Habakkuk's Two Tables 2 of 95
Ob Daim Ntawv ntawm Habakkuk 2 ntawm 95
Understanding the Millerite Calendar and the Tarrying Time
Kev To Taub Daim Calendar ntawm Cov Millerite thiab Lub Sijhawm Ncua Tos
In our last presentation, the question arose about how October 22, 1844, can be the tenth day of the seventh month if March 22, 1844, is the first day of the first month. The Millerites in March 1844 misunderstood what they believed to be the end of 1843. After that disappointment, they re-examined the biblical reckoning of time. This is explained in Gerhard Damsteegt's book, Foundations of the Seventh-day Adventist Message and Mission, particularly on pages 89 and 92. When they believed 1843 ended, they reevaluated two components of their time understanding: the change from 1843 to 1844, and the days that mark the beginning and ending of the years, so they could calculate the tenth day of the seventh month.
Hauv peb qhov kev nthuav qhia zaum kawg, tau muaj lo lus nug tshwm sim hais txog tias ua li cas hnub tim 22 Lub Kaum Hli, 1844, thiaj yuav yog hnub thib kaum ntawm lub hli xya yog tias hnub tim 22 Lub Peb Hlis, 1844, yog hnub thawj ntawm lub hli thawj. Cov Millerites nyob rau lub Peb Hlis 1844 tau to taub yuam kev txog yam uas lawv ntseeg tias yog qhov kawg ntawm xyoo 1843. Tom qab qhov kev poob siab ntawd, lawv tau rov tshuaj xyuas dua txoj kev suav sij hawm raws li Vajlugkub. Qhov no raug piav qhia nyob rau hauv Gerhard Damsteegt phau ntawv, Foundations of the Seventh-day Adventist Message and Mission, tshwj xeeb tshaj yog nyob rau nplooj 89 thiab 92. Thaum lawv ntseeg tias 1843 tau xaus lawm, lawv tau rov ntsuam xyuas ob yam hauv lawv txoj kev to taub txog sij hawm: kev hloov ntawm 1843 mus rau 1844, thiab cov hnub uas cim txog kev pib thiab kev xaus ntawm cov xyoo, xwv kom lawv thiaj li yuav suav tau hnub thib kaum ntawm lub hli xya.
I often emphasize that from March 22nd to October 22nd is seven months. I am not suggesting that this is the Seventh Month Movement, but it is interesting that the Millerites believed March 22nd was significant, and it's a helpful mental marker—seven months later brings you to October 22nd. This is factual.
Kuv nquag hais kom meej tias txij hnub tim 22 Lub Peb Hlis mus txog hnub tim 22 Lub Kaum Hli yog xya lub hlis. Kuv tsis yog hais tias qhov no yog Seventh Month Movement, tiam sis nws yog ib qho uas txaus xav tias cov Millerites ntseeg tias hnub tim 22 Lub Peb Hlis yog ib hnub tseem ceeb, thiab nws yog ib qho cim nco pab rau hauv siab—xya lub hlis tom qab coj koj mus txog hnub tim 22 Lub Kaum Hli. Qhov no yog qhov tseeb.
The disappointment and the tarrying time were not fulfillment's of a time prophecy, but rather the result of a misunderstanding by the Millerites. Their misunderstanding fulfilled the tarrying time and the disappointment; there was no specific prophecy stating that the tarrying time would begin at a certain point. Their belief that 1843 had passed on March 22, 1844, produced the disappointment.
Txoj kev chim siab thiab lub sij hawm ncua tsis yog kev ua tiav ntawm ib zaj lus faj lem hais txog lub sij hawm, tiam sis yog qhov tshwm sim los ntawm kev to taub yuam kev ntawm cov neeg Millerite. Lawv txoj kev to taub yuam kev ntawd tau ua kom lub sij hawm ncua thiab txoj kev chim siab ntawd muaj tiav; tsis muaj ib zaj lus faj lem tshwj xeeb twg uas hais tias lub sij hawm ncua yuav pib ntawm ib qho chaw teev tseg. Lawv txoj kev ntseeg tias xyoo 1843 twb dhau mus lawm rau hnub March 22, 1844, tau ua rau muaj txoj kev chim siab ntawd.
Damsteegt says:
Damsteegt hais tias:
'Although the Karaite reckoning which indicated the end of the Jewish year at the new moon on April 17, 1844, was favored in the major Millerite periodicals, the majority of believers looked to March 21, 1844 as the time for Christ's return. Outside the Millerite movement March 21 was well known and there was a very general expectation of an entire overthrow of the whole system of Adventism on that date.'
Txawm yog tias kev suav raws li cov Karaite, uas qhia tias xyoo Yudais xaus rau thaum lub hli tshiab hnub tim 17 lub Plaub Hlis, 1844, tau txais kev pom zoo hauv cov ntawv xov xwm tseem ceeb ntawm cov Millerite, feem coob ntawm cov ntseeg tseem tig los saib hnub tim 21 lub Peb Hlis, 1844 ua lub sijhawm uas Khetos yuav rov qab los. Sab nraud ntawm txoj kev txav ntawm cov Millerite, hnub tim 21 lub Peb Hlis yog ib hnub uas paub dav, thiab muaj kev cia siab dav kawg tias tag nrho lub txheej txheem ntawm Adventism yuav raug rhuav tshem tas nrho rau hnub ntawd.
We read yesterday that Miller was expecting that date. The majority of the Millerites were looking at that date, and even their opponents knew it and were watching for it as proof that the Millerites were false. This was the standard understanding. After it passed, they began to investigate the time prophecies more closely, which led them to October 22, 1844. This provides a point of reference for the question that came up yesterday.
Peb tau nyeem nag hmo tias Miller twb cia siab rau hnub tim ntawd lawm. Feem coob ntawm cov Millerite yeej tab tom ntsia ntsoov rau hnub tim ntawd, thiab txawm yog lawv cov neeg tawm tsam los kuj paub txog qhov ntawd thiab tab tom saib xyuas nws ua pov thawj tias cov Millerite yog cuav. Qhov no yog txoj kev to taub uas muaj raws li qauv dav dav. Tom qab hnub ntawd dhau mus lawm, lawv thiaj pib tshuaj xyuas tej lus faj lem hais txog lub sijhawm kom ze zog thiab meej dua, uas thiaj coj lawv mus txog rau lub Kaum Hli 22, 1844. Qhov no muab ib qho chaw siv ua qhov taw qhia rau lo lus nug uas tau tshwm sim nag hmo.
The Tarrying Time and Ellen White’s First Vision
Lub Sijhawm Tos Thiab Ellen White Qhov Kev Pom Thawj Zaug
Today, I want to spend more time looking at the tarrying time. This is important because we are dealing with Ellen White's first vision, where she says the bright light at the beginning of the path to Heaven was the Midnight Cry, and if you deny that light, you fall off the path to Heaven. I am trying to demonstrate that the Midnight Cry in her vision includes the entire history of the Second Angel's Message.
Hnub no, kuv xav siv sijhawm ntau ntxiv los tshuaj xyuas lub sijhawm tos. Qhov no tseem ceeb heev, vim peb tab tom hais txog Ellen White thawj zaj yog toog pom, uas nws hais tias qhov pom kev kaj nyob ntawm qhov pib ntawm txoj kab ke mus rau Saum Ntuj Ceeb Tsheej yog Kev Quaj Thaum Ib Tag Hmo, thiab yog koj tsis lees paub qhov pom kev ntawd, koj yuav poob tawm ntawm txoj kab ke mus rau Saum Ntuj Ceeb Tsheej. Kuv tab tom sim qhia meej tias Kev Quaj Thaum Ib Tag Hmo hauv nws zaj yog toog pom suav nrog tag nrho keeb kwm ntawm Txoj Xov ntawm Tus Timtswv Thib Ob.
Personally, I have no problem saying that the Midnight Cry in that vision, which is at the beginning of the path and sheds light all along the way, represents the history of the Millerites from 1840 to 1844. The dynamics of that history must be rightly understood. The fulfillment of the Midnight Cry itself was from August 12th through 17th, when the message was presented at the Exeter Camp Meeting, and then they carried the message for about two months—September and October, two months and five days. Before October 22nd, they were preparing for the Lord's return. This two-month period is the history of the Midnight Cry. However, you cannot understand this period without understanding the steps that led into it. For me, the Midnight Cry is, more specifically, the history of the tarrying time, continuing through October 22, 1844.
Rau kuv tus kheej, kuv tsis muaj teeb meem hais tias Kev Quaj Thaum Ib Tag Hmo hauv zaj kev pom ntawd, uas nyob ntawm qhov pib ntawm txoj kev thiab ci ntsa iab mus thoob plaws txoj kev, sawv cev rau keeb kwm ntawm cov Millerites txij xyoo 1840 mus txog 1844. Yuav tsum to taub qhov kev txav ntawm keeb kwm ntawd kom raug. Kev ua tiav ntawm Kev Quaj Thaum Ib Tag Hmo nws tus kheej yog txij lub Yim Hli 12 mus txog 17, thaum txoj xov ntawd raug nthuav tawm ntawm Exeter Camp Meeting, thiab tom qab ntawd lawv ris txoj xov ntawd mus tau kwv yees li ob lub hlis—Cuaj Hli thiab Kaum Hli, ob lub hlis thiab tsib hnub. Ua ntej Lub Kaum Hli 22, lawv tab tom npaj rau tus Tswv txoj kev rov qab los. Lub sijhawm ob lub hlis no yog keeb kwm ntawm Kev Quaj Thaum Ib Tag Hmo. Txawm li ntawd los, koj tsis muaj peev xwm to taub lub sijhawm no yog tsis to taub cov kauj ruam uas coj mus rau hauv nws. Rau kuv, Kev Quaj Thaum Ib Tag Hmo yog, tshwj xeeb dua, keeb kwm ntawm lub sijhawm ncua, txuas ntxiv mus txog Lub Kaum Hli 22, 1844.
Locating the Three Angels’ Messages
Nrhiav Qhov Chaw Nyob ntawm Peb Tus Tim Tswv Qhia Txoj Lus ntawm Peb Tug Timtswv
Here is the history of 1840 to 1844. There are several passages in the Spirit of Prophecy where Sister White tells us we need to know where to locate the messages. When you begin to locate the messages, you realize that all the messages arrive at a certain point in time and are thereafter empowered.
Nov yog keeb kwm ntawm xyoo 1840 txog 1844. Muaj ob peb nqe lus hauv Tus Ntsuj Plig Qhia Ua Yaj Saub uas Muam White qhia rau peb tias peb yuav tsum paub muab cov lus ceeb toom ntawd tso rau qhov chaw twg. Thaum nej pib muab cov lus ceeb toom ntawd tso rau lawv qhov chaw, nej mam li pom tias txhua zaj lus ceeb toom los txog rau ib lub sijhawm tshwj xeeb, thiab tom qab ntawd thiaj raug pub hwjchim.
The First Angel arrived in 1798 at the Time of the End, when the Book of Daniel is unsealed and there was an increase of knowledge. The First Angel's Message is empowered on August 11, 1840, when the year-day principle is confirmed for the whole world, bringing down the Angel of Revelation 10, which symbolizes the empowerment of the First Angel's Message.
Tus Tubtxib saum Ntuj thawj zaug tuaj txog rau xyoo 1798 thaum Lub Sijhawm Kawg, thaum Phau Ntawv Daniyee raug qhib thiab muaj kev paub nce ntxiv. Txoj Lus ntawm Tus Tubtxib saum Ntuj thawj zaug tau txais hwjchim rau hnub Tim 11 Lub Yim Hli, 1840, thaum lub hauv paus ntsiab cai ib xyoos-ib hnub raug lees paub rau tag nrho lub ntiajteb, ua rau Tus Tubtxib saum Ntuj hauv Tshwmsim 10 nqes los, uas yog lub cim qhia txog kev muab hwjchim rau Txoj Lus ntawm Tus Tubtxib saum Ntuj thawj zaug.
The Second Angel arrived in June of 1842. We read yesterday that in June of 1842, Mr. Miller gave his second course of presentations at the Casco Street church. With few exceptions, the Protestant churches closed their doors. So, in June of 1842, the Second Angel's Message arrived, because when a Protestant church closes its door against the First Angel's Message, it becomes part of Babylon. The Second Angel's Message is a call out of Babylon. It is progressive.
Tus Tubtxib Ob Txhais thib Ob tuaj txog thaum lub Rau Hli xyoo 1842. Nag hmo peb tau nyeem tias thaum lub Rau Hli xyoo 1842, Yawg Miller tau muab nws pawg lus qhuab qhia zaum ob hauv lub tsev teev ntuj Casco Street. Tsuas muaj ob peb qhov zam xwb, cov pawg ntseeg Protestant tau kaw lawv lub qhov rooj. Yog li ntawd, thaum lub Rau Hli xyoo 1842, Txoj Lus ntawm Tus Tubtxib Ob Txhais tau tuaj txog lawm, vim hais tias thaum ib pawg ntseeg Protestant kaw nws lub qhov rooj tawm tsam Txoj Lus ntawm Tus Tubtxib Ob Txhais, nws thiaj los ua ib feem ntawm Npanpiloo. Txoj Lus ntawm Tus Tubtxib Ob Txhais yog ib txoj kev hu tawm hauv Npanpiloo. Nws yog ib yam uas txav mus ntxiv zuj zus.
Sister White tells us that even though the Protestants began to close their doors in June of 1842, the call out of Babylon—the content of the Second Angel's Message—did not actually begin until the Summer of 1844.
Muam White qhia peb tias txawm yog cov Protestant pib kaw lawv tej qhov rooj thaum Lub Rau Hli xyoo 1842 los, los qhov kev hu kom tawm hauv Babylon—uas yog ntsiab lus ntawm Tus Timtswv Thib Ob txoj xov—tsis tau pib tiag tiag txog thaum caij ntuj sov xyoo 1844.
The Second Angel's Message arrived in June of 1842 and is empowered with the message of the Midnight Cry, August 12th–17th, 1844, at the Exeter Camp Meeting.
Xov ntawm tus Timtswv Thib Ob tuaj txog thaum lub Rau Hli xyoo 1842, thiab raug muab hwjchim nrog xov ntawm Kev Quaj Thaum Ib Tag Hmo, lub Yim Hli 12–17, 1844, ntawm Rooj Sib Tham Chaw Pw Hav Zoov Exeter.
The Third Angel arrived on October 22, 1844, because on that day the way into the Most Holy Place is opened, where men can understand that Christ is now the High Priest in the Most Holy Place. There, the ark of the covenant is recognized, and in the ark are the Ten Commandments. When Sister White was taken into the Most Holy Place and looked at the Ten Commandments, she saw that the Sabbath Commandment shone above the others, marking the significance of the Sabbath in the Third Angel's Message. It will be a test over Sabbath or Sunday. On October 22, 1844, the content of the Third Angel's Message arrived.
Tus Tim Tswv Ntuj thib Peb tau los txog thaum lub Kaum Hlis 22, 1844, vim hais tias nyob rau hnub ntawd txoj kev nkag mus rau hauv Chaw Dawb Huv Tshaj Plaws raug qhib, qhov chaw uas tibneeg thiaj to taub tau tias tam sim no Khetos yog tus Pov Thawj Hlob nyob hauv Chaw Dawb Huv Tshaj Plaws. Nyob ntawd, lub phij xab ntawm lo lus cog tseg raug paub tseeb, thiab hauv lub phij xab muaj Kaum Nqe Kevcai. Thaum Muam White raug coj mus rau hauv Chaw Dawb Huv Tshaj Plaws thiab saib rau Kaum Nqe Kevcai, nws pom tias Txojcai Hnub Xanpataus ci ntsa iab tshaj lwm cov, qhia txog qhov tseem ceeb ntawm hnub Xanpataus hauv Txoj Xov ntawm Tus Tim Tswv Ntuj thib Peb. Qhov no yuav yog ib qho kev sim txog hnub Xanpataus lossis hnub Sunday. Thaum lub Kaum Hlis 22, 1844, cov ntsiab lus ntawm Txoj Xov ntawm Tus Tim Tswv Ntuj thib Peb tau los txog.
One characteristic of all three messages is that when the First Angel's Message arrived in 1798, no one understood it. The Lord raised up William Miller to be the messenger of the First Angel, but it was not until 1818—twenty years later—that Miller began to understand the message. The message arrived, but it takes time before God's people recognize it, and then it is empowered.
