In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.
Hauv zaj lus sau dhau los no peb tau txheeb qhia Eliyas tias yog ib lub cim. Raws li William Miller cov cai, “cov cim” yuav muaj ntau tshaj ib lub ntsiab. Yog li ntawd, Eliyas uas yog ib lub cim kuj yuav sawv cev tau rau ib feem ntawm ob npaug lub cim uas yog Eliyas thiab Mauxes. Ob npaug lub cim ntawm Eliyas thiab Mauxes khiav thoob plaws hauv tag nrho phau Ntawv Qhia Tshwm, thiab kev tsis meej pem txog yam uas ob npaug lub cim no sawv cev rau yog kev tsis meej pem txog zaj lus hauv phau Ntawv Qhia Tshwm uas raug qhib tawm tsis ntev ua ntej lub sij hawm txiav txim kaw. Vim li no, tam sim no peb yuav hais tshwj xeeb txog qee yam yam ntxwv yaj saub uas raug txheeb nrog lub cim ntawm Eliyas.
We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.
Peb muaj peb tug tim khawv thawj uas tsim kom muaj tseeb txog tej yam ntxwv yav tom ntej ntawd. Cov tim khawv ntawd yog tus yaj saub Eliyas, Yauhas uas ua kevcai raus dej, thiab William Miller, uas kev tshoov siab txheeb qhia tias yog tej cim uas sib hloov sawv cev tau rau ib leeg.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“Muaj ntau txhiab leej raug coj los lees txais qhov tseeb uas William Miller tau tshaj tawm, thiab Vajtswv tau tsa Nws cov tub qhe sawv los hauv tus ntsuj plig thiab lub hwj chim ntawm Eliyas kom tshaj tawm txoj xov ntawd. Ib yam li Yauhas, tus uas ua tus qhib kev rau Yexus, cov uas tshaj tawm txoj xov uas ceeb tsheej no tau hnov tias raug yuam kom muab rab taus tso rau ntawm cag ntoo, thiab hu kom neeg tsim tej txiv uas phim rau txoj kev hloov siab lees txim. Lawv tej lus tim khawv raug npaj los ua kom cov pawg ntseeg tsim dheev thiab raug kov muaj hwj chim, thiab qhia lawv tus cwj pwm tiag tiag tawm los. Thiab thaum lub suab ceeb toom uas hnyav no kom khiav dim ntawm txoj kev chim uas yuav los txog raug nrov tawm mus, coob leej uas koom nrog cov pawg ntseeg tau txais txoj xov kho zoo; lawv pom lawv tej kev thim rov qab, thiab nrog kua muag iab ntawm txoj kev hloov siab lees txim thiab kev txom nyem tob hauv ntsuj plig, lawv txo hwj chim lawv tus kheej rau ntawm Vajtswv xub ntiag. Thiab thaum Vajtswv tus Ntsuj Plig nyob saum lawv, lawv kuj tau pab tshaj lub suab quaj tias, ‘Ntshai Vajtswv, thiab qhuas Nws lub yeeb koob; rau qhov Nws txoj kev txiav txim lub sij hawm twb los txog lawm.’” Early Writings, 233.
Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.
Eliyas, Yauhas tus Neeg Ntxuav Neeg thiab Miller tau txais ib tug ntsuj plig tshwj xeeb uas coj thiab txhais lawv tes haujlwm. Lawv zaj lus tim khawv raug muab los “tsim kom cov pawg ntseeg sawv thiab muaj hwj chim kov lawv lub siab heev, thiab qhia tawm” cov pawg ntseeg ntawd “tus cwj pwm tiag.” Txawm yog nyob rau tiam Ahab, Yauhas tus Neeg Ntxuav Neeg, lossis William Miller los xij, cov pawg ntseeg uas lawv tab tom hais rau txhua pawg puav leej muaj ib yam kev dig muag zoo li Laodicea uas tob thiab tsaus heev, ua rau txoj xov ntawd yuav tsum ncaj qha ib yam li muab “rab taus tso rau ntawm cag ntoo.” Hauv ntawd kuj muaj kev tshaj tawm txog lub sijhawm kaw ntawm kev sim siab, uas hauv Yauhas tus Neeg Ntxuav Neeg zaj lus yog kev ceeb toom txog “txoj kev chim” uas twb yuav “los.” Miller zaj lus uas tshaj tawm tias “Ntshai Vajtswv thiab qhuas Nws; rau qhov lub sijhawm ntawm Nws txoj kev txiav txim twb los txog lawm,” kuj yog ib qho kev ceeb toom txog txoj kev chim uas yuav los.
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 148.
“Yauhas lub suab raug tsa kom nrov zoo li ib lub raj. Nws txoj hauj lwm raug txib yog, ‘Qhia rau kuv haiv neeg lawv tej kev txhaum tawm tsam, thiab rau tsev neeg Yakhauj lawv tej kev txhaum’ (Yaxayas 58:1). Nws tsis tau txais kev kawm txuj ci los ntawm tibneeg. Vajtswv thiab ntuj tsim teb raug yog nws cov xibfwb. Tiamsis ib tug uas yuav los npaj txoj kev ua ntej Khetos yog tus tsim nyog, tus uas muaj siab tawv txaus kom tsa nws lub suab kom nrov zoo li cov yaj saub thaum ub, hu kom haiv neeg uas poob kev coj ncaj ntawd hloov siab lees txim.” Selected Messages, phau 2, 148.
Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.
Elijah tau txib kom cov neeg tiam ntawd xaiv rau hnub ntawd seb lawv puas yuav ua haujlwm rau Vajtswv los yog rau Baal, thiab tiam ntawd tsis teb ib lo lus li, uas yog sib npaug rau kev xaiv Baal.
“Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.
“Tsis tau muaj dua ib lub sij hawm uas xav tau tej lus ceeb toom ncaj ncees thiab tej lus qhuab ntuas, thiab kev ua tib zoo, ncaj nraim rau qhov tseeb, tshaj li thaum no. Xatas tau nqes los nrog hwj chim loj, paub tias nws lub sij hawm luv lawm. Nws tab tom nyab lub ntiaj teb no nrog tej dab neeg ntxim mloog, thiab Vajtswv haiv neeg nyiam kom muaj neeg hais tej lus mos muag rau lawv. Kev txhaum thiab kev tsis ncaj tsis raug ntxub ntxaug. Kuv raug qhia tias Vajtswv haiv neeg yuav tsum siv dag zog kom ruaj khov dua, txiav txim siab dua, kom thawb rov qab txoj kev tsaus ntuj uas tab tom los nkag. Txoj hauj lwm tob thiab ze ntawm Vajtswv tus Ntsuj Plig yog yam xav tau tam sim no tshaj yav tag los. Kev ruam loog yuav tsum raug tshem tawm. Peb yuav tsum tsim dheev sawv tawm hauv txoj kev nkees tsaug zog uas yuav ua peb puas tsuaj yog peb tsis tawm tsam nws. Xatas muaj ib lub hwj chim muaj zog uas kav tswj tej siab ntsws. Cov xibhwb thiab cov neeg sawv daws nyob hauv kev phom sij yuav raug pom tias sawv nrog sab ntawm tej hwj chim tsaus ntuj. Tam sim no tsis muaj ib yam li qhov chaw nruab nrab lawm. Peb txhua tus yog sawv tseeb rau qhov yog, los sis sawv tseeb nrog qhov tsis yog. Khetos tau hais tias: ‘Tus uas tsis nrog Kuv, tus ntawd tawm tsam Kuv; thiab tus uas tsis sau nrog Kuv, tus ntawd ua rau tawg khiav mus.’” Testimonies, volume 3, 327.
