The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.
Kev kev ntxeev siab ntawm Aloos tus mlom nyuj kub thaum pib ntawm cov Ixayees thaum ub, raws li kev yaj saub, sib haum nrog kev ntxeev siab ntawm Yerau‑a‑as thaum pib ntawm kaum pab pawg neeg ntawm lub tebchaws qaum teb uas yog Efa‑i. Cov keeb kwm dawb huv no ua tus qauv qhia txog kev ntxeev siab ntawm Adventism xyoo 1863.
There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.
Muaj tseeb tias tseem muaj lwm cov tim khawv ntxiv rau xyoo 1863, tab sis Aloos thiab vajntxwv Yelanpoo muab cov tim khawv uas nyob saum toj npo rau keeb kwm ntawm xyoo 1863, thiab tag nrho cov keeb kwm ntawd piav qhia txog txoj kev txav mus ntawm ib puas plaub caug plaub txhiab leej, uas yog lub kub Protestant, tsis yog tsuas yog nyob rau hnub kawg ntawm lub nceeg vaj thib rau ntawm tej lus faj lem hauv Phau Vajlugkub xwb, tiam sis mus kom txog thaum kaw lub sijhawm sim siab. Cov keeb kwm ntawd kuj hais txog keeb kwm uas sib luag ntawm lub kub Republican hauv lub nceeg vaj thib rau thiab.
It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.
Feem ntau, qhov no yog ib qhov tseeb uas nyuaj heev rau cov neeg ntseeg lees txais, tias lub koom txoos Seventh-day Adventist yog Vajtswv haiv neeg seem nyob rau thaum kawg ntawm lub ntiaj teb no. Txoj kev ntseeg ntawd yog peb qhov yuam kev thawj. Tsis muaj ib qho pov thawj hauv Vajlugkub li uas qhia tias lub koom txoos Laodicea sawv cev rau cov neeg uas raug tsa siab ua ib lub chij nyob rau hauv lub sij hawm muaj teeb meem ntawm txoj cai Hnub Caiv. Peb qhov yuam kev thawj yog lees txais lub hauv paus xav cuav tias qhov no yog li ntawd. Lub chij nyob rau thaum kawg ntawm lub ntiaj teb no yog tsim los ntawm cov uas raug ntiab tawm los ntawm cov tswv cuab ntawm lub tsev sablaj ntawm Xatas.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Thiab Nws yuav tsa ib tug chij rau txhua haiv neeg, thiab yuav sau cov neeg Ixayees uas raug ntiab tawm los ua ke, thiab yuav sau cov uas tawg khiav ntawm Yudas los ntawm plaub ceg kaum ntuj. Yaxayas 11:12.
It is Laodicean Adventists that cast out those that are to be the ensign.
Yog cov cov Tsev Ntseeg Adventist nyob rau tiam Laodicea uas muab ntiab tawm cov uas yuav tsum yog tus chij cim.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
Nej mloog tus Tswv tej lus, nej cov uas tshee hnyo rau ntawm nws tej lus; Nej cov kwv tij uas ntxub nej, uas ntiab nej tawm vim yog kuv lub npe, tau hais tias, Cia tus Tswv tau koob meej: tiam sis nws yuav tshwm los rau nej txoj kev xyiv fab, thiab lawv yuav raug txaj muag. Yaxayas 66:5.
Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.
Cov uas yog tus chij cim raug ntiab tawm vim yog “lub npe” ntawm Khetos. Lub npe uas ua rau muaj kev ntxub yog Alpha thiab Omega, rau qhov lub hauv paus ntsiab cai ntawm Alpha thiab Omega yog yam uas qhia meej tias pawg ntseeg Xya-hnub Adven-tis sawv cev rau leejtwg hauv Vajlugkub tej lus faj lem. Zaj lus piv txwv txog kaum tus nkauj xwb sawv cev rau txoj kev ntseeg Adven-tis.
“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 txog kaum tus ntxhais nkauj xwb nyob hauv Mathais 25 kuj qhia meej txog txoj kev paub dhau los ntawm haiv neeg Adventist.” The Great Controversy, 393.
The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.
Zaj lus piv txwv ntawd tau tiav thaum pib ntawm txoj kev ntseeg Adventist, thiab nws yuav rov tiav dua raws nraim txhua lo lus thaum txog kawg.
“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 feem ntau raug xa mus rau zaj lus piv txwv hais txog kaum tus ntxhais nkauj xwb, tsib tus uas txawj ntse, thiab tsib tus uas ruam. Zaj lus piv txwv no twb tau thiab yuav raug ua tiav raws nraim txhua lo lus, vim nws muaj ib daim ntawv thov tshwj xeeb rau lub sijhawm no, thiab, ib yam li tus tim tswv thib peb txoj xov, nws twb tau raug ua tiav thiab yuav txuas ntxiv ua qhov tseeb tam sim no mus txog thaum kawg ntawm lub sijhawm.” Review and Herald, August 19, 1890.
