I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.
Kuv hais tias yog ib qho tseem ceeb uas yuav tsum to taub txog qhov kev sib txuas ntawm lub cim ntawm plaub tiam neeg nrog txoj xov nag tom qab, kom thiaj muaj txoj kev cia siab zoo tshaj plaws hauv kev paub txog qhov tseem ceeb ntawm thawj plaub nqe ntawm Yau‑ees tshooj ib. Yau‑ees hu zaj nkauj txog lub vaj txiv hmab, tiam sis nws thawj nqes paj huam yog qhov kev txuas lus yaj saub ntawm plaub tiam neeg raws li txoj lus cog tseg.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Thiab Nws hais rau Anplahas tias, Koj cia li paub tseeb tias koj caj ces yuav ua neeg txawv teb chaws nyob hauv ib thaj av uas tsis yog lawv li, thiab lawv yuav ua qhev rau lawv; thiab lawv yuav raug tsim txom plaub puas xyoo; Thiab haiv neeg ntawd thiab, uas lawv yuav ua qhev rau, Kuv yuav txiav txim rau nws: thiab tom qab ntawd lawv yuav tawm los nrog tej cuab tam loj. Thiab koj yuav mus cuag koj tej yawg koob hauv kev thaj yeeb; koj yuav raug faus thaum muaj hnub nyoog laus zoo. Tiamsis nyob rau tiam plaub lawv yuav rov qab los rau ntawm no dua: rau qhov kev txhaum ntawm cov Amaulis tseem tsis tau puv. Chivkeeb 15:13–16.
This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”
Nqe no yog lo lus faj lem uas tau ua tiav los ntawm Mauxes lub neej. Thaum phau ntawv Yau‑ees pib zaj nkauj hais txog lub vaj txiv hmab los ntawm kev hais txog plaub tiam neeg ntawm kev puas tsuaj uas nce zuj zus, nws tab tom muab phau ntawv Yau‑ees los sib haum nrog tiam neeg faj lem thib plaub thiab zaum kawg. Tiam neeg ntawd yog Petus “tiam neeg uas raug xaiv,” uas tau raug hu tawm hauv qhov tsaus ntuj los rau hauv Nws “lub teeb uas txaus xav tsis thoob.” Lawv raug muab piv txawv ntawm lawv tus khub tiam neeg uas raug sawv cev ua ib tiam neeg nab viav vias. Tiam neeg thib plaub thiab zaum kawg ntawd raug sawv cev los ntawm Yauhas, uas yog ib lub cim ntawm ib puas plaub caug plaub txhiab leej, uas “raug hu, thiab raug xaiv, thiab ncaj ncees.”
Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.
Raug hu thaum 9/11, raug xaiv nyob rau hauv Nruab Nrab Hmo txoj Kev Quaj, thiab nyob ruaj nrees hauv txoj kev kub ntxhov ntawm txoj cai Hnub Sunday, ib yam li cov Levis tau nyob ruaj nrees hauv kev ntxeev siab ntawm cov nyuj kub ntawm Aloos thiab Yeroboas. Cov ntsuj plig uas raug ntxuav kom huv ib yam li nyiaj hauv Malakis peb, yog cov Levis uas raug xaiv thaum lub sijhawm xov ntawm Nruab Nrab Hmo txoj Kev Quaj, rau qhov kev muab cim foob raug ua tiav nrog, thiab los ntawm, kev nchuav los puv npo ntawm Vaj Ntsuj Plig Dawb Huv.
In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”
Hauv zaj lus hauv tsab xov xwm dhau los no, peb tau nthuav tawm tej kab los ntawm keeb kwm ntawm Mauxes, tus uas Muam White qhia tias yog alfa ntawm Vajlugkub tej lus faj lem, tus uas raws txoj kev yaj saub txuas nrog Khetos uas yog omega ntawm Vajlugkub tej lus faj lem. Mauxes yog lub pob zeb hauv paus, hos Khetos yog lub pob zeb saum kawg. Nkawd ob leeg yog tej cim ntawm txoj kev cawm dim ntawm txoj kev txhaum, raws li tau sawv cev los ntawm kev cawm dim tawm hauv Iyi tebchaws nrog Mauxes. Txawm li ntawd los, txhua yam kev tshwm sim ntawm Vajtswv lub hwj chim uas tau muaj tshwm sim ntawm Mauxes txhais tes, kuj tseem raug Khetos ua dhau deb heev, thaum Nws lees paub zaj lus cog tseg nrog coob leej rau ib lub limtiam. Mauxes yog alfa hos Khetos yog omega, thiab omega yog tus lej “22” hos alfa yog tus lej “1.”
Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.
Thaum hais txog Mauxes, peb pom tias txoj kev cawm dim uas nthuav dav thoob plaws hauv nws zaj lus tim khawv cev Vajtswv lus raug muab tsa rau hauv dej. Nws txoj kev cawm dim tawm hauv dej ntawm tus dej Nile thaum nws yug los, yog ib daim qauv sawv cev rau Nau-a hauv lub nkoj. Kev cai raus dej ntawm Hiavtxwv Liab sib phim nrog Nau-a thiab yim leej uas nyob hauv lub nkoj, uas rov sib phim nrog kev cai raus dej ntawm Yausuas ntawm tus dej Yaladee, uas Khetos rov ua dua ntawm tib qho chaw ntawd. Zaj lus tim khawv ntawm Mauxes pib nrog txoj kev cawm dim ntawm tus dej Nile thiab xaus rau ntawm ntug dej Yaladee. Kev cai raus dej ntawm Khetos yog Nws txoj kev pleev roj xaiv tsa kom ua tim khawv tau peb xyoos ib nrab mus txog rau Nws txoj kev tuag, uas raug sawv cev tseg txij thaum chiv thawj hauv Nws txoj kev cai raus dej. Thaum Nws sawv hauv qhov tuag rov los, muaj ob peb tee dej los txog rau thaum muaj kev nchuav puv ntoob rau hnub Peetekos.
God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.
Vajtswv txoj lus cog tseg ntawm Vajtswv rau noob neej pib nrog Nau-a, thiab Nws txoj lus cog tseg rau ib haiv neeg uas raug xaiv los ntawm Aplahas tau ua tiav nrog Mauxes. Mauxes tus alpha yog ib daim duab piv txwv txog Yexus tus omega uas yuav los thiab yuav lees paub txoj lus cog tseg nrog “coob leej,” tsis yog nrog ib haiv neeg uas raug xaiv xwb. Raws li yog ib daim duab piv txwv txog Khetos, Mauxes txoj kev yug los sib haum nrog txoj lus cog tseg uas tau muab rau Nau-a, nrog tus zaj sawv ua lub cim rau txhua tus neeg. Mauxes kuj sib haum nrog txoj lus cog tseg uas tau muab rau ib haiv neeg uas raug xaiv, nrog kev ua kevcai txiav ua lub cim rau cov neeg uas raug xaiv. Mauxes txoj hauj lwm hauv txoj lus cog tseg yog nrog “coob leej,” tsis yog tsuas yog ib haiv neeg uas raug xaiv xwb. Yog hais tias tsis yog li ntawd, lawv yuav tsis tau raug tsim txom tsis tseg los ntawm cov neeg coob sib xyaw ntawd.
In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.
Nyob hauv nruab nrab ntawm txhua yam “dej cawm dim” uas raug sawv cev thoob plaws hauv Mauxes lub neej, kev cai raus dej ntawm Npevthabala ntawm tus Dej Yauladees txuas qhov pib ntawm keeb kwm kev cog lus ntawm cov Ixayees txheej thaum ub hauv Tebchaws Cog Tseg nrog qhov kawg ntawm lawv keeb kwm, nyob rau lub lim tiam uas Khetos tau lees paub txoj kev cog lus nrog coob leej. Khetos txoj kev cai raus dej phim nrog kev cai raus dej ntawm cov Ixayees txheej thaum ub, thiab ob zaj keeb kwm no hais txog Nws txoj kev sawv hauv qhov tuag rov qab los thaum Nws ua pa tawm ob peb tee nag, ua ntej cov nag los nplua mias rau hnub Peesntekhoste tsib caug hnub tom qab ntawd. Tag nrho txoj kab ntawm alpha thiab omega hais txog Mauxes mus txog Khetos raug piav qhia nyob hauv cov dej cawm dim.
“In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.
“Hauv kev qhia cov thwjtim no, Yexus tau qhia txog qhov tseem ceeb ntawm Phau Qub raws li ib tug timkhawv ua pov thawj rau Nws txoj hauj lwm. Muaj ntau tus uas lees tias yog neeg Khixatia nim no muab Phau Qub pov tseg, hais tias nws tsis muaj ib yam qab hau siv ntxiv lawm. Tiamsis qhov ntawd tsis yog Khetos txoj kev qhuab qhia. Nws saib nws muaj nqis heev npaum li ntawd, ib zaug Nws tau hais tias, ‘Yog lawv tsis mloog Mauxes thiab cov yaj saub, ces txawm muaj ib tug sawv hauv qhov tuag rov los los lawv kuj yuav tsis ntseeg.’ Lukas 16:31.”
“It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.
