The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.
Plaub kev qias neeg plaub yam hauv Exekees tshooj yim coj mus rau qhov uas cov thawj coj ntawm Vajtswv pawg ntseeg Laodicea nyob rau hnub kawg txhos caug pe hawm lub hnub, thiab yog li ntawd thiaj txais lub cim ntawm tsiaj qus. Tshooj tom ntej, uas yog tib zaj yog toog pom ntawd, qhia txog cov neeg nyob hauv Vajtswv pawg ntseeg rau hnub kawg uas txais lub foob ntawm Vajtswv. Muam Dawb qhia rau peb tias kev muab foob hauv Exekees tshooj cuaj yog tib yam li kev muab foob uas raug sawv cev hauv Tshwmsim tshooj xya. Vajtswv txiav txim rau ib haiv neeg hauv nws tiam thib peb thiab thib plaub, thiab plaub yam kev qias neeg hauv Exekees qhia kom pom plaub tiam ntawm kev ntxeev siab uas tau pib xyoo 1863, thaum Laodicean Adventism coj los qhia ib qho cuav hloov chaw ntawm ob daim phiaj ntawm Habakkuk uas tau raug muab los ua ib lub cim ntawm kev cog lus sib raug zoo ntawm Vajtswv thiab Nws haiv neeg, ib yam li ob daim phiaj ntawm Kaum Lo Lus txib tau raug muab thaum pib ntawm cov Yixayee thaum ub.
Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.
Aloo tus nyuj kub ntawm Aloos yog ib daim duab cuav, yog lub cim ntawm kev ntxeev siab uas tau tshwm sim tib lub sijhawm uas Vajtswv tab tom tsim ob daim phaj uas sawv cev rau daim duab tseeb ntawm kev khib siab. Aloos tus nyuj kub yog ib qho qauv qhia ua ntej txog daim chart cuav xyoo 1863, uas tau tshem tawm “xya lub sijhawm,” hauv Leviticus nees nkaum rau tawm ntawm txoj xov nrog rau lwm yam lus faj lem txog sijhawm. Yog li ntawd, Laodicean Adventism tau tsa ib daim duab ntawm kev khib siab nyob rau thaum chiv keeb ntawm nws keeb kwm heev, ib yam li Aloos tau ua hauv keeb kwm thaum pib ntawm cov Ixayees thaum ub, thiab ib yam li Yerobo-as tau ua hauv keeb kwm thaum pib ntawm lub nceeg vaj qaum teb ntawm Efa-i.
The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.
“Xya lub sij hawm,” ntawm Leviticus nees nkaum rau yog thawj zaj lus faj lem hais txog lub sij hawm uas Miller tau raug coj los nkag siab, thiab nws yog thawj lub pov haum ntawm lub sij hawm faj lem uas raug muab tso tseg rau ib sab hauv txoj kev ntxeev siab xyoo 1863. Xyoo 1863 cim txog qhov pib ntawm kev npog zais tej lub pov haum hauv Miller txoj kev npau suav thiab kev coj los qhia txog tej lub pov haum cuav thiab tej npib cuav. “Xya lub sij hawm,” yog lub pob zeb hauv paus uas cov neeg tsim tsev tau tsis kam lees. Xyoo 1863, cov uas twb tau ua cov neeg tsim lub tuam tsev Millerite lawm yog cov uas muab lub pob zeb hauv paus ntawm “xya lub sij hawm,” tso tseg rau ib sab, tiam sis nyob rau hnub kawg no lub pob zeb ntawd tam sim no yog lub taub hau ntawm kaum tsev. Lub pob zeb ntawd sawv cev rau lub Pob Zeb Ruaj Khov Mus Ib Txhis, thiab nws kuj raug sawv cev los ntawm hnub uas tus Tswv tau tsim, rau qhov nws yog ib lub cim ntawm hnub Xanpataus so rau thaj av. Xyoo 1844, Millerite Adventism tau qhuab ntuas Jeroboam txoj kab ke pe hawm cuav, thiab tau cais tawm ntawm “lub koom txoos ntawm cov neeg thuam luag” uas tau “zoo siab xyiv fab” rau thawj zaug kev poob siab.