The foolish virgins that wake up and recognize they have no oil are the Laodiceans.
Cov nkauj xwb ruam uas tsim los thiab pom tias lawv tsis muaj roj yog cov Laodiceans.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Lub xeev ntawm lub Koom Txoos uas cov hluas nkauj ruam sawv cev, kuj raug hais txog tias yog lub xeev Laodicea.” Review and Herald, August 19, 1890.
The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.
Kev tawm tsam ntawm cov nkauj xwb uas txawj ntse, uas kuj raug sawv cev ua pawg ntseeg Philadelphian, yog nrog ib pawg ntseeg uas lees tias lawv yog Yudais, tiamsis lawv tsis yog.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Saib seb, Kuv yuav ua rau cov neeg ntawd uas yog lub tsev sablaj ntawm Xatas—cov uas hais tias lawv yog Yudais, tiamsis tsis yog, lawv tsuas hais dag xwb—saib seb, Kuv yuav ua rau lawv tuaj pe hawm ntawm koj ko taw xub ntiag, thiab kom lawv paub tias Kuv tau hlub koj. Qhia Tshwm 3:9.
Sister White addresses this verse in the very first publication after the great disappointment.
Muam White hais txog nqe Vajlugkub no hauv thawj phau ntawv tshaj tawm tom qab txoj kev poob siab loj.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
“Koj xav hais tias, cov uas pe hawm ntawm cov neeg dawb huv ko taw xub ntiag, (Revelation 3:9), thaum kawg yuav tau txais kev cawmdim. Ntawm no kuv yuav tsum tsis pom zoo nrog koj; vim Vajtswv tau qhia rau kuv tias pawg neeg no yog cov Adventists uas tau lees hais kev ntseeg, tiam sis tau thim rov qab, thiab ‘rov muab Vajtswv Leej Tub ntsia saum ntoo khaub lig rau lawv tus kheej dua tshiab, thiab muab nws rau kev txaj muag rau sawv daws pom.’ Thiab hauv ‘lub sijhawm ntawm kev sim siab,’ uas tseem yuav los txog, kom nthuav tawm txhua tus tibneeg tus cwj pwm tseeb, lawv yuav paub tias lawv poob mus ib txhis lawm; thiab raug kev mob ntsws kev txom nyem puv npo, lawv yuav nyo ntawm cov neeg dawb huv ko taw xub ntiag.” Word to the Little Flock, 12.
In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.
Hauv Yaxayas tshooj tsib muaj zaj nkauj hais txog lub vaj txiv hmab, uas tom qab no Khetos tau siv, thiab qhov no yog thawj zaug uas tau hais txog nws.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5:1–4.
Tam sim no yuav hu ib zaj nkauj rau kuv tus uas kuv hlub tshaj plaws, yog ib zaj nkauj hais txog tus uas kuv hlub thiab nws lub vaj txiv hmab. Kuv tus uas kuv hlub tshaj plaws muaj ib lub vaj txiv hmab nyob saum ib lub roob uas txi txiv nplua mias heev; thiab nws tau laj kab ncig lub vaj ntawd, thiab khaws tej pob zeb tawm hauv nws mus, thiab cog nws nrog tej hmab uas xaiv zoo tshaj plaws, thiab txhim tsa ib lub yees nyob nruab nrab ntawm nws, thiab kuj ua ib lub chaw nyem kua cawv hauv nws thiab; thiab nws cia siab tias nws yuav txi tej txiv hmab zoo, tiam sis nws txi tej txiv hmab qus. Thiab nim no, nej cov neeg nyob hauv Yeluxalees, thiab nej cov txivneej hauv Yudas, thov nej txiav txim rau nruab nrab ntawm kuv thiab kuv lub vaj txiv hmab. Yuav ua tau dabtsi ntxiv rau kuv lub vaj txiv hmab uas kuv tsis tau ua rau hauv nws lawm? Vim li cas, thaum kuv cia siab tias nws yuav txi tej txiv hmab zoo, nws ho txi tej txiv hmab qus? Yaxayas 5:1–4.
The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.
Zaj lus piv txwv no, txawm yog nyob hauv Phau Qub los yog Phau Tshiab, qhia meej tias Vajtswv pawg ntseeg raug Vajtswv tsis lees txais vim lawv tsis kam txi cov txiv hmab txiv ntoo uas lawv raug tsa los tsim kom muaj. Nyob hauv Yaxayas tshooj tsib, thaum xaus ntawm zaj lus piv txwv, txoj kev rau txim rau lub vaj txiv hmab raug qhia tawm, tib lub sijhawm kuj cog lus tias yuav tsa ib lub chij rau txhua haiv neeg. Pom tseeb lawm tias lub vaj txiv hmab tsis yog lub chij ntawd.
Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:25, 26.
