ntawm ib txhiab ob puas rau caum xyoo yog tib zaj keeb kwm uas raug cim tias xaus hauv Lukas tshooj nees nkaum ib, nqe nees nkaum plaub, thaum “sijhawm ntawm cov Neeg Lwm Haiv Neeg” tau tiav lawm. Hauv zaj lus piav keeb kwm uas Yexus tab tom qhia rau Nws cov thwjtim, nqe nees nkaum plaub coj zaj lus tim khawv uas tau muab rau cov thwjtim mus txog “lub sijhawm kawg” hauv xyoo 1798. Txij ntawd mus Yexus pib qhia txog cov “cim” uas txuas nrog kev txav ntawm cov Millerite.
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.
Thiab yuav muaj tej cim tshwm sim rau hauv lub hnub, thiab hauv lub hli, thiab hauv cov hnub qub; thiab saum npoo lub ntiajteb tej tebchaws yuav raug kev txom nyem, muaj kev ntxhov siab thiab tsis paub yuav ua li cas; hiav txwv thiab nthwv dej yuav nrov qoos; neeg lub siab yuav qaug zog vim kev ntshai, thiab vim lawv ntsia ntsoov txog tej yam uas yuav los rau saum lub ntiajteb: rau qhov hwjchim saum ntuj yuav raug co. Ces lawv yuav pom Neeg Leej Tub los hauv ib tau huab nrog hwjchim thiab yeeb koob loj kawg. Thiab thaum tej no pib muaj tiav, nej cia li tsa muag ntsia saud, thiab tsa nej tej taubhau; rau qhov nej txoj kev txhiv dim twb los ze lawm. Luka 21:25–28.
Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.
Yexus hais tias, “yuav muaj tej cim tshwm,” thiab Nws qhia meej tias tej ntawd yog tej cim nyob hauv lub hnub thiab lub hli, thiab hauv cov hnub qub, kev txom nyem nyuaj siab ntawm txhua haiv neeg, tej hwjchim saum ntuj raug ua kom co, ces Leej Tub ntawm neeg yuav los nyob hauv ib tau huab. Tag nrho tej “cim” no twb tau ua tiav lawm hauv keeb kwm Millerite.
“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.
“Cov lus faj lem tsis yog tsuas qhia ua ntej txog yam ntxwv thiab lub hom phiaj ntawm Khetos txoj kev los xwb, tiam sis tseem nthuav tawm tej cim qhia uas tibneeg yuav tsum paub tias thaum twg nws twb ze lawm. Yexus hais tias: ‘Yuav muaj tej cim nyob rau hauv lub hnub, thiab hauv lub hli, thiab hauv cov hnub qub.’ Luka 21:25. ‘Lub hnub yuav tsaus ntuj nti, thiab lub hli yuav tsis muab nws lub teeb, thiab cov hnub qub saum ntuj yuav poob, thiab cov hwjchim uas nyob saum ntuj yuav raug co. Thiab thaum ntawd lawv yuav pom Neeg Leej Tub los hauv cov huab nrog hwjchim loj thiab yeeb koob.’ Malakaus 13:24–26. Tus uas tau txais kev tshwm sim piav txog thawj qhov ntawm cov cim uas yuav tshwm ua ntej kev los zaum ob li no: ‘Muaj ib qho av qeeg loj; thiab lub hnub txawm dub nciab zoo li ntaub khaub ncaws tu siab uas xaws los ntawm plaub hau, thiab lub hli txawm zoo li ntshav.’ Tshwm Sim 6:12.”
“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..
“Cov cim no tau muaj neeg ua tim khawv pom ua ntej lub sijhawm qhib ntawm tiam kaum cuaj. Raws li qhov uas zaj lus faj lem no tau muaj tiav, nyob rau xyoo 1755 tau muaj av qeeg loj txaus ntshai tshaj plaws uas yeej tau raug sau tseg dua los lawm....”
“Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..
