Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”
Ua ntej lub sijhawm txiav txim siab rau txhua tus xaus lawm, muaj ib lo lus txib raug muab tawm hais kom “tsis txhob muab khi cov lus ntawm zaj lus faj lem hauv phau ntawv no.”
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ces nws hais rau kuv tias, Tsis txhob muab tej lus faj lem hauv phau ntawv no kaw cia, rau qhov lub sijhawm twb los ze lawm. Tus uas tsis ncaj, cia nws tseem tsis ncaj mus li qub; thiab tus uas qias neeg, cia nws tseem qias neeg mus li qub; thiab tus uas ncaj ncees, cia nws tseem ua ncaj ncees mus li qub; thiab tus uas dawb huv, cia nws tseem ua dawb huv mus li qub. Qhia Tshwm 22:10, 11.
In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.
Hauv tshooj tsib ntawm Phau Ntawv Qhia Tshwm, Vajtswv Leej Txiv zaum saum Nws lub zwm txwv, thiab Nws tuav ib phau ntawv hauv Nws txhais tes uas raug kaw ruaj nrog xya lub cim foob.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.
Thiab kuv pom nyob hauv sab tes xis ntawm tus uas zaum saum lub zwm txwv muaj ib phau ntawv sau nyob sab hauv thiab sab nraub qaum, muab kaw nrog xya lub foob. Tshwmsim 5:1.
As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.
Raws li zaj keeb kwm txij nqe ib txuas ntxiv mus txog rau tshooj xya, peb pom tias Yexus, uas sawv cev raws li Tsov Ntxhuav ntawm xeem Yudas, yog Tus uas txais phau ntawv ntawm Nws Leej Txiv txhais tes thiab pib qhib cov cim foob ib theem zuj zus. Thaum Nws qhib lub cim foob thib rau thiab nthuav tawm txoj xov uas lub cim foob ntawd sawv cev, tshooj rau xaus. Nws xaus nrog ib lo lus nug uas coj mus rau tshooj xya, qhov chaw uas peb pom lo lus teb rau lo lus nug uas tau raug tsa hauv nqe kawg ntawm tshooj rau.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Vim hnub loj ntawm nws txoj kev chim twb los txog lawm; thiab leejtwg thiaj yuav sawv tau? Tshwmsim 6:17.
Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”
Tshooj xya qhia txog ib puas plaub caug plaub txhiab leej thiab “pab neeg coob heev.” Tom qab cov neeg ntawm Vajtswv raug nthuav tawm hauv tshooj xya lawm, ces peb mam pom lub cim xya, uas yog lub cim kawg, raug qhib tawm. Tib txoj lus faj lem xwb hauv phau Ntawv Qhia Tshwm uas tau raug kaw tseg yog xya lub xob quaj hauv tshooj kaum. Lub ntsiab lus yooj yim yog tias tib txoj lus faj lem xwb hauv phau Ntawv Qhia Tshwm uas raug kaw tseg thiab uas yuav raug qhib tau ua ntej lub sijhawm sim siab xaus yog “xya lub xob quaj.”
For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.
Tau ntau xyoo lawm, yog tsis hais txog ntau kaum xyoo, Future for America tau qhia meej txog yam uas “xya xob quaj” sawv cev rau. “Xya xob quaj” sawv cev rau keeb kwm ntawm txoj kev txav Millerite txij hnub Tim 11 Lub Yim Hli, 1840 mus txog hnub Tim 22 Lub Kaum Hli, 1844. Muam White lees paub qhov tseeb no thiab tseem ntxiv tias “xya xob quaj” kuj sawv cev rau “tej xwm txheej yav tom ntej uas yuav raug nthuav tawm raws li lawv qhov kev txiav txim.” Ib qho kev nthuav qhia ntxaws txog cov ntsiab lus no muaj nyob hauv Habakkuk’s Tables, rau txhua tus uas tseem tsis tau paub txog cov kev muaj tiag yav tom ntej no.
The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.
Qhov tseeb ntawm xya lub xob quaj uas tau nthuav tawm yav tas los tseem yog qhov tseeb, tiam sis txij thaum lub Yim Hli xyoo no los tus Tswv tau thim Nws txhais tes tawm ntawm cov ntsiab lus no, thiab tau muaj kev nkag siab ntxiv raug tshwm sim. Peb yuav pib nrog Tshooj kaum ntawm Phau Ntawv Tshwmsim, ces mam li xav txog Sister White cov lus piav qhia txog tshooj ntawd. Ua ntej peb ua li no, peb yuav tsum txheeb xyuas ob lub ntsiab lus uas tsis muaj kev cuam tshuam nrog kev txiav txim siab txog xya lub xob quaj.
The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.
Qhov ntsiab lus xub thawj yog tias kev txheeb kom paub qhov tseeb ntawm xya lub xob quaj uas nim no raug qhib tawm yuav tsum muaj ob peb txoj kab ntawm qhov tseeb los muab txhua yam uas xya lub xob quaj sawv cev rau tso rau hauv nws qhov chaw. Ntawm no kuv thov Vajtswv tias, no yog qhov kev ua siab ntev ntawm cov neeg dawb huv. Qhov ntsiab lus thib ob uas txuas nrog qhov no yog tias qhov program uas tsim qhov kev nthuav tawm suab ntawm cov zaj lus no muaj ib qho kev txwv txog lub sijhawm uas nws nyeem thiab hais tau. Txhua zaj lus yuav tsum haum nyob hauv lub sijhawm ntawd. Txij thaum pib ntawm txoj kev kawm no los, kuv tab tom qhia rau nej tias nws yuav tsum siv ob peb zaj lus los tsim tsa qhov tseeb uas xya lub xob quaj sawv cev rau. Nim no mus rau tshooj kaum.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.
Thiab kuv pom dua ib tug tim tswv uas muaj hwjchim loj nqis saum ntuj los, hnav ib daim huab ncig nws: thiab muaj ib tug duab zaj sawv nyob saum nws taubhau, thiab nws lub ntsej muag zoo li lub hnub, thiab nws ob txhais ko taw zoo li tej ncej hluav taws. Thiab nws tuav hauv nws txhais tes ib phau ntawv me uas qhib lawm: thiab nws muab nws sab ko taw xis tsuj saum hiav txwv, thiab nws sab ko taw laug tsuj saum daim av, Thiab nws qw nrov nrov, ib yam li thaum tsov ntxhuav nyooj: thiab thaum nws tau qw lawm, xya lub xob quaj tau hais lawv tej suab. Thiab thaum xya lub xob quaj tau hais lawv tej suab lawm, kuv tab tom yuav sau: ces kuv hnov ib lub suab saum ntuj hais rau kuv tias, Muab tej uas xya lub xob quaj hais ntawd kaw cia, txhob sau lawv li. Thiab tus tim tswv uas kuv pom sawv saum hiav txwv thiab saum daim av tsa nws txhais tes mus rau saum ntuj, Thiab cog lus los ntawm tus uas muaj sia nyob mus ib txhis ib txhis, tus uas tsim lub ntuj, thiab tej uas nyob hauv ntawd, thiab daim av, thiab tej uas nyob hauv ntawd, thiab hiav txwv, thiab tej uas nyob hauv ntawd, tias yuav tsis muaj sij hawm ntxiv lawm: Tiamsis nyob rau hauv lub caij uas xya tus tim tswv lub suab nrov, thaum nws pib tshuab raj, Vajtswv tej lus tsis paub tsis meej yuav tiav lawm, raws li nws tau tshaj tawm rau nws cov tub qhe cov xibhwb cev Vajtswv lus. Thiab lub suab uas kuv hnov saum ntuj rov hais rau kuv dua, thiab hais tias, Mus coj phau ntawv me uas qhib lawm hauv tus tim tswv txhais tes, tus uas sawv saum hiav txwv thiab saum daim av. Thiab kuv mus cuag tus tim tswv, thiab hais rau nws tias, Thov muab phau ntawv me rau kuv. Thiab nws hais rau kuv tias, Cia li coj mus, thiab noj kom tag; thiab nws yuav ua rau koj plab iab, tiamsis hauv koj qhov ncauj nws yuav qab zib ib yam li zib ntab. Thiab kuv txawm coj phau ntawv me ntawd tawm hauv tus tim tswv txhais tes, thiab noj tag; thiab hauv kuv qhov ncauj nws qab zib ib yam li zib ntab: thiab thaum kuv nyuam qhuav noj tag lawm, kuv plab txawm iab. Thiab nws hais rau kuv tias, Koj yuav tsum rov cev Vajtswv lus dua rau ntau haiv neeg, thiab tebchaws, thiab lus, thiab vajntxwv. Tshwmsim 10:1–11.