John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.
Yauhas hu “haiv neeg uas swb tsis tsim nyog” hauv nws tiam keeb kwm tias yog “ib tiam ntawm nab phem.” Cov Millerites thaum kawg tau txheeb paub tias haiv neeg uas swb tsis tsim nyog hauv lawv tiam keeb kwm yog cov ntxhais ntawm Npanpiloo. Txawm yog Eliyas, Yauhas, lossis Miller los xij, tsis muaj ib tug hauv peb leeg ntawd uas yog kws ntseeg vajlugkub. Lawv txhua tus raug hu tawm hauv tej kev ua neej niaj hnub ntawm cov pej xeem.
“The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).
“Qhov tseeb raws li nws nyob hauv Yexus, ib yam li Nws tau tshaj tawm thaum Nws raug vov los ntawm huab mos muag, yog qhov tseeb ruaj khov thiab qhov tseeb rau peb tiam no, thiab yeej yuav hloov dua tshiab lub siab thiab lub tswv yim ntawm tus uas txais nws ib yam li nws tau hloov dua tshiab tej siab thiab tej tswv yim yav tas los. Khetos tau tshaj tawm tias, ‘Yog lawv tsis mloog Mauxes thiab cov Yaj Saub, ces txawm muaj ib tug sawv hauv qhov tuag rov los los lawv kuj yuav tsis cia ntseeg.’ (Lukas 16:31).”
“As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.
“Ua ib haiv neeg, peb yuav tsum npaj txoj kev rau tus Tswv, nyob hauv txoj kev coj kav siab dua plaws ntawm tus Vaj Ntsuj Plig Dawb Huv, rau txoj kev nthuav dav ntawm txoj moo zoo hauv nws txoj kev dawb huv. Tus dej ntws uas yog dej ciaj sia yuav tsum tob zuj zus thiab dav zuj zus mus raws nws txoj kev ntws. Hauv txhua thaj teb, nyob ze thiab nyob deb, tib neeg yuav raug hu tawm hauv lub laij teb, thiab tawm hauv tej hauj lwm lag luam uas ib txwm muaj thiab feem ntau ntes lub siab lub ntsws, thiab lawv yuav tau kawm cob qhia nrog rau cov neeg uas twb muaj kev paub lawm—cov neeg uas to taub qhov tseeb. Los ntawm Vajtswv tej hauj lwm uas xav tsis thoob tshaj plaws, tej roob hauv pes ntawm kev nyuaj yuav raug tshem tawm thiab pov rau hauv hiav txwv. Cia peb rau siab ntso ua hauj lwm ib yam li cov uas twb tau pom qhov hwj chim zoo ntawm qhov tseeb raws li nws nyob hauv Yexus.”
“There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.
“Nyob rau lub sijhawm no, yuav muaj ib txheej xwm txuas mus ua ke uas yuav qhia tawm tias Vajtswv yog tus Tswv kav txhua qhov xwm txheej. Qhov tseeb yuav raug tshaj tawm ua lus meej, tsis muaj chaw ua xyem xyav li. Cov uas tshaj tawm qhov tseeb yuav rau siab ntso ua kom pom qhov tseeb ntawd los ntawm ib txoj sia uas muaj kev txiav txim zoo thiab ib yam kev sib tham uas muaj kev hwm Vajtswv. Thiab thaum lawv ua li no, lawv yuav muaj hwj chim hauv kev txhawb nqa qhov tseeb, thiab hauv kev muab nws coj los siv raws nraim li uas Vajtswv twb tau muab rau nws lawm.
“When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.
“Thaum cov txiv neej, uas tau paub thiab tau qhia qhov tseeb, tig mus raws li tib neeg txoj kev to taub, thiab muab lawv tus kheej tej dab neeg cuav faib rau cov siab ntsws uas raug ntxias lawm, ces txog lub sij hawm tseem ceeb heev rau cov uas ib zaug tau ua cov neeg ua hauj lwm hauv txoj hauj lwm tshaj tawm txoj moo zoo, tiam sis tau raug rub mus rau hauv kev tswj xyuas tsev noj mov, khw muag khoom noj, thiab lwm yam haujlwm lag luam, kom lawv los sawv hauv kab, kawm lawv tej Phau Vajlugkub kom rau siab ntso, thiab nrog Vajtswv txoj lus nyob hauv tes, faib qhov tseeb hauv Phau Vajlugkub, yog yam zaub mov ntawm sab ntsuj plig, koom tes nrog cov tim tswv saum ntuj ceeb tsheej. Tam sim no txoj hauj lwm no hu nrov nrov rau cov neeg ua hauj lwm uas yog Vajtswv xaiv tseg. Ces Txoj Hwjchim Loj Kawg nkaus xwb yuav hais rau cov roob ntawm kev nyuaj tias, Cia li muab koj tshem tawm thiab muab pov rau hauv hiav txwv.” Paulson Collection, 73, 74.
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
Eliyas, Yauhas thiab Miller yog, thiab yog li ntawd sawv cev rau, cov txiv neej uas raug hu tawm hauv cov “haujlwm uas niaj hnub tshaj,” rau qhov “cov txiv neej” uas yav tas los tau qhia qhov tseeb thaum kawg “tig mus rau tib neeg txoj kev to taub, thiab faib lawv tus kheej tej tais dab neeg cuav rau cov siab ntsws uas raug dag.” Cov txiv neej uas niaj hnub no raug hu yuav muab “qhov kev siv kom raug thiab ruaj khov” ntawm Vajlugkub tej lus faj lem raws li “Vajtswv tau muab cia lawm.” Ob zaug, hauv nqe lus ntawd, Muam White tau txheeb “roob” tias yog “roob ntawm kev nyuaj.” Kev ua haujlwm ntawm cov txiv neej no muaj xws li txo kom qis “txhua lub roob.” Tes haujlwm uas cov txiv neej niaj hnub no, uas raug hu tawm hauv daim laij teb ntawm tej xwm txheej txo hwj chim, tau ua tiav ntawd sawv cev rau tes haujlwm ntawm kev txheeb kom paub txoj kev siv Vajlugkub kom raug, sib piv tawm tsam cov tais dab neeg cuav ntawm tib neeg uas cov kws ntseeg kev cai ntawm lawv tiam tab tom faib tawm.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Tes haujlwm ntawm Yauhas tus Muab Neeg Ua Kev Cai Raus Dej, thiab tes haujlwm ntawm cov uas nyob rau hnub kawg tawm mus hauv tus ntsuj plig thiab lub hwj chim ntawm Eliyas kom tsa cov tibneeg sawv ntawm lawv txoj kev tsis quav ntsej, hauv ntau yam yog tib yam nkaus. Nws tes haujlwm yog ib daim qauv ntawm tes haujlwm uas yuav tsum tau ua nyob rau tiam no. Khetos yuav los zaum ob los txiav txim rau lub ntiajteb hauv txoj kev ncaj ncees. Cov tub txib ntawm Vajtswv uas nqa zaj lus kawg ntawm kev ceeb toom uas yuav tsum muab rau lub ntiajteb, yuav tsum npaj txoj kev rau Khetos txoj kev los zaum ob, ib yam li Yauhas tau npaj txoj kev rau Nws txoj kev los thawj zaug. Hauv tes haujlwm npaj no, ‘txhua lub hav yuav raug tsa kom siab, thiab txhua lub roob yuav raug txo kom qis; thiab yam nkhaus yuav raug ua kom ncaj, thiab tej chaw tawv ncauj yuav ua kom tiaj’ rau qhov keeb kwm yuav rov muaj dua, thiab dua ib zaug ntxiv ‘yeej yuav tshwm sim tus Tswv lub yeeb koob, thiab txhua tus neeg cev nqaij daim tawv yuav pom nws ua ke; rau qhov tus Tswv lub qhov ncauj tau hais li ntawd.’” Southern Watchman, March 21, 1905.