Vim li no tus Tswv txoj kev chim tau kub hnyiab tawm tsam nws haiv neeg, thiab nws tau ncab nws txhais tes tawm tsam lawv, thiab tau nplawm lawv lawm; tej roob kuj tshee hnyo, thiab lawv tej cev tuag raug dua ua tej daim nyob hauv nruab nrab tej kev. Txawm yog li no los nws txoj kev chim tseem tsis tau thim rov qab, tiam sis nws txhais tes tseem ncab tawm li qub. Thiab nws yuav tsa ib lub cim rau tej haiv neeg uas nyob deb, thiab yuav xu nrov hu lawv ntawm qhov kawg ntiaj teb tuaj; thiab saib seb, lawv yuav los sai, muaj ceev kawg nkaus. Yaxayas 5:25, 26.
When Jesus later sang the song as a parable His conclusion was just as decisive.
Thaum tom qab no Yexus hu zaj nkauj ntawd ua ib zaj lus piv txwv, nws qhov xaus kuj txiav txim meej kawg ib yam nkaus.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Nej dua ib zaj lus piv txwv ntxiv: Muaj ib tug tswv tsev uas cog ib lub vaj txiv hmab, laj laj ntsa thaiv puag ncig nws, khawb ib lub chaw nyem cawv txiv hmab hauv ntawd, tsa ib lub pej thuam, muab xauj rau cov neeg ua teb tu, thiab mus rau ib lub tebchaws deb. Thaum lub caij sau txiv los ze lawm, nws txib nws cov tub qhe mus cuag cov neeg ua teb, kom lawv txais cov txiv ntawm lub vaj ntawd. Cov neeg ua teb txawm ntes nws cov tub qhe, ntaus ib tug, tua ib tug, thiab xuas pob zeb ntaus ib tug. Nws rov txib dua lwm cov tub qhe, coob dua thawj pab; lawv kuj ua ib yam nkaus rau lawv thiab. Tiamsis thaum kawg nws txib nws tus tub mus cuag lawv, hais tias, Lawv yuav hwm kuv tus tub. Tiamsis thaum cov neeg ua teb pom tus tub, lawv txawm sib hais tias, Tus no yog tus qub txeeg qub teg; cia li los, peb tua nws, thiab peb txeeb nws tej qub txeeg qub teg. Lawv txawm ntes nws, ntiab nws tawm nraum lub vaj txiv hmab, thiab tua nws. Yog li ntawd, thaum tus tswv lub vaj txiv hmab los txog, nws yuav ua li cas rau cov neeg ua teb ntawd? Lawv hais rau nws tias, Nws yuav muab cov neeg phem ntawd rhuav tshem ib txoj kev txom nyem kawg nkaus, thiab yuav muab lub vaj txiv hmab xauj rau lwm cov neeg ua teb uas yuav xa cov txiv rau nws raws caij raws nyoog. Yexus hais rau lawv tias, Nej tsis tau nyeem hauv Vajluskub dua li no los, Lub pob zeb uas cov neeg txhim tsev muab pov tseg lawm, lub ntawd twb los ua lub pob zeb taub hau kaum tsev lawm: qhov no yog tus Tswv txoj haujlwm, thiab yog yam ua rau peb ob lub qhov muag xav tsis thoob? Vim li no kuv hais rau nej tias, Vajtswv lub nceeg vaj yuav raug muab rho ntawm nej mus, thiab muab rau ib haiv neeg uas tsim cov txiv uas phim rau nws. Thiab tus uas poob rau saum lub pob zeb no yuav tawg tas; tiamsis tus uas lub pob zeb no poob rau saum nws, nws yuav raug muab zom ua hmoov av. Thaum cov thawj pov thawj thiab cov Falixais hnov nws tej lus piv txwv, lawv thiaj paub tias nws hais txog lawv. Mathais 21:33–45.
The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.
Lub pawg ntseeg Xya-hnub Xaiv Tus Tswv ntawm Laodicea tsis yog tus chij uas raug tsa siab. Lub vaj txiv hmab nyob rau hnub kawg uas Yixayee thaum ub tau ua tus qauv qhia txog yog pawg ntseeg Xya-hnub Xaiv Tus Tswv ntawm Laodicea, tiam sis yuav muaj ib haiv neeg uas coj tawm los txi cov txiv uas tsim nyog hu ua thawj cov txiv, uas yog yam uas ib puas plaub caug plaub txhiab leej ntawd yog.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Cov no yog cov uas tsis tau raug qias neeg nrog poj niam; vim lawv yog nkauj xwb. Cov no yog cov uas raws tus Menyuam Yaj mus rau txhua qhov chaw uas Nws mus. Cov no raug txhiv dim tawm hauv nruab nrab ntawm tib neeg, ua thawj cov txiv hmab txiv ntoo rau Vajtswv thiab rau tus Menyuam Yaj. Tshwmsim 14:4.
As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.