Commenting on chapter ten, Sister White states:
Thaum piav txog tshooj kaum, Muam White hais tias:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Tus tim tswv muaj hwjchim uas qhia Yauhas ntawd tsis yog lwm tus dua li Yexus Khetos. Qhov uas Nws tsa Nws txhais ko taw xis rau saum hiav txwv, thiab Nws txhais ko taw laug rau saum thaj av qhuav, qhia txog feem haujlwm uas Nws tab tom ua nyob rau hauv tej xwm txheej kawg ntawm txoj kev sib ceg loj nrog Xatas. Txoj hauj lwm ntawd qhia txog Nws lub hwjchim loj tshaj thiab txoj cai kav thoob plaws lub ntiajteb. Txoj kev sib ceg ntawd tau loj hlob muaj zog thiab ruaj khov ntxiv zuj zus ib tiam dhau ib tiam, thiab yuav tseem txuas ntxiv mus li ntawd mus txog rau tej xwm txheej kawg nkaus, thaum txoj kev ua haujlwm muaj tswv yim tob ntawm tej hwjchim tsaus ntuj yuav mus txog nws qhov siab tshaj. Xatas, koom nrog cov neeg phem, yuav dag ntxias tag nrho lub ntiajteb thiab cov pawg ntseeg uas tsis txais yuav txoj kev hlub ntawm qhov tseeb. Tiamsis tus tim tswv muaj hwjchim ntawd hu kom sawvdaws ua tib zoo mloog. Nws quaj nrog suab nrov nrov. Nws yuav qhia Nws lub suab lub hwjchim thiab txoj cai rau cov uas tau koom nrog Xatas los tawm tsam qhov tseeb.”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Tom qab xya lub xob quaj no tau hais lawv tej suab lawm, lo lus txib thiaj los rau Yauhas ib yam li rau Daniyee hais txog phau ntawv me ntawd tias: ‘Kaw cia tej yam uas xya lub xob quaj tau hais ntawd.’ Cov no cuam tshuam txog tej xwm txheej yav tom ntej uas yuav raug muab nthuav tawm raws li lawv tej kev txiav txim. Daniyee yuav sawv hauv nws feem thaum kawg ntawm tej hnub. Yauhas pom phau ntawv me uas twb qhib lub cim lawm. Ces Daniyee tej lus faj lem thiaj tau lawv qhov chaw tsim nyog hauv cov lus ntawm thawj tug, tug ob, thiab tug peb tus timtswv tej xov uas yuav tsum muab rau lub ntiaj teb. Kev qhib lub cim ntawm phau ntawv me ntawd yog txoj xov hais txog lub sijhawm.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Phau ntawv Daniyee thiab Tshwm Sim yog ib leeg. Ib phau yog lus faj lem, ib phau yog kev tshwm sim; ib phau yog phau ntawv uas muab kaw, hos ib phau yog phau ntawv uas qhib. Yauhas tau hnov tej paub tsis meej uas cov xob quaj tau hais tawm, tiamsis nws raug txib kom tsis txhob sau tej ntawd.”
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Qhov kaj tshwj xeeb uas tau muab rau Yauhas thiab tau nthuav tawm hauv xya lub nroo ntawd yog ib qho kev piav qhia meej txog tej xwm txheej uas yuav tshwm sim nyob rau hauv qab txoj xov ntawm tus timtswv thawj thiab tus timtswv ob. Nws tsis yog qhov zoo tshaj rau cov neeg paub tej no, vim lawv txoj kev ntseeg yuav tsum raug sim tiag tiag. Raws li txoj kev txiav txim ntawm Vajtswv, tej qhov tseeb uas zoo kawg nkaus thiab siab dua qub yuav raug tshaj tawm. Txoj xov ntawm tus timtswv thawj thiab tus timtswv ob yuav tsum raug tshaj tawm, tab sis tsis pub muaj ib qho kaj ntxiv raug qhib tshwm ua ntej txoj xov no tau ua tiav lawv tes haujlwm tshwj xeeb. Qhov no yog sawv cev los ntawm tus timtswv uas sawv ib txhais ko taw saum hiav txwv, tshaj tawm nrog ib lo lus cog lus uas hnyav kawg tias lub sij hawm yuav tsis muaj ntxiv lawm.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.
“Tubtxib saum ntuj uas muaj hwjchim” tus uas nqes los rau hnub tim 11 lub Yim Hli, 1840, yog Khetos, thiab Nws tuav ib txoj lus nyob hauv Nws txhais tes uas Yauhas raug hais kom noj. Yam uas Yauhas noj ntawd yog ib txoj lus, tiam sis yog ib txoj lus tshwjxeeb uas yuav tsum coj mus cuag Vajtswv haivneeg, tsis yog rau lub ntiajteb. Qhov tseem ceeb yog kom paub meej tias leejtwg yog cov neeg uas nqe Vajlugkub ntawd hais ncaj qha rau, rau qhov txawm yog Khetos nqes los rau hnub tim 11 lub Yim Hli, 1840, cim txog kev txhawb kom muaj zog rau thawj tug timtswv ceebtoom, thiab yog li ntawd qhia meej tias thaum twg thawj tug timtswv ceebtoom yuav raug coj mus thoob plaws rau tag nrho lub ntiajteb, los phau ntawv me uas Yauhas yuav tsum noj ntawd tabtom qhia tias thaum twg Kev Ntseeg Protestant tau muab lub tsho qhwv hwjchim ntawm Kev Ntseeg Protestant cob rau cov Millerites. Thaum Khetos nqes los nrog phau ntawv me ntawd, Nws tabtom xaus Nws txojkev coglus kev sib raug zoo nrog pawg ntseeg uas tawm hauv tebchaws moj sab qhua los, thiab tib lub sijhawm tabtom txheeb kom meej tias cov neeg Millerite yog Nws haivneeg coglus tshiab uas Nws tau xaiv. Cov Millerites yog ib haivneeg uas yav tas los tsis tau yog Vajtswv haivneeg. Cov yajsaub yeej tsis sib cav sib ntxub ib zaug li.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.