Ib qho yam ntxwv ntawm peb lo lus ceeb toom no yog tias thaum Lo Lus Ceeb Toom ntawm Tus Timtswv Ib tuaj txog xyoo 1798, tsis muaj leejtwg to taub nws li. Tus Tswv tsa William Miller sawv los ua tus tubtxib nqa Lo Lus Ceeb Toom ntawm Tus Timtswv Ib, tiam sis tsuas yog txog xyoo 1818—nees nkaum xyoo tom qab ntawd—Miller mam li pib to taub txoj lus ceeb toom ntawd. Txoj lus ceeb toom twb tuaj txog lawm, los nws yuav tsum siv sij hawm ua ntej Vajtswv haiv neeg thiaj paub nws, thiab ces nws thiaj raug txhawb hwjchim.
The Second Angel's Message arrived in June of 1842, but no Millerites in 1842 began calling the Protestant churches Babylon. They did not recognize it yet. It was not until the Summer of 1844 that they began to recognize it and call people out of the churches. The message arrives, then it is understood, and then it is empowered.
Tus Tubtxib thib Ob zaj lus ceeb toom tau los txog thaum Lub Rau Hli xyoo 1842, tiam sis tsis muaj ib tug Millerite twg nyob rau xyoo 1842 uas pib hu cov pawg ntseeg Protestant tias Npanpiloo. Lawv tseem tsis tau paub txog qhov ntawd. Tsuas yog txog rau lub caij ntuj sov xyoo 1844 xwb lawv mam pib paub txog nws thiab hu kom neeg tawm hauv cov pawg ntseeg. Zaj lus ceeb toom xub los txog, ces mam li to taub nws, thiab tom qab ntawd mam li txais hwj chim.
On October 22, 1844, when Hiram Edson had his vision of Christ moving from the Holy Place to the Most Holy Place, they received some light on Christ's change of ministration. But on October 23, 1844, Hiram Edson was not prepared to write an article or preach a sermon about Sunday being the mark of the beast. They did not understand the Third Angel's Message until after that time period.
Thaum hnub tim 22 lub Kaum Hli, 1844, thaum Hiram Edson tau txais nws lub zeem muag txog Khetos txav ntawm Qhov Chaw Dawb Huv mus rau Qhov Chaw Dawb Huv Tshaj Plaws, lawv tau txais qee qhov kaj txog kev hloov hauv Khetos txoj hauj lwm qhuab qhia. Tab sis thaum hnub tim 23 lub Kaum Hli, 1844, Hiram Edson tseem tsis tau npaj txhij los sau ib tsab xov xwm los yog tshaj tawm ib zaj lus qhuab qhia hais tias hnub Sunday yog lub cim ntawm tus tsiaj nyaum. Lawv tsis tau to taub Txoj Xov ntawm Tus Timtswv Peb txog thaum dhau lub sijhawm ntawd.
The Third Angel's Message is empowered, as Seventh-day Adventists know, when the Fourth Angel of Revelation 18 joins it. For those watching this on LiveStreaming or later on DVDs, you may want to argue about the timing of the Fourth Angel joining the Third on September 11, 2001. At this point, we are not making any arguments about that, but we are not denying it either: The Fourth Angel joins the Third Angel with the Twin Towers coming down, and this is where the Third Angel's Message is empowered.
Xov ntawm Tus Timtswv Peb raug txhawb kom muaj hwjchim, raws li Cov Xya-Hnub Kev Cia Siab paub, thaum Tus Timtswv Plaub ntawm Tshwmsim 18 los koom nrog nws. Rau cov uas tab tom saib qhov no hauv LiveStreaming lossis tom qab no ntawm cov DVDs, nej tej zaum yuav xav sib cav txog lub sijhawm uas Tus Timtswv Plaub los koom nrog Tus Timtswv Peb rau hnub Cuaj Hlis 11, 2001. Rau lub sijhawm no, peb tsis tab tom tawm tswv yim sib cav txog qhov ntawd, tiamsis peb kuj tsis tab tom tsis lees paub nws thiab: Tus Timtswv Plaub los koom nrog Tus Timtswv Peb thaum ob lub Twin Towers poob los, thiab qhov no yog qhov chaw uas Xov ntawm Tus Timtswv Peb raug txhawb kom muaj hwjchim.
All three Angels' Messages have these characteristics: they arrive, are understood, and then are empowered.
Peb Leeg Lus Txib ntawm peb tug Tubtxib saum ntuj puav leej muaj cov cwj pwm no: lawv los txog, raug to taub, thiab mam li raug pub hwjchim.
The Two Door Closings and Temple Cleansings
Ob Zaug Kaw Ob Chav Rooj thiab Kev Ntxuav Lub Tuam Tsev Huv Ob Zaug
In June of 1842, a door began to close, marked by the Protestant churches closing their doors against the First Angel's Message. At the beginning of this history, we see a door closing, and at the end of this history—the history of the Second Angel—the door closes again, the door into the Holy Place, the door in the parable of the Ten Virgins.
Nyob rau lub Rau Hli xyoo 1842, ib lub qhov rooj pib kaw, raug cim tseg los ntawm cov pawg ntseeg Protestant uas kaw lawv tej qhov rooj tawm tsam Txoj Xov ntawm Tus Timtswv Xa Lus Ib. Thaum pib ntawm zaj keeb kwm no, peb pom ib lub qhov rooj kaw, thiab thaum kawg ntawm zaj keeb kwm no—yog zaj keeb kwm ntawm Tus Timtswv Xa Lus Ob—lub qhov rooj ntawd rov kaw dua, yog lub qhov rooj nkag mus rau Qhov Chaw Dawb Huv, lub qhov rooj hauv zaj lus piv txwv txog Kaum Tus Nkauj Nyab.
These two door closings are important to mark, especially if you are going to deal with the two temple cleansings. Christ cleansed the temple twice when He was on Earth, and Sister White tells us there will be two temple cleansings at the end of the world, as there were in the time of the Millerites. The temple cleansings in the Millerite time can be marked at the closing of the door in June 1842—the first door of the temple, Protestantism—and at the second temple cleansing, when the Millerites' temple cleansing is finished.
Ob qhov kev kaw qhov rooj no muaj nqis heev uas yuav tsum cim tseg, tshwj xeeb yog yog nej yuav los hais txog ob zaug kev ntxuav lub tuam tsev. Khetos tau ntxuav lub tuam tsev ob zaug thaum Nws nyob hauv ntiajteb no, thiab Muam White qhia rau peb tias thaum kawg ntawm lub ntiajteb no yuav muaj ob zaug kev ntxuav lub tuam tsev, ib yam li muaj nyob rau lub sijhawm ntawm cov Millerites. Cov kev ntxuav lub tuam tsev hauv lub sijhawm Millerite ntawd yuav raug cim tau ntawm kev kaw qhov rooj thaum Lub Rau Hli 1842—thawj lub qhov rooj ntawm lub tuam tsev, Protestantism—thiab ntawm kev ntxuav lub tuam tsev zaum ob, thaum kev ntxuav lub tuam tsev ntawm cov Millerites tiav lawm.
We are going to look at the tarrying time. In this history of the Second Angel, the tarrying time comes in at March 22, 1844, and is bookended by two temple cleansings. That is the Second Angel's Message.
Peb yuav los saib lub sijhawm ncua ntawd. Hauv zaj keeb kwm no ntawm Tus Tim Tswv Yim Ob, lub sijhawm ncua ntawd pib rau hnub Lub Peb Hlis 22, 1844, thiab raug thaiv ciam los ntawm ob zaug kev ntxuav lub tuam tsev. Qhov ntawd yog Tus Tim Tswv Yim Ob txoj xov.
This is also the story of Gideon. There were two cleansings in the story of Gideon, which is one of the symbols of the two temple cleansings and the Second Angel's Message.
Qhov no kuj yog zaj keeb kwm ntawm Gideon. Muaj ob zaug kev ntxuav kom huv nyob hauv zaj keeb kwm ntawm Gideon, uas yog ib qho ntawm cov cim sawv cev ntawm ob zaug kev ntxuav lub tuam tsev thiab Txoj Xov ntawm Tus Tim Tswv Qhia Thib Ob.
The Tarrying Time and the Midnight Cry in Prophecy
Lub Sijhawm Tos Thiab Lub Suab Quaj Nruab Nrab Hmo Hauv Lus Qhia Yav Tom Ntej
Let us begin our study with a quote from Spiritual Gifts, volume 1, pages 195, 196. We are looking at the tarrying time to understand its connection with the Midnight Cry, because we do not want to reject the light of the Midnight Cry; if we do, we fall off the path to the wicked world below.
Cia peb pib peb txoj kev kawm nrog ib nqe lus hais los ntawm Spiritual Gifts, volume 1, nplooj 195, 196. Peb tab tom saib txog lub sij hawm ncua tseg kom to taub nws txoj kev txuas nrog rau Txoj Kev Quaj Thaum Ib Tag Hmo, vim peb tsis xav tsis lees txais qhov kaj ntawm Txoj Kev Quaj Thaum Ib Tag Hmo; yog peb ua li ntawd, peb yuav poob tawm ntawm txoj kev nqes mus rau lub ntiaj teb neeg phem hauv qab no.
Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message,"—Now, she just quoted Revelation 18:4, "Come out of her, my people, . . . ." And she says, "This message seemed to be an addition to the third [Angel's] message and joined it, as the midnight cry joined the second angel's message in 1844."
Cov tim tswv raug txib los pab tus tim tswv muaj hwjchim loj uas nqes saum ntuj los, thiab kuv hnov tej suab uas zoo li nrov thoob plaws txhua qhov chaw hais tias, “Nej cov uas yog kuv haiv neeg, cia li tawm hauv nws los, xwv kom nej txhob koom nrog nws tej kev txhaum, thiab kom nej txhob raug nws tej xwm txheej phem; rau qhov nws tej kev txhaum twb mus txog saum ntuj lawm, thiab Vajtswv twb nco ntsoov nws tej kev tsis ncaj lawm. Zaj lus no zoo li yog ib qho ntxiv rau zaj lus peb,”—Tam sim no, nws nyuam qhuav xeem Qhia Tshwm 18:4 tias, “Nej cov uas yog kuv haiv neeg, cia li tawm hauv nws los, . . . .” Thiab nws hais tias, “Zaj lus no zoo li yog ib qho ntxiv rau zaj lus [Tim Tswv] thib peb thiab koom nrog nws, ib yam li lub suab quaj thaum ib tag hmo tau koom nrog zaj lus tim tswv thib ob xyoo 1844.”
The Second Angel's Message arrives in June of 1842, and the Midnight Cry joins it in August of 1844. This outpouring of the Spirit upon this message—the call out of Babylon—is the history Sister White uses to describe the history of September 11, 2001, when the Third Angel's Message is joined by the Fourth Angel. The Fourth Angel is when the Mighty Angel of Revelation 18 descends.
Lus Xib Hwb Ob zaj lus los txog rau lub Rau Hli xyoo 1842, thiab Lub Suab Quaj Thaum Ib Tag Hmo los koom nrog nws thaum lub Yim Hli xyoo 1844. Qhov kev nchuav los ntawm tus Ntsuj Plig rau saum zaj lus no—uas yog txoj kev hu kom tawm hauv Npanpiloo—yog keeb kwm uas Muam White siv los piav txog keeb kwm ntawm lub Cuaj Hlis 11, 2001, thaum Lus Xib Hwb Peb zaj lus raug Lus Xib Hwb Plaub los koom nrog. Lus Xib Hwb Plaub yog thaum Tus Tshiab Muaj Hwjchim ntawm Tshwmsim 18 nqes los.
"This message seemed to be an addition to the third message and joined it, as the midnight cry joined the second angel's message in 1844. The glory of God rested upon the patient, waiting saints,"—Who did the glory of God rest upon? The patient—what? Waiting. The patient, waiting saints. Okay? The waiting saints; because, we are in the history now where prophecy says, "Blessed is he who waiteth, and cometh to the 1335. Though the vision tarry, wait for it." The people who are going to receive the outpouring of the Holy Spirit are the waiting saints.
“Txoj lus no zoo nkaus li yog ib qho ntxiv rau txoj lus thib peb thiab txuas nrog nws, ib yam li txoj kev quaj thaum ib tag hmo tau txuas nrog tus tim tswv thib ob txoj lus hauv xyoo 1844. Vajtswv lub hwjchim ci ntsa iab nyob saum cov ntseeg dawb huv uas ua siab ntev tos,”—Vajtswv lub hwjchim ci ntsa iab nyob saum leej twg? Cov ua siab ntev—ua dabtsi? Tos. Cov ntseeg dawb huv uas ua siab ntev tos. Yog li ntawd? Cov ntseeg dawb huv uas tos; vim peb tam sim no nyob hauv keeb kwm uas yav tom ntej hais tias, “Foom koob hmoov rau tus uas tos, thiab mus txog 1335. Txawm yog qhov yog toog qeeb los, cia li tos nws.” Cov neeg uas yuav tau txais txoj kev nchuav tawm los ntawm tus Vaj Ntsuj Plig Dawb Huv yog cov ntseeg dawb huv uas tos.
"The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God's people to come out of her; that they might escape her fearful doom."—Of course, this is in our day and age; but, the waiting saints in our day and age are prefigured by the waiting saints in the Millerite History which we are looking at.
Yeeb koob ntawm Vajtswv nyob saum cov neeg dawb huv uas ua siab ntev thiab tos ntsoov, thiab lawv tau muab txoj lus ceeb toom loj kawg nkaus ntawd nrog lub siab tawv tsis ntshai li, tshaj tawm txog Npanpiloo txoj kev poob, thiab hu kom Vajtswv haiv neeg tawm hauv nws los; kom lawv thiaj dim tau ntawm nws txoj kev raug txim txaus ntshai.”—Ntawm chav kawm, qhov no yog hais txog peb tiam thiab peb lub caij nyoog no; tiam sis, cov neeg dawb huv uas tos ntsoov nyob hauv peb tiam thiab peb lub caij nyoog no raug ua ntej piv txwv los ntawm cov neeg dawb huv uas tos ntsoov hauv keeb kwm Millerite uas peb tab tom saib no.
"The light that was shed upon the waiting ones penetrated everywhere, and those who had any light in the churches, who had not heard and rejected the three messages, answered to the call, and left the fallen churches."—This is the "Come out of her, my people!" This is talking about those that come out of the churches of Babylon in our day and age once the Sunday Law arrives in the United States. They are the fallen churches, the churches of Babylon.
“Qhov kaj uas tau ci los rau cov uas tab tom tos ntawd nkag mus thoob plaws txhua qhov chaw, thiab cov uas muaj ib yam kaj nyob hauv cov pawg ntseeg, uas tsis tau hnov thiab tsis tau tsis lees txais peb txoj xov ntawd, tau teb rau txoj kev hu, thiab tau tawm hauv cov pawg ntseeg uas poob lawm.”—Qhov no yog lo lus hais tias “Cia li tawm hauv nws los, nej kuv haiv neeg!” Qhov no tab tom hais txog cov uas tawm hauv cov pawg ntseeg ntawm Npanpiloo hauv peb tiam thiab peb lub caij nyoog no thaum txoj cai Hnub Xyaum yuav los txog hauv Tebchaws Meskas. Lawv yog cov pawg ntseeg uas poob lawm, yog cov pawg ntseeg ntawm Npanpiloo.
"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death."—Now she is saying that there are people in the Protestant churches today that have come to the age of accountability since October 22, 1844; and, this is so. The people in the Protestant churches today were not alive when the Third Angel's Message arrived in Millerite History. They are not held accountable to the rejection that the Protestant churches did in their time period, and this is a key point to take note of if you ever study how the history of Christ illustrates the end of the world; because, technically, prophetically Jerusalem could have, should have been destroyed in AD34.
“Coob leej coob twb loj txog lub hnub nyoog uas yuav tsum ris txim txhaum lawm txij thaum cov lus no tau raug muab tawm los, thiab qhov kaj tau ci los rau saum lawv, thiab lawv tau txais txoj cai xaiv txoj sia los yog txoj kev tuag.”—Tam sim no nws tab tom hais tias niaj hnub no muaj tej neeg nyob hauv cov koom txoos Protestant uas tau loj txog lub hnub nyoog uas yuav tsum ris txim txhaum txij hnub tim 22 lub Kaum Hli, 1844 los; thiab qhov no yeej yog li ntawd. Cov neeg nyob hauv cov koom txoos Protestant niaj hnub no tsis tau ciaj sia thaum Txoj Xov ntawm tus Tubtxib saum ntuj thib Peb tuaj txog hauv keeb kwm Millerite. Lawv tsis raug suav kom ris lub luag hauj lwm rau qhov kev tsis lees txais uas cov koom txoos Protestant tau ua nyob hauv lawv lub sijhawm, thiab qhov no yog ib qho ntsiab lus tseem ceeb uas yuav tsum nco ntsoov yog hais tias koj puas tau kawm txog tias keeb kwm ntawm Khetos qhia txog hnub kawg ntawm lub ntiaj teb li cas; vim hais tias, raws li txoj kev tseeb, raws li txojkev cev lus faj lem, Yeluxalees yeej yuav tau, yeej tsim nyog tau raug rhuav tshem nyob rau xyoo AD34.
