The parable of the ten virgins illustrates the experience of the Adventist people.
Zaj lus piv txwv txog kaum tus ntxhais nkauj xwb qhia txog kev paub dhau los ntawm haiv neeg Adventist.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Zaj lus piv txwv hais txog kaum tus ntxhais nkauj xwb hauv Mathais 25 kuj qhia txog kev paub dhau los ntawm haiv neeg Adventist.” The Great Controversy, 393.
Millerite Adventists fulfilled the parable to the very letter.
Cov ntseeg Adventist ntawm pab Millerite tau ua kom tiav zaj lus piv txwv ntawd raws nraim txhua lo lus.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kuv raug xa mus hais txog zaj lus piv txwv ntawm kaum tus nkauj xwb ntau zaus, tsib leej muaj tswv yim, thiab tsib leej ruam. Zaj lus piv txwv no twb tau thiab yuav raug ua kom tiav raws nraim li txhua lo lus, rau qhov nws muaj ib qho kev siv tshwj xeeb rau lub sijhawm no, thiab, ib yam li txoj xov ntawm tus timtswv thib peb, nws twb tau raug ua kom tiav thiab yuav tseem txuas ntxiv ua qhov tseeb rau lub sijhawm no mus txog thaum xaus ntawm lub sijhawm.” Review and Herald, August 19, 1890.
The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.
Keeb kwm ntawm txoj haujlwm txav mus los ntawm thawj tus tim tswv sawv cev rau txoj haujlwm txav mus los ntawm tus tim tswv thib peb, thiab lub ntsiab lus kawg uas zaj lus piv txwv tsom rau yog seb cov ntxhais nkauj xwb puas muaj roj, uas yog txoj xov ntawm nag yav kawg.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Muaj ib lub ntiajteb uas tab tom pw hauv kev phem, hauv kev dag ntxias, thiab hauv kev yuam kev, nyob hauv txoj ntxoov ntxoo ntawm txoj kev tuag,—tsaug zog, tsaug zog. Leejtwg tab tom raug kev mob plawv ntawm tus ntsujplig kom tsa lawv sawv? Lub suab twg thiaj ncav tau cuag lawv? Kuv lub siab raug coj mus rau yav tom ntej thaum lub cim yuav raug muab tawm tias, ‘Saib seb Tus Nraug Vauv tab tom los; nej cia li tawm mus tos Nws.’ Tiamsis ib txhia yuav tau ncua sij hawm kom tau cov roj los ntxiv rau lawv tej teeb, thiab thaum lig dhau lawm lawv mam pom tias tus cwj pwm, uas cov roj ntawd sawv cev rau, tsis yog yam hloov tau rau lwm tus. Cov roj ntawd yog Khetos txoj kev ncaj ncees. Nws sawv cev rau tus cwj pwm, thiab tus cwj pwm tsis yog yam hloov tau rau lwm tus. Tsis muaj ib tug neeg twg yuav khaws tau nws rau lwm tus. Txhua tus nyias yuav tsum tau txais rau nws tus kheej ib tug cwj pwm uas raug ntxuav kom dawb huv ntawm txhua qhov qias neeg ntawm kev txhaum.” Bible Echo, May 4, 1896.
The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.
“Roj” hauv zaj lus piv txwv ntawd sawv cev rau “cwj pwm,” thiab kuj yog “Khetos txoj kev ncaj ncees” thiab. Cwj pwm uas raug muab dawb huv tsuas yog tsim muaj nyob rau hauv cov uas noj Vajtswv Txojlus xwb.
Sanctify them through thy truth: thy word is truth. John 17:17.
Cawm lawv kom dawb huv los ntawm koj txoj kev tseeb: koj lo lus yog qhov tseeb. Yauhas 17:17.
The “oil” is also the messages of God’s Spirit.
“Roj” kuj yog tej lus xa xov ntawm Vajtswv tus Ntsuj Plig thiab.
“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.” Review and Herald, July 20, 1897.
“Vajtswv raug txo hwjchim thaum peb tsis txais tej lus uas Nws xa tuaj rau peb. Yog li no peb thiaj tsis kam txais cov roj kub uas Nws xav nchuav rau hauv peb tus ntsuj plig kom muab xa mus rau cov uas nyob hauv qhov tsaus ntuj.” Review and Herald, Lub Xya Hli 20, 1897.
The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.