Ua ib daim chij, lawv yuav raug siv los ntawm Tus Tswv Tsev kom coj los sau qoob loo zaum kawg. Pawg ntseeg Seventh-day Adventist Laodicea yog lub vaj txiv hmab uas tau tsis lees txais lub hauv paus pob zeb ntawm Mauxes xya tiam. Txij ntawd mus nws yog ib qho kev poob nqis zuj zus mus rau hauv qhov tsaus ntuj loj dua thiab loj dua. Daim chij yuav yog “ib cag ntawm Yexai.” Cag ntawm Yexai, lossis Daviv, sawv cev rau qhov tseeb kawg nkaus uas Yexus tau nthuav tawm rau cov Yudais uas nyiam sib cav hauv Nws tiam keeb kwm. Nws yog ib lub cim ntawm txoj cai Alpha thiab Omega, uas cov neeg ua vaj txiv hmab uas tsis ncaj ncees ntawm cov Ixayees thaum ub thiab cov Ixayees niaj hnub no tsis kam to taub.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
Thiab nyob rau hnub ntawd yuav muaj ib tug cag ntawm Yexis, uas yuav sawv ua ib lub cim rau cov neeg; rau nws cov Lwm Haiv Neeg yuav nrhiav los: thiab nws qhov chaw so yuav muaj koob meej. Yaxayas 11:10.
Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.
Muam White thiab James White qhia meej tias txog xyoo 1856 txoj kev txav ntawd twb tau los ua Laodicea lawm, yog li ntawd nws qhia thaum twg tias nws puas tau txais zaj lus rau cov Laodiceans? Nws yeej tsis tau ua li ntawd. Peb qhov yuam kev thawj yog lees txais lo lus hais tias lub koom txoos Seventh-day Adventist tau yog ib lub koom txoos yeej muaj kev kovyeej tas mus li raws li nws tau taug dhau hauv keeb kwm. Qhov tseeb yog kiag li rov qab. Yog peb lees txais thawj lub hauv paus kev xav uas yuam kev ntawd, ces peb lub qhov muag yuav raug kaw rau tej yam tseeb hauv yaj saub uas qhia lwm yam. Piv txwv li, Muam White pheej qhia dua thiab dua tias keeb kwm ntawm cov Yixayee thaum ub tiag tiag yog ib daim duab qhia txog txoj kev paub dhau los thiab keeb kwm ntawm cov Yixayee ntsuj plig niaj hnub no. Feem ntau thaum nws hais txog cov Yixayee thaum ub ua tus qauv rau cov Yixayee niaj hnub no, nws tib lub sijhawm kuj hais txog tus tubtxib Povlauj lo lus nrov uas qhia tib qho tseeb ntawd.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Tam sim no tau los rau lawv ua piv txwv; thiab tej no raug sau cia ua lus ceeb toom rau peb, cov uas hnub kawg ntawm lub ntiajteb twb los txog lawm. 1 Khaulee 10:11.
The apostle Paul in verse eleven is summarizing the previous ten verses.
Tus tubtxib Paulus hauv nqe kaum ib tab tom sau ua ib lo lus xaus rau kaum nqe uas nyob ua ntej ntawd.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.
Tsis tas li ntawd, cov kwvtij, kuv tsis xav kom nej tsis paub hais tias peb cov yawg koob sawvdaws tau nyob hauv huab, thiab sawvdaws tau hla hiav txwv; thiab sawvdaws tau raug muab ntxuav koom nrog Mauxes hauv huab thiab hauv hiav txwv; thiab sawvdaws tau noj tib qho zaub mov sab ntsuj plig; thiab sawvdaws tau haus tib qho dej haus sab ntsuj plig; rau qhov lawv tau haus ntawm lub Pob Zeb sab ntsuj plig uas raws lawv qab los: thiab lub Pob Zeb ntawd yog Khetos. Tiamsis Vajtswv tsis txaus siab rau coob leej ntawm lawv: rau qhov lawv raug tua pov tseg hauv tebchaws moj sab qhua. Nimno tej no yog tej yam ua piv txwv rau peb, kom peb tsis txhob ntshaw tej yam phem, ib yam li lawv kuj tau ntshaw. Thiab nej tsis txhob ua neeg pe mlom, ib yam li qee leej ntawm lawv tau ua; raws li muaj sau tseg tias, Cov neeg zaum los noj thiab haus, ces sawv los ua si. Thiab peb tsis txhob ua nkauj ua nraug, ib yam li qee leej ntawm lawv tau ua, thiab ib hnub ntawd poob nees nkaum peb txhiab leej. Thiab peb tsis txhob sim Khetos, ib yam li qee leej ntawm lawv kuj tau sim, thiab raug nab rhuav tshem. Thiab nej tsis txhob yws hlo, ib yam li qee leej ntawm lawv kuj tau yws, thiab raug tus rhuav tshem muab rhuav pov tseg. 1 Khaulee 10:1–10.
Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.
Povlauj thiab Muam White tsis siv cov Yixayee thaum ub ua ib qho piv txwv txog ib haiv neeg uas yeej thiab ncaj ncees. Tiamsis, yog qhov rov qab kiag li. Povlauj muab kaum nqes ntawd xub thawj los xaus rau hauv nqes kaum ib, thiab tom qab ntawd hauv nqes tom ntej nws hais txog zaj lus qhia uas keeb kwm ntawm cov Yixayee thaum ub yuav tsum qhia rau cov uas yuav pom.