The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.
Cov cwj pwm ntawm peb tug neeg hloov kho uas Yaxayas tau qhia tseg yog tias txhua lub hav yuav raug tsa kom siab, txhua lub roob yuav raug txo kom qis, tej yam nkhaus yuav raug ua kom ncaj, thiab tej qhov chaw tawv qhawv yuav raug ua kom du. Txojkev ntawm tus Tswv uas raug npaj los ntawm kev tsa cov hav kom siab, txo cov roob kom qis, thiab ua kom tej yam nkhaus ncaj thiab tej qhov chaw tawv qhawv du, yog txojkev qub.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Lub suab ntawm tus uas qw hauv tebchaws moj sab qhua hais tias, Nej cia li npaj txojkev rau tus Tswv, ua ib txojkev ncaj hauv hav suab puam rau peb tus Vajtswv. Txhua lub hav yuav raug tsa kom siab, thiab txhua lub roob thiab toj yuav raug txo kom qis; tej uas nkhaus yuav raug ua kom ncaj, thiab tej chaw pob zeb thiab tsis tus yuav raug ua kom du thiab tiaj: Ces tus Tswv lub yeeb koob yuav raug tshwm sim, thiab txhua tus cev nqaij daim tawv yuav pom nws ua ke: rau qhov tus Tswv lub qhov ncauj tau hais li ntawd. Yaxayas 40:3–5.
When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.
Thaum cov Yudais uas nyiam sib cav nug Yauhas tus Muab Neeg Ua Kev Cai Raus Dej tias nws puas yog Eliyas uas yuav los, nws teb tias nws tsis yog; tiam sis tom qab ntawd nws qhia tias nws yog tus uas nqe lus hauv Yaxayas hais txog.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.
Thiab qhov no yog Yauhas tej lus tim khawv, thaum cov Yudais txib cov pov thawj thiab cov Levis tawm hauv Yeluxalees tuaj nug nws hais tias, Koj yog leejtwg? Thiab nws lees, tsis tsis lees; tiam sis lees hais tias, Kuv tsis yog tus Khetos. Thiab lawv nug nws tias, Yog li ntawd ho ua li cas? Koj puas yog Elias? Thiab nws hais tias, Kuv tsis yog. Koj puas yog tus yaj saub ntawd? Thiab nws teb tias, Tsis yog. Ces lawv hais rau nws tias, Koj yog leejtwg? kom peb thiaj tau muab lus teb rau cov uas txib peb tuaj. Koj hais dabtsi txog koj tus kheej? Nws hais tias, Kuv yog suab ntawm ib tug uas qw nrov hauv roob moj sab qhua hais tias, Cais tus Tswv txojkev kom ncaj, raws li tus yaj saub Esaias tau hais. Yauhas 1:19–23.
The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.
Kev npaj “txoj kev ntawm tus Tswv” qhia meej txog txoj kev ua hauj lwm uas cov tim tswv tau coj Miller kom nws to taub thiab siv, txhawm rau npaj txoj kev nkag siab raws li Vajlugkub txog “txoj kev” uas tibneeg yuav tsum taug. Txhua lub “roob” yuav tsum raug txo kom qis, rau qhov cov roob hauv Vajlugkub txoj lus faj lem sawv cev rau tej qhov tseeb uas thaum xub thawj pom mas zoo li nyuaj dhau rau kev to taub. Kev to taub txog lub roob dawb huv muaj hwjchim ci ntsa iab hauv Daniel tshooj kaum ib nqe plaub caug tsib, uas vajntxwv sab qaum teb tab tom sim txeeb kom tau, raug to taub los ntawm qhov xub thawj txheeb kom paub lub roob dawb huv muaj hwjchim ci ntsa iab tiag tiag hauv Yeluxalees, uas raws li lus faj lem txhais lub roob dawb huv muaj hwjchim ci ntsa iab ntawm sab ntsuj plig. Yuav piav txog lub roob uas raug hu ua Armageddon, uas txhais tias roob Megiddo, mas yuav tsum mus rau Megiddo tiag tiag. Tej kev nyuaj hauv lus faj lem uas raug sawv cev tias nyuaj raug tshem tawm thaum siv txoj cai hais tias qhov pib ntawm ib yam qhia txog qhov kawg ntawm tib yam ntawd.
The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.
Txoj kev ua hauj lwm uas sawv cev los ntawm Yaxayas thiab raug Yauhas hais txog thiab raug Miller nthuav tawm, txhawb nqa txhua lub hav. Txawm yog “hav ntawm yog toog pom” hauv Yaxayas nees nkaum ob, “hav ntawm tej pob txha tuag” hauv Exekees, lossis “hav ntawm Yehau‑xaphas” hauv phau ntawv Yawyee, txoj kev ua hauj lwm uas raug tsa los saum txoj kev to taub kom raug txog tus cwj pwm ntawm Khetos raws li sawv cev ua Palmoni, Tus Suav Lej Uas Txaus Ntshai, hauv keeb kwm Millerite, lossis raws li Alpha thiab Omega, tus kws paub lus uas txaus ntshai, hauv peb keeb kwm, yog yam uas txhawb tsa cov tseeb yaj saub uas raug sawv cev nyob hauv “tej hav” ntawm Vajtswv Txojlus.
The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.
Tej yam nkhaus uas yuav raug muab kho kom ncaj, thiab tej chaw txaij txaij uas raug ua kom tiaj, sawv cev rau txoj haujlwm kho kom raug tej kev coj thiab tej kab ke uas ib pawg pov thawj Laodicea siv los txhawb lawv tej tais mov lom uas yog tej dab neeg cuav. Txoj haujlwm ntawm Eliyas raug qhia tshwj xeeb tias sawv cev rau txoj kev raws Vajlugkub uas yog txoj uas raug, nyob rau hauv kev tawm tsam tej dab neeg cuav ntawm cov kws xam phaj thiab cov pov thawj. Txoj haujlwm ntawd raug ua tiav los ntawm “cov neeg ib txwm,” tsis yog los ntawm cov pov thawj thiab cov kws xam phaj uas muaj kev kawm. Nyob hauv tej yam ntxwv cev Vajtswv lus ntawm peb tug tim khawv no kuj muaj ib qho tseeb yooj yim thiab: Eliyas uas yuav los ntawd yuav yog ib tug txiv neej.