“Nws yog lub suab ntawm Khetos uas hais dhau los ntawm cov yawg koob thiab cov yaj saub, txij puag thaum Adas los mus txog rau tej xwm txheej kawg ntawm lub sijhawm. Tus Cawmseej raug nthuav tawm nyob rau hauv Phau Qub kom meej npaum li nyob rau hauv Phau Tshiab. Nws yog lub teeb uas los ntawm yav dhau los ntawm tej lus faj lem uas ua rau txoj sia ntawm Khetos thiab tej lus qhuab qhia hauv Phau Tshiab tshwm los nrog kev meej thiab kev zoo nkauj. Tej txujci tseemceeb uas Khetos ua yog pov thawj txog Nws txoj kev yog Vajtswv; tiamsis ib qho pov thawj uas muaj zog dua tias Nws yog tus Txhiv Dim ntawm lub ntiajteb no yog pom muaj nyob rau hauv kev muab tej lus faj lem hauv Phau Qub piv nrog keeb kwm hauv Phau Tshiab.” The Desire of Ages, 799.
In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.
Hauv cov nqe lus uas hais txog phau ntawv Yaw‑ees, peb tau “sib piv tej lus faj lem hauv Phau Qub nrog keeb kwm hauv Phau Tshiab,” thiab kuj nrog keeb kwm ntawm sab ntsuj plig Ixayees niaj hnub no. Txawm yog Phau Qub los yog Phau Tshiab, lossis keeb kwm ntawm peb tug tim tswv uas tau pib xyoo 1798 los xij, tag nrho tej kab ntawd raug sawv cev tias yog “Khetos lub suab.” Cov lus tim khawv uas sau tseg hauv Phau Vajlugkub thiab hauv Ntsuj Plig ntawm Kev Faj Lem yog Khetos lub suab, thiab Khetos lub suab yog lub suab ntawm Tus uas yog Vajtswv Txojlus.
The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.
“Lub suab” ntawm Vajtswv Txojlus, yog Vajtswv txoj xov raws li tau sawv cev nyob hauv Nws Txojlus uas tau sau tseg. Nws txoj xov rau hnub kawg yog txoj xov ntawm nag lig, uas muaj xws li nag thaum ntxov, ces raws li Yau-ees tau hais, yog tom qab ntawd muaj nag thaum ntxov thiab nag lig ua ke.
John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.
Yauhas Tswmsim Tshwm Sim yog tus sawv cev rau ib puas plaub caug plaub txhiab leej uas rov qab mus rau tej kev qub, vim nws hnov ib “lub suab” tom qab nws. “Lub suab” tom qab ntawd yog Khetos lub suab “txij li Aadham lub sijhawm” mus ntxiv.
And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.
Thiab kuv txawm tig rov qab mus saib lub suab uas hais nrog kuv. Thiab thaum kuv tig lawm, kuv pom xya lub txawb teeb kub. Tshwmsim 1:12.
The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.
Nqe no sawv cev rau ib qho kev txiav nyob hauv tshooj ib, rau qhov txog rau nqe ua ntej ntawd Yauhas tseem nyob hauv lub kob uas hu ua Patmos, tab sis nyob hauv nqe kaum ob nws tig rov qab, thiab txij ntawd mus Yauhas nyob hauv Lub Tuam Tsev Dawb Huv Saum Ntuj Ceeb Tsheej. Thaum nws tig rov qab, nws ua li ntawd vim nyob hauv nqe kaum nws tau hnov ib lub suab nyob tom qab nws.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.
Kuv raug nyob hauv tus Ntsuj Plig rau hnub ntawm tus Tswv, thiab kuv hnov ib lub suab nrov loj nyob tom qab kuv, zoo li suab raj, hais tias, Kuv yog Alpha thiab Omega, tus thawj thiab tus kawg; thiab, Yam uas koj pom, cia li sau rau hauv ib phau ntawv, thiab xa mus rau xya pawg ntseeg uas nyob hauv Asia; mus rau Ephesus, thiab mus rau Smyrna, thiab mus rau Pergamos, thiab mus rau Thyatira, thiab mus rau Sardis, thiab mus rau Philadelphia, thiab mus rau Laodicea. Qhia Tshwm 1:10, 11.
John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.
Yauhas sawv cev rau cov uas hnov Khetos lub suab tom qab lawv. Nws hnov Yelemis zaj lus nrov xws li raj ncas hu kom rov qab mus rau tej qub kev, tej kev uas cov neeg phem tsis kam taug, thiab rau lub suab ceeb toom nrov xws li raj ncas uas lawv tsis kam mloog. Yauhas tau mloog, thiab lub suab tom qab nws tau qhia nws tus kheej tias yog Alpha thiab Omega—Tus uas qhia kom pom txoj kev tshiab nrog txoj kev qub.
And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.
Thiab nyob hauv nruab nrab ntawm xya lub teeb tswm ciab muaj ib tug zoo li Leej Tub ntawm Neeg, hnav ib lub tsho ntev txog ko taw, thiab muaj ib txoj siv kub qhwv ncig ntawm lub hauv siab. Nws lub taub hau thiab nws cov plaub hau dawb ib yam li plaub yaj, dawb huv ib yam li daus; thiab nws ob lub qhov muag zoo li nplaim taws; thiab nws ob txhais taw zoo li tooj dag zoo uas raug kub nyhiab hauv cub tawg; thiab nws lub suab zoo li lub suab ntawm dej ntws coob heev. Thiab nws tuav xya lub hnub qub hauv nws sab tes xis; thiab tawm hauv nws lub qhov ncauj muaj ib rab ntaj ntse ob sab tawm tuaj; thiab nws lub ntsej muag ci ntsa iab ib yam li lub hnub ci hauv nws lub hwj chim. Qhia Tshwm 1:13–16.
In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.
Hauv nqe kaum ob, Yauhas tig rov qab thiab pom ib zaj yog toog pom txog Khetos uas Muam White muab coj los sib haum nrog zaj yog toog pom txog Khetos uas Daniyees tau pom, uas yog zaj yog toog pom uas Yaxayas, Yelemis, Exekees thiab Povlauj tau pom.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Kuv ntsia ntsoov rau lub sijhawm uas tej xwm txheej ntawm hnub Peetekos yuav rov muaj dua, nrog hwjchim loj tshaj qhov uas tau tshwm sim rau lub sijhawm ntawd, nrog kev cia siab kub siab tiag tiag. Yauhas hais tias, ‘Kuv pom dua ib tug timtswv nqes saum ntuj los, muaj hwjchim loj; thiab lub ntiajteb tau ci nrig vim nws lub yeeb koob.’ Ces, ib yam li thaum lub caij Peetekos, cov neeg yuav hnov qhov tseeb raug hais rau lawv, txhua tus hauv nws tus kheej yam lus.
“God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Vajtswv muaj peev xwm tshuab txoj sia tshiab rau hauv txhua tus ntsuj plig uas muaj siab dawb paug xav ua haujlwm rau Nws [Adas thiab Exekees lub hav pob txha], thiab muaj peev xwm kov daim di ncauj nrog ib lub ncaig hluav taws ciaj uas muab tawm ntawm lub thaj txi Ntuj [Yaxayas], thiab ua rau lawv muaj peev xwm hais lus qhuas Nws tau meej thiab muaj hwj chim. Ntau txhiab lub suab yuav raug puv npo nrog lub hwj chim los tshaj tawm tej qhov tseeb uas zoo kawg hauv Vajtswv Txojlus. Tus nplaig uas txhaws daig yuav raug daws kom xoob [Yaxayas lwm yam lus], thiab cov neeg txaj muag yuav raug ua kom muaj zog los ua tim khawv rau qhov tseeb nrog siab tawv qhawv. Thov kom tus Tswv pab Nws haiv neeg ntxuav lub tuam tsev ntawm tus ntsuj plig kom dawb huv ntawm txhua yam kev qias [Malakhis cov Levis], thiab khaws cia txoj kev sib raug zoo ze heev nrog Nws, xwv kom lawv thiaj tau los ua cov koom nrog nag lig thaum nws raug nchuav los.” Review and Herald, July 20, 1886.
The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.
Lub zeem muag uas peb tab tom xav txog no muaj nrog txoj kev piav txog Khetos lub suab. Thaum Yauhas tig los thiab hnov Khetos lub suab, nws zoo li lub suab nrov ntawm “dej ntau.” Thaum Khetos lub suab hais txog Nws txoj kev cog lus nrog tib neeg lossis nrog ib haiv neeg uas raug xaiv tseg, nws raug txuas nrog dej ntau. Zaj lus ntawm Daniyees xya mus txog cuaj tau raug qhib tawm hauv xyoo 1798, thiab tom qab ntawd, hauv xyoo 1989 zaj lus ntawm Daniyees kaum mus txog kaum ob kuj tau raug qhib tawm. Xyoo 1798 raug txuas nrog lub suab ntawm tus Dej Ulai, hos xyoo 1989 yog lub suab ntawm tus Dej Hiddekel.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Qhov kaj uas Daniyee tau txais los ntawm Vajtswv raug muab tshwj xeeb rau cov hnub kawg no. Cov yog toog uas nws tau pom ntawm ntug dej Ulai thiab Hiddekel, uas yog cov dej loj ntawm Shin-a, tam sim no twb tab tom raug ua kom tiav, thiab txhua yam xwm txheej uas tau raug qhia tseg ua ntej ntawd yuav sai los txog.” Testimonies to Ministers, 112.