“Roj” yog tej lus ntawm Vajtswv Txojlus uas xa tawm txoj kev muaj nyob dawb huv ntawm Khetos txoj kev ncaj ncees uas ua kom neeg dawb huv. Hauv zaj lus piv txwv txog kaum tus nkauj xwb, uas kuj yog tej lus faj lem hauv Habakkuk tshooj ob, lo lus tshaj tawm ntawm Kev Quaj Ntsuag Thaum Ib Tag Hmo, uas yog lo lus tshaj tawm txog Khetos txoj kev ncaj ncees, raws li tau sawv cev los ntawm Jones thiab Waggoner txoj lus hauv kev ntxeev siab xyoo 1888.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Tus Tswv hauv Nws txoj kev hlub tshua loj kawg nkaus tau xa ib txoj xov uas muaj nqes tshaj plaws tuaj rau Nws haiv neeg dhau los ntawm Cov Txwj Laus Waggoner thiab Jones. Txoj xov no yog kom coj tus Cawm Seej uas raug tsa kom siab los tshwm los rau ntiajteb kom pom tseeb dua, uas yog txoj kev txi theej txhoj rau tej kev txhaum ntawm tag nrho lub ntiajteb. Nws nthuav qhia txoj kev raug suav tias ncaj ncees los ntawm txoj kev ntseeg hauv tus Neeg Lav Phib Xaub; nws caw cov neeg kom txais yuav Khetos txoj kev ncaj ncees, uas raug muab tshwm los hauv kev mloog lus rau txhua lo lus txib ntawm Vajtswv. Coob leej twb plam tsis pom Yexus lawm. Lawv xav tau kom lawv ob lub qhov muag raug coj los ntsia rau Nws tus kheej uas yog Vajtswv, rau Nws tej txiaj ntsim tsim nyog, thiab rau Nws txoj kev hlub uas tsis hloov rau tibneeg sawvdaws. Txhua yam hwjchim twb raug muab rau hauv Nws txhais tes lawm, kom Nws thiaj faib tau tej txiaj ntsim nplua nuj rau tibneeg, muab qhov txiaj ntsim uas muaj nqes tsis muaj nqi txheeb tau, uas yog Nws tus kheej txoj kev ncaj ncees, pub rau tus tibneeg uas tsis muaj peevxwm pab tau nws tus kheej. Nov yog txoj xov uas Vajtswv tau txib kom muab rau ntiajteb. Nws yog tus timtswv thib peb txoj xov, uas yuav tsum raug tshaj tawm nrog lub suab nrov nrov, thiab nrog kev nchuav tawm ntawm Nws tus Ntsuj Plig nyob rau hauv ib qho kev ntsuas loj heev.” Testimonies to Ministers, 91.
The message is the message of the latter rain.
Txoj xov yog txoj xov ntawm nag yav lig.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Los nag tom qab yuav tsum los poob saum cov neeg ntawm Vajtswv. Ib tug tim tswv uas muaj hwjchim loj yuav nqes los saum ntuj los, thiab tag nrho lub ntiaj teb yuav raug ci ntsa iab los ntawm nws lub hwjchim ci ntsa iab.” Review and Herald, April 21, 1891.
When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.
Thaum tus tim tswv uas muaj hwj chim nqes los rau hnub tim 11 lub Cuaj Hli, 2001, nag tom qab pib txau, thiab keeb kwm ntawm cov Millerites raws li tau sawv cev nyob rau hauv zaj lus piv txwv txog kaum tus nkauj xwb thiab hauv Habakkuk tshooj ob pib rov muaj dua. Thaum ntawd yog lub sijhawm uas Vajtswv haiv neeg hnub kawg tau noj phau ntawv uas nyob hauv tus tim tswv txhais tes, thiab hauv qhov uas lawv ua li ntawd lawv raug coj rov qab mus rau Yelemis tej kev qub, thiab yog li ntawd thiaj los ua cov neeg zov uas yuav tsum nrov lub raj ceeb toom. Qhov kev ceeb toom los ntawm lub raj ntawd yog zaj lus Laodicea uas Yaxayas sawv cev ua ib lub suab quaj nrov nrov.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Qw nrov nroo, txhob khaws cia li, tsa koj lub suab kom nrov ib yam li raj, thiab qhia rau kuv haiv neeg paub lawv txoj kev ua txhaum, thiab rau tsev neeg Yakhauj paub lawv tej kev txhaum. Yaxayas 58:1.
The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.
Kev kev txav kho dua tshiab ntawm thawj tug tim tswv thiab tug tim tswv thib peb pib nyob rau “lub sijhawm kawg.” Nyob rau lub sijhawm ntawd muaj ib qho “kev paub nce ntxiv” uas yuav sim cov tiam neeg uas tseem muaj sia nyob thaum ntawd, tiamsis tsuas yog tom qab uas qhov kev paub ntawd raug luam tawm ua ib txoj xov raug teeb kom muaj qauv meej xwb. Tom qab ntawd txoj xov uas raug teeb kom muaj qauv meej ntawd raug “txhawb kom muaj hwj chim,” thiab qhov kev txhawb kom muaj hwj chim ntawd raug cim tseg los ntawm kev nqes los ntawm ib tug tim tswv. Kev nqes los ntawm tus tim tswv ntawd qhia txog Habakkuk txoj kev sib cav, thiab ob pawg neeg pib txheeb xyuas ib txoj xov uas yog txoj xov tseeb lossis txoj xov cuav ntawm nag tom qab. Ces cov neeg ncaj ncees thiaj dhau los ua Vajtswv cov neeg zov keeb, uas pib tshuab ib txoj xov ceeb toom zoo li raj kub xyuam.
The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.