The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.
Cov neeg ua vaj tsev raug qhuab ntuas kom txhob rov qab mus rau “pawg koom txoob ntawm cov neeg thuam luag” li, ib yam li tus yaj saub hauv Yudas uas tau raug qhuab ntuas kom rov qab mus rau Yeluxalees los ntawm ib txoj kev txawv ntawm txoj kev uas tau coj nws mus txog 1844. Txoj kev uas tau coj nws mus txog 1844 ntawd, yog txoj kev uas nws tau tawm los, uas yog Kev Ntseeg Protestant, thiab hauv zaj keeb kwm ntawd Kev Ntseeg Protestant tau dhau los ua Protestantism uas tau thim txoj kev ntseeg lawm. Cov neeg ua vaj tsev raug txib kom txhob rov qab mus rau “pawg koom txoob ntawm cov neeg thuam luag” li, thiab lawv raug qhuab ntuas kom tsis txhob noj lawv tej zaub mov lossis haus lawv tej dej. Cov neeg ua vaj tsev tau noj phau ntawv me me uas nyob hauv tus tim tswv txhais tes xyoo 1840, thiab cov zaub mov ntawd qab zib hauv lawv lub qhov ncauj.
The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.
Kev noj thiab kev haus ntawm txojkev yaj saub sawv cev rau txoj kev xyaum uas siv los kawm Vajlugkub. Cov Millerite tau raug muab ib txoj kev tshwj xeeb los kawm Vajtswv Txojlus, thiab tej cai ntawd ua rau muaj ib zaj lus hauv Vajlugkub uas txawv kiag li ntawm zaj lus uas cov kws ntseeg ntawm Protestantism uas tau poob cev qhev thiab Catholicism tsim tawm los ntawm lawv txoj kev xyaum uas twb raug qias lawm. Cov neeg ua vaj tse, uas kuj yog tus yaj saub hauv Yudas, tsis raug cia kom rov qab mus noj lossis haus ntawm txoj kev xyaum ntawm Protestantism uas tau poob cev qhev lossis ntawm Catholicism. Tus yaj saub hauv Yudas tau ua qhov ntawd ntag, yog li ntawd qhia meej tias Laodicean Adventism yuav ua qhov ntawd ntag thiab nyob rau xyoo 1863, rau qhov nyob rau xyoo 1863 lawv tau siv tej lus sib cav ntawm txojkev ntseeg ntawm Protestantism uas tau poob cev qhev los tsis lees txais Miller txoj kev siv ntawm “xya lub sijhawm,” thiab yog li tsa tau Aloos thiab Yerau‑aum cov mlom ntawm txojkev khib. Ces thawj tiam ntawm Laodicean Adventism twb tau pib lawm.
After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.
Tom qab tus yaj saub uas los ntawm Yudas tau muaj kev sib cuag nrog Yerau-a-as, nws txawm pib rov qab mus rau Yudas, tiamsis nws yeej tsis txog li. Tus yaj saub ntawd sawv cev rau Laodicean Adventism, uas raws li kev tshoov siab qhia, tau los nkag rau hauv txoj kev txav Millerite xyoo 1856. Muam White yeej tsis tau thim rov qab ntawm kev txheeb Adventism tias yog Laodicea li, thiab tsis muaj ib qho pov thawj hauv Vajlugkub uas qhia tias Laodicea puas tau hloov dua li. Muaj tej tus neeg uas tawm hauv lawv tus kheej txoj kev paub Laodicea lawm, tiamsis raws li ib pawg ntseeg, Laodicea yuav tsum raug ntiab tawm ntawm tus Tswv lub qhov ncauj, vim Laodicea txhais tias “ib haiv neeg raug txiav txim.” Adventism siv qhov kev txhais no los lees tias nws sawv cev rau pawg ntseeg uas nyob rau lub sijhawm ntawm txoj kev txiav txim hauv lub chaw dawb huv saum ntuj ceeb tsheej. Nyob hauv lawv txoj kev dig muag, lawv lees paub txog qhov ntsiab ntawm Kev Txiav Txim Tshawb Nrhiav hauv lub ntsiab lus ntawm Laodicea, tiamsis lawv tsis pom qhov Kev Txiav Txim Ua Tiav uas twb raug sawv cev meej nyob hauv lawv lub npe lawm.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.