Thiab nws hais rau kuv tias, Leej Tub Neeg, sawv ntsug rau saum koj ob txhais taw, ces kuv yuav hais rau koj. Thiab tus Ntsuj Plig nkag los rau hauv kuv thaum nws hais rau kuv, thiab tsa kuv sawv rau saum kuv ob txhais taw, xwv kom kuv hnov tus uas hais rau kuv. Thiab nws hais rau kuv tias, Leej Tub Neeg, kuv txib koj mus cuag cov Yixayee cov tub, mus cuag ib haiv neeg uas ntxeev siab, uas tau ntxeev siab tawm tsam kuv lawm; lawv thiab lawv cov yawg koob tau ua txhaum tawm tsam kuv, txawm txog rau hnub no los. Vim lawv yog cov me nyuam tawv ncauj thiab siab tawv. Kuv txib koj mus cuag lawv; thiab koj yuav hais rau lawv tias, Tus Tswv Vajtswv hais li no. Thiab lawv, txawm lawv yuav mloog los sis txawm lawv yuav tsis kam mloog, (vim lawv yog ib tsev neeg ntxeev siab,) los lawv yeej yuav paub tias muaj ib tug yaj saub tau nyob hauv lawv nruab nrab. Hos koj, Leej Tub Neeg, txhob ntshai lawv, thiab txhob ntshai lawv tej lus, txawm muaj pos thiab thiaj nrog koj, thiab koj nyob hauv nruab nrab cov nab nias los xij; txhob ntshai lawv tej lus, thiab txhob poob siab rau lawv tej ntsej muag, txawm lawv yog ib tsev neeg ntxeev siab los xij. Thiab koj yuav tsum hais kuv tej lus rau lawv, txawm lawv yuav mloog los sis txawm lawv yuav tsis kam mloog; vim lawv ntxeev siab tshaj plaws. Tiamsis koj, Leej Tub Neeg, cia li mloog qhov uas kuv hais rau koj; txhob ua neeg ntxeev siab ib yam li lub tsev neeg ntxeev siab ntawd: qhib koj lub qhov ncauj, thiab noj yam uas kuv muab rau koj. Thaum kuv ntsia, saib seb, muaj ib txhais tes ncav los cuag kuv; thiab saib seb, muaj ib daim ntawv qhib kauj nyob hauv. Thiab nws nthuav daim ntawd rau ntawm kuv xub ntiag; thiab muaj ntawv sau rau sab hauv thiab sab nraud: thiab tej uas sau rau hauv ntawd yog lus quaj ntsuag, kev quaj ntsuag, thiab kev txom nyem loj. Thiab nws hais rau kuv tias, Leej Tub Neeg, noj yam uas koj pom; noj daim ntawv qhib kauj no, thiab mus hais rau tsev neeg Yixayee. Ces kuv qhib kuv lub qhov ncauj, thiab nws ua rau kuv noj daim ntawv qhib kauj ntawd. Thiab nws hais rau kuv tias, Leej Tub Neeg, cia koj lub plab noj, thiab sau koj tej hnyuv kom puv npo nrog daim ntawv qhib kauj no uas kuv muab rau koj. Ces kuv noj lawm; thiab hauv kuv lub qhov ncauj nws qab zib ib yam li zib ntab. Thiab nws hais rau kuv tias, Leej Tub Neeg, mus, cia li mus cuag tsev neeg Yixayee, thiab hais kuv tej lus rau lawv. Rau qhov koj tsis raug txib mus cuag ib haiv neeg hais lus txawv thiab lus nyuaj, tiam sis mus cuag tsev neeg Yixayee; tsis yog mus cuag ntau haiv neeg hais lus txawv thiab lus nyuaj, cov uas lawv tej lus koj tsis to taub. Muaj tseeb tiag, yog kuv txib koj mus cuag lawv, lawv yuav mloog koj. Tiamsis tsev neeg Yixayee yuav tsis mloog koj; vim lawv tsis mloog kuv: rau qhov tag nrho tsev neeg Yixayee yog neeg tawv ncauj thiab siab tawv. Saib seb, kuv tau ua kom koj lub ntsej muag ruaj tiv lawv lub ntsej muag, thiab koj lub pliaj ruaj tiv lawv lub pliaj. Kuv tau ua kom koj lub pliaj tawv tshaj pob zeb ntxhia, tawv tshaj tej pob zeb tawv heev; txhob ntshai lawv, thiab txhob poob siab rau lawv tej ntsej muag, txawm lawv yog ib tsev neeg ntxeev siab los xij. Thiab nws tseem hais rau kuv tias, Leej Tub Neeg, txhua lo lus uas kuv yuav hais rau koj, cia li txais rau hauv koj lub siab, thiab mloog nrog koj ob lub pob ntseg. Exekees 2:1–3:10.
When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.
Thaum Khetos nqes los nrog phau ntawv me uas Yauhas tau txais thiab noj, nws nyob hauv nws “lub qhov ncauj qab zib li zib ntab.” Yauhas tus tau txais kev tshwm sim thiab Exekees, nkawd ob leeg tau txais ib txoj xov ntawm Khetos “txhais tes.” Exekees, thiab yog li ntawd Yauhas, muaj ib txoj xov yuav tsum xa mus rau “haiv neeg Ixayees,” tsis yog rau cov uas nyob sab nraud Ixayees. Yog cov uas nyob sab nraud Ixayees tau hnov txoj xov ntawd, lawv yuav tau lees txais nws, tiam sis tsis yog Ixayees, vim “tag nrho haiv neeg” Ixayees “tawv ncauj thiab lub siab tawv.” Tag nrho tsev neeg Ixayees (tag nrho haiv neeg) puv npo rau hauv kev ntxeev siab. Ixayees xyoo 1840 raug sawv cev hauv Tshwmsim tshooj kaum ua pawg ntseeg nyob hauv roob moj sab qhua. Lawv tau puv lub khob ntawm lawv lub sijhawm sim siab.
Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.
Txawm yog tias cov lus ntawd yuav tsis raug cov Yixayee mloog los, tus yaj saub tseem raug txib kom nqa cov lus ntawm phau ntawv me mus rau lawv, kom lawv raug suav txim vim tau tsis lees txais qhov kaj ntawm thawj tug tim tswv. Nyob hauv tej phau ntawv txiav txim, lawv yuav raug suav txim vim tsis kam mloog cov lus ntawm tus “yaj saub” uas twb tau “nyob hauv lawv nruab nrab.” Kev tsis lees txais tus yaj saub yog kev tsis lees txais cov lus uas twb tau muab rau tus yaj saub ntawd los ntawm tus tim tswv Kaabliyee, uas nws tus kheej tau txais cov lus ntawd ntawm Khetos, tus uas tau txais nws ntawm Leej Txiv. Thaum Khetos nqes los nrog cov lus ntawm phau ntawv me nyob hauv Nws txhais tes, qhov ntawd sib phim rau thaum Vaj Ntsuj Plig Dawb Huv nqes los rau saum Nws thaum Nws ua kev cai raus dej. Qhov ntawd twb raug ua piv txwv ua ntej lawm los ntawm Mauxes ntawm tsob ntoo kub nyhiab, thiab yog tib lub cim taw qhia ntawd uas muaj nyob hauv txhua txoj kev txav ntawm kev kho dua tshiab.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Vajtswv tes hauj lwm ntawm Vajtswv hauv ntiaj teb no nthuav tawm, txij ib tiam mus rau ib tiam, ib qho kev zoo sib xws uas pom tseeb heev hauv txhua qhov kev hloov kho loj lossis kev txav ntawm kev ntseeg. Cov hauv paus ntsiab lus uas Vajtswv ua haujlwm nrog tibneeg yeej ib txwm zoo ib yam. Cov kev txav tseem ceeb ntawm lub sijhawm tam sim no muaj lawv qhov sib xws nrog cov uas muaj nyob yav tag los, thiab tej kev paub dhau los ntawm pawg ntseeg hauv cov tiam dhau los muaj tej zaj lus qhia uas muaj nqis heev rau peb lub sijhawm.” The Great Controversy, 343.
The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.
Kev poob ntawm tebchaws Ottoman txoj kev muaj hwjchim loj tshaj thaum lub Yim Hli 11, 1840, (uas yog thaum Yauhas thiab Exekees noj phau ntawv me uas nyob hauv Khetos “txhais tes,”) cim txog “kev muab hwjchim” rau thawj tus timtswv txoj xov uas twb “los txog” rau “lub sijhawm kawg” xyoo 1798. Nws tau “muab hwjchim” los ntawm kev lees paub txog txoj cai tseem ceeb tshaj plaws ntawm yav tom ntej uas cov Millerites tuav; yog txoj cai ib xyoos sawv cev rau ib hnub. Tom qab ntawd Khetos pib tsa lub hauv paus ntawm lub tuam tsev Millerite, ib yam li Nws tau ua thaum Nws ua kevcai raus dej.
“Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’
“Tam sim no Nathana‑ees uas tshee hnyo lawm ntawd nim no tau txais kev txhawb zog, thiab nws teb hais tias, ‘Xibfwb, koj yog Vajtswv Leej Tub; koj yog Yixayee tus Vajntxwv.’ Yexus teb thiab hais rau nws tias, Vim kuv hais rau koj tias, kuv pom koj nyob hauv qab tsob txiv cev, koj thiaj ntseeg los? Koj yuav pom tej yam loj dua cov no. Thiab nws hais rau nws tias, Tseeb tiag, tseeb tiag, kuv hais rau nej, Txij no mus nej yuav pom Ntuj qhib lug, thiab Vajtswv cov timtswv nce thiab nqes los saum Neeg Leej Tub.”
“In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.
“Hauv cov thwjtim thawj ob peb leeg no, lub hauv paus ntawm pawg ntseeg Khixatia tab tom raug txhim tsa los ntawm kev siv zog ntawm ib leeg zuj zus. Yauhas xub coj ob tug ntawm nws cov thwjtim mus cuag Khetos. Tom qab ntawd ib tug ntawm ob tug no mus nrhiav nws tus kwv, thiab coj nws los cuag Khetos. Ces Nws hu Filis kom raws Nws qab, thiab Filis txawm tawm mus nrhiav Nathanaees.” Spirit of Prophecy, volume 2, 66.
