As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?
Thaum Yaxayas nthuav tawm zaj lus uas xya caum tsib xyoos sawv cev (tshooj xya, nqe yim), rau tus thawjcoj phem ntawm Yeluxalees, nws ua li ntawd ntawm “thaj teb ntawm tus ntxhua khaub ncaws” thiab ntawm “qhov kawg ntawm tus kwj dej uas los ntawm lub pas dej sab saud,” hauv xyoo 742 BC. Xyoo 742 BC sawv cev rau 1863, rau qhov Yexus ib txwm siv qhov pib los ua duab qhia txog qhov kawg. Kev ntxeev siab xyoo 1863 kuj sawv cev rau txoj cai Hnub Caiv hauv Tebchaws Meskas, rau qhov Yexus ib txwm siv qhov pib ntawm ib yam los ua duab qhia txog qhov kawg ntawm tib yam ntawd. Xyoo 1863 yog qhov pib ntawm pawg ntseeg Laodikees cov Adventis uas raug sau npe raws cai, thiab pawg ntseeg ntawd raug tso tseg cia ua suab puam thaum “av qeeg loj” ntawm txoj cai Hnub Caiv. Ua li cas ib lub koom haum uas raws cai nyob hauv xeev txoj kev tswj hwm (tsis yog qhov rov qab uas pawg ntseeg tswj hwm lub xeev), tseem yuav txuas ntxiv tuav rawv Hnub Xanpataus hnub xya, thaum txog lub sij hawm uas tib tsoom fwv ntawd raws cai txwv tsis pub pe hawm rau hnub xya?
At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.
Thaum pib thiab thaum xaus ntawm Khetos txoj hauj lwm qhuab qhia, Nws tau ntxuav lub tuam tsev. Thaum thawj zaug ntxuav lub tuam tsev ntawd, Khetos qhia meej tias cov thawj coj tau ua “nws Leej Txiv lub tsev” los ua ib lub qhov tsua rau cov tub sab; tiam sis thaum kawg zaug ntxuav lub tuam tsev, Nws qhia tias “lawv lub tsev” raug tso tseg rau lawv nyob qhuav nphob. Yixayee puag thaum ub yog ib daim duab piv txwv txog Yixayee niaj hnub no. Nws tau tsa thiab ntxuav lub tuam tsev Millerite thaum chiv thawj ntawm Adventism, tiam sis thaum kawg zaug ntxuav, yog kev ntxuav ntawm ib puas plaub caug plaub txhiab leej, Laodicean Adventism raug nti tawm ntawm Nws lub qhov ncauj, thiab “lawv lub tsev” ces raug tso tseg nyob qhuav nphob.
Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.
Yaxayas nyob ntawm thaj teb ntawm tus ntxhua khaub ncaws thaum nws mus ntsib vajntxwv Ahax. Thaj teb ntawm tus ntxhua khaub ncaws sawv cev rau txoj kev ntxuav kom huv uas tus Neeg Xa Lus ntawm Daim Ntawv Cog Lus, tus uas mam li los txog rau hauv Nws lub tuam tsev, ua tiav, thiab ntxuav cov tub ntawm Levi ib yam li nrog “xab npum ntawm tus ntxhua khaub ncaws.” Txoj kev ntxuav kom huv no tau ua tiav thaum pib ntawm Adventism, thiab nws yuav raug ua tiav dua thaum kawg.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Saib seb, Kuv yuav xa Kuv tus tubtxib mus, thiab nws yuav npaj txojkev ua ntej Kuv; thiab tus Tswv uas nej tab tom nrhiav yuav los txog nws lub tuam tsev tam sid, yog tus tubtxib ntawm txojkev khi lus, uas nej zoo siab rau nws: saib seb, nws yuav los, hais tias tus Tswv ntawm cov pab tub rog. Tiamsis leejtwg thiaj yuav nyob taus hnub uas nws los? thiab leejtwg thiaj yuav sawv taus thaum nws tshwm sim? rau qhov nws zoo li hluav taws yaj hlau, thiab zoo li xab npum ntxuav khaub ncaws: Thiab nws yuav zaum ua tus yaj thiab tus ntxuav kom nyiaj huv si: thiab nws yuav ntxuav cov tub ntawm Levi kom huv, thiab lim lawv ib yam li kub thiab nyiaj, xwv kom lawv thiaj yuav muab kev txi rau tus Tswv hauv txojkev ncaj ncees. Ces kev txi ntawm Yudas thiab Yeluxalees yuav ua haum tus Tswv, ib yam li nyob rau hnub thaum ub, thiab ib yam li nyob rau xyoo yav tas los. Malakhi 3:1–4.
Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.