The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’
Tus Dej Yaladee yog txoj kev txuas ntawm keeb kwm ntawm alpha kev cog lus thiab keeb kwm ntawm omega kev cog lus ntawm cov Yixayee thaum ub. Lo lus Yaladee txhais hais tias “tus nqes los,” thiab sawv cev rau Khetos, “tus nqes los loj kawg.”
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.
Cia li muaj tib lub siab no nyob hauv nej, uas kuj tau nyob hauv Yexus Khetos thiab: Tus uas, nyob hauv Vajtswv tus yam ntxwv, tsis suav tias kev sib luag nrog Vajtswv yog ib yam uas yuav tuav khov cia rau nws tus kheej; tiam sis nws tau ua kom nws tus kheej tsis muaj koob meej dab tsi li, thiab tau ris los rau nws tus kheej tus yam ntxwv ntawm ib tug tub qhe, thiab raug tsim los nyob rau hauv neeg tus yam ntxwv: Thiab thaum pom muaj yam ntxwv zoo li ib tug neeg lawm, nws txo nws tus kheej hwjchim, thiab mloog lus mus txog rau txojkev tuag, yog, txawm yog txojkev tuag saum tus ntoo khaublig los. Filipis 2:5–9.
The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.
Tus Dej Yaladees sawv cev rau Khetos, “tus uas nqes los loj kawg nkaus,” thiab Yaladees yog txoj kev txuas nruab nrab ntawm keeb kwm alpha thiab omega ntawm Vajtswv haiv neeg uas raug xaiv tseg, uas tau raug pub ib lub vaj txiv hmab los tu kom khov. Mauxes tej dej ntawm txoj kev dim sawv cev rau Khetos lub suab, uas yuav hnov tau yog hais tias ib tug ntsuj plig tsuas yog tig rov qab xwb, kom hnov “lub suab tom qab lawv,” thiab lub suab uas lawv yuav hnov ces yog—lub suab ntawm ntau tej dej. Txij li ntawm Nau-a lub dej nyab mus txog rau kev puas tsuaj ntawm Yeluxalees xyoo 70 AD, tej dej ntawm txoj kev dim raug muab nthuav tawm ua tej cim taw qhia kev rau Vajtswv haiv neeg uas nyob hauv txoj kev cog lus. Tej cim taw qhia kev ntawd sawv cev rau keeb kwm sab hauv ntawm Vajtswv haiv neeg kawg hauv txoj kev cog lus, uas yog ib puas plaub caug plaub txhiab leej. Dej uas pub rau Tus Dej Yaladees pib los ntawm lwg thiab daus uas khaws cia saum tej roob Heemoos, uas ua cov dej taub hau ntawm Tus Dej Yaladees.
A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.
Ib Zaj Nkauj Nce Qib ntawm Daviv. Saib seb, zoo npaum li cas thiab txaus siab npaum li cas uas cov kwvtij nyob ua ke hauv txoj kev sib haum xeeb! Nws zoo li cov roj pleev uas muaj nqis heev rau saum taub hau, uas ntws los rau saum hwjtxwv, yog Aloos hwjtxwv: uas ntws mus txog ntug nws tej tsoos tsho; zoo li lwg saum Hamoos, thiab zoo li lwg uas nqes los rau saum tej roob Xi‑oos: rau qhov ntawd tus Tswv tau txib txoj koob hmoov, yog txoj sia mus ib txhis. Ntawv Nkauj 133:1–3.
Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.
Cov dej ntawd kuj tsim lub qhov tsua ntawm Pan, ib lub pas dej tob uas nyob hauv ib lub qhov tsua nyob rau Panium ntawm Daniel 11:13–15, thiab Caesarea Philippi hauv lub caij nyoog ntawm Petus. Cov dej thawj ntawm tus Dej Yaladees kuj tsim lub pas dej Xatas ntawm lub qhov tsua ntawm Pan. Lub suab ntawm ntau cov dej qhia tias txoj kev sib cav loj nruab nrab ntawm Khetos thiab Xatas tau pib los ntawm cov ncov roob siab ntawm cov roob Hermon.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Kuv kuj hais rau koj thiab tias, koj yog Petus, thiab saum pob zeb no Kuv yuav txhim tsa Kuv pawg ntseeg; thiab tej rooj vag ntawm ntuj txiag teb tsaus yuav tsis kov yeej nws li. Mathais 16:18.
The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona's name was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism, Peter is changed, representing the 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.
Lub npe “Hermon” txhais hais tias “dawb huv, raug fij tseg, mob siab rau, los sis raug cais tseg,” thiab yog ib lub cim sawv cev rau Ntuj Ceeb Tsheej, uas yog lub chaw pib ntawm txhua yam dej thiab yog qhov pib ntawm txoj kev sib cav loj raws li tau sawv cev los ntawm “rooj vag ntawm dab teb,” uas yog lo lus uas Yexus tau muab lo rau qhov tsua ntawm Pan thaum nyob hauv Caesarea Philippi. Hauv qhov xwm txheej ntawd Simon Barjona lub npe raug hloov ua Petus. Simon txhais hais tias ‘tus uas hnov,’ thiab Barjona txhais hais tias ‘tus tub ntawm tus nquab.’ Simon yog ib lub cim sawv cev rau tus ntsuj plig uas tau hnov txoj xov ntawm Yexus txoj kev cai raus dej uas raug sawv cev los ntawm Vaj Ntsuj Plig Dawb Huv hauv daim duab ntawm tus nquab. Ua tus uas tau hnov txoj xov ntawm Khetos txoj kev cai raus dej, Petus raug hloov, sawv cev rau 144,000 leej. Petus raug muab khi lo lus tseg thaum nyob hauv Panium, uas yog nqe kaum peb mus txog kaum tsib hauv Daniyee kaum ib.
From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.
Ntawm cov dej ntawm Hermon, tus dej Yaladee, uas yog ib lub cim ntawm Khetos—Tus uas nqes los loj kawg—xaus Nws txoj kev taug ntawm Hiav Txwv Tuag. Los saum Ntuj Ceeb Tsheej, qhov chaw uas cov lwg ntawm txoj sia pib tawm los, Khetos tau nqes los txog rau txoj kev tuag saum tus ntoo khaub lig, uas yog sawv cev los ntawm Hiav Txwv Tuag. Ntug dej ntawm Hiav Txwv Tuag yog thaj av qhib rau saum npoo ntiajteb uas tob tshaj plaws hauv ntiajteb. Tus dej Yaladee uas nqes los, nqes mus txog qib dej uas qis tshaj plaws hauv ntiajteb, ib yam li Khetos tau nqes los txog Nws txoj kev tuag saum tus ntoo khaub lig. Los ntawm dej ntawm txoj sia mus rau dej ntawm txoj kev tuag, tus dej Yaladee sawv cev rau Khetos txoj kev nqes los saum ntuj ceeb tsheej los txog saum tus ntoo khaub lig.
Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when they hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.
Cov ntsiab lus tseem ceeb ntawm tej lus faj lem hauv Phau Vajlugkub raug txuas nrog dej, thiab tej lus faj lem hauv Phau Vajlugkub yog lub suab ntawm Khetos, uas yog ib lub suab zoo li ntau tus dej. Tus niam ntiav Npanpiloo zaum saum ntau tus dej, thiab tej dej ntawm Euphrates qhuav mus los npaj txoj kev rau cov vajntxwv sab hnub tuaj, thiab cov tub lag luam thiab cov vajntxwv sawv deb deb quaj ntsuag vim tej nkoj ntawm Tarshish raug rhuav tshem nyob hauv nruab nrab hiav txwv, thiab txoj kev cog lus nrog kev tuag uas cov neeg qaug cawv ntawm Efa‑i tau txais thaum lawv nkaum lawv tus kheej hauv qab tej lus dag, raug muab tshem tawm los ntawm dej nyab loj kawg nkaus ntawm txoj cai Hnub Caiv hnub Sunday ntawm papacy.
When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.
Thaum Muam White hais txog “cov dej ntws loj ntawm Shinar,” nws tab tom hais txog tus Dej Tigris thiab tus Dej Euphrates. Cov dej ntawd muaj peev xwm taug qab mus txog rau Vaj Edees, qhov uas lawv yog tus dej thib peb thiab tus dej thib plaub uas tawm hauv Edees los.
And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.
Thiab lub npe ntawm tus dej thib peb hu ua Hiddekel; tus dej ntawd yog tus uas ntws mus rau sab hnub tuaj ntawm Assyria. Thiab tus dej thib plaub yog Euphrates. Chivkeeb 2:14.
The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”
Tus Hiddekel yog tus Tigris, thiab yeej yog li ntawd, tus Euphrates kuj yog tus Euphrates, txawm hais tias cov neeg sau keeb kwm thiab cov kws ntseeg kev cai niaj hnub no tsis pom zoo. Lawv hais tawv tias tus Ulai tsis yog ib tug dej loj, tiam sis tsuas yog ib tug kwj dej uas neeg txhim ua nyob rau Persia xwb, tsis yog rau Shinar. Cov thawj coj uas yog neeg no tib yam ntawd qhia tias ob tug dej xwb uas muaj nqis hais txog thiab muaj kev txuas nrog Shinar, yog tus Tigris thiab tus Euphrates, hos tus pojniam cev Vajtswv lus hais tias tus Ulai thiab tus Hiddekel yog “cov dej loj ntawm Shinar.”