When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.
Thaum Khetos nqes los rau hnub tim 11 Lub Yim Hli, 1840 nrog phau ntawv me qhib nyob hauv Nws txhais tes, qhov ntawd twb raug ua duab ua ntej lawm nyob hauv txoj kev txav ntawm kev hloov kho hauv keeb kwm uas Khetos nyob hauv ntiaj teb no, rau qhov txhua txoj kev txav ntawm kev hloov kho puav leej muaj tib cov cim-txheej ntawd. Mauxes thiab txoj kev txav ntawm kev hloov kho uas nws tau coj tawm los kuj muaj tib cov cim-txheej ntawd thiab. Tej uas Mauxes tau ntsib ntawm tsob ntoo kub hnyiab ntawd yog ib daim qauv qhia ua ntej txog Vaj Ntsuj Plig Dawb Huv nqes los rau ntawm Khetos thaum Nws ua kevcai raus dej, uas tom qab ntawd kuj yog daim qauv qhia ua ntej txog xyoo 1840, thiab xyoo 1840 ntawd kuj yog daim qauv qhia ua ntej txog hnub tim 11 Lub Cuaj Hli, 2001 thaum tus timtswv muaj hwjchim loj ntawm Tshwmsim kaum yim nqes los.
The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.
“Kev los txog” ntawm thawj tus timtswv txoj lus, thiab “kev los txog” ntawm tus timtswv ob txoj lus thiab “kev los txog” ntawm tus timtswv peb txoj lus, txhua yam no raug sawv cev los ntawm cov timtswv. Tus timtswv thawj tuav ib phau ntawv me me hauv nws txhais tes, tus timtswv ob muaj ib daim ntawv sau hauv nws txhais tes, thiab tus timtswv peb muaj ib daim ntawv ntaub hauv nws txhais tes. Raws li zaj lus timkhawv ntawm ob leeg lossis peb leeg, ib qho tseeb thiaj raug tsa ruaj khov. Tag nrho peb tus timtswv, txawm yog thaum lawv los txog lossis thaum lawv tau txais hwjchim, yeej muaj ib txoj lus hauv lawv txhais tes.
John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.
Yauhas thiab Exekees sawv cev rau cov uas tau noj txoj xov thaum thawj tus timtswv txoj xov tau “txais hwj chim,” uas yog ib lub cim keeb kwm txawv ntawm thaum thawj tus timtswv txoj xov “los txog” hauv xyoo 1798.
The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.
Qhov sib txawv ntawm “kev los txog” ntawm ib txoj lus thiab nws “kev txais hwj chim” yog ib qho kev cais tawm uas tseem ceeb heev yuav tsum nco ntsoov. Thaum peb xav txog nqe lus nram qab no, thov ceev faj pom tias lub hom phiaj ntawm tus tim tswv thawj yog ib yam nkaus li lub hom phiaj ntawm tus tim tswv hauv Qhia Tshwm kaum yim uas ua kom lub ntiaj teb ci ntsa iab los ntawm nws lub yeeb koob. Tsis tas li ntawd, nco ntsoov tias txhua txoj lus ua rau muaj kev faib cais, tsim kom muaj ob pab neeg pe hawm.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“Kuv tau raug qhia txog txoj kev txaus siab uas tag nrho saum ntuj ceeb tsheej tau muaj rau txoj hauj lwm uas tab tom ua nyob saum lub ntiajteb. Yexus tau txib ib tug tim tswv muaj hwjchim loj [tus tim tswv thawj] nqis los ceeb toom rau cov neeg nyob saum lub ntiajteb kom npaj rau Nws txoj kev tshwm sim zaum ob. Thaum tus tim tswv tawm ntawm Yexus lub xub ntiag saum ntuj ceeb tsheej los, ib txoj kev kaj uas ci ntsa iab thiab muaj hwjchim ci ntsa iab heev tau mus ua ntej nws. Kuv tau raug qhia tias nws lub luag hauj lwm yog los ua kom lub ntiajteb ci kaj los ntawm nws lub hwjchim ci ntsa iab thiab ceeb toom tibneeg txog Vajtswv txoj kev chim uas tab tom los. Muaj coob leej txais yuav txoj kev kaj ntawd. Ib txhia ntawm lawv zoo li muaj kev hnyav thiab txo hwjchim heev, hos lwm tus zoo siab thiab qaug siab hlo. Txhua tus uas txais yuav txoj kev kaj ntawd tau tig lawv lub ntsej muag mus rau saum ntuj ceeb tsheej thiab qhuas Vajtswv. Txawm yog nws tau ci tuaj rau sawvdaws, los ib txhia tsuas yog poob rau hauv nws lub hwjchim xwb, tiam sis tsis tau txais nws ntawm lub siab dawb paug. Muaj coob leej puv npo ntawm txoj kev chim loj. Cov xibhwb thiab cov pejxeem koom nrog cov neeg qias neeg thiab tawv ncauj tiv thaiv ruaj nreb txoj kev kaj uas tus tim tswv muaj hwjchim loj tau ci tawm tuaj. Tiamsis txhua tus uas tau txais nws tau cais lawv tus kheej tawm ntawm lub ntiajteb thiab tau sib txuas ua ib lub siab ib ntsws nrog ib leeg rau ib leeg.”
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.
“Xatas thiab nws cov tim tswv tau mob siab ua haujlwm heev hauv kev nrhiav kom nyiam tau lub siab ntawm coob tus li sai tau kom txav deb ntawm qhov kaj. Cov pawg uas tsis lees txais nws raug tso tseg cia rau hauv qhov tsaus ntuj. Kuv pom tus tim tswv ntawm Vajtswv tab tom saib xyuas nrog txoj kev txaus siab tob tshaj plaws rau Nws haiv neeg uas lees tias yog Nws, kom sau tseg tus cwj pwm uas lawv tsim tawm thaum txoj xov uas muaj keeb kwm saum ntuj ceeb tsheej raug nthuav qhia rau lawv. Thiab thaum muaj coob leej heev uas lees tias hlub Yexus tig mus deb ntawm txoj xov saum ntuj ceeb tsheej ntawd nrog kev thuam, kev ntxub ntxaug, thiab kev ntxub siab, ib tug tim tswv uas tuav ib daim ntawv yob hauv nws txhais tes tau sau tseg qhov ntaub ntawv txaj muag ntawd. Tag nrho saum ntuj ceeb tsheej puv npo nrog kev chim siab tias Yexus raug saib tsis taus li no los ntawm cov uas lees tias yog Nws cov thwjtim.”
“I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.
“Kuv tau pom qhov kev chim siab ntawm cov uas muaj kev tso siab, thaum lawv tsis pom lawv tus Tswv los rau lub sij hawm uas lawv tau cia siab tseg. Nws yog Vajtswv lub hom phiaj uas yuav zais yav tom ntej thiab coj Nws haiv neeg los txog rau ib qho chaw uas yuav tsum txiav txim siab. Yog tsis muaj txoj kev tshaj tawm txog lub sij hawm tseeb rau kev los ntawm Khetos, ces tes hauj lwm uas Vajtswv tau teem tseg yuav tsis tau ua tiav. Xatas tab tom coj coob leej heev kom ntsia mus deb rau yav tom ntej txog cov xwm txheej loj uas muaj kev txuas nrog txoj kev txiav txim thiab qhov xaus ntawm lub sij hawm uas txoj kev sim siab tseem qhib. Nws yog qhov tsim nyog uas yuav tsum coj cov neeg los nrhiav tiag tiag rau kev npaj txhij rau lub sij hawm tam sim no.”
“As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.
“Thaum lub sij hawm dhau mus, cov uas tseem tsis tau txais tag nrho qhov kaj ntawm tus tim tswv tau koom nrog cov uas tau saib tsis taus txoj xov ntawd, thiab lawv tig los thuam cov uas tau poob siab. Cov tim tswv tau cim tseg txog qhov xwm txheej ntawm cov uas lees tias yog Khetos cov thwjtim. Kev dhau ntawm lub sij hawm uas tau raug qhia meej ntawd twb tau sim thiab ua pov thawj rau lawv lawm, thiab coob leej heev raug muab hnyav rau saum lub nplhaib ntsuas thiab pom tias tsis txaus. Lawv tau qw nrov nrov tias lawv yog cov Khixatia, los yeej nyob rau yuav luag txhua yam lawv tsis ua raws li Khetos. Xatas zoo siab xyiv fab rau qhov xwm txheej ntawm cov uas lees tias yog Yexus cov thwjtim.”