“Nees nkaum tsib xyoos tom qab ntawd, lub cim tom ntej uas tau hais tseg hauv zaj lus faj lem tau tshwm sim—lub hnub thiab lub hli tsaus ntuj nti. Yam uas ua rau qhov no tseem ceeb thiab pom tseeb dua yog qhov tseeb tias lub sijhawm ntawm nws txoj kev ua tiav twb raug qhia meej lawm. Nyob rau hauv tus Cawmseej txoj kev sib tham nrog Nws cov thwjtim saum Olivet, tom qab Nws tau piav txog lub sijhawm ntev ntawm txoj kev sim siab rau pawg ntseeg,—uas yog 1260 xyoo ntawm txoj kev tsim txom los ntawm papacy, hais txog qhov uas Nws tau cog lus tias txoj kev txom nyem ntawd yuav raug luv kom tsawg,—Nws thiaj hais txog qee yam xwm txheej uas yuav los ua ntej Nws txoj kev rov los, thiab Nws kuj tau teem tseg lub sijhawm uas thawj qhov ntawm tej no yuav raug pom: ‘Hauv cov hnub ntawd, tom qab txoj kev txom nyem ntawd, lub hnub yuav tsaus ntuj nti, thiab lub hli yuav tsis muab nws lub teeb.’ Malakaus 13:24. 1260 hnub, lossis xyoo, tau xaus rau xyoo 1798. Ib feem plaub ntawm ib puas xyoo ua ntej ntawd, txoj kev tsim txom twb yuav luag tag nrho tso tseg lawm. Raws li Khetos cov lus, tom qab txoj kev tsim txom no, lub hnub yuav tsum tsaus ntuj nti. Hnub tim 19 lub Tsib Hlis, xyoo 1780, zaj lus faj lem no tau ua tiav....”
“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.
“Khetos twb tau kom Nws haiv neeg kom ceev faj saib tej cim ntawm Nws txoj kev los thiab kom zoo siab thaum lawv pom tej cim qhia txog lawv tus Vajntxwv uas tab tom los. Nws hais tias, ‘Thaum tej no pib yuav muaj tiav los,’ ces ‘nej cia li ntsia saum ntuj thiab tsa nej tej taub hau; rau qhov nej txoj kev txhiv dim twb los ze lawm.’ Nws taw tes rau cov ntoo caij nplooj ntoos hlav uas tab tom hlav paj nplooj, thiab hais tias: ‘Thaum tej ntawd pib hlav tuaj, nej pom thiab nej paub ntawm nej tus kheej tias lub caij ntuj sov twb los ze lawm. Ib yam nkaus thiab nej, thaum nej pom tej no muaj tiav los, nej cia li paub tias Vajtswv lub nceeg vaj twb los ze lawm.’ Lukas 21:28, 30, 31.” The Great Controversy, 304, 306–308.
The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.
Kev siv peb npaug rau peb lub Loos qhia meej tias nyob hauv qhov kev tsuj nqis Yeluxalees los ntawm Loos keeb dab qhuas thiab tom qab ntawd los ntawm Loos papas, qhov kev tsuj nqis lub chaw dawb huv thiab pab tub rog los ntawm Loos niaj hnub no twb raug sawv cev los ntawm ib lub sij hawm uas yog ib txhiab ob puas rau caum hnub (Loos keeb dab qhuas), lossis ib txhiab ob puas rau caum xyoo cev lus faj lem (Loos papas). Qhov cim xeeb ib txhiab ob puas rau caum hnub (plaub caug ob hlis) uas qhia txog lub sij hawm ntawm Loos niaj hnub no txoj kev tsim txom Vajtswv haiv neeg ncaj ncees yuav yog txhua lub sij hawm nrog ib “cim” nkaus xwb uas qhia lub sij hawm khiav dim rau cov ncaj ncees ntawm lub sij hawm ntawd. Txhua peb lub sij hawm xaus nrog kev tshwm sim ntawm ntau “yam cim,” tsis yog ib “cim” nkaus xwb ib yam li thaum pib ntawm lub sij hawm.
“It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.
