The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.
Nqe lus xaus ntawm Phau Qub nthuav tawm ib lo lus cog tseg hais tias tus yaj saub Eliyas yuav tshwm sim nrog ib zaj lus ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Saib seb, Kuv yuav txib Eliyas tus cev Vajtswv lus tuaj cuag nej ua ntej hnub uas tus Tswv yuav los txog, uas yog hnub loj thiab txaus ntshai ntawd: Thiab nws yuav tig cov txiv lub siab los cuag cov me nyuam, thiab cov me nyuam lub siab los cuag lawv cov txiv, tsam Kuv los ntaus lub ntiaj teb no nrog ib txoj kev foom phem. Malakis 4:5, 6.
The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.
Phau Vajlugkub hais meej tias “hnub loj thiab txaus ntshai ntawm tus Tswv” los sis “kev foom tsis zoo” uas Vajtswv “nplawm lub ntiajteb nrog” kuj raug piav qhia ua cim piv txwv tias yog “xya qhov xwm txheej phem kawg” los sis “Vajtswv txoj kev chim” hauv phau Ntawv Tshwmsim. Tshooj kaum tsib ntawm Phau Ntawv Tshwmsim qhia txog qhov chaw txheej xwm yaj saub uas coj mus rau kev nchuav tawm ntawm xya qhov xwm txheej phem kawg loj thiab txaus ntshai hauv tshooj kaum rau.
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.
Thiab kuv pom dua ib lub cim hauv ntuj ceeb tsheej, uas loj thiab txaus xav tsis thoob, yog xya tus tim tswv tuav xya yam kev rau txim kawg; vim txoj kev chim ntawm Vajtswv raug ua kom puv npo nyob hauv tej ntawd.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.
Thiab kuv pom zoo li ib lub hiav txwv iav xyaw nrog hluav taws; thiab cov uas tau yeej tus tsiaj qus, thiab nws tus mlom, thiab nws lub cim, thiab tus lej ntawm nws lub npe, sawv saum lub hiav txwv iav, tuav Vajtswv tej raj ntaus. Thiab lawv hu zaj nkauj ntawm Mauxes, uas yog Vajtswv tus qhev, thiab zaj nkauj ntawm tus Menyuam Yaj, hais tias, Au tus Tswv Vajtswv uas Muaj Hwjchim Loj Kawg Nkaus, koj tej haujlwm yog loj kawg thiab txaus ntshai kawg; koj tej kev yog ncaj ncees thiab tseeb tiag, koj uas yog Vajntxwv ntawm cov neeg dawb huv. Au tus Tswv, leejtwg yuav tsis ntshai koj, thiab yuav tsis qhuas koj lub npe? rau qhov tsuas yog koj xwb thiaj yog tus dawb huv; rau qhov txhua haivneeg yuav los pe hawm ntawm koj xubntiag; rau qhov koj tej kev txiav txim tau tshwm tawm lawm.
And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.
Tom qab ntawd kuv thiaj ntsia, thiab saib seb, lub tuam tsev ntawm lub tsev ntaub ntawm zaj lus tim khawv saum ntuj ceeb tsheej tau qhib lawm: Thiab xya tus tim tswv tau tawm hauv lub tuam tsev los, muaj xya txoj kev raug txim ntawd, hnav ntaub linen huv thiab dawb paug, thiab muab siv kub qhwv ntawm lawv lub hauv siab. Thiab ib tug ntawm plaub tug tsiaj txhu ntawd tau muab xya lub tais kub puv nkaus ntawm Vajtswv txoj kev chim rau xya tus tim tswv, uas muaj sia nyob mus ib txhis tsis kawg. Thiab lub tuam tsev tau puv nkaus nrog pa taws los ntawm Vajtswv lub yeeb koob, thiab los ntawm nws lub hwj chim; thiab tsis muaj leejtwg yuav nkag tau mus rau hauv lub tuam tsev, mus txog thaum xya txoj kev raug txim ntawm xya tus tim tswv ntawd tiav lawm. Qhia Tshwm 15:1–8.
The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”
Qhov laj thawj uas “tsis muaj leejtwg muaj peevxwm nkag mus rau hauv lub tuam tsev, mus txog thaum xya txoj kev raug mob ntawm xya tus timtswv tau ua tiav lawm” yog tias lub sijhawm los tuav kom tau txoj kev cawm seej raug kaw thaum lub tuam tsev puv ncho pa luam yeeb hauv tshooj kaum tsib. Lub sijhawm sim siab uas tibneeg raug muab kom hloov siab lees txim thiab nrhiav tau txoj kev cawm seej ces xaus lawm. Thaum lub sijhawm ntawd los txog, “hnub loj thiab txaus ntshai ntawm tus Tswv” uas Yauhas hu ua “xya txoj kev raug mob kawg” raug nchuav tawm ua ntej Khetos Rov Los Zaum Ob. Malakhi hu hnub ntawd tias “txaus ntshai,” thiab Yaxayas qhia tias nws yog Vajtswv txoj “haujlwm txawv.”
For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.
Vim tus Tswv yuav sawv tsees ib yam li saum roob Perazim, nws yuav npau taws ib yam li hauv hav Gibeon, kom nws thiaj ua tau nws tes haujlwm, nws tes haujlwm txawv txawv; thiab coj kom nws txoj hauj lwm tiav, nws txoj hauj lwm txawv txawv. Yog li no nim no nej txhob ua neeg thuam luag, tsam nej tej saw raug muab khi kom ruaj dua qub; rau qhov kuv tau hnov ntawm tus Tswv Vajtswv uas kav cov tub rog ceeb tsheej hais txog ib qho kev rhuav tshem, uas twb raug txiav txim cia lawm rau tag nrho lub ntiajteb. Yaxayas 28:21, 22.
Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.
Txawm yog Vajtswv txoj “haujlwm txawv txawv” yuav cuam tshuam rau “tag nrho lub ntiajteb,” los Kev Tshoov Siab qhia meej tias kev nchuav cov kev rau txim ntawd muaj kev sib raug nrog kev tawm tsam ntawm ib haiv neeg.
“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.
“Lwm haiv neeg txawv teb chaws yuav ua raws li tus yam ntxwv ntawm Tebchaws Meskas. Txawm yog nws yog tus coj ua ntej los xij, tib yam kev kub ntxhov ntawd yuav los raug rau peb haiv neeg nyob rau txhua feem hauv lub ntiajteb.” Testimonies, volume 6, 395.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Thaum Amelikas, uas yog lub tebchaws ntawm txojkev ywj pheej ntawm kev ntseeg, yuav koom tes nrog txojkev Papacy hauv kev yuam lub siab dawb paug thiab quab yuam tibneeg kom hwm hnub Xanpataus cuav, ces haiv neeg ntawm txhua lub tebchaws thoob plaws lub ntiajteb yuav raug coj kom ua raws li nws tus yam ntxwv.” Testimonies, volume 6, 18.
Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.
Txhua lub tebchaws yuav ua kom puv lawv lub khob ntawm lawv lub sijhawm uas raug kuaj xyuas, tiam sis “Vajtswv tej kev txiav txim” uas Muam White qhia tias yog “kev puam tsuaj ntawm haiv tebchaws,” “lub sijhawm ntawm Vajtswv tej kev txiav txim uas rhuav tshem,” raws li nws kuj hu keeb kwm uas pib ntawm txoj cai Hnub Caiv hnub Sunday hauv Tebchaws Meskas, tsis yog xya lub mob kawg.
“A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
“Muaj ib lub sijhawm tab tom los txog thaum txoj kevcai ntawm Vajtswv, hauv ib qho kev txhais tshwjxeeb, yuav raug muab ua kom ploj nqis hauv peb lub tebchaws. Cov thawjcoj kav tebchaws no yuav, los ntawm kev tsim cai lijchoj, yuam kom coj raws hnub Sunday txoj cai, thiab ua li ntawd ces Vajtswv haivneeg yuav raug coj mus rau hauv kev phom sij loj heev. Thaum peb lub tebchaws, hauv nws cov rooj sablaj tsim cai lijchoj, yuav tsim tej kevcai los khi tibneeg tej kev xav raws siab nyiam txog lawv tej cai ntseeg, yuam kom hwm hnub Sunday, thiab coj lub hwjchim tsim txom los nias rau cov uas tuav hnub Xanpataus hnub xya, ces txoj kevcai ntawm Vajtswv yuav, raws txhua lub hom phiaj thiab txiaj ntsig, raug muab ua kom ploj nqis hauv peb lub tebchaws; thiab kev thim txojkev ntseeg ntawm haiv tebchaws yuav raug raws los ntawm kev puam tsuaj ntawm haiv tebchaws.” Review and Herald, December 18, 1888.
The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.
Vajtswv txiav txim ntawm Vajtswv, uas Sister White qhia tias yog “kev puas tsuaj ntawm tebchaws,” pib ntawm txoj cai Sunday thoob tebchaws thiab cim txog qhov pib ntawm Vajtswv “tes haujlwm txawv tebchaws,” txawm li cas los xij Vajtswv tes haujlwm txawv no, tshwj xeeb dua, yog xya lub mob kis kawg. Ib daim duab uas puv npo dua txog Vajtswv tes haujlwm txawv tshwm los thaum ntxiv txoj kev cawm dim tawm hauv Iyi tebchaws rau hauv txoj kab ntawm Vajtswv cov kev txiav txim uas raug coj los siv. Cov mob kis hauv Iyi tebchaws, txawm yog kaum lub, los kuj tau muab faib. Peb lub thawj raug cais tawm ntawm xya lub kawg. Yog li ntawd, txoj kev cawm dim tawm hauv Iyi tebchaws qhia txog ib ntu sijhawm uas peb lub mob kis thawj sawv cev rau, uas pib nrog kev puas tsuaj ntawm tebchaws Meskas, thiab txuas mus txog thaum Michael sawv tsees thiab lub sijhawm kuaj ntawm tibneeg raug kaw.
“God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.
“Vajtswv tej kev txiav txim yuav los raug rau saum cov uas tab tom nrhiav kev tsim txom thiab rhuav tshem Nws haiv neeg. Nws txoj kev ua siab ntev ntev rau cov neeg phem ua rau neeg muaj siab tawv dua hauv kev txhaum, los lawv txoj kev rau txim yeej ruaj nrees thiab txaus ntshai heev txawm li cas los xij, vim nws raug ncua ntev. ‘Tus Tswv yuav sawv los ib yam li saum Roob Perazim, Nws yuav chim ib yam li hauv hav Gibeon, kom Nws thiaj ua tau Nws txoj hauj lwm, Nws txoj hauj lwm txawv; thiab ua kom tiav Nws tes dej num, Nws tes dej num txawv.’ Yaxayas 28:21. Rau peb tus Vajtswv uas muaj txoj kev hlub tshua, txoj kev rau txim yog ib tes dej num txawv. ‘Kuv muaj txoj sia nyob, hais tus Tswv Vajtswv, Kuv tsis zoo siab rau tus neeg phem txoj kev tuag.’ Exekees 33:11. Tus Tswv yog ‘muaj kev hlub tshua thiab muaj koob hmoov, ua siab ntev, nplua nuj hauv kev zoo thiab qhov tseeb, … zam txim rau kev ua phem thiab kev ntxeev siab thiab kev txhaum.’ Los Nws yeej ‘yuav tsis txhob ntxuav tus muaj txhaum kom dawb huv kiag li.’ ‘Tus Tswv qeeb rau kev chim, thiab loj kawg hauv hwj chim, thiab yuav tsis zam txim rau cov neeg phem hlo li.’ Khiav Dim 34:6, 7; Nahum 1:3. Los ntawm tej yam txaus ntshai hauv kev ncaj ncees Nws yuav lees paub thiab txhawb nqa txoj cai uas raug tsuj raug nias ntawm Nws txoj kevcai. Qhov hnyav kawg ntawm txoj kev pauj rov qab uas tos tus neeg ua txhaum yuav raug txiav txim tau los ntawm tus Tswv txoj kev tsis kam ua kom tiav kev ncaj ncees sai. Lub tebchaws uas Nws ua siab ntev ris ntev nrog, thiab uas Nws yuav tsis rau txim kom txog thaum nws tau puv npo tus nqi ntawm nws txoj kev ua txhaum raws li Vajtswv tus lej, thaum kawg yuav haus lub khob ntawm txoj kev chim uas tsis xyaw nrog kev hlub tshua.”
“When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.