Thiab rau tus tim tswv ntawm pawg ntseeg hauv Laodicea sau tias; Tej no yog tej uas tus Amen, tus tim khawv ncaj ncees thiab muaj tseeb, tus pib ntawm Vajtswv txoj kev tsim, hais tias; Kuv paub koj tej haujlwm, tias koj tsis txias thiab tsis kub: Kuv xav kom koj txias lossis kub. Yog li ntawd vim koj sov so, thiab tsis txias thiab tsis kub, Kuv yuav ntiab koj tawm ntawm Kuv lub qhov ncauj. Vim koj hais tias, Kuv nplua nuj, thiab muaj nyiaj txiag coob ntxiv, thiab tsis xav tau dabtsi li; thiab tsis paub tias koj yog tus txom nyem, thiab tus ntxhov siab, thiab tus pluag, thiab tus dig muag, thiab tus liab qab. Qhia Tshwm 3:14–17.
The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.
Tus yaj saub hauv Yudas thaum kawg raug faus nrog tus yaj saub cuav uas tau dag nws kom noj nws cov mov thiab haus nws cov dej haus. Nkawd ob leeg kawg raug tso rau hauv tib lub ntxa, thiab tus yaj saub dag ntawm Npe‑thees (lub koom txoos cuav), hu nws ua kwv tij thaum nws tuag.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.
Tam sim no muaj ib tug yaj saub laus nyob hauv Npe-thees; thiab nws cov tub tuaj qhia rau nws txog txhua yam haujlwm uas tus txiv neej ntawm Vajtswv tau ua hnub ntawd hauv Npe-thees; thiab cov lus uas nws tau hais rau vajntxwv, lawv kuj qhia rau lawv txiv thiab. Thiab lawv txiv hais rau lawv tias, Nws mus txojkev twg? Rau qhov nws cov tub twb pom txojkev uas tus txiv neej ntawm Vajtswv, tus uas tuaj ntawm Yudas tebchaws, tau mus lawm. Thiab nws hais rau nws cov tub tias, Tuam nees luav rau kuv. Yog li ntawd lawv txawm tuam nees luav rau nws; thiab nws txawm caij mus rau saum ntawd, thiab mus raws tus txiv neej ntawm Vajtswv qab, ces pom nws zaum hauv qab ib tsob ntoo qhib; thiab nws hais rau nws tias, Koj puas yog tus txiv neej ntawm Vajtswv uas tuaj ntawm Yudas tebchaws? Nws hais tias, Kuv yog. Ces nws hais rau nws tias, Cia li nrog kuv rov los tsev, thiab noj mov. Thiab nws hais tias, Kuv tsis tau rov qab nrog koj mus, thiab tsis tau nrog koj nkag mus; thiab kuv yuav tsis noj mov los tsis haus dej nrog koj hauv qhov chaw no li; vim lo lus ntawm tus Tswv tau hais rau kuv tias, Koj yuav tsum tsis txhob noj mov thiab tsis txhob haus dej nyob ntawd, thiab tsis txhob tig rov qab mus raws txojkev uas koj tuaj. Nws hais rau nws tias, Kuv kuj yog ib tug yaj saub ib yam li koj; thiab ib tug timtswv tau hais rau kuv raws li lo lus ntawm tus Tswv, tias, Coj nws rov qab nrog koj mus rau hauv koj lub tsev, kom nws tau noj mov thiab haus dej. Tiamsis nws dag rau nws. Yog li ntawd nws txawm rov qab nrog nws mus, thiab noj mov hauv nws lub tsev, thiab haus dej. Thiab tau muaj tias, thaum lawv zaum ntawm rooj mov, lo lus ntawm tus Tswv txawm los rau tus yaj saub uas tau coj nws rov qab los; thiab nws qw rau tus txiv neej ntawm Vajtswv uas tuaj ntawm Yudas tebchaws los, hais tias, Tus Tswv hais li no tias, Vim koj tau tsis mloog tus Tswv lub qhov ncauj, thiab tsis tau ceev tej lus txib uas tus Tswv uas yog koj tus Vajtswv tau txib rau koj, tiamsis koj rov qab los, thiab tau noj mov thiab haus dej hauv qhov chaw uas tus Tswv tau hais rau koj tias, Tsis txhob noj mov, thiab tsis txhob haus dej; koj lub cev tuag yuav tsis los txog rau hauv koj tej yawg koob lub ntxa. 1 Vajntxwv 13:11–22.