There were 490 years of probationary time cut off for the Jews out of the 2300 years marked in Daniel 8 and Daniel 9. Those 490 years ended in AD 34 with the stoning of Stephen. At that point, Jerusalem, prophetically, was to be destroyed, but it was not destroyed until 70. In The Great Controversy, Sister White says the same thing about that history. She says there were children and others who had not heard the message of Christ and the disciples before 34, and God in His mercy gave them time to be confronted with the message before the destruction of Jerusalem. She identifies, as does Christ, the destruction of Jerusalem as illustrating the end of the world.
Muaj 490 xyoo ntawm lub sijhawm xeem uas raug txiav tseg rau cov Yudais tawm hauv 2300 xyoo uas raug cim tseg hauv Daniel 8 thiab Daniel 9. Cov 490 xyoo ntawd tau xaus rau xyoo AD 34 nrog rau kev muab Stephen ntaus pob zeb kom tuag. Thaum ntawd, raws li lus faj lem, Yeluxalees yeej yuav tsum raug rhuav tshem, tiamsis nws tsis raug rhuav tshem txog rau xyoo 70. Hauv *The Great Controversy*, Muam White hais tib yam txog zaj keeb kwm ntawd. Nws hais tias muaj me nyuam yaus thiab lwm tus uas tseem tsis tau hnov txoj xov ntawm Khetos thiab cov thwj tim ua ntej xyoo 34, thiab Vajtswv hauv Nws txoj kev hlub tshua tau pub sijhawm rau lawv kom raug ntsib nrog txoj xov ntawd ua ntej Yeluxalees raug rhuav tshem. Nws qhia meej, ib yam li Khetos kuj qhia thiab, tias kev rhuav tshem Yeluxalees yog ib daim duab piv txwv qhia txog qhov kawg ntawm lub ntiaj teb.
That history prefigures the very history she is speaking about. When the Sunday Law comes to the United States and the message finally goes to the fallen churches, God's children now in Babylon will not be held accountable for the rejection their churches or ancestors made in the 19th Century.
Keeb kwm ntawd yog daim duab ua ntej ntawm tib keeb kwm uas nws tab tom hais txog. Thaum Txoj Cai Hnub Sunday los txog rau Tebchaws Meskas thiab txoj xov kawg nkaus mus txog rau cov pawg ntseeg uas poob lawm, Vajtswv cov me nyuam uas tam sim no nyob hauv Npanpiloo yuav tsis raug tuav txim rau qhov kev tsis lees txais uas lawv cov pawg ntseeg los yog lawv cov poj koob yawm txwv tau ua nyob rau tiam 19.
"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death. Some chose life, and took their stand with those looking for their Lord, and keeping all his commandments. The third message was to do its work; all were to be tested upon it, and the precious ones were to be called out from the religious bodies. A compelling power moves the honest, while the manifestation of the power of God holds in fear and restraint relatives and friends, and they dare not, neither have they power to, hinder those who feel the work of the Spirit of God upon them. The last call is carried even to the poor slaves, and the pious among them, with humble expressions, pour forth their songs of extravagant joy at the prospect of their happy deliverance, and their masters cannot check them; for a fear and astonishment keep them silent. Mighty miracles are wrought, the sick are healed, and signs and wonders follow the believers. God is in the work, and every saint, fearless of consequences, follows the convictions of his own conscience, and unites with those who are keeping all the commandments of God; and they sound abroad the third message with power. I saw that the third message would close with power and strength far exceeding the midnight cry."
Coob leejtwg twb tau txog rau lub xyoo uas lawv yuav tsum ris lub luag hauj lwm lawm txij thaum cov lus no tau muab tawm tuaj, thiab qhov kaj tau ci rau saum lawv, thiab lawv tau txais txoj cai xaiv txoj sia los yog txoj kev tuag. Muaj ib txhia xaiv txoj sia, thiab sawv nrog cov uas tab tom tos ntsoov lawv tus Tswv, thiab ceev faj tuav rawv txhua lo lus txib ntawm Nws. Tsab xov thib peb yuav tsum ua nws tes hauj lwm; txhua tus yuav tsum raug sim raws li nws, thiab cov uas muaj nqis yuav tsum raug hu tawm hauv tej koom haum kev cai dab qhuas. Ib lub hwj chim txhawb kom txav mus ntes cov neeg ncaj ncees siab dawb paug, thaum qhov kev tshwm sim ntawm Vajtswv lub hwj chim khaws tej txheeb ze thiab phooj ywg cia rau hauv kev ntshai thiab kev txwv nruj, thiab lawv tsis txhob twv, thiab kuj tsis muaj hwj chim txwv tau, cov uas hnov Vajtswv tus Ntsuj Plig tes hauj lwm los saum lawv. Txoj kev hu kawg raug nqa mus txawm txog rau cov qhev pluag, thiab cov uas hwm Vajtswv nyob hauv lawv, nrog tej lus txo hwj chim, nchuav lawv tej nkauj ntawm txoj kev xyiv fab loj tshaj plaws tawm vim qhov uas lawv pom ua ntej txog lawv txoj kev dim uas zoo siab. Thiab lawv cov tswv tsis muaj peev xwm txwv tau lawv; vim txoj kev ntshai thiab kev ceeb ntshai loj ua rau lawv nyob twj ywm. Tej txuj ci tseem ceeb muaj hwj chim loj raug ua tiav, cov neeg mob raug kho zoo, thiab tej cim thiab tej yam txaus ntshai kawg ua raws cov ntseeg. Vajtswv nyob hauv txoj hauj lwm ntawd, thiab txhua tus neeg dawb huv, tsis ntshai qhov yuav tshwm sim tom qab, ua raws li tej kev ntseeg ruaj khov hauv nws lub siab dawb paug, thiab koom nrog cov uas tab tom ceev rawv txhua lo lus txib ntawm Vajtswv; thiab lawv tshaj tawm tsab xov thib peb ntawd nrog hwj chim. Kuv pom tias tsab xov thib peb yuav xaus nrog hwj chim thiab lub zog uas loj dua hla dhau qhov quaj thaum ib tag hmo.
In these two paragraphs, this is the second time she has compared our history at the Sunday Law at the end of the world with the history of the Midnight Cry. The first time, she says the Mighty Angel of Revelation 18 joins the Third Angel as the Midnight Cry joined the Second Angel. Even though she is addressing the history of the Sunday Law crisis, she is clearly using the history of the Second Angel as a point of reference. They are parallel histories.
Hauv ob nqe lus no, zaum no yog zaum ob uas nws tau muab peb keeb kwm ntawm txoj cai Hnub Caiv ntawm hnub xaus ntawm lub ntiaj teb no los piv nrog keeb kwm ntawm Txoj Kev Qw Nruab Nrab Hmo Ntuj. Zaum thawj, nws hais tias Tus Tswv Ntuj Muaj Hwjchim Loj ntawm Qhia Tshwm 18 koom nrog tus Tubtxib saum ntuj thib Peb ib yam li Txoj Kev Qw Nruab Nrab Hmo Ntuj tau koom nrog tus Tubtxib saum ntuj thib Ob. Txawm yog nws tab tom hais txog keeb kwm ntawm kev kub ntxhov ntawm txoj cai Hnub Caiv, los nws tseem tab tom siv keeb kwm ntawm tus Tubtxib saum ntuj thib Ob ua lub ntsiab taw tes rau kev siv piv txwv. Lawv yog cov keeb kwm uas sib txig sib luag.
"Servants of God, endowed with power from on high, with their faces lighted up, and shining with holy consecration, went forth fulfilling their work, and proclaiming the message from heaven. Souls that were scattered all through the religious bodies answered to the call, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction."
“Cov tub qhe ntawm Vajtswv, uas tau txais hwjchim saum ntuj los, nrog lawv lub ntsej muag ci ntsa iab thiab kaj lug vim txoj kev fij tseg dawb huv, tau tawm mus ua tiav lawv tes haujlwm, thiab tshaj tawm txoj xov uas los saum ntuj los. Cov ntsujplig uas tau tawg khiav nyob thoob plaws hauv ntau pawg ntseeg tau teb rau txoj kev hu ntawd, thiab cov muaj nqis raug coj tawm nrawm nroos ntawm cov pawg ntseeg uas twb raug teem tseg rau kev puas tsuaj lawm, ib yam li Loo raug maj nroos coj tawm hauv Xaudoo ua ntej nws raug rhuav tshem.”
When it comes to the call out of Babylon, whether at the end of the world or in the Second Angel's Message, Lot is a symbol of that history and the destruction of Sodom.
Thaum hais txog txoj kev hu kom tawm hauv Npanpiloo, txawm yog thaum kawg ntawm lub ntiajteb los yog nyob hauv Txoj Lus ntawm Tus Tubtxib saum ntuj thib Ob, Lauj yog ib lub cim ntawm zaj keebkwm ntawd thiab ntawm kev puastsuaj ntawm Xaudoo.
If you understand Daniel 11 correctly, in verse 41 the King of the North enters the glorious land and many are overthrown, but "these shall escape his hand, even Edom, Moab, and the chief of the children of Ammon." Moab and Ammon are the children of Lot's two daughters. Lot's family represents those who escape the hand of the papacy at the Sunday Law crisis.
Yog nej to taub Daniyee 11 kom raug, hauv nqe 41 Vajntxwv sab Qaum teb nkag mus rau hauv thaj av muaj hwjchim ci ntsa iab, thiab coob leej raug muab rhuav tshem, tiam sis “cov no yuav dim ntawm nws txhais tes, yog Edoo, Mo‑as, thiab cov thawj ntawm Amoos cov xeeb leej xeeb ntxwv.” Mo‑as thiab Amoos yog cov me nyuam ntawm Loos ob tug ntxhais. Loos tsev neeg sawv cev rau cov uas dim ntawm txoj kev tswj hwm ntawm papacy thaum lub sijhawm teebmeem Txoj Cai Hnub Caiv.
Sister White uses this symbolism. The fallen churches are represented by Lot, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction. God's people were fitted up and strengthened by the excellent glory which fell upon them in rich abundance, preparing them to endure the hour of temptation. A multitude of voices were heard everywhere, saying, "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus."
Muam White siv zaj cim txhais no. Cov pawg ntseeg uas poob lawd raug sawv cev los ntawm Lot, thiab cov uas muaj nqes heev raug maj nroos coj tawm hauv cov pawg ntseeg uas raug txiav txim kom puam tsuaj, ib yam li Lot raug maj nroos coj tawm hauv Sodom ua ntej nws txoj kev raug rhuav tshem. Vajtswv haiv neeg raug npaj kom tiav thiab raug txhawb kom muaj zog los ntawm lub hwjchim ci ntsa iab uas zoo tshaj plaws uas los poob rau saum lawv nyob hauv kev nplua mias heev, npaj lawv kom tiv taus lub sij hawm ntawm kev sim siab. Muaj suab coob coob hnov nyob txhua qhov chaw, hais tias, “Ntawm no yog txoj kev ua siab ntev ntawm cov neeg dawb huv; ntawm no yog cov uas coj raws li Vajtswv tej lus txib, thiab txoj kev ntseeg ntawm Yexus.”
While she is talking about the call out of Babylon at the end of the world, she uses the history of the Second Angel's Message in the Millerite time period to describe that call. The Second Angel's Message is a call out of Babylon, and this history typifies the history of the Sunday Law crisis.
Thaum nws tab tom hais txog kev hu kom tawm hauv Npanpiloo thaum kawg ntawm lub ntiaj teb no, nws siv keeb kwm ntawm Xov ntawm tus Timtswv Ob hauv lub sijhawm Millerite los piav txog qhov kev hu ntawd. Xov ntawm tus Timtswv Ob yog ib txoj kev hu kom tawm hauv Npanpiloo, thiab zaj keeb kwm no yog ib daim qauv qhia txog zaj keeb kwm ntawm kev kub ntxhov ntawm txoj cai Hnub Caiv.
One of the biblical references Ellen White uses to describe this history is the story of Sodom and Gomorrah. We will read from Genesis 19:1-11, which is part of the story of Lot.
Ib nqe Vajlugkub uas Ellen White siv los piav txog keeb kwm no yog zaj xwm txheej ntawm Sodom thiab Gomorrah. Peb yuav nyeem hauv Chivkeeb 19:1-11, uas yog ib feem ntawm zaj keeb kwm txog Lauj.
And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. And Lot went out at the door unto them, and shut the door after him, And said, I pray you, brethren, do not so wickedly. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. But the men put forth their hand, and pulled Lot into the house to them, and shut the door. And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.
Thaum ob tug tim tswv tuaj txog hauv Sodom thaum tsaus ntuj; thiab Lauj zaum ntawm rooj vag Sodom: thaum Lauj pom nkawd, nws txawm sawv tsees mus ntsib nkawd; thiab nws nyo hau nrog ntsej muag khoov ti nkaus rau hauv av; Thiab nws hais tias, Saib seb tam sim no, kuv cov tswv, thov tig los rau hauv nej tus tub qhe lub tsev, thiab nyob ib hmos, thiab ntxuav nej ko taw, ces nej yuav sawv ntxov ntxov thiab mus raws nej txoj kev. Nkawd hais tias, Tsis yog li ntawd; peb yuav nyob hauv txoj kev hmo no. Tiamsis nws yaum nkawd heev kawg; nkawd thiaj tig los rau ntawm nws, thiab nkag mus rau hauv nws lub tsev; nws txawm npaj ib rooj mov rau nkawd, thiab ci mov tsis xyaw keeb, thiab nkawd tau noj. Tiamsis ua ntej nkawd yuav pw, cov txivneej hauv lub nroog, yog cov txivneej hauv Sodom, tuaj v围 lub tsev txhua sab, tsis hais laus tsis hais hluas, txhua tus tibneeg ntawm txhua cheeb tsam: Thiab lawv hu rau Lauj, thiab hais rau nws tias, Cov txivneej uas tuaj cuag koj hmo no nyob qhov twg? coj lawv tawm los rau peb, xwv peb thiaj paub lawv. Lauj txawm tawm ntawm qhov rooj mus cuag lawv, thiab kaw qhov rooj tom qab nws, Thiab hais tias, Thov nej, kwvtij, txhob ua phem ua qias li no. Saib seb tam sim no, kuv muaj ob tug ntxhais uas tseem tsis tau paub txivneej; thov cia kuv coj nkawd tawm los rau nej, thiab nej yuav ua li nej pom zoo rau nej qhov muag rau nkawd los tau: tsuas yog rau ob tug txivneej no, txhob ua dabtsi li; rau qhov vim li no nkawd thiaj los nyob hauv qab duab ntxoov ntawm kuv lub ru tsev. Thiab lawv hais tias, Txav rov qab. Thiab lawv hais ntxiv tias, Tus neeg no tuaj nyob ua qhua xwb, los nws tseem yuav ua tus txiav txim thiab: nim no peb yuav ua phem rau koj tshaj li rau nkawd. Thiab lawv thawb tus txivneej ntawd heev, yog Lauj ntag, thiab txav los ze yuav tsoo qhov rooj. Tiamsis ob tug txivneej txawm ncab nkawd txhais tes tawm, rub Lauj los rau hauv tsev nrog nkawd, thiab kaw qhov rooj. Thiab nkawd ntaus cov txivneej uas nyob ntawm qhov rooj tsev ntawd kom dig muag, tsis hais tus me tus loj: ua rau lawv nkees heev nrhiav tsis pom qhov rooj.
Progressive Testing and the Tarrying Time
Kev Kuaj Mus Ua Theem zuj zus thiab Lub Sijhawm Ncua Tos
Sister White talks about a progressive testing process in the time of Christ and in the time of the Millerites, illustrating a progressive testing process for us. In Early Writings, page 259, she says:
Muam White hais txog ib txoj kev sim uas nce mus zuj zus nyob rau hauv lub sijhawm ntawm Khetos thiab nyob rau hauv lub sijhawm ntawm cov Millerites, ua ib qho piv txwv qhia txog ib txoj kev sim uas nce mus zuj zus rau peb. Hauv Early Writings, nplooj 259, nws hais tias:
"Those who would not receive the message of John the Baptist could not be benefitted by the teachings of Jesus, neither could they be benefitted by the ministration of Christ in the Sanctuary above." She then says, "Those that did not receive the First Angel's Message could not be benefitted by the Second Angel's Message, neither could they be benefitted by the Midnight Cry."