“He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.
“Nws twb ntes tau lawv hauv nws lub vas. Nws twb coj tau feem coob kom tso txojkev ncaj tseg, thiab lawv tab tom sim nce mus rau saum ntuj ceeb tsheej los ntawm lwm txojkev. Cov timtswv pom cov uas dawb huv thiab dawb paug sib xyaw nrog cov neeg txhaum nyob hauv Xi‑oo thiab nrog cov neeg siab phem cuav uas hlub lub ntiajteb. Lawv twb zov rawv cov thwjtim tseeb ntawm Yexus; tiam sis cov neeg qias tsis huv ntawd tab tom ua kom cov neeg dawb huv raug cuam tshuam. Cov uas lawv lub siab kub lug nrog kev ntshaw loj heev xav pom Yexus, lawv cov kwvtij uas lees tias yog cov ntseeg txwv tsis pub lawv hais txog Nws txojkev los. Cov timtswv ntsia qhov xwm txheej ntawd thiab muaj kev khuvleej rau cov seem uas hlub lawv tus Tswv txojkev tshwm sim.”
“Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.
“Lwm tus timtswv uas muaj hwjchim dua [tus timtswv thib ob] raug tsa kom nqes los rau ntiajteb. Yexus muab ib daim ntawv sau tso rau hauv nws txhais tes, thiab thaum nws los txog rau ntiajteb, nws qw nrov hais tias, ‘Npanpiloo poob lawm, poob lawm.’ Ces kuv rov pom cov uas tau poob siab tsa lawv lub qhov muag mus saum ntuj, ntsia nrog txojkev ntseeg thiab txojkev cia siab tos ntsoov rau lawv tus Tswv qhov kev tshwm sim. Tiamsis coob leej zoo li tseem nyob hauv ib lub xeev ruam ruam, zoo li neeg tsaug zog; los kuv tseem pom tau qhov cim ntawm kev tu siab tob tob nyob saum lawv tej ntsej muag. Cov uas tau poob siab ntawd pom hauv Vajluskub tias lawv nyob hauv lub sijhawm ncua, thiab tias lawv yuav tsum ua siab ntev tos kom yog toog pom ntawd tiav raws li nws tau hais. Tib yam pov thawj uas tau coj lawv kom tos ntsoov rau lawv tus Tswv hauv xyoo 1843, kuj tau coj lawv kom cia siab rau Nws hauv xyoo 1844. Los kuv pom tias feem coob tsis muaj lub zog thiab lub siab kub uas tau cim lawv txojkev ntseeg hauv xyoo 1843 lawm. Lawv txojkev poob siab tau ua rau lawv txojkev ntseeg qaug zog.”
“As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.
“Thaum Vajtswv haiv neeg tau koom siab hauv txoj kev quaj ntawm tus tim tswv thib ob, pab tub rog saum ntuj tau cim tseg nrog txoj kev txaus siab tob tshaj plaws txog tej txiaj ntsig uas txoj xov ntawd ua. Lawv pom coob leej uas ris lub npe Khixatia tig los saib tsis taus thiab thuam luag cov uas twb tau poob siab lawm. Thaum cov lus no poob tawm ntawm daim di ncauj uas thuam luag hais tias, ‘Nej tseem tsis tau nce mus li os!’ ib tug tim tswv tau sau cia cov lus ntawd. Tus tim tswv hais tias, ‘Lawv tab tom thuam Vajtswv.’ Kuv raug taw rov qab mus rau ib yam kev txhaum zoo ib yam uas tau ua nyob rau lub sijhawm txheej thaum ub. Eliyas twb raug tsa mus saum ntuj lawm, thiab nws lub tsho ntev tau poob los rau Elixas. Ces cov hluas phem, uas tau kawm ntawm lawv niam lawv txiv kom saib tsis taus tus txiv neej ntawm Vajtswv, tau raws Elixas qab thiab qw thuam luag hais tias, ‘Nce mus, koj taub hau do hau; nce mus, koj taub hau do hau.’ Hauv qhov uas lawv tau thuam Nws tus tub qhe li no, lawv tau thuam Vajtswv, thiab lawv tau raug lawv txoj kev rau txim tam sim ntawd rau ntawm qhov chaw ntawd. Ib yam li ntawd thiab, cov uas tau thuam thiab luag ntxhi txog lub tswv yim hais tias cov ntseeg yuav nce mus, yuav raug Vajtswv txoj kev chim siab tuaj xyuas, thiab yuav raug ua kom hnov tias tsis yog ib yam me me uas yuav coj los ua si nrog lawv tus Tsim.”
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….
“Yexus tau txib lwm cov timtswv kom ya nrawm nroos mus txhawb thiab ntxiv dag zog rau txoj kev ntseeg uas qaug zog ntawm Nws haiv neeg, thiab npaj lawv kom to taub tau txoj xov ntawm timtswv tus thib ob thiab txoj kev txav tseem ceeb uas tsis ntev tom qab ntawd yuav muaj nyob saum ntuj ceeb tsheej. Kuv pom cov timtswv no txais hwjchim loj thiab qhov kaj los ntawm Yexus, thiab ya nrawm nroos los rau ntiajteb kom ua tiav lawv tes haujlwm uas raug txib los pab timtswv tus thib ob hauv nws txoj hauj lwm. Ib lub teeb kaj loj ci ntsa iab rau saum Vajtswv haiv neeg thaum cov timtswv qw hais tias, ‘Saib seb, tus Nraug Vauv tabtom los; nej cia li tawm mus ntsib Nws.’ Ces kuv pom cov uas tau poob siab no sawv los, thiab raws nraim li timtswv tus thib ob tshaj tawm hais tias, ‘Saib seb, tus Nraug Vauv tabtom los; nej cia li tawm mus ntsib Nws.’ Qhov kaj uas los ntawm cov timtswv nkag mus thoob plaws txhua qhov chaw tsaus ntuj. Xatas thiab nws cov timtswv nrhiav kev thaiv kom qhov kaj no txhob nthuav mus thiab txhob ua tau raws li lub hom phiaj uas npaj tseg rau nws. Lawv sib cav nrog cov timtswv saum ntuj, hais tias Vajtswv tau dag ntxias cov neeg, thiab tias txawm lawv muaj txhua yam kaj thiab hwjchim los lawv yeej ua tsis tau kom lub ntiajteb ntseeg tias Khetos tabtom yuav los. Tiamsis txawm Xatas sib zog los thaiv txojkev thiab rub neeg lub siab kom tig ntawm qhov kaj mus, los Vajtswv cov timtswv tseem txuas ntxiv lawv txoj hauj lwm….”
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.