Yaxayas ntsib Ahaz, nrog rau lub cim ntawm nws tus tub, uas nws lub npe ua lub cim qhia tias nyob rau hnub kawg “ib pab seem yuav rov qab los.” Cov seem ntawd yog cov uas “rov qab los.” Yaxayas ntsib vajntxwv Ahaz uas phem nyob rau hauv keeb kwm ntawm kev ntxuav lub tuam tsev kom dawb huv, uas tau pib hauv keeb kwm Millerite xyoo 1844, thiab raug coj mus txog qhov xaus los ntawm kev tsis mloog lus hauv xyoo 1863. Nyob rau hnub kawg, kev ntxuav kom dawb huv ntawd yog keeb kwm ntawm kev muab lub cim ntim rau ib puas plaub caug plaub txhiab leej. Yog hais tias cov Millerites tau ua raws li Vajtswv txoj kev qhib hauv nws txoj kev coj uas tau los tom qab xyoo 1844, lawv yuav tau ua tiav txoj hauj lwm.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Yog cov tias cov Adventist, tom qab txoj kev poob siab loj xyoo 1844, tau tuav lawv txoj kev ntseeg kom ruaj thiab tau txuas ntxiv mus ua ke hauv Vajtswv txoj kev coj qhib tawm, txais yuav txoj xov ntawm tus tim tswv thib peb thiab tshaj tawm nws rau ntiajteb no hauv lub hwjchim ntawm tus Vaj Ntsuj Plig Dawb Huv, lawv yuav tau pom Vajtswv txoj kev cawm seej, tus Tswv yuav tau ua haujlwm muaj hwjchim loj nrog lawv tej kev siv zog, tes haujlwm yuav tau tiav lawm, thiab Khetos yuav tau los ua ntej no lawm kom txais Nws haiv neeg mus rau lawv qhov nqi zog. Tiamsis nyob rau lub sij hawm ntawm kev ua xyem xyav thiab tsis muaj tseeb uas tau raws tom qab txoj kev poob siab ntawd, coob leej ntawm cov ntseeg advent tau tso lawv txoj kev ntseeg tseg.... Yog li ntawd tes haujlwm thiaj raug txwv, thiab lub ntiajteb raug tso cia rau hauv qhov tsaus ntuj. Yog hais tias tag nrho pawg Adventist tau sib koom siab rau Vajtswv tej lus txib thiab txoj kev ntseeg ntawm Yexus, peb keeb kwm yuav tau txawv dav npaum li cas!” Evangelism, 695.
The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.
Kev tsis ua raws “mus txuas ntxiv ua ke hauv txoj hau kev ntawm Vajtswv tej kev tuav tswj uas tab tom qhib tawm” tau coj lawv mus rau hauv ib qho xwm txheej Laodicean txog xyoo 1856, thiab txoj kev tawm tsam uas tshwm sim tom qab ntawd xyoo 1863 tau cim pib ntawm kev taug kev yuam kev hauv roob moj sab qhua, raws li tau raug piv txwv los ntawm cov Ixayees thaum ub thaum lawv swb lawv qhov kev sim siab thib kaum thiab kawg, thiab ces raug txiav txim kom tuag hauv roob moj sab qhua thoob plaws plaub caug xyoo tom qab ntawd.
Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.
Yaxayas tus tub muab lo lus cog tseg tias thaum kev ntxuav lub tuam tsev zaum kawg hauv hnub kawg “ib pab seem yuav rov qab los.” Lawv qhov “rov qab los” raug piav qhia los ntawm Yelemis, uas tau txais lo lus cog tseg tias yog nws yuav “rov qab los,” nws yuav dhau los ua Vajtswv tus neeg zov saib. Ib puas plaub caug plaub txhiab yog cov uas tau rov qab los ntawm ib qho kev poob siab.
Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.
Cov uas yog ib puas plaub caug plaub txhiab leej tau ntsib ib qho kev poob siab thiab tau tos ntsoov lawv tus Tswv. Lawv tau raug ua piv txwv los ntawm cov nkauj xwb uas muaj tswv yim hauv keeb kwm Millerite, thiab hauv ob zaj keeb kwm, thaum pib thiab thaum xaus, ob tug pas raug muab txuas ua ib haiv neeg, thaum lub sij hawm uas Vaj Ntsuj Plig Dawb Huv raug nchuav tawm hauv lub caij ntawm Lub Suab Quaj Hmo Ib Tag Hmo.
Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.
Vajntxwv Ahaz sawv cev rau txoj kev coj noj coj ua ntawm Yudas uas yuav tau hnov txoj xov, tiamsis lawv tsis lees txais txoj xov uas Yaxayas nthuav tawm, thiab thaum ua li ntawd lawv “ntaus dawm, thiab poob, thiab raug lov, thiab raug ntxias rau hauv cuab, thiab raug ntes.” Lawv yog cov uas “mus nrhiav cov muaj dab nrog, thiab cov khawv koob uas ntxhi nrov thiab yuj yees,” uas sawv cev rau qhov kev paub ntawm kev ntseeg ntsuj plig phem uas lawv poob rau thaum lawv txais qhov kev dag ntxias muaj hwj chim ntawm 2 Thexalaunika. Ahaz qhov kev tsis lees txais txoj xov ntawm Yaxayas xyoo 742 BC, sib haum nrog xyoo 1863, thaum txoj xov ntawm Miller raug tsis lees txais. Yaxayas ua tus qauv qhia txog Miller, thiab txoj xov ntawm Yaxayas thiab Miller ob leeg puav leej raug tsim tsa saum “xya lub sijhawm,” uas nrhiav tau lawv lub chaw khov nyob rau nqe yim, hauv Yaxayas tshooj xya. Miller tus tub (Yaxayas tus tub) sawv cev rau txoj kev txav ntawm Eliyas uas los rau hauv hnub kawg.