“Cov uas tsis kam txais Yauhas uas ua kevcai raus dej txoj xov tsis tuaj yeem tau txais txiaj ntsig los ntawm Yexus tej lus qhuab qhia, thiab lawv kuj tsis tuaj yeem tau txais txiaj ntsig los ntawm Khetos tes haujlwm ua haujlwm pabcuam hauv lub Tuamtsev Dawb Huv saum ntuj.” Tom qab ntawd nws hais tias, “Cov uas tsis tau txais thawj tus timtswv ceeb tsheej txoj xov tsis tuaj yeem tau txais txiaj ntsig los ntawm tus timtswv ceeb tsheej thib ob txoj xov, thiab lawv kuj tsis tuaj yeem tau txais txiaj ntsig los ntawm Txoj Kev Quaj Thaum Ib Tag Hmo.”
In that passage in Early Writings, 259, when the door is closed in the time of Christ, the Jews are in perfect darkness, blindness.
Hauv nqe ntawd hauv *Early Writings*, 259, thaum lub qhov rooj raug kaw nyob rau hauv lub sijhawm ntawm Khetos, cov Yudais nyob hauv txojkev tsaus ntuj nti tag nrho, dig muag kiag.
The Millerite history of the Second Angel is the history of Lot. The two angels come to town (June 1842), the Second Angel's Message arrives, and Lot has them tarry for the night (the Tarrying Time). There is a judgment, and then a door closes (October 22, 1844).
Keeb kwm Millerite ntawm Tus Timtswv Thib Ob yog keeb kwm ntawm Lauj. Ob tug timtswv los txog hauv lub nroog (Lub Rau Hli 1842), Txoj Lus ntawm Tus Timtswv Thib Ob los txog, thiab Lauj cia nkawd nyob ib hmos (Lub Sijhawm Tos). Muaj ib qho kev txiav txim, thiab tom qab ntawd ib lub qhov rooj raug kaw (Lub Kaum Hli 22, 1844).
We will look at another biblical history where a tarrying time lines up with the Millerite History before pulling this together.
Peb yuav saib dua ib zaj keeb kwm hauv phau Vajlugkub uas ib lub sij hawm ncua raws nraim nrog keeb kwm Millerite ua ntej coj tej no los sib txuas ua ke.
Moses, the Sanctuary, and the Tarrying Time
Mauxes, Lub Tsev Teev Ntuj, thiab Lub Sijhawm Tos Ntev
The next history is Moses receiving instructions on building the sanctuary and the Law.
Zaj keeb kwm tom ntej no yog hais txog Mauxe txais tej lus qhia txog kev txhim tsa lub chaw dawb huv thiab Txoj Cai.
"Upon the seventh day, which was the Sabbath, Moses was called up into the cloud. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire. 'And Moses went into the midst of the cloud, and gat him up into the mount; and Moses was in the mount forty days and forty nights." Patriarchs and Prophets, 313, 314.
“Thaum txog hnub xya, uas yog Hnub Xanpataus, Mauxes raug hu kom nce mus rau hauv huab. Huab tuab ntawd qhib tawm rau sawv daws Yixalayees pom, thiab tus Tswv lub hwjchim ci ntsa iab tshwm tawm los zoo li hluav taws kub hnyiab uas nqos txhua yam. ‘Ces Mauxes nkag mus rau hauv nruab nrab huab, thiab nce mus saum roob; thiab Mauxes nyob saum roob plaub caug hnub thiab plaub caug hmo ntuj.’ Patriarchs and Prophets, 313, 314.
The forty days' tarry in the mount did not include the six days of preparation.
Plaub caug hnub uas nyob tos saum lub roob ntawd tsis suav nrog rau rau hnub uas npaj txhij.
During this history, Moses spent 46 days receiving instructions on building the temple, paralleling the 46 years from 1798 to 1844 when the Lord raised up the Millerite temple, and the 46 years of Herod's reconstruction of the temple noted in John 2:20, as well as the 46 chromosomes of the human temple. During the six days, Joshua was with Moses, and together they ate manna and drank from the brook that descended out of the mount. Joshua did not enter the cloud with Moses but remained outside, eating and drinking daily while awaiting Moses' return, while Moses fasted during the forty days.
Nyob rau hauv zaj keeb kwm no, Mauxes tau siv 46 hnub txais tej lus qhia hais txog kev txhim tsa lub tuam tsev, uas sib npaug rau 46 xyoos txij 1798 mus txog 1844 thaum tus Tswv tsa lub tuam tsev Millerite sawv los, thiab rau 46 xyoos ntawm Helauj txoj kev rov txhim kho lub tuam tsev raws li sau tseg hauv Yauhas 2:20, ib yam li 46 lub chromosome ntawm lub tuam tsev tibneeg. Nyob rau hauv rau hnub ntawd, Yausua nrog Mauxes nyob, thiab nkawd ua ke noj manna thiab haus dej ntawm tus kwj deg uas nqes los ntawm saum lub roob. Yausua tsis tau nkag mus rau hauv huab nrog Mauxes tiam sis nyob sab nraud, noj thiab haus txhua hnub thaum tos Mauxes rov qab los, hos Mauxes yoo mov rau plaub caug hnub ntawd.
During his stay in the mount, Moses received directions for building a sanctuary in which the divine presence would be specially manifested. 'Let them make Me a sanctuary; that I may dwell among them' (Exodus 25:8), was the command of God.
Thaum nws nyob saum lub roob, Mauxes tau txais tej lus qhia rau kev tsim ib lub chaw dawb huv uas Vajtswv lub xub ntiag yuav tshwm sim tshwjxeeb nyob hauv ntawd. “Cia lawv ua ib lub chaw dawb huv rau Kuv; xwv kom Kuv yuav nyob nrog lawv” (Exodus 25:8), yog Vajtswv lo lus txib.
This is where we find the number 46 associated with the building of the sanctuary.
Qhov no yog qhov chaw uas peb pom tus lej 46 raug txuas nrog kev txhim tsa lub tuam tsev dawb huv.
We will read from Exodus and note a tarrying time in this story, as it prefigures the tarrying time in the time of Christ, the Millerites, and at the end of the world. The tarrying time produces the environment that allows the Midnight Cry to be proclaimed and to produce two classes of worshippers. Without the tarrying time, the dynamics of that history would not be in place for what the Lord wants to accomplish at the Midnight Cry. We must see what the tarrying time represents.
Peb yuav nyeem hauv Phau Khiav Dim thiab pom ib lub sijhawm ncua nyob hauv zaj keeb kwm no, raws li nws ua duab xub qhia txog lub sijhawm ncua nyob rau lub sijhawm ntawm Khetos, cov Millerites, thiab thaum kawg ntawm lub ntiajteb no. Lub sijhawm ncua ntawd tsim ib qho chaw xwm txheej uas cia rau txoj Kev Quaj Thaum Ib Tag Hmo raug tshaj tawm thiab ua kom muaj ob pab neeg pe hawm. Yog tsis muaj lub sijhawm ncua ntawd, ces cov txheej txheem ntawm zaj keeb kwm ntawd yuav tsis raug tsa los txhawb yam uas tus Tswv xav ua tiav thaum lub suab Quaj Thaum Ib Tag Hmo. Peb yuav tsum pom tias lub sijhawm ncua ntawd sawv cev rau dabtsi.
And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. . . . And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words. Exodus 24:1, 6-8.
Thiab Nws hais rau Mauxe tias, Koj cia li nce tuaj cuag tus Tswv, koj, thiab Aloos, Na-da-as, thiab Anpiyus, thiab xya caum tus txwj laus ntawm cov Ixayees; nej yuav pe hawm nyob deb. . . . Thiab Mauxe coj ib nrab ntawm cov ntshav, muab tso rau hauv tej phiab; hos ib nrab ntawm cov ntshav nws txau rau saum lub thaj. Thiab nws muab phau ntawv ntawm txoj kev khi lus, nyeem rau sawv daws mloog ntawm cov neeg; ces lawv hais tias, Txhua yam uas tus Tswv tau hais ntawd peb yuav ua, thiab yuav mloog lus. Thiab Mauxe coj cov ntshav, txau rau saum cov neeg, thiab hais tias, Saib seb, cov ntshav ntawm txoj kev khi lus, uas tus Tswv tau cog nrog nej txog txhua lo lus no. Khiavdim 24:1, 6-8.
This 46-day period, this Tarrying Time, is when the Lord is entering into covenant with a people.
Lub sijhawm 46 hnub no, lub Sijhawm Tarrying no, yog lub sijhawm uas tus Tswv tab tom nkag mus rau hauv kev cog lus nrog ib haiv neeg.
Did the Lord enter into covenant with the Millerites in this history? Yes.
Tus Tswv puas tau nkag mus rau hauv kev cog lus nrog cov Millerites hauv zaj keeb kwm no? Tau lawm.
Did He enter into covenant with the Christian church at Pentecost in the time of Christ? Yes.
Nws puas tau cog lus khi lus nrog pawg ntseeg Khetos thaum Hnub Peetekos nyob rau tiam uas Khetos nyob? Muaj.
So, this tarrying time is one of the waymarks of the Lord entering into covenant with a people.
Yog li no, lub sij hawm uas ncua no yog ib qho ntawm cov cim tseem ceeb uas qhia tias tus Tswv tab tom nkag los cog lus khi lus nrog ib haiv neeg.
And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud and gat him up into the mount: and Moses was in the mount forty days and forty nights. Exodus 24:12-18.
Thiab tus Tswv hais rau Mauxes tias, Cia li nce los cuag kuv saum roob, thiab nyob ntawd; kuv yuav muab tej phaj zeb, thiab txoj kevcai, thiab tej lus txib uas kuv twb sau lawm rau koj; xwv kom koj yuav qhia tej ntawd rau lawv. Ces Mauxes txawm sawv tsees, thiab nws tus tub qhe Yausuas nrog nws; thiab Mauxes txawm nce mus saum Vajtswv lub roob. Thiab nws hais rau cov txwjlaus tias, Nej cia li tos peb ntawm no mus txog thaum peb rov los cuag nej dua: thiab saib seb, Aloos thiab Hus nrog nej nyob; yog leejtwg muaj teebmeem dabtsi, cia nws mus cuag nkawd. Ces Mauxes txawm nce mus saum roob, thiab ib tauv huab npog lub roob. Thiab tus Tswv lub hwjchim ci ntsa iab nyob saum roob Xinai, thiab tauv huab npog lub roob ntawd rau rau hnub; txog hnub xya nws hu Mauxes tawm hauv nruab nrab tauv huab los. Thiab qhov pom ntawm tus Tswv lub hwjchim ci ntsa iab zoo li hluavtaws kub hnyiab saum lub ncov roob rau ntawm cov neeg Ixayees lub qhov muag. Ces Mauxes txawm mus rau hauv nruab nrab tauv huab thiab nce mus saum roob; thiab Mauxes nyob saum roob plaub caug hnub thiab plaub caug hmo. Khiavdim 24:12-18.
In the history of Moses, we see a tarrying time. During this time, the two tables symbolize the covenant, and the Lord is entering into covenant and giving Moses instructions on building the temple.
Hauv hauv keeb kwm ntawm Mauxes, peb pom ib lub sijhawm tos ntev. Nyob rau lub sijhawm no, ob lub pob zeb txiag sawv cev rau txoj kev cog lus, thiab tus Tswv tab tom nkag mus rau hauv txoj kev cog lus thiab tab tom muab lus qhuab qhia rau Mauxes txog kev txhim tsa lub tuam tsev.
From 1798 to 1844, those 46 years, the Lord was raising the Millerite temple so He might enter into covenant with modern Israel.
Txij xyoo 1798 mus txog 1844, hauv 46 xyoos ntawd, tus Tswv tab tom tsa lub tuam tsev Millerite kom Nws thiaj li nkag tau los rau hauv txoj kev cog lus nrog cov Yixayee niaj hnub no.
The period we just read about with Moses and the tarrying time of the 70 elders is called Pentecost in biblical history—fifty days after Passover. The Lord instructed Israel to commemorate Pentecost forever. In the New Testament, Pentecost is a focus of the early Christian church, commemorating this very history. We find the same components at Pentecost in the time of Christ, in the history of the Millerites, and these components will be repeated at the end of the world.
Lub sijhawm uas peb nyuam qhuav nyeem txog nrog Mauxes thiab lub sijhawm uas 70 tus txwj laus tau tos ntawd, hauv keeb kwm Vajlugkub hu ua Pentekos—tsib caug hnub tom qab Hla Dhau. Tus Tswv tau txib cov Yixayee kom ua kev nco txog Pentekos mus ib txhis. Hauv Phau Tshiab, Pentekos yog lub ntsiab lus tseem ceeb ntawm pawg ntseeg Khetos thaum chiv thawj, ua kev nco txog tib zaj keeb kwm no. Peb pom tib yam ntsiab lus hauv Pentekos thaum Khetos lub sijhawm, hauv keeb kwm ntawm cov Millerites, thiab cov ntsiab lus no yuav rov muaj dua thaum kawg ntawm lub ntiajteb.
Pentecost and the Tarrying Time in the New Testament
Hnub Cincaug thiab Lub Sijhawm Tos hauv Phau Tshiab
Let us look at Pentecost from Luke 24:44-52, during the story of the road to Emmaus.
Cia peb saib Hnub Peetekos raws li Lukas 24:44-52, nyob hauv zaj xwm txheej txog txojkev mus rau Emau‑us.
Earlier in Luke, the two disciples walking with Jesus ask Him to tarry with them. The Bible uses the word 'tarry.' There is a tarrying time marked there, but we want to mark a different tarrying time in this same history.
Thaum ntxov dua hauv Lukas, ob tug thwj tim uas tab tom taug kev nrog Yexus thov kom Nws nyob nrog lawv. Phau Vajlugkub siv lo lus “nyob.” Muaj ib lub sij hawm nyob tos uas raug cim tseg nyob ntawd, tiam sis peb xav cim ib lub sij hawm nyob tos txawv hauv tib zaj keeb kwm no.
And he [Jesus] said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.
Thiab nws [Yexus] hais rau lawv tias, Cov no yog tej lus uas kuv tau hais rau nej thaum kuv tseem nrog nej nyob, tias txhua yam yuav tsum tau muaj tiav raws li uas tau sau cia hauv Mauxes txoj kevcai, thiab hauv cov yaj saub, thiab hauv cov nkauj nkauj qhuas Vajtswv, hais txog kuv. Ces nws qhib lawv lub siab nkag siab, kom lawv to taub Vajluskub. Thiab nws hais rau lawv tias, Yog li no twb sau cia lawm, thiab Khetos yuav tsum raug kev txom nyem, thiab sawv hauv qhov tuag rov los rau hnub peb: Thiab kev hloov siab lees txim thiab kev zam txim rau kev txhaum yuav tsum raug tshaj tawm hauv nws lub npe rau txhua haiv neeg, pib ntawm Yeluxalees. Thiab nej yog cov timkhawv txog tej no. Thiab saib seb, kuv xa kuv Leej Txiv lo lus cog tseg los rau saum nej: tiamsis nej yuav tsum nyob tos hauv lub nroog Yeluxalees, mus txog thaum nej raug qhwv nrog hwjchim saum ntuj los.
The tarrying time is marked by the command to tarry in Jerusalem for power. This is where the empowerment of the message takes place for the Millerites.
Lub sij hawm uas yuav tsum tos ntawd raug cim tseg los ntawm lo lus txib kom tos nyob hauv Yeluxalees kom tau hwj chim. Nov yog qhov chaw uas kev txhawb zog rau txoj xov tshwm sim rau cov Millerites.
To tarry means to wait. "Blessed is he that waiteth." For what? The empowerment.
Ncua nyob twj ywm txhais hais tias tos. “Foom koob hmoov rau tus uas tos ntsoov.” Tos dab tsi? Tos lub hwj chim txhawb nqa.
You cannot correctly understand the empowerment of the Midnight Cry unless you understand the tarrying time, where they are commanded to wait for that power. It is part of the story. To have the light set up behind you continue to shine, you must understand the whole history.
