We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.
Peb tau xaus tsab ntawv kawg nrog ib nqe lus uas hais txog “ib tug ntsuj plig dag.” Cov hauv qab no yog ib nqe hauv zaj lus ntawd.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.
“Cov thawj coj uas tsis tau raug ntxuav dawb huv tab tom sawv los tawm tsam Vajtswv. Lawv tab tom qhuas Khetos thiab tus vajtswv ntawm lub ntiajteb no hauv tib qho pa. Txawm hais tias lawv lees tias lawv txais Khetos, lawv puag Barabbas, thiab los ntawm lawv tej kev ua lawv hais tias, ‘Tsis yog Tus Txiv Neej no, tiam sis yog Barabbas.’ Cia txhua tus uas nyeem cov kab lus no ceev faj. Xatas tau khav txog yam uas nws ua tau. Nws xav rhuav tshem txoj kev sib koom siab uas Khetos tau thov kom muaj nyob hauv Nws pawg ntseeg. Nws hais tias, ‘Kuv yuav tawm mus thiab ua ib tug ntsuj plig dag kom ntxias cov uas kuv ua tau, kom thuam, thiab rau txim, thiab cuav tej lus.’ Cia tus tub ntawm kev dag thiab tim khawv cuav raug txais tos los ntawm ib pawg ntseeg uas twb tau txais kev kaj loj, pov thawj loj, ces pawg ntseeg ntawd yuav muab txoj xov uas tus Tswv tau xa tseg, thiab yuav txais cov lus hais tseg uas tsis tsim nyog tshaj plaws thiab cov kev xav yuam kev thiab tej kev qhuab qhia cuav. Xatas luag rau lawv txoj kev ruam, rau qhov nws paub qhov tseeb yog dabtsi.” Testimonies to Ministers, 409.
Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.
Cia “tus tub ntawm kev dag ntxias thiab tim khawv cuav raug tos txais los ntawm ib pawg ntseeg uas twb tau txais txoj kev kaj loj thiab tej pov thawj loj lawm, ces pawg ntseeg ntawd yuav muab txoj xov uas tus Tswv tau xa los pov tseg, thiab yuav txais tej lus lees tias uas tsis muaj laj thawj kiag li, nrog rau tej kev xav yuam kev cuav thiab tej kev qhuab qhia cuav.” Xyoo 1863, Millerite Adventism tau “rov qab mus” rau txoj kev siv txuj kev piav qhia uas tsis muaj laj thawj thiab yog cuav, yam uas Protestantism uas tau thim txojkev ntseeg tau siv, thiab nws tau tsis lees William Miller qhov kev txheeb xyuas txog xya lub sij hawm hauv Leviticus nees nkaum rau. Lub ntsiab ntawm “rov qab mus” no tau raug sawv cev los ntawm cov neeg ntxeev siab hauv Numbers kaum plaub, thaum lawv txiav txim siab xaiv ib tug thawj coj thiab rov qab mus rau tim lyiv teb chaws.
And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.
Thiab lawv thiaj hais rau ib leeg tias, Cia peb tsa ib tug thawj coj, thiab cia peb rov qab mus rau tim Iyi tebchaws. Numbers 14:4.
The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.
Lub ntsiab ntawm “rov qab los” mus rau Protestantism uas tau thim txoj kev ntseeg lawm kuj tau raug sawv cev los ntawm Yelemis, thaum nyob hauv tshooj kaum tsib, nws tau raug hais rau tias cov Protestants uas poob lawm yuav rov qab los cuag nws tau, tiam sis nws tsis txhob “rov qab los” cuag lawv.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.
Kuv tsis tau zaum nrog hauv pawg ntawm cov uas thuam, thiab kuv tsis tau zoo siab; kuv zaum ib leeg vim yog koj txhais tes; rau qhov koj tau ua kom kuv puv npo kev chim siab. Vim li cas kuv txoj kev mob nyob mus li, thiab kuv qhov txhab kho tsis tau, uas tsis kam txais kev kho? Koj puas yuav yog rau kuv ib yam li tus dag ntxias tiag, thiab zoo li dej uas qhuav ploj? Yog li no tus Tswv hais li no tias, Yog koj tig rov qab los, ces kuv yuav coj koj rov qab los, thiab koj yuav sawv ntawm kuv xub ntiag: thiab yog koj muab yam muaj nqis cais tawm ntawm yam qias neeg, koj yuav zoo ib yam li kuv lub qhov ncauj: cia lawv tig rov qab los cuag koj; tiam sis koj txhob tig rov qab mus cuag lawv. Thiab kuv yuav ua kom koj rau haiv neeg no zoo li ib phab ntsa tooj liab uas muaj laj kab ruaj khov: thiab lawv yuav tawm tsam koj, tiam sis lawv yuav tsis kov yeej koj: rau qhov kuv nrog nraim koj los cawm koj thiab los tso koj dim, tus Tswv hais li ntawd. Jeremiah 15:17–20.
Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.
Tej zaum daim duab piv txwv qhia yav tom ntej uas meej tshaj plaws txog txoj cai uas tsis txhob rov qab mus rau Protestantism uas tau poob kev ntseeg lawm, raug pom nyob hauv zaj keeb kwm ntawm tus yaj saub uas tsis mloog lus, tus uas tau coj ib lo lus cem txim mus cuag Yerau‑a‑as, thawj tus vajntxwv ntawm kaum xeem sab qaum teb.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.