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
Yog li no cia nws tus kheej tias nws sawv ruaj lawm, nws yuav tsum ceev faj tsam nws poob. 1 Kaulinthaus 10:12.
Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.
Ixayees thaum ub muab ib qho piv txwv ntawm ib haiv neeg uas Vajtswv tau hu, Vajtswv tau coj, tau ua kom tiav tej lus faj lem ntawm Vajtswv, thiab tau fav xeeb tawm tsam Vajtswv nyob txhua kauj ruam ntawm txoj kev, thiab thaum kawg txawm muab tus Tswv Tsim ntuj tsim teb ntsia saum ntoo khaub lig! Cov Adventist tsis muaj teeb meem lees paub tej no hais txog Ixayees thaum ub, tiam sis tsis tshua cia qhov kev ceeb toom uas tau npaj tseg ntawd txeem dhau lawv txoj kev dig muag Laodicea. Tej zaum lawv yuav hais cov nqe lus uas Muam White qhia tias pawg ntseeg yog Vajtswv lub noob muag, thiab yeej yog li ntawd tiag, tab sis Vajtswv txoj kev hlub rau Nws haiv neeg tsis muab ib daim tsho los npog lawv qhov xwm txheej tiag. Cov uas Nws hlub Nws cem thiab qhuab ntuas. Txawm hais tias Vajtswv pawg ntseeg yog Vajtswv lub noob muag npaum li cas los xij, Yexus tau hais meej heev los sau tseg Nws txoj kev sib raug zoo nrog lub noob ntawd, Nws lub noob.
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.
Au Yeluxalees, Yeluxalees, uas tua cov yaj saub, thiab txawb pob zeb rau cov uas raug xa los cuag koj; kuv twb xav sau koj cov me nyuam los ua ke ntau zaus npaum li cas, ib yam li tus poj qaib sau nws cov qaib nyuag los rau hauv qab nws ob txhais tis, los nej tsis kam! Saib seb, nej lub tsev raug tso tseg rau nej nyob twjywm qhuav qhawv; thiab tseeb tiag kuv hais rau nej, nej yuav tsis pom kuv lawm mus txog lub sijhawm uas nej yuav hais tias, Foom koob hmoov rau tus uas los nyob hauv lub npe ntawm tus Tswv. Luka 13:34, 35.
The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.
Cov lus nug uas tsim nyog yuav tsum raug nug tias, “Puas yog Yexus tseeb tiag siv qhov kawg los ua piv txwv raws li qhov pib? Puas yog Ixayees thaum ub tseeb tiag ua piv txwv rau Ixayees niaj hnub no?” Qhov teeb meem ntawm Ixayees thaum ub thoob plaws hauv lawv keeb kwm yog tias lawv ntseeg tias lawv caj ces thiab qub txeeg qub teg yog pov thawj tias lawv yog Vajtswv haiv neeg, thiab yog li ntawd lawv thiaj tsis muaj peev xwm yuav yog lwm yam li tsuas yog Vajtswv haiv neeg xwb. Vim li ntawd, nyob rau tiam Yelemis, lawv thiaj hais tawm tias lawv yog lub tuam tsev ntawm tus Tswv.
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.
Lo lus uas los ntawm tus Tswv tuaj rau Yelemis, hais tias, Cia li sawv ntawm lub rooj vag ntawm tus Tswv lub tuam tsev, thiab tshaj tawm lo lus no rau ntawd, thiab hais tias, Nej txhua tus ntawm Yudas uas nkag los ntawm cov rooj vag no los pe hawm tus Tswv, nej cia li mloog tus Tswv lo lus. Tus Tswv uas muaj pab tub rog coob, uas yog Ixayees tus Vajtswv, hais li no tias, Nej cia li kho nej tej kev thiab nej tej haujlwm kom zoo, ces kuv yuav cia nej nyob hauv qhov chaw no. Nej txhob cia siab rau tej lus dag, hais tias, Nov yog tus Tswv lub tuam tsev, tus Tswv lub tuam tsev, tus Tswv lub tuam tsev. Yelemis 7:1–4.
This very same delusion was also emphasized by John the Baptist.
Qhov kev dag ntxias tib yam no kuj raug Yauhas tus Muab Neeg Ua Kev Cai Raus Dej hais kom tseem ceeb thiab.
And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.