Koj tsis tuaj yeem to taub kom raug txog txoj kev txhawb zog ntawm Lub Suab Quaj Thaum Nruab Nrab Hmo ntuj, yog tias koj tsis to taub txog lub sijhawm ncua, qhov chaw uas lawv raug txib kom tos lub hwj chim ntawd. Qhov no yog ib feem ntawm zaj keeb kwm ntawd. Kom lub teeb uas tau tsa tseg rau tom qab koj tseem ci ntsa iab mus ntxiv, koj yuav tsum to taub tag nrho zaj keeb kwm.
You may not yet see where this is going, but tomorrow it will become clear.
Tej zaum koj tseem tsis tau pom tias qhov no tab tom mus rau qhov twg, tiam sis tag kis nws yuav tshwm meej.
The Three Prophecies and the Tarrying Time
Peb Txoj Lus Qhia Yav Tom Ntej thiab Lub Sijhawm Tos Ntev
Three prophecies led the Millerites to a misconception that caused the tarrying time and the first disappointment. These prophecies are the same three that William Miller said he was given the commencement for: the 1335, the 2520, and the 2300 days.
Peb txoj kev faj lem tau coj cov Millerites mus rau ib txoj kev to taub yuam kev uas ua rau muaj lub sij hawm ncua thiab thawj qhov kev poob siab. Peb txoj kev faj lem no yog tib peb txoj uas William Miller hais tias nws tau txais lub ntsiab pib los ntawm lawv: 1335, 2520, thiab 2300 hnub.
If you understand that the tarrying time is a specific component of the Midnight Cry, you must ask what produced the tarrying time. It was these three time prophecies: the 1335, the 2520, and the 2300.
Yog koj to taub hais tias lub sij hawm ncua yog ib feem tshwj xeeb ntawm Lub Suab Quaj Thaum Ib Tag Hmo, koj yuav tsum nug seb yam twg ua rau muaj lub sij hawm ncua ntawd. Nws yog peb lo lus faj lem hais txog lub sij hawm no: 1335, 2520, thiab 2300.
If you reject the prophecy of the 2520 and the 1335, you are denying the Midnight Cry and fall off the path to the wicked world below.
Yog koj tsis lees txais lo lus faj lem txog 2520 thiab 1335, koj tab tom tsis kam lees Midnait Cry thiab poob ntawm txojkev mus rau hauv lub ntiajteb phem nyob hauv qab no.
That is where we are heading with all this.
Qhov ntawd yog qhov chaw uas peb tab tom mus txog nrog txhua yam no.
They tarry because they are to wait for power from on high, and in the Millerite History, that power was the Midnight Cry.
Lawv tseem tos nyob ntawd, vim lawv yuav tsum tos kom tau hwjchim los saum ntuj los, thiab hauv keeb kwm Millerite, hwjchim ntawd yog Txoj Kev Quaj Thaum Ib Tag Hmo.
But tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy. Luke 24:49-52.
Tiamsis nej nyob hauv lub nroog Yeluxalees mus txog thaum nej tau txais hwjchim saum ntuj los. Ces nws coj lawv tawm mus txog rau Npesathani, thiab nws tsa nws ob txhais tes, thiab foom koob hmoov rau lawv. Thiab tau muaj tias, thaum nws tab tom foom koob hmoov rau lawv, nws tau ncaim ntawm lawv mus, thiab raug coj mus rau saum ntuj ceeb tsheej. Thiab lawv pehawm nws, thiab rov qab mus rau Yeluxalees nrog txojkev xyiv fab loj heev. Lukas 24:49-52.
Bethany is a suburb of Jerusalem, about a mile and a half outside the city. In Jesus' day, this was a significant distance, as people walked everywhere.
Npesathani yog ib lub zos me nyob ib sab nroog Yeluxalees, kwv yees li ib mais ib nrab sab nraum lub nroog. Nyob rau Yexus lub sijhawm, qhov no yog ib qho deb uas tseem ceeb, vim neeg mus txhua qhov chaw los ntawm kev taug kev xwb.
Bethany means 'House of the Poor.'
Npesathani txhais tias “Lub Tsev ntawm Cov Neeg Txom Nyem.”
Jesus' favorite place to be was Bethany, where Lazarus, Mary, and Martha lived.
Qhov chaw uas Yexus nyiam nyob tshaj yog Npethani, qhov chaw uas Laxalus, Maivliag, thiab Malethas nyob.
It is worth noting that the Triumphal Entry is the history Sister White uses to describe the Midnight Cry.
Nws tsim nyog yuav tsum nco tseg tias Kev Nkag Los Uas Muaj Yeej yog zaj keeb kwm uas Muam White siv los piav txog Lub Suab Quaj Ib Tag Hmo.
Before Jesus entered Jerusalem for the Triumphal Entry, He tarried in Bethany, the House of the Poor. There is a tarrying time that precedes the Triumphal Entry, just as there is a tarrying time that precedes the Midnight Cry. They are parallel histories, but we are still dealing with Luke 24:44-52 and waiting and tarrying in Jerusalem.
Ua ntej Yexus nkag mus rau hauv Yeluxalees rau lub sijhawm uas Nws raug txais tos nrog yeej koob meej, Nws tseem nyob tos hauv Npe-tha-nee, lub Tsev ntawm cov Neeg Txom Nyem. Muaj ib lub sijhawm nyob tos uas los ua ntej qhov Kev Nkag Los Uas Muaj Yeej Koob Meej, ib yam li kuj muaj ib lub sijhawm nyob tos uas los ua ntej Lub Suab Quaj Thaum Ib Tag Hmo. Cov no yog keeb kwm uas khiav raws ib txoj kab sib luag, tiam sis peb tseem tab tom hais txog Lukas 24:44-52 thiab tab tom tos thiab nyob tos hauv Yeluxalees.
In Early Writings, page 247, speaking of the Millerite History, Sister White says:
Nyob rau hauv Early Writings, nplooj 247, thaum hais txog keeb kwm ntawm cov Millerite, Muam White hais tias:
"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."
Cov uas tau poob siab pom hauv Vajlugkub tias lawv nyob hauv lub sij hawm qeeb ntawd, thiab tias lawv yuav tsum ua siab ntev tos kom lub zeem muag ntawd ua tiav. Tib yam pov thawj uas tau coj lawv kom tos ntsoov lawv tus Tswv nyob rau xyoo 1843, kuj tau coj lawv kom cia siab rau Nws nyob rau xyoo 1844.
At the Midnight Cry, the Millerites had their understanding of the Scriptures opened.
Thaum muaj Lub Suab Quaj Thaum Nruab Nrab Hmo Ntuj, cov Millerites tau txais kev qhib siab nkag siab txog Vajluskub.
"The disappointed ones" from the first disappointment saw from the Scriptures that they were in the tarrying time, and the same evidence that led them to predict 1843 as the return of the Lord now proved 1844.
“Cov uas poob siab” ntawm thawj zaug kev poob siab ntawd pom ntawm Vajluskub tias lawv nyob hauv lub caij ncua tseg, thiab tib cov pov thawj uas tau coj lawv mus twv hais tias 1843 yog xyoo uas tus Tswv yuav rov qab los, nim no kuj ua pov thawj txog 1844.
What had the Lord done for them? He opened their understanding. This is a parallel history to the disciples.
Tus Tswv tau ua dab tsi rau lawv? Nws tau qhib lawv txoj kev nkag siab. Qhov no yog ib zaj keeb kwm uas sib txig nrog cov thwj tim.
Jacob’s Tarrying Time and the Covenant
Yakhauj Lub Sijhawm Tos Thiab Lo Lus Cog Tseg
There is a tarrying time in the story of Jacob. This tarrying time illuminates many prophetic truths, though we will only touch on some of them.
Muaj ib lub sijhawm tos nyob hauv zaj keeb kwm ntawm Yakhauj. Lub sijhawm tos no ua kom pom tseeb ntau yam tseeb qhia txog yav tom ntej, txawm li ntawd los peb tsuas yuav kov txog ib txhia ntawm lawv xwb.
Genesis 28, beginning with verse 10, shows that the story of Jacob prefigures the end of the world. Jacob's sons represent the 144,000 at the end of the world.
Chiv Keeb 28, pib ntawm nqe 10, qhia tias zaj keeb kwm ntawm Yakhauj yog ib qho ua ntej qhia txog lub sijhawm kawg ntawm lub ntiaj teb. Yakhauj cov tub sawv cev rau 144,000 leej nyob rau thaum kawg ntawm lub ntiaj teb.
Jacob had sons from four women—two wives, Rachel and Leah, and two concubines. He had to work for his wives: 2520 days for Leah and 2520 days for Rachel. In Jacob's story, we see both 2520s, representing the Northern and Southern Kingdoms.
Yakhauj muaj tub los ntawm plaub tug pojniam—ob tug niam tsev, Rachel thiab Leah, thiab ob tug niam yau. Nws raug yuav tsum ua haujlwm rau nws cov pojniam: 2520 hnub rau Leah thiab 2520 hnub rau Rachel. Hauv zaj keeb kwm ntawm Yakhauj, peb pom ob qho 2520 no, uas sawv cev rau Lub Nceeg Vaj Qaum Teb thiab Lub Nceeg Vaj Qab Teb.
Jacob is a symbol of the Millerite History and the 144,000. His story should provide light for us at the end of the world.
Yakhauj yog ib lub cim sawv cev rau keeb kwm Millerite thiab rau 144,000 leej. Nws zaj keeb kwm yuav tsum muab qhov kaj rau peb thaum kawg ntawm lub ntiaj teb no.
And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed: And thy seed shall be as the dust of the earth, and thou shall spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. Genesis 28:10-15.
Yakhauj thiaj tawm hauv Npesesheba mus rau sab Hala. Nws mus txog rau ib qho chaw, thiab nyob ntawd ib hmos, vim lub hnub twb poob lawm; nws txawm muab tej pob zeb hauv qhov chaw ntawd los ua nws lub hauv ncoo, thiab pw rau qhov chaw ntawd kom tsaug zog. Ces nws ua npau suav, saib maj, muaj ib tug ntaiv tsa rau saum npoo av, thiab nws lub ncov ncav cuag ntuj ceeb tsheej; thiab saib maj, Vajtswv cov tubtxib saum ntuj nce thiab nqes saum nws. Thiab saib maj, tus Tswv sawv saum nws thiab hais tias, Kuv yog tus Tswv, yog Vajtswv ntawm Anplahas, koj txiv, thiab yog Vajtswv ntawm Ixaj; thaj av uas koj pw saum no, Kuv yuav muab rau koj thiab rau koj caj ces: Thiab koj caj ces yuav zoo li hmoov av hauv ntiajteb, thiab koj yuav nthuav mus rau sab hnub poob, thiab rau sab hnub tuaj, thiab rau sab qaum teb, thiab rau sab qab teb: thiab nyob hauv koj thiab hauv koj caj ces, txhua haiv neeg hauv ntiajteb yuav tau koob hmoov. Thiab saib maj, Kuv nrog nraim koj, thiab yuav tsom kwm koj rau txhua qhov chaw uas koj mus, thiab yuav coj koj rov los rau thaj av no; rau qhov Kuv yuav tsis tso koj tseg mus, txog thaum Kuv tau ua tiav yam uas Kuv tau hais rau koj lawm. Chivkeeb 28:10-15.
The Lord is entering into covenant with Jacob. When the Lord enters into covenant with Moses and Israel, there is a tarrying time; when He enters into covenant with Jacob, there is a tarrying time; when He enters into covenant with modern Israel in the Millerite History, there is a tarrying time; and when He enters into covenant with the Christian church at Pentecost, there is a tarrying time.
Tus Tswv tab tom nkag mus rau hauv lus cog tseg nrog Yakhauj. Thaum Tus Tswv nkag mus rau hauv lus cog tseg nrog Mauxes thiab cov Yixayee, muaj ib lub sijhawm ncua tos; thaum Nws nkag mus rau hauv lus cog tseg nrog Yakhauj, muaj ib lub sijhawm ncua tos; thaum Nws nkag mus rau hauv lus cog tseg nrog cov Yixayee niaj hnub no hauv keeb kwm Millerite, muaj ib lub sijhawm ncua tos; thiab thaum Nws nkag mus rau hauv lus cog tseg nrog pawg ntseeg Khetos hauv hnub Peetekos, muaj ib lub sijhawm ncua tos.
In this story, during the tarrying time, the Lord opens the understanding of His people to His Word, symbolized by the ladder with angels ascending and descending—a symbol of communication between God and man.
Hauv zaj dab neeg no, nyob rau lub sij hawm tos ntawd, tus Tswv qhib Nws haiv neeg txoj kev nkag siab txog Nws Txojlus, uas raug sawv cev los ntawm tus ntaiv uas cov tim tswv nce thiab nqes—uas yog ib lub cim ntawm kev sib txuas lus ntawm Vajtswv thiab neeg.
And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.
Yakhauj sawv ntawm nws txoj kev tsaug zog los, thiab nws hais tias, Muaj tseeb tiag tus Tswv nyob hauv qhov chaw no; tiam sis kuv tsis tau paub li. Thiab nws ntshai heev, thiab hais tias, Qhov chaw no txaus ntshai kawg li cas! Qhov no tsis yog lwm yam li vajtswv lub tsev, thiab qhov no yog rooj vag saum ntuj ceeb tsheej. Chiv Keeb 28:16, 17.
At the Midnight Cry, the Millerite virgins are waking up and becoming the House of God. He is entering into covenant with them, making them modern Israel.
Thaum muaj Kev Quaj Hu Ib Tag Hmo, cov nkauj xwb Millerite tab tom tsim dheev sawv thiab tab tom los ua Vajtswv Lub Tsev. Nws tab tom nkag los ua kevcai cog lus nrog lawv, ua kom lawv los ua cov Yixayee niaj hnub nim no.
And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:18, 19.
Ces Yakhauj sawv ntxov ntxov thaum kaj ntug, thiab coj lub pob zeb uas nws tau muab ua nws lub hauv ncoo, tsa nws txhim ua ib tug ncej, thiab hliv roj rau saum nws. Thiab nws hu lub npe ntawm qhov chaw ntawd tias Npe-ee; tiam sis thaum xub thawj lub npe ntawm lub nroog ntawd hu ua Luv. Chiv Keeb 28:18, 19.
"Luz" is changed. The Millerites were not God's people in 1798. The history of the Millerites is the history of how He enters into covenant with them and makes them His people, changing them from "Luz" to "Bethel."
“Luz” raug hloov. Cov Millerites tsis yog Vajtswv haiv neeg hauv xyoo 1798. Keeb kwm ntawm cov Millerites yog keeb kwm ntawm txoj uas Nws nkag los rau hauv kev cog lus nrog lawv thiab ua kom lawv los ua Nws haiv neeg, hloov lawv ntawm “Luz” mus rau “Bethel.”
And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, So that I come again to my father's house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee. Genesis 28:20-22.
Yakhauj tau tsa ib lo lus cog tseg, hais tias, Yog Vajtswv yuav nrog nraim kuv, thiab yuav tiv thaiv kuv hauv txojkev uas kuv mus no, thiab yuav pub mov rau kuv noj, thiab pub khaub ncaws rau kuv hnav, kom kuv rov qab tau los txog kuv txiv tsev nyob hauv kev thaj yeeb; ces tus Tswv yuav yog kuv tus Vajtswv; thiab lub pob zeb no, uas kuv tau tsa ua ib tug ncej, yuav yog Vajtswv lub tsev; thiab txhua yam uas koj yuav pub rau kuv, kuv yuav muaj tseeb muab ib feem kaum rau koj. Chivkeeb 28:20-22.
Jacob's vow is entering into covenant. He asks God to keep him in the way—the Old Paths—and to give him bread to eat. The Millerites are to eat their own bread and not return to Protestant foolishness.
Yakhauj tej lus cog tseg yog kev nkag mus rau hauv txoj kev cog lus. Nws thov kom Vajtswv khaws nws tseg hauv txoj kev—Txoj Kev Qub—thiab pub mov rau nws noj. Cov Millerites yuav tsum noj lawv tus kheej mov thiab tsis txhob rov qab mus rau qhov ruam ntawm Protestants.
If we continue to eat the bread God gives us, He will maintain His covenant with us. The bread and raiment in Jacob's vow symbolize the truths on the 1843 Chart, which Ellen White calls the Rock of Ages—the Old Paths and the bread.