The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.
Cov lus ntawm tus yaj saub poj niam hais txog zaj lus ntawm dej sawv tawm tsam cov kws txawj niaj hnub no, ib yam li cov kws txawj thaum ub tau sawv tawm tsam Nau-es zaj lus ntawm dej. Peb raug qhia tias ob lub zeem muag uas ob tug dej sawv cev ntawd tab tom nyob hauv txoj kev ua kom tiav, thiab yog li ntawd, txhua yam uas tau sawv cev nyob hauv ob lub zeem muag ntawd uas tau muab los ntawm “ob tug dej loj ntawm Shin-a,” yuav sai los txog tiav. Zaj lus uas txuas nrog ob tug dej ntawd yog Khetos lub suab, rau qhov Nws lub suab zoo li dej ntau ntws. Dej Tigris thiab Euphrates sawv cev rau ib lub ntsiab lus yaj saub loj, thiab lawv zaj lus tim khawv muaj kev txheeb ze rau txoj kev cog lus uas Mauxes tus alpha tau qhia tawm, uas yog tib txoj kev cog lus uas Khetos tus omega tau lees paub.
In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.
Hauv kev yaj saub tus dej Tigris sawv cev rau Axilia, thiab tus dej Euphrates yog Npanpiloo. Nyob hauv qhov kev sib raug no, nkawd yog ob lub hwj chim, uas Yelemis tau sawv cev ua ob tug tsov ntxhuav, cov uas xub yuav coj lub nceeg vaj qaum teb thiab tom qab ntawd lub nceeg vaj qab teb mus rau hauv kev poob cev qhev.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.
Ixayees yog ib pab yaj uas tawg ua ntau qhov chaw; cov tsov ntxhuav tau ntiab nws mus lawm: thawj zaug vajntxwv Axilias tau nqos nws; thiab tom qab no Nebukhadnesas, vajntxwv Npanpiloo, tau tsoo nws tej pob txha tawg lawm. Yelemis 50:17.
Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.
Ob lub Asxias thiab Npanpiloo puav leej yog cov yeeb ncuab sab qaum teb nyob rau hauv kev txheeb rau ob lub nceeg vaj Ixayees, thiab yog li ntawd lawv yog cov qauv qhia txog tus vaj cuav ntawm sab qaum teb—lub hwj chim papal. Hauv qhov tseem ceeb tiag, tib cov kab ke nom tswv thiab kev cai dab qhuas ntawd tau raug coj ua los ntawm ob lub hwj chim uas sawv los ntawm tib lub hauv paus kab lis kev cai, tiamsis Assyria cov qauv nom tswv hais txog kev txawj kav teb chaws ntau dua, hos Npanpiloo hais txog kev txawj kav pawg ntseeg ntau dua, txawm yog zoo ib yam heev. Loos kev pe dab qhuas thiab Loos papal nyob rau qee theem yog tib yam, los tseem, Loos kev pe dab qhuas sawv cev rau kev txawj kav teb chaws thiab Loos papal sawv cev rau kev txawj kav pawg ntseeg. Assyria, nyob rau hauv kev sib raug ntawm lus faj lem rau Npanpiloo, yog ib lub nceeg vaj ntawm kev txawj kav teb chaws, tom qab ntawd Npanpiloo yog ib lub hwj chim zoo ib yam uas hais txog kev txawj kav pawg ntseeg. Assyria sawv cev rau Loos kev pe dab qhuas thiab Npanpiloo sawv cev rau Loos papal. Tag nrho plaub lub hwj chim no tau tsuj nqis Vajtswv lub chaw dawb huv thiab Nws pab tub rog. Assyria raug txuas nrog tus dej Tigris thiab Npanpiloo nrog tus dej Euphrates. Qhov no yog raws nraim li kev qhuav ntawm tus dej Euphrates hauv phau Ntawv Qhia Tshwm, kom npaj txoj kev rau cov vaj ntxwv sab hnub tuaj raws li tau ua qauv tseg los ntawm Khaulas txoj hauj lwm uas tig tus dej Euphrates mus rau lwm txoj kev kom thiaj rhuav tau Npanpiloo. Npanpiloo yog Euphrates; Assyria yog Tigris.
The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.
Tus vajntxwv sab qaum teb hauv zaj lus faj lem kov yeej lub ntiaj teb thaum lub sijhawm muaj teebmeem txoj cai Hnub Caiv thiab tom qab ntawd poob, tiamsis qhov kev kov yeej ntawd feem ntau raug sawv cev ua ib nthwv dej nyab loj kawg nkaus. Zaj keeb kwm ntawm tus vajntxwv sab qaum teb, raws li Axilia thiab Npanpiloo sawv cev, raug cim ua tej dej ntws, rau qhov zaj keeb kwm ntawd raug piav los ntawm lub suab ntawm dej ntau.
The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:
Lub tebchaws nyob nruab nrab ntawm ob tug dej hu ua Mesopotamia, uas txhais tias “lub tebchaws nyob nruab nrab ntawm ob tug dej.” Ob tug dej no sawv cev rau lub hwjchim sab qaum teb uas Vajtswv siv los qhuab ntuas Nws haiv neeg uas tau thim kev ntseeg los ntawm kev muab lawv tawg mus rau hauv txoj kev raug ntes ua qhev. Ib ceg dej me uas yog ib feem ntawm lub suab nrov ntawm ntau yam dej raug pom nyob hauv lub npe “Padanaram,” uas tsuas raug hais txog kaum zaug xwb hauv Vajluskub. Kev hais thawj zaug yog txuas nrog rau lo lus cog tseg, vim nws qhia txog cov hauv paus ntshav ntawm Rebekah, tus pojniam ntawm Isaac. Nqe Vajluskub hais tias:
And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.
Thaum Ixaj muaj plaub caug xyoo, nws thiaj coj Rebekha los ua nws pojniam; nws yog Bethu-es tus ntxhais, uas yog neeg Xilia ntawm Padan-aram, thiab yog Labas tus muam, uas yog neeg Xilia.
The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)
Qhov kawg ntawm plaub caug xyoo tau raug qhia rau saum peb tug tim khawv ntawm Mauxes tias yuav coj mus rau Kadesi, 1863, thiab txoj cai hnub Xabthas. Kev sib yuav ntawm Ixaj yog ib txoj kev sib yuav ntawm lus cog tseg uas ua qauv qhia txog kev sib yuav ntawm Khetos rau ib puas plaub caug plaub txhiab leej ntawm txoj cai hnub Xabthas, uas yog 1863, uas yog Kadesi, uas yog qhov kawg ntawm ib zaj keeb kwm plaub caug xyoo ntawm lus cog tseg. Rebekas yog ib tug ntxhais ntawm ib tug neeg Xiliyas thiab yog tus muam ntawm Lanpas tus Xiliyas, (uas nyob rau tiam tom qab ntawm keeb kwm lus cog tseg, tau rhuav ib lo lus cog tseg nrog Ixaj tus tub Yakhauj.)
Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mentioned in Genesis 25:20.
Bethuel txhais tias “lub tsev ntawm kev puas tsuaj” lossis “tus uas rhuav tshem,” yog li Rebekah yog tus ntxhais ntawm “lub tsev ntawm tus uas rhuav tshem.” Syria txhais tias thaj av siab thiab tiaj toj siab, hos Padanaram txhais tias Mesopotamia, lossis thaj av nyob nruab nrab. Rebekah yog los ntawm caj ces ntawm cov Syrians uas tuaj ntawm Mesopotamia, thaj av siab uas nyob nruab nrab ntawm “tus Dej Tigris ntawm Assyria” thiab “tus Dej Euphrates ntawm Babylon,” cov uas sawv cev rau cov tsov ntxhuav uas tus Tswv tau siv los tshai Nws cov yaj uas tau thim rov qab ntawm txoj kev ntseeg. Lub tsev ntawm cov uas rhuav tshem tau koom nrog lub tsev ntawm Vajtswv hauv txoj kev sib yuav ntawm Isaac thiab Rebekah. Tsis yog ib qho xwm txheej uas, hauv thawj zaug uas Padanaram raug hais txog, ob tug dej no—uas sawv cev rau vajntxwv yaj saub ntawm sab qaum teb, tus uas raug sawv cev ua ib qho dej nyab loj dhau ciam—kuj raug hais thawj zaug hauv Chivkeeb 25:20.
The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.
Kev txuas ntawm lub tsev ntawm kev puam tsuaj nrog Vajtswv cov neeg hauv txoj kev cog lus tseem txuas mus ntxiv thaum Yakhauj khiav ntawm Exau mus, thiab xaus rau ntawm nws tus txiv ntxawm Lanpas, thiab nyob ntawd nws ua haujlwm ob ntu ntawm 2520 hnub kom thiaj li tau txais txoj kev sib yuav hauv txoj kev cog lus tom ntej. Ib txoj kev sib yuav xaus nrog kev tawg khiav ri niab ntawm lub nceeg vaj qaum teb ntawm Ixayees, thiab lwm txoj kev sib yuav xaus nrog kev tawg khiav ri niab ntawm lub nceeg vaj qab teb. Thaum lub sij hawm tawg khiav ri niab ntawm ob lub nceeg vaj ntawd xaus raws li nyias tus nyias thaum xyoo 1798 thiab 1844, txoj kev sib yuav uas Yakhauj tau siv zog ua kom tiav dhau ob ntu ntawm 2520 ntawd thiaj li raug ua kom tiav, raws li tus nraug vauv tau los rau txoj kev sib yuav thaum Lub Kaum Hli 22, 1844.
Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.
Yog li no Khetos tau yuav Leah, uas txhais hais tias “qaug zog thiab nkees,” los yog Nws tau yuav Rachel, uas txhais hais tias “ib tug neeg taug kev zoo”? Leah thiab Rachel sawv cev rau ob pab nkauj xwb uas tab tom taug kev, ib tug nkauj xwb uas “qaug zog,” thiab ib tug nkauj xwb uas “taug kev zoo” ntawm txoj kev mus yuav Yakhauj rau hnub Kaum Hli 22, 1844.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Lawv muaj ib lub teeb ci ntsa iab tsa nyob tom qab lawv thaum pib ntawm txoj kev, uas ib tug tim tswv tau hais rau kuv tias yog ‘lub suab quaj thaum ib tag hmo.’ Lub teeb no ci raws nraim tag nrho txoj kev, thiab muab qhov kaj rau lawv ko taw, xwv kom lawv txhob dawm.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.
“Yog lawv khaws lawv lub qhov muag ntsia ruaj nreb rau Yexus, uas nyob ncaj nraim ntawm lawv xub ntiag, coj lawv mus rau hauv lub nroog, ces lawv thiaj nyob nyab xeeb. Tab sis tsis ntev ces qee leej pib nkees heev, thiab hais tias lub nroog tseem nyob deb heev, thiab lawv tau cia siab tias lawv yuav tau nkag mus rau hauv ntawd lawm ua ntej no. Ces Yexus txhawb lawv zog los ntawm kev tsa Nws sab tes xis uas muaj hwjchim ci ntsa iab, thiab ntawm Nws sab npab ntawd muaj ib qho kaj tawm los yoj hla saum pab pawg advent, thiab lawv qw tias, ‘Alleluia!’ Lwm tus ho ua lwj ua liam tsis lees paub qhov kaj uas nyob tom qab lawv, thiab hais tias tsis yog Vajtswv uas tau coj lawv tawm los deb npaum li ntawd. Qhov kaj uas nyob tom qab lawv thiaj tuag ntais, cia lawv txhais taw nyob hauv txoj kev tsaus ntuj tag nrho, thiab lawv dawm ko taw thiab plam qhov muag ntawm lub hom phiaj thiab ntawm Yexus, ces poob ntawm txoj kev nqaim nqes mus rau hauv lub ntiajteb tsaus ntuj thiab phem uas nyob hauv qab.” Early Writings, 15.
In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.
Xyoo 1844, cov neeg txav Millers uas yog Philadelphian tau nkag mus rau hauv txoj kev sib yuav. Txoj kev sib yuav ntawm Lub Kaum Hli 22, 1844 tau cais ob pawg neeg pe hawm uas Rachel thiab Leah sawv cev rau. Rachel sawv cev rau ib pawg uas tau taug txoj kev mus txog txoj kev sib yuav ntawm Lub Kaum Hli 22, 1844 nrog kev vam meej, tiam sis pawg ntawm Leah tau nkees thiab qaug zog. Tom qab ntawd lawv raug cais tawm, thiab txoj txheej txheem kev sim siab ntawm tus tim tswv thib peb tau pib, raws nraim ntawm qhov chaw uas txoj txheej txheem kev sim siab ntawm Midnigth Cry tau xaus.
The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second set of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.
Txoj kev sib yuav twb tau pib lawm, thiab tom qab ntawd nws yuav tsum raug ua kom tiav thiab raug sim. Txoj kev sib yuav ntawd tau raug ua kom tiav xyoo 1846, thiab txheej txheem kev sim ntawm tus tim tswv thib peb tau pib. Xyoo 1849 thiab 1850 tus Tswv tab tom nthuav Nws txhais tes zaum ob kom sau Nws cov seem tseg los ua ke. Lub rooj thib ob ntawm Habakkuk thiaj li raug muab tso rau hauv keeb kwm thaum ntawd, raws li tau ua qauv piv txwv los ntawm daim txheej lus txib thib ob. Tom qab Mauxes tsoo daim txheej thawj, daim txheej rooj thib ob raug muab nthuav tawm. Daim ntawv qhia xyoo 1850 tau hloov daim xyoo 1843, thiab xyoo 1850, kev sim ntawm cov Yixayee thaum ub raws li Vajtswv tus nkauj nyab ntawm txoj kev cog lus tshiab tseem txuas ntxiv mus rau Kadesh thiab xyoo 1863.
In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.
Xyoo 1856, dej ntau ntxiv los ntawm ob tug dej ntws ntawd tau los txog hauv Hiram Edson tus cwjmem. Qhov kaj txog “xya lub sij hawm” uas los ntawm Edson tus cwjmem los, yog qhov kaj uas sawv cev los ntawm ob tug dej uas tau pib lawv zaj lus tim khawv cev lus faj lem ntawm lub Vaj Edees. Lub Vaj Edees yog ib lub cim ntawm noob neej txoj kev ntxeev siab tawm tsam Vajtswv txoj kevcai, thiab yog qhov chaw uas cov dej ntawm tus dej Ulai thiab tus dej Hiddekel pib lawv txoj kev taug. Lawv hla mus hauv keeb kwm ntawm kev cog lus, rau qhov lub Vaj ntawd, uas yog lub cim ntawm kev ntxeev siab, kuj yog qhov chaw uas muaj ib tug yaj raug tua kom muab khaub ncaws los hloov cov nplooj athi uas nyob saum Adas thiab Evas. Keeb kwm ntawm kev cog lus pib nrog txoj kev cog lus ntawm txoj sia nyob nruab nrab ntawm Adas thiab Vajtswv. Txoj kev cog lus ntawd, uas tsob ntoo ntawm txoj sia sawv cev rau, tau coj mus rau txoj kev cog lus uas raug rhuav los ntawm Adas thiab Evas, uas tau pib ib txoj kev cog lus tshiab ntawm txoj sia, thaum tus Menyuam Yaj uas raug tua txij thaum pib tsim lub ntiaj teb tau muab khaub ncaws rau nkawd uas liab qab thiab ploj lawm. Ob tug dej uas ntws tawm ntawm lub Vaj ntawd thaum kawg dhau los ua cov cim ntawm cov hwjchim uas Vajtswv siv ua Nws tus pas nplawm qhuab ntuas.
O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.
Au Assilias, tus pas nrig ntawm kuv txoj kev chim, thiab tus qws hauv lawv txhais tes yog kuv txoj kev npau taws. Kuv yuav txib nws tawm tsam ib haiv neeg uas ua txuj dawb huv, thiab tawm tsam cov neeg uas raug kuv txoj kev npau taws kuv yuav muab lus txib rau nws, kom txeeb tau tej khoom nyiag, thiab txeeb tau tej tsiaj txhu, thiab tsuj nkawd nqes ib yam li cov av nkos hauv tej kev. Yaxayas 10:5, 6.
Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.
Ob tug dej ntawd ntws tawm hauv Edees mus rau hauv caj ces ntawm Rebekah thiab nws txoj kev sib yuav raws li kev cog lus nrog Ixaj, thiab txuas ntxiv mus rau Yakhauj, qhov chaw uas cov dej ntawm ob tug dej ntawd raug sawv cev ua ob lub sijhawm xya zaug uas sib txawv. Tom qab ntawd, ob tug dej tib yam ntawd ntws mus dhau rau hauv rau tshooj kawg ntawm Daniyees, qhov chaw uas peb tshooj raug sawv cev los ntawm txhua tug dej. Ib tug dej sawv cev rau kev nce ntxiv ntawm kev paub uas tau raug qhib tawm hauv tshooj xya, yim, thiab cuaj; hos lwm tug dej sawv cev rau kev nce ntxiv ntawm kev paub uas tau raug qhib tawm hauv tshooj kaum, kaum ib, thiab kaum ob.
Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.
Tshooj xya, yim, thiab cuaj raug nthuav tawm ua yog lub zeem muag ntawm Ulai, thiab Khetos raug piav qhia nyob rau hauv ib yam li ntawd hauv tshooj kaum, kaum ib, thiab kaum ob. Hauv ob qho tib si ntawm cov zeem muag ntawm tus dej no, uas raug nthuav tawm los ntawm peb tshooj—Khetos raug nthuav tawm tias sawv saum cov dej.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.
Thiab muaj li no tias, thaum kuv, yog kuv Daniyee, tau pom lub zeem muag lawm thiab nrhiav kom to taub nws lub ntsiab, saib maj, muaj ib tug sawv ntawm kuv xub ntiag zoo li tus yam ntxwv ntawm ib tug neeg. Thiab kuv hnov ib tug neeg lub suab nyob nruab nrab ntawm ntug dej Ulai, uas hu thiab hais tias, Kha-eeb-Ri-ee, ua kom tus no to taub lub zeem muag. Daniel 8:15, 16.