That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.
Qhov kev pom ntawd tej zaum yuav zoo li tsis tseem ceeb, tiam sis thaum cov kws ntseeg Vajtswv ntawm Adventism nrhiav los txhawb lawv tej dab neeg cuav, lawv tau muab ib nqe lus ntawm Muam White uas nws hais nyob rau hauv lub sij hawm yav tom ntej txog ib tug txivneej uas yuav los nyob rau hauv tus ntsuj plig thiab lub hwj chim ntawm Eliyas, ces lawv ntxiv lawv tus kheej zaj dab neeg cuav ua lus piav thiab pheej hais tawv tias Muam White tab tom hais txog nws tus kheej.
“Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
“Yuav tsum muaj kev ua tiav raws li yav tom ntej tau tshaj tawm. Tus Tswv hais tias: ‘Saib seb, Kuv yuav xa tus yaj saub Eliyas los cuag nej ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv yuav los txog.’ Yuav muaj ib tug los nyob hauv tus ntsuj plig thiab lub hwj chim ntawm Eliyas, [Saib daim txuas.] thiab thaum nws tshwm los, tibneeg tej zaum yuav hais tias: ‘Koj kub siab dhau lawm, koj tsis txhais Vajlugkub raws li txojkev raug. Cia kuv qhia koj seb yuav qhia koj zaj lus li cas.’”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.
“Muaj coob leej uas tsis muaj peev xwm paub qhov sib txawv ntawm Vajtswv tes haujlwm thiab tibneeg tes haujlwm. Kuv yuav hais qhov tseeb raws li Vajtswv pub rau kuv, thiab tam sim no kuv hais tias, yog nej tseem pheej nrhiav kev txhaum, tseem muaj tus ntsuj plig ntawm kev sib cav sib ceg, nej yuav tsis paub qhov tseeb li. Yexus tau hais rau Nws cov thwjtim tias, ‘Kuv tseem muaj ntau yam yuav hais rau nej, tiamsis nim no nej tseem ris tsis taus.’ Lawv tseem tsis tau nyob hauv ib qho xwm txheej uas yuav txaus siab rau tej yam dawb huv thiab nyob mus ib txhis; tiamsis Yexus tau cog lus tias yuav xa tus Nplig Siab los, tus uas yuav qhia lawv txhua yam, thiab yuav ua kom lawv nco tau txhua yam uas Nws tau hais rau lawv.”
“Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.
“Cov kwv tij, peb yuav tsum tsis txhob tso peb txoj kev vam khom rau hauv neeg. ‘Nej cia li tseg ntawm neeg, uas nws txoj pa nyob hauv nws lub qhov ntswg xwb: vim nws yuav raug suav tias muaj nqis dab tsi?’ Nej yuav tsum dai nej tej ntsuj plig uas tsis muaj peev xwm pab tau tus kheej rau saum Yexus. Nws tsis tsim nyog rau peb haus ntawm lub qhov dej hauv hav thaum tseem muaj ib lub qhov dej saum roob. Cia peb tso tej kwj deg qis tseg; cia peb los cuag tej qhov dej txhawv siab dua. Yog muaj ib qho ntsiab lus ntawm qhov tseeb uas nej tsis to taub, uas nej tsis pom zoo txog, cia li tshawb nrhiav, muab vajlugkub piv nrog vajlugkub, khawb tus nqaj tob tob ntawm qhov tseeb nqes mus rau hauv lub qhov ntxaij ntawm Vajtswv txoj lus. Nej yuav tsum muab nej tus kheej thiab nej tej kev xav tso rau saum Vajtswv lub thaj, muab nej tej tswv yim uas twb xav cia ua ntej pov tseg, thiab cia tus Ntsuj Plig saum ntuj coj nej mus rau hauv txhua qhov tseeb.” Testimonies to Ministers, 475, 476.
“Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:
“Yuav tsum muaj ib tug los nyob hauv tus ntsuj plig thiab hwj chim ntawm Eliyas: Cov lus no muaj ib txhia tau siv yuam kev mus rau qee tus neeg, uas lawv xav tias yuav tshwm sim nrog ib txoj xov cev Vajtswv lus tom qab lub neej thiab tes dej num ntawm Mrs. White. Peb nqe lus uas muaj nyob hauv zaj no uas muaj npe tias ‘Cia ntuj ceeb tsheej coj’ tsuas yog ib feem me xwb ntawm ib zaj lus uas Ellen White tau hais hauv Battle Creek, Michigan, thaum sawv ntxov hnub tim 29 lub Ib Hlis, 1890. Raws li qhov no tau luam tawm hauv Review and Herald hnub tim 18 lub Ob Hlis, 1890, nws thiaj ris lub npe tias ‘Yuav ntsib ib qho lus qhuab qhia uas muaj kev sib cav li cas.’ Lwm cov nqe lus uas muab rho tawm hauv zaj no thiab siv ntau los txhawb qee nplooj ntawv hauv phau no, yuav pom tau nyob rau nplooj 23, 104, 111, 119, 158, 278, thiab 386. Zaj no tau muab luam dua tag nrho hauv Selected Messages 1:406–416, nrog rau feem uas muaj cov nqe lus rho tawm uas muaj npe tias ‘Cia ntuj ceeb tsheej coj’ tshwm nyob rau nplooj 412 thiab 413. Thaum nyeem zaj no kom tag nrho lawm, ces pom tseeb tias Ellen White, hauv lo lus hais no uas tau hais tsuas yog me ntsis dhau ib xyoos tom qab Minneapolis Conference rau ib pab neeg hauv Battle Creek, tab tom hais txog nws tus kheej txoj hauj lwm qhuab qhia. Muaj ib txhia twb loj hlob mus rau txoj kev thuam nws tes dej num. Nco ntsoov tias hauv nqe lus ua ntej nqe uas tshwm nyob hauv phau no ntawm nplooj 475, Ellen White hais tias:”
“‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).
“‘Peb yuav tsum los nyob rau hauv ib txoj hauj lwm uas txhua qhov kev sib txawv yuav yaj ploj mus. Yog kuv xav tias kuv muaj qhov kaj, kuv yuav ua kuv tes dej num hauv kev nthuav tawm nws. Xav tias kuv mus sab laj nrog lwm tus txog txoj xov uas tus Tswv xav kom kuv muab rau haiv neeg, ces lub qhov rooj yuav raug kaw kom qhov kaj ntawd thiaj tsis ncav cuag cov uas Vajtswv tau xa nws mus rau. Thaum Yexus caij nees luav nkag mus rau hauv Yeluxalees, `tag nrho pawg neeg coob ntawm cov thwjtim pib zoo siab thiab qhuas Vajtswv nrog suab nrov nrov rau txhua txoj hauj lwm muaj hwjchim loj uas lawv tau pom; hais tias, foom koob hmoov rau Vajntxwv uas los hauv tus Tswv lub npe: kev thaj yeeb nyob saum ntuj ceeb tsheej, thiab hwjchim ci ntsa iab nyob rau qhov siab tshaj plaws. Thiab ib txhia ntawm cov Falixais hauv pawg neeg coob hais rau Nws tias, Xibfwb, qhuab ntuas koj cov thwjtim. Thiab Nws teb hais rau lawv tias, Kuv hais rau nej tias, yog cov no yuav nyob ntsiag to, cov pob zeb yuav qw tawm tam sim ntawd’ (Luke 19:37–40).