The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.
Lo lus ceeb toom tawm tsam Ahaz vim nws tsis kam lees txais ntawd muaj nrog rau txoj lus faj lem tias nws yuav raug tus vajntxwv qaum teb kov yeej, tus uas nyob rau hnub kawg yog kev koom siab peb npaug ntawm Loos Niaj Hnub No, uas nyob hauv qab kev kav ntawm lub hwj chim papacy.
The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.
Tus Tswv kuj hais dua rau kuv tias, Vim haiv neeg no tsis kam txais cov dej ntawm Shiloah uas ntws maj mam, thiab zoo siab rau Rezin thiab Remalias tus tub; yog li no, saib seb, tus Tswv yuav coj cov dej ntawm tus dej loj los saum lawv, muaj zog thiab coob heev, yog tus vajntxwv Axilia thiab tag nrho nws lub hwjchim ci ntsa iab; nws yuav sawv los hla dhau txhua nws txoj kab dej, thiab ntws dhau txhua nws ntug dej: Thiab nws yuav hla mus thoob Yudas; nws yuav nyab thiab hla dhau, nws yuav mus txog txawm rau caj dab; thiab qhov nthuav tawm ntawm nws ob tis yuav puv nkaus qhov dav ntawm koj thaj av, Au Immanuel. Yaxayas 8:5–8.
Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.
Yaxayas tau ntsib tus vajntxwv phem Ahaj ntawm qhov kawg ntawm tus kwj dej uas ntws tawm ntawm lub pas dej sab saud, thiab txawm yog cov neeg sau keeb kwm Vajlugkub thiab cov kws tshawb txog qub txeeg qub teg tseem tsis paub meej tias lub pas dej sab saud ntawd puas yog tib lub pas dej li lub pas dej Silo-as nyob rau tiam Khetos, los cov ntsiab lus ntawm Yaxayas tej lus faj lem tshem txhua qhov kev ua xyem xyav tawm mus, rau qhov Yaxayas qhia meej tias tus vajntxwv sab qaum teb yuav los tawm tsam Ahaj, vim nws tau tsis lees txais cov dej ntawm Shilo-as, uas ntws mos mos. “Shilo-as” yog lub npe hauv Phau Qub uas yog “Silo-as” hauv Phau Tshiab.
It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.
Nws yog ntawm lub pas dej Siloam uas Yexus kho tus neeg dig muag, thiab vajntxwv phem Ahaz sawv cev rau txoj thawj coj dig muag ntawm Laodicea, ob qho tib si nyob rau xyoo 1863, thiab thaum txoj cai Hnub Caiv cuav uas yuav los sai, uas lawv tsis kam cia raug kho. “Shiloah” thiab “Siloam” ob leeg txhais tias “xa tawm,” thiab ib txoj xov tau raug xa los ntawm Leej Txiv mus rau Leej Tub, tus uas mam li muab rau Gabriel thiab cov tim tswv dawb huv kom lawv xa mus rau Yaxayas, tus uas coj txoj xov uas tau “xa” los saum ntuj ceeb tsheej mus rau ib tug thawj coj dig muag ntawm Laodicea.
The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.
Txoj kev xa dej ntawm lub pas dej saud uas Yaxayas tau nthuav txoj xov sawv cev rau qhov chaw uas nag ntawm Vaj Ntsuj Plig Dawb Huv raug xa los txog rau Vajtswv haiv neeg, ib yam li cov kav kub hauv Xakhaliyas txoj yog toog, lossis tus ntaiv hauv Yakhauj txoj npau suav.
“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.’
“Yam uas Vajtswv tau npaj tseg rau peb no raug sawv cev nyob hauv Xekhaliyas, tshooj 3 thiab 4, thiab 4:12–14: ‘Thiab kuv teb dua, thiab hais rau nws tias, Ob ceg ntoo txiv ntseej no yog dabtsi, uas los ntawm ob lub raj kub nchuav cov roj kub tawm ntawm lawv tus kheej? Thiab nws teb kuv thiab hais tias, Koj tsis paub tias cov no yog dabtsi lov? Thiab kuv hais tias, Tsis paub, tus Tswv ntawm kuv. Ces nws hais tias, Cov no yog ob tug uas raug pleev roj, uas sawv ntawm tus Tswv ntawm tag nrho lub ntiajteb.’”
“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 txom nyem tsis muaj ib yam cuab tam los yog ib txoj kev pab twg. Qhov uas tej duab ntxoov ntxoo tsaus nti sib sau los nyob ib puag ncig peb ntawd, yog vim peb txoj kev ntseeg tsawg, peb txoj kev xauj ntiajteb, peb tej lus pheej yig, thiab peb txoj kev tsis ntseeg, uas tshwm tawm hauv peb tej kev sib tham. Khetos tsis raug nthuav tawm hauv lus los sis hauv tus cwj pwm raws li Tus Uas ntxim hlub kawg nkaus, thiab yog tus tshaj txhua txhiab txhiab leej. Thaum tus ntsuj plig txaus siab tsa nws tus kheej rau yam tsis muaj nqis, tus Ntsuj Plig ntawm tus Tswv yeej ua tau tsawg heev rau nws. Peb qhov muag pom ze dhau tsuas pom tus duab ntxoov ntxoo xwb, tiam sis tsis pom tau lub hwjchim ci ntsa iab uas nyob tom qab ntawd. Cov timtswv tab tom tuav plaub cua, uas sawv cev ua ib tug nees npau taws nrhiav kev txeeb dim thiab dhia hla saum npoo av thoob plaws ntiajteb, nqa kev puam tsuaj thiab kev tuag taug nws txoj kev.”