The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.
Zaj yog kev pom txog Khetos hauv tshooj kaum zoo ib yam li zaj yog kev pom uas Yauhas tau pom nyob hauv Qhia Tshwm tshooj ib, thiab hauv Daniyees txoj kev pom hauv tshooj yim, Palmoni nyob saum cov dej, ib yam li Nws nyob hauv tshooj kaum ob, qhov chaw uas Nws hnav tsoos ntaub linen.
“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’
“Thaum lub sijhawm uas Gabriel tuaj xyuas, tus yaj saub Daniel tsis muaj peev xwm txais tau tej lus qhia ntxiv lawm; tiamsis ob peb xyoos tom qab ntawd, vim xav paub ntxiv txog tej ntsiab lus uas tseem tsis tau piav kom meej tag, nws rov muab nws tus kheej rau kev nrhiav qhov kaj thiab kev txawj ntse ntawm Vajtswv. ‘Nyob rau hauv cov hnub ntawd, kuv Daniel tau quaj ntsuag peb lub lis piam puv npo. Kuv tsis tau noj mov qab ntxiag li, tsis muaj nqaij los yog cawv nkag rau hauv kuv lub qhov ncauj, thiab kuv kuj tsis tau pleev roj rau kuv tus kheej li…. Ces kuv tsa kuv ob lub qhov muag ntsia, thiab saib, saib seb muaj ib tug txivneej hnav ntaub linen, nws lub duav raug khi nrog kub zoo nkauj ntawm Uphaz. Nws lub cev kuj zoo li lub beryl, thiab nws lub ntsej muag zoo li qhov tshwm ntawm xob laim, thiab nws ob lub qhov muag zoo li tej teeb hluav taws, thiab nws ob txhais npab thiab ob txhais taw muaj xim zoo li tooj dag ci ntsa iab, thiab suab ntawm nws cov lus zoo li suab ntawm ib pab neeg coob coob.’”
“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.
“Tsis muaj ib tug neeg twg qis dua li Vajtswv Leej Tub uas tau tshwm sim rau Daniyees. Daim lus piav no zoo ib yam li daim uas Yauhas tau muab thaum Khetos raug tshwm rau nws saum kob Patmos. Nim no peb tus Tswv los nrog ib tug tim tswv saum ntuj ceeb tsheej ntxiv tuaj qhia Daniyees txog yam uas yuav tshwm sim nyob rau hnub kawg. Txoj kev paub no tau muab rau Daniyees thiab tau raug sau cia los ntawm kev tshoov siab rau peb, cov uas kawg ntawm lub ntiajteb twb los txog rau saum peb lawm.” Review and Herald, February 8, 1881.
In the Hiddekel vision of Christ in chapter ten, Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hands to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.
Hauv hauv yog toog pom Hiddekel txog Khetos hauv tshooj kaum, Khetos sawv saum dej thiab hnav khaub ncaws ntaub linen; hos hauv yog toog pom Ulai, Nws kuj sawv saum dej thiab. Yog toog pom hauv Tshwm Sim tshooj ib sib haum nrog yog toog pom uas nthuav tawm hauv yog toog pom Ulai thiab Hiddekel, qhov uas Muam White qhia meej tias nws yog “tsis yog ib tug twg qis dua Leej Tub ntawm Vajtswv.” Thaum nws txheeb tus tim tswv hauv Tshwm Sim tshooj kaum, nws hais tias tus tim tswv ntawd yog “tsis yog ib tug twg qis dua Yexus Khetos.” Tus tim tswv hauv Tshwm Sim tshooj kaum tsa Nws txhais tes rau saum ntuj ceeb tsheej thiab cog lus los ntawm Tus uas muaj sia nyob mus ib txhis ib txhiab ib txhis, txuas nrog yog toog pom txog Khetos hauv tshooj kaum ob uas tsa Nws ob txhais tes rau saum ntuj ceeb tsheej thiab cog lus los ntawm Tus uas muaj sia nyob mus ib txhis ib txhiab ib txhis. Hauv Tshwm Sim tshooj kaum Nws sawv saum dej thiab saum av tib si.
What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.
Yam uas nyob “nruab nrab ntawm ob ntug dej” ntawm ib tug dej yog dej, thiab Daniyee hnov “ib tug txiv neej lub suab nyob nruab nrab ntawm ob ntug dej,” yog li ntawd lub suab ntawd tawm ntawm tus txiv neej uas nyob saum dej, thiab lub suab ntawd yog lub suab nrov ntawm cov dej ntawm tus dej Ulai.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …
Thiab nyob rau hnub nees nkaum plaub ntawm thawj lub hli, thaum kuv nyob ntawm ntug tus dej loj, uas yog Hiddekel; ces kuv tsa kuv lub qhov muag ntsia, thiab saib seb, muaj ib tug txivneej hnav ntaub linen, uas nws lub duav raug xauv nrog kub ntshiab ntawm Uphaz: Nws lub cev kuj zoo li lub pob zeb beryl, thiab nws lub ntsej muag zoo li qhov tshwm sim ntawm xob laim, thiab nws ob lub qhov muag zoo li tej teeb hluav taws, thiab nws ob txhais npab thiab ob txhais taw zoo li xim tooj liab uas raug txhuam kom ci, thiab suab ntawm nws cov lus zoo li suab ntawm ib pab neeg coob. …
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
Tiamsis koj, Au Daniel, cia li kaw tej lus no tseg, thiab muab phau ntawv ntawd kaw ruaj khov, mus txog rau lub sij hawm kawg: coob leej yuav khiav mus los, thiab kev paub yuav nce ntxiv. Ces kuv, Daniel, ntsia saib, thiab saib seb, muaj ob tug lwm tus sawv ntawd, ib tug nyob ntawm ntug dej tus no, hos ib tug nyob ntawm ntug dej tus tod. Thiab ib tug hais rau tus txivneej hnav ntaub linen, uas nyob saum cov dej hauv tus dej, hais tias, Yuav ntev npaum li cas mam txog qhov kawg ntawm tej yam txaus ntshai no? Thiab kuv hnov tus txivneej hnav ntaub linen, uas nyob saum cov dej hauv tus dej, thaum nws tsa nws txhais tes xis thiab nws txhais tes laug rau saum ntuj, thiab cog lus los ntawm tus uas muaj sia nyob mus ib txhis tias, yuav yog ib lub sij hawm, ob lub sij hawm, thiab ib nrab; thiab thaum nws twb ua tiav rau kev muab lub hwj chim ntawm haiv neeg dawb huv tawg tas lawd, txhua yam no yuav tiav tas.
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 10:4–6; 12:4–10.
Kuv hnov lawm, tiamsis kuv tsis totaub; ces kuv hais tias, Au kuv tus Tswv, yam no yuav xaus li cas? Thiab nws hais tias, Koj cia li mus koj txojkev mus, Daniel; rau qhov tej lus no raug kaw cia thiab raug muab khi ruaj nrees mus txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom huv, thiab raug ua kom dawb, thiab raug sim; tiamsis cov neeg phem yuav ua phem ntxiv mus: thiab tsis muaj ib tug ntawm cov neeg phem yuav totaub; tiamsis cov neeg txawj ntse yuav totaub. Daniel 10:4–6; 12:4–10.
The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.
Cov dej loj ntawm Shin-a, raws li Muam White qhia lawv, yog ob qho tib si txuas nrog ib lub zeem muag uas Khetos nyob saum dej hais lus, rau qhov Nws lub suab zoo li lub suab nrov ntawm ntau cov dej. Hauv ob lub zeem muag no lo lus nug “ntev npaum li cas” raug nug. Ob tug dej no kuj raug sawv cev hauv Daniyees tshooj yim qhov “lus nug thiab lus teb,” uas yog lub ncej tseem ceeb thiab lub hauv paus ntawm Adventism. Nyob ntawd, ob tug dej yog cov cim ntawm “xya lub sij hawm” ntawm kev tawg khiav thiab kev tsuj nqes ntawm ob qho tib si lub chaw dawb huv thiab pab tub rog. Ob tug dej no ua tiav lawv tes dej num raws li Vajtswv tus pas nrig rau kev qhuab ntuas, ces tom qab ntawd mam ntws mus rau hauv keeb kwm Millerite ntawm tus tim tswv thawj, qhov chaw uas William Miller nrhiav tau nws lub pov haum cev lus faj lem thawj zaug, uas yog txoj kab ntawm “xya lub sij hawm” nyob hauv Levis Kevcai nees nkaum rau. Ob tug dej no sawv cev rau ob zaug kev tawg khiav ntawm 2520 xyoo, uas tau raug ua tiav los ntawm ob tug tsov ntxhuav ntawm Assyria thiab Npanpiloo, uas raug sawv cev los ntawm Tigris thiab Euphrates, thiab yeej yog los ntawm Leah thiab Rachel, cov xeeb ntxhais ntawm Rebekah, uas lawv txoj kev sib yuav hauv lus cog tseg tau muaj tshwm sim thaum Ixaj muaj plaub caug xyoo, raws li tau sau tseg nyob hauv Chivkeeb 2520.
Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.