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
“Cov Yudais tau sim txwv tsis pub tshaj tawm txoj xov uas twb tau raug yav tom ntej tseg hauv Vajtswv Txojlus lawm.”
“Then she makes reference again to her own experience:
“Ces nws rov hais txog nws tus kheej tej kev paub dua ib zaug ntxiv:
“‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.
“‘Yuav tsum ua kom tej lus faj lem tiav. Tus Tswv hais tias, “Saib seb, kuv yuav txib Eliyas tus yaj saub tuaj cuag nej ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv los txog” (Malachi 4:5). Yuav muaj ib tug los hauv Eliyas tus ntsuj plig thiab hwj chim, thiab thaum nws tshwm los, tibneeg tej zaum yuav hais tias, “Koj mob siab dhau lawm, koj txhais Vajluskub tsis raws li txojkev tsim nyog.”—Selected Messages, volume 1, 412.
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
“Qhov uas nws tau hais txog nws tus kheej qhov kev paub dhau los kuj tau qhia meej los ntawm nqe lus uas ua raws tom qab, uas hauv ntawd nws tshaj tawm hais tias:
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
“‘Kuv yuav hais qhov tseeb raws li Vajtswv muab rau kuv….’” Ntxiv rau Testimonies to Ministers.
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
Qhov tseeb uas Ellen White tau raug yuam kom teb rau tej dab neeg cuav ntawm cov theologians thiab cov thawj coj hauv nws tiam ntawd tsis muab ib qho pov thawj li uas qhia tias nws tab tom txheeb nws tus kheej tias yog tus “txiv neej” uas yuav los yav tom ntej hauv tus ntsuj plig thiab lub hwj chim ntawm Eliyas. Puas muaj ib qho pov thawj twg hais txog ntau tus uas tawm tsam Ellen White nyob hauv Adventism uas thuam txoj kev siv Vajlugkub uas nws tau siv? Puas muaj thaum twg uas tau hais rau nws tias, “koj tsis txhais Vajluskub raws txoj kev uas yog”? Nws qhia meej tias yuav muaj ib qho kev txav ntawm ib pab neeg nyob rau thaum kawg ntawm lub ntiajteb no uas yuav tau txais lub hwj chim los ntawm tus ntsuj plig thiab lub hwj chim ntawm Eliyas, thiab tsis muaj ib txoj kev raug cai twg li los hais qhia tias nws xav tias qhov kev txav ntawd ntawm lub suab qw nrov ntawm tus tim tswv thib peb twb tab tom tshwm sim lawm nyob rau lub sijhawm uas nws tau qhia yav tom ntej txog kev tshwm sim tom ntej ntawm lub hwj chim ntawm Eliyas. Cov theologians Adventist Laodicea yuav xav kom lawv pab yaj ntseeg tias Muam White tab tom “hais txog” “nws tus kheej txoj kev paub dhau los” ua ib qho kev ua tiav ntawm tus yaj saub Eliyas uas yuav raug xa tuaj 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. Malachi 4:5.
Saib seb, Kuv yuav xa Eliyas tus yaj saub los cuag nej ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv yuav los. Malakis 4:5.
One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.
Ib tug yam ntxwv yaj saub ntawm Eliyas raws li ib lub cim yog tias nws nthuav tawm ib txoj kev siv Vajlugkub raws li phau Vajlugkub uas tawm tsam tej dab neeg cuav ntawm ib pab pov thawj uas muab faib tej dab neeg cuav ntawm kab lis kev cai thiab kab ke qub. Nws txoj hauj lwm ntawm kev npaj txoj kev (nov yog txoj kev, nej cia li taug hauv no) raug ua tiav los ntawm txoj kev siv Vajlugkub raws li phau Vajlugkub uas tawm tsam tej lus qhuab qhia ntawm ib pab pov thawj uas twb raug xeb lawm. Thiab raws li peb tug tim khawv ntawm Eliyas, Yauhas tus Muab Neeg Ua Kev Cai Raus Dej, thiab Miller; nrog rau tus muam White zaj lus tim khawv hais txog qhov tom qab ntawd tseem yav tom ntej ntawm Eliyas qhov kev tshwm sim los, nws yuav yog ib tug txiv neej, tsis yog ib tug poj niam. Thaum txoj kev siv ntawm Palmoni thiab Alpha thiab Omega raug to taub kom raug, ces nws raug lees paub tsis yog tsuas yog ib pawg cai hauv Vajlugkub rau kev txhais Vajluskub xwb, tiam sis yog ib daim qauv sau tseg ntawm Khetos tus cwj pwm, uas yog Nws lub yeeb koob.
And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.
Thiab tus Tswv txoj kev ci ntsa iab yuav raug nthuav tawm, thiab txhua cev nqaij daim tawv yuav pom nws ua ke: vim tus Tswv lub qhov ncauj twb hais li ntawd lawm. Yaxayas 40:5.
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
Tus Cwj Pwm ntawm Khetos raug sawv cev los ntawm txoj kev ua raws uas yuav tsum raug siv rau hauv kev to taub Nws Txojlus, rau qhov Nws yog Txojlus.
“The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.
“Vajtswv kevcai ntawm Vajtswv hauv lub tuam tsev dawb huv saum ntuj ceeb tsheej yog tus qauv thawj loj tshaj, uas cov lus txib uas tau sau rau saum ob daim txiag zeb thiab Mauxes tau sau cia rau hauv tsib phau ntawv thawj ntawd yog ib daim qauv theej uas tsis yuam kev li. Cov uas tau los txog rau txoj kev to taub txog lub ntsiab tseem ceeb no, yog li ntawd, thiaj raug coj kom pom txog tus yam ntxwv dawb huv thiab tsis hloov pauv ntawm Vajtswv txoj kevcai. Lawv pom, yam tsis tau pom dua li yav tas los, lub zog ntawm tus Cawm Seej cov lus no hais tias: ‘Txog thaum ntuj thiab tebchaws dhau mus, tsis muaj ib qho cim me lossis ib qho txia me twg yuav dhau ntawm txoj kevcai mus li.’ Mathais 5:18. Vajtswv txoj kevcai, vim yog ib txoj kev tshwm sim txog Nws lub siab nyiam, yog ib daim qauv theej ntawm Nws tus yam ntxwv, yuav tsum nyob ruaj mus ib txhis, ‘ib tug timkhawv ncaj ncees nyob saum ntuj.’ Tsis muaj ib lo lus txib twg raug muab rhuav tseg lawm; tsis muaj ib qho cim me lossis ib qho txia me twg raug hloov lawm. Tus sau nkauj qhuas hais tias: ‘Au tus Tswv, koj lo lus nyob ruaj khov mus ib txhis saum ntuj.’ ‘Nws tej lus txib puavleej ruaj khov. Lawv nyob ruaj nreb mus ib txhis thiab ib txhis.’ Ntawv Nkauj 119:89; 111:7, 8.” The Great Controversy, 434.
Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.
Ib yam li Kaum Nqe Kevcai yog ib daim qauv uas hloov tsis tau ntawm Khetos tus cwj pwm, cov cai ntawm kev txhais lus cev Vajtswv lus kuj ib yam nkaus yog ib daim qauv ntawm Nws tus cwj pwm.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Peb yuav tsum paub rau peb tus kheej tias yam twg thiaj ua tau Khetos txoj kev ntseeg, yam twg yog qhov tseeb, yam twg yog txoj kev ntseeg uas peb tau txais lawm, yam twg yog tej kevcai hauv Vajlugkub—tej kevcai uas tau muab rau peb los ntawm txoj cai muaj hwjchim tshaj plaws. Muaj coob leej ntseeg yam tsis muaj ib qho laj thawj los ua lub hauv paus rau lawv txoj kev ntseeg, tsis muaj pov thawj txaus hais txog qhov tseeb ntawm qhov teeb meem ntawd. Yog muaj ib lub tswv yim raug nthuav tawm uas haum raws li lawv tej kev xav uas lawv twb muaj ua ntej lawm, lawv yeej npaj txhij lees yuav tam sid. Lawv tsis txiav txim los ntawm qhov ua rau mus rau qhov tshwm sim; lawv txoj kev ntseeg tsis muaj lub hauv paus tseeb tiag li, thiab thaum txog lub sijhawm raug sim siab lawv yuav pom tias lawv tau tsa tsev saum cov xuab zeb xwb.”
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Tus uas so txaus siab rau nws tus kheej txoj kev paub tam sim no txog Vajluskub uas tseem tsis txhij tsis txhua, xav tias qhov ntawd txaus rau nws txoj kev cawm dim lawm, tus ntawd tab tom so rau hauv ib qho kev dag ntxias uas coj mus rau kev puastsuaj. Muaj coob leej uas tsis tau npaj lawv tus kheej kom txhij txhua nrog tej lus sib cav hauv Vajluskub, xwv kom lawv thiaj muaj peev xwm txheeb tau qhov yuam kev, thiab txiav txim rau txhua yam kab ke qub thiab kev ntseeg dag uas raug muab dag ntxias los nthuav ua qhov tseeb. Xatas tau coj nws tus kheej tej tswv yim los ntxig rau hauv kev pe hawm Vajtswv, xwv kom nws thiaj ua kom txoj moo zoo ntawm Khetos uas yooj yim thiab dawb huv ntawd qias neeg. Ib pab neeg coob uas lees tias lawv ntseeg qhov tseeb tam sim no, tsis paub tias dab tsi yog txoj kev ntseeg uas ib zaug twb raug muab rau cov neeg dawb huv lawm—Khetos nyob hauv nej yog txoj kev cia siab ntawm yeeb koob. Lawv xav tias lawv tab tom tiv thaiv tej ciam qub, los lawv sov tsis txias thiab tsis quav ntsej. Lawv tsis paub tias yog dab tsi los txawj xaws rau hauv lawv txoj kev paub dhau los thiab kom muaj tiag tiag txoj kev muaj nqis ntawm kev hlub thiab kev ntseeg. Lawv tsis yog cov kawm Vajluskub ze ze, tiamsis lawv tub nkeeg thiab tsis xyuam xim. Thaum tej kev sib txawv ntawm tswv yim tshwm sim txog tej nqe Vajluskub, cov no uas tsis tau kawm kom muaj lub hom phiaj thiab tsis tau txiav txim meej tias lawv ntseeg dab tsi, yuav poob ntawm qhov tseeb mus. Peb tsim nyog yuav tsum ua kom sawv daws hnov qhov yuav tsum tau tshawb nrhiav qhov tseeb los saum ntuj los kom rau siab, xwv kom lawv thiaj paub tseeb tias yam uas lawv paub ntawd yog qhov tseeb. Muaj ib txhia lees tias lawv muaj kev paub ntau, thiab xav tias lawv txaus siab rau lawv qhov xwm txheej lawm, thaum lawv twb tsis muaj kev kub siab rau txoj hauj lwm ntxiv lawm, tsis muaj kev hlub kub lug rau Vajtswv, thiab rau cov ntsuj plig uas Khetos tau tuag cawm ntxiv lawm, ib yam li lawv yeej tsis tau paub Vajtswv li. Lawv tsis nyeem Vajluskub [kom] muab nws cov hlwb txha thiab rog nplua nuj los ua lawv tus ntsuj plig li. Lawv tsis hnov tias nws yog Vajtswv lub suab tab tom hais rau lawv. Tiamsis, yog peb xav to taub txoj kev cawm dim, yog peb xav pom tej kab hluav taws ntawm Lub Hnub ntawm kev ncaj ncees, peb yuav tsum kawm Vajluskub nrog lub hom phiaj; rau qhov tej lus cog tseg thiab tej lus faj lem hauv Vajluskub ci tawm tej kab yeeb koob meej tseeb rau saum txojkev cawm dim uas los saum ntuj los, tej qhov tseeb loj kawg no tseem tsis tau raug to taub meej.” The 1888 Materials, 403.
To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.
Ua ib tug Khixatia tiag tiag txhais hais tias ua kom zoo li Khetos. Nqe lus no qhia tias peb “yuav tsum paub rau peb tus kheej tias yam twg yog qhov ua rau muaj Khixatia txoj kev ntseeg.” Nws hais tias peb “yuav tsum paub” “qhov tseeb yog dab tsi.” Peb “yuav tsum paub” “txoj kev ntseeg twg yog qhov uas peb tau txais lawm.” Peb yuav tsum paub “txoj cai hauv phau Vajlugkub yog dab tsi—yog cov cai uas tau muab rau peb los ntawm txoj cai uas siab tshaj plaws.” Kev ua kom zoo li Khetos yuav tsum muaj kev paub txog tias txoj cai hauv phau Vajlugkub twg yog cov uas tau muab rau peb los ntawm txoj cai uas siab tshaj plaws. Yog tsis muaj cov cai ntawd peb tsis tuaj yeem ua kom zoo li Khetos, vim cov cai uas tau muab los ntawm txoj cai uas siab tshaj plaws yog ib daim qauv qhia txog Nws tus cwj pwm.
Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.