Txoj xov raj uas tseeb yog tsim los ntawm qhov kaj uas raug sawv cev rau saum ob daim txiag ntawm Habakkuk. Nws yog txoj kev ceeb toom rau Laodicea, thiab txoj kev ceeb toom uas qhia kom paub cov kev txhaum ntawm Vajtswv haiv neeg. Kev sib cav nce zuj zus mus txog thaum thawj qhov kev poob siab los txog, thaum ib pab neeg ntawd dhau los ua “lub koom txoos ntawm cov neeg thuam,” thiab cov neeg zov uas tseeb raug hu kom rov qab los rau txoj kev kub siab rau txoj xov uas lawv tau qhia tawm yav tas los ua ntej qhov kev poob siab. Thaum cov neeg zov rov qab los, lawv pom tau tias lawv nyob hauv “lub sijhawm ncua”, thiab tias txoj xov uas zoo li tau swb ntawd, qhov tseeb yuav tsum raug ua kom tiav, tiamsis raws li Vajtswv txoj kev txiav txim. Txoj xov ntawd tau raug nthuav dav tawm nyob rau ib ntus luv luv ntawm lub sijhawm (tiamsis txawm li ntawd los kuj yog ib ntus sijhawm tiag), thiab thaum txoj xov ntawd tuaj txog nws raug sawv cev ua txoj xov ntawm “Lub Suab Quaj Thaum Ib Tag Hmo”, uas tsuas yog ib qho kev nce ntxiv ntawm txoj xov uas tau pib txais hwj chim thaum tus timtswv nqes los xwb.
At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.
Thaum txoj xov no los txog, ib qho kev sib cais ntawm cov uas tau lees txais txoj haujlwm ua cov neeg zov saib thaum tus tim tswv nqes los, thiab cov uas tsis kam lees, tau raug ua tiav tag nrho lawm. Qhov kev sib cais ntawd qhia txog lub ntsiab chaw uas lub foob raug muab nias rau saum ib puas plaub caug plaub txhiab leej, ua ntej txoj kev nchuav tawm ntawm nag tom qab tsis muaj qhov “ntuas” uas tau muab tso rau saum nag tom qab uas tau pib thaum tus tim tswv nqes los.
The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”
Keeb kwm ntawm cov Millerite yog ib qho piv txwv txog nag lig thaum lub sijhawm muab lub cim rau ib puas plaub caug plaub txhiab leej. Hauv keeb kwm ntawd, kev sib cav uas Habakkuk hais txog tau raws li ib zaj lus ntawm nag lig uas yog qhov tseeb thiab ib zaj lus ntawm nag lig uas yog qhov cuav. Povlauj qhia ib pawg tias yog cov uas muaj kev hlub rau qhov tseeb, hos lwm pawg yog cov uas txais kev dag ntxias loj heev vim lawv tsis muaj kev hlub rau qhov tseeb, thiab vim lawv tau ntseeg ib qho “lus dag.”
The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.
Kev txav Millerite sawv cev rau ib txoj kev loj hlob ntawm qhov tseeb uas nce ntxiv hauv kev paub thiab hwj chim txij ntawm “lub caij kawg,” mus txuas ntxiv mus txog rau thaum muaj kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv hauv lub Sij Hawm Hu Nruab Nrab Hmo Ntuj. Kev txav Millerite tau txheeb qhia qee cov cim tseem ceeb tshwj xeeb uas muaj kev sib txuam ua qauv, xws li ib “lub caij kawg,” ib qho “kev ua kom muaj cai thiab ruaj khov” ntawm txoj xov uas sawv cev los ntawm “kev nce ntxiv ntawm kev paub”, ib qho “kev txhawb kom muaj hwj chim” ntawm txoj xov uas raug cim los ntawm ib tug tim tswv nqes los, ib qho “kev poob siab thawj zaug” uas qhia nkag mus rau hauv zaj lus piv txwv txog kaum tus nkauj xwb, ib qho kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv uas raug sawv cev tias yog “Lub Suab Hu Nruab Nrab Hmo Ntuj”, thiab tom qab ntawd yog ib qho “kev poob siab zaum ob” kawg nkaus, qhov uas ib lub qhov rooj ntawm ib tiam kev faib cai raug “kaw” thiab dua ib lub qhov rooj ntawm lwm tiam kev faib cai raug “qhib”.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
“Vajtswv tau muab tej lus ceeb toom hauv Tshwmsim 14 rau lawv qhov chaw nyob hauv kab ntawm txoj haukev faj lem, thiab lawv txoj hauj lwm yuav tsis tso tseg mus txog thaum kaw tau zaj keeb kwm ntawm lub ntiajteb no. Tej lus ceeb toom ntawm tus tim tswv thawj thiab tus tim tswv thib ob tseem yog qhov tseeb rau lub sijhawm no, thiab yuav tsum khiav mus raws ib sab nrog zaj no uas los tom qab. Tus tim tswv thib peb tshaj nws lo lus ceeb toom nrog ib lub suab nrov. ‘Tom qab tej no,’ Yauhas hais tias, ‘kuv pom dua ib tug tim tswv nqes saum ntuj los, muaj hwjchim loj, thiab lub ntiajteb tau kaj nrig los ntawm nws lub yeeb koob.’ Hauv qhov kev ci no, qhov kaj ntawm tag nrho peb zaj lus ceeb toom raug koom ua ke.” The 1888 Materials, 804.