“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 rau ntawm ntug heev ntawm lub ntiajteb nyob mus ib txhis? Peb puas yuav ua neeg qaug zog, txias, thiab tuag lawm? Au, thov kom peb muaj nyob rau hauv peb tej pawg ntseeg tus Ntsuj Plig thiab pa ntawm Vajtswv uas tshuab rau hauv Nws haiv neeg, kom lawv sawv tau rau saum lawv ko taw thiab muaj sia nyob. Peb yuav tsum pom tias txojkev nqaim, thiab lub rooj vag kuj nqaim. Tiamsis thaum peb hla dhau lub rooj vag nqaim ntawd lawm, nws txoj dav tsis muaj chaw kawg li.” Manuscript Releases, volume 20, 216, 217.
The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.
“Roj kub,” yog tej lus ntawm Vajtswv tus Ntsuj Plig uas nqes los ntawm lub phiab saud los ntawm txoj kev xa dej uas yog ob lub raj kub, uas yog ob tug tim khawv ntawm phau Vajlugkub thiab Ntsuj Plig ntawm Kev Yaj Saub, lossis Phau Qub thiab Phau Tshiab, lossis txoj kevcai thiab cov yaj saub, lossis Mauxes thiab Eliyas.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Cov neeg uas tau raug pleev sawv ntawm tus Tswv ntawm tag nrho lub ntiajteb, muaj txoj hauj lwm uas ib zaug tau muab rau Xatas ua tus kerub uas npog. Los ntawm cov muaj sia dawb huv uas nyob ib puag ncig nws lub zwm txwv, tus Tswv khaws cia kev sib txuas lus tsis tu ncua nrog cov neeg nyob hauv ntiajteb. Cov roj kub sawv cev rau txoj kev tshav ntuj uas Vajtswv siv los pub cov teeb ntawm cov neeg ntseeg kom muaj roj, xwv kom lawv txhob plam nthav thiab tuag. Yog tsis yog vim cov roj dawb huv no raug nchuav los saum ntuj los hauv cov lus ntawm Vajtswv tus Ntsuj Plig, ces tej cuab yeej ntawm kev phem yuav muaj kev tswj kav tag nrho rau saum tibneeg.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Vajtswv raug ua rau tsis tau koob meej thaum peb tsis txais tej lus ceeb toom uas Nws xa tuaj rau peb. Yog li ntawd peb tsis kam txais cov roj kub uas Nws yuav hliv rau hauv peb tej ntsuj plig kom xa mus rau cov uas nyob hauv qhov tsaus ntuj. Thaum lub suab hu yuav tuaj tias, ‘Saib seb, nraug vauv los lawm; nej cia li tawm mus ntsib nws,’ cov uas tsis tau txais cov roj dawb huv, cov uas tsis tau khaws cia txoj kev tshav ntuj ntawm Khetos hauv lawv lub siab, yuav pom, ib yam li cov nkauj xwb ruam, tias lawv tsis tau npaj txhij mus ntsib lawv tus Tswv. Lawv tsis muaj, nyob hauv lawv tus kheej, lub hwjchim kom tau cov roj ntawd, thiab lawv lub neej raug puam tsuaj. Tiamsis yog thov Vajtswv tus Ntsuj Plig Dawb Huv, yog peb thov ntshaw hnyav ib yam li Mauxes tau ua tias, ‘Qhia koj lub yeeb koob rau kuv,’ ces txoj kev hlub ntawm Vajtswv yuav raug muab nchuav thoob plaws hauv peb lub siab. Los ntawm cov kav kub, cov roj kub yuav raug xa los rau peb. ‘Tsis yog los ntawm lub zog, tsis yog los ntawm lub hwjchim, tiam sis yog los ntawm kuv tus Ntsuj Plig, tus Tswv ntawm cov Tub Rog hais li ntawd.’ Los ntawm kev txais cov kab ci ntsa iab ntawm Lub Hnub ntawm Kev Ncaj Ncees, Vajtswv cov me nyuam ci ntsa iab zoo li teeb nyob hauv lub ntiajteb.” Review and Herald, July 20, 1897.
The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.
Txoj lus uas Ahaz tau tsis kam lees ntawd yog txoj lus ntawm Midnight Cry, uas yuav tau mus txog qhov kawg hauv kev rov qab los zaum ob ntawm Khetos, yog tias cov thawj coj ntawm Laodicea tau txais txoj lus rau Laodicea uas tau “xa” tuaj rau lawv nyob rau xyoo 1856. Ces txoj lus ntawd yuav tau loj hlob mus ua ib lub suab qw nrov ncha, thiab Vajtswv haiv neeg yuav tau ua tiav txoj hauj lwm thiab nyob kaj siab lug. Tiamsis, lawv rov qab mus rau ntuav uas lawv tau raug cawm dim tawm los lawm.
Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.