“Thaum Khetos tso tseg Nws txoj haujlwm thov pab hauv lub tuam tsev dawb huv lawm, txoj kev chim siab uas tsis xyaw dabtsi li, uas tau ceeb toom tseg rau cov uas pe hawm tus tsiaj nyaum thiab nws tus mlom thiab txais nws lub cim (Tshwmsim 14:9, 10), yuav raug nchuav tawm. Cov xwm txheej raug mob uas poob rau saum Iyi tebchaws thaum Vajtswv tab tom yuav cawm cov Yixalayees, muaj tus cwj pwm zoo ib yam li cov kev txiav txim uas txaus ntshai dua thiab dav dua, uas yuav poob rau saum lub ntiajteb no ua ntej lub sijhawm uas Vajtswv cawm Nws haiv neeg zaum kawg. Tus uas sau phau Tshwmsim hais tias, thaum piav txog cov kev raug tsim txom txaus ntshai ntawd: ‘Muaj ib qho rwj phem thiab mob heev poob rau saum cov neeg uas muaj tus tsiaj nyaum lub cim, thiab rau saum cov uas pe hawm nws tus mlom.’ Hiav txwv kuj ‘txia ua ntshav zoo li ntshav ntawm tus neeg tuag; thiab txhua yam muaj sia nyob hauv hiav txwv kuj tuag tag nrho.’ Thiab ‘cov dej ntws thiab cov qhov dej … txia ua ntshav.’ Txawm hais tias tej kev rau txim no txaus ntshai npaum li ntawd los, Vajtswv txoj kev ncaj ncees tseem raug lees paub tag nrho. Vajtswv tus timtswv tshaj tawm tias: ‘Au tus Tswv, Koj yog tus ncaj ncees, … vim Koj tau txiav txim li no. Rau qhov lawv twb tau muab cov neeg dawb huv thiab cov yaj saub tej ntshav los nchuav, ces Koj thiaj muab ntshav rau lawv haus; rau qhov lawv tsim nyog lawm.’ Tshwmsim 16:2–6. Vim lawv txiav txim kom Vajtswv haiv neeg tuag, lawv thiaj ris lub txim ntawm lawv tej ntshav tiag tiag ib yam nkaus li yog lawv txhais tes twb tau muab nchuav lawm. Ib yam li ntawd thiab, Khetos tau tshaj tawm tias cov Yudais ntawm Nws tiam muaj txim rau tag nrho cov ntshav ntawm cov neeg dawb huv uas tau raug nchuav txij li Apee lub sijhawm los; rau qhov lawv muaj tib tug ntsuj plig ntawd thiab tab tom nrhiav ua tib txoj haujlwm nrog cov neeg tua yaj saub ntawd.”
“In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.
“Hauv qhov xwm txheej phem uas los tom qab ntawd, lub hwjchim raug muab rau lub hnub ‘kom kub hnyiab tibneeg nrog hluav taws. Thiab tibneeg raug kub hnyiab vim cua sov loj heev.’ Nqe 8, 9. Cov yajsaub piav txog lub xeev ntawm lub ntiajteb rau lub sijhawm txaus ntshai no li no: ‘Lub tebchaws quaj ntsuag; … vim txoj kev sau qoob loo hauv teb twb puastsuaj lawm…. Tag nrho cov ntoo hauv teb qhuav tag: vim txoj kev xyivfab twb qhuav ploj ntawm cov tubneeg lawm.’ ‘Cov noob twb lwj hauv qab lawv cov av nkos, cov tsev khaws qoob loo raug muab tso tseg cia kom puastsuaj…. Cov tsiaj quaj nroo ua luaj li cas! Cov pab nyuj ntxhov siab, vim lawv tsis muaj tshav noj…. Cov dej ntws qhuav tag lawm, thiab hluav taws twb hlawv tas tej tshav zaub ntawm roob moj sab qhua.’ ‘Cov nkauj hauv lub tuam tsev yuav dhau los ua suab quaj nyiav nyob rau hnub ntawd, tus Tswv Vajtswv hais li no: yuav muaj ntau lub cev tuag nyob txhua qhov chaw; lawv yuav muab pov tawm mus nrog kev ntsiag to.’ Joel 1:10–12, 17–20; Amos 8:3.”
“These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.
“Cov kev raug txim no tsis yog thoob qab ntuj tas nrho, txwv tsis pub cov neeg nyob hauv ntiajteb yuav raug txiav tu nrho lawm. Txawm li ntawd los, lawv yuav yog tej kev nplawm tsim txom uas txaus ntshai tshaj plaws uas tibneeg puas tau paub dua los. Txhua yam kev txiav txim uas raug rau neeg, ua ntej lub sijhawm sim siab xaus, yeej tau sib xyaw nrog txoj kev hlub tshua. Khetos cov ntshav uas thov cawm tau tiv thaiv tus neeg txhaum kom tsis txhob raug txais tag nrho qhov ntsuas ntawm nws txoj kev txhaum; tiam sis hauv txoj kev txiav txim kawg, txoj kev chim siab raug hliv los yam tsis xyaw nrog txoj kev hlub tshua.
“In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.
“Hnub ntawd, coob leej coob tus yuav ntshaw txoj kev nkaum hauv Vajtswv txoj kev hlub tshua uas lawv tau saib tsis taus ntev los lawm. ‘Saib seb, hnub ntawd tab tom los, tus Tswv Vajtswv hais li no, tias Kuv yuav tso kev tshaib kev nqhis rau hauv lub teb chaws, tsis yog kev tshaib kev nqhis mov, los tsis yog kev nqhis dej, tiamsis yog kev tshaib nqhis kev hnov cov lus ntawm tus Tswv: thiab lawv yuav taug kev mus txij hiav txwv no mus rau hiav txwv kia, thiab txij sab qaum teb mus txog sab hnub tuaj, lawv yuav khiav mus los nrhiav tus Tswv tej lus, tiamsis yuav nrhiav tsis tau li.’ Amos 8:11, 12.” The Great Controversy, 627–629.
In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.
Hauv nqe lus dhau los ntawd tau hais tias, “Lub tebchaws uas Nws ua siab ntev rau, thiab uas Nws yuav tsis rau txim rau mus txog thaum nws tau puv nkaus txoj kev ntsuas ntawm nws tej kev phem hauv Vajtswv daim ntawv teev, thaum kawg yuav haus lub khob ntawm txoj kev chim uas tsis tov nrog txoj kev hlub tshua.” Nws kuj tau sau hauv tib nqe lus ntawd tias, “Cov xwm txheej raug txim rau tim lyiv tebchaws thaum Vajtswv tab tom yuav cawm cov Yixayee, muaj tus yam ntxwv zoo ib yam li cov kev txiav txim uas txaus ntshai dua thiab dav dua uas yuav poob los rau saum lub ntiajteb ib nyuag ua ntej Vajtswv haiv neeg raug cawm dim zaum kawg.” Lub tebchaws (Tebchaws Meskas) uas ua kom “txoj kev ntsuas ntawm kev phem” puv nkaus yuav raug tej xwm txheej zoo ib yam li kaum yam xwm txheej raug txim rau tim lyiv tebchaws.
The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.
Cov xwm txheej raug txim hauv tebchaws Iyi raug faib ua ob ntu. Peb yam xwm txheej raug txim thawj poob los rau txhua tus, tiamsis xya yam xwm txheej raug txim kawg tsuas poob los rau cov neeg Iyiv xwb.
And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.
Thiab hnub ntawd kuv yuav cais thaj av Kauses, qhov uas kuv haiv neeg nyob, kom tsis txhob muaj tej pab yoov coob coob nyob ntawd; xwv kom koj thiaj paub tias kuv yog tus Tswv nyob nruab nrab ntawm lub ntiajteb. Khiavdim 8:22.
The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.
Peb thawj peb qho xwm txheej phem hauv tebchaws Iziv poob thoob plaws txhua qhov chaw, tiamsis Goshen, qhov chaw uas cov Henplais nyob, tsis tau txais xya qhov xwm txheej phem kawg ntawm Iziv. Tebchaws Meskas yog haiv tebchaws uas puv nws lub khob ntawm kev txhaum kev phem thaum txoj cai Hnub Caiv raug tsa. Lub sijhawm ntawd, kev thim txojkev ntseeg ntawm lub tebchaws raug raws qab los ntawm kev puam tsuaj ntawm lub tebchaws, tiamsis cov kev txiav txim uas tsim kev puam tsuaj rau lub tebchaws ntawd tseem tov nrog txojkev khuvleej mus txog thaum Mikha-eev sawv tsees thiab lub sijhawm sim siab raug kaw rau tag nrho noob neej. Thaum txoj cai Hnub Caiv raug tsa hauv Tebchaws Meskas, feem coob ntawm cov uas tam sim no lees hais tias lawv yog cov ceev Hnub Xanpataus yuav nyo hau rau cov thawj hwjchim uas kav thiab lees txais lub cim ntawm tsiaj nyaum. Lub sijhawm ntawd, teebmeem hais txog txoj cai Hnub Caiv yuav dhau los ua kev sim sab ntsuj plig rau cov uas tau nyob sab nraud ntawm Adventism. Txij thaum txoj cai Hnub Caiv raug tsa hauv Tebchaws Meskas mus txog thaum Mikha-eev sawv tsees yog lub sijhawm sau los ua ke loj ntawm cov neeg ua haujlwm teev kaum ib, tiamsis lub qhov rooj twb raug kaw lawm rau saum cov uas raug tuav kom lav ris txog qhov kaj ntawm Hnub Xanpataus xya hnub ua ntej txoj cai Hnub Caiv raug tsa.
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
“Zu zus ntxiv, raws li tej hnub dhau mus, nws tab tom tshwm meej zuj zus tias Vajtswv tej kev txiav txim nyob hauv ntiajteb no. Hauv hluav taws thiab dej nyab thiab av qeeg Nws tab tom ceeb toom cov neeg nyob hauv lub ntiajteb no txog Nws txoj kev los ze lawm. Lub sijhawm tab tom los ze thaum qhov kev kub ntxhov loj hauv keeb kwm ntawm lub ntiajteb yuav los txog, thaum txhua txoj kev txav hauv Vajtswv txoj kev tswj hwm yuav raug saib xyuas nrog kev txaus siab heev kawg thiab kev ntshai ntxhov uas hais tsis tau. Ib qho tom qab ib qho sai sai, Vajtswv tej kev txiav txim yuav ua raws sib law liag—hluav taws thiab dej nyab thiab av qeeg, nrog kev ua tsov ua rog thiab kev sib ntshav.”
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
“Auj, yog tias haiv neeg yuav paub txog lub caij uas lawv raug tuaj xyuas! Muaj coob leej uas tseem tsis tau hnov qhov tseeb uas sim siab rau tiam no. Muaj coob leej uas Vajtswv tus Ntsuj Plig tab tom tawm tsam nrog lawv. Lub sij hawm ntawm Vajtswv tej kev txiav txim rhuav tshem yog lub sij hawm ntawm txoj kev hlub tshua rau cov uas tsis tau muaj sijhawm kawm paub qhov uas yog qhov tseeb. Tus Tswv yuav saib xyuas lawv nrog txoj kev mos siab muag. Nws lub siab uas puv npo kev hlub tshua raug kov; Nws txhais tes tseem ncav cuag los cawm, thaum lub qhov rooj raug kaw rau cov uas tsis kam nkag los.”
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.
“Vajtswv txoj kev hlub tshua tau tshwm sim nyob rau hauv Nws txoj kev ua siab ntev ntev. Nws tab tom txwv Nws tej kev txiav txim cia, tos kom cov lus ceeb toom raug tshaj tawm mus rau sawvdaws. Au, yog peb haiv neeg yuav hnov raws li lawv tsim nyog txog lub luag hauj lwm uas nyob saum lawv kom muab zaj lus kawg ntawm txoj kev hlub tshua rau lub ntiaj teb, ces yuav muaj ib txoj hauj lwm uas zoo kawg nkaus raug ua tiav!” Testimonies, volume 9, 97.
In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”
Hauv nqe lus yav dhau los no, nws tau qhia tias “lub sijhawm ntawm Vajtswv cov kev txiav txim rhuav tshem yog lub sijhawm ntawm txoj kev hlub tshua rau cov uas tsis tau muaj sijhawm kawm paub qhov uas yog qhov tseeb.” Hauv nqe lus tom ntej no, nws hu lub sijhawm ntawd tias “lub sijhawm ntawm kev txom nyem.”
“I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.