Yog peb pheej noj mov uas Vajtswv pub rau peb, Nws yuav tuav rawv Nws txoj kev cog lus nrog peb. Lub mov thiab khaub ncaws hauv Yakhauj txoj lus cog tseg sawv cev rau tej qhov tseeb nyob hauv Daim Chart 1843, uas Ellen White hu ua Pob Zeb ntawm Txhiab Tiam—Txoj Kev Qub thiab lub mov.
"The ladder which Jacob saw in the night vision, the base of it resting upon the earth and the topmost round reaching unto the highest heavens; God himself above the ladder, and His glory shining upon every round; angels ascending and descending upon this ladder of shining brightness, is a symbol of constant communication kept up between this world and heavenly places. God accomplishes His will through the instrumentality of heavenly angels in continual intercourse with humanity. This ladder reveals a direct and important channel of communication with the inhabitants of this earth. The ladder represented to Jacob the world's Redeemer, who links earth and heaven together. Everyone who has seen the evidence and light of truth and accepts the truth, professing his faith in Jesus Christ, is a missionary in the highest sense of the word. He is the receiver of heavenly treasures, and it is his duty to impart them, to diffuse that which he has received." Fundamentals of Christian Education, 270.
“Tus ntaiv uas Yakhauj tau pom hauv kev ua yog toog hmo ntuj, nws lub hauv paus nyob rau saum lub ntiajteb thiab qib siab kawg ncav mus txog rau saum ntuj ceeb tsheej siab tshaj plaws; Vajtswv tus kheej nyob saum tus ntaiv, thiab Nws lub yeeb koob ci ntsa iab rau saum txhua qib; cov timtswv nce thiab nqis saum tus ntaiv uas ci ntsa iab no, yog ib lub cim qhia txog kev sib txuas lus tsis tu ncua uas raug khaws cia nruab nrab ntawm lub ntiajteb no thiab tej chaw saum ntuj ceeb tsheej. Vajtswv ua kom tiav Nws lub siab nyiam los ntawm kev siv cov timtswv saum ntuj ceeb tsheej uas nyob rau hauv kev sib raug zoo txuas mus tsis tu ncua nrog tibneeg. Tus ntaiv no nthuav tawm ib txoj kev sib txuas lus ncaj qha thiab tseem ceeb nrog cov neeg nyob hauv lub ntiajteb no. Tus ntaiv no tau sawv cev rau tus Cawmseej ntawm lub ntiajteb, tus uas txuas lub ntiajteb thiab ntuj ceeb tsheej ua ke. Txhua tus uas tau pom cov pov thawj thiab qhov kaj ntawm qhov tseeb thiab lees txais qhov tseeb, tshaj tawm nws txoj kev ntseeg hauv Yexus Khetos, yog ib tug tub txib tshaj txoj moo zoo hauv lub ntsiab lus siab tshaj plaws ntawm lo lus ntawd. Nws yog tus txais tej txiaj ntsim saum ntuj ceeb tsheej, thiab nws yog nws lub luag hauj lwm kom xa tej ntawd mus rau lwm tus, kom nthuav tawm yam uas nws tau txais.” Fundamentals of Christian Education, 270.
When He opens up their understanding in the tarrying time, He does so by sending angels up and down the ladder.
Thaum Nws qhib lawv txoj kev nkag siab thaum lub sijhawm tos tseg, Nws ua li ntawd los ntawm kev xa cov timtswv nce thiab nqis saum tus ntaiv.
If you have received the truth, you have the responsibility to share it. If you fulfill your responsibility, you become the ladder—the channel of communication. We are called to be that channel.
Yog tias koj tau txais qhov tseeb lawm, koj muaj lub luag hauj lwm los faib qhia qhov tseeb ntawd. Yog tias koj ua tiav koj lub luag hauj lwm, koj yuav dhau los ua tus ntaiv—uas yog txoj kev sib txuas lus. Peb raug hu kom ua txoj kev sib txuas ntawd.
"The ladder represented Christ; he is the channel of communication between heaven and earth, and angels go to and fro in continual intercourse with the fallen race. The words of Christ to Nathanael were in harmony with the figure of the ladder, when he said, '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.' Here the Redeemer identifies himself as the mystic ladder, that makes communication possible between heaven and earth." Review and Herald, November 11, 1890.
“Tus ntaiv ntawd sawv cev rau Khetos; nws yog txoj kab kev sib txuas lus nruab nrab ntawm ntuj ceeb tsheej thiab ntiajteb, thiab cov timtswv mus los tsis tu ncua hauv kev sib raug zoo nrog haiv neeg uas tau poob lawm. Cov lus uas Khetos hais rau Nathana-ees tau haum raws li daim duab piv txwv ntawm tus ntaiv ntawd, thaum nws hais tias, ‘Kuv hais tseeb tseeb rau nej, txij no mus nej yuav pom ntuj qhib, thiab cov timtswv ntawm Vajtswv nce thiab nqes saum Neeg Leej Tub.’ Ntawm no tus Cawmseej qhia nws tus kheej tias yog tus ntaiv uas muaj qhov tob tob ntawm sab ntsuj plig, tus uas ua kom txoj kev sib txuas lus nruab nrab ntawm ntuj ceeb tsheej thiab ntiajteb muaj peev xwm tshwm sim tau.” Review and Herald, November 11, 1890.
Jacob has a tarrying time; he tarries and dreams of the ladder, which represents the Lord opening the understanding of His Word to His people during the tarrying time. In this history, the Lord is entering into covenant with His people, taking them from Luz and making them Bethel—the House of God.
Yakhauj muaj ib lub sij hawm tos ntev; nws tos ntev thiab ua npau suav txog tus ntaiv, uas sawv cev rau tus Tswv qhib kev nkag siab txog Nws Txojlus rau Nws haiv neeg thaum lub sij hawm tos ntev ntawd. Hauv zaj keeb kwm no, tus Tswv tab tom nkag los rau hauv kev cog lus nrog Nws haiv neeg, coj lawv tawm hauv Luz thiab ua kom lawv dhau los ua Bethel—Lub Tsev ntawm Vajtswv.
The channel of communication represented by the angels ascending and descending on the ladder, who is Christ, is also represented in Zechariah. Sister White comments on this in Review and Herald, July 20, 1897, though she uses a different symbol.
Txoj kev sib txuas lus uas cov timtswv ceeb tsheej nce thiab nqes saum tus ntaiv sawv cev, uas yog Khetos, kuj raug sawv cev hauv Xakhaliyas thiab. Muam White hais txog qhov no hauv Review and Herald, Lub Xya hli ntuj 20, 1897, txawm yog nws siv ib lub cim txawv.
"The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne."
“Cov cov raug pleev roj sawv ntawm tus Tswv ntawm tag nrho lub ntiajteb, muaj txoj hauj lwm uas ib zaug twb raug muab rau Xatas ua tus Khelunpee uas npog. Los ntawm cov tsiaj dawb huv uas nyob ib ncig ntawm nws lub zwm txwv.”
What are the "holy beings"? Angels. "By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth." That is the ladder. Only, here Sister White is not going to use the ladder as the symbol.
Cov “neeg dawb huv” yog leej twg? Cov tim tswv. “Los ntawm cov neeg dawb huv uas nyob ib ncig ntawm Nws lub zwm txwv, tus Tswv khaws cia ib qho kev sib txuas lus tsis tu ncua nrog cov neeg nyob hauv ntiajteb.” Qhov ntawd yog tus ntaiv. Tsuas yog, ntawm no Muam White yuav tsis siv tus ntaiv ua lub cim.
"The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God's Spirit, the agencies of evil would have entire control over men.
“Cov roj kub sawv cev rau txoj kev tshav ntuj uas Vajtswv khaws cia los pub rau cov teeb ntawm cov ntseeg, kom lawv txhob plig plawg thiab txhob tuag. Yog tsis muaj cov roj dawb huv no uas raug nchuav saum ntuj los hauv tej lus ntawm Vajtswv tus Ntsuj Plig, ces cov cuab yeej ntawm kev phem yuav muaj hwj chim kav tib neeg tag nrho.
"God is dishonored when we do not receive the communications He sends us. Thus we refuse the golden oil He would pour into our souls to be communicated to those in darkness. When the call comes, 'Behold, the bridegroom cometh; go ye out to meet him,' those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God's Holy Spirit is asked for, if we plead, as did Moses, 'Show me thy glory,' the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. 'Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.' By receiving the bright beams of the Sun of Righteousness, God's children shine as lights in the world." Review and Herald, July 20, 1897.
Vajtswv raug coj tsis ncaj thaum peb tsis txais cov lus uas Nws xa tuaj rau peb. Yog li ntawd peb tsis kam txais cov roj kub uas Nws yuav nchuav rau hauv peb tej ntsuj plig kom xa mus rau cov uas nyob hauv qhov tsaus ntuj. Thaum lub suab hu los tias, “Saib seb, tus nraug vauv tabtom los; nej cia li tawm mus ntsib nws,” cov uas tsis tau txais cov roj dawb huv, uas tsis tau khaws cia txoj kev tshav ntuj ntawm Khetos hauv lawv lub siab, yuav pom, ib yam li cov nkauj xwb ruam, tias lawv tsis tau npaj txhij los ntsib lawv tus Tswv. Lawv tsis muaj, nyob hauv lawv tus kheej, lub hwjchim los tau cov roj ntawd, thiab lawv lub neej raug puam tsuaj. Tiamsis yog thov Vajtswv tus Vaj Ntsuj Plig Dawb Huv, yog peb thov kawg siab kawg ntsws, ib yam li Mauxes tau ua hais tias, “Qhia koj lub yeeb koob rau kuv pom,” ces Vajtswv txoj kev hlub yuav raug nchuav puv npo rau hauv peb lub siab. Los ntawm cov kav kub, cov roj kub yuav raug xa los rau peb. “Tsis yog los ntawm hwjchim, lossis los ntawm lub zog, tiamsis yog los ntawm kuv tus Ntsuj Plig, tus Tswv ntawm cov tub rog hais li ntawd.” Los ntawm kev txais cov kab ci ntsa iab ntawm Lub Hnub ntawm Kev Ncaj Ncees, Vajtswv cov menyuam ci ntsa iab ua qhov kaj nyob hauv lub ntiajteb. Review and Herald, July 20, 1897.
In the story of Jacob, we have the story of the Millerite History. There is a tarrying time, and he sees the ladder representing communication between Heaven and Earth.
Hauv zaj dab neeg txog Yakhauj, peb muaj zaj dab neeg ntawm keeb kwm Millerite. Muaj ib lub sijhawm ncua ntev, thiab nws pom tus ntaiv uas sawv cev rau kev sib txuas lus ntawm Saum Ntuj Ceeb Tsheej thiab lub ntiajteb.
Zechariah tells us about two golden pipes. A ladder has two primary rails, but Zechariah calls them two golden pipes.
Xekhaliyas qhia rau peb txog ob lub raj kub. Ib lub ntaiv muaj ob tug ncej tseem ceeb, tiamsis Xekhaliyas hu lawv tias yog ob lub raj kub.
We are to receive the messages that come down from the ladder of Heaven and communicate them to others. If we do that, we become part of the ladder, part of the communication process.
Peb yuav tsum txais tej lus uas nqes los ntawm tus ntaiv saum Ntuj Ceeb Tsheej thiab tshaj tawm tej ntawd rau lwm tus. Yog peb ua li ntawd, peb yuav dhau los ua ib feem ntawm tus ntaiv, ib feem ntawm txoj kev sib txuas lus.
Sister White ties this into the parable of the Ten Virgins.
Viv Ncaus White txuas qhov no rau hauv zaj lus piv txwv txog Kaum Tus Nkauj Ntshiab.
In the Millerite History, they were fulfilling the parable of the Ten Virgins. Jacob's tarrying time is the tarrying time of Matthew 25 and Habakkuk 2: "Though the vision tarry, wait for it."
Hauv hauv keeb kwm Millerite, lawv tab tom ua kom tiav zaj paj lug txog Kaum Tus Nkauj Qhe. Yakhauj lub sijhawm ncua yog lub sijhawm ncua ntawm Mathai 25 thiab Habakuk 2 hais tias: “Txawm yog qhov kev ua yog toog pom ncua los, cia li tos nws.”
The story of Jacob and Zechariah are the same tarrying times.
Zaj dab neeg ntawm Yakhauj thiab Xakhaliyas yog tib lub sijhawm ncua tos.
The tarrying time marks, among other things, that the Lord is about to increase His followers' understanding of the Word of God. If you do not receive that Holy Oil, you are a foolish virgin.
Lub sij hawm ncua ntawd qhia tau, nrog rau lwm yam, tias tus Tswv tab tom yuav ntxiv dag zog rau kev to taub ntawm Nws cov thwjtim txog Vajtswv Txojlus. Yog tias koj tsis tau txais Cov Roj Dawb Huv ntawd, koj yog ib tug nkauj xwb ruam.
When you reach this history, when the door closes and you are a foolish virgin, Sister White says, "The saddest words that were ever heard, 'I knew you not.'"
Thaum koj mus txog rau hauv keeb kwm no, thaum lub qhov rooj kaw thiab koj yog ib tug nkauj xwb ruam, Muam White hais tias, “Cov lus uas tu siab tshaj plaws uas ib zaug twg tau hnov yog, ‘Kuv tsis paub nej li.’”
You cannot separate the tarrying time from the Midnight Cry. The tarrying time produces the outpouring of the Holy Spirit, which opens God's people's understanding to the Word at the Midnight Cry and provides the oil that distinguishes the wise from the foolish virgins.
Koj tsis tuaj yeem cais lub sij hawm ncua tseg tawm ntawm Kev Quaj Hmo Ntuj Nruab Nrab. Lub sij hawm ncua tseg tsim kom muaj kev ntws tawm ntawm Vaj Ntsuj Plig Dawb Huv, uas qhib Vajtswv haiv neeg txoj kev nkag siab rau Txoj Lus thaum lub sij hawm Kev Quaj Hmo Ntuj Nruab Nrab thiab muab cov roj uas cais cov nkauj xwb muaj tswvyim tawm ntawm cov nkauj xwb ruam.
The Tarrying Time and Christ’s Crowning Miracle
Lub Sijhawm Tos Ntev thiab Khetos Txoj Txuj Ci Tseem Ceeb Thaum Nws Tau Lub Mom Kub Crowned
There is a tarrying time when Christ performed His crowning act—raising Lazarus.
Muaj ib lub sij hawm uas yuav tsum tos thaum Khetos ua Nws tes haujlwm uas yog lub kaus mom—tsa Lasalus sawv hauv qhov tuag rov los.
Jesus received the message, "Lazarus is sick. Come, take care of him." But Jesus did not go immediately.
Yexus tau txais zaj lus hais tias, “Laxalus mob lawm. Los, saib xyuas nws.” Tiamsis Yexus tsis tau mus tam sim ntawd.
Sister White says the disciples stumbled over this. They wondered why He was not going to help His friend, or prove His power as the Messiah. But He tarried.
Muam White hais tias cov thwjtim dawm rau qhov no. Lawv xav tsis thoob tias vim li cas Nws thiaj tsis mus pab Nws tus phooj ywg, lossis qhia kom pom Nws lub hwjchim ua tus Mexiyas. Tiamsis Nws tseem ncua nyob ntawd.
"In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed 'the resurrection, and the life.' He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany." The Desire of Ages, 529.
“Hauv qhov uas Khetos ncua sij hawm tsis tuaj cuag Lasas, Nws muaj ib lub hom phiaj ntawm txoj kev hlub tshua rau cov uas tseem tsis tau txais Nws. Nws nyob twj ywm kom, los ntawm kev tsa Lasas sawv hauv qhov tuag rov los, Nws thiaj muab ib qho pov thawj ntxiv rau Nws haiv neeg uas tawv ncauj thiab tsis ntseeg tias Nws yeej yog ‘txoj kev sawv rov los, thiab txoj sia.’ Nws tsis xav tso tseg txhua txoj kev cia siab rau haiv neeg ntawd, cov yaj pluag uas yuam kev ntawm tsev neeg Ixayees. Nws lub siab tawg vim lawv txoj kev tsis hloov siab lees txim. Hauv Nws txoj kev hlub tshua Nws npaj siab muab ib qho pov thawj ntxiv rau lawv tias Nws yog Tus Uas Kho Kom Rov Qab Los, Tus uas tib leeg xwb thiaj coj tau txoj sia thiab txoj kev tsis txawj tuag los rau qhov pom kev. Qhov no yuav tsum yog ib qho pov thawj uas cov pov thawj hlob txhais yuam kev tsis tau. Qhov no yog qhov laj thawj uas Nws ncua sij hawm hauv kev mus rau Npethani.” The Desire of Ages, 529.