“Nws yog thaum ib tag hmo uas Vajtswv nthuav tawm Nws lub hwjchim rau txoj kev cawm dim ntawm Nws haiv neeg. Lub hnub tshwm tuaj, ci ntsa iab hauv nws lub zog puv npo. Tej cim thiab tej txujci txawv txawv tshwm los sib law liag sai heev. Cov neeg phem ntsia qhov xwm txheej ntawd nrog kev ntshai thiab kev xav tsis thoob, hos cov neeg ncaj ncees pom tej cim qhia txog lawv txoj kev cawm dim nrog kev xyiv fab uas hnyav thiab muaj hwjchim. Txhua yam hauv ntuj tsim teb raug zoo li tig tawm ntawm nws txoj kev khiav. Cov dej ntws tseg tsis ntws lawm. Tej huab tsaus nti tuab thiab hnyav sawv los thiab sib tsoo sib nraus. Nyob nruab nrab ntawm lub ntuj uas npau taws ntawd muaj ib qho chaw kaj lug ntawm lub yeeb koob uas tsis muaj lus piav tau, qhov chaw uas Vajtswv lub suab tawm los zoo li suab dej ntau ntws, hais tias: ‘Tiav lawm.’ Tshwm Sim 16:17.” Kev Tsis Sib Haum Loj, 636.
The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.
Lub sijhawm ntawm txojkev txiav txim ua tiav rau tus niam ntiav ntawm Loos pib nrog kev tsa tus chij qhia ntawd, uas qhia tias Vajtswv pab yaj lwm cov uas tseem nyob hauv Npanpiloo yuav tsum khiav dim. Lub sijhawm ntawd xaus nrog “tej cim thiab tej txuj ci tseem ceeb.” Lub sijhawm ntawd pib nrog “lub suab thib ob” ntawm Tshwmsim tshooj kaum yim, thiab nws xaus nrog Vajtswv lub suab. Qhov tseeb tiag, lub suab thib ib thiab lub suab thib ob ntawm Tshwmsim tshooj kaum yim yog Khetos lub suab. Lub suab thib ib qhia txog qhov pib ntawm txojkev txiav txim tshawb xyuas rau pawg ntseeg Laodicea cov Adventist uas muaj sia nyob, thiab lub suab thib ob qhia txog qhov kawg ntawm lub sijhawm ntawd, tabsis kuj cim qhia txog qhov pib ntawm txojkev txiav txim ua tiav rau tus niam ntiav ntawm Loos.
The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.
Keeb kwm tiav nrho raug tswj kav los ntawm lub lim tiam uas Khetos tau lees ruaj nrees rau lo lus cog tseg, thiab txoj cai Sunday uas yuav los txog sai no raug ua qauv qhia raws li lub cim nruab nrab, ib yam li tau raug ua qauv qhia los ntawm tus ntoo khaub lig. Ob zaj keeb kwm no puav leej muaj lub cim kos npe ntawm Alpha thiab Omega, rau qhov pib thiab qhov xaus hauv ob zaj keeb kwm tib si raug sawv cev los ntawm Vajtswv lub suab. Lawv kuj sawv cev rau qhov tseeb thiab, rau qhov lub cim nruab nrab yog kev ntxeev siab ntawm txoj cai Sunday, thiab lo lus Henplais “qhov tseeb” raug tsim los ntawm thawj, kaum peb, thiab tsab ntawv kawg ntawm niam ntawv Henplais. Lub suab thawj hauv Tshwmsim tshooj kaum yim yog Khetos lub suab, lub suab kawg yog Vajtswv lub suab, thiab lub suab nyob nruab nrab, uas kuj yog Vajtswv lub suab thiab, kuj yog qhov chaw uas kev ntxeev siab ntawm tsab ntawv kaum peb raug sawv cev los ntawm tus tsiaj nyaum hauv ntiaj teb “hais lus” zoo li tus zaj, raws li tau raug sawv cev hauv Tshwmsim tshooj KAUM PEB.
The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.