“Kuv pom tias hnub Xanpataus dawb huv yog, thiab yuav yog, phab ntsa cais nruab nrab ntawm Yixayee tseeb uas yog Vajtswv li thiab cov tsis ntseeg; thiab tias hnub Xanpataus yog lo lus nug loj, los koom siab rau hauv nruab siab ntawm Vajtswv cov neeg dawb huv uas nws hlub, cov uas tab tom tos ntsoov. Thiab yog leejtwg ntseeg, thiab ceev hnub Xanpataus, thiab txais txoj koob hmoov uas nrog nws los, ces tom qab ntawd muab nws tso tseg, thiab ua txhaum txoj kevcai dawb huv, lawv yuav kaw tej rooj vag ntawm Lub Nroog Dawb Huv tawm tsam lawv tus kheej, muaj tseeb ib yam li muaj Vajtswv uas kav saum ntuj ceeb tsheej saud. Kuv pom tias Vajtswv muaj cov menyuam, uas tsis pom thiab tsis ceev hnub Xanpataus. Lawv tsis tau tsis lees txais qhov kaj txog nws. Thiab thaum pib ntawm lub sij hawm kev txom nyem, peb tau puv npo ntawm Vaj Ntsuj Plig Dawb Huv thaum peb tawm mus thiab tshaj tawm txog hnub Xanpataus kom puv npaum dua qub. Qhov no ua rau pawg ntseeg thiab cov Adventist uas muaj npe xwb chim heev, vim lawv tsis muaj peev xwm rhuav tsis tau qhov tseeb txog hnub Xanpataus. Thiab lub sijhawm ntawd, Vajtswv cov uas nws xaiv tseg sawvdaws pom meej tias peb muaj qhov tseeb, thiab lawv tawm los thiab nyiaj kev tsim txom nrog peb.” A Word to the Little Flock, 18, 19.
Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.
Txawm raug kho me ntsis, tib nqe lus uas nyuam qhuav raug hais tseg ntawd kuj pom muaj nyob hauv phau ntawv Early Writings. Hauv phau ntawv ntawd nws ntxiv lus piav txog nws cov lus hais hais txog “lub sij hawm ntawm kev txom nyem.” A Word to the Little Flock yog thawj phau ntawv luam tawm ntawm cov Millerite uas ntseeg siab ruaj khov tab sis poob siab tom qab Kev Poob Siab Loj thaum Lub Kaum Hli 22, 1844, thiab ntau caum xyoo tom qab ntawd, thaum cov kws kho ntawv siv tej feem ntawm phau ntawv me ntawd los muab tso rau hauv phau ntawv Early Writings, lawv tau qhia kom meej tias “lub sij hawm ntawm kev txom nyem” uas raug hais txog ntawd tsis yog xya lub xwm txheej phem kawg, rau qhov thaum xya lub xwm txheej phem kawg raug muab nchuav tawm lawm, tsis muaj txoj kev hlub tshua tov nrog cov kev txiav txim lawm.
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
“1. Nyob rau nplooj 33 muaj lus nram no hais tias: ‘Kuv pom tias Hnub Xanpataus dawb huv yog, thiab yuav yog, phab ntsa cais nruab nrab ntawm cov Yixayee tseeb ntawm Vajtswv thiab cov tsis ntseeg; thiab tias Hnub Xanpataus yog lo lus nug loj uas yuav sib sau ua ke lub siab ntawm Vajtswv cov neeg dawb huv uas Nws hlub thiab tab tom tos ntsoov. Kuv pom tias Vajtswv muaj cov me nyuam uas tsis pom thiab tsis ua raws Hnub Xanpataus. Lawv tseem tsis tau tsis lees paub txoj kev kaj txog nws. Thiab thaum pib ntawm lub sij hawm kev txom nyem, peb tau raug puv npo los ntawm Vaj Ntsuj Plig Dawb Huv thaum peb tawm mus thiab tshaj tawm Hnub Xanpataus kom puv npo dua.’”
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Qhov kev tshwm sim no tau muab rau xyoo 1847 thaum tseem muaj tsawg heev ntawm cov kwv tij Advent uas coj Hnub Xanpataus, thiab ntawm cov ntawd kuj tsuas muaj tsawg leej uas xav tias kev coj nws yog ib yam tseem ceeb txaus los kos ib txoj kab cais nruab nrab ntawm haiv neeg ntawm Vajtswv thiab cov tsis ntseeg. Nim no tab tom pib pom kev tiav ntawm qhov kev tshwm sim ntawd. ‘Qhov pib ntawm lub sijhawm kev txom nyem’ uas hais no, tsis yog hais txog lub sijhawm thaum tej mob plague yuav pib raug muab nchuav tawm, tiam sis yog hais txog ib ntus luv luv ua ntej lawv raug muab nchuav tawm, thaum Khetos tseem nyob hauv lub tuam tsev dawb huv. Thaum ntawd, thaum haujlwm cawm seej tab tom kaw xaus, kev txom nyem yuav los rau saum lub ntiajteb, thiab tej haiv neeg yuav npau taws, los tseem raug txwv kom tsis txhob cuam tshuam haujlwm ntawm tus tim tswv thib peb. Thaum ntawd ‘nag lig,’ los yog kev rov ua kom tshiab tuaj ntawm lub xub ntiag ntawm tus Tswv, yuav los, kom muab hwjchim rau lub suab nrov nrov ntawm tus tim tswv thib peb, thiab npaj cov neeg dawb huv kom sawv tau ruaj khov nyob rau lub sijhawm thaum xya lub plague kawg yuav raug muab nchuav tawm.” Early Writings, 85.
At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.
Thaum txog txoj cai hnub Sunday nyob hauv Tebchaws Meskas, kev thim txojkev ntseeg ntawm lub tebchaws yuav raug raws qab los ntawm kev puastsuaj ntawm lub tebchaws. Thaum txog txoj cai hnub Sunday ntawd, Adventism nyob hauv Tebchaws Meskas yuav raug faib ua ob pab: ib pab yuav txais lub cim ntawm tsiaj qus, hos lwm pab yuav txais lub foob ntawm Vajtswv. Kev puastsuaj ntawm lub tebchaws Meskas raug sawv cev los ntawm peb lub mob kis thawj zaug ntawm tebchaws Iziv. Cov kev txiav txim ntawd yuav txuas mus txog rau thaum kev sijhawm sim siab ntawm tibneeg kaw xaus lawm; tom qab ntawd, xya lub mob kis kawg uas tsis tov nrog kev hlub tshua yuav raug muab nchuav tawm.
My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.
Qhov kuv lub ntsiab lus hais tsawg dua txog keeb kwm yaj saub ntawm Iyiv, thiab hais ntau dua txog qhov tseeb tias Ellen White txheeb Iyiv tias yog lub cim ntawm lub teb chaws uas yuam tag nrho lub ntiaj teb kom txais lub cim ntawm tus tsiaj qus; vim tias hauv kev ua li ntawd nws tab tom siv qhov pib los piav qhia qhov kawg, uas yog daim cim qhia yaj saub ntawm Yexus ua tus Alpha thiab Omega. Hauv zaj keeb kwm Kev Khiav Tawm, thaum tus Tswv tab tom nkag los rau hauv kev cog lus nrog cov Yixayee thaum ub, Nws qhia Nws Tus Kheej nrog ib lub npe tshiab.
Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.
Ces tus Tswv hais rau Mauxes tias, Nimno koj yuav pom qhov uas Kuv yuav ua rau Falau; rau qhov nrog ib txhais tes muaj hwjchim nws yuav cia lawv mus, thiab nrog ib txhais tes muaj hwjchim nws yuav ntiab lawv tawm hauv nws lub tebchaws mus.
And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.
Thiab Vajtswv hais rau Mauxes, thiab hais rau nws tias, Kuv yog tus Tswv: thiab kuv tau tshwm rau Anplahas, rau Ixaj, thiab rau Yakhauj, los ntawm lub npe tias Vajtswv Tus Muaj Hwjchim Loj Kawg Nkaus, tiamsis los ntawm kuv lub npe YEHOVAH kuv tsis tau raug lawv paub.
And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.
Kuv kuj tau tsa kuv tej lus cog tseg nrog lawv lawm thiab, kom muab lub tebchaws Kana-as rau lawv, yog lub tebchaws uas lawv tau nyob ib ntus ua neeg taug kev, uas hauv ntawd lawv yog neeg txawv tebchaws. Thiab kuv kuj tau hnov cov me nyuam Yixayee tej suab quaj nyiav lawm, uas cov Iyiv tab tom tuav lawv cia rau hauv txoj kev qhev; thiab kuv tau nco txog kuv tej lus cog tseg lawm. Yog li ntawd, koj yuav tsum hais rau cov me nyuam Yixayee tias, Kuv yog tus Tswv, thiab kuv yuav coj nej tawm hauv qab cov nra hnyav ntawm cov Iyiv, thiab kuv yuav cawm nej dim ntawm lawv txoj kev qhev, thiab kuv yuav txhiv nej nrog caj npab uas ncav tawm, thiab nrog tej kev txiav txim loj heev: Thiab kuv yuav txais nej los ua kuv haiv neeg, thiab kuv yuav ua nej tus Vajtswv: thiab nej yuav paub tias kuv yog tus Tswv uas yog nej tus Vajtswv, tus uas coj nej tawm hauv qab cov nra hnyav ntawm cov Iyiv. Thiab kuv yuav coj nej los rau hauv lub tebchaws uas hais txog ntawd, uas kuv tau cog lus tseg los muab rau Anplahas, rau Ixaj, thiab rau Yakhauj; thiab kuv yuav muab nws rau nej ua qub txeeg qub teg: Kuv yog tus Tswv.
And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.
Mauxes thiaj hais li ntawd rau cov neeg Ixayees; tiam sis lawv tsis mloog Mauxes, vim lawv tus ntsuj plig raug kev nyuaj siab, thiab vim txoj kev qhev lim hiam. Khiavdim 6:1–9.
The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.
Ntawm no tus Tswv tab tom qhia kom paub tias Mauxe yog tus sawv cev ntawm Nws txoj kev cog lus, ib yam li Yakhauj, Ixaj, thiab Anplahas. Txog rau tiam keeb kwm ntawm Mauxe, lub npe JEHOVAH tseem tsis tau raug qhia rau Anplahas thiab nws cov xeeb leej xeeb ntxwv paub; thiab hauv keeb kwm ntawm kev rov txuas dua Anplahas txoj kev cog lus, thaum cov Henplais yuav raug cawm dim ntawm txoj kev qhev hauv tebchaws Iziv, tus Tswv nthuav tawm ib qho kev tshwm sim tshiab txog Nws tus cwj pwm, vim ib lub npe sawv cev rau tus cwj pwm hauv txoj kev yaj saub. Thaum Anplam tau nkag mus rau hauv txoj kev cog lus nrog tus Tswv, tus Tswv hloov nws lub npe mus ua Anplahas. Thaum pib ntawm txoj kev yaj saub hais txog kev qhev hauv Iziv, tibneeg tus sawv cev ntawm txoj kev cog lus tau hloov nws lub npe, thiab thaum kawg ntawm txoj kev yaj saub ntawd Vajtswv tau qhia ib lub npe tshiab rau Nws tus kheej.
Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.
Abram tau nkag mus rau hauv txoj kev cog lus nyob rau hauv tshooj kaum tsib, thiab nyob ntawd tau muab kev cev lus faj lem hais txog kev raug khi ua qhev hauv tebchaws Iziv tau plaub puas xyoo. Hauv tshooj kaum xya Abram tau txais txoj kab ke ua kevcai txiav daim tawv qau, thiab nws lub npe nrog Sarah lub npe raug hloov.
Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.
Plaub xyoo tom qab no, Mauxes raug tsa sawv los ua kom tiav Aplahas txoj lus faj lem hais txog plaub puas xyoo. Aplahas, Ixaj, Yakhauj thiab Mauxes sawv cev rau ib puas plaub caug plaub txhiab leej uas nkag mus rau hauv kev khi lus cog tseg nrog tus Tswv nyob rau hnub kawg.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Nyob rau hnub kawg ntawm keeb kwm lub ntiajteb no, Vajtswv txoj kev cog lus nrog nws haiv neeg uas coj raws li nws tej lus txib yuav raug rov tsim dua tshiab.” Review and Herald, February 26, 1914.
The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.
Kev cais cov uas yog cov tuav Hnub Xanpataus uas lees txais lub cim ntawm tus tsiaj nyaum tawm ntawm cov uas yog cov tuav Hnub Xanpataus uas txais tau lub foob ntawm Vajtswv, raug ua tiav thaum txoj cai hnub Sunday los txog. Txoj kev cais no raug sawv cev hauv zaj lus piv txwv txog kaum tug nkauj xwb.
“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 nkauj xwb hauv Mathais 25 kuj qhia txog qhov kev paub dhau los ntawm cov neeg Adventist.” The Great Controversy, 393.