“Thaum thaum Yexus txoj hauj lwm pabcuam kaw nyob hauv qhov chaw dawb huv, thiab Nws hla mus rau hauv Qhov Chaw Dawb Huv Tshaj, thiab sawv ntawm xub ntiag lub phij xab uas muaj Vajtswv txoj kevcai, Nws txib dua ib tug timtswv muaj hwjchim loj nrog ib zaj lus peb mus rau lub ntiajteb. Muaj ib daim ntawv yob raug muab tso rau hauv tus timtswv txhais tes, thiab thaum nws nqes los rau hauv lub ntiajteb nrog hwjchim thiab meej mom, nws tshaj tawm ib lo lus ceeb toom txaus ntshai, nrog qhov kev hem uas txaus ntshai tshaj plaws uas yeej tau raug coj los rau tibneeg. Zaj lus no raug npaj los tsa Vajtswv cov menyuam kom nyob ceev faj, los ntawm kev qhia rau lawv txog lub sijhawm kev sim siab thiab kev txomnyem uas nyob tom hauv ntej ntawm lawv. Tus timtswv hais tias, ‘Lawv yuav raug coj mus rau hauv kev sib ntaus sib tua ze heev nrog tus tsiaj qus thiab nws tus mlom. Lawv txoj kev cia siab tib yam rau txoj sia nyob mus ib txhis yog kom nyob ruaj nreb. Txawm yog lawv txoj sia raug muab tso rau hauv kev phom sij, lawv yuav tsum tuav rawv qhov tseeb.’ Tus timtswv thib peb xaus nws zaj lus li no: ‘Ntawm no yog cov neeg dawb huv txoj kev ua siab ntev: ntawm no yog cov uas ceev Vajtswv tej lus txib, thiab txojkev ntseeg ntawm Yexus.’ Thaum nws rov hais cov lus no, nws taw tes mus rau lub tuam tsev saum ntuj ceeb tsheej. Cov siab ntsws ntawm txhua tus uas lees txais zaj lus no raug coj mus rau Qhov Chaw Dawb Huv Tshaj, qhov uas Yexus sawv ntawm xub ntiag lub phij xab, ua Nws txoj kev thov sawv cev kawg rau txhua tus uas txojkev khuvleej tseem ncua ntev rau, thiab rau cov uas tau ua txhaum Vajtswv txoj kevcai vim tsis paub. Txoj kev theej txhoj no raug ua rau cov neeg ncaj ncees uas tuag lawm thiab rau cov neeg ncaj ncees uas tseem ciaj sia thiab. Nws suav nrog txhua tus uas tau tuag thaum tseem tso siab rau Khetos, tiamsis vim lawv tsis tau txais qhov kaj txog Vajtswv tej lus txib, lawv thiaj tau ua txhaum vim tsis paub hauv kev hla nws tej kab ke lus.” Early Writings, 245–254.
A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.
Ob peb nplooj ntawv tom qab hauv tib phau ntawv ntawd, thaum hais txog tib cov ntsiab lus uas nyuam qhuav raug hais tseg, Muam White qhia meej tias kev tsis lees txais peb txoj xov hauv keeb kwm Millerite twb raug ua piv txwv cia lawm hauv keeb kwm ntawm Khetos. Nyob ntawd nws muab ob tug tim khawv uas qhia txog ib txoj kev sim siab uas nce zuj zus mus, uas yuav tsum muaj yeej hauv txhua qhov kev sim siab kom thiaj li mus tau rau qhov kev sim siab tom ntej.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Kuv pom ib pab neeg uas sawv ruaj khov thiab raug tiv thaiv zoo, tsis pub ib qho kev txhawb nqa rau cov uas xav ua kom txoj kev ntseeg uas twb raug tsa ruaj rau hauv pawg ntseeg ntawd tshee hnyo. Vajtswv ntsia ntsoov lawv nrog kev pom zoo. Kuv raug qhia peb kauj ruam—cov lus tshaj tawm ntawm tus tim tswv thawj, tus tim tswv ob, thiab tus tim tswv peb. Tus tim tswv uas nrog kuv hais tias, ‘Kev puastsuaj rau tus uas yuav txav ib thooj los sis co ib rab koob ntawm cov lus tshaj tawm no. Kev to taub tseeb txog cov lus tshaj tawm no yog yam tseem ceeb kawg rau txoj sia. Txoj hmoo ntawm tej ntsuj plig dai ntseg rau yam uas lawv txais cov no li cas.’ Kuv rov raug coj nqes los ntawm cov lus tshaj tawm no dua, thiab pom tias haiv neeg ntawm Vajtswv tau them nqis npaum li cas kom tau lawv txoj kev paub dhau los. Lawv tau txais nws los ntawm kev txom nyem ntau thiab kev sib ntaus hnyav. Vajtswv tau coj lawv mus ib kauj ruam dhau ib kauj ruam, mus txog thaum Nws tau tsa lawv rau saum ib lub hauv paus ruaj, khov kho, tsis txav taus. Kuv pom qee leej los ze ntawm lub chaw ntawd thiab tshuaj xyuas lub hauv paus. Ib txhia nrog kev xyiv fab tam sid kauj ruam nce saum nws. Lwm tus pib nrhiav qhov txhaum hauv lub hauv paus. Lawv xav kom muaj kev kho kom zoo ntxiv, ces lub chaw ntawd yuav zoo dua qub, thiab cov neeg yuav zoo siab dua. Ib txhia nqis ntawm lub chaw ntawd mus tshuaj xyuas nws thiab tshaj tawm tias nws raug tsa yuam kev. Tiamsis kuv pom tias yuav luag txhua tus sawv ruaj saum lub chaw ntawd thiab ntuas cov uas tau nqis lawm kom tso tseg lawv tej lus yws; rau qhov Vajtswv yog Tus Tsim Vaj Tsev Loj, thiab lawv tab tom tawm tsam Nws. Lawv rov hais txog Vajtswv txoj hauj lwm uas txaus xav kawg, uas tau coj lawv los txog rau lub chaw ruaj khov ntawd, thiab lawv koom siab tsa lawv qhov muag mus saum ntuj thiab nrog suab nrov qhuas Vajtswv. Qhov no kov tau qee leej ntawm cov uas tau yws thiab tso lub chaw ntawd tseg, thiab lawv nrog lub ntsej muag txo hwj chim rov kauj ruam nce saum nws dua.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Kuv raug coj kom rov qab mus rau txoj kev tshaj tawm txog thawj zaug uas Khetos tau los. Yauhas raug txib los nyob hauv tus ntsuj plig thiab lub hwj chim ntawm Eliyas [ua piv txwv txog thawj tus tim tswv zaj xov] los npaj txoj kev rau Yexus. Cov uas tsis kam lees Yauhas zaj lus tim khawv tsis tau txais txiaj ntsig los ntawm Yexus tej lus qhuab qhia [ua piv txwv txog tus tim tswv thib ob zaj xov]. Lawv txoj kev tawm tsam rau zaj xov uas tau qhia ua ntej txog Nws txoj kev los tau muab lawv tso rau qhov chaw uas lawv tsis muaj peev xwm lees txais tau yooj yim txawm yog cov pov thawj uas muaj zog tshaj plaws tias Nws yog tus Mexiyas. Xatas tau coj cov uas tsis kam lees Yauhas zaj xov kom mus ntxiv dua qub, txog ntais tsis kam lees thiab muab Khetos ntsia saum ntoo khaublig [ua piv txwv txog tus tim tswv thib peb zaj xov]. Thaum lawv ua li no, lawv tau muab lawv tus kheej tso rau hauv qhov chaw uas lawv tsis muaj peev xwm txais tau txoj koob hmoov rau hnub Peetekos [ua piv txwv txog tus tim tswv hauv Tshwm Sim kaum yim], uas yuav tau qhia lawv txog txoj kev nkag mus rau hauv lub tuam tsev dawb huv saum ntuj ceeb tsheej. Kev ntuag ntawm daim ntaub thaiv hauv lub tuam tsev tau qhia tias cov Yudais tej kev txi thiab tej kab ke yuav tsis raug txais lawm ntxiv. Tus Kev Txhiab Loj tau raug muab xyeem lawm thiab tau raug lees txais lawm, thiab Vaj Ntsuj Plig Dawb Huv uas nqis los rau hnub Peetekos tau coj cov thwjtim lub siab ntawm lub tuam tsev dawb huv hauv ntiajteb mus rau lub tuam tsev dawb huv saum ntuj ceeb tsheej, qhov uas Yexus tau nkag mus los ntawm Nws tus kheej cov ntshav, kom hliv rau saum Nws cov thwjtim cov txiaj ntsig ntawm Nws txoj kev theej txhoj. Tiamsis cov Yudais raug tso cia rau hauv txoj kev tsaus ntuj tag nrho. Lawv plam tag nrho qhov kaj uas lawv yeej yuav tau muaj txog txoj hau kev cawm seej, thiab tseem tso siab rau lawv tej kev txi thiab tej khoom fij uas tsis muaj nqis. Lub tuam tsev dawb huv saum ntuj ceeb tsheej twb tau los nyob chaw ntawm lub hauv ntiajteb lawm los lawv tsis paub txog txoj kev hloov ntawd. Yog li ntawd lawv thiaj tsis tau txais txiaj ntsig los ntawm Khetos txoj kev ua tus nruab nrab hauv lub chaw dawb huv.