Tus chij uas tshwm sim ntawm txoj cai Hnub Caiv uas yuav los sai no sawv cev rau “lub cim” kom khiav dim rau Vajtswv cov neeg ncaj ncees, tiam sis nws kuj qhia tias qhov pib ntawm lub sijhawm yaj saub uas xaus nrog tus chij raug tsa siab los kuj yuav tsum muaj ib “lub cim” thiab. “Lub cim” ntawd yog yam uas Yexus qhia tias yog pov thawj tias tiam kawg ntawm lub ntiajteb no twb los txog lawm. Hauv Lukas tshooj nees nkaum ib, cov thwjtim nug tias Khetos txhais li cas thaum Nws qhia tias lub tuam tsev yuav raug rhuav tshem.
And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.
Thiab lawv nug Nws hais tias, Xib Fwb, tej no yuav muaj thaum twg? thiab yuav muaj yam cim dab tsi thaum tej no yuav tshwm sim? Luka 21:7.
Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.
Tom qab ntawd Yexus pib qhia txog keeb kwm uas coj mus txog xyoo 70 thaum lub tuam tsev thiab lub nroog yuav raug rhuav tshem, thiab txuas ntxiv mus txog nqe nees nkaum plaub uas Nws qhia tias thaum twg “lub caij nyoog” ntawm Lwm Haiv Neeg yuav ua tiav.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Lawv yuav poob rau ntawm ntug rab ntaj, thiab yuav raug coj mus ua qhev nyob rau hauv txhua haiv neeg; thiab Yeluxalees yuav raug Lwm Haiv Neeg tsuj nqeeb, mus txog thaum lub sij hawm ntawm Lwm Haiv Neeg tiav raws li tau teem tseg. Luka 21:24.
The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.
Lub tswv yim uas hais tias nqe no tab tom hais txog Yeluxalees tiag tiag yog tsim los saum kev ruam ntawm Catholic txoj kev qhia Vajlugkub uas hu ua futurism, uas siv yam cim qhia ua yam tiag tiag thiab muab kev ua tiav ntawm tej lus faj lem cia tseg tshwj rau thaum kawg ntawm lub ntiajteb xwb. Kev tawm tsam rau txoj kev siv kom raug ntawm nqe no tau yog ib qho kev tawm tsam loj ntawm Xatas thoob plaws hauv kev nyeem Phau Tshiab. Yeluxalees tiag tiag tau tsis ua cim rau Yeluxalees hauv lus faj lem lawm txij thaum Khetos lub sijhawm, thaum lus faj lem tiag tau hloov mus rau kev siv sab ntsuj plig. Qhov kev tshwm sim no yog ib qho kev qhia tseem ceeb uas tus timthawj Paulus tau tsa kom ruaj khov. Kev tsuj tram Yeluxalees qhia txog ib txhiab ob puas rau caum xyoo ntawm txoj kev tsaus ntuj papal txij xyoo 538 mus txog 1798.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Tiamsis lub tshav puam uas nyob sab nraud ntawm lub tuam tsev cia tseg, txhob ntsuas nws li; rau qhov nws twb raug muab rau lwm haiv neeg lawm; thiab lawv yuav tsuj lub nroog dawb huv ntawd rau plaub caug ob lub hlis. Tshwm Sim 11:2.
Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.
Yeluxalees uas nyob hauv tej lus faj lem tseg kev ua lub cim ntawm lub nroog uas raug xaiv lawm ntawm tus ntoo khaub lig.
“How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.
“Coob tug neeg coob npaum li cas uas xav hais tias nws yuav yog ib yam zoo heev yog tau mus taug kev saum tej av ntawm Yeluxalees qub, thiab hais tias lawv txoj kev ntseeg yuav muaj zog ntxiv heev los ntawm kev mus xyuas tej chaw uas tus Cawmseej tau ua neej nyob thiab tuag! Tiamsis Yeluxalees qub yuav tsis txawj ua ib qho chaw dawb huv li mus txog thaum nws raug ntxuav kom huv los ntawm hluav taws lim kom huv uas nqes saum ntuj los.” Review and Herald, June 9, 1896.
Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.
Thaum Yexus tau coj cov thwjtim mus txog rau lub sij hawm kawg hauv xyoo 1798 nyob rau nqe nees nkaum plaub lawm, ces Nws mam li qhia txog lub sij hawm Millerite thaum txoj kev tshaj tawm ntawm thawj tug tim tswv tau los txog rau hauv keeb kwm.