Yaxayas thiab Ahax raug sawv cev tias tab tom nyob hauv txoj kev ntxuav kom dawb huv ntawm thaj teb uas tus kws ntxhua khaub ncaws siv, uas raug ua kom tiav los ntawm Tus Tubtxib ntawm Daim Ntawv Cog Lus hauv Malakis tshooj peb. Lawv raug muab tso rau hauv lub cim piv txwv ntawm qhov chaw uas “roj” (ib txoj xov) tab tom raug nchuav tawm hauv Xekhaliyas txoj yog toog pom, thiab hauv hnub kawg, Yaxayas txoj xov rau Ahax yog txoj xov ntawm Islam ntawm Woe thib peb; nws yog txoj xov ntawm keeb kwm zais cia ntawm xya lub xob quaj; nws yog txoj xov tias tus thib yim yog ntawm xya tus; nws yog txoj xov ntawm lub vaj txiv hmab; nws yog txoj xov ntawm “Qhov Tseeb,” uas yog txhua yam ntsiab ntawm Kev Qhia Tshwm ntawm Yexus Khetos, uas nyob hauv hnub kawg ua kom muaj txoj kev ntxuav kom dawb huv uas raug sawv cev los ntawm thaj teb uas tus kws ntxhua khaub ncaws siv.
It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.
Nws tau yog thiab tseem yog zaj lus ntawm “xya lub sij hawm” thiab, uas hloov ntawm Miller lub pob zeb hauv paus los ua lub pob zeb taub hau ntawm lub ces kaum, rau qhov nws yog thawj qhov tseeb, thiab yog li ntawd nws kuj yuav tsum yog qhov tseeb kawg. Xyoo 1863 cim txog qhov xaus ntawm ib txoj kev ntxuav kom huv uas tau pib nrog kev los txog ntawm tus tim tswv thib peb thaum Lub Kaum Hli 22, 1844, thiab thaum kawg mus txog qhov pom kev ntawm “xya lub sij hawm” xyoo 1856. Xyoo 1844 qhov pom kev ntawm ob txhiab peb puas xyoo cim txog ib qho pib uas coj mus rau qhov xaus uas tau raug cim los ntawm ob txhiab tsib puas nees nkaum xyoo. Txawm li cas los xij, Laodicea txoj kev dig muag thaum pib thiab thaum xaus tsis kam pom txoj kev sib raug zoo ntawm ob lub zeem muag ntawd. Xyoo 1863 sawv cev rau qhov xaus ntawm ib txoj kev ntxuav kom huv uas ib txwm tshwm sim thaum ib zaj lus raug qhib lub foob, thiab zaj lus ntawm tus tim tswv thib peb tau raug qhib lub foob thaum Lub Kaum Hli 22, 1844.
The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.
Qhov kaj ntawm tus timtswv thib peb uas raug qhib tawm hauv xyoo 1844, tsis yog ib qho kaj tshwj xeeb xwb; nws yog yam uas Muam White hu ua “qhov kaj uas tab tom nce mus ntxiv ntawm tus timtswv thib peb.” Qhov kaj uas tab tom nce mus ntxiv ntawm tus timtswv thib peb tau pib xyoo 1844, thiab tseem nce mus ntxiv mus txog thaum lub sijhawm xeem siab kaw lawm; tiam sis thaum nws xub los txog, thiab thaum kawg nws xaus tiag tiag, muaj ib lub sijhawm tshwjxeeb ntawm kev sim siab uas yog ntawm tus timtswv thib peb. Cov sijhawm sim siab ntawd, thaum pib thiab thaum xaus, kuj sawv cev rau ib txoj kev sim siab uas Daniel piav tias yog “kev txawj ntse yuav nce ntxiv,” uas kuj yog qhov kaj uas tab tom nce mus ntxiv ntawm tus timtswv thib peb.
The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.
Txoj kev sim thaum chiv thawj pib nyob rau xyoo 1844, thiab qhov kaj uas tab tom nthuav dav tau loj hlob hauv kev paub mus txog thaum nws mus txog nws qhov xaus nyob rau xyoo 1856. Qhov kaj ntawm qhov pib thiab qhov kaj ntawm qhov xaus ntawm lub sijhawm sim no yog ob zaj yog toog pom hauv Daniyees tshooj yim, nqe kaum peb thiab kaum plaub, uas sawv cev rau lub hauv paus thiab tus ncej tseem ceeb nruab nrab ntawm Kev Ntseeg Advent.
The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.
Lub sij hawm sim siab ntawm thawj tus tim tswv pib rau hnub tim 11 lub Yim Hli, 1840, thiab xaus rau thawj qhov kev poob siab rau hnub tim 19 lub Plaub Hlis, 1844. Tom qab ntawd lub sij hawm sim siab ntawm tus tim tswv thib ob pib, thiab txuas ntxiv mus txog hnub tim 22 lub Kaum Hli, 1844. Thaum ntawd tus tim tswv thib peb thiaj los txog, thiab lub sij hawm sim siab ntawm tus tim tswv thib peb txuas ntxiv mus txog thaum Laodicean Adventism tsis kam lees qhov kaj ntawm tus tim tswv thib peb hauv xyoo 1863.
The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.