Miller tsuas yog nthuav tawm txoj kev tawg khiav ntawm “xya lub sij hawm” tawm tsam lub nceeg vaj qab teb ntawm Yudas, uas tau ua tiav nrog txoj lus faj lem 2300 xyoo hauv 1844. Xyoo 1856, “cawv txiv hmab tshiab” ntawm “xya lub sij hawm” tau qhia tib txoj kev tawg khiav ntawd rau saum lub nceeg vaj qaum teb, xaus rau xyoo 1798. Raws li thawj qhov kev tshawb pom faj lem ntawm William Miller, dej ntawm tus dej Euphrates tau los txog ua txoj lus qhuab qhia alpha hauv keeb kwm ntawm thawj tus tim tswv. Dej ntawm tus dej Ulai tau los txog nrog tus tim tswv thib peb. Qhov kev tshawb pom alpha ntawm Miller yog xya lub sij hawm uas raug sawv cev los ntawm tus dej Ulai, thiab qhov kev tshawb pom omega ntawm Hiram Edson yog xya lub sij hawm uas raug sawv cev los ntawm tus dej Hiddekel.
The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.
Lub 2520 sawv cev rau qhov ntev ntawm lub sijhawm uas zoo ib yam rau txhua lub nceeg vaj, tiam sis pib thiab xaus sib nrug plaub caug rau xyoo. Xyoo 1798 cim txog lub sijhawm kawg thiab kev tuaj txog ntawm tus timtswv xub thawj hauv Tshwmsim kaum plaub. Xyoo 1798 yog qhov ua tiav ntawm 2520 xyoo ntawm kev tawg ua khiav ua qhua uas raug coj los rau saum lub nceeg vaj qaum teb los ntawm tus tsov ntxhuav ntawm Assyria. Xyoo 1844 yog qhov ua tiav ntawm “xya zaug” uas raug coj los rau saum lub nceeg vaj qab teb thiab yog tus tsov ntxhuav ntawm Babylon sawv cev rau nws. Ob tug dej yog qhov cim pib thiab cim kawg rau keeb kwm ntawm thawj thiab ob tus timtswv tej lus uas xaus nrog kev tuaj txog ntawm tus thib peb rau hnub Lub Kaum Hli 22, 1844, thaum ob lub raj xya thiab lub raj jubilee kuj tau raug tshuab rau hnub Kev Theej Txhoj uas yog tus qauv tiav tiag.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.
Ces koj yuav tsum ua kom lub raj nrov ntawm xyoo jubilee nrov rau hnub kaum ntawm lub hli xya; rau hnub ua kev theej txhoj nej yuav tsum ua kom lub raj nrov thoob plaws hauv nej tej tebchaws. Leviticus 25:9.
The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”
Kev tshuab raj xya nrov yog ib lub cim qhia txog Khetos txoj hauj lwm uas muab Nws txoj Kev Vajtswv nrog tib neeg lub cev nqaij daim tawv koom ua ib ke, thiab qhov no raug sawv cev los ntawm 2300 xyoo hauv qhov yog toog pom ntawm tus dej Ulai; hos kev tshuab raj jubilee nrov yog ib lub cim qhia txog txoj kev cog lus hais txog thaj av uas raug rhuav thiab raug coj los poob rau saum Vajtswv haiv neeg, yam uas Daniel hu ua Mauxes txoj kev foom thiab txoj lus cog tseg nrog lus cog nplua, thiab yam uas Mauxes hu ua “kev sib cav ntawm Vajtswv txoj kev cog lus.”
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Yog lawm, tag nrho cov Ixayees tau ua txhaum koj txoj kevcai lawm, txawm yog los ntawm kev tig mus deb, kom lawv thiaj tsis mloog koj lub suab; yog li ntawd txoj lus foom tsis zoo thiaj raug nchuav los saum peb, thiab txoj lus cog tseg uas raug sau cia hauv Mauxes, tus qhev ntawm Vajtswv, txoj kevcai, vim peb tau ua txhaum tawm tsam nws. Daniel 9:11.
The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”
Lo lus “kev foom phem” thiab “lo lus cog lus” uas tau sau tseg “hauv Mauxes txoj kevcai” yog qhov “xya npaug” hauv Leviticus nees nkaum rau. Lo lus uas txhais ua “lo lus cog lus” yog tib lo lus Henplais uas hauv Leviticus tau txhais ua “xya npaug.” Kev foom phem ntawd, vim txoj kev ua txhaum rau lo lus cog lus ntawm zaj lus cog tseg hauv tshooj nees nkaum tsib, raug nthuav tawm hauv tshooj nees nkaum rau, qhov uas Mauxes qhia tias kev foom phem ntawd yog “kev sib cav ntawm zaj lus cog tseg.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Ces kuv kuj yuav tawm tsam nej thiab, thiab yuav rau txim rau nej xya npaug ntxiv rau nej tej kev txhaum. Thiab kuv yuav coj rab ntaj los rau saum nej, rab ntaj uas yuav pauj kev rhuav tshem ntawm kuv txoj kev cog lus; thiab thaum nej sib sau ua ke nyob hauv nej tej nroog, kuv yuav xa mob kis kab mob tuaj rau hauv nej; thiab nej yuav raug muab cob rau hauv tes yeeb ncuab. Leviticus 26:24, 25.
The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.
Tus Tswv tau coj rab ntaj ntawm tus tsov ntxhuav ntawm Assyria los rau saum lub tebchaws qaum teb kom “rau txim” rau lawv los ntawm kev muab lawv rau hauv “txhais tes ntawm tus yeeb ncuab,” xyoo 723 BC. Plaub caug rau xyoo tom qab ntawd, xyoo 677 BC, lub tebchaws qab teb tau hnov txoj kev foom phem ntawm Mauxes. Txoj kev foom phem ntawm Mauxes yog kev sib cav ntawm txoj kev cog lus. Tau plaub caug rau xyoo, cov tsov ntxhuav ntawm Mesopotamia tau raug Vajtswv siv los tshem tawm thiab tsuj nqes pab tub rog. Thaum kawg ntawm lub sijhawm plaub caug rau xyoo ntawd, Nebukhadnezar tau rhuav tshem lub tuam tsev dawb huv. Pab tub rog uas yog lo lus nug ntawm Daniyee hauv nqe kaum peb ntawm Daniyee yim tau raug lawv cov yeeb ncuab qhev rau ib lub sijhawm plaub caug rau xyoo, uas xaus rau nrog kev rhuav tshem lub tuam tsev dawb huv, uas yog lwm yam ntsiab lus uas yuav raug tsuj nqes hauv nqe kaum peb. Thaum cov dej ntws ntawd mus txog xyoo 1798 thiab 1844 raws li nyias, ib pab neeg tau raug sau los ua ib lub tuam tsev, vim pab neeg yog ib lub cev, thiab lub cev yog ib lub tuam tsev. Thaum kawg ntawm lub sijhawm ntawd, lub tuam tsev uas tau raug tsa nyob hauv plaub caug rau xyoo ntawd yuav tsum koom nrog lub tuam tsev saum ntuj ceeb tsheej hauv txoj kev sib yuav ntawm Vajtswv txoj xwm txheej nrog tib neeg. Kev sib yuav yog nyob nruab nrab ntawm ob lub tuam tsev, thiab yam uas Vajtswv tau koom ua ke lawm tsis txhob cia sib ncaim.
The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.
Dej dej ntawm tus dej Tigris tau los txog rau xyoo 1798, thiab dej dej ntawm tus dej Euphrates tau los txog rau xyoo 1844. Tsis ntev ua ntej tus tim tswv thib peb los txog, tus tim tswv thib ob twb los txog lawm, thiab tom qab ntawd, hauv lub rooj sib txoos pw hav zoov ntawm Exeter, New Hampshire, hnub tim 12–17 lub Yim Hli, 1844, txoj xov ntawm Midnight Cry tau raug nchuav tawm. Exeter txhais hais tias “ib lub chaw ruaj khov dej,” thiab hauv lub rooj sib txoos pw hav zoov ntawd, muaj ib lub rooj sib txoos cuav uas raug tuav rau hauv ib lub tsev ntaub sib txawv, tsa los ntawm ib pab neeg tuaj ntawm Watertown, Massachusetts. Cov dej uas, raws li Muam White hais, muaj lawv lub hauv paus hauv Eden, twb yuav raug faib mus ua “ib nthwv dej hiav txwv loj” thoob plaws ntug hiav txwv sab hnub tuaj ntawm Tebchaws Meskas. Av qeeg uas ua rau nthwv dej hiav txwv loj ntawd tshwm sim hauv Vaj Edees thaum Xatas kov yeej noob neej, ua rau muaj ib qho kev kub ntxhov loj hauv Eden uas nws cov nthwv dej ncav mus txog Midnight Cry ntawm keeb kwm Millerite. Nthwv dej hiav txwv loj ntawd ntws los rau hauv Midnight Cry hauv keeb kwm ntawm ib puas plaub caug plaub txhiab, thiab nthwv dej uas pib ntawm av qeeg ntawm Adas txoj kev txhaum ntawd ncav mus txog av qeeg ntawm txoj cai hnub Sunday hauv Tshwmsim tshooj kaum ib.
The voice of Christ is the voice of many waters, and the waters combined, make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.