Ces tus vajntxwv hais rau tus txiv neej ntawm Vajtswv tias, Cia li nrog kuv mus tsev, thiab so kom txias zog, ces kuv yuav muab ib yam nqi zog rau koj. Thiab tus txiv neej ntawm Vajtswv hais rau tus vajntxwv tias, Yog koj yuav muab ib nrab ntawm koj lub tsev rau kuv, kuv kuj yuav tsis nrog koj mus hauv; thiab kuv yuav tsis noj mov los sis haus dej hauv qhov chaw no: Rau qhov raws li lo lus ntawm tus Tswv tau txib kuv hais tias, Tsis txhob noj mov, tsis txhob haus dej, thiab tsis txhob tig rov qab los ntawm tib txojkev uas koj tuaj. Yog li ntawd nws thiaj li mus dua ib txojkev, thiab tsis rov qab los ntawm txojkev uas nws tau tuaj rau Npe-thees. 1 Vajntxwv 13:7–10.
The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.
Tus yaj saub uas tsis mloog lus twb raug Vajtswv hais kom tsis txhob rov qab los ntawm txoj kev uas nws tau tuaj lawm. Kev Ntseeg Adventism ntawm cov Millerite tau tawm ntawm Protestantism uas Sardis sawv cev, thiab lawv tsis raug tso cai rov qab mus. Txawm yog tus yaj saub uas tsis mloog lus ntawd yeej paub meej kawg nkaus tias nws tsis txhob rov qab los ntawm txoj kev uas nws tau tuaj, los ib tug yaj saub cuav hauv lub nceeg vaj ntawm Jeroboam ho qhia nws tias Vajtswv tau hais kom tus yaj saub uas tsis mloog lus rov qab mus rau tom tsev tus yaj saub cuav ntawd thiab noj mov nrog nws. Txawm Vajtswv twb qhia meej lawm los, nws tseem ua li ntawd ntag. Thaum nws pib noj tus yaj saub cuav cov zaub mov lawm, Phau Vajlugkub hais meej tseeb tias tus yaj saub ntawm Samaria tau dag.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.
Tam sim no muaj ib tug yaj saub laus nyob hauv Npe‑thees; thiab nws cov tub tuaj piav rau nws txog txhua yam haujlwm uas tus txiv neej ntawm Vajtswv tau ua hnub ntawd hauv Npe‑thees: tej lus uas nws tau hais rau vajntxwv, lawv kuj piav rau lawv txiv thiab. Ces lawv txiv hais rau lawv tias, Nws mus txoj kev twg? Rau qhov nws cov tub twb pom lawm tias tus txiv neej ntawm Vajtswv, uas tuaj ntawm Yudas los, mus txoj kev twg. Thiab nws hais rau nws cov tub tias, Npaj tus nees luav rau kuv. Ces lawv thiaj npaj tus nees luav rau nws: thiab nws caij mus saum nws, thiab mus caum tus txiv neej ntawm Vajtswv, thiab pom nws zaum hauv qab ib tsob ntoo qhib; ces nws hais rau nws tias, Koj puas yog tus txiv neej ntawm Vajtswv uas tuaj ntawm Yudas los? Thiab nws hais tias, Kuv yog. Ces nws hais rau nws tias, Cia li nrog kuv rov mus tsev, thiab noj mov. Thiab nws hais tias, Kuv tsis tau rov qab nrog koj mus, los sis mus nrog koj nkag hauv; kuv kuj yuav tsis noj mov los sis haus dej nrog koj hauv qhov chaw no thiab: rau qhov lo lus ntawm tus Tswv tau hais rau kuv tias, Koj yuav tsum tsis txhob noj mov los sis haus dej nyob ntawd, thiab tsis txhob tig rov qab mus raws txoj kev uas koj tuaj. Nws hais rau nws tias, Kuv kuj yog ib tug yaj saub ib yam li koj; thiab ib tug timtswv tau hais rau kuv los ntawm lo lus ntawm tus Tswv, hais tias, Coj nws rov qab nrog koj mus rau hauv koj tsev, kom nws thiaj noj mov thiab haus dej tau. Tiamsis nws dag nws. Ces nws thiaj rov qab nrog nws mus, thiab tau noj mov hauv nws tsev, thiab haus dej. 1 Vajntxwv 13:11–19.
The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.
Tus yaj saub uas tsis mloog lus tau noj thiab haus nrog tus yaj saub dag ntawm Samaria, uas txhais hais tias nws tau txais txoj xov ntawm ib tug yaj saub uas tau thim txoj kev ntseeg, thiab tsis lees txais txoj xov ntawm tus Tswv. Yog txoj xov uas tib hnub ntawd nws tau xa tawm nrog kev ncaj ncees. Nws yeej paub meej tias nws tsis raug rov qab los, los nws tseem ua li ntawd lawm. Muam White qhia peb tias yog “tus tub ntawm kev dag ntxias thiab lus tim khawv cuav raug txais tos los ntawm ib lub koom txoos uas tau txais lub teeb loj, tej pov thawj loj, ces lub koom txoos ntawd yuav muab txoj xov uas tus Tswv tau xa tseg.” Hauv keeb kwm Millerite, tus tim tswv thawj tau ci ntiajteb nrog nws lub hwjchim ci ntsa iab. Xyoo 1840, txoj xov ntawm tus tim tswv thawj tau raug coj mus txog txhua qhov chaw ua tub txib txoj hauj lwm hauv lub ntiajteb.
“The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Txoj xov zoo hais txog tus Tswv txoj kev yuav los sai sai rau hauv peb lub ntiajteb no nrog hwjchim thiab yeeb koob loj yog qhov tseeb, thiab xyoo 1840 muaj ntau lub suab tau raug tsa los tshaj tawm txoj xov ntawd.” Manuscript Releases, volume 9, 134.
Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.
Tsis ntev tom qab ntawd, Millerite Adventism tau rov qab mus rau “txoj kev dag” ntawm txoj hau kev uas Protestantism tus uas thim kev ntseeg siv, thiab tau muab “tus Tswv zaj lus” uas Vajtswv tau xa los ntawm William Miller pov tseg. Lawv tau muab Mauxes zaj lus raws li Eliyas tau nthuav tawm pov tseg, thiab “txoj kev dag” uas tau txais thaum pib hauv keeb kwm Millerite, sawv cev rau “txoj kev dag” uas ntseeg thaum kawg; yog “txoj kev dag” uas coj kev ntxias yuam kev hnyav heev los saum Laodicean Adventism.
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.
Thiab nrog txhua yam kev dag ntxias ntawm kev tsis ncaj ncees nyob hauv cov uas tab tom piam sij; vim lawv tsis tau txais txoj kev hlub rau qhov tseeb kom lawv thiaj raug cawm dim. Thiab vim li no Vajtswv yuav xa txoj kev yuam kev muaj hwj chim tuaj rau lawv, kom lawv ntseeg txoj kev dag: kom lawv sawv daws raug txiav txim rau txim, yog cov uas tsis ntseeg qhov tseeb, tiamsis zoo siab rau kev tsis ncaj ncees. 2 Thexalaunika 2:10–12.
We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”
Peb tab tom sim qhia kom pom lub luag hauj lwm ntawm Eliyas raws li ib lub cim uas muaj kev txuas nrog rau tej keeb kwm uas sib txuam mus raws ib leeg ntawm tus kub ntawm Protestantism thiab tus kub ntawm Republicanism thaum lub sij hawm uas lub nceeg vaj thib rau hauv zaj lus faj lem hauv Phau Vajlugkub kav. Qhov nyuaj ntawm kev coj txhua yam teeb meem ntawm xyoo 1863 los muab sib sau ua ke raws li lus faj lem, tsawg kawg rau kuv, yog vim muaj ntau txoj kab uas sib txheeb thiab sib txuas ua ke uas yuav luag chwv txog lub ntsiab ntawm “kev xav ua voj voog”. Ib txoj kev xav ncaj qha yeej ib txwm yog txoj kev zoo tshaj, tab sis kev txheeb xyuas tej qhov tseeb los saum ntuj thiab tej kev sib raug zoo ntawm cov qhov tseeb ntawd rau ib leeg yog ib txoj hauj lwm nyuaj, rau qhov lawv raug pom nyob hauv Phau Vajlugkub “me ntsis ntawm no thiab me ntsis ntawm tod.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.
Nws yuav qhia kev txawj ntse rau leejtwg? thiab nws yuav ua rau leejtwg to taub tej lus qhuab qhia? Cov uas raug txiav mis lawd, thiab raug rho tawm ntawm lub mis lawm. Vim txoj kevcai yuav tsum nyob saum kevcai, kevcai saum kevcai; kab saum kab, kab saum kab; ntawm no me ntsis, thiab ntawm tod me ntsis. Yaxayas 28:9, 10.
It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.
Nws kuj yog ib txoj hauj lwm nyuaj thaum koj pawg neeg uas koj xav hais rau muaj ib txhia twb paub zoo txog tej thawj qhov tseeb uas koj tab tom hais lawm, tab sis lwm tus tseem tshiab rau txhua yam no. Yuav luag txhua qhov tseeb uas kuv npaj yuav muab ib daim duab dav dav txog hauv tsab xov xwm no, twb muaj nyob hauv Habakkuk tej Daim Ntawv lawm. Vim ntshai tsam suab zoo li kuv tab tom siv “kev xav ncig rov qab,” kuv yuav qhia nej ua ntej tias peb tab tom yuav mus qhov twg, ua ntej peb yuav mus txog qhov ntawd tiag tiag.
In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.
Xyoo 1863, Laodicean Millerite Adventism tau tsa ib tug mlom khib. Tus mlom khib no sawv cev rau thawj tiam ntawm plaub tiam ntawm Laodicean Adventism.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Ces nws hais rau kuv tias, Leej Tub ntawm tib neeg, tsa koj lub qhov muag tam sim no ntsia mus rau sab qaum teb. Ces kuv tsa kuv lub qhov muag ntsia mus rau sab qaum teb, thiab saib seb, ntawm sab qaum teb ntawm lub rooj vag ntawm lub thaj txi Ntuj, tus mlom ntawm txoj kev khib no nyob ntawm qhov chaw nkag. Ezekiel 8:5.
The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.
Plaub xeem ntawm pawg ntseeg Seventh-day Adventist raug sawv cev nyob hauv ntau nqe Vajlugkub, tiam sis kuv siv Exekees yim ua lub ntsiab chaw siv los ua qhov taw qhia. Qhov laj thawj yog tias tshooj yim coj mus rau tshooj cuaj. Nyob hauv Exekees cuaj, kev muab lub foob rau ib puas plaub caug plaub txhiab leej raug piav qhia ua duab piv txwv, thiab hauv Testimonies, phau tsib, Muam White qhia meej txog qhov tseeb no. Hauv Muam White cov lus hais, nws hais meej txog ob pab neeg pe hawm nyob hauv Yeluxalees thaum lub sij hawm muaj kev muab lub foob. Exekees kuj ua tib yam, thiab pab neeg uas tsis tau txais lub foob raug sawv cev nyob hauv tshooj yim.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Cov pab uas tsis hnov tu siab vim lawv tus kheej txoj kev poob qis ntawm sab ntsuj plig, thiab tsis quaj ntsuag txog lwm tus tej kev txhaum, yuav raug tso tseg yam tsis muaj Vajtswv lub cim ntim. Tus Tswv txib Nws cov tub txib, yog cov txiv neej uas tuav tej cuab yeej tua neeg hauv lawv txhais tes, hais tias: ‘Nej cia li raws nws mus thoob plaws hauv lub nroog, thiab muab tua: nej lub qhov muag txhob khuv leej, thiab nej txhob muaj kev hlub tshua li: muab tua kom tuag tag nrho cov laus thiab cov hluas, cov ntxhais nkauj xwb, thiab cov me nyuam yaus, thiab cov poj niam: tiam sis txhob txav los ze ib tug neeg twg uas muaj lub cim rau saum nws; thiab pib ntawm Kuv lub chaw dawb huv. Ces lawv thiaj pib ntawm cov txwj laus uas nyob ntawm lub tsev xub ntiag.’