“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 coj mus rau zaj lus piv txwv txog kaum tus ntxhais nkauj xwb, tsib leej txawj ntse, thiab tsib leej ruam. Zaj lus piv txwv no twb raug thiab yuav raug ua kom tiav raws nraim li nws tej lus txhua lo, vim nws muaj ib daim ntawv siv tshwj xeeb rau lub sijhawm no, thiab, zoo ib yam li tus tim tswv thib peb txoj xov, nws twb raug ua kom tiav thiab yuav tseem ua qhov tseeb uas muaj rau tam sim no mus txog thaum lub sijhawm xaus.” Review and Herald, August 19, 1890.
The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.
Zaj lus piv txwv ntawd tau ua tiav rau hnub tim 22 lub Kaum Hli, 1844, thaum cov nkauj xwb muaj tswvyim thiab cov nkauj xwb ruam hauv keeb kwm Millerite raug cais tawm ntawm ib leeg. Qhov pib ntawm Adventism sawv cev rau qhov kawg ntawm Adventism, thiab kev cais tawm thaum kawg yog kev ua tiav ntawm zaj lus piv txwv txog kaum tus nkauj xwb, thiab kev cais tawm thaum kawg ntawd raug tsim los ntawm txoj cai Hnub Xya.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Dua ntxiv thiab, tej lus piv txwv no qhia tias yuav tsis muaj sij hawm sim neej ntxiv tom qab txoj kev txiav txim. Thaum tes hauj lwm ntawm txoj moo zoo raug ua tiav lawm, tam sim ntawd yuav raws los yog kev cais tawm nruab nrab ntawm cov neeg zoo thiab cov neeg phem, thiab txoj hmoo ntawm txhua pab neeg yuav raug muab txiav tseg mus ib txhis.” Christ’s Object Lessons, 123.
The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.
Zaj lus piv txwv txog kaum tus nkauj xwb qhia meej tias yog cov nkauj xwb ntse ntawm Adventism uas tau txais Vajtswv lub cim foob, hos cov nkauj xwb ruam ntawm Adventism yog cov tau txais cim ntawm tus tsiaj qus thaum txoj cai Hnub Caiv raug tsa nyob rau hauv Tebchaws Meskas. Cov nkauj xwb ruam kuj raug sawv cev tias 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 nkauj xwb ruam sawv cev rau ntawd, kuj raug hais txog tias yog lub xeev Laodikea.” Review and Herald, August 19, 1890.
In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.
Nyob rau hauv hnub kawg, thaum Vajtswv rov ua tshiab Nws txoj kev cog lus nrog Nws haiv neeg uas ceev Nws tej lus txib, Vajtswv yuav qhia ib lub npe tshiab ntawm Nws tus kheej ib yam li Nws tau ua thaum Nws rov ua tshiab txoj kev cog lus nyob rau tiam Mauxes. Qhov xwm txheej ntawm cov nkauj xwb ruam yog tias lawv tsis muaj roj, thiab qhov xwm txheej ntawm cov Laudikees yog tias lawv dig muag dhau lawm tsis pom tias lawv tsis muaj roj. Nws pom tseeb tias yog cov nkauj xwb ruam yog cov Laudikees, ces cov nkauj xwb ntse yog cov Filadefia.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.
Thiab rau tus tim tswv ntawm pawg ntseeg hauv Philadelphia hais tias; Cov no yog tej lus uas tus uas dawb huv hais, tus uas yog tseeb hais, tus uas tuav tus yuam sij ntawm Davi, tus uas qhib, thiab tsis muaj leejtwg kaw tau; thiab kaw, thiab tsis muaj leejtwg qhib tau; Kuv paub koj tej haujlwm lawm: saib seb, Kuv tau tso ib lub qhov rooj qhib rau ntawm koj xub ntiag, thiab tsis muaj leejtwg kaw tau li: vim koj muaj zog me ntsis xwb, thiab koj tau khaws Kuv lo lus, thiab tsis tau tsis lees Kuv lub npe.
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. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
Saib, kuv yuav ua rau cov uas yog ntawm lub tsev sablaj ntawm Xatas, cov uas hais tias lawv yog Yudais, tiamsis tsis yog, tab sis dag; saib, kuv yuav ua rau lawv tuaj pe hawm ntawm koj ko taw, thiab kom lawv paub tias kuv tau hlub koj. Vim koj tau khaws kuv lo lus ntawm kev ua siab ntev, kuv kuj yuav khaws koj kom dim ntawm lub sij hawm ntawm txoj kev sim siab, uas yuav los rau saum tag nrho lub ntiaj teb, los sim cov uas nyob saum lub ntiaj teb.
Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.
Saib seb, Kuv los sai sai no: tuav kom ruaj nreem yam uas koj muaj, xwv tsam muaj leej twg txeeb tau koj lub mom vaj. Tus uas kov yeej, Kuv yuav tsa nws ua ib tug ncej hauv lub tuam tsev ntawm kuv tus Vajtswv, thiab nws yuav tsis tawm mus ntxiv lawm li: thiab Kuv yuav sau rau saum nws kuv tus Vajtswv lub npe, thiab lub npe ntawm lub nroog ntawm kuv tus Vajtswv, uas yog Yeluxalees tshiab, uas nqes saum ntuj los ntawm kuv tus Vajtswv los: thiab Kuv yuav sau rau saum nws kuv lub npe tshiab. Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsuj Plig hais rau cov pawg ntseeg. Qhia Tshwm 3:7–13.
The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.
Cov Philadelphians sawv cev rau ib puas plaub caug plaub txhiab leej, thiab lawv tau txais lo lus cog tseg tias Vajtswv yuav sau Nws lub npe tshiab rau saum lawv. Thaum tus Tswv nkag mus rau hauv txoj kev khi lus nrog ib puas plaub caug plaub txhiab leej, Nws yuav qhia ib lub npe tshiab ntawm Nws tus kheej. Tus Tswv tau hais rau Abraham tias Nws yog Vajtswv Tus Muaj Hwjchim Loj Kawg Nkaus.
And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.
Thaum Anplahas muaj cuaj caug cuaj xyoos lawm, tus Tswv tau tshwm rau Anplahas pom thiab hais rau nws tias, Kuv yog Vajtswv Tus Muaj Hwjchim Loj Kawg Nkaus; cia li taug kev ntawm kuv xub ntiag, thiab ua neeg zoo tag nrho. Kuv yuav tsa kuv txoj kev cog lus rau nruab nrab ntawm kuv thiab koj, thiab kuv yuav ua kom koj huam vam coob kawg nkaus. Ces Anplahas txawm nyo hau rau hauv av; thiab Vajtswv nrog nws hais tias, Rau kuv feem, saib seb, kuv txoj kev cog lus nrog koj nyob, thiab koj yuav ua leej txiv ntawm ntau haiv neeg. Koj lub npe yuav tsis hu ua Anplahas ntxiv lawm, tiam sis koj lub npe yuav yog Anplahaas; rau qhov kuv twb tsa koj ua leej txiv ntawm ntau haiv neeg lawm. Chivkeeb 17:1–5.
When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.
Thaum tus Tswv xub nkag mus rau hauv txoj kev cog lus nrog ib haiv neeg uas raug xaiv tseg thaum lub sijhawm Aplahas, Nws qhia Nws tus kheej tias yog Vajtswv Tus Muaj Hwjchim Loj Kawg Nkaus. Thaum Nws nthuav dav Nws txoj kev sib raug zoo hauv txoj kev cog lus thaum lub sijhawm Mauxes, thawj zaug Nws qhia Nws tus kheej tias yog JEHOVAH. Thaum Yexus los kom lees paub txoj kev cog lus nrog coob leej rau ib lim tiam, Nws qhia ib lub npe tshiab ntawm Vajtswv uas tsuas tau hais tawm ib zaug xwb hauv Phau Qub, thiab qhov ntawd yog los ntawm ib tug Npanpiloo.
Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.
Ces Nebukhanexas tus vajntxwv thiaj xav tsis thoob kawg, nws txawm sawv tsees nrawm nroos, hais rau nws cov nom tswv pab sab laj tias, “Puas yog peb tsis tau muab peb tug txivneej khi pov rau hauv nruab nrab ntawm qhov cub hluav taws?” Lawv teb thiab hais rau vajntxwv tias, “Yog tseeb, Au vajntxwv.” Nws teb thiab hais tias, “Saib maj, kuv pom plaub tug txivneej twb dim ntawm txoj hlua khi lawm, taug kev hauv nruab nrab ntawm qhov cub hluav taws, thiab lawv tsis raug mob li; hos tus plaub tus ntawd zoo yam li Vajtswv Leej Tub.” Daniyee 3:24, 25.
It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.
Yooj yim heev los qhia kom meej tias Daniyee tshooj peb tab tom txheeb qhia txog txoj cai hnub Sunday hauv Tebchaws Meskas. Hauv Daniyee tshooj peb, Shadrach, Meshach thiab Abednego sawv cev rau ib puas plaub caug plaub txhiab leej. Ib puas plaub caug plaub txhiab leej yog cov uas rov kho dua txoj kev cog lus rau zaum kawg nkaus. Hauv Daniyee tshooj peb peb pom ib daim duab piv txwv yaj saub txog keeb kwm txoj cai hnub Sunday thiab nag lig. Khetos tau nyob thiab yuav nyob hauv cov nplaim taws ntawm kev tsim txom nrog Nws peb tug neeg tsim nyog, uas sawv cev tsis yog rau ib puas plaub caug plaub txhiab leej xwb, tiam sis tseem rau peb tug tim tswv tej lus thiab. Hauv qhov hluav taws, uas yog ib daim qauv piv txog kev kub ntxhov ntawm txoj cai hnub Sunday, Nws raug txheeb nrog ib lub ntawm Nws cov npe, thiab ntawd yog ib lub npe uas yuav tsis raug coj los rau hauv keeb kwm mus txog thaum Khetos los txog raws li Vajtswv Leej Tub. Hauv daim duab piv txwv ntawm tshooj peb peb pom cov uas rov kho dua txoj kev cog lus thaum kawg ntawm lub ntiajteb sib raug zoo nrog Khetos thaum lub caij kev kub ntxhov kawg, thiab Nws muaj ib lub npe uas tsis muaj leejtwg paub.
Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.
Ua ntej kuv yuav tig mus deb dhau ntawm peb qhov kev xav txog txoj kev dim dim hauv tebchaws Iyi uas sawv cev rau txoj cai hnub Sunday hauv Tebchaws Meskas, peb yuav tsum nco ntsoov rau peb tus kheej tias ua ntej thawj zaug ntawm kaum lo kab mob phem pib hauv tebchaws Iyi, twb muaj kev kub ntxhov tseeb hais txog Hnub Xab Npaum lawm.
And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.
Ces Falau hais tias, Saib maj, cov neeg hauv lub tebchaws nimno coob kawg, thiab nej ua rau lawv tau so ntawm lawv tej nra hnyav. Ces Falau thiaj hais kom cov thawj saib haujlwm ntawm cov neeg thiab lawv cov thawj, tib hnub ntawd, hais tias, Nej tsis txhob muab quav nyab rau cov neeg ua cib ntxiv lawm, ib yam li yav tas los; cia lawv mus khaws quav nyab rau lawv tus kheej. Thiab tus lej cib uas lawv tau ua yav tas los, nej yuav tsum tsa rau saum lawv; nej tsis txhob txo ib qho li: rau qhov lawv tub nkeeg; yog li no lawv thiaj qw hais tias, Cia peb mus ua kevcai txi rau peb tus Vajtswv. Cia muab haujlwm ntau dua tso rau saum cov txivneej, kom lawv thiaj ua haujlwm rau hauv ntawd; thiab tsis txhob cia lawv mloog tej lus tsis muaj nqis. Thiab cov thawj saib haujlwm ntawm cov neeg txawm tawm mus, thiab lawv cov thawj, thiab lawv hais rau cov neeg tias, Falau hais li no, Kuv yuav tsis muab quav nyab rau nej. Nej mus, nej cia li mus nrhiav quav nyab qhov twg nej nrhiav tau los xij: txawm li ntawd los, nej tes haujlwm yuav tsis raug txo ib qho li. Ces cov neeg txawm tawg mus thoob plaws txhua thaj av Iziv kom mus khaws tej quav nplej qhuav los hloov quav nyab. Thiab cov thawj saib haujlwm txhob lawv nrawm nroos, hais tias, Ua kom tiav nej tej haujlwm, nej tej haujlwm niaj hnub, ib yam li thaum tseem muaj quav nyab. Thiab cov thawj ntawm cov Yixayee, uas Falau cov thawj saib haujlwm tau tsa los kav lawv, raug nplawm, thiab raug nug tias, Vim li cas nag hmo thiab hnub no nej tsis ua kom tiav nej tes haujlwm hauv kev ua cib, ib yam li yav tas los? Ces cov thawj ntawm cov Yixayee txawm tuaj quaj thov rau Falau, hais tias, Vim li cas koj thiaj ua li no rau koj cov tub qhe? Tsis muaj quav nyab muab rau koj cov tub qhe li, los lawv tseem hais rau peb tias, Ua cib; thiab, saib maj, koj cov tub qhe raug nplawm; tiamsis qhov txhaum nyob ntawm koj cov neeg. Tiamsis nws hais tias, Nej tub nkeeg, nej tub nkeeg: yog li no nej thiaj hais tias, Cia peb mus ua kevcai txi rau tus Tswv. Yog li ntawd nimno nej cia li mus ua haujlwm; rau qhov yuav tsis muab quav nyab rau nej, los nej tseem yuav tsum xa kom txhij tus lej cib. Thiab cov thawj ntawm cov Yixayee pom tias lawv nyob hauv kev txom nyem loj, tom qab uas twb tau hais tias, Nej yuav tsis txhob txo ib qho ntawm nej tej cib hauv nej tes haujlwm niaj hnub. Khiavdim 5:5–19.
Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.
Ua ntej txoj cai hnub Sunday yuav muaj kev kub ntxhov thiab kev ntxhov siab nce zuj zus tawm tsam cov uas ceev hnub Xanpataus hnub xya, ib yam li tau muaj ua ntej cov xwm txheej raug mob loj hauv tebchaws Iziv. Mauxes yog tus uas ob tog tib si—cov Iziv thiab cov Henplais—tau lees paub tias yog tus ua kom muaj tag nrho tej kev nyuaj ntawd, ib yam li Ahaj tau liam Eliyas.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.
Thiab tau muaj tias, thaum Ahaj pom Eliyas, Ahaj hais rau nws tias, Koj puas yog tus uas ua kom cov Yixayee ntxhov siab? Thiab nws teb tias, Kuv tsis tau ua rau cov Yixayee ntxhov siab li; tiam sis yog koj, thiab koj txiv tsev neeg, vim nej tau tso tseg tej lus txib ntawm tus Tswv, thiab koj tau mus raws cov Npa-as. 1 Vajntxwv 18:17, 18.
The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.
Zaj dab neeg ntawm Mauxes qhia txog keeb kwm ntawm txoj cai Hnub Caiv, thiab zaj dab neeg ntawm Eliyas qhia txog keeb kwm ntawm txoj cai Hnub Caiv. Ua ke, lossis cais nyias, Mauxes thiab Eliyas yog cov cim. Thaum Khetos hloov cev ci ntsa iab, nkawd ua ke sawv cev rau ib puas plaub caug plaub txhiab tus uas tsis tuag thiab rau cov uas tuag hauv tus Tswv. Mauxes twb raug tsa sawv hauv qhov tuag rov los lawm, Eliyas tsis tau tuag li. Nkawd kuj yog ob tug yaj saub uas yog cov tsim txom rau cov neeg hauv Tshwm Sim tshooj kaum ib. Muaj ntau yam tseeb raug sawv cev los ntawm Mauxes thiab Eliyas ua cov cim, thiab peb cia siab tias tom qab no yuav los hais txog qhov ntawd.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Saib seb, Kuv yuav txib tus yaj saub Eliyas los cuag nej ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv los txog: Thiab nws yuav tig cov txiv lub siab mus rau cov me nyuam, thiab cov me nyuam lub siab mus rau lawv cov txiv, tsam kuv los ntaus lub ntiaj teb nrog kev foom tsis zoo. Malakhais 4:5, 6.
Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.
Ua ntej lub sijhawm sim ntawm tib neeg yuav xaus, “Elijah tus cev Vajtswv lus” yuav tshwm los nrog ib zaj lus tshwj xeeb uas tig “lub siab ntawm cov txiv mus rau cov me nyuam, thiab lub siab ntawm cov me nyuam mus rau lawv cov txiv.” Cov cev Vajtswv lus txhua tus ua tim khawv txog hnub kawg ntawm lub ntiaj teb, thiab lawv txhua tus sib haum xeeb nrog ib leeg.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Thiab cov ntsuj plig ntawm cov yaj saub kuj nyob rau hauv qab kev tswj kav ntawm cov yaj saub. Rau qhov Vajtswv tsis yog tus tsim kev kub ntxhov, tiamsis yog tus tsim kev thaj yeeb, ib yam li nyob hauv txhua pawg ntseeg ntawm cov neeg dawb huv. 1 Khaulee 14:32, 33.
Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”
Eliyas txoj lus tuaj txog tam sim ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv; yog li ntawd, nws yog tib zaj lus tshwj xeeb hauv phau Ntawv Qhia Tshwm uas raug sawv cev tias yog “Kev Qhia Tshwm ntawm Yexus Khetos.” Thaum “lub sij hawm twb nyob ze lawm” Eliyas txoj lus tshwj xeeb qhia Vajtswv “cov tub qhe txog tej yam uas yuav tsum tshwm sim sai sai no.”
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Kev Tshwm Sim ntawm Yexus Khetos, uas Vajtswv tau pub rau nws, kom qhia rau nws cov tub qhe txog tej yam uas yuav tsum tshwm sim sai sai no; thiab nws txib nws tus tim tswv mus qhia tej no rau nws tus tub qhe Yauhas los ntawm tej cim: tus uas tau ua tim khawv txog Vajtswv txoj lus, thiab txog Yexus Khetos tej lus tim khawv, thiab txog txhua yam uas nws tau pom. Foom koob hmoov rau tus uas nyeem, thiab rau cov uas mloog tej lus ntawm zaj lus faj lem no, thiab ceev faj tuav rawv tej yam uas sau tseg rau hauv no: rau qhov lub sij hawm twb los ze lawm. Tshwm Sim 1:1–3.
Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.
Nco ntsoov tias thaum Malakis siv Eliyas ua ib lub cim, nws suav nrog ib qho kev hais ncaj qha txog kev ua raws li tej lus txib.
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.
Nej nco ntsoov Mauxe uas yog kuv tus tub qhe txoj kevcai, uas kuv tau txib rau nws hauv Horeb rau cov Yixayee sawvdaws, nrog rau tej kevcai thiab tej kev txiav txim. Saib seb, ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv yuav los txog, kuv yuav xa Eliyas tus yaj saub los cuag nej: Thiab nws yuav tig cov txiv lub siab los rau cov menyuam, thiab cov menyuam lub siab los rau lawv cov txiv, tsam kuv los rauv lub ntiajteb nrog txoj kev foom phem. Malakis 4:4–6.
These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.
Peb peb nqe no yog peb nqe kawg hauv Phau Qub, thiab muaj lo lus cog tseg kawg ntawm Phau Qub nrog rau kev hais kom hnyav txog kev ceev kaum lo lus txib. Hauv phau Qhia Tshwm muaj xya lo lus “foom koob hmoov,” thiab lo lus kawg yog ib lo lus foom koob hmoov rau cov uas ceev kaum lo lus txib.
I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.
Kuv yog Alpha thiab Omega, lub hauv paus pib thiab lub xaus, tus thawj thiab tus kawg. Foom koob hmoov rau cov uas ua raws li nws tej lus txib, xwv kom lawv thiaj muaj cai rau tsob ntoo txojsia, thiab thiaj nkag tau los ntawm tej rooj vag mus rau hauv lub nroog. Qhia Tshwm 22:13, 14.
The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”
Lo lus cog tseg kawg hauv Phau Qub qhia peb kom “Nco ntsoov” txog kaum lo lus txib, tab sis thaum ua li ntawd nws hais kom pom tseeb tshwj xeeb txog tib lo lus txib uas muaj lo lus txib kom “nco ntsoov.”
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Nco ntsoov txog hnub Xanpataus, kom ceev nws ua hnub dawb huv. Rau hnub koj yuav tsum ua hauj lwm, thiab ua kom tiav tag nrho koj tej num; tiam sis hnub xya yog hnub Xanpataus ntawm tus Tswv uas yog koj tus Vajtswv: hauv hnub ntawd koj yuav tsum tsis txhob ua ib yam hauj lwm li, tsis yog koj, tsis yog koj tus tub, tsis yog koj tus ntxhais, tsis yog koj tus tub qhe, tsis yog koj tus ntxhais qhe, tsis yog koj tej tsiaj txhu, thiab tsis yog tus neeg txawv teb chaws uas nyob hauv koj tej rooj vag: Vim hais tias nyob rau hauv rau hnub tus Tswv tau tsim ntuj ceeb tsheej thiab lub ntiaj teb, dej hiav txwv, thiab txhua yam uas nyob hauv tej ntawd, thiab tau so rau hnub xya: yog li ntawd tus Tswv tau foom koob hmoov rau hnub Xanpataus, thiab ua kom nws dawb huv. Khiavdim 20:8–11.
The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.
Lus cog tseg kawg hauv ob Phau Vajlugkub qub thiab tshiab ob leeg hais kom meej txog Vajtswv tej lus txib, nrog ib qho kev hais tshwj xeeb txog Hnub Xanpataus hnub xya. Malakis hais kom “nco ntsoov,” thiab Yauhas qhia rau peb tias nej tau koob hmoov yog nej ua li ntawd. Hnub Xanpataus hnub xya yog ib qho kev nco txog Vajtswv txoj kev tsim ntuj tsim teb thiab Nws lub hwjchim tsim. Hnub Xanpataus kuj dhau los ua lub ntsiab teeb meem sib cav nyob rau hnub kawg ntawm keeb kwm ntiajteb no. Thaum Yauhas sau tseg txog “koob hmoov” rau saum cov uas ua Nws tej lus txib, nws tsuas yog sau tseg yam uas Yexus, tus Alpha thiab Omega, tus pib thiab tus kawg, tus thawj thiab tus kawg, tau tshaj tawm lawm xwb. Yog li ntawd, lus cog tseg kawg ntawm Phau Vajlugkub Tshiab muaj feem xyuam rau Hnub Xanpataus hnub xya thiab kuj hais txog tus cwj pwm ntawm Vajtswv tus kheej uas qhia qhov kawg los ntawm qhov pib.
The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.
Qhov tseeb thawj zaug uas raug hais tseg hauv Chivkeeb, uas txhais tias kev pib, qhia meej txog tus Tsim, tej uas raug tsim, thiab muab ib qho kev hais qhia tshwj xeeb rau hnub Xanpataus. Thaum muab los ua ke, kab dhau kab, thaum pib ntawm Phau Qub thiab thaum xaus ntawm ob qho tib si Phau Qub thiab Phau Tshiab, muaj kev hais qhia tshwj xeeb txog Vajtswv ua tus Tsim, Kaum Nqe Kevcai, nqe kev cai txog hnub Xanpataus, thiab tias Yexus yog qhov pib thiab qhov kawg.
Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.
Tus yaj saub Eliyas raug Malakhis siv ua ib lub cim nyob hauv lo lus cog tseg kawg ntawm Phau Qub, thiab nws yog tus yaj saub uas tau tawm tsam Yexanpe thiab Ahaj. Phau Ntawv Qhia Tshwm siv Yexanpe ua ib lub cim ntawm lub hwj chim papas, thiab siv kaum tus vaj ntxwv ua ib lub cim ntawm Koom Haum Tebchaws Ntiajteb. Eliyas txoj kev tawm tsam nrog Ahaj thiab Yexanpe sawv cev rau ib puas plaub caug plaub txhiab leej txoj kev tawm tsam nrog Koom Haum Tebchaws Ntiajteb, uas tau txais hwj chim los ntawm Tebchaws Meskas thiab raug coj los ntawm lub hwj chim papas. Raws li yog vaj ntxwv kav kaum xeem sab qaum teb ntawm Yixayee, Ahaj sawv cev rau lub hwj chim kav saum kaum xeem, yog li ntawd nws ua tus qauv qhia txog Tebchaws Meskas (Ahaj) txhawb Koom Haum Tebchaws Ntiajteb (kaum xeem lossis kaum tus vaj ntxwv hauv Qhia Tshwm kaum xya) kom ua kev tsim txom rau cov uas ceev Hnub Xanpataus rau lub papas (Yexanpe). Thaum Malakhis siv Eliyas los sawv cev rau ib txoj xov uas los ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv, Eliyas sawv cev rau cov uas raug Loos niaj hnub no tsim txom (zaj, tsiaj qus, thiab tus yaj saub cuav), ib yam li nws raug Yexanpe tsim txom tau peb xyoos ib nrab. Kev hais tshwj xeeb txog Hnub Xanpataus los ntawm kev siv lo lus “nco ntsoov” hauv Malakhis 4:4 ntxiv txoj kev kub ntxhov ntawm txoj cai Hnub Sunday rau hauv daim duab yaj saub uas Malakhis qhia.
Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.