The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.
Txoj lus ntawm tus tim tswv thib ob nyob rau lub caij ntuj sov xyoo 1844, yog muaj nyob rau hauv kev txheeb tias cov pawg ntseeg Protestant tau poob lawm thiab tau dhau los ua tej ntxhais ntawm Catholicism. Millerite Adventism tau hu txiv neej thiab poj niam kom tawm ntawm cov denomination ntawd mus; vim nyob hauv lawv txhais tau tias kev tuag ntawm sab ntsuj plig thiab kev tuag mus ib txhis. Tus yaj saub cuav ntawm Bethel sawv cev rau txoj kev cai dab qhuas uas Jeroboam tau tsim tsa hauv Bethel. Nws yog ib txoj kev cai uas tsa ib tug duab rau tus tsiaj nyaum, thiab tus tsiaj nyaum uas raug xyaum raws yog tus tsiaj nyaum ntawm Catholicism. Cov Protestant tseem txuas ntxiv txheeb lawv tus kheej tias yog Protestant, tab sis lawv kuj tseem txuas ntxiv hwm hnub ntawm lub hnub ua hnub teev hawm, uas yog lub cim ntawm txoj cai kav ntawm Catholicism.
The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”
Cov Protestants lees tias lawv yog Protestants, txawm yog tias tib qho kev txhais ntawm Protestant xwb yog tawm tsam Rome, thiab thaum ua li ntawd lawv txoj kev lees hais ntawd yog ib daim duab ntawm lub koom txoos Roman, rau qhov nws lees hais tias nws yog ib lub koom haum Khetos, txawm yog tias nws tsis muaj ib qho kev ncaj ncees hauv Vajlugkub los txhawb qhov kev hais ntawd li. Nws txoj kev hais ntawd yog tsa saum txoj cai uas khoob lug ntawm kab ke thiab kev coj qub, uas yog tib txoj cai cuav uas Protestantism siv thaum lawv lees hais tias lawv yog Protestants. Nws yog tib txoj kev xav ntawd uas tau ua rau Seventh-day Adventists dig muag kom ntseeg tias, raws li Laodiceans, lawv tseem nyob hauv ib txoj kev sib raug zoo ruaj khov ntawm txoj kev cog lus. Nws yog tib txoj cai cuav ntawd uas cov Yixayee thaum ub tau tshaj tawm thaum lawv hais tias, “Lub tuam tsev ntawm tus Tswv, lub tuam tsev ntawm tus Tswv yog peb.”
“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.