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Ntawm no peb pom tias pawg ntseeg—tus Tswv lub chaw dawb huv—yog thawj qhov uas raug tus nplawm ntawm Vajtswv txoj kev chim. Cov txwj laus, cov uas Vajtswv tau pub teeb pom kev loj rau thiab cov uas tau sawv ua cov zov cov neeg tej kev txaus siab sab ntsuj plig, tau ntxeev siab rau txoj kev ntseeg uas tau muab tso rau lawv. Lawv tau tuav txoj hauj lwm hais tias peb tsis tas yuav tos ntsoov tej txuj ci tseem ceeb thiab txoj kev tshwm sim meej tseeb ntawm Vajtswv lub hwj chim ib yam li yav tag los. Tej caij nyoog twb hloov lawm. Cov lus no txhawb lawv txoj kev tsis ntseeg, thiab lawv hais tias: Tus Tswv yuav tsis ua qhov zoo, thiab Nws kuj yuav tsis ua qhov phem. Nws muaj kev hlub tshua dhau lawm uas yuav los xyuas Nws haiv neeg hauv kev txiav txim. Yog li ntawd ‘Kev thaj yeeb thiab kev nyab xeeb’ yog lub suab quaj ntawm cov neeg uas yuav tsis tsa lawv lub suab ntxiv lawm ib yam li raj kom qhia Vajtswv haiv neeg lawv tej kev ua txhaum thiab tsev neeg Yakhauj lawv tej kev txhaum. Cov dev ruam no uas tsis kam tom yog cov uas yuav hnov txoj kev pauj ncaj ncees ntawm Vajtswv uas raug ntxias chim. Cov txiv neej, cov nkauj xwb, thiab cov me nyuam yau txhua tus puav leej tuag ua ke.” Testimonies, volume 5, 211.
Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.
Tshooj yim tab tom piav txog cov neeg uas nyob hauv Yeluxalees—“pawg ntseeg” uas nyob hauv tiam plaub ntawm plaub tiam—uas raug sawv cev tias tab tom nyo hau pe hawm lub hnub.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Nws coj kuv mus rau hauv lub tshav puam sab hauv ntawm Yawmsaub lub tuam tsev; thiab saib seb, ntawm lub qhov rooj ntawm Yawmsaub lub tuam tsev, nruab nrab ntawm lub qab khav thiab lub thaj, muaj kwvlam nees nkaum tsib leej txivneej sawv ntawd, lawv tig nraub qaum rau Yawmsaub lub tuam tsev, thiab tig ntsej muag mus rau sab hnub tuaj; thiab lawv pe hawm lub hnub rau sab hnub tuaj. Ces nws hais rau kuv tias, Koj puas pom qhov no, au tub ntawm neeg? Puas yog ib qho me me rau tsev neeg Yudas tias lawv ua tej kev qias vuab tsuab uas lawv ua ntawm no? Rau qhov lawv tau ua kom lub tebchaws puv nkaus nrog kev ua phem ua qias, thiab lawv rov qab los ua kom kuv chim: thiab saib seb, lawv nqa ceg ntoo los rau ntawm lawv lub ntswg. Vim li no kuv kuj yuav ua rau lawv hauv kev npau taws kub lug: kuv lub qhov muag yuav tsis tseg, thiab kuv yuav tsis khuvleej li: thiab txawm yog lawv quaj nrov nrov rau hauv kuv ob lub pob ntseg los xij, kuv yuav tsis mloog lawv li. Exekees 8:16–18.
Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.
Ib yam nkaus li nrog tsab xov phem ntawm kaum tus neeg soj nrhiav tebchaws, nees nkaum tsib tus thawj coj ntawm txoj kev tawm tsam uas tab tom pe hawm lub hnub kuj tau “chim txhais” tus Tswv kom npau taws. Txoj cai Hnub Caiv yog “hnub uas chim txhais” uas cov yaj saub taw tes mus rau yav tom ntej. Tshooj cuaj piav txog cov uas tau txais Vajtswv lub cim rau tib lub sijhawm ntawd, rau qhov nws tsuas yog rov hais dua thiab nthuav dav ntxiv txog tshooj yim xwb.
“This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Kev muab lub cim ntim no rau cov tub qhe ntawm Vajtswv [Qhia Tshwm tshooj xya] yog tib yam uas tau muab qhia rau Exekees hauv yog toog pom.” Testimonies to Ministers, 445.
In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.