Lub sijhawm raug sim ntawm tus tim tswv thib peb rau Millerite Adventism muaj ib qho pib thiab ib qho xaus, thiab qhov pib nrog qhov xaus yuav tsum sawv cev rau tib yam nkaus, rau qhov Yexus ib txwm siv qhov pib ntawm ib yam los ua piv txwv qhia txog qhov xaus ntawm yam ntawd. Kev qhib tawm ntawm qhov kaj uas tab tom nce mus ntawm tus tim tswv thib peb yog qhov kaj ntawm qhov tshwm sim los (lub zeem muag “mareh”), hauv nqe kaum plaub ntawm Daniyee tshooj yim. Qhov xaus ntawm qhov kaj uas tab tom nce mus ntawm tus tim tswv thib peb yog qhov kaj ntawm kev muab lub chaw dawb huv thiab pawg tub rog tsuj nqis (lub zeem muag “chazon”), hauv nqe kaum peb. Ob lub zeem muag no raug xaws sib txuas ua ke raws li lus faj lem.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.
Ces koj yuav tsum ua kom lub suab raj ntawm xyoo jubilee nrov ncha rau hnub kaum ntawm lub hli xya; rau hnub ua kevcai theej txhoj, nej yuav tsum ua kom lub suab raj nrov thoob plaws nej lub tebchaws. Leviticus 25:9.
The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.
Lub raj uas yuav tsum tau tshuab rau Hnub Kev Theej Txhoj, uas yog lub Kaum Hli 22, 1844, yog lub raj Yubili, uas sawv cev rau lub voj voog dawb huv ntawm xya xyoo, uas suav ua ke tau ob txhiab tsib puas nees nkaum hnub. Tus Tswv tau npaj yuav coj cov Ixayees thaum ub ncaj qha mus rau hauv Tebchaws Uas Cog Tseg, tiam sis lawv txoj kev ntxeev siab tau txwv tsis pub qhov ntawd muaj tshwm sim. Tus Tswv tau npaj yuav coj cov Ixayees tiam tshiab ncaj qha mus rau hauv Tebchaws Uas Cog Tseg, tiam sis txoj kev ntxeev siab tau txwv tsis pub qhov ntawd muaj tshwm sim. Yog hais tias cov Ixayees tiam tshiab tau mloog lus rau txoj kev kaj ntxiv zuj zus ntawm tus tim tswv thib peb, lawv yuav tau ceeb toom rau lub ntiajteb no lawm, thiab tus Tswv yuav tau rov qab los tshaj ib puas xyoo dhau los lawm.
In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.
Yuav kom qhov ntawd tshwm sim tau, tus Tswv yuav tsum tau ua ib qho kev hloov pauv nyob hauv cov Millerites, thiab qhov kev hloov pauv ntawd raug txheeb qhia hauv Vaj Lug Kub raws li Vajtswv txoj kev zais cia. Yog hais tias Adventism tau raws qab txoj kev kaj uas nce ntxiv ntawm tus tim tswv thib peb, ces lub raj ntawm lub Xyoo Jubilee yuav tau nrov txuas mus txog thaum kawg, vim hais tias yog nyob hauv cov hnub uas lub raj thib xya nrov ntawd, Vajtswv txoj kev zais cia thiaj ua tiav. Hauv Tshwmsim kaum, lub raj ntawd, uas yog lub raj Jubilee, thiab kuj yog lub raj ntawm kev txom nyem thib peb, tau pib nrov rau lub Kaum Hli 22, 1844.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Tus tim tswv uas kuv pom sawv saum hiav txwv thiab saum ntiajteb tsa nws txhais tes mus rau saum ntuj, thiab cog lus los ntawm tus uas muaj sia nyob mus ib txhis tsis kawg, tus uas tsim lub ntuj, thiab tej yam uas nyob hauv ntawd, thiab lub ntiajteb, thiab tej yam uas nyob hauv ntawd, thiab hiav txwv, thiab tej yam uas nyob hauv ntawd, tias yuav tsis muaj sijhawm ntxiv lawm; tiamsis nyob rau hauv cov hnub uas yog suab ntawm tus tim tswv xya, thaum nws yuav pib tshuab raj, ces tej yam zais cia ntawm Vajtswv yuav tiav lawm, ib yam li nws tau tshaj tawm rau nws cov tub qhe uas yog cov yaj saub. Qhia Tshwm 10:5–7.
The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.
Txoj kev sim thiab kev ntxuav kom huv uas tau pib rau hnub Kaum Hli 22, 1844, uas yog qhov kaj uas tab tom nce zuj zus ntawm tus tim tswv thib peb, tau pib nrog qhov kaj ntawm Daniyee tshooj yim, nqe kaum plaub, thiab nws tau xaus nrog qhov kaj ntawm Daniyee tshooj yim, nqe kaum peb. Nws tau pib nrog lo lus teb hauv nqe kaum plaub, thiab xaus nrog lo lus nug hauv nqe kaum peb.
Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.