Thiab lawv tau txais kev cai raus dej ntawm nws hauv tus dej Yaladees, lees lawv tej kev txhaum. Tiamsis thaum nws pom coob tus Falixais thiab Xadukais tuaj rau nws txoj kev cai raus dej, nws hais rau lawv tias, Nej caj ces nab phem, leejtwg tau ceeb toom nej kom khiav dim ntawm txoj kev chim uas yuav los? Yog li ntawd nej yuav tsum txi tej txiv uas tsim nyog rau txoj kev hloov siab lees txim. Thiab nej tsis txhob xav hais hauv nej lub siab tias, Peb muaj Anplahas ua peb txiv; rau qhov kuv hais rau nej tias, Vajtswv muaj peevxwm tsa cov pob zeb no ua neeg xeeb leej xeeb ntxwv rau Anplahas. Thiab nim no rab taus twb muab tso rau ntawm cag ntoo lawm; yog li ntawd txhua tsob ntoo uas tsis txi txiv zoo yuav raug ntov pov rau hauv hluav taws. Mathais 3:6–10.
The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.
Tib txoj kev to taub yuam kev tib yam ntawd nyob hauv Adventism uas raug ua cim los ntawm lo lus hais tias “Lub tuam tsev ntawm tus Tswv, yog peb,” thiab hais tias peb yog Aplahas cov “xeeb leej xeeb ntxwv” ntawm sab ntsuj plig, yog qhov kev tshwm sim tseem ceeb tshaj plaws ntawm Laodicea txoj kev dig muag.
“God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.
“Vajtswv xa tub txib los qhia rau Nws haiv neeg tias lawv yuav tsum zoo li cas thiab ua dab tsi thiaj mloog tau Nws tej kevcai ntawm txojkev ncaj ncees, tej uas yog ib tug neeg ua raws, nws kuj yuav muaj sia nyob hauv tej ntawd thiab. Lawv yuav tsum hlub Vajtswv tshaj plaws, tsis txhob muaj lwm tus vajtswv nyob ua ntej Nws; thiab lawv yuav tsum hlub lawv tus kwvtij neeg ib yam li lawv tus kheej, ua rau nws yam uas lawv xav kom nws ua rau lawv.
“Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.
“Tsis muaj ib lub ntsis me tshaj plaws ntawm Vajtswv txoj kevcai dawb huv uas yuav raug saib yau lossis raug saib tsis taus. Cov uas ua txhaum ib lo lus hais tias, ‘Tus Tswv hais li no,’ sawv nyob hauv qab tus chij ntawm tus thawj ntawm txoj kev tsaus ntuj, nyob hauv kev ntxeev siab tawm tsam lawv tus Tsim thiab lawv tus Cawmseej. Lawv lees hais tias tej lus cog tseg uas raug muab rau cov uas mloog lus yog rau lawv, hais tias, Lub tuam tsev ntawm tus Tswv, lub tuam tsev ntawm tus Tswv yog peb, thaum lawv saib tsis taus Vajtswv los ntawm kev nthuav tawm Nws tus yam ntxwv tsis raug, los ntawm kev ua tib yam uas Nws twb hais kom lawv tsis txhob ua. Lawv tsa ib tug qauv uas Vajtswv tsis tau muab. Lawv tus yam ntxwv ua piv txwv coj neeg yuam kev, lawv txoj kev cuam tshuam ua rau qias tsis huv. Lawv tsis yog tej teeb nyob hauv lub ntiajteb no, rau qhov lawv tsis ua raws li tej hauv paus ntsiab lus ntawm kev ncaj ncees.”
“Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .
“Neeg tsis tuaj yeem qhia kev ntxeev siab loj dua rau Vajtswv tshaj li los ntawm kev tsis quav ntsej qhov kaj uas Nws xa tuaj rau lawv. Cov uas ua li no dag ntxias cov uas tsis paub, rau qhov lawv tsa tej cim taw qhia cuav. Lawv pheej niaj hnub hloov ntxeev tej hauv paus ntsiab lus dawb huv....”
“In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.
“Hauv cov lus ntawm Vajluskub Dawb Huv, peb raug qhia meej tseeb tias vim li cas kev puam tsuaj thiaj los raug haiv neeg Yudais. Lawv tau txais qhov kaj loj, tej koob hmoov nplua nuj, thiab txoj kev vam meej uas zoo kawg nkaus. Tiam sis lawv tau pom tias tsis ncaj ncees rau yam uas raug muab tso siab rau lawv. Lawv tsis tau saib xyuas tus Tswv lub vaj txiv hmab kom ncaj ncees, los sis muab cov txiv ntawm lub vaj ntawd rau Nws. Lawv tau ua neej li yog tsis muaj Vajtswv, thiab vim li ntawd kev txom nyem thiaj los raug lawv.” Manuscript Releases, volume 14, 343–345.
Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.