“Cov neeg Yudais tsis quav ntsej txog qhov kev ceeb toom ntawd. Lawv tsis nco qab Vajtswv, thiab plam kev pom txog txoj cai tshwj xeeb siab uas lawv muaj los ua Nws cov neeg sawv cev. Cov koob hmoov uas lawv tau txais tsis coj ib qho koob hmoov twg los rau lub ntiaj teb. Txhua yam txiaj ntsim zoo uas lawv muaj lawv txeeb coj los siv rau lawv tus kheej txoj kev qhuas. Lawv nyiag ntawm Vajtswv txoj kev pabcuam uas Nws xav kom lawv ua, thiab lawv kuj nyiag ntawm lawv cov kwvtij neej tsa txoj kev coj qhia hauv kev ntseeg thiab ib tug qauv dawb huv. Zoo ib yam li cov neeg nyob hauv lub ntiaj teb ua ntej dej nyab, lawv ua raws txhua txoj kev xav hauv lawv lub siab phem. Yog li ntawd lawv thiaj ua kom tej yam dawb huv zoo li ib yam kev dag ntxias, hais tias, ‘Nov yog lub tuam tsev ntawm tus Tswv, lub tuam tsev ntawm tus Tswv’ (Yelemis 7:4), thaum tib lub sijhawm lawv tab tom qhia Vajtswv tus cwj pwm tsis raug, ua rau Nws lub npe poob meej mom, thiab ua kom Nws lub chaw dawb huv qias neeg.”
“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.
“Cov neeg ua vaj txiv hmab uas tau raug tsa los saib xyuas tus Tswv lub vaj txiv hmab tau tsis ncaj rau txoj kev tso siab uas tau muab rau lawv. Cov pov thawj thiab cov xibfwb tsis yog cov qhia ntawv ncaj ncees rau haiv neeg. Lawv tsis tau niaj hnub tsa Vajtswv txoj kev zoo thiab txoj kev hlub tshua, thiab Nws txoj cai thov kom lawv hlub thiab ua haujlwm rau Nws, cia nyob rau ntawm lawv xub ntiag. Cov neeg ua vaj txiv hmab no nrhiav lawv tus kheej lub yeeb koob. Lawv xav txeeb cov txiv ntawm lub vaj txiv hmab los ua lawv li. Lawv rau siab ntso kawm kom rub tau kev mloog thiab kev hwm pe hawm los rau lawv tus kheej.” Christ’s Object Lessons, 292.
In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.
Xyoo 1863 qhov kev txav ntawm cov Millerites xaus lawm, tiam sis nws twb tso tseg tsis ua ib qho kev txav ntawm cov Philadelphians txij xyoo 1856 los. Kev tsis lees txais Mauxes zaj lus (cov “xya lub sijhawm”), uas Eliyas (William Miller) tau nthuav tawm, raug tsis lees txais, thiab qhov kev tsis lees txais ntawd tau raws li txoj kev ua ntawm tus yaj saub cuav hauv Bethel. Xyoo 1863 yog qhov kawg ntawm rau caum tsib xyoos uas tau pib xyoo 1798, thiab yog qhov kawg ntawm zaj lus faj lem hauv Yaxayas tshooj xya.
And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.
Thiab tau muaj los nyob rau lub sijhawm Ahaz uas yog Yotham tus tub, Uxiya tus xeeb ntxwv, uas yog vajntxwv kav Yudas, uas Reexees uas yog vajntxwv ntawm Siria, thiab Pekhas uas yog Remaliyas tus tub, vajntxwv ntawm Ixayees, tau nce mus rau Yeluxalees ua rog tawm tsam nws; tiam sis lawv yeej tsis tau nws. Ces muaj neeg hais qhia rau tsev neeg Daviv tias, “Siria tau koom siab nrog Efa‑i.” Ces nws lub siab txhawj ntshai, thiab nws haiv neeg lub siab kuj txhawj ntshai ib yam li tej ntoo hauv hav zoov uas cua ua rau co. Ces tus Tswv hais rau Yaxayas tias, “Tam sim no cia li tawm mus ntsib Ahaz, koj thiab She‑ajashub uas yog koj tus tub, ntawm qhov kawg ntawm tus kav dej ntawm lub pas dej sab saud, ntawm txojkev loj mus rau tom teb tus neeg ntxhua khaub ncaws; thiab hais rau nws tias, Ceev faj, thiab nyob twj ywm; txhob ntshai, thiab txhob cia koj lub siab qaug zog vim ob qho taub cig uas tseem pa taws no, vim Reexees thiab Siria txojkev npau taws kub lug, thiab tus tub ntawm Remaliyas. Vim Siria, Efa‑i, thiab tus tub ntawm Remaliyas tau npaj ib lub tswv yim phem tawm tsam koj, hais tias, Cia peb nce mus tawm tsam Yudas, thiab ua kom nws ntxhov ntxias, thiab cia peb rhuav ib qho kev qhib rau hauv nws kom yog rau peb, thiab tsa ib tug vajntxwv nyob hauv nruab nrab ntawm nws, yog tus tub ntawm Tabees.” Tus Tswv Vajtswv hais li no tias, “Qhov ntawd yuav tsis nyob ruaj, thiab yuav tsis muaj tseeb los. Rau qhov lub taub hau ntawm Siria yog Damaxaka, thiab lub taub hau ntawm Damaxaka yog Reexees; thiab tsis dhau rau caum tsib xyoos Efa‑i yuav raug muab rhuav kom nws tsis yog ib haiv neeg ntxiv lawm. Thiab lub taub hau ntawm Efa‑i yog Xamalis, thiab lub taub hau ntawm Xamalis yog Remaliyas tus tub. Yog nej tsis ntseeg, mas nej yuav tsis raug tsa kom nyob ruaj khov li.” Yaxayas 7:1–9.