The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.
Kev txav ntawm cov Millerite, uas ua qauv qhia txog tej kev txav ntawm ib puas plaub caug plaub txhiab, tau khi nrog rau hauv tej lus faj lem ntawm ob txhiab peb puas xyoo thiab ob txhiab tsib puas nees nkaum xyoo hauv Daniyee tshooj yim, nqe kaum peb thiab kaum plaub. “Lub caij kawg,” tau los txog thaum xaus ntawm “xya lub sij hawm” ntawm Vajtswv txoj kev chim siab tawm tsam lub nceeg vaj qaum teb ntawm cov Yixayee. Kev teeb tsa ua qauv cai ntawm Miller cov lus tshaj tawm xyoo 1831, tau los txog ob puas nees nkaum xyoo tom qab kev tsim tawm ntawm Phau Vajlugkub King James.
“Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.
“Yawgkoob Miller, ib yam li cov uas tau raug txhawb kom tawm los ntawm zaj lus no nyob rau lwm lub tebchaws, thaum xub thawj nws xav tias yuav ua kom tiav tes haujlwm uas tau muab rau nws los ntawm kev sau ntawv thiab luam tawm rau hauv cov ntawv xov xwm pej xeem thiab hauv cov ntaub ntawv me. Nws xub luam tawm nws tej kev xav hauv Vermont Telegraph, ib daim ntawv xov xwm Npavtiv, uas luam tawm hauv Brandon, Vt. Qhov no yog xyoo 1831.” John Loughborough, The Great Second Advent Movement, 120.
The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”
Txoj kev txav ntawm “lub sijhawm kawg” ntawm tus tim tswv thib peb, tau los txog rau xyoo 1989, thaum xaus ntawm ib puas nees nkaum rau xyoo txij thaum kev ntxeev siab xyoo 1863. “Ib puas nees nkaum rau” yog ib lub cim ntawm “xya lub sij hawm.” Ob txoj kev txav puav leej pib nrog ib qho kev ua tiav ntawm “xya lub sij hawm.”
The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.
Zaj lus ntawm kev txav mus los ntawm tus tim tswv thib peb raug muab los ua qauv ruaj khov rau xyoo 1996, los ntawm kev tsim tawm ib pawg ntawv sau uas muaj npe hu ua, The Time of the End, uas tau raug luam tawm hauv ib phau ntawv xov xwm hu ua, Our Firm Foundation. Cov ntawv sau ntawd tau raug luam tawm ob puas nees nkaum xyoo tom qab Daim Ntawv Tshaj Tawm Kev Ywj Pheej xyoo 1776. Zaj lus ntawm ob qho kev txav mus los ntawd raug muab los ua qauv ruaj khov ob puas nees nkaum xyoo tom qab ib zaj keeb kwm uas muaj kev sib txuas ncaj qha nrog zaj lus uas tuaj txog thaum kawg ntawm ob puas nees nkaum xyoo ntawd.
The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.
Tus lej “ob puas nees nkaum” sawv cev rau txoj kev txuas (ib txoj kab txuas) ntawm “xya lub sijhawm,” uas yog Vajtswv txoj kev chim rau lub nceeg vaj qab teb ntawm Yuda uas tau pib xyoo 677 BC, thiab qhov pib ntawm ob txhiab peb puas xyoo hauv Daniyee tshooj yim, nqe kaum plaub, xyoo 457 BC. Tus lej ob puas nees nkaum txuas ob zaj lus faj lem ntawd ua ke, thiab ob zaj lus faj lem ntawd tau muab nthuav tawm ua ke hauv cov nqe vajlugkub uas yog lub hauv paus ntawm Kev Ntseeg Adventism, uas yog Daniyee tshooj yim, nqe kaum peb thiab kaum plaub. Hauv cov nqe ntawd Khetos tau qhia nws tus kheej raws li lus faj lem tias yog “tus neeg dawb huv ntawd,” uas yog kev txhais los ntawm lo lus Henplais “Palmoni,” uas txhais tias “Tus Leej Twg Suav Tooj Zoo Kawg Nkaus”.
The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.
Tus Tus Lej Uas Zoo Kawg nkaus qhia ob zaj yog toog uas sawv cev rau ob txoj kab ntawm tej lus faj lem, nyob hauv tib ob nqe Vajlugkub uas Niam Tsev Dawb qhia tias yog tus ncej loj nruab nrab ntawm Kev Ntseeg Adventist. Qhov pib ntawd raug txuas nrog txoj saw cim los ntawm ob puas nees nkaum xyoo mus txog thaum lawv tau tiav hauv xyoo 1844. Habakuk tshooj ob xaus nrog nqe nees nkaum, yog li ntawd tus lej “ob puas nees nkaum” raug cim tseg nrog ib qho kev hais txawv los ntawm Tus Tus Lej Uas Zoo Kawg nkaus, vim nqe ntawd qhia txog ib qho yam ntxwv tseem ceeb ntawm Hnub Theej Txhoj uas yog tus piv txwv tiav, uas tau pib rau hnub ntawd.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Tiamsis tus Tswv nyob hauv Nws lub tuam tsev dawb huv; cia tag nrho lub ntiajteb nyob twj ywm ntsiag to rau ntawm Nws xub ntiag. Habakkuk 2:20.