Lub suab ntawm Khetos yog lub suab ntawm ntau yam dej, thiab cov dej ntawd thaum sib koom ua ke, tsim tsa txoj xov ntawm nag lig. Yaxayas thiab nws tus tub Shearjashub sawv nyob rau hauv nqe peb ntawm tshooj xya ntawm lub pas dej ntawm tus kav dej sab saud, tab tom nthuav qhia txoj xov nag lig hauv lub sij hawm muab lub foob ntawm ib puas plaub caug plaub txhiab leej. Nyob ntawd txoj lus tshaj tawm ntawm Yaxayas rau vaj Ahaz uas ruam thiab phem yog tias tus Tswv yuav coj dej ntawm Axilia los rau saum Ahaz, yog vajntxwv Senakhawlees, thiab nws cov dej yuav nce siab mus txog caj dab.
The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.
Tus Tswv kuj rov hais rau kuv dua, tias, Vim haiv neeg no tsis kam txais tej dej ntawm Shiloah uas ntws maj mam, thiab zoo siab rau Rezin thiab tus tub ntawm Remaliah; Yog li no, saib seb, tus Tswv coj tej dej ntawm tus dej loj los rau saum lawv, muaj zog thiab coob, yog vajntxwv Axilia thiab tag nrho nws lub hwjchim ci ntsa iab: thiab nws yuav nce hla txhua nws tej kwj deg, thiab hla dhau txhua nws tej ntug dej: Thiab nws yuav hla mus rau hauv Yudas; nws yuav nyab thiab hla dhau, nws yuav mus txog txawm rau ntawm caj dab; thiab kev nthuav tawm ntawm nws ob tis yuav puv nkaus qhov dav ntawm koj thaj av, Au Immanuel. Yaxayas 8:5–8.
Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.
Ahaz tsis kam txais cov dej uas tus Tswv tau “xa,” yog li ntawd tus Tswv thiaj “xa” cov dej ntawm Assyria tuaj rau Ahaz. Ahaz “zoo siab” rau hauv kev koom tes sib txoos ntawm “Rezin thiab Remaliah tus tub.” Ahaz “zoo siab” rau ib txoj xov ntawm nag lig cuav uas sawv cev los ntawm Rezin thiab Remaliah tus tub.
Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposite emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.
Rezin thiab tus tub ntawm Remaliah, uas yog Pekah, vajntxwv ntawm lub nceeg vaj qaum teb, sawv cev rau ib qho cuav uas piv rau Yaxayas thiab nws tus tub. Vajntxwv Ahaz uas ruam thiab phem “zoo siab xyiv fab” rau hauv txoj kev koom tes uas raug sawv cev los ntawm kaum xeem qaum teb ntawm Ixayees thiab Xiliya, ua ib daim qauv qhia txog txoj kev sib raug zoo tsis raws cai ntawm pawg ntseeg thiab lub xeev thaum txog txoj cai Hnub Xaiv. Ahaz zoo siab xyiv fab, vim kev txaj muag thiab kev xyiv fab yog ob yam kev xav uas sib txawv kiag, uas txoj kev tshoov siab siv los hais rau cov uas raug sawv cev hauv qhov kev sib cav txog nag lig. Thaum Yelemis noj phau ntawv me me ntawd, nws yog txoj kev xyiv fab thiab kev zoo siab ntawm nws lub siab, thiab Yoos qhia rau peb tias Vajtswv haiv neeg yuav tsis txaj muag ib zaug li. Ahaz, raws li ib tug Laodicean, yog neeg dig muag, yog li ntawd nws zoo siab xyiv fab rau hauv txoj xov cuav txog dej thiab tsis lees txais Yaxayas txoj xov tseeb txog dej. Nws tsim nyog txaj muag vim nws tso siab rau txoj xov cuav ntawm nag lig uas raug sawv cev los ntawm dej nyab ntawm vajntxwv qaum teb, tiam sis nws tau tsis lees txais txoj xov ntawm Shiloah.
The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.
Zaj lus ntawm Shiloah hauv Yaxayas yim yog zaj lus ntawm nag tom qab. Lub pas dej Shiloah raug txheeb xyuas hauv Phau Tshiab tias yog lub pas dej Siloam. Hauv Henplais los sis Kili nws txhais hais tias “xa.” Nws yog yam tsim nyog rau Khetos tawm mus kom Nws thiaj li “xa” tus Vaj Ntsuj Plig Dawb Huv los. Yaxayas thiab Ahaz nyob ntawm lub pas dej Shiloah, thiab qhov kev sim ntawd yog raws li seb puas yuav muaj kev ntseeg hauv lub pas dej Shiloah raws li Yaxayas thiab nws tus tub sawv cev, los sis muaj kev ntseeg hauv Rezin thiab Remaliah tus tub? Ahaz tab tom xaiv ntawm ob hom dej, dej ntawm Shiloah los sis dej ntawm Vajntxwv Axilias. Ahaz zoo siab rau txoj kev koom tes thiab zaj lus uas Rezin thiab Remaliah tus tub sawv cev, thiab vim li ntawd nws thiaj tau txais dej nyab ntawm kev puam tsuaj, hloov chaw ntawm dej uas ntws mos nyoos thaum nws raug txiav txim. Nws qhov kev txiav txim sawv cev rau txoj cai Hnub Caiv thaum vajntxwv qaum teb ntws hla thoob plaws tag nrho lub ntiajteb ib yam li dej nyab. Qhov no tshwm sim txij li txoj cai Hnub Caiv mus ntxiv, thaum dej nyab ntawm Lub Suab Quaj Nruab Nrab Hmo Ntuj kuj tab tom cheb lub ntiajteb thiab.
Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.
Ahaz zoo siab rau kev koom tes ntawm kaum xeem sab qaum teb thiab Syria, thiab yog li ntawd nws zoo siab rau zaj lus uas sib xyaw pawg ntseeg thiab lub xeev, raws li sawv cev los ntawm txhua yam kev cog lus koom tes uas txhaum txoj cai uas muaj nyob hauv Vajtswv Txojlus. Yaxayas sawv cev rau ib tug Philadelphian, hos Ahaz yog ib tug Laodicean. Khetos txuas Yaxayas zaj lus tim khawv nrog Nws tus kheej thaum Nws kho tus neeg dig muag, ib tug Laodicean ntawm pas dej Siloam.
And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?
Thaum Yexus taug kev hla mus, nws pom ib tug txivneej uas dig muag txij thaum yug los. Nws cov thwjtim nug nws tias, Xibhwb, leejtwg tau ua txhaum, tus txivneej no los yog nws niam nws txiv, thiaj ua rau nws yug los dig muag?
Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.
Yexus teb hais tias, Tsis yog tus no tau ua txhaum, thiab tsis yog nws niam nws txiv: tiam sis yog kom tej hauj lwm ntawm Vajtswv tshwm sim nyob hauv nws. Kuv yuav tsum ua tej hauj lwm ntawm tus uas txib kuv los, thaum tseem yog nruab hnub: hmo ntuj tab tom los txog, thaum tsis muaj leej twg ua tau hauj lwm. Tsuav yog kuv tseem nyob hauv lub ntiaj teb no, kuv yog qhov kaj ntawm lub ntiaj teb. Thaum nws hais li ntawd tag lawm, nws nto qaub ncaug rau hauv av, thiab muab cov qaub ncaug ua av nplaum, ces nws pleev av nplaum rau tus neeg dig muag ob lub qhov muag, Thiab hais rau nws tias, Mus ntxuav hauv lub pas dej Siloam, (uas txhais tias, Xa Los.) Yog li ntawd nws txawm mus, thiab ntxuav, ces rov qab los pom kev.
The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?
Cov neeg zej zog thiaj li, thiab cov uas yav tas los tau pom nws tias nws dig muag, hais tias, Tus no tsis yog tus uas zaum thov khawv lov? Ib txhia hais tias, Tus no yog nws lawm; lwm tus hais tias, Nws zoo li nws xwb; tiam sis nws hais tias, Kuv yog tus ntawd. Lawv thiaj hais rau nws tias, Koj lub qhov muag qhib tau li cas?
He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.
Nws teb hais tias, Ib tug txivneej uas hu ua Yexus tau muab av nplaum ua, pleev rau kuv ob lub qhov muag, thiab hais rau kuv tias, Cia li mus rau lub pas dej Xi-lo-as, thiab ntxuav: ces kuv thiaj mus ntxuav, thiab kuv tau pom kev. Yauhas 9:1–11.
The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.
Tus txiv neej dig muag ntawd nrog rau vajntxwv ruam thiab phem Ahaz raug sim seb lawv puas yuav tso lawv txoj kev cia siab rau hauv lub pas dej Siloam los yog rau dej nyab ntawm Assyria. Tus txiv neej dig muag paub tias nws dig muag, tiamsis Ahaz nplua nuj, muaj khoom muaj nqis ntau zuj zus, thiab tsis xav tau dabtsi li. Ahaz yog tus nkauj xwb ruam ntawm lub pas dej nag tom qab, hos tus txiv neej dig muag yog tus nkauj xwb muaj tswvyim. Cov dej uas raug Xa los, los yog cov dej uas raug xa tawm ntawm Assyria, yog qhov kev sim ntawd.
A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.