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Coob leej coob ntshai heev thaum lawv ntsia saib txoj kev uas cov Yudais tau ua hauv kev tsis kam lees thiab muab Khetos ntsia saum ntoo khaub lig; thiab thaum lawv nyeem txog keeb kwm ntawm txoj kev uas Nws raug tsim txom txaj muag, lawv xav tias lawv hlub Nws, thiab tias lawv yuav tsis tau tsis lees Nws ib yam li Petus tau ua, los sis muab Nws ntsia saum ntoo khaub lig ib yam li cov Yudais tau ua. Tiamsis Vajtswv, tus uas nyeem tau txhua tus neeg lub siab, tau coj txoj kev hlub ntawd rau Yexus uas lawv hais tias lawv muaj los mus raug sim. Tag nrho saum ntuj ceeb tsheej tau saib nrog kev txaus siab tob tshaj plaws txog qhov uas thawj tus tim tswv txoj xov tau txais tos li cas. Tiamsis coob leej uas lees tias lawv hlub Yexus, thiab uas ntws kua muag thaum lawv nyeem zaj keeb kwm ntawm tus ntoo khaub lig, tau thuam txoj xov zoo ntawm Nws txoj kev yuav los. Tsis yog lawv txais txoj xov ntawd nrog kev xyiv fab, lawv ho tshaj tawm tias nws yog ib txoj kev dag ntxias. Lawv ntxub cov uas hlub Nws txoj kev tshwm sim thiab ntiab lawv tawm hauv tej pawg ntseeg. Cov uas tsis lees thawj txoj xov ntawd tsis tau txais txiaj ntsig ntawm txoj xov thib ob; thiab lawv kuj tsis tau txais txiaj ntsig los ntawm lub suab quaj thaum ib tag hmo, uas yog los npaj lawv kom tau nrog Yexus los ntawm txoj kev ntseeg nkag mus rau hauv qhov chaw Dawb Huv Tshaj Plaws hauv lub tuam tsev dawb huv saum ntuj ceeb tsheej. Thiab vim lawv tsis lees ob txoj xov ua ntej ntawd, lawv tau ua kom lawv txoj kev nkag siab tsaus ntuj nti ua luaj li uas lawv pom tsis tau ib qho kaj nyob hauv tus tim tswv thib peb txoj xov, uas qhia txoj kev nkag mus rau hauv qhov chaw Dawb Huv Tshaj Plaws. Kuv pom tias ib yam li cov Yudais tau muab Yexus ntsia saum ntoo khaub lig, cov pawg ntseeg uas tsuas muaj npe xwb kuj tau muab cov xov no ntsia saum ntoo khaub lig ib yam nkaus; yog li ntawd lawv thiaj tsis muaj kev paub txog txoj kev nkag mus rau hauv qhov chaw Dawb Huv Tshaj Plaws, thiab lawv tsis tau txais txiaj ntsig los ntawm Yexus txoj kev thov cawm uas Nws ua nyob ntawd. Zoo ib yam li cov Yudais, uas tau nqa lawv tej kev txi uas tsis muaj nqis tuaj fij, lawv kuj nce lawv tej lus thov uas tsis muaj nqis mus rau chav ntawd uas Yexus tau tawm hauv lawm; thiab Xatas, txaus siab rau txoj kev dag ntxias ntawd, txais ib tug cwj pwm kev ntseeg, thiab coj cov siab ntsws ntawm cov uas lees tias yog cov Khixatia no mus rau nws tus kheej, ua haujlwm nrog nws lub hwj chim, nws tej cim, thiab tej txuj ci dag cuav, kom muab lawv khi ruaj rau hauv nws lub cuab ntxiab.” Early Writings, 258–261.
The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.
Cov nqe lus los ntawm phau ntawv Early Writings no twb raug qhia ntau zaus dhau los lawm los ntawm Future for America txoj kev qhuab qhia. Tiamsis muaj tej qhov tseeb uas cov nqe lus no qhia tawm uas tseem tsis tau raug pom.
The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.
Cov ciam cim tseem ceeb hauv keeb kwm ntawm txoj kev txav Millerite raug tsa ruaj khov saum ob peb txoj kev txav hloov kho hauv phau Vajlugkub. Yog tsis muaj ib qho kev paub me ntsis txog cov ciam cim tseem ceeb uas pom muaj hauv txhua txoj kev txav hloov kho, ces kuj yuav luag tsis tshua muaj peev xwm uas ib tug neeg yuav to taub qhov tseem ceeb ntawm kev sib txawv ntawm thaum ib txoj xov “los txog” thiab thaum nws “tau txais hwj chim.” Kuj muaj peev xwm thiab tias coob leej ntawm cov uas twb paub txog cov kev txav hloov kho uas sib luag lawm tseem tau plam qee yam cwj pwm tseem ceeb heev ntawm ntau yam ciam cim tseem ceeb ntawm cov kev txav hloov kho.
The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.
“xya lub xob quaj” uas sawv cev rau tej xwm txheej thaum pib ntawm Adventism thiab tej xwm txheej thaum kawg ntawm Adventism, yog qhov kaj uas raug qhib lub foob me ntsis ua ntej lub sijhawm ntawm txoj kev sim siab raug kaw. Peb raug qhia tias “xya lub xob quaj” sawv cev ob yam tib si: “ib daim kev piav qhia txog tej xwm txheej uas yuav tshwm sim hauv qab cov lus ntawm thawj tus tim tswv thiab tus tim tswv thib ob,” thiab “tej xwm txheej yav tom ntej uas yuav raug qhia tawm raws lawv tej txheej txheem.” “Xya lub xob quaj” muaj Alpha thiab Omega tus cim kos npe nyob hauv.
The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”
“Kev piav qhia meej txog tej xwm txheej” uas tau tshwm sim “hauv qab thawj thiab tus tim tswv ob txoj xov,” yog tus qauv qhia ua ntej txog tej xwm txheej uas tshwm sim hauv qab tus tim tswv peb txoj xov. Thaum Yauhas raug txib kom tsis txhob sau yam uas xya lub xob quaj tau hais tawm, txoj lus txib ntawd twb raug ua ua ntej raws li tus qauv los ntawm txoj lus txib uas tau muab rau Daniyee kom kaw nws phau ntawv, rau qhov peb raug qhia tias tom qab “xya lub xob quaj tau tsa lawv suab, ces txoj lus txwv los txog rau Yauhas ib yam li rau Daniyee hais txog phau ntawv me: ‘Kaw tseg tej uas xya lub xob quaj tau hais tawm.’”
Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.
Exekees thiab Yauhas nkawd ob leeg qhia txog Vajtswv haiv neeg noj txoj xov thaum thawj tug timtswv ceebtsheej txhawb kom muaj hwjchim hauv xyoo 1840, thiab tus yaj saub Yelemis qhia txog txoj kev poob siab uas tau tshwm sim nyob hauv Vajtswv haiv neeg thaum thawj tug timtswv ceebtsheej txoj xov zoo li yuav ua tsis tiav.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. 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 brasen 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. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Koj tej lus tau nrhiav pom, thiab kuv tau noj lawv lawm; thiab koj tej lus tau ua rau kuv yog kev xyiv fab thiab kev zoo siab ntawm kuv lub siab: rau qhov kuv raug hu los ntawm koj lub npe, Au tus Tswv Vajtswv uas kav txhua pab tub rog. Kuv tsis tau zaum hauv lub koom txoos ntawm cov uas thuam luag, thiab tsis tau zoo siab nrog lawv; kuv zaum ib leeg vim yog koj txhais tes: rau qhov koj tau ua kom kuv puv npo kev chim siab ncaj ncees. Yog vim li cas kuv txoj kev mob nyob mus li, thiab kuv lub qhov txhab kho tsis tau, uas tsis kam yuav zoo? Koj puas yuav ua rau kuv zoo li tus dag ntxias nkaus xwb, thiab zoo li dej uas qhuav ploj? Yog li ntawd tus Tswv hais li no tias, Yog koj rov qab los, ces kuv yuav coj koj rov los dua, thiab koj yuav sawv ntawm kuv xub ntiag: thiab yog koj muab yam muaj nqis cais tawm ntawm yam qias neeg, koj yuav zoo li kuv lub qhov ncauj: cia lawv rov los cuag koj; tab sis tsis txhob cia koj rov qab mus cuag lawv. Thiab kuv yuav ua kom koj rau haiv neeg no zoo li ib phab ntsa tooj dag uas muaj laj kab thaiv: thiab lawv yuav tawm tsam koj, tab sis lawv yuav tsis kov yeej koj: rau qhov kuv nrog nraim koj kom cawm koj thiab kom tso koj dim, tus Tswv hais li no. Thiab kuv yuav cawm koj dim ntawm txhais tes ntawm cov neeg phem, thiab kuv yuav txhiv koj tawm ntawm txhais tes ntawm cov uas txaus ntshai. Yelemis 15:16–21.
Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.
Yelemis tau pom tej lus ntawm phau ntawv me ib yam li Yauhas thiab Exekees tau pom, thiab nws kuj tau noj txoj xov ntawd thiab, tiam sis txoj xov ntawd tau los ua ib txoj xov (dej) uas tau qhuav tsis ua tiav. Zoo li Vajtswv tau hais lus dag, uas yeej tsis muaj peev xwm yuav muaj tau li, tab sis qhov kev liam tias yog ib “lo lus dag” ntawd yog tus yuam sij qhia chaw tso Yelemis nyob rau hauv thawj zaug kev poob siab ntawm cov Millerite uas tau raug sawv cev nyob hauv Hanpaku.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
Kuv yuav sawv ntsug saum kuv lub chaw zov, thiab yuav tsa kuv tus kheej rau saum lub ntauwd, thiab yuav ua tib zoo saib seb nws yuav hais dab tsi rau kuv, thiab kuv yuav teb li cas thaum kuv raug qhuab ntuas. Ces tus Tswv teb kuv hais tias, Cia li sau zaj yog toog pom no, thiab ua kom meej rau saum cov phaj, xwv kom tus uas nyeem tau khiav. Rau qhov zaj yog toog pom no tseem yog rau lub sijhawm uas twb teem tseg lawm, tiamsis thaum txog qhov kawg nws yuav hais tawm los, thiab yuav tsis dag: txawm yog nws tseem ncua, cia li tos nws; rau qhov nws yuav muaj tseeb tuaj txog, nws yuav tsis ncua. Habakkuk 2:1–3.
The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.
Lub zeem muag ntawm thawj tus tim tswv txoj xov raug sau tseg rau saum daim duab qhia kev pioneer xyoo 1843 uas Vajtswv “txhais tes” tau coj qhia.
“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.
“Kuv tau pom tias daim ntawv qhia xyoo 1843 ntawd raug coj los ntawm tus Tswv txhais tes, thiab tias nws yuav tsum tsis txhob raug hloov; tias cov lej ntawd zoo ib yam li Nws xav kom lawv zoo; tias Nws txhais tes nyob saum nws thiab zais ib qho yuam kev hauv qee cov lej, kom tsis muaj leejtwg pom tau, mus txog thaum Nws txhais tes raug thim tawm.” Early Writings, 74.
The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.
Lub “sij hawm teem tseg” ntawm xyoo 1843 tau raug sawv cev rau saum daim chart, thiab yog vim li ntawd thiaj hu ua daim chart 1843. Nws tau raug luam tawm xyoo 1842, raws li qhov ua tiav ntawm lo lus txib hauv Habakkuk kom “sau zaj yog toog pom, thiab ua kom meej rau saum tej phaj ntawv.” Zaj yog toog pom ntawd yuav tsum raug ua kom meej rau saum “tej phaj ntawv,” nyob rau hauv lo lus ntau, yog li ntawd qhia meej tias tom qab tus Tswv tshem Nws txhais tes tawm ntawm qhov yuam kev nyob rau daim chart 1843 lawm, ces nws yuav raug kho rau saum daim pioneer chart 1850. Qhov yuam kev ntawd ua rau muaj thawj qhov kev chim siab, thiab Yelemis sawv cev rau cov uas tau noj phau ntawv me rau hnub tim 11 Lub Yim Hli, 1840 thiab tau chim siab thaum lub sij hawm teem tseg ntawm xyoo 1843 tsis muaj tiav.
When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.
Thaum Yelemiya tau noj phau ntawv me ntawd hauv xyoo 1840 lawm, nws yog “kev xyiv fab thiab kev zoo siab” ntawm nws lub siab; tiam sis thaum txoj kev chim siab ntawd los txog, nws tsis “zoo siab” ntxiv lawm, thiab nws “zaum ib leeg vim yog” Vajtswv “txhais tes.” Vajtswv txhais tes tau npog “ib qho yuam kev hauv qee qhov ntawm cov lej,” yog li ua rau Yelemiya xav txog qhov muaj peev xwm tias Vajtswv tau hais cuav. Lo lus cog tseg uas tau muab rau Yelemiya yog tias yog nws yuav “rov qab los,” ntawm nws txoj kev poob siab, Vajtswv yuav ua kom Yelemiya zoo li Vajtswv “lub qhov ncauj.” Yog Yelemiya yuav rov qab los cuag Vajtswv ntawm nws txoj kev chim siab thiab lees paub tias nws nyob hauv lub sij hawm ncua ntawm zaj lus piv txwv txog kaum tus nkauj xwb, Vajtswv yuav siv nws ua tus cev lus uas yuav qhia kom meej meej tias thaum twg zaj yog toog yuav los txog thiab yuav tsis ncua ntxiv lawm.
The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.
Lub hom phiaj uas nthuav cov ntsiab lus no tawm ntawm no, yog los tsim kom paub tseeb tias nrog txhua zaj lus ntawm tus tim tswv, lawv tej “kev los txog” thiab “kev raug txhawb kom muaj hwj chim” nthuav tawm ib zaj lus cawm siav lossis tuag uas tsim muaj ob pawg neeg pe hawm. Peb tus tim tswv yog peb theem ntawm ib txoj kev sim uas txav mus rau tom ntej ib theem zuj zus. Qhov tseem ceeb dua rau lub ntsiab uas peb npaj yuav hais yog tias txawm yog kev to taub txog xya lub nroo twb raug lees paub tsis ntev tom qab “lub sijhawm kawg” los txog xyoo 1989 thaum rau nqe kawg ntawm Daniyees raug qhib cim, tshaj tawm txog qhov kev txiav txim yuav xaus, tseem muaj dua ib zaug qhib cim ntawm xya lub nroo thaum kawg ntawm keeb kwm ntawm tus tim tswv thib peb.
The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.
Keeb kwm ntawm qhov pib ntawm Kev Ntseeg Adventist pib ntawm kev qhib lub cim ntawm thawj tug timtswv saum ntuj ceeb tsheej xyoo 1798, thiab nws xaus nrog kev qhib ib qhov tseeb uas tus Tswv tau muab Nws txhais tes npog cia kom thiaj ua rau muaj kev chim siab. Tom qab ntawd Nws thiaj tshem Nws txhais tes tawm (qhib lub cim), thiab qhia tawm txoj xov ntawm lub sijhawm ncua.
The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.
Keeb kwm ntawm qhov xaus ntawm Kev Ntseeg Adventism pib ntawm kev qhib lub cim zais ntawm peb tus timtswv ceeb toom hauv xyoo 1989, thiab nws xaus nrog kev qhib lub cim zais ntawm ib qhov tseeb uas tus Tswv tau tsa Nws txhais tes npog cia kom tsim tau ib qho kev poob siab. Nim no Nws tab tom tshem Nws txhais tes tawm, thiab yog li ntawd qhib lub cim zais ntawm txoj xov ntawm thawj qhov kev poob siab thiab lub sijhawm ncua. Nws tab tom qhib lub hom phiaj ntawm Lub Xya Hli 18, 2020.
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 brasen 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. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Yog li no tus Tswv hais li no, Yog koj tig rov qab los, ces Kuv yuav coj koj rov los dua, thiab koj yuav sawv ntawm Kuv xub ntiag; thiab yog koj cais qhov muaj nqis tawm ntawm qhov phem thiab qias neeg, koj yuav zoo li Kuv lub qhov ncauj; cia lawv tig rov los cuag koj; tiam sis koj tsis txhob tig rov mus cuag lawv. Thiab Kuv yuav ua rau 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 cawm koj thiab tso koj dim, tus Tswv hais li ntawd. Thiab Kuv yuav cawm koj dim ntawm tes ntawm cov neeg phem, thiab Kuv yuav txhiv koj tawm ntawm tes ntawm cov neeg txaus ntshai. Yelemis 15:19–21.