He tarried to give them one more evidence that He had the ability to bring the dead to life. This crowning miracle, the raising of Lazarus, set the seal of God on His work and claim to Divinity. At the Midnight Cry, the Lord is raising up the wise virgins. This is an illustration of the sealing process. The Millerites were being sealed, providing an illustration of the sealing of the 144,000. The lesson of Lazarus is that Christ can take someone dead in trespasses and sins and bring them to life. In the passage of Lazarus, Christ defines death as sleep. They are all sleeping. He is tarrying. He will resurrect Lazarus, bringing them to life and placing His seal upon them. This is His crowning miracle. In our history, when He seals the 144,000, He lifts them up as an ensign. Zechariah says that ensign is as jewels in a crown. This is His crowning act.
Nws nyob tos kom muab ib qho pov thawj ntxiv rau lawv tias Nws muaj peev xwm coj cov neeg tuag rov los muaj sia. Qhov txuj ci tseem ceeb uas yog lub mom ntawm txhua yam no, yog kev tsa Laxalau sawv hauv qhov tuag rov los, tau muab Vajtswv lub foob rau saum Nws tes haujlwm thiab rau saum Nws qhov kev lees tias yog Vajtswv. Thaum Lub Suab Quaj Thaum Ib Tag Hmo, tus Tswv tab tom tsa cov ntxhais nkauj xwb uas muaj tswvyim sawv los. Qhov no yog ib daim duab qhia txog txoj txheej txheem ntawm kev muab lub foob. Cov Millerites tab tom raug muab lub foob, ua ib daim duab piv txwv txog kev muab lub foob rau 144,000 leej. Zaj lus qhia ntawm Laxalau yog tias Khetos muaj peev xwm coj ib tug neeg uas tuag hauv kev ua txhaum thiab kev txhaum rov los muaj sia. Hauv zaj lus hais txog Laxalau, Khetos txhais txoj kev tuag tias yog pw tsaug zog. Lawv txhua tus puav leej tab tom pw tsaug zog. Nws tab tom tos. Nws yuav tsa Laxalau sawv hauv qhov tuag rov los, coj lawv rov los muaj sia thiab muab Nws lub foob tso rau saum lawv. Qhov no yog Nws qhov txuj ci tseem ceeb uas yog lub mom ntawm txhua yam. Hauv peb zaj keeb kwm, thaum Nws muab lub foob rau 144,000 leej, Nws tsa lawv siab ua ib tug chij. Xekhaliyas hais tias tus chij ntawd zoo li tej lub pob zeb muaj nqis nyob hauv ib lub mom. Qhov no yog Nws tes haujlwm uas yog lub mom ntawm txhua yam.
With the outpouring and opening up of truth in the Millerite history, the tarrying time marks when the Lord opens up the truth. The ladder, with angels ascending and descending, is where the sealing process takes place.
Nrog rau kev nchuav tawm thiab kev qhib tawm ntawm qhov tseeb hauv keeb kwm Millerite, lub sij hawm ncua ntawd yog lub cim qhia thaum tus Tswv qhib qhov tseeb. Tus ntaiv, uas cov tim tswv nce thiab nqis saum nws, yog qhov chaw uas txoj hauj lwm muab khi ruaj khov tshwm sim.
The Triumphal Entry and the Midnight Cry
Kev Nkag Los Uas Muaj Yeeb Koob thiab Txoj Kev Quaj Thaum Ib Tag Hmo
Now we look at the Triumphal Entry. Notice what Sister White compares the Triumphal Entry to in the Spirit of Prophecy, volume 4, page 250.
Tam sim no peb saib rau qhov Kev Nkag Los Uas Muaj Yeej. Ceev faj saib yam uas Muam White muab qhov Kev Nkag Los Uas Muaj Yeej piv rau hauv Phau Ntsuj Plig ntawm Kev Qhia Yav Tom Ntej, ntim 4, nplooj 250.
"The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ's triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, 'Blessed is he that cometh in the name of the Lord!' [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, 'Behold, the Bridegroom cometh!'"
“Lub suab quaj thaum ib tag hmo tsis yog raug nqa tawm los ntawm kev sib cav ntau npaum li ntawd, txawm yog tias tej pov thawj hauv Vajlugkub yeej meej thiab txiav txim tau kawg. Muaj ib lub hwjchim txhawb zog mus nrog nws uas txav tau tus ntsuj plig. Tsis muaj kev ua xyem xyav, tsis muaj kev nug tsis ntseeg. Thaum lub sijhawm uas Khetos nkag mus rau hauv Yeluxalees yam muaj koob meej yeej, cov neeg uas tau sib sau tuaj ntawm txhua thaj tsam hauv lub tebchaws los ua kevcai noj hmoov, tau coob coob tuaj rau saum Roob Txiv Ntoo Roj, thiab thaum lawv koom nrog pab neeg coob uas tab tom nrog Yexus mus, lawv raug lub siab kub siab ntawm lub sijhawm ntawd kov, thiab pab kom lub suab qw loj tuaj ntxiv hais tias, ‘Foom koob hmoov rau tus uas los hauv tus Tswv lub npe!’ [Mathais 21:9.] Ib yam nkaus li ntawd thiab, cov uas tsis ntseeg uas coob coob tuaj rau tej kev sib tham Adventist—ib txhia los vim xav paub, ib txhia los tsuas yog xav thuam—tau hnov lub hwjchim uas ntseeg tau tiag tiag nrog txoj xov hais tias, ‘Saib seb, tus Nraug Vauv tab tom los!’”
The Triumphal Entry represents the Midnight Cry.
Kev Nkag Los uas Muaj Yeej Cuab sawv cev rau Qhov Kev Quaj Thaum Ib Tag Hmo.
Let us read what Sister White says about the Triumphal Entry in The Youth Instructor, February 21, 1901.
Cia peb nyeem yam Sister White hais txog Kev Nkag Los Uas Muaj Yeej hauv The Youth Instructor, February 21, 1901.
"The time of Christ's entry into Jerusalem was the most lovely season of the year. The mount of Olives was carpeted with green, and the groves were beautiful with varied foliage. From the regions round about Jerusalem many people had come to the feast with an earnest desire to see Jesus."
Lub sijhawm uas Khetos nkag mus rau hauv Yeluxalees yog lub caij zoo nkauj tshaj plaws hauv lub xyoo. Roob Txiv Masliv tau pua ntsuab lug, thiab tej koog ntoo zoo nkauj vim muaj nplooj ntoo ntau yam xim sib txawv. Ntawm tej cheeb tsam puag ncig Yeluxalees muaj neeg coob tau tuaj rau lub koob tsheej nrog txoj kev ntshaw tiag tiag xav pom Yexus.
Why? Because, they heard about Lazarus.
Vim li cas? Vim lawv tau hnov txog Lasarus.
"The crowning miracle of the Saviour, in raising Lazarus from the dead, had had a wonderful effect upon the people, and a large and enthusiastic multitude was drawn to the place where Jesus was tarrying."
Txoj txuj ci tseem ceeb uas yog lub kaus mom ntawm tus Cawmseej, hauv kev tsa Laxalau sawv hauv qhov tuag rov los, tau muaj ib qho kev cuam tshuam uas zoo kawg nkaus rau saum cov neeg, thiab ib pab neeg coob heev uas muaj kev kub siab heev thiaj raug rub los rau qhov chaw uas Yexus tseem nyob ntawd.
So, He is tarrying in Bethany before the Triumphal Entry.
Yog li ntawd, Nws tseem nyob tos hauv Bethany ua ntej txoj Kev Nkag Los Muaj Koob Muaj Hwjchim.
This refers to the Tarrying Time.
Qhov no hais txog Lub Sijhawm Tos.
"The afternoon was half spent when Jesus sent his disciples to the village of Bethphage, saying: 'Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.'
Twb yog thaum tav su twb dhau ib nrab lawm thaum Yexus txib nws cov thwjtim mus rau lub zos Bethphage, hais tias: “Cia li mus rau hauv lub zos uas nyob tim nej xubntiag, thiab tam sim ntawd nej yuav pom ib tug luav khi cia, thiab ib tug menyuam luav nrog nws: daws nkawd, thiab coj nkawd los rau kuv. Thiab yog muaj leejtwg hais dabtsi rau nej, nej yuav hais tias, Tus Tswv muaj qhov yuav tsum tau siv nkawd; ces tam sim ntawd nws yuav tso nkawd tuaj.”
"This was the first time during His ministry that Christ consented to ride, and the disciples interpreted this as a sign that He was about to assert His kingly power and authority, and take His position on David's throne. Joyfully they executed the commission. They found the colt, loosed him, and brought him to Jesus, who sat upon him. As Jesus took His seat upon the animal, the air was filled with acclamations of praise and triumph. He bore no outward sign of royalty, wore no dress of state, nor was He followed by soldiers. But He was surrounded by a company excited with expectancy. He had just raised the dead. The people thought He was coming to be the Savior of Israel. Who were these people?
Qhov no yog thawj zaug nyob rau hauv Nws tes haujlwm qhuab qhia uas Khetos pom zoo caij, thiab cov thwjtim txhais qhov no tias yog ib lub cim qhia tias Nws twb yuav tsa Nws lub hwjchim thiab txoj cai ua vajntxwv, thiab yuav mus nyob hauv Davi lub zwm txwv. Lawv ua raws li txoj haujlwm uas raug txib ntawd nrog kev xyiv fab. Lawv nrhiav tau tus menyuam nees luav, daws nws, thiab coj nws los cuag Yexus, tus uas zaum saum nws. Thaum Yexus zaum saum tus tsiaj ntawd lawm, huab cua puv npo nrog suab qw qhuas thiab kev yeej. Nws tsis nqa ib yam cim sab nraud qhia txog vajntxwv, tsis hnav tsoos tsho ntawm lub xeev, thiab tsis muaj tub rog raws Nws qab. Tiamsis Nws raug ib pab neeg uas muaj siab kub lug ntawm kev cia siab nyob ib ncig. Nws nyuam qhuav tsa cov neeg tuag sawv rov los. Cov neeg xav tias Nws tabtom los ua tus Cawmseej ntawm cov Yixayee. Cov neeg no yog leejtwg?
"Many flatter themselves that the hour of Israel's emancipation is at hand. In imagination they see the Roman army dispersed, and driven from Jerusalem, and the Jewish nation once more free from the yoke of the oppressor. From lip to lip the question passes, 'Will he at this time restore again the kingdom to Israel?' Many in the throng recall the word of the prophet: 'Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass.' Each strives to excel the other in responding to the prophetic past. The shout echoes from mountain and valley, 'Hosanna to the Son of David:'—the Midnight Cry—'Blessed is he that cometh in the name of the Lord; hosanna in the highest.'
Coob leej coob tus kheej tias lub sij hawm ntawm cov Yixayee txoj kev dim twb los txog lawm. Nyob hauv lawv txoj kev xav, lawv pom cov tub rog Loos tawg khiav mus, raug ntiab tawm hauv Yeluxalees, thiab haiv neeg Yudais rov qab tau kev ywj pheej dua ib zaug ntxiv ntawm tus tsim txom lub quab. Ntawm daim di ncauj mus rau daim di ncauj lo lus nug hla mus tias, “Thaum lub sij hawm no nws puas yuav rov tsa lub nceeg vaj rau cov Yixayee dua?” Coob leej hauv pawg neeg coob nco qab tus yaj saub tej lus tias: “Cia li zoo siab kawg nkaus, Au tus ntxhais Xi-oos; qw nrov ncha, Au tus ntxhais Yeluxalees: saib seb, koj tus Vajntxwv tab tom los cuag koj: nws ncaj ncees, thiab nqa txoj kev cawm dim los; txo hwj chim, thiab caij saum ib tug nees luav.” Txhua tus siv zog kom teb tau zoo tshaj lwm tus rau tej lus faj lem yav dhau los. Lub suab qw ncha rov nrov los ntawm roob thiab hav tias, “Hosanna rau Davi Leej Tub”:—lub Suab Quaj Thaum Ib Tag Hmo—“Foom koob hmoov rau nws tus uas los hauv tus Tswv lub npe; hosanna nyob rau qhov chaw siab kawg nkaus.”
No mourning or wailing was heard in that procession. Those who had once been blind, but whose eyes had been healed by the Son of God, led the way.
Tsis hnov ib suab quaj ntsuag los yog qw quaj li hauv pawg neeg taug ntawd. Cov uas ib txhij tau dig muag, tiamsis lawv qhov muag tau raug kho los ntawm Vajtswv Leej Tub, yog cov mus ua thawj hauv ntej.
Who leads the way? Those who used to be Laodicean's.
Leejtwg tus uas yav tas los yog cov Laodicean.
"They pressed close to Jesus, while one whom He had raised from the dead led the animal He rode. Those once deaf and dumb, now healed, helped to swell the glad hosannas. Cripples, now walking, broke down palm branches and strewed them in His path.
Lawv tau sib zog los ze Yexus, hos tus uas Nws tau tsa sawv hauv qhov tuag rov qab los yog tus coj tus tsiaj uas Nws caij. Cov uas ib zaug lag ntseg thiab hais tsis tau lus, nim no twb raug kho zoo lawm, tau pab tsa cov suab hosannas zoo siab kom nrov ntxiv. Cov ceg tawv, nim no twb taug kev lawm, tau lov tej ceg nplooj xibtes thiab pov rau hauv Nws txoj kev.
"The leper, once shut out from society, was there, cleansed by the Saviour's power. He laid his garment in the path of the Saviour, exclaiming, 'O give thanks unto the Lord; for he is good: for his mercy endureth forever.'
Tus mob ruas, uas ib zaug tau raug ntiab tawm ntawm zej zog, nyob ntawd, raug ntxuav kom huv los ntawm tus Cawm Seej lub hwj chim. Nws nthuav nws lub tsho rau ntawm tus Cawm Seej txoj kev, qw hais tias, “Au, cia li ua tsaug rau tus Tswv; rau qhov nws zoo: rau qhov nws txoj kev hlub tshua nyob mus ib txhis.”
"The healed demoniac was there, now in his right mind, adding his testimony: 'The Lord hath done great things for me, whereof I am glad.'
Tus neeg uas dab twb raug kho zoo lawm nyob ntawd, nim no nyob hauv nws lub siab xav uas raug cai lawm, ntxiv nws zaj lus tim khawv hais tias: “Tus Tswv tau ua tej yam loj kawg rau kuv, uas vim li ntawd kuv thiaj zoo siab.”
"The restored dead were there, praising Him. The widow and the orphan told of His wonderful works. Little children, those healed of diseases, and those brought back from the grave, bestrewed the path of the Redeemer with palm branches and flowers."
Cov neeg tuag uas tau raug tsa sawv rov los twb nyob ntawd lawm, qhuas Nws. Tus poj ntsuam thiab tus menyuam ntsuag tau qhia txog Nws tej hauj lwm uas zoo kawg nkaus. Cov me nyuam yaus, cov uas tau raug kho kom dim ntawm tej kab mob, thiab cov uas tau raug coj rov los ntawm qhov ntxa, tau nphua tus Txhiv Dim txoj kev nrog ceg ntoo xib teg thiab paj.
So, Jesus tarries in the House of the Poor, referring to the Tarrying Time.
Yog li ntawd, Yexus tseem ncua nyob hauv Tsev ntawm Cov Neeg Pluag, yog hais txog Lub Sijhawm Ncua.
Why? Because He is about to pour out His Holy Spirit and open their understanding, referring to the Midnight Cry.
Vim li cas? Vim Nws twb yuav nchuav Nws tus Vaj Ntsuj Plig Dawb Huv los thiab qhib lawv txoj kev nkag siab, hais txog Txoj Kev Quaj Nruab Nrab Hmo Ntuj.
In this story, He is coming as a King, referring to October 22, 1844. Does Jesus come to receive a kingdom on October 22, 1844? Yes.
Hauv zaj dab neeg no, Nws tab tom los ua Vajntxwv, hais txog hnub tim 22 Lub Kaum Hli, 1844. Puas yog Yexus los txais ib lub nceeg vaj rau hnub tim 22 Lub Kaum Hli, 1844? Yog lawm.
This is the Triumphal Entry, and there are those who will raise the Midnight Cry.
Qhov no yog Kev Nkag Los Uas Muaj Yeej, thiab muaj cov uas yuav tsa lub Suab Quaj Thaum Ib Tag Hmo.
Who are these people? They are those transformed by the power of Christ.
Cov neeg no yog leejtwg? Lawv yog cov uas raug hloov dua tshiab los ntawm Khetos lub hwjchim.