Tseem ntau dua yeej tseem yuav tsum raug ntxiv rau hauv kev txiav txim siab txog cov tseeb uas raug xa los ntawm kev muab qhov pib ntawm Phau Qub piv nrog qhov kawg ntawm Phau Qub, thiab tom qab ntawd muab qhov pib ntawm Phau Vajlugkub piv nrog qhov kawg ntawm Phau Vajlugkub. Hauv Chivkeeb peb muaj tus Tsim, txoj kev tsim, thiab Hnub Xanpataus uas ua kev nco txog txoj kev tsim. Hauv Malakis peb muaj lo lus txib txog Hnub Xanpataus raug txheeb qhia tias yog qhov teeb meem kev kub ntxhov uas coj mus rau qhov kaw ntawm lub sijhawm sim rau tibneeg thiab xya lub nplawm kawg, lossis raws li Malakis hu nws, “hnub loj thiab txaus ntshai ntawm tus Tswv.” Eliyas sawv cev rau Vajtswv haivneeg uas nthuav tawm tus timtswv thib peb txoj xov rau ib lub ntiajteb uas tab tom tuag.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“Niaj hnub no, nyob rau hauv tus ntsuj plig thiab lub hwj chim ntawm Elias thiab ntawm Yauhas tus Muab Neeg Ua Kev Cai Raus Dej, cov tub txib uas Vajtswv tau tsa tab tom hu kom lub ntiajteb uas tab tom raug coj mus rau hauv kev txiav txim tig los mloog txog cov xwm txheej uas hnyav thiab dawb ceev, uas yuav tshwm sim sai no nyob rau hauv kev txuas nrog rau cov xuab moos kawg ntawm lub sijhawm uas kev hlub tshua tseem qhib thiab nrog rau kev tshwm sim los ntawm Khetos Yexus ua Vajntxwv ntawm cov vajntxwv thiab tus Tswv ntawm cov tswv.” Prophets and Kings, 715, 716.
The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.
Qhov pib ntawm Phau Vajlugkub, uas kuj yog qhov pib ntawm Phau Qub, qhia txog tib zaj keeb kwm ib yam li qhov kawg ntawm ob Phau Ntawv Cog Lus, tiam sis txhua qhov pib thiab qhov kawg nyias muaj nyias qhov tseeb los hais kom meej thiab los txhawb ntxiv rau cov lus. Hauv Chivkeeb, qhov tseem ceeb tsom rau Vajtswv tej haujlwm; hauv Malakis, qhov tseem ceeb tsom rau cov lus uas ceeb toom txog txoj kev kub ntxhov uas yuav los. Qhov kawg ntawm Tshwm Sim qhia txog tus Alpha thiab Omega. Hauv thawj phau ntawm Phau Tshiab, peb nyeem tau li no.
The book of the generation of Jesus Christ, the son of David, the son of Abraham.
Phau ntawv keeb kwm caj ces ntawm Yexus Khetos, tus tub ntawm Davi, tus tub ntawm Anplahas.
Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
Aplahas yug Ixaj; thiab Ixaj yug Yakhauj; thiab Yakhauj yug Yudas thiab nws cov kwv tij; Thiab Yudas yug Fales thiab Xala ntawm Thama; thiab Fales yug Esloos; thiab Esloos yug Alas; Thiab Alas yug Aminadas; thiab Aminadas yug Na-asoos; thiab Na-asoos yug Xamoo; Thiab Xamoo yug Npas ntawm Lasaj; thiab Npas yug Ope rau ntawm Luv; thiab Ope yug Yexi; Thiab Yexi yug vajntxwv Daviv; thiab vajntxwv Daviv yug Xalaumoo rau ntawm tus uas tau ua Uliyas pojniam; Thiab Xalaumoo yug Loboo; thiab Loboo yug Anpiyas; thiab Anpiyas yug Axa; Thiab Axa yug Yauxefas; thiab Yauxefas yug Yelaus; thiab Yelaus yug Auxiyas; Thiab Auxiyas yug Yawthas; thiab Yawthas yug Ahaj; thiab Ahaj yug Hexekhiya; Thiab Hexekhiya yug Manaxes; thiab Manaxes yug Amoos; thiab Amoos yug Yauxiyas; Thiab Yauxiyas yug Yekhauxiyas thiab nws cov kwv tij, rau lub sijhawm uas lawv raug coj mus rau Npanpiloo: Thiab tom qab lawv raug coj mus rau Npanpiloo lawm, Yekhauxiyas yug Xalathi-ee; thiab Xalathi-ee yug Xolobabees; Thiab Xolobabees yug Anpi-us; thiab Anpi-us yug Eli-akis; thiab Eli-akis yug Axos; Thiab Axos yug Xadok; thiab Xadok yug Akhis; thiab Akhis yug Eli-us; Thiab Eli-us yug Ele-asas; thiab Ele-asas yug Mathas; thiab Mathas yug Yakhauj; Thiab Yakhauj yug Yauxej uas yog Maivliag tus txiv, ntawm nws thiaj yug Yexus, tus uas hu ua Khetos.
So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
Yog li no, txhua tiam txij Anplahas mus txog Daviv yog kaum plaub tiam; thiab txij Daviv mus txog thaum raug coj mus nyob tebchaws Npanpiloo yog kaum plaub tiam; thiab txij thaum raug coj mus nyob tebchaws Npanpiloo mus txog Khetos yog kaum plaub tiam.
Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
Tam sim no Yexus Khetos yug li no zoo li no: Thaum nws niam Mab Liab twb raug qhaib rau Yauxej lawm, ua ntej nkawd tau nyob ua ke, nws pom tau tias cev xeeb tub los ntawm tus Vaj Ntsuj Plig Dawb Huv. Ces Yauxej uas yog nws tus txiv, vim yog ib tug neeg ncaj ncees thiab tsis xav muab nws ua ib qho txaj muag rau sawv daws pom, thiaj npaj siab yuav muab nws tso tseg zais twj ywm. Tiamsis thaum nws tseem xav txog tej no, saib maj, tus Tswv tus tim tswv tau tshwm rau nws hauv npau suav, hais tias, Yauxej, koj uas yog Daviv tus tub, txhob ntshai yuav txais Mab Liab los ua koj tus poj niam; rau qhov yam uas xeeb hauv nws yog los ntawm tus Vaj Ntsuj Plig Dawb Huv.
And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.
Nws yuav yug tau ib tug tub, thiab koj yuav hu nws lub npe ua YESXUS: rau qhov nws yuav cawm nws haiv neeg dim ntawm lawv tej kev txhaum. Tiam sis txhua yam no tau tshwm sim lawm, kom thiaj li muaj tiav raws li yam uas tus Tswv tau hais los ntawm tus yaj saub, hais tias, Saib seb, ib tug nkauj xwb yuav xeeb tub, thiab yuav yug tau ib tug tub, thiab lawv yuav hu nws lub npe ua Emmanuel, uas txhais tias, Vajtswv nrog peb nyob. Ces Yauxej, thaum sawv hauv nws txoj kev tsaug zog los, kuj tau ua raws nraim li tus tim tswv ntawm tus Tswv tau txib nws, thiab tau coj nws tus poj niam los nyob nrog nws: Thiab tsis tau nrog nws pw ua txij ua nkawm mus txog thaum nws yug tau nws tus tub hlob: thiab nws hu nws lub npe ua YESXUS. Mathais 1:1–25.
The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.
Pib ntawm Phau Tshiab yeej sib haum nrog pib thiab xaus ntawm Phau Qub thiab nrog xaus ntawm Phau Tshiab, vim nws hais kom meej txog Vajtswv lub hwjchim tsim txhua yam; rau qhov lub hwjchim uas Khetos tau siv los tsim txhua yam hauv rau hnub ntawd yog tib lub hwjchim uas Nws siv los “cawm nws haiv neeg dim ntawm lawv tej kev txhaum.” Lo lus Emmanuel, raws li nqe no hais tawm los ntawm tej ntawv sau ntawm Yaxayas, txhais tias “Vajtswv nrog peb.” Nws nyob hauv Nws haiv neeg los ntawm kev koom Nws txoj kev Vajtswv nrog peb txoj kev tibneeg, thiab qhov no yog tib txoj kev koom ua ke uas Nws tau ua tiav thaum Nws yug los ua cev nqaij daim tawv hauv Mab Liab.
“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.
“Tsis muaj ib yam dab tsi tsawg dua li txoj kev mloog lus uas zoo tag nrho thiaj yuav ua tau raws li tus qauv ntawm Vajtswv tej uas Nws xav kom muaj. Nws tsis tau cia tej uas Nws xav kom muaj ntawd nyob tsis meej pem. Nws tsis tau txib ib yam dab tsi uas tsis tsim nyog kom coj tau neeg los sib haum nrog Nws. Peb yuav tsum qhia cov neeg txhaum mus rau Nws tus qauv zoo tagnrho ntawm tus cwj pwm, thiab coj lawv los cuag Khetos, uas yog tsuas yog los ntawm Nws txoj kev tshav ntuj xwb thiaj yuav ncav cuag tau tus qauv zoo tagnrho no.”
“The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.
“Tus Cawm Seej tau ris rau saum Nws tus kheej tej kev qaug zog ntawm tib neeg, thiab tau ua neej tsis muaj kev txhaum, xwv kom neeg thiaj tsis muaj kev ntshai tias vim yog qhov tsis muaj zog ntawm tib neeg lub cev xeeb ceem lawv yuav kov tsis yeej. Khetos tau los ua kom peb dhau los ua ‘cov uas muaj feem koom hauv Vajtswv tus yam ntxwv,’ thiab Nws txoj sia tshaj tawm tias tib neeg, thaum koom nrog Vajtswv txoj xwm, tsis ua txhaum.” Ministry of Healing, 180.
The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.
Thaum pib ntawm Phau Tshiab qhia meej tias Yexus tau txais peb txoj xwm txheej tib neeg rau saum nws tus kheej nyob qhov twg, thaum twg, thiab vim li cas. Nws tau ua li ntawd kom qhia tias lub hwj chim tib neeg thaum koom nrog lub hwj chim Vajtswv ces tsis txhaum. Kev txhaum yog kev hla txoj kevcai, uas Malakhi hais tias peb yuav tsum “nco ntsoov” txog. Yauhas qhia peb tias cov uas ceev txoj kevcai, thiab yog li ntawd cov uas tsis txhaum, yuav nkag tau dhau ntawm tej rooj vag saum ntuj ceeb tsheej. Mathais qhia tias ib tug neeg txhaum muaj peev xwm kov yeej kev txhaum, ib yam li Khetos tau kov yeej. Thaum peb muaj Khetos nyob hauv peb, (txoj kev cia siab ntawm lub yeeb koob) peb muaj lub hwj chim tsim uas tau tsim lub qab ntuj khwb nyob hauv peb. Qhov peev xwm no tau muab los ntawm Khetos txoj kev xaiv los los koom rau hauv tsev neeg tib neeg, thiab mus ib txhis ntxiv mus ua tsis yog Vajtswv Leej Tub xwb tiam sis kuj yog Neeg Leej Tub thiab.
There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.
Muaj ib zaj lus tseeb tshwj xeeb uas raug qhib tawm rau Vajtswv haiv neeg los ntawm phau Qhia Tshwm ib nyuag ua ntej lub sijhawm uas tibneeg txoj kev sim siab xaus. Zaj lus tshwj xeeb ntawd kuj yog Malakis “Elijah zaj lus” uas raug tshaj tawm ib nyuag ua ntej “hnub txaus ntshai ntawm tus Tswv”.
At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.
Thaum pib ntawm ob phau Vajluskub thiab thaum kawg ntawm Phau Vajluskub Tshiab, peb pom tej yam ntxwv tseeb ntawm Vajtswv raug qhia meej. Hauv Chivkeeb Nws yog Tus Tsim, thiab thaum kawg ntawm Qhia Tshwm Nws yog Alpha thiab Omega. Thaum pib ntawm Phau Vajluskub Tshiab, Nws los ua Leej Tub ntawm neeg. Thiab thaum kawg ntawm Phau Vajluskub Qub, peb pom txoj ntsiab cai uas tus tubtxib Eliyas siv los ua kom tiav txoj xov uas nws yuav tshaj tawm, uas yog tig cov siab ntawm cov yawg koob los rau cov menyuam, thiab tig cov siab ntawm cov menyuam los rau cov yawg koob.
The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.