The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).
Cov lus faj lem tsib caug tsib xyoos hauv nqe yim ntawd qhia meej tias “hauv” lub sijhawm rau caum tsib xyoos no, lub nceeg vaj qaum teb uas muaj kaum xeem yuav raug coj mus nyob txim. Lub zeem muag ntawd raug sau tseg rau xyoo 742 BC, thiab kaum cuaj xyoos tom qab ntawd, xyoo 723 BC, Ephraim raug tawg khiav ri niab thiab raug cov Axilias coj mus nyob txim. Xyoo 677 BC, thaum kawg ntawm rau caum tsib xyoos ntawd, vajntxwv Manaxes raug ntes thiab raug coj mus rau Npanpiloo. Lub ntsiab chaw pib hauv xyoo 742 BC cim txog ib txoj kev ua rog hauv tsev ntawm lub nceeg vaj qaum teb thiab lub nceeg vaj qab teb ntawm Ixayees, ib yam li xyoo 1863 cim txog lub chaw nruab nrab tiag tiag ntawm Tsov Rog Hauv Tsev hauv Tebchaws Meskas ntawm Sab Qaum Teb thiab Sab Qab Teb. Cov lus faj lem no raug tshaj tawm los ntawm Yaxayas hauv lub tebchaws muaj yeeb koob tiag tiag (Yudas), thiab cov lus faj lem ntawm xyoo 1863 raug ua tiav hauv lub tebchaws muaj yeeb koob sab ntsuj plig (Tebchaws Meskas).
There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.
Muaj peb lub cim ciam nyob hauv txoj lus faj lem rau caum tsib xyoos. Tsov rog hauv tebchaws xyoo 742 BC, tau raug ua raws tom qab kaum cuaj xyoos los ntawm kev tawg khiav ri niab ntawm lub nceeg vaj qaum teb, xyoo 723 BC. Thaum kawg ntawm rau caum tsib xyoos, lub nceeg vaj qab teb kuj raug tawg khiav ri niab. Txoj lus faj lem no, nrog rau nws qhov pib thiab qhov xaus, sawv cev rau ob qho “kev chim siab” ntawm Vajtswv tawm tsam lub nceeg vaj qaum teb thiab lub nceeg vaj qab teb, thiab ob qho kev chim siab ntawd raug ua ntej ntawm kaum cuaj xyoos ntawm lawv cov ntsiab chaw pib, thiab tom qab ntawd kuj raug ua raws los ntawm dua ib ntu kaum cuaj xyoos tom qab lawv tau tiav lawm.
The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.