The message of Christ's righteousness, His power to change us from blind to seeing, from dead to living, from leper to pure, is carried in the history of the Triumphal Entry, prefiguring the Midnight Cry. What carries that message?
Txoj lus hais txog Khetos txoj kev ncaj ncees, Nws lub hwj chim uas hloov peb ntawm cov dig muag mus ua cov pom kev, ntawm cov tuag mus ua cov ciaj sia, ntawm cov mob ruas mus ua cov huv, raug nqa los rau hauv keeb kwm ntawm Kev Nkag Los Yeej Koob meej, uas ua duab ntxoov ntxoo ua ntej txog Lub Suab Quaj Thaum Ib Tag Hmo. Dab tsi yog tus nqa txoj lus ntawd?
What is Christ riding upon? An ass. It is the Message of Islam that carries the message of Christ's righteousness.
Khetos tab tom caij saum dab tsi? Ib tug nees luav. Nws yog Txoj Lus ntawm Islam uas nqa Txoj Lus ntawm Khetos txoj kev ncaj ncees.
In 1840, the empowerment of the First Angel's Message was connected to the restraint of Islam. The First Message leads to the Second Message; they cannot be separated.
Xyoo 1840, kev txhawb kom muaj hwjchim rau Txoj Lus ntawm Tus Timtswv Thib Ib tau txuas nrog kev txwv Islam. Txoj Lus Thib Ib coj mus rau Txoj Lus Thib Ob; nkawd cais tsis tau.
The First Message carries the Second Message.
Txoj Xov Thawj nqa Txoj Xov Ob.
The First Message was confirmed when Islam was restrained, fulfilling prophecy. This confirmation empowered the First Angel's Message and led to the Protestants closing their doors against it.
Txoj Xov Moo Zoo Thawj Tau raug lees paub thaum Islam raug txwv, ua kom tiav raws li zaj lus faj lem. Qhov kev lees paub no tau txhawb nqa Txoj Xov Moo Zoo ntawm Tus Tim Tswv Cawmdim Thawj thiab ua rau cov Protestants kaw lawv lub qhov rooj tawm tsam nws.
The closing of the doors by the Protestant churches was the rejection of the Message of Islam.
Kev muab cov qhov rooj kaw los ntawm cov koom txoos Protestant yog kev tsis lees txais Txoj Lus ntawm Islam.
The Millerite history prefigures our history.
Keeb kwm ntawm cov Millerite yog ib daim duab xub qhia ua ntej txog peb li keeb kwm.
The message of Christ's righteousness in the sealing time of the 144,000, when the Lord pours out His Holy Spirit and opens the Scriptures to the Laodicean's and lepers of Adventism, is again carried by the ass—the Message of Islam.
Txoj lus ntawm Khetos txoj kev ncaj ncees nyob rau lub sijhawm muab lub cim rau 144,000 leej, thaum tus Tswv nchuav Nws tus Vaj Ntsuj Plig Dawb Huv thiab qhib Vajluskub rau cov Laodicean thiab cov mob ruas ntawm Adventism, rov raug nqa los ntawm tus nees luav—Txoj Lus ntawm Islam.
"In the summer and autumn of 1844 the proclamation, 'Behold, the Bridegroom cometh,' was given. The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord's appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, 'they that were ready went in with him to the marriage.' The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. . . ." The Great Controversy, 427
Nyob rau lub caij ntuj sov thiab lub caij nplooj zeeg xyoo 1844, txoj kev tshaj tawm no, “Saib seb, Tus Nraug Vauv tab tom los,” raug muab tawm. Ob pawg uas cov nkauj xwb muaj tswvyim thiab cov ruam sawv cev rau ntawd thiaj raug qhia tawm meej—ib pawg uas tos ntsoov tus Tswv txoj kev tshwm sim nrog kev xyiv fab, thiab uas tau npaj siab ntso ntsws kom txhij raws li kev rau siab ua kom tau mus ntsib Nws; dua ib pawg uas, raug kev ntshai cuam tshuam thiab ua raws li txoj kev kub siab chim siab ib ntus, tau txaus siab nyob rau hauv ib txoj kev xav txog qhov tseeb xwb, tiam sis tsis muaj Vajtswv txoj kev tshav ntuj nyob hauv lawv. Hauv zaj lus piv txwv ntawd, thaum tus nraug vauv los txog, “cov uas npaj txhij lawm thiaj nrog nws nkag mus rau hauv kev tshoob.” Tus nraug vauv txoj kev los, uas nyob ntawm no raug coj los rau pom, tshwm sim ua ntej kev tshoob. Kev tshoob sawv cev rau Khetos txoj kev txais Nws lub nceeg vaj. . . ." Kev Tsis Sib Haum Loj, 427
The Triumphal Entry is the King coming. On October 22, 1844, He receives the Kingdom. This is the Triumphal Entry.
Kev Txoj Kev Nkag Los Uas Muaj Yeej Yog tus Vajntxwv tab tom los. Hnub Kaum Hli 22, 1844, Nws tau txais lub Nceeg Vaj. Qhov no yog Txoj Kev Nkag Los Uas Muaj Yeej.
It is in this time period that the two classes are being sealed into their fate.
Yog nyob rau lub sijhawm no uas ob pawg neeg tab tom raug muab cim tseg rau hauv lawv txoj hmoo.
"The proclamation, 'Behold, the Bridegroom cometh,' in the summer of 1844, led thousands to expect the immediate advent of the Lord. At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of Days in heaven, to the marriage, the reception of His kingdom. 'They that were ready went in with Him to the marriage: and the door was'—what?—'shut.' They were not to be present in person at the marriage; for it takes place in heaven, while they are upon the earth. The followers of Christ are to 'wait for their Lord, when He will return from the wedding.' Luke 12:36. But they are to understand His work, and to follow Him by faith as He goes in before God. It is in this sense that they are said to go in to the marriage." The Great Controversy, 427.
“Lo lus tshaj tawm hais tias, ‘Saib maj! Nraug Vauv tabtom los lawm,’ thaum lub caij ntuj sov xyoo 1844, tau coj kom muaj ntau txhiab leej cia siab rau txoj kev los sai sai ntawm tus Tswv. Thaum txog lub sijhawm uas tau teem tseg lawm, Nraug Vauv tau los, tsis yog los rau lub ntiajteb raws li cov neeg tau cia siab, tiamsis los cuag Tus Uas Kav Txij Puag Thaud nyob saum ntuj, mus rau kev tshoob, uas yog kev txais Nws lub nceeg vaj. ‘Cov uas npaj txhij lawm tau nrog Nws nkag mus rau hauv kev tshoob: thiab lub qhov rooj’—yog dabtsi?—‘raug kaw lawm.’ Lawv tsis yog yuav tuaj nyob ntawd tim ntsej tim muag hauv kev tshoob; rau qhov kev tshoob ntawd muaj nyob saum ntuj, thaum lawv tseem nyob hauv ntiajteb no. Cov uas raws Khetos qab yuav tsum ‘tos ntsoov lawv tus Tswv, thaum Nws yuav rov qab los ntawm kev tshoob los.’ Lukas 12:36. Tiamsis lawv yuav tsum to taub Nws tes haujlwm, thiab raws Nws qab los ntawm txojkev ntseeg thaum Nws nkag mus rau hauv Vajtswv lub xub ntiag. Nyob rau hauv qhov kev nkag siab no thiaj hais tias lawv nkag mus rau hauv kev tshoob.” The Great Controversy, 427.
Scriptural References to the Tarrying Time
Cov Nqe Vajlugkub Hais Txog Lub Sijhawm Ncua Tos
A few Scriptures highlight the tarrying time. We will go through them quickly and close with a statement by Sister White.
Muaj ob peb nqe Vajlugkub uas qhia meej txog lub sijhawm uas yuav tsum tos. Peb yuav hla lawv mus sai sai thiab xaus nrog ib lo lus hais ntawm Muam White.
While the bridegroom tarried, they all slumbered and slept. Matthew 25:5.
Thaum tus nraug vauv qeeb los lawm, lawv sawv daws txawm tsaus ntuj nti thiab tsaug zog. Mathais 25:5.
Right here, March 22, 1844, referring to the Tarrying Time.
Nyob ntawm no, lub Peb Hlis 22, 1844, hais txog Lub Sijhawm Ncua Tos.
March 22, 1844, is not a prediction of Bible prophecy. It is the date the Millerites misunderstood, but it produced the first disappointment and marked the tarrying time.
Hnub 22, 1844, tsis yog ib txoj kev twv qhia hauv Vajlugkub tej lus faj lem. Nws yog hnub tim uas cov Millerite to taub yuam kev, tiam sis nws ua rau thawj qhov kev chim siab thiab cim lub sijhawm ncua tseg.
The Scriptures do not claim that God produces the tarrying time. It is the people's misunderstanding that produces it: 'Though the vision tarry, wait for it, for it will not tarry, it does not lie.'
Phau Vajlugkub tsis hais tias Vajtswv yog tus ua kom muaj lub sij hawm ncua ntawd. Qhov ntawd yog los ntawm haiv neeg txoj kev to taub yuam kev uas ua rau muaj nws: “Txawm yog zaj yog toog tseem ncua, los cia li tos nws; rau qhov nws yuav tsis ncua, nws tsis dag.”
Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12, 13.
Foom koob hmoov yog tus uas tos ntsoov, thiab tuaj txog rau ib txhiab peb puas tsib caug tsib hnub. Tiamsis koj, cia li mus raws koj txojkev mus mus txog thaum kawg los; rau qhov koj yuav tau so, thiab sawv hauv koj feem thaum kawg ntawm cov hnub. Daniyee 12:12, 13.
You can read this two ways. Either way:
Koj nyeem tau lo no ob txoj kev. Txawm txoj kev twg los xij:
Blessed is he that waiteth, and blessed is he that cometh to the 1335. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.
Foom koob hmoov yog tus uas tos ntsoov, thiab foom koob hmoov yog tus uas mus txog rau 1335. Tiamsis koj cia li mus koj txojkev mus kom txog thaum kawg los txog; rau qhov koj yuav tau so, thiab sawv hauv koj feem thaum hnub kawg los txog.
The blessing of coming to the 1335 is not just about reaching the end of the time prophecy. The 1335 ends in 1843 on the Chart. The blessing is not just the end of the prophecy, but the experience of the tarrying time. The blessing takes place between the Tarrying Time and October 22, 1844. This is where you are to wait. "Blessed is he who waiteth."
Txoj koob hmoov ntawm kev los txog rau 1335 tsis yog tsuas hais txog kev mus txog qhov kawg ntawm lub sij hawm faj lem xwb. 1335 xaus rau xyoo 1843 nyob rau hauv Daim Ntawv Qhia. Txoj koob hmoov tsis yog tsuas yog qhov kawg ntawm faj lem xwb, tiam sis yog qhov kev paub dhau los ntawm lub sij hawm ncua tos. Txoj koob hmoov tshwm sim nyob nruab nrab ntawm Lub Sij Hawm Ncua Tos thiab Lub Kaum Hli 22, 1844. Nov yog qhov chaw uas nej yuav tsum tos. “Foom koob hmoov rau tus uas tos.”
And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:18.
Yog li ntawd tus Tswv thiaj yuav tos, kom nws thiaj yuav pub txoj kev hlub tshua rau nej, thiab yog li ntawd nws thiaj yuav raug tsa siab, kom nws thiaj yuav muaj kev khuv leej rau nej: rau qhov tus Tswv yog Vajtswv uas txiav txim ncaj ncees: foom koob hmoov rau txhua tus uas tos ntsoov nws. Yaxayas 30:18.
The waiting is from the Tarrying Time to October 22, 1844. If you are waiting for Him, you will be blessed.
Lub sij hawm tos no yog txij thaum lub sij hawm Tarrying mus txog rau hnub tim 22 Lub Kaum Hli, 1844. Yog nej tab tom tos Nws, nej yuav tau koob hmoov.
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 2:3.
Vim lub zeem muag no tseem yog rau lub sijhawm uas twb teem tseg lawm; tiamsis thaum txog qhov kawg nws yuav hais tawm, thiab yuav tsis dag li: txawm yog nws zoo li qeeb los, cia li tos ntsoov nws; rau qhov nws yuav los yeej muaj tseeb tiag, nws yuav tsis ncua. Habakkuk 2:3.
It was the misunderstanding of the Millerites that brought about the tarrying time. The vision is for an appointed time—October 22, 1844. It is not going to lie, but you will think it tarries because of misunderstanding.
Yog cov neeg Millerite txoj kev to taub yuam kev thiaj ua rau muaj lub sijhawm ncua ntawd. Yog toog yog rau lub sijhawm uas twb teem tseg lawm—Lub Kaum Hli 22, 1844. Nws yuav tsis dag, tiamsis nej yuav xav tias nws ncua vim yog kev to taub yuam kev.
Did the Lord design the misunderstanding? Yes. Sister White says so.
Tus Tswv puas tau npaj txoj kev to taub yuam kev ntawd? Yog lawm. Muam White hais li ntawd.
The Lord produced the misunderstanding through the 1843 Chart. William Miller said he never conclusively stated 1843, but in 1843 the brethren asked him to remove the 'if' and mark 1843 as a waymark. Sister White says this is a prophetic waymark, a fulfillment of Habakkuk 2. This waymark, dogmatically marking 1843, produced the tarrying time.
Tus Tswv ua kom muaj qhov kev tsis to taub ntawd los ntawm Daim Ntawv Qhia 1843. William Miller hais tias nws yeej tsis tau hais kom meej tseeb tias yog 1843, tab sis xyoo 1843 cov kwv tij thov kom nws tshem lo lus “if” tawm thiab cim 1843 ua ib lub cim qhia kev. Muam White hais tias qhov no yog ib lub cim qhia kev yaj saub, yog ib qho kev ua tiav ntawm Habakkuk 2. Lub cim qhia kev no, uas tau muab 1843 cim tseg raws li ib lo lus qhuab qhia ruaj khov, ua rau muaj lub sij hawm ncua ntawd.
"Blessed are the eyes which saw the things that were seen in 1843 and 1844. The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.
“Koob hmoov yog cov qhov muag uas tau pom tej yam uas tau pom nyob rau xyoo 1843 thiab 1844. Txoj xov ntawd twb raug muab lawm. Thiab yuav tsum tsis txhob ncua sij hawm rov tshaj txoj xov ntawd dua, rau qhov tej cim ntawm lub caij nyoog tab tom raug ua tiav; txoj hauj lwm xaus yuav tsum raug ua kom tiav. Ib txoj hauj lwm loj yuav raug ua nyob hauv ib lub sij hawm luv. Tsis ntev no yuav muaj ib txoj xov raug muab tawm los raws li Vajtswv txoj kev teem tseg, uas yuav nthuav dav mus ua ib lub suab quaj nrov nrov. Ces Daniel yuav sawv hauv nws feem, los muab nws zaj tim khawv.” Manuscript Releases, volume 21, 437.
Notice Daniel 12:12, 13: "Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days."—"Blessed is he that comes to the 1335. Blessed is he that comes to 1843," that is verse 12.
Nco ntsoov Daniel 12:12, 13: “Foom koob hmoov rau tus uas tos, thiab los txog rau ib txhiab peb puas peb caug tsib hnub.”—“Foom koob hmoov rau tus uas los txog rau 1335. Foom koob hmoov rau tus uas los txog rau 1843,” uas yog nqe 12.
Verse 13:
Nqe 13:
But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12, 13.
Tiamsis koj txojkev mus mus txog thaum kawg los txog: rau qhov koj yuav tau so, thiab yuav sawv hauv koj feem thaum kawg ntawm tej hnub. Daniel 12:12, 13.
Sister White ties together verses 12 and 13, saying the blessing of the 1335 is fulfilled in 1843 and 1844. It is not about a point in time, but about those who wait for the Triumphal Entry into Jerusalem by Christ, recognize the angels ascending and descending on the ladder, and enter into covenant with the Lord as He gives them the two tables of the covenant.
Muam White txuas nqe 12 thiab 13 ua ke, hais tias txoj koob hmoov ntawm 1335 raug ua tiav hauv xyoo 1843 thiab 1844. Qhov no tsis yog hais txog ib lub sijhawm taw tes xwb, tiam sis hais txog cov uas tos ntsoov Khetos txoj kev nkag mus rau hauv Yeluxalees nrog yeej, paub cov timtswv nce thiab nqis saum tus ntaiv, thiab nkag rau hauv kev cog lus nrog tus Tswv thaum Nws muab ob daim phiaj ntawm kev cog lus rau lawv.