Ib qho cwj pwm ntxiv ntawm Eliyas yog tes haujlwm npaj txoj kev rau tus tubtxib ntawm txoj kev cog lus. Eliyas sawv cev rau tes haujlwm uas raug ua tiav hauv ib ntu keeb kwm thaum ib haiv neeg uas yav tas los raug xaiv tab tom raug hla dhau mus, thiab tib lub sijhawm ib haiv neeg tshiab uas raug xaiv tab tom raug xaiv los. Txoj keeb kwm ntawd sawv cev rau ib txoj kev lim kom dawb huv uas tsim tsa ib haiv neeg uas raug sawv cev ua ib qho khoom fij dawb huv, txawv kiag ntawm haiv neeg qub uas raug xaiv los tab sis tsis huv.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Saib seb, kuv yuav txib kuv tus tubtxib mus, thiab nws yuav npaj kev rau ntawm kuv xubntiag: thiab tus Tswv, uas nej nrhiav, yuav los txog nws lub tuam tsev tam sid, yog tus tubtxib ntawm txoj kev khi lus, uas nej zoo siab rau nws: saib seb, nws yuav los, tus Tswv uas kav txhua pab tub rog hais li ntawd. Tiamsis leejtwg thiaj yuav nyob taus hnub uas nws los? thiab leejtwg thiaj yuav sawv taus thaum nws tshwm los? rau qhov nws zoo li hluav taws uas lim kom huv, thiab zoo li xab npum uas cov neeg ntxhua khaub ncaws siv: Thiab nws yuav zaum ua tus lim thiab tus ua kom nyiaj huv: thiab nws yuav ua kom cov tub ntawm Levi huv, thiab lim lawv ib yam li kub thiab nyiaj, xwv kom lawv thiaj li yuav muab ib qho khoom fij rau tus Tswv hauv txoj kev ncaj ncees. Ces qhov khoom fij ntawm Yudas thiab Yeluxalees yuav yog yam haum rau tus Tswv siab, ib yam li nyob hauv hnub thaum ub, thiab ib yam li xyoo thaum ntxov. Malakhi 3:1–4.
John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.
Yauhas tus Neeg Ua Kev Cai Raus Dej tau npaj txoj hau kev rau Khetos kom los txog tam sid thiab ntxuav Nws lub tuam tsev kom huv. Kev ntxuav lub tuam tsev thaum pib thiab thaum xaus ntawm Khetos tes haujlwm qhuab qhia yog kev ua tiav raws li Malakis tshooj peb. Yauhas yog tus tubtxib uas npaj txoj hau kev rau tus Tubtxib ntawm lo lus cog tseg kom ntxuav cov tub ntawm Levi kom huv.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver.’ Malachi 3:1–3.” The Desire of Ages, 161.
“Hauv kev ntxuav lub tuam tsev, Yexus tab tom tshaj tawm Nws tes haujlwm ua tus Mexiyas, thiab tab tom nkag mus pib Nws txoj haujlwm. Lub tuam tsev ntawd, uas tau txhim tsa los ua chaw nyob ntawm Vajtswv lub Hwjchim Nyob Los, raug npaj tseg kom yog ib zaj lus qhia pom tseeb rau cov Yixayee thiab rau lub ntiajteb. Txij puag thaum ub tsis txawj kawg los, Vajtswv lub hom phiaj yog kom txhua yam muaj sia uas Nws tsim, txij ntawm cov seraf uas ci ntsa iab thiab dawb huv mus txog rau tibneeg, yuav tsum yog ib lub tuam tsev rau tus Tswv Tsim kom nyob hauv. Vim yog txojkev txhaum, tibneeg thiaj tsis ua ib lub tuam tsev rau Vajtswv lawm. Lub siab ntawm tibneeg, raug kev phem ua kom tsaus nti thiab qias vuab tsuab, tsis qhia tawm Vajtswv lub hwjchim ci ntsa iab lawm. Tiamsis los ntawm Vajtswv Leej Tub txojkev los yug ua neeg, Saum Ntuj Ceeb Tsheej lub hom phiaj thiaj tiav. Vajtswv nyob hauv tibneeg, thiab los ntawm txojkev tshav ntuj cawm dim, tibneeg lub siab rov qab ua Nws lub tuam tsev dua. Vajtswv tau npaj kom lub tuam tsev hauv Yeluxalees ua ib tug timkhawv tsis tu ncua txog txoj hmoo siab kawg uas qhib rau txhua tus ntsujplig. Tiamsis cov Yudai tsis tau to taub qhov tseem ceeb ntawm lub tsev uas lawv khav heev txog ntawd. Lawv tsis muab lawv tus kheej fij ua tej lub tuam tsev dawb huv rau Vajtswv tus Ntsujplig. Cov tshav puam ntawm lub tuam tsev hauv Yeluxalees, puv npo rau kev ntxhov quas ntus ntawm kev ua lag luam tsis dawb huv, sawv cev muaj tseeb kawg rau lub tuam tsev uas yog tibneeg lub siab, uas raug qias neeg los ntawm txojkev ntshaw cev nqaij daim tawv thiab tej kev xav tsis dawb huv. Thaum Yexus ntxuav lub tuam tsev kom dim ntawm cov neeg yuav thiab cov neeg muag ntawm lub ntiajteb no, Nws tau tshaj tawm Nws tes haujlwm los ntxuav lub siab kom dim ntawm txojkev qias neeg ntawm kev txhaum,—ntawm tej kev ntshaw hauv ntiajteb no, tej kev ntshaw qias uas yog kev qia dub, tej cwj pwm phem uas ua rau tus ntsujplig puas tsuaj. ‘Tus Tswv uas nej nrhiav yuav los rau hauv Nws lub tuam tsev tam sid, yog tus Tubtxib ntawm txojlus cog tseg uas nej zoo siab rau: saib seb, Nws yuav los, tus Tswv ntawm cov tub rog hais li ntawd. Tiamsis leejtwg yuav nyob taus rau hnub uas Nws los? thiab leejtwg yuav sawv taus thaum Nws tshwm sim? rau qhov Nws zoo li hluav taws yaj thiab lim hlau, thiab zoo li xab npum ntxhua khaub ncaws: thiab Nws yuav zaum ua tus yaj thiab tus lim nyiaj: thiab Nws yuav ntxuav cov tub Levi kom dawb huv, thiab ua kom lawv huv si ib yam li kub thiab nyiaj.’ Malakhi 3:1–3.” The Desire of Ages, 161.
John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.
Yauhas Npavtiv yog tus tubtxib uas npaj txojkev rau Khetos los txog tam sim ntawd thiab ntxuav Nws lub tuam tsev kom dawb huv, thiab William Miller tau ua tib yam haujlwm npaj ua ntej rau Khetos los txog tam sim ntawd rau hauv Chaw Dawb Huv Tshaj Plaws rau hnub Lub Kaum Hli 22, 1844.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Kev los txog ntawm Khetos ua peb tus Pov Thawj Hlob mus rau qhov chaw dawb huv kawg nkaus, rau kev ntxuav lub tuam tsev dawb huv, raws li tau muab pom hauv Daniyees 8:14; kev los txog ntawm Neeg Leej Tub mus cuag Tus Uas Muaj Hnub Nyoog Kawg, raws li tau nthuav tawm hauv Daniyees 7:13; thiab kev los txog ntawm tus Tswv mus rau Nws lub tuam tsev, uas Malakhi tau cev lus faj lem tseg, yog tej lus piav txog tib yam xwm txheej xwb; thiab qhov no kuj raug sawv cev los ntawm tus nraug vauv los rau kev tshoob, raws li Khetos tau piav hauv zaj lus piv txwv txog kaum tus nkauj xwb, hauv Mathais 25.” The Great Controversy, 426.