Tag nrho cov qauv chiastic no taw tes rau ib lub sijhawm ntawm kev tsov rog hauv tebchaws nruab nrab ntawm sab qaum teb thiab sab qab teb uas cim tseg qhov pib thiab qhov xaus. Nyob hauv nruab nrab ntawm qhov pib thiab qhov xaus ntawd, ob tog yeeb ncuab ntawm kev tsov rog hauv tebchaws ntawd puav leej raug coj mus ua qhev, thiab hauv rau caum tsib xyoos uas lawv raug sib sau tawm hauv lawv qhov xwm txheej tawg ua rog thiab tawg ua qhev ntawm ib leeg ib tug los ua ib haiv neeg xwb, lawv mus txog xyoo 1863, uas yog hnub tim ntawm Txoj Cai Emancipation Proclamation uas tso cov qhev dim. Lo lus faj lem hais txog ib qho kev tsov rog hauv tebchaws hauv Yudas tiag tiag xaus rau ntawm kev tsov rog hauv tebchaws hauv Yudas sab ntsuj plig, rau qhov Yexus ib txwm siv qhov xaus ntawm ib yam los ua duab qhia nrog qhov pib ntawm ib yam, vim Nws yog Alpha thiab Omega.
The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.
Keeb kwm xyoo 1863 raug sawv cev los ntawm keeb kwm xyoo 742 BC, thaum tus yaj saub Yaxayas, nrog nws tus tub, tau nqa ib zaj lus mus rau tus vajntxwv phem ntawm Yudas (Ahaz). Xyoo 742 BC hauv nqe ntawd raug sawv cev los ntawm cov lus timkhawv ntawm vajntxwv Ahaz, uas yog vajntxwv ntawm Yudas thiab uas tau kaw Vajtswv lub tuam tsev txoj hauj lwm teev hawm, thiab kom nws tus pov thawj hlob tsa ib daim qauv ntawm ib lub tuam tsev Syrian nyob hauv thaj chaw ncig ntawm Vajtswv lub tuam tsev hauv ntiajteb no.
In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.
Hauv keeb kwm ntawm vajntxwv phem Ahaz (uas raug cim tias yog xyoo 742 BC hauv yaj saub Yaxayas zaj lus faj lem), tus thawj coj ntawm Yeluxalees tau coj kev pe hawm cuav (Catholicism) los rau hauv Vajtswv pawg ntseeg, ib yam li Laodicean Adventism tau rov qab mus rau txoj kev ua raws li Protestantism uas twb khiav tawm lawm kom muab Mauxes txoj xov uas Eliyas tau xa los tseg pov tseg. Xyoo 742 BC, Yaxayas tau mus ntsib vajntxwv phem ntawm Yudas ntawm qhov kawg ntawm tus ciav dej ntawm lub pas dej saum toj, ntawm thaj teb tus ntxhua khaub ncaws, thiab thaum nws ua li ntawd nws coj nws tus tub nrog nws mus thiab. Nws tus tub lub npe yog ib lub cim, thiab thaum tus yaj saub uas los ntawm Yudas tau mus ntsib vajntxwv Yelemaus, nws kuj tau muab ib lub cim rau nws thiab.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Saib seb, kuv thiab cov me nyuam uas tus Tswv tau pub rau kuv yog rau tej cim thiab rau tej txuj ci tseem ceeb hauv cov Yixayee, los ntawm tus Tswv uas kav pab tub rog saum ntuj, tus uas nyob saum roob Xi-oos. Yaxayas 8:18.
The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.
Lub npe ntawm Yaxayas tus tub “Shearjashub” txhais hais tias “ib pab seem yuav rov qab los.” Cov uas “rov qab los” thiab ua tau pab seem ntawd, yog cov uas tos ntsoov tus Tswv thaum lub sij hawm qeeb ntawd.
And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.
Kuv yuav tos ntsoov rau tus Tswv, tus uas zais nws lub ntsej muag ntawm tsev neeg Yakhauj, thiab kuv yuav cia siab rau nws. Saib seb, kuv thiab cov menyuam uas tus Tswv tau pub rau kuv yog ua tej cim thiab tej txujci xav tsis thoob hauv Ixayees los ntawm tus Tswv uas muaj hwjchim kav txhua yam, tus uas nyob saum roob Xi-oos. Yaxayas 8:17, 18.
When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.