The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.
Ob lub lub caij yaj saub ob ntu uas sawv cev rau tus ncej tseem ceeb nruab nrab ntawm Kev Ntseeg Adventism, uas tau raug qhia ncaj qha los ntawm tus Wonderful Numberer, raug txuas ua ke los ntawm ob puas nees nkaum xyoo; thiab Yexus (tus Wonderful Numberer), uas ib txwm txheeb qhov kawg ntawm ib yam nrog qhov pib ntawm ib yam, tau cim lawv qhov xaus rau hnub Kaum Hli 22, 1844, nrog tus lej ob puas nees nkaum.
The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.
Kev txav mus los ntawm tus timtswv thawj, ib yam li kev txav mus los ntawm tus timtswv peb, tau pib rau ib lub “caij kawg” (1798 thiab 1989 raws li feem), qhov uas “xya lub sijhawm,” hauv Leviticus nees nkaum rau, raug txheeb qhia. Lub cim chaw tom ntej hauv ob zaj keeb kwm no raug cim los ntawm qhov xaus ntawm ob puas nees nkaum xyoo, uas kuj yog ib qho yam ntxwv yaj saub ntawm “xya lub sijhawm,” vim tias cov ntsiab pib ntawm ob lub zeem muag (chazon thiab mareh), sawv cev rau ib ntus ob puas nees nkaum xyoo uas txuas lawv ua ke.
The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.
Kev tsim tawm Phau Vajlugkub King James xyoo 1611, kev muab Miller cov lus tshaj tawm los teeb tsa kom muaj daim qauv raws li tau luam tawm hauv Vermont Telegraph xov xwm, kev tsim tawm Daim Ntawv Tshaj Tawm Kev Ywj Pheej, thiab kev luam tawm The Time of the End hauv Our Firm Foundation ntawv xov xwm, txhua yam ntawd puav leej yog kev luam tawm. Qhov pib thiab qhov xaus ntawm ob lub sijhawm ntev ob puas nees nkaum xyoo ntawd, nkawd puav leej sawv cev rau ib qho kev luam tawm ua lub cim keeb kwm. Tus lej “ob puas nees nkaum” yog ib lub cim ntawm kev txuas lus yaj saub, thiab tag nrho plaub qhov kev luam tawm no raug txuas ua ke vim yog lawv yog kev luam tawm, thiab kuj raug txuas ua ke los ntawm cov lus uas sawv cev ua “kev nce ntxiv ntawm kev paub” hauv lawv tej keeb kwm raws li nyias nyias.
The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.
Phau Vajlugkub xyoo 1611 sawv cev rau txoj kev sib txuas lus ntawm txoj moo zoo los ntawm cov tsev hais plaub saum ntuj ceeb tsheej los rau noob neej. Miller cov lus tshaj tawm raug teeb tsa nyob hauv cov ntsiab lus ntawm tej lus faj lem hais txog sijhawm, thiab ob daim duab dawb huv ntawm Habakkuk ua kom pom tseeb yooj yim tias Miller cov lus tshaj tawm raug nthuav qhia ua duab raws li cov kab keeb kwm. “Vermont” txhais hais tias “ib lub roob ntsuab,” thiab raws li kev tshoov siab qhia, “ntsuab” yog ib lub cim ntawm txoj kev ntseeg.
“This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.
“Zaj npau suav no tau muab kev cia siab rau kuv. Txoj hlua ntsuab ntawd, hauv kuv lub siab xav, sawv cev rau txoj kev ntseeg, thiab txoj kev zoo nkauj nrog txoj kev yooj yim ntawm kev cia siab rau Vajtswv tau pib kaj lug rau hauv kuv tus plig.” Christian Experience and Teachings, 28.
Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.
Miller txoj xov tau raug tsim kom muaj cai thiab tau tshaj tawm tawm ntawm pawg ntseeg uas ncaj ncees, vim hais tias ib lub “roob” nyob rau hnub kawg yog ib “pawg ntseeg”.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Thiab yuav muaj tias nyob rau hnub kawg, lub roob ntawm Yehauvas lub tuam tsev yuav raug tsa kom ruaj khov rau saum tej ncov roob, thiab yuav raug tsa kom siab dua tej toj; thiab txhua haiv neeg yuav ntws mus cuag nws. Thiab ntau haiv neeg yuav mus thiab hais tias, Nej los mas, cia peb nce mus rau lub roob ntawm Yehauvas, mus rau lub tuam tsev ntawm Yakhauj tus Vajtswv; thiab nws yuav qhia peb txog nws tej kev, thiab peb yuav taug kev hauv nws tej txojkev: rau qhov txoj kevcai yuav tawm hauv Xi‑oos mus, thiab Yehauvas lo lus tawm hauv Yeluxalees tuaj. Yaxayas 2:2, 3.