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.
Thiab yuav muaj tej cim tshwm nyob hauv lub hnub, thiab hauv lub hli, thiab hauv cov hnub qub; thiab saum npoo ntiajteb tej haiv neeg yuav muaj kev ntxhov siab, nrog rau kev tsis meej pem; dej hiav txwv thiab nthwv dej yuav nrov nroo; neeg lub siab yuav qaug zog vim kev ntshai, thiab vim lawv ntsia ntsoov rau tej xwm txheej uas tabtom los raug ntiajteb no: rau qhov tej hwjchim saum ntuj ceeb tsheej yuav raug co. Ces lawv yuav pom Neeg Leej Tub los hauv ib tauv huab nrog hwjchim thiab koob meej loj kawg. Thiab thaum tej no pib tshwm sim, nej cia li tsa muag ntsia saum ntuj, thiab tsa nej tej taubhau; rau qhov nej txoj kev txhiv dim twb los ze lawm. Lukas 21:25–28.
The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.
Cov cim uas tau qhib qhia txog keeb kwm ntawm cov Millerite tau raug ua tiav raws li Vajtswv Txojlus lub hwjchim uas tsis txawj poob qab hlo.
“The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.
“Cov cim hauv lub hnub, lub hli, thiab cov hnub qub twb tau muaj tiav lawd.” Review and Herald, November 22, 1906.
We will continue Luke chapter twenty-one in the next article.
Peb yuav txuas ntxiv Lukas tshooj nees nkaum-ib hauv tsab xov xwm tom ntej.
“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.
“Lub Kaum Ob Hlis Tim 16, xyoo 1848, tus Tswv tau pub kuv pom ib lub zeem muag txog kev co ua zog ntawm cov hwj chim saum ntuj. Kuv pom tias thaum tus Tswv hais tias ‘saum ntuj,’ hauv kev muab tej cim tseg uas Mathais, Malakaus, thiab Lukas tau sau cia, Nws txhais tias saum ntuj, thiab thaum Nws hais tias ‘lub ntiajteb’ Nws txhais tias lub ntiajteb. Cov hwj chim saum ntuj yog lub hnub, lub hli, thiab cov hnub qub. Lawv kav nyob saum ntuj. Cov hwj chim hauv ntiajteb yog cov uas kav saum lub ntiajteb. Cov hwj chim saum ntuj yuav raug co thaum Vajtswv lub suab hais tawm. Ces lub hnub, lub hli, thiab cov hnub qub yuav raug txav tawm ntawm lawv tej chaw. Lawv yuav tsis ploj mus, tiam sis yuav raug co los ntawm Vajtswv lub suab.”
“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
“Huab tsaus ntuj dub nti, hnyav heev, sawv tuaj thiab sib tsoo sib nrig. Huab cua qhib sib nrug thiab dov rov qab; ces peb thiaj tsa tau muag ntsia saum toj dhau ntawm qhov chaw qhib hauv Orion, qhov uas Vajtswv lub suab tawm los. Lub Nroog Dawb Huv yuav nqes los dhau ntawm qhov chaw qhib ntawd. Kuv pom tias tam sim no tej hwjchim hauv ntiajteb raug co co, thiab tej xwm txheej los raws li kev txiav txim. Tsov rog, thiab lus xaiv txog tsov rog, rab ntaj, kev tshaib nqhis, thiab kab mob phem yog yam ua ntej co tej hwjchim hauv ntiajteb; tom qab ntawd Vajtswv lub suab yuav co lub hnub, lub hli, thiab cov hnub qub, thiab lub ntiajteb no thiab. Kuv pom tias qhov kev co ntawm tej hwjchim hauv tebchaws Europe tsis yog, raws li ib txhia qhia, qhov kev co ntawm tej hwjchim saum ntuj ceeb tsheej, tiamsis yog qhov kev co ntawm cov haiv neeg uas npau taws.” Early Writings, 41.