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
Yauhas thiab Miller ua piv txwv txog txoj kev ntxuav kom dawb huv uas Malaki sawv cev rau, uas tam sim no tab tom raug ua kom tiav nyob hauv peb keeb kwm tam sim no.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Tus yaj saub hais tias, “Kuv pom dua ib tug timtswv ceeb tsheej nqes saum ntuj los, muaj hwjchim loj; thiab lub ntiajteb raug ci ntsa iab vim nws lub yeeb koob. Thiab nws qw nrov nrov kawg nkaus nrog ib lub suab muaj zog, hais tias, Npanpiloo tus loj tau poob lawd, tau poob lawd, thiab tau dhau los ua chaw nyob ntawm dab phem” (Revelation 18:1, 2). Qhov no yog tib zaj lus uas tus timtswv ceeb tsheej thib ob tau tshaj tawm. Npanpiloo tau poob lawd, “vim nws tau ua rau txhua haivneeg haus cawv txiv hmab ntawm txojkev chim vim nws kev nkauj kev nraug” (Revelation 14:8). Cawv txiv hmab ntawd yog dabtsi?—Nws tej lus qhuab qhia cuav. Nws tau muab rau lub ntiajteb ib hnub Xanpataus cuav hloov chaw rau Hnub Xanpataus ntawm lo lus txib plaub, thiab tau rov hais dua txoj lus dag uas Xatas xub hais rau Evas hauv Edees—yog tias tus ntsujplig muaj txojkev tsis txawj tuag raws ntuj tsim. Muaj ntau yam yuam kev uas muaj ib yam caj ces nrog ntawd uas nws tau muab nthuav mus deb thiab dav, “qhia tej lus qhuab qhia raws li tej lus txib ntawm neeg” (Matthew 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Thaum Yexus pib Nws tes haujlwm qhib rau sawv daws pom, Nws tau ntxuav lub Tuam Tsev kom dim ntawm txoj kev qias lim hiam uas thuam tej yam dawb huv ntawd. Ntawm cov haujlwm kawg ntawm Nws tes haujlwm yog txoj kev ntxuav lub Tuam Tsev zaum ob. Yog li ntawd, hauv txoj haujlwm kawg uas ceeb toom rau lub ntiaj teb, muaj ob lo lus hu tshwj xeeb raug xa mus rau cov pawg ntseeg. Txoj xov ntawm tus timtswv saum ntuj thib ob yog, ‘Npanpiloo poob lawm, poob lawm, lub nroog loj ntawd, vim nws ua rau txhua haiv neeg haus cawv ntawm txoj kev npau taws ntawm nws txoj kev deev luag poj luag txiv’ (Revelation 14:8). Thiab hauv lub suab nrov ncha ntawm txoj xov tus timtswv saum ntuj thib peb, ib lub suab hnov los ntawm saum ntuj hais tias, ‘Nej kuv haiv neeg, cia li tawm hauv nws los, kom nej txhob muaj feem hauv nws tej kev txhaum, thiab kom nej txhob txais nws tej mob nkeeg. Rau qhov nws tej kev txhaum twb nce mus txog saum ntuj lawm, thiab Vajtswv tau nco txog nws tej kev ua phem’ (Revelation 18:4, 5).” Selected Messages, phau 2, 118.
The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.
Ob zaug uas lub tuam tsev raug ntxuav huv nyob rau hauv Khetos tes haujlwm qhuab qhia, thiab ob zaug uas lub tuam tsev raug ntxuav huv nyob rau hauv keeb kwm Millerite, yog kev ua tiav ntawm Malakhi tshooj peb thiab qhia mus tom ntej txog ob zaug uas lub tuam tsev raug ntxuav huv uas tau pib rau lub Cuaj Hlis 11, 2001 thaum tej vaj tse loj ntawm New York City raug muab rhuav pov tseg los ntawm Vajtswv ib qho kov, thiab tus tim tswv muaj hwjchim loj ntawm Tshwmsim kaum yim nqes los kom ua rau lub ntiaj teb ci ntsa iab nrog nws lub yeeb koob. Ntawm lwm yam, qhov no ua pov thawj tsis tseeb rau lub tais dab neeg cuav uas cov kws txuj kev ntseeg Laodicea ntawm Adventism muab rau, uas hais tias Ellen White yog tus yaj saub Eliyas uas yuav los ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv. Kev ntxuav huv lub tuam tsev uas tshwm sim thaum tus tim tswv ntawm Tshwmsim kaum yim nqes los tau pib yim caum rau xyoo tom qab Ellen White raug muab tso so.
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
Yauhas Npati‑ntsuab thiab nws cov thwjtim, Miller thiab cov Millerite, thiab Future for America sawv cev rau cov tubtxib uas npaj txoj kev rau tus tubtxib ntawm txoj kev khi lus kom dheev los txog rau Nws lub tuam tsev thiab ntxuav nws kom dawb huv ntawm nws txoj kev ua qias neeg thuam tej yam dawb huv.
Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.
Elias ua ib lub cim sawv cev rau ib tug neeg. Nws sawv cev rau ib tug neeg uas raug hu tawm hauv txoj kev ua neej ib txwm muaj, tsis yog ib tug kws ntseeg vajlugkub ntawm chav pov thawj. Nws txoj hauj lwm qhuab qhia nthuav tawm txoj kev ua raws Vajlugkub uas yog qhov tseeb, uas yog tej cai uas tau muab los ntawm txoj cai loj tshaj plaws. Nws txoj hauj lwm qhuab qhia sawv los tawm tsam txoj kev ua raws ntawm chav pov thawj Laodicea tam sim no, uas yog raws li tej dab neeg, tej kab ke, thiab tej kevcai qub. Nws npaj txoj kev rau ib txoj kev ntxuav kom huv uas tsa ib haiv neeg tshiab uas raug xaiv los ntawm cov seem uas tshuav ntawm ib haiv neeg uas raug xaiv uas twb raug hla dhau lawm. Txoj kev ntxuav kom huv ntawd raug teem cia nyob hauv lub ntsiab lus tias nws yuav tshwm sim tam sim ntawd.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
Eliyas kuj sawv cev ib txoj hauj lwm qhuab qhia thiab ib tes dej num uas Vajtswv tsa thiab qhia meej tias yog txoj hauj lwm qhuab qhia tshwj xeeb uas yog los ntawm Vajtswv xwb.
We will demonstrate this in the history of the Millerites in the next article.
Peb yuav qhia kom pom qhov no nyob hauv keeb kwm ntawm cov Millerites hauv tsab xov xwm tom ntej.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Thiab tau muaj tias thaum txog lub sijhawm fij xyeem yav tsaus ntuj, Eliyas tus yaj saub txav los ze, thiab hais tias, Au tus Tswv Vajtswv ntawm Anplahas, Ixaj, thiab ntawm Ixayees, thov kom hnub no paub meej tias Koj yog Vajtswv hauv Ixayees, thiab tias kuv yog Koj tus tub qhe, thiab tias kuv tau ua txhua yam no raws li Koj txoj lus. 1 Vajntxwv 18:36.