The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.
Txoj lus sim uas raug muab tsa ua txheej txheem ntawm Miller tau los ntawm pawg ntseeg uas ncaj ncees, thiab phau ntawv tshaj tawm hu ua The Telegraph sawv cev rau ib txoj lus los saum ntuj ceeb tsheej ib yam li King James Bible, rau qhov lo lus “telegraph,” uas raug tsim los ntawm ob lo lus Kili, yog ib txoj lus los ntawm qhov deb tuaj. Lo lus xub thawj (tele) txhais hais tias “nyob deb lossis nyob tom qhov deb,” thiab lo lus thib ob (grapho), “sau lossis kaw cia.” Ua ke lawv txhais hais tias “sau lossis xa tawm nyob deb.” Xyoo 1611, Vajtswv, los ntawm kev tsim tawm ntawm King James Bible, tau xa Nws txoj lus los saum ntuj ceeb tsheej; thiab thaum kawg ntawm ob puas nees nkaum xyoo, Miller txoj lus, raws li tau xub muab tsa ua txheej txheem xyoo 1831 hauv Vermont Telegraph, kuj tau xa Vajtswv txoj lus los saum ntuj ceeb tsheej. Txoj lus ntawd yog “kev paub nce ntxiv” uas raug qhib rau “lub caij kawg” xyoo 1798, uas tom qab ntawd tsim tawm ib txoj kev sim peb qib rau tiam neeg ntawd. Keeb kwm ntawd yog ib daim qauv yav tom ntej qhia txog keeb kwm ntawm Future for America.
The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.
Daim Ntawv Tshaj Tawm Kev Ywj Pheej nyob rau xyoo 1776, sawv cev rau qhov pib ntawm tus tsiaj qus hauv ntiajteb uas muaj nyob hauv Tshwmsim tshooj kaum peb. Nws sawv cev rau qhov pib ntawm Tebchaws Meskas, thiab ua li ntawd nws qhia kom pom txog kev txwv ntawm kev ywj pheej thaum kawg ntawm Tebchaws Meskas. Txoj xov ntawm Future for America (raws li lub npe qhia), qhia txog qhov xaus uas raug ua qauv tseg hauv qhov pib los ntawm kev luam tawm Daim Ntawv Tshaj Tawm Kev Ywj Pheej. Ob puas nees nkaum xyoo tom qab, nyob rau xyoo 1996, txoj hauj lwm qhuab qhia uas tau tsim phau ntawv xov xwm The Time of the End, tau txais lub koom haum raws cai uas yav tas los twb tau muab npe hu ua Future for America lawm. Xyoo ntawd, phau ntawv xov xwm The Time of the End, uas tau muaj los ntawm cov tshooj lus uas tau muab luam tawm hauv daim ntawv tshaj tawm hu ua Our Firm Foundation, tau raug luam tawm.
The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.
Lub npe ntawm txoj hauj lwm qhuab qhia Future for America hais txog keeb kwm ntawm Daim Ntawv Tshaj Tawm Kev Ywj Pheej, rau qhov phau ntawv tshaj tawm ntawd yog lub cim qhia txog qhov pib ntawm Tebchaws Meskas, thiab Yexus ib txwm siv qhov pib los ua duab piv txwv qhia txog qhov kawg. Lub npe ntawm phau ntawv tshaj tawm, uas yog The Time of the End, hais txog ob qho tib si “lub sijhawm kawg” hauv xyoo 1989, thiab kuj hais txog qhov kawg ntawm lub sijhawm sim neej thaum Mi-ka-eev sawv tsees. Txoj xov uas tau muab teeb tsa ua qauv nyob hauv phau ntawv tshaj tawm ntawd (Daniel kaum ib, nqe plaub caug mus txog plaub caug tsib), tau raug qhib lub cim thaum lub Soviet Union poob rau xyoo 1989 (lub sijhawm kawg), thiab cov nqe Vajlugkub uas tau raug qhib lub cim ntawd nthuav tawm ib txheej txheem keeb kwm uas txav mus tom ntej txij xyoo 1989 mus txog rau nqe ib ntawm tshooj kaum ob, uas qhia txog Mi-ka-eev sawv tsees, thiab lub sijhawm sim neej ntawm tibneeg raug kaw.
From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.
Txij thaum tshaj tawm Declaration of Independence, xyoo 1776, mus txog rau thaum tshaj tawm phau ntawv xov xwm The Time of the End, yog sib npaug li ob puas nees nkaum xyoo, thiab qhov pib thiab qhov xaus no tab tom hais txog tib cov ntsiab lus yaj saub. Kev tshaj tawm The Time of the End, tau muab sau ua ke los ntawm cov tshooj uas thaum chiv thawj twb raug luam tawm ua tej zaj lus hauv phau ntawv tshaj tawm Our Firm Foundation, thiab nws sawv cev rau qhov tseeb yaj saub tias yog tsis tuav rawv rau cov lus tseeb hauv paus ntawm txoj kev txav Millerite (uas yog “our firm foundation”), ces yeej tsis muaj peev xwm to taub tau txog “kev txawj ntse nce ntxiv” ntawm “lub sijhawm kawg” xyoo 1989.