Lub ntsiab cai qhia yav tom ntej uas Eliyas siv los nthuav nws zaj lus ceeb toom yog tib yam nkaus li yam Yauhas raug txib kom ua hauv Phau Ntawv Qhia Tshwm Sim. Eliyas “yuav tig cov txiv lub siab los rau cov me nyuam, thiab cov me nyuam lub siab los rau lawv cov txiv,” hos Yauhas raug hais kom sau tej yam uas muaj nyob thaum ntawd, thiab hauv kev ua li ntawd nws kuj yuav tib lub sijhawm sau tej yam uas yuav los tom ntej thiab. Yauhas raug siv los ua piv txwv qhia tias lub ntsiab cai ntawm alpha thiab omega ua haujlwm li cas hauv Lo Lus qhia yav tom ntej, thiab Eliyas yuav tsa nws zaj lus raws tib lub ntsiab cai ntawd. Thaum peb muab qhov pib ntawm Phau Vajlugkub piv nrog qhov kawg ntawm Phau Vajlugkub, peb tab tom piv Phau Qub nrog Phau Tshiab. Ib tug txiv yog qhov pib ntawm nws tus me nyuam, hos tus me nyuam yog qhov kawg ntawm tus txiv. Ib puas plaub caug plaub txhiab leej yog tiam kawg ntawm Anplahas cov me nyuam, thiab zaj keeb kwm uas Vajtswv tau nkag mus rau hauv txoj kev cog lus nrog Anplahas ntawd yog yam ua qauv qhia txog zaj keeb kwm thaum Vajtswv rov tsim dua tshiab txoj kev cog lus ntawd nrog ib puas plaub caug plaub txhiab leej.
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.
Yog li ntawd, nws yog los ntawm txoj kev ntseeg, xwv kom nws thiaj yog los ntawm txoj kev tshav ntuj; kom lo lus cog tseg thiaj ruaj khov rau txhua tus xeeb leej xeeb ntxwv; tsis yog rau cov uas yog ntawm txoj cai xwb, tiamsis kuj rau cov uas yog ntawm txoj kev ntseeg ntawm Anplahas thiab; tus uas yog peb sawv daws leej txiv. Loos 4:16.
The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.
Zaj lus ntawm Eliyas yog sawv cev rau lub ntsiab cai ntawm alpha thiab omega, rau qhov cov yawg koob yog alpha thiab cov me nyuam yog omega. Zaj lus ntawm Eliyas yuav tig cov siab ntawm cov yawg koob mus rau cov me nyuam. Khetos tau qhia tias Yauhas uas Muab Neeg Ua Kev Cai Raus Dej yog Eliyas, thiab Ellen White tau txheeb William Miller tias yog ob leeg tib si Eliyas thiab Yauhas uas Muab Neeg Ua Kev Cai Raus Dej. Zaj lus ntawm tag nrho cov txiv neej sawv cev no tau raug sawv cev ua qhov tig cov siab ntawm cov yawg koob mus rau cov me nyuam thiab rov qab los thiab. Tes haujlwm ntawd sawv cev rau qhov tshwm sim ntawm zaj lus hauv kev tig neeg lub siab mus rau lawv Leej Txiv saum ntuj ceeb tsheej, tiam sis nws muaj lub ntsiab ntau tshaj ntawd, rau qhov nws yog ib lub cim ntawm tes haujlwm ntawd. Hauv tej lus faj lem hauv Vajlugkub tej cim muaj ntau tshaj ib lub ntsiab thiab yuav tsum raug txheeb kom yog raws li lub ntsiab lus ncig nws.
“What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.
“Dab tsi ua rau Yauhas tus uas ua kevcai raus dej loj? Nws kaw nws lub siab rau tej kab lig kev cai coob uas cov xibhwb ntawm haiv neeg Yudais nthuav tawm, thiab qhib nws rau txoj kev txawj ntse uas los saum ntuj los. Ua ntej nws yug los Vaj Ntsuj Plig Dawb Huv twb ua timkhawv txog Yauhas tias: ‘Nws yuav yog tus loj nyob ntawm tus Tswv xub ntiag, thiab nws yuav tsis haus cawv txiv hmab los sis dej cawv muaj zog; thiab nws yuav puv npo Vaj Ntsuj Plig Dawb Huv…. Thiab nws yuav coj ntau tus ntawm cov me nyuam Ixayees rov los cuag tus Tswv lawv tus Vajtswv. Thiab nws yuav mus ua ntej Nws nyob hauv Eliyas tus ntsuj plig thiab lub hwj chim, kom tig leej txiv lub siab los rau cov me nyuam, thiab cov tsis mloog lus los rau txoj kev txawj ntse ntawm cov ncaj ncees; kom npaj ib haiv neeg uas twb npaj txhij rau tus Tswv lawm.’ Lukas 1:15–17.” Counsels to Parents, Teachers and Students, 445.
The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.
Tsab xov no raug npaj cia kom cov uas xaiv los mloog yuav tig lawv lub siab los cuag Leej Txiv Saum Ntuj Ceeb Tsheej; txawm li ntawd los, lub ntsiab cai thawj ntawm kev cev Vajtswv lus uas yuav raug siv los xa zaj xov ceeb toom no yog tias Khetos yog tus Alpha thiab Omega, tus thawj thiab tus kawg, qhov pib thiab qhov xaus. Zaj xov Eliyas yog raug tsa rau saum kev nthuav qhia txog Vajtswv Txojlus cev Vajtswv lus raws li qhov kev pom tias Yexus Khetos yog Vajtswv Txojlus, thiab cov cai uas kav phau Vajlugkub kuj yog tej yam cwj pwm ntawm Nws tus yam ntxwv.
“The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.
“Vajtswv txoj kevcai ntawm Vajtswv yog dawb huv ib yam li Vajtswv Nws Tus Kheej. Nws yog kev tshwm qhia txog Nws lub siab nyiam, yog daim qauv sau tawm ntawm Nws tus cwj pwm, yog qhov kev nthuav tawm ntawm txoj kev hlub thiab txoj kev txawj ntse uas yog los saum ntuj los. Kev sib haum xeeb ntawm txhua yam uas raug tsim nyob ntawm qhov uas txhua tus uas muaj txojsia thiab tsis muaj txojsia, txhua yam uas muaj sia thiab tsis muaj sia, yuav tsum haum raws nraim li txoj kevcai ntawm Tus Tsim. Vajtswv tau tsa kevcai tseg rau kev tswj hwm, tsis yog rau cov uas muaj txojsia xwb, tiamsis rau txhua txoj kev ua haujlwm ntawm ntuj tsim teb raug thiab. Txhua yam nyob hauv qab kevcai ruaj khov, uas tsis pub saib tsis taus. Tiamsis txawm yog txhua yam hauv ntuj tsim teb raug raug tswj hwm los ntawm kevcai ntuj, tibneeg tib leeg xwb, tshaj txhua yam uas nyob saum npoo ntiajteb no, thiaj yog tus uas nyob hauv qab txoj kevcai ncaj ncees. Rau tibneeg, uas yog lub hauj lwm tsim kawg nkaus thiab yog lub mom ntawm kev tsim, Vajtswv tau pub lub hwjchim kom nkag siab tau Nws tej lus txib, kom to taub tau txoj kev ncaj ncees thiab txoj kev ua zoo pub txiaj ntsim ntawm Nws txoj kevcai, thiab nws tej lus thov uas dawb huv rau saum nws; thiab ntawm tibneeg no mas, yuav tsum muaj kev mloog lus uas ruaj khov tsis txawj tig.” Patriarchs and Prophets, 53.
Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.
Txhua yam (thiab qhov no yuav suav nrog phau Vajlugkub, rau qhov phau Vajlugkub yog ib yam dab tsi, thiab yog nws yog ib yam dab tsi, ces nws yog ib feem ntawm txhua yam) nyob hauv qab cov kevcai ruaj khov. Phau Vajlugkub muaj cov kevcai lossis cov cai ruaj khov uas kav nws txoj kev txhais kom yog. Ib qho ntawm cov cai ntawd yog tias phau Vajlugkub txheeb qhov kawg ntawm ib yam nrog qhov pib ntawm ib yam. Yexus yog Vajtswv Txojlus, thiab Nws yog tus thawj thiab tus kawg, thiab qhov ntawd yog ib “txoj kevcai ruaj khov” thiab yog ib yam cwj pwm ntawm Nws tus kheej.
We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.
Peb tau siv zaj lus qhia pib hais txog Eliyas no los qhia tias qhov pib thiab qhov xaus ntawm ob Phau Qub thiab Phau Tshiab sib haum. Qhov xaus ntawm Phau Vajlugkub, uas kuj yog qhov xaus ntawm phau Qhia Tshwm, kuj sib haum nrog qhov pib ntawm phau Qhia Tshwm thiab. Muaj tsib tug timkhawv rau tib yam kev tseeb no raws li txoj cai uas yog ib feem ntawm Vajtswv tus cwj pwm, uas yog Vajtswv Txojlus ib txwm qhia qhov xaus ntawm ib yam nrog qhov pib ntawm yam ntawd. Qhov tseeb no yog ib feem ntawm yam uas txhais tias Yexus Khetos yog Alpha thiab Omega.
“To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.
“Rau tus tubtxib Yauhas uas nyob saum kob Patmos, tej yam xwm txheej uas tob kawg thiab ua rau lub siab tshee hnyo txog hauv txoj kev paub dhau ntawm pawg ntseeg tau raug qhib tawm rau nws. Tej ntsiab lus uas muaj kev txaus siab loj heev thiab tseem ceeb dav kawg tau raug nthuav qhia rau nws hauv tej yam piv txwv thiab cim, kom haiv neeg ntawm Vajtswv thiaj li muaj kev nkag siab txog tej kev phom sij thiab tej kev tawm tsam uas nyob ntawm lawv xub ntiag. Keeb kwm ntawm lub ntiaj teb Khixatia mus txog rau thaum kawg nkaus ntawm lub sijhawm tau raug tshwm tawm rau Yauhas. Nrog kev meej tseeb loj kawg nws tau pom txoj hauj lwm, tej kev phom sij, tej kev tawm tsam, thiab txoj kev dim cawm kawg nkaus ntawm haiv neeg ntawm Vajtswv. Nws sau tseg txoj xov kawg uas yuav ua kom qoob loo hauv ntiaj teb siav txhij, txawm yog ua tej pawg nplej rau hauv lub tsev khaws qoob saum ntuj ceeb tsheej, los yog ua tej pob ntoo rau hauv cov hluav taws ntawm hnub kawg.”
“In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.
“Hauv qhov yog toog pom, Yauhas tau pom tej kev sim siab uas Vajtswv haiv neeg yuav tsum tiv rau qhov tseeb lub hom phiaj. Nws pom lawv txoj kev ruaj khov uas tsis kam txav hauv kev mloog lus rau Vajtswv tej lus txib, txawm nyob tim ntsej tim muag ntawm tej hwjchim tsim txom uas nrhiav yuam kom lawv poob rau hauv kev tsis mloog lus, thiab nws kuj pom lawv txoj kev yeej kawg nkaus saum tus tsiaj qus thiab nws daim duab.”
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
“Nyob hauv cov cim ntawm ib tug zaj loj liab, ib tug tsiaj zoo li tsov txaij, thiab ib tug tsiaj muaj kub zoo li menyuam yaj, cov nom tswv hauv ntiajteb no uas yuav tshwjxeeb koom tes rau hauv kev tsuj hla Vajtswv txoj kevcai thiab tsim txom Nws haivneeg, tau raug nthuav tawm rau Yauhas. Tsov rog ntawd raug coj mus txuas ntxiv mus txog thaum kawg ntawm lub sijhawm. Vajtswv haivneeg, uas raug sawv cev los ntawm ib tug pojniam dawb huv thiab nws cov menyuam, raug qhia tias yog cov nyob tsawg heev xwb. Nyob rau hnub kawg tsuas yog ib pab seem xwb thiaj tseem muaj nyob. Hais txog cov no Yauhas hais tias lawv yog cov “uas tuav rawv Vajtswv tej lus txib, thiab muaj Yexus Khetos tej lus timkhawv.”
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.