Kaum kaum xyoos ntawd raug ua qauv qhia los ntawm kev tuaj txog ntawm Yaxayas txoj xov ceeb toom rau Ahaj, tus vajntxwv ntawm Yudas tiag, thaum tab tom muaj ib qho kev tsov rog hauv tebchaws ntawm sab qaum teb thiab sab qab teb. Kaum kaum xyoos ntawd tau xaus nrog tus vajntxwv ntawm sab qaum teb coj Ixayees mus ua qhev. Kaum kaum xyoos ntawd yog ib qho qauv qhia txog kev tuaj txog ntawm tus timtswv thib peb hauv xyoo 1844, mus txog rau kev ntxeev siab ntawm xyoo 1863. Lub teeb uas tab tom nce ntxiv ntawm tus timtswv thib peb raug sawv cev los ntawm Yaxayas txoj xov.
The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.
Kev tsis lees txais qhov kaj uas tab tom nce mus ntawd tau coj kev txav ntawm cov Millerite mus txog qhov kawg, thiab nyob rau lub sijhawm ntawm kev sim siab ntawd, Kev Txav Millerite uas yog Philadelphian tau hloov mus ua lub Koom Txoos Laodicean. Kaum cuaj xyoos uas tau pib rau xyoo 742 BC, thiab kaum cuaj xyoos uas tau pib rau xyoo 1844, ob qho tib si sawv cev rau ib txoj txheej txheem ntawm kev sim siab thiab kev ntxuav kom dawb huv hauv cov hnub kawg, uas yog lub sijhawm kawg ntawm kev sim siab txog qhov kaj uas tab tom nce mus ntawm tus tim tswv thib peb.
In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.
Nyob rau hauv txoj kev sim siab kawg ntawd, txoj kev paub tsis meej ntawm Vajtswv yuav tiav. Ib puas plaub caug plaub txhiab leej yog cov uas tos ntsoov, rov qab los, thiab raug muab khi ua cim.
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. Isaiah 8:16–18.
Khi tej lus tim khawv cia, thiab muab txoj kevcai ntim rau hauv kuv cov thwjtim. Thiab kuv yuav tos ntsoov rau tus Tswv, 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 cim thiab ua yam txaus xav tsis thoob hauv Ixayees los ntawm tus Tswv uas muaj hwjchim kav txhua yam, tus uas nyob saum roob Xi-oos. Yaxaya 8:16–18
The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.
Lub sijhawm kawg ntawm kev sim siab uas hais txog qhov kaj uas tab tom vam meej ntawm tus timtswv thib peb hauv hnub kawg, tau pib ntawm qhov chaw uas lub sijhawm pib ntawm kev sim siab tau pib. Nws tau pib thaum Yexus tsa Nws txhais tes mus rau saum ntuj ceeb tsheej thiab tshaj tawm tias, “yuav tsis muaj sijhawm ntxiv lawm.” Qhov kev tshaj tawm ntawd tau muaj tshwm sim thaum Lub Kaum Hli 22, 1844, thaum lub xyu xya, tshaj tawm Txoj Kev Zoo Siab Loj nyob rau thaum xaus ntawm lub voj voog dawb huv ntawm xya. Lub voj voog ntawm xya xyoo, rov ua dua xya zaug, raws nraim yog plaub caug cuaj xyoo, lossis ob txhiab tsib puas nees nkaum hnub.
1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.
Xyoo 1989 cim txog “lub caij kawg” nyob rau hauv kev txav mus los ntawm ib puas plaub caug plaub txhiab leej, thiab 1989 cim txog qhov xaus ntawm ib puas nees nkaum rau xyoo uas tau pib thaum txoj kev fav xeeb xyoo 1863. Kev txav mus los ntawm ib puas plaub caug plaub txhiab leej tau pib ntawm “lub caij kawg,” nrog ib lub cim ntawm “xya lub sijhawm,” rau qhov ib puas nees nkaum rau yog ib feem kaum ntawm ib txhiab ob puas rau caum, uas kuj yog ib nrab ntawm ob txhiab tsib puas nees nkaum.
Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.
Yexus ib txwm sawv cev rau qhov kawg ntawm ib yam nrog rau qhov pib ntawm ib yam, thiab qhov pib ntawm txoj kev txav ntawm ib puas plaub caug plaub txhiab leej tau raug cim tseg los ntawm ib lub cim ntawm “xya sij hawm,” ib yam nkaus li thaum kawg ntawm txoj kev txav ntawd. Cov hnub ntawm lub suab nrov ntawm tus tim tswv thib xya, thaum qhov tsis paub tob ntawm Vajtswv raug ua kom tiav, tau pib thaum xaus ntawm peb hnub thiab ib nrab hauv Tshwmsim tshooj kaum ib. Lub Raj Ntxhiab thib Xya, uas kuj yog Kev Txom Nyem thib peb, tau nrov nws lub suab thib ob rau hnub tim 7 Lub Kaum Hli, 2023, thiab tam sim no qhov tsis paub tob ntawm Vajtswv tab tom raug ua kom tiav, raws li “nws tau tshaj tawm rau nws cov tub qhe cov yaj saub.” Qhov xaus ntawm txoj kev txav ntawd raug cim tseg los ntawm ib lub cim ntawm “xya sij hawm,” ib yam li qhov pib ntawm tib txoj kev txav ntawd thiab.
At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.