Xyoo 1863, thawj tiam ntawm Laodicean Adventism tau pib lawv txoj kev taug kev yuam kev hla hauv tebchaws moj sab qhua. Keeb kwm cev Vajtswv lus uas txheeb xyuas tus mlom ntawm kev khib hauv xyoo 1863, yog Aaroon tus nyuj kub. Cov yam ntxwv cev Vajtswv lus ntawm tus nyuj kub yog tias nws yog ib tug mlom ntawm ib tug tsiaj qus, thiab nws yog kub. Kub yog lub cim ntawm Npanpiloo, yog li ntawd Aaroon tus nyuj kub yog tus mlom ntawm Npanpiloo tus tsiaj qus. Tus mlom ntawm tus tsiaj qus tsuas raug txhais tias yog kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev, nrog pawg ntseeg ua tus tswj hwm txoj kev sib raug zoo ntawd.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Tiamsis dab tsi yog tus ‘duab rau tsiaj qus’ no? thiab nws yuav raug tsim li cas? Tus duab ntawd raug ua los ntawm tus tsiaj qus muaj ob tug kub, thiab yog ib tug duab rau tus tsiaj qus. Nws kuj raug hu ua ib tug duab ntawm tus tsiaj qus. Yog li ntawd, kom paub tias tus duab ntawd zoo li cas thiab nws yuav raug tsim li cas, peb yuav tsum kawm txog tej cwj pwm tshwj xeeb ntawm tus tsiaj qus nws tus kheej—uas yog lub hwj chim papacy.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Thaum pawg ntseeg thawj tiam raug ua kom qias tuaj los ntawm kev ncaim ntawm txoj kev yooj yim ntawm txoj moo zoo thiab lees txais tej kev cai dab qhuas cuav thiab tej kab ke ntawm lwm haiv neeg, nws thiaj poob Vajtswv tus Ntsuj Plig thiab hwj chim; thiab kom tswj tau tej kev nco ntsoov hauv siab ntawm cov neeg, nws nrhiav kev txhawb nqa ntawm lub hwj chim nom tswv. Qhov uas tshwm sim los yog lub hwj chim papacy, ib pawg ntseeg uas tswj lub hwj chim ntawm lub xeev thiab siv nws los txhawb nws tej hom phiaj ntawm nws tus kheej, tshwj xeeb yog rau kev rau txim rau ‘kev ntseeg cuav.’ Kom Tebchaws Meskas thiaj tsim tau ib daim duab ntawm tus tsiaj qus, lub hwj chim kev ntseeg yuav tsum tswj tau tsoom fwv pej xeem li ntawd, xwv kom lub hwj chim ntawm lub xeev kuj yuav raug pawg ntseeg siv los ua kom tiav nws tej hom phiaj ntawm nws tus kheej.” The Great Controversy, 443.
The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.
Tus mlom uas Aloos ua ntawd, tau raug ua thaum Mauxes tab tom txais Kaum Lo Lus Txib. Lo lus txib thib ob txwv tsis pub pe hawm tej mlom, thiab muaj ib feem piav txog Vajtswv tus yam ntxwv, thaum nws qhia tias Vajtswv yog ib tug Vajtswv khib xeeb.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Koj yuav tsum tsis txhob ua ib tug mlom ntoo lossis tej yam puab los rau koj tus kheej, lossis ib yam duab zoo li tej uas nyob saum ntuj saud, lossis tej uas nyob hauv ntiajteb hauv qab no, lossis tej uas nyob hauv dej hauv qab ntiajteb no: Koj yuav tsum tsis txhob pe hawm lawv, thiab tsis txhob ua lawv qhev; rau qhov kuv, tus Tswv uas yog koj tus Vajtswv, yog ib tug Vajtswv uas khib heev, uas pauj txim tej kev txhaum ntawm cov txiv rau saum cov menyuam mus txog tiam peb thiab tiam plaub ntawm cov uas ntxub kuv; thiab uas qhia txojkev hlub tshua rau ntau txhiab leej ntawm cov uas hlub kuv thiab ceev kuv tej lus txib. Khiavdim 20:4–6.
Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.
Daim duab nyuj kub uas Aloos ua, vim yog ib tug mlom, sawv cev rau ib daim duab ntawm kev khib, rau qhov nws ua rau muaj txoj kev npau taws ncaj ncees uas yuam Mauxes kom muab thawj ob daim phiaj ntawm Kaum Lo Lus txib pov tseg thiab tsoo kom tawg. Peb npaj siab yuav qhia tias daim chart cuav ntawm xyoo 1863, tau raug sawv cev los ntawm Aloos tus nyuj kub. Vajtswv txoj kev khib tau tshwm tawm rau Aloos tus nyuj kub, rau qhov tus nyuj kub sawv cev rau ib tug vajtswv cuav. Tus nyuj ntawd yog daim duab cuav sawv cev rau Vajtswv. Aloos tshaj tawm tias nws sawv cev rau cov vajtswv uas tau cawm lawv dim ntawm txoj kev qhev hauv Iyi tebchaws. Ob daim phiaj uas Mauxes tsoo hauv zaj keeb kwm ntawd, yog ib “daim ntawv theej” ntawm tus Vajtswv tiag tus cwj pwm, tus Vajtswv uas yeej tau coj lawv tawm hauv Iyi tebchaws los tiag. Daim chart cuav uas tau tsim tawm hauv xyoo 1863, yog ib daim duab ntawm kev khib, rau qhov nws tau rhuav ob daim phiaj ntawm Habakuk tshooj ob los ntawm kev tshem tawm xya lub sijhawm ntawm Mauxes txoj lus cog tseg.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
“Kuv tau pom tias daim ntawv qhia 1843 ntawd raug coj raws li Vajtswv txhais tes, thiab tias nws yuav tsum tsis txhob raug hloov; tias cov lej ntawd yog raws nraim li Nws xav kom lawv ua li ntawd; tias Nws txhais tes nyob saum lawv thiab npog ib qho yuam kev nyob hauv qee cov lej ntawd, kom tsis muaj leejtwg pom tau nws, mus txog thaum Nws txhais tes raug tshem tawm.” Early Writings, 74, 75.
Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”
Ntxiv thiab, Ellen White tseem hais ntxiv rau lo lus txib kom tsis txhob hloov daim ntawv qhia xyoo 1843, nrog rau lo lus txwv tias “tsuas yog los ntawm kev tshoov siab xwb.”
“I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“Kuv pom tias daim duab qhia qub ntawd raug tus Tswv coj, thiab tias tsis txhob hloov ib qho cim ntawm nws li tsuas yog los ntawm kev tshoov siab xwb. Kuv pom tias cov cim ntawm daim duab qhia ntawd yog raws li Vajtswv xav kom lawv muaj, thiab tias Nws txhais tes nyob saum nws thiab zais ib qho yuam kev hauv ib txhia cim, kom tsis muaj leejtwg pom tau nws txog thaum Nws txhais tes raug tshem tawm.” Spalding and Magan, 2.
James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.
Yakaunpaus thiab Ellen White tau nyob nrog Otis Nichol tsev neeg, thaum cov Nichol tau npaj thiab tsim daim chart xyoo 1850. Tsuas yog yam uas raug “hloov” hauv daim chart xyoo 1850 xwb, yog xyoo ‘1844’ raug siv los hloov xyoo ‘1843,’ uas tau raug sawv cev rau saum daim chart xyoo 1843. Tsuas yog yam uas raug “hloov” xwb yog kev kho qhov “yuam kev” uas Vajtswv tau tuav Nws txhais tes thaiv cia. Txoj kev tshoov siab ntawm tus pojniam yaj saub nyob hauv tib lub tsev uas daim chart xyoo 1843 raug “hloov” ua daim chart xyoo 1850, thiab xya lub sij hawm ntawm Leviticus nees nkaum-rau tseem raug khaws cia ua yam dawb huv rau saum daim chart ntawd, ib yam li nws tau nyob saum daim chart xyoo 1843.
The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.
Lo lus txib ob muaj dua ib feem ntawm daim duab yaj saub no, rau qhov nws qhia meej tias Vajtswv suav cov tiam neeg mus txog thaum Nws tuaj xyuas txoj kev ua txhaum uas tshwm sim ntawd. Xyoo 1863 pib thawj tiam ntawm plaub tiam ntawm pawg ntseeg Xya-Hnub Adventist, rau qhov txoj kev txav Millerite tau xaus rau lub sijhawm ntawd.
The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.
Ob lub phiaj pob zeb ntawm Kaum Lo Lus Txib yog yam piv txwv txog ob lub phiaj ntawm Habakkuk, tiam sis lawv kuj yog yam piv txwv txog ob lub ncuav yoj ntawm hnub Peetekos, uas yog tib qho kev fij xwb hauv txoj kev teev hawm hauv lub tuam tsev dawb huv uas muaj kev txhaum nrog. Kev tshwm sim ntawm Vajtswv lub hwj chim thaum muab Kaum Lo Lus Txib, kev tshwm sim ntawm Vajtswv lub hwj chim thaum muaj kev nchuav tawm ntawm hnub Peetekos, thiab kev tshwm sim ntawm Vajtswv lub hwj chim hauv keeb kwm ntawm ob daim ntawv qhia ntawm cov Millerites, tag nrho ntawd yog yam piv txwv txog qhov kev tshwm sim zaum kawg ntawm kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv hauv nag lig. Ob lub ncuav yoj ntawm hnub Peetekos sawv cev rau ib puas plaub caug plaub txhiab leej uas raug tsa siab ua ib lub chij thaum lub sij hawm nag lig.
The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.
Cov ncuav yob fij ntawm Pentekos yuav tsum npaj nrog “poov xab,” uas sawv cev rau kev txhaum, tiam sis poov xab ntawd raug rhuav tshem los ntawm txoj kev ci ncuav.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Thaum ntawd, thaum muaj ib pab neeg coob heev uas tuaj sib sau ua ke, txog nthe lawv tseem tsuj sib hla ib leeg, Nws thiaj pib hais rau Nws cov thwjtim ua ntej tshaj plaws tias, Ceev faj nej rau cov keeb xab ntawm cov Falixai, uas yog txojkev siab phem dag. Luka 12:1.
The wave loaves were a first fruit offering.
Cov ncuav mov uas raug yoj ntawd yog ib qho kev txi thawj txi txiv.
Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.
Nej yuav tsum nqa tawm ntawm nej tej chaw nyob ob lub ncuav yoj, ua los ntawm ob feem kaum; lawv yuav tsum yog hmoov nplej zoo; lawv yuav tsum raug ci nrog qaub keeb; lawv yog thawj cov txiv thawj txi rau tus Tswv. Leviticus 23:17.
The one hundred and forty-four thousand are the first fruit offering in the last days.