The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.
Tus cim kev uas sawv cev tias yog “lub sij hawm kawg,” thiab tus cim kev uas sawv cev rau qhov “ua kom muaj daim qauv ruaj khov” ntawm txoj xov nyob hauv cov keeb kwm sib txuam ntawm thawj thiab tus tim tswv thib peb tej kev txav, ob qho tib si muaj cov ntsiab lus yaj saub ntawm “xya lub sij hawm” hauv Leviticus nees nkaum-rau. Tus cim kev tom ntej hauv cov keeb kwm sib txuam ntawd yog kev txhawb nqa lub hwj chim rau txoj xov raws li tau cim tseg los ntawm kev nqis los ntawm tus tim tswv hauv Tshwm Sim kaum, thaum Lub Yim Hli 11, 1840, lossis tus tim tswv hauv Tshwm Sim kaum yim, thaum Lub Cuaj Hli 11, 2001. Kev ua tiav ntawm txoj kev txom nyem thib ob hauv Tshwm Sim tshooj cuaj tau coj tus tim tswv hauv Tshwm Sim kaum nqis los, thiab kev ua tiav ntawm txoj kev txom nyem thib peb hauv Tshwm Sim tshooj kaum tau coj tus tim tswv hauv Tshwm Sim tshooj kaum yim nqis los.
In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.
Hauv hauv ob zaj keeb kwm uas mus raws ib yam, nag lig pib “txau” thaum tus tim tswv nqes los. Nyob rau lub sijhawm ntawd, zaj lus raug “txhawb kom muaj hwjchim” los ntawm kev lees paub ntawm qhov xwm txheej uas tau raug faj lem tseg. Rau cov Millerites, qhov ntawd yog kev xaus ntawm Ottoman txoj kev kav loj raws li kev ua tiav ntawm lub sijhawm faj lem hais txog Islam ntawm Txoj Kev Txom Nyem thib ob hauv Phau Ntawv Qhia Tshwm tshooj cuaj, nqe kaum tsib. Rau qhov txav ntawm ib puas plaub caug plaub txhiab leej, qhov ntawd yog “kev chim ntawm cov tebchaws,” uas yog ib qho faj lem hais txog Islam ntawm Txoj Kev Txom Nyem thib peb uas nyob rau lub sijhawm ntawm lub raj nplaim thib xya hauv Phau Ntawv Qhia Tshwm kaum, nqe xya, uas tau ua tiav thaum cov tsev loj hauv New York City raug rhuav vau.
Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.
Txhua lub cim tseem ceeb txhua lub hauv paus ntawm ob zaj keeb kwm sib txig no muaj kev txuas ncaj qha rau txoj hauj lwm ntawm tus Tus Xam Lej Zoo Kawg, tus uas tso Nws lub cim kos npe rau saum txoj kev sib raug zoo ntawm ob lub zeem muag uas sawv cev rau ob txhiab peb puas xyoo thiab ob txhiab tsib puas nees nkaum xyoo. Cov neeg zov yaj saub uas raug tsa sawv thaum tus tim tswv nqes los tshuab ib lub raj ceeb toom uas muaj nrog rau zaj lus rau Laodicea, uas xyoo 1856, tau raug txuas ncaj qha nrog kev qhib lub teeb loj dua ntawm “xya lub sij hawm.” Lub cim tseem ceeb ntawm Habakkuk ob daim phiaj, uas sawv cev los ntawm daim phiaj pioneer xyoo 1843 thiab xyoo 1850, uas ob daim tib si sawv cev pom tseeb rau “xya lub sij hawm,” tau los txog nyob nruab nrab ntawm tus tim tswv nqes los thiab “kev poob siab thawj zaug” hauv txhua zaj keeb kwm sib txig.
The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.