Thaum txog lub sijhawm kawg xyoo 1798, “xya lub sijhawm” ntawm Vajtswv txoj kev chim rau lub nceeg vaj qaum teb tau xaus lawm; thiab thaum kawg ntawm kev txav mus los ntawm cov Millerites, kev tsis lees txais tej qhov tseeb uas txuas nrog “xya lub sijhawm” tau cim tseg kev tawm tsam ntawm xyoo 1863. Yexus ib txwm siv qhov pib ntawm ib yam los ua duab piv txwv qhia qhov kawg ntawm ib yam, thiab kev txav mus los ntawm thawj tus tim tswv (cov Millerites) yog ib daim duab piv txwv qhia txog kev txav mus los ntawm tus tim tswv thib peb (ib puas plaub caug plaub txhiab leej). Ob qho kev txav no pib nrog thiab xaus nrog “xya lub sijhawm.” Koj tsis tuaj yeem tsim tej yam no los ntawm kev xav xwb.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
“Cov uas nyob hauv tej chaw muaj hauj lwm ris luag hauj lwm yuav tsum tsis txhob hloov siab los txais yuav tej hauv paus ntsiab lus ntawm lub ntiaj teb uas nyiam txaus siab rau tus kheej thiab siv nyiaj nplua nuj dhau ciam, rau qhov lawv them tsis taus qhov ntawd; thiab txawm yog lawv them taus los xij, tej hauv paus ntsiab lus zoo li Khetos kuj yuav tsis pub kom ua li ntawd. Yuav tsum muab kev qhia ntau yam. ‘Nws yuav qhia kev paub rau leej twg? thiab Nws yuav pub kom leej twg to taub txoj kev qhuab qhia? yog cov uas twb txiav mis lawm, thiab raug rho ntawm ob lub mis lawm. Rau qhov tej lus qhuab qhia yuav tsum nyob saum tej lus qhuab qhia, tej lus qhuab qhia saum tej lus qhuab qhia; kab saum kab, kab saum kab; ntawm no me ntsis, thiab ntawm tod me ntsis.’ Yog li no, lo lus ntawm tus Tswv yuav tsum raug coj los tso ua siab ntev rau ntawm cov me nyuam xub ntiag thiab muab khaws cia nyob ntawm lawv xub ntiag, los ntawm cov niam txiv uas ntseeg Vajtswv txoj lus. ‘Rau qhov Nws yuav hais rau haiv neeg no nrog daim di ncauj txawj txham txham thiab lwm yam lus. Tus uas Nws tau hais rau ntawd tias, Nov yog qhov chaw so uas nej yuav ua rau tus nkees tau so; thiab nov yog qhov chaw ua kom rov qab muaj zog: los lawv tsis kam mloog. Tiamsis lo lus ntawm tus Tswv rau lawv yog tej lus qhuab qhia saum tej lus qhuab qhia, tej lus qhuab qhia saum tej lus qhuab qhia; kab saum kab, kab saum kab; ntawm no me ntsis, thiab ntawm tod me ntsis; xwv kom lawv mus, thiab poob ntxeev rov qab, thiab raug lov, thiab raug cuab, thiab raug ntes.’ Vim li cas?—vim lawv tsis mloog lo lus ntawm tus Tswv uas tuaj cuag lawv.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Qhov no txhais hais tias cov uas tsis tau txais kev cob qhia, tiam sis tau tuav khov rau lawv tus kheej txoj kev txawj ntse, thiab tau xaiv ua haujlwm raws li lawv tus kheej tej tswv yim. Tus Tswv muab txoj kev sim no rau lawv, xwv kom lawv yuav tau xaiv lawv txoj hauj lwm los ua raws li Nws tej lus ntuas, los sis tsis kam thiab ua raws li lawv tus kheej tej tswv yim; ces tus Tswv yuav cia lawv mus txog qhov tshwm sim uas yeej yuav muaj tseeb. Nyob rau hauv txhua yam peb txoj kev, nyob rau hauv txhua yam peb txoj kev ua haujlwm pab rau Vajtswv, Nws hais rau peb tias, ‘Muab koj lub siab rau Kuv.’ Vajtswv xav tau tus ntsuj plig uas mloog lus, txo hwj chim, thiab kam kawm. Qhov uas ua rau kev thov Vajtswv muaj nqis tshaj yog qhov tseeb tias nws yog tus pa uas tawm ntawm lub siab hlub thiab mloog lus.”
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Vajtswv yuav tsum kom qee yam ntawm Nws haiv neeg; yog lawv hais tias, Kuv yuav tsis tso kuv lub siab tseg los ua qhov no, tus Tswv cia lawv mus raws li lawv qhov kev txiav txim uas lawv xav tias txawj ntse, tsis muaj lub tswvyim saum ntuj ceeb tsheej, mus txog thaum nqe Vajlugkub no [Yaxaya 28:13] tau tiav. Nej tsis txhob hais tias, Kuv yuav ua raws li tus Tswv txoj kev coj mus txog ib theem uas sib haum nrog kuv qhov kev txiav txim, ces tseem tuav rawv nej tus kheej tej tswv yim, tsis kam cia kom raug puab raws li tus Tswv tus yam ntxwv. Cia lo lus nug no raug nug tias, Qhov no puas yog tus Tswv lub siab nyiam? tsis yog, Qhov no puas yog —– qhov kev xav lossis qhov kev txiav txim?” Testimonies to Ministers, 419.