Ib puas plaub caug plaub txhiab leej yog thawj phaum txiv hmab txiv ntoo uas raug fij hauv hnub kawg.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Ces kuv ntsia saib, thiab saib maj, muaj ib tug Menyuam Yaj sawv saum roob Xi‑oos, thiab nrog nws muaj ib puas plaub caug plaub txhiab leej, uas muaj nws Leej Txiv lub npe sau rau saum lawv hauv pliaj. Thiab kuv hnov ib lub suab los saum ntuj los, zoo li lub suab dej ntau ntws, thiab zoo li lub suab xob quaj loj heev; thiab kuv hnov lub suab ntawm cov uas ntaus nkauj raws hlua, ntaus lawv tej nkauj raws hlua. Thiab lawv hu ib yam li ib zaj nkauj tshiab rau ntawm lub zwm txwv xub ntiag, thiab rau ntawm plaub tug tsiaj thiab cov txwj laus xub ntiag; thiab tsis muaj leejtwg kawm tau zaj nkauj ntawd tsuas yog ib puas plaub caug plaub txhiab leej ntawd xwb, yog cov uas raug txhiv dim tawm hauv lub ntiajteb los. Cov no yog cov uas tsis tau ua qias nrog pojniam; rau qhov lawv yog nkauj xwb. Cov no yog cov uas raws tus Menyuam Yaj mus txhua qhov chaw uas nws mus. Cov no yog cov uas raug txhiv dim tawm hauv nruab nrab neeg, ua thawj cov txiv hmab txiv ntoo rau Vajtswv thiab rau tus Menyuam Yaj. Thiab hauv lawv lub qhov ncauj tsis pom muaj kev dag ntxias li; rau qhov lawv yog cov tsis muaj chaw txhaum nyob ntawm Vajtswv lub zwm txwv xub ntiag. Tshwmsim 14:1–5.
The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.
Pab pawg neeg pe hawm nyob rau hnub kawg uas yuav tsis txawj tuag li, uas Eliyas sawv cev rau, yuav tau kov yeej txoj kev txhaum tag nrho; rau qhov hluav taws ntawm kev ua kom huv, uas tus Tubtxib ntawm Txojlus Cog Tseg coj los raug rau lawv, yuav ci kom puv npo thiab muab cov poov xab tshem tawm ntawm Levis cov tub.
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 txojkev rau ntawm Kuv xub ntiag; thiab tus Tswv, uas nej nrhiav, yuav los txog 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 uas muaj pab tub rog coob hais li ntawd. Tiamsis leejtwg thiaj yuav nyob ruaj tau rau hnub nws los? thiab leejtwg thiaj yuav sawv taus thaum nws tshwm los? rau qhov nws zoo li hluav taws lim hlau, thiab zoo li xab npum ntxhua khaub ncaws: Thiab nws yuav zaum ua tus lim thiab tus ntxuav kom dawb huv rau nyiaj: thiab nws yuav ntxuav cov tub ntawm Levi kom dawb huv, thiab lim lawv zoo li kub thiab nyiaj, xwv kom lawv thiaj yuav nqa tau ib qho khoom fij hauv kev ncaj ncees rau tus Tswv. Ces tej khoom fij ntawm Yudas thiab Yeluxalees yuav haum tus Tswv siab, ib yam li thaum ub, thiab ib yam li yav thaum chiv thawj. Malachi 3:1–4.
The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.
Qhov kev txi uas yog “ib yam li nyob rau tej hnub qub” yog txoj kev txi yoj ntawm Hnub Peetekos uas muaj ob lub ncuav mov. Nws raug tsa siab ua ib qho khoom fij, ua pov thawj txog ob tug yaj saub uas raug tua rau ntawm tej kev, thiab tom qab ntawd raug tsa siab mus rau saum ntuj ceeb tsheej ua ib tug chij, thaum pib ntawm kev kub ntxhov ntawm txoj cai hnub Sunday.
When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.
Thaum Aloos ua tau nws tus nyuj kub, nws tshaj tawm tias tus nyuj ntawd yog cov vajtswv uas tau coj lawv tawm hauv tebchaws Iziv los, thiab tom qab ntawd nws tshaj tawm ib lub koob tsheej rau tus Tswv.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.
Nws tau txais tej ntawd hauv lawv txhais tes, thiab nws muab txua nrog ib rab cuab yeej txaug, tom qab uas nws tau ua nws ua ib tug menyuam nyuj kub nchuav lawm; thiab lawv hais tias, Au cov Ixayees, tej no yog nej cov vajtswv uas tau coj nej tawm hauv lub tebchaws Iziv los. Thiab thaum Aloos pom nws, nws txhim tsa ib lub thaj rau ntawm nws xub ntiag; thiab Aloos tshaj tawm, hais tias, Tag kis no yuav yog ib lub koob tsheej rau tus Tswv. Khiav Dim 32:4, 5.
When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.