Tus cim qhia kev hauv lub “sijhawm ncua” yog txuas ncaj qha nrog lo lus twv uas poob tsis tiav ntawm xyoo 1843, uas yog lo lus twv txog kev ua tiav ntawm ob qho tib si ob txhiab peb puas xyoo, thiab kuj yog ob txhiab tsib puas nees nkaum xyoo thiab. Zaj lus ntawm Kev Quaj Thaum Nruab Nrab Hmo Ntuj yog kev txheeb kom pom txog kev ua tiav uas yuav los sai ntawm ob ntu sijhawm cev Vajtswv lus ntawd. “Qhov rooj” ntawm kev faib caij nyoog uas raug kaw ntawm tus cim qhia kev kawg qhia txog kev ua tiav ntawm ob ntu sijhawm cev Vajtswv lus ntawd, thiab cim tseg qhov chaw uas lub xya, lossis lub xyu hnub nco txog xyoo Yawmsaub pub rov qab, pib nrov. Txhua tus cim qhia kev hauv txhua zaj keeb kwm yog txuas ncaj qha rau “xya lub sijhawm,” thiab “xya lub sijhawm” sawv cev rau txoj hlua uas khi ob zaj keeb kwm ntawd ua ke, thiab ob zaj keeb kwm ntawd sawv cev rau zaj lus ntawm nag kawg.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“‘Rau cov uas dawm ntawm lo lus, vim tsis mloog lus,’ Khetos yog ib lub pob zeb ua rau chim siab rau lawv. Tiamsis ‘lub pob zeb uas cov kws txhim tsev tsis kam txais, lub ntawd twb raug tsa ua lub taub hau kaum tsev lawm.’ Ib yam li lub pob zeb uas raug tsis kam txais ntawd, Khetos hauv Nws tes haujlwm hauv ntiajteb no kuj tau ris txoj kev tsis quav ntsej thiab kev tsim txom. Nws yog ‘tus uas neeg saib tsis taus thiab muab ntiab tawm; yog ib tug neeg muaj kev tu siab, thiab paub kev quaj ntsuag: ... Nws raug saib tsis taus, thiab peb tsis suav Nws li dabtsi.’ Yaxayas 53:3. Tiamsis lub sijhawm twb los ze lawm uas Nws yuav raug tsa kom muaj hwjchim ci ntsa iab. Los ntawm txojkev sawv hauv qhov tuag rov los Nws yuav raug tshaj tawm tias yog ‘Vajtswv Leej Tub nrog lub hwjchim.’ Loos 1:4. Thaum Nws los zaum ob Nws yuav raug nthuav tawm tias yog Tus Tswv kav saum ntuj thiab hauv ntiajteb. Cov uas tam sim no tabtom yuav muab Nws ntsia saum ntoo khaublig yuav lees paub Nws txoj kev loj kawg. Nyob rau ntawm lub qab ntuj khwb, lub pob zeb uas raug tsis kam txais yuav dhau los ua lub taub hau kaum tsev.”
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Thiab rau tus twg uas lub pob zeb ntawd poob los rau, nws yuav zom tus ntawd ua hmoov av.” Cov neeg uas tsis kam txais Khetos tsis ntev tom qab ntawd yuav pom lawv lub nroog thiab lawv haiv neeg raug rhuav tshem. Lawv lub meej mom yuav raug tsoo tawg, thiab tawg khiav ri niab ib yam li hmoov av nyob ntawm xub ntiag cua. Thiab yam twg yog qhov uas rhuav tshem cov Yudais? Nws yog lub pob zeb uas, yog lawv tau tsa lawv lub tsev rau saum nws, yuav tau ua lawv qhov chaw ruaj ntseg. Nws yog Vajtswv txoj kev zoo uas raug thuam tseg, txoj kev ncaj ncees uas raug tsis lees txais, txoj kev hlub tshua uas raug saib tsis taus. Tibneeg tsa lawv tus kheej los tawm tsam Vajtswv, thiab txhua yam uas yuav tau ua lawv txoj kev cawm dim thiaj raug hloov mus ua lawv txoj kev puam tsuaj. Txhua yam uas Vajtswv tau teem tseg rau txoj sia lawv rov pom tias yog rau txoj kev tuag. Hauv cov Yudais qhov kev muab Khetos ntsia saum ntoo khaub lig twb muaj nrog rau kev puas tsuaj ntawm Yeruxalees. Cov ntshav uas tau ntws saum Kalxalees yog qhov hnyav uas ua rau lawv poob mus rau kev puam tsuaj rau lub ntiajteb no thiab rau lub ntiajteb yuav los. Thiab yuav zoo li ntawd rau hnub kawg loj kawg nkaus, thaum kev txiav txim yuav poob los rau cov uas tsis lees txais Vajtswv txoj kev tshav ntuj. Khetos, tus pob zeb uas ua rau lawv dawm, yuav tshwm sim rau lawv thaum ntawd zoo li ib lub roob los ua pauj. Nws lub ntsej muag lub yeeb koob, uas rau cov ncaj ncees yog txoj sia, rau cov neeg phem yuav yog hluav taws kub hnyiab kom tuag nthi. Vim txoj kev hlub raug tsis lees txais, txoj kev tshav ntuj raug saib tsis taus, tus neeg txhaum yuav raug rhuav tshem.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.
“Los ntawm ntau yam piv txwv thiab tej lus ceeb toom uas rov hais dua ntau zaus, Yexus tau qhia tias qhov yuav tshwm sim rau cov Yudais yog dab tsi vim lawv tsis lees txais Leej Tub ntawm Vajtswv. Hauv cov lus no Nws tau hais rau txhua tus neeg hauv txhua tiam uas tsis kam txais Nws los ua lawv tus Cawmseej. Txhua lo lus ceeb toom yog rau lawv. Lub tuam tsev uas raug ua qias tuaj, tus tub uas tsis mloog lus, cov tswv vaj txiv hmab cuav, cov neeg tsim tsev uas thuam luag, muaj lawv qhov sib xws hauv kev paub dhau los ntawm txhua tus neeg txhaum. Yog tsis hloov siab lees txim, txoj kev puas tsuaj uas tej no tau ua duab ua ntej yuav yog nws feem.” The Desire of Ages, 599, 600.