Thaum Yaxayas sib tham nrog vajntxwv phem Ahax nyob rau xyoo 742 BC, nws sawv cev rau cov uas tau “tos,” rau qhov txhua tus yaj saub tab tom hais txog hnub kawg, thiab cov uas “tos” nyob rau hnub kawg yog cov uas tau raug thawj qhov kev chim siab. Yelemis xav tias Vajtswv tau dag, thiab tau tuav tsis pub nag los, hos Yaxayas xav tias Vajtswv tau zais “nws lub ntsej muag ntawm tsev neeg Yakhauj,” tiam sis Yaxayas txiav txim siab tias nws yuav tos, thiab nrhiav tus Tswv, uas sawv cev rau cov “txawj ntse” thaum lub sijhawm uas lub zeem muag tseem ncua. Cov uas tau rov qab los thiab cais yam muaj nqis tawm ntawm yam qias neeg, cov uas yuav los ua Vajtswv lub qhov ncauj hais lus, tau raug muab khi ua cim, thiab yog li ntawd thiaj raug muab piv txawv nrog cov uas tau txais lub cim ntawm tsiaj nyaum.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.
Thiab coob leej coob txhia hauv lawv yuav dawm, thiab poob, thiab raug tawg ntho, thiab raug ntxiab, thiab raug ntes. Cia li qhwv cia zaj lus tim khawv, muab txoj kevcai kaw ruaj rau hauv kuv cov thwjtim. Thiab kuv yuav tos ntsoov rau tus Tswv, tus uas nkaum nws lub ntsej muag ntawm tsev neeg Yakhauj, thiab kuv yuav vam txog nws. Saib seb, kuv thiab cov menyuam uas tus Tswv tau pub rau kuv yog ua cim thiab ua yam txaus xav tsis thoob hauv Ixayees los ntawm tus Tswv uas muaj hwjchim saum ntuj, tus uas nyob saum roob Xi-oos. Thiab thaum lawv yuav hais rau nej tias, Nej cia li mus nrhiav cov uas muaj dab paub, thiab cov kws ua khawv koob uas nyuag nthe thiab yws ntxhi: ib haiv neeg puas tsis tsim nyog nrhiav lawv tus Vajtswv? puas yog kom cov neeg ciaj mus nrhiav ntawm cov neeg tuag? Cia li mus cuag txoj kevcai thiab zaj lus tim khawv: yog lawv hais tsis raws li lo lus no, ces yog vim tsis muaj qhov kaj nyob hauv lawv. Yaxayas 8:16–20.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Cov no tsis yog Tej Lus ntawm Muam White, tiam sis yog tej Lus ntawm tus Tswv, thiab Nws tus tubtxib tau muab tej no rau kuv kom kuv muab rau nej. Vajtswv hu nej kom txhob ua hauj lwm tawm tsam Nws lub hom phiaj ntxiv lawm. Muaj lus qhia ntau tau muab hais txog cov neeg uas lees tias yog cov Khixatia thaum lawv tab tom qhia tawm tej cwj pwm ntawm Xatas, tab tom tawm tsam hauv ntsuj plig, hauv lus, thiab hauv kev ua tej hauj lwm uas txhawb txoj kev tseeb kom vam meej, thiab yeej muaj tseeb tab tom taug txoj kev uas Xatas tab tom coj lawv mus. Nyob hauv lawv txoj kev siab tawv thiab siab txhav, lawv tau txeeb txoj cai kav uas tsis yog lawv li ib qho li, thiab uas lawv tsis tsim nyog siv. Tus Xibfwb Loj hais tias, ‘Kuv yuav muab ntxeev, ntxeev, ntxeev.’ Cov neeg hais hauv Battle Creek tias, ‘Peb yog lub tuam tsev ntawm tus Tswv, lub tuam tsev ntawm tus Tswv’ tiam sis lawv tab tom siv hluav taws qias neeg. Lawv lub siab tsis tau raug Vajtswv txoj kev tshav ntuj ua kom muag thiab ua kom txo hwj chim.” Manuscript Releases, volume 13, 222.