Thaum lub nceeg vaj qaum teb ntawm cov Yixalayees tawg khiav tawm ntawm lub nceeg vaj qab teb ntawm Yudas lawm, Yelebo‑as, uas yog thawj tus vaj ntxwv ntawm cov Yixalayees, txhob txwm tsim ib txoj kev pe hawm cuav nyob hauv ob lub nroog, tshaj tawm tib lo lus ib yam li Aloos, hais tias nws ob tug nyuj kub ntawd yog cov vajtswv uas coj lawv tawm hauv tebchaws Iyiv los, thiab nws kuj tsa ib qho kevcai noj mov dawb huv cuav ib yam li Aloos tau ua.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Thiab Yelebe-aus hais hauv nws lub siab tias, Nim no lub nceeg vaj yuav rov qab mus rau tsev neeg ntawm Daviv: Yog haiv neeg no nce mus ua kev txi rau hauv lub tuam tsev ntawm tus Tswv hauv Yeluxalees, ces lub siab ntawm haiv neeg no yuav rov tig mus rau lawv tus tswv, yog rau Rehoboo-as tus vajntxwv ntawm Yudas, thiab lawv yuav muab kuv tua, thiab rov mus cuag Rehoboo-as tus vajntxwv ntawm Yudas. Vim li ntawd tus vajntxwv thiaj txais lus sab laj, thiab ua ob tug menyuam nyuj kub, thiab hais rau lawv tias, Nej nce mus rau Yeluxalees ntau dhau lawm: saib seb, Au cov Yixayee, nej tej vajtswv uas tau coj nej tawm hauv thaj av Iyiv los. Thiab nws tsa ib tug rau hauv Npe-thees, hos lwm tug nws muab tso rau hauv Daas. Thiab qhov no thiaj los ua kev txhaum: rau qhov haiv neeg mus pe hawm ntawm xub ntiag tus ib tug ntawd, mus txog Daas. Thiab nws ua ib lub tuam tsev ntawm cov chaw siab, thiab tsa cov pov thawj tawm hauv cov neeg qis tshaj plaws, uas tsis yog Levis cov tub. Thiab Yelebe-aus teem ib lub koob tsheej rau lub hli yim, rau hnub kaum tsib ntawm lub hlis, zoo li lub koob tsheej uas muaj nyob hauv Yudas, thiab nws tau nce mus fij saum lub thaj txi. Nws ua li ntawd hauv Npe-thees, txi rau cov menyuam nyuj uas nws tau ua: thiab nws tsa hauv Npe-thees cov pov thawj ntawm cov chaw siab uas nws tau ua. Yog li ntawd nws thiaj nce mus fij saum lub thaj txi uas nws tau ua hauv Npe-thees rau hnub kaum tsib ntawm lub hli yim, yog hauv lub hli uas nws tau xav tawm hauv nws lub siab nws tus kheej; thiab teem ib lub koob tsheej rau cov Yixayee cov tub: thiab nws nce mus rau saum lub thaj txi, thiab hlawv xyab. 1 Vajntxwv 12:26–33.
Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.
Dan txhais hais tias kev txiav txim, thiab sawv cev rau ib lub xeev; Bethel txhais hais tias Vajtswv lub tsev. Nrog Aaron txoj kev tawm tsam ib yam li nrog vajntxwv Jeroboam li, cov cim no qhia kom pom qhov kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev uas thaum kawg yuav muaj tshwm sim nyob rau lub sijhawm Sunday law hauv Tebchaws Meskas.
The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.
Txoj cai Hnub Caiv yuav tshwm sim thaum kawg ntawm Adventism, thiab thaum pib ntawm Adventism, txoj kev txav uas twb raug txheeb tias yog lub kub Protestant nyob rau lub caij ntuj sov xyoo 1844, tau los koom ua ke raws cai nrog lub kub Republican. Yog li ntawd, Aaron thiab Jeroboam txoj kev ntxeev siab sawv cev rau xyoo 1863 tib si, thiab rau txoj cai Hnub Caiv uas yuav los sai no.
The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”
Qhov uas tus tubtxib ntawm txoj kev cog lus ntxuav kom dawb huv cov “tub ntawm Levi” xwb, tsis yog lwm pab xeem twg li, yog vim thaum muaj kev tawm tsam ntawm Aaron tus mlom nyuj kub ntawd, cov Levi yog cov uas sawv nrog Mauxes. Vim lawv txoj kev ncaj ncees ruaj khov, ces thaum ntawd lawv thiaj raug tsa ua xeem uas sawv cev rau txoj hauj lwm pov thawj, uas yog ib txoj koob meej uas yav dhau los twb tau teem cia kom yog thawj tug menyuam yug ntawm txhua pab xeem. Vim li no Yerauvas thiaj saib xyuas kom meej tias nws txoj kev pov thawj cuav tsis yog ntawm cov tub ntawm Levi, tiam sis nws tsa nws cov pov thawj “ntawm cov neeg qis tshaj plaws, uas tsis yog ntawm cov tub ntawm Levi.”
The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.
Cov tub Levis yog cov uas raug muab ntxuav kom dawb huv los ntawm hluav taws ua ib lub cim, los yog ib yam khoom fij tsa yoj thaum lub sij hawm muaj teeb meem ntawm txoj cai Hnub Caiv. Zaj keeb kwm ntawm teeb meem txoj cai Hnub Caiv nyob rau hnub kawg, tau raug ua qauv qhia ua ntej los ntawm teeb meem xyoo 1863, thaum tus kub Protestant uas nyuam qhuav raug txheeb paub tau raug txuas raws cai nrog tus kub Republican. Tseem tshuav ib kab keeb kwm ntxiv uas peb yuav tsum hais txog ua ntej peb pib ua haujlwm tshawb cov nqe lus uas peb nyuam qhuav tau hais tseg.
That line is the year 1856, and we will address that in our next article.
Kab ntawd yog xyoo 1856, thiab peb yuav hais txog qhov ntawd hauv peb tsab xov xwm tom ntej.
“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 tshaj plaws, rau txoj haujlwm ntxuav lub chaw dawb huv, raws li tau muab nthuav tawm hauv Daniel 8:14; kev los txog ntawm Neeg Leej Tub rau tus Uas Muaj Hnub Nyoog Kawg Qub, raws li tau hais tseg hauv Daniel 7:13; thiab kev los txog ntawm tus Tswv rau Nws lub tuam tsev, raws li Malakis tau cev lus faj lem tseg, yog tej lus piav txog tib qho xwm txheej nkaus xwb; thiab qhov no kuj raug sawv cev los ntawm nraug vauv txoj kev los txog rau lub tshoob, raws li Khetos tau piav hauv zaj lus piv txwv hais txog kaum tus ntxhais nkauj xwb, hauv Mathais 25.” The Great Controversy, 426.