Cov neeg Ixayees ntseeg tias vim lawv tau raug Vajtswv xaiv txij thaum chiv keeb ntawm lawv keeb kwm, lawv yuav nyob mus ib txhis ua Nws haiv neeg uas raug xaiv. Qhov phem tshaj ntawd, lawv kuj ntseeg tias vim lawv yog Nws haiv neeg uas raug xaiv, Nws yuav hwm lawv, txawm yog qhov tseeb tias lawv tsis kam hwm Nws. Hauv kev yaj saub, lawv yog Nws haiv neeg uas raug xaiv, mus txog thaum raug nrauj, tiam sis lawv yeej tsis tau yog haiv neeg uas Vajtswv tau xav kom lawv ua. Kev ncaj ncees ntawm haiv neeg uas raug xaiv tsis yog txiav txim raws li lawv tej zaum yuav xav tias lawv yog leej twg. Cov Ixayees thaum ub yog tus qauv tseem ceeb ntawm pawg ntseeg Xya-hnub Adven, tiam sis thaum txais yuav lub hauv paus kev ntseeg cuav tias lawv sawv cev rau ib puas plaub caug plaub txhiab tus thaum kawg ntiajteb, ces qhov muag tsis pom kev ntawm Laodike-as thiaj raug nthuav tawm, ib yam li cov Ixayees thaum ub. Kev ntseeg Adven ntseeg thiab qhia tias lawv yog Vajtswv haiv neeg seem nyob rau thaum kawg ntiajteb, txawm hais tias muaj pov thawj meej tseeb tawm tsam qhov ntawd.
The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.
Thaum peb los ze rau lub sijhawm kawg ntawm txoj kev sim siab, txoj xov rau haiv neeg Laodicea yuav tsum hajyam hnyav thiab ncaj tshaj qub. Yog tias lub hauv paus kev ntseeg cuav ntawd tsis raug muab tso tseg rau qhov tseeb, ces tej qauv ntawm Aloos, Yeraujavam thiab 1863 raug zais rau hauv qab daim ntaub npog ntawm kab ke thiab kev coj ib txwm. Tam sim no twb ze dhau lawm rau lub sijhawm kawg ntawm txoj kev sim siab, tsis txhob tseem zais hauv qab daim ntaub npog ntawd ntxiv lawm.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.
Qhov no yog txoj kev txiav txim, tias qhov kaj twb los rau hauv lub ntiajteb lawm, tiamsis neeg nyiam qhov tsaus ntuj tshaj qhov kaj, vim lawv tej haujlwm yog phem. Rau qhov txhua tus uas ua phem ntxub qhov kaj, thiab tsis los cuag qhov kaj, tsam nws tej haujlwm yuav raug qhuab ntuas. Yauhas 3:19, 20.
The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.
Keeb kwm ntawm cov kev thim txojkev ntseeg tseeb hauv Adventism twb raug taug raws hauv Vajtswv Txojlus cev faj lem lawm. Qhov no yog ib qho tseeb cev faj lem. Thawj qhov pov thawj ntawm no yog cov Yixayee thaum ub. Cov Yixayee thaum ub yog ib zaj keeb kwm ntawm kev thim txojkev ntseeg uas txuas ntxiv mus thiab nce zuj zus, txawm li cas los xij phau Vajlugkub thiab Ntsuj Plig ntawm Kev Cev Faj Lem qhia tias cov Yixayee thaum ub yog tus qauv piv txwv rau cov Yixayee niaj hnub no. Txawm qhov no yuav tu siab npaum li cas los, yeej tsis tau muaj ib lub sijhawm twg uas tseem ceeb dua li tam sim no rau kev to taub qhov tseeb no. Qhov uas tab tom raug qhib tawm los ntawm Kev Qhia Tshwm ntawm Yexus Khetos yog qhov tseeb tias keeb kwm ntawm Adventism raws li tus kub Protestant khiav mus sib luag nrog keeb kwm ntawm tus kub Republican. Ob tug kub no ib leeg yog ib tug tim khawv thib ob rau ib leeg, thiab kev tsis kam pom ib tug tim khawv no kom raug, tib lub sijhawm kuj txwv tsis pub lwm tug tim khawv raug lees paub thiab pom raws li nws yog.
The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.
Cov caj ces ntawm Aaron, Jeroboam thiab 1863 qhia txog qhov pib ntawm cov Yixayee sab ntsuj plig niaj hnub no, thiab hauv kev ua li ntawd lawv kuj qhia txog qhov pib ntawm lub kub ntawm Republican. Xov ntawm tus timtswv thib peb yog ib lo lus ceeb toom tawm tsam kev txais lub cim ntawm tus tsiaj qus. Tebchaws Meskas yog tus uas xub tshaj tawm ib txoj cai Hnub Sunday thiab tom qab ntawd yuam kom tag nrho lub ntiaj teb ua tib yam.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Cov teb chaws txawv txawv yuav ua raws li tus yam ntxwv ntawm Tebchaws Meskas. Txawm yog nws yog tus coj tawm mus ua ntej, los tib txoj kev kub ntxhov ntawd yuav los raug peb haiv neeg nyob txhua qhov chaw hauv ntiajteb no.” Testimonies, volume 6, 395.
The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.