“Los ntawm kev ntseeg cuav ntawm lwm haiv neeg, thiab tom qab ntawd los ntawm txoj kev kav ntawm Papacy, Xatas tau siv nws lub hwj chim ntau pua xyoo los rau siab muab Vajtswv cov timkhawv ncaj ncees tshem kom ploj ntawm lub ntiajteb. Cov neeg pe dab qhuas thiab cov papists raug txhawb los ntawm tib tus ntsuj plig zaj. Lawv tsuas txawv xwb tias Papacy, uas ua txuj li yog tabtom ua haujlwm rau Vajtswv, yog tus yeeb ncuab uas txaus ntshai dua thiab lim hiam dua. Los ntawm Romanism txoj kev ua haujlwm, Xatas tau ntes lub ntiajteb ua qhev. Pawg ntseeg uas lees tias yog Vajtswv li raug swept nkag mus rau hauv cov qib ntawm txoj kev dag ntxias no, thiab ntev dua ib txhiab xyoo Vajtswv haiv neeg tau raug txom nyem nyob hauv zaj txoj kev npau taws. Thiab thaum Papacy, raug nyiag nws lub zog lawm, raug yuam kom tseg kev tsim txom, Yauhas pom ib lub hwj chim tshiab tabtom sawv los kom ncha zaj lub suab, thiab txuas ntxiv tib txoj haujlwm lim hiam thiab thuam Vajtswv. Lub hwj chim no, uas yog lub kawg uas yuav ua rog tawm tsam pawg ntseeg thiab Vajtswv txoj kevcai, raug sawv cev los ntawm ib tug tsiaj muaj ob tug kub zoo li menyuam yaj. Cov tsiaj uas los ua ntej nws tau sawv los ntawm hiav txwv, tiamsis tus no sawv los ntawm lub ntiajteb, sawv cev rau txoj kev sawv los nyob kaj siab lug ntawm haiv neeg uas nws ua cim rau. ‘Ob tug kub zoo li menyuam yaj’ sawv cev zoo heev rau tus cwj pwm ntawm Tsoomfwv Meskas, raws li qhia tawm hauv nws ob txoj hauv paus ntsiab cai, Republicanism thiab Protestantism. Ob txoj ntsiab cai no yog qhov zais cia ntawm peb lub hwj chim thiab peb txoj kev vam meej ua ib haiv neeg. Cov neeg uas xub nrhiav tau chaw nkaum ntawm ntug dej hiav txwv America tau zoo siab tias lawv tau mus txog ib lub tebchaws uas dim ntawm kev khav theeb ntawm popery thiab kev tswj hwm lim hiam ntawm vaj ntxwv. Lawv txiav txim siab los tsim ib lub tseemfwv saum lub hauv paus dav ntawm kev ywj pheej ntawm pej xeem thiab kev ntseeg.”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.
“Tiamsis txoj kab kos ruaj khov ntawm tus cwj mem cev Vajtswv lus qhia tawm tias muaj ib qho kev hloov hauv daim duab thaj yeeb no. Tus tsiaj uas muaj ob tug kub zoo li yaj hais lus nrog lub suab ntawm ib tug zaj, thiab ‘xyaum tag nrho lub hwjchim ntawm thawj tug tsiaj ntawd nyob ntawm nws xub ntiag.’ Cev Vajtswv lus hais tseg tias nws yuav hais rau cov uas nyob hauv ntiajteb kom lawv ua ib tug duab rau tus tsiaj, thiab tias ‘nws ua kom sawvdaws, me thiab loj, nplua nuj thiab pluag, ywj pheej thiab qhev, txais ib lub cim rau ntawm lawv txhais tes xis, los sis rau ntawm lawv hauv pliaj; thiab kom tsis muaj leejtwg yuav tau lossis muag tau, tsuas yog tus uas muaj lub cim, los sis lub npe ntawm tus tsiaj, los sis tus lej ntawm nws lub npe xwb.’ Yog li no, Protestantism taug raws cov kauj ruam ntawm lub Papacy.”
“It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.
“Yog thaum no tus tim tswv thib peb thiaj pom ya nyob nruab nrab saum ntuj, tshaj tawm tias: ‘Yog leejtwg pe hawm tus tsiaj nyaum thiab nws tus duab, thiab txais nws lub cim rau ntawm nws hauv pliaj los yog rau ntawm nws txhais tes, tus ntawd yuav haus cawv txiv hmab ntawm Vajtswv txoj kev chim, uas raug hliv tawm yam tsis tov rau hauv lub khob ntawm Nws txoj kev npau taws.’ ‘Ntawm no yog cov uas ceev Vajtswv tej lus txib, thiab txoj kev ntseeg ntawm Yexus.’ Nyob rau hauv qhov sib txawv uas pom tseeb heev rau lub ntiajteb no sawv ib pab neeg me uas yuav tsis tig mus deb ntawm lawv txoj kev ncaj ncees rau Vajtswv. Cov no yog cov uas Yaxayas hais txog tias yog cov kho qhov chaw tawg uas tau ua rau hauv Vajtswv txoj kevcai, lawv yog cov uas tab tom txhim kho tej chaw qub uas raug tso tseg, tsa kom sawv cov hauv paus ntawm ntau tiam neeg.”
“The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.
“Lus ceeb toom uas loj tshaj plaws thiab lus hem uas txaus ntshai tshaj plaws uas ib zaug twg tau hais rau neeg ntiajteb, yog qhov uas muaj nyob hauv tus timtswv thib peb txoj xov. Txoj kev txhaum uas hu kom Vajtswv txoj kev chim los poob saum nws yam tsis muaj kev hlub sib xyaw li, yuav tsum yog ib yam uas phem tshaj plaws. Puas yuav cia lub ntiajteb nyob hauv qhov tsaus ntuj txog txoj kev txhaum no lub ntsiab tiag?—Tsis yog kiag li. Vajtswv tsis ua li ntawd rau Nws cov tsimtxiaj. Nws txoj kev chim yeej tsis raug coj los rau saum tej kev txhaum uas ua hauv kev tsis paub. Ua ntej Nws tej kev txiavtxim raug coj los rau saum lub ntiajteb, qhov kaj hais txog txoj kev txhaum no yuav tsum raug muab nthuav tawm rau lub ntiajteb, xwv kom neeg thiaj paub tias yog vim li cas tej kev txiavtxim no raug muab tso los, thiab kom lawv thiaj muaj sijhawm khiav dim ntawm lawv.”
“The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?
“Txoj lus uas muaj qhov kev ceeb toom no yog txoj lus kawg uas yuav tsum raug tshaj tawm ua ntej qhov kev tshwm sim ntawm Neeg Leej Tub. Cov cim uas Nws Tus Kheej tau muab tseg tshaj tawm tias Nws txoj kev los twb nyob ze lawm. Yuav luag tau plaub caug xyoo lawm uas txoj lus ntawm tus tim tswv thib peb tau nrov ncha. Hauv qhov txiav txim ntawm txoj kev sib ntaus loj ntawd, muaj ob pab raug tsim tawm los, yog cov uas ‘pe hawm tus tsiaj qus thiab nws daim duab,’ thiab txais nws lub cim, thiab cov uas txais ‘lub cim foob ntawm Vajtswv uas muaj txoj sia nyob,’ uas muaj Leej Txiv lub npe sau rau ntawm lawv hauv pliaj. Qhov no tsis yog ib lub cim uas pom tau. Lub sijhawm twb los txog lawm uas txhua tus uas muaj kev txaus siab rau txoj kev cawm dim ntawm nws tus ntsuj plig yuav tsum mob siab thiab hnyav siab nug tias, Lub cim foob ntawm Vajtswv yog dabtsi? Thiab lub cim ntawm tus tsiaj qus yog dabtsi? Peb yuav ua li cas thiaj zam tsis tau kom tsis txhob txais nws?”
“The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.
“Lub foob ntawm Vajtswv, uas yog lub cim lossis lub chaw qhia txog Nws txoj cai kav, muaj nyob hauv nqe lus txib thib plaub. Qhov no yog tib lo lus txib hauv Kaum Nqe Kev Cai uas qhia txog Vajtswv tias yog Tus Tsim ntuj thiab ntiajteb, thiab uas cais meej Vajtswv tseeb tawm ntawm txhua tus vajtswv cuav. Thoob plaws hauv Vaj Lug Kub, qhov tseeb txog Vajtswv lub hwjchim tsim txhua yam raug hais los ua pov thawj tias Nws nyob siab dua txhua tus vajtswv cuav ntawm lwm haiv neeg.
“The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.
“Hnub Xatau uas tau raug txib tseg los ntawm lo lus txib plaub raug tsa los ua kev nco txog tes haujlwm ntawm kev tsim ntuj tsim teb, yog li ntawd thiaj ua kom tibneeg lub siab lub ntsws ib txwm tig mus rau Vajtswv tus tseeb thiab tus ciaj sia. Yog Hnub Xatau yeej ib txwm raug ceev tseg lawm, ces yuav tsis muaj ib tug pe dab pe mlom, ib tug tsis lees paub Vajtswv, lossis ib tug tsis ntseeg li. Kev dawb huv ntawm kev coj raws li Vajtswv hnub dawb huv yuav tau coj tibneeg lub siab mus cuag lawv Tus Tsim. Tej yam hauv ntuj tsim teb yuav tau coj Nws rov los rau hauv lawv txoj kev nco, thiab tej ntawd yuav tau ua tim khawv txog Nws lub hwjchim thiab Nws txoj kev hlub. Hnub Xatau ntawm lo lus txib plaub yog lub foob ntawm Vajtswv tus ciaj sia. Nws taw rau Vajtswv raws li tus Tsim, thiab yog lub cim ntawm Nws txoj cai tsim nyog kav cov muaj sia uas Nws tau tsim los.”
“What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?
“Yog li ntawd, cim ntawm tus tsiaj qus yog dab tsi, yog tias tsis yog hnub Xanpataus cuav uas lub ntiajteb tau lees txais los hloov chaw rau hnub Xanpataus tseeb?
“The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.
“Lo lus tshaj tawm qhia yav tom ntej hais tias lub hwj chim Papacy yuav tsa nws tus kheej siab tshaj txhua yam uas hu ua Vajtswv, lossis uas raug pe hawm, twb tau ua tiav pom tseeb kawg li hauv kev hloov Hnub Xanpataus ntawm hnub xya mus rau hnub ib ntawm lub limtiam. Txhua qhov chaw uas Hnub Xanpataus papal raug hwm tshaj qhov Hnub Xanpataus ntawm Vajtswv, qhov ntawd tus neeg txhaum raug tsa siab tshaj Tus Tsim lub ntuj thiab lub ntiajteb.”
“Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’
“Cov uas hais tseg tias Khetos tau hloov Hnub Xanpataus ntawd, yeej yog tab tom tawm tsam ncaj qha rau Nws tus kheej cov lus. Hauv Nws Txoj Lus Qhuab Qhia saum Roob Nws tau tshaj tawm tias: ‘Tsis txhob xav tias Kuv los rhuav tshem txoj kevcai, lossis cov cev Vajtswv lus; Kuv tsis tau los rhuav tshem, tiamsis los ua kom tiav. Rau qhov tseeb Kuv hais rau nej, txog thaum ntuj thiab lub ntiajteb dhau mus, ib qho me tshaj plaws lossis ib lub cim me tshaj plaws yuav tsis ploj ntawm txoj kevcai li mus txog thaum txhua yam ua tiav. Yog li ntawd, tus uas rhuav ib qho ntawm cov lus txib no uas me tshaj plaws, thiab qhia neeg kom ua li ntawd, tus ntawd yuav raug hu ua tus me tshaj plaws hauv lub nceeg vaj saum ntuj; tiamsis tus uas ua raws thiab qhia lawv, tus ntawd yuav raug hu ua tus loj hauv lub nceeg vaj saum ntuj.’”
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.
“Cov neeg Loos Kas Tos Liv lees paub tias kev hloov Hnub Xanpataus ntawd yog lawv lub koom txoos ua, thiab lawv tsa qhov kev hloov ntawd kiag no ua pov thawj txog txoj cai loj tshaj plaws ntawm lub koom txoos no. Lawv tshaj tawm tias, los ntawm kev coj thawj hnub ntawm lub limtiam ua Hnub Xanpataus, cov Protestant tab tom lees paub nws lub hwjchim los tsim kev cai hais txog tej yam uas yog Vajtswv li. Lub Koom Txoos Loos tsis tau tso tseg nws txoj kev thov tias nws tsis yuam kev, thiab thaum lub ntiajteb nrog rau cov koom txoos Protestant lees txais hnub xanpataus cuav uas nws tsim, lawv yeej yuav luag zoo li lees paub nws txoj kev thov ntawd. Lawv yuav hais txog txoj cai ntawm cov tubtxib thiab cov txiv plig qub los tiv thaiv qhov kev hloov no, tabsis qhov yuam kev hauv lawv txoj kev xav yeej pom tau yooj yim. Tus ntseeg papas ntse txaus pom tias cov Protestant tab tom dag lawv tus kheej, txaus siab kaw lawv lub qhov muag rau tej xwm txheej tseeb hauv zaj no. Thaum txoj kev tsa Hnub Caiv nce txais kev pom zoo, nws zoo siab hlo, ruaj siab tias thaum kawg nws yuav coj tau tag nrho lub ntiajteb Protestant los nyob hauv qab chij ntawm Loos.” Signs of the Times, Kaum Ib Hlis 1, 1899.