Cov lus tseeb ntawm kev cev Vajtswv lus uas txuas nrog kev kub ntxhov ntawm txoj cai Hnub Caiv tsis tuaj yeem muab cais tawm ntawm txoj hauj lwm ntawm Tebchaws Meskas. Tus tsiaj nyaum hauv ntiajteb ntawm Tshwm Sim tshooj kaum peb yog lub nceeg vaj thib rau hauv kev cev Vajtswv lus hauv Phau Vajlugkub, uas kav tau xya caum xyoo cev Vajtswv lus raws li Yaxayas nees nkaum peb. Tus tsiaj nyaum hauv ntiajteb ntawd yog tus uas muaj ob tug kub. Cov lus tseeb uas cuam tshuam nrog txoj kev sib raug zoo ntawm ob tug kub ntawd tam sim no tab tom raug qhib lub foob, tiamsis tsuas yog rau cov uas xaiv los nkag siab tias Yexus ua tiav txoj kev qhib lub foob ntawm Tshwm Sim ntawm Yexus Khetos los ntawm kev siv qhov pib ntawm ib yam los ua piv txwv qhia qhov kawg ntawm ib yam.
The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.
Tebchaws Asmeskas tau pib ua lub tebchaws thib rau hauv Vajlugkub tej lus faj lem xyoo 1798, thiab nyob rau rau caum tsib xyoos tom qab ntawd, ob tug kub uas yuav mus dhau keeb kwm ua ke tau raug muab tso rau hauv ib qho chaw xwm txheej uas yuav raug paub tau, tiam sis tsuas yog los ntawm cov uas kam pom xwb. Rau caum tsib xyoos uas tau muab nthuav tawm hauv Yaxayas tshooj xya, tau pib xyoo 742 BC thiab xaus xyoo 677 BC. Txij xyoo 1798 mus txog 1863, cov xyoo ntawd tau rov ua dua. Cov rau caum tsib xyoos ntawd qhia txog ib txoj txheej txheem ntawm kev kub ntxhov hauv ob tug kub.
By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.
Txog xyoo 1863, lub caij pib ntawm cov “hnub ntawm ib tug vajntxwv” raws li lus faj lem hauv Yaxayas nees nkaum peb twb xaus lawm, thiab los ntawm qhov ntawd nws tau tsim tsa cov cim ciam ntawv yaj saub ntawm lub caij kawg ntawm “cov hnub ntawm ib tug vajntxwv.” Qhov xaus ntawm xya caum uas yog lub cim hauv Yaxayas nees nkaum peb raug piav qhia los ntawm thawj rau caum tsib xyoo. Txij xyoo 1863 mus txog lub sij hawm kawg hauv xyoo 1989, yog lub caij nyoog ntawm pawg ntseeg Adventist Laodicea, uas tau pib los ntawm kev txav Millerite thiab xaus rau ntawm kev txav ntawm ib puas plaub caug plaub txhiab leej. Yuav kom to taub lub caij nyoog ntawm qhov kawg, peb yuav tsum to taub lub caij nyoog ntawm qhov pib. Adventism tsis muaj peev xwm ua li no, vim nws qhov pib raug cim tseg los ntawm nws txoj kev tsis lees txais Mauxes tej lus cog tseg, uas qhia meej txog rau caum tsib xyoo ntawd ntag, uas sawv cev rau Adventism thiab Tebchaws Meskas ob qho tib si qhov pib thiab qhov kawg.
For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.
Vim li no, thiab qhov no yog ib qho laj thawj uas muaj qhov tseem ceeb heev, tsab xov xwm no tau sim los tsim kom ruaj ib qhov tseeb yaj saub uas nim no tab tom raug tus Tsov Ntxhuav ntawm xeem Yudas qhib nws lub foob. Qhov tseeb ntawd yog tias yog koj tsis kam lees paub tias pawg ntseeg Xya-hnub Adventist yeej ib txwm nyob hauv tus yam ntxwv Laodicea, ces raws li txoj kev txiav txim muaj laj thawj koj yuav tsis muaj peev xwm faib kom raug keeb kwm ntawm Adventism, thiab yog tsis faib kom raug keeb kwm ntawm Adventism ces koj kuj tsis muaj peev xwm txheeb kom raug lub kub ntawm Republicanism.
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.
Vim yog tias tom qab lawv twb dim lawm ntawm tej kev qias vuab tsuab hauv lub ntiajteb no los ntawm txoj kev paub tus Tswv thiab tus Cawmseej Yexus Khetos, lawv rov qab raug cuab rau hauv tej ntawd dua thiab raug kov yeej, ces lawv lub xaus tom qab haj yam phem dua lub hauv paus chiv keeb. Rau qhov yuav zoo dua rau lawv yog lawv tsis tau paub txojkev ncaj ncees, dua li tom qab lawv twb paub lawm, mam tig nraub qaum ntawm txoj lus txib dawb huv uas tau muab cob rau lawv. Tiamsis qhov uas tau tshwm sim rau lawv yog raws li lo lus paj lug tseeb hais tias, Tus dev rov qab mus noj nws tus ntuav dua; thiab tus maum npua uas twb ntxuav lawm rov qab mus dawm hauv av nkos. 2 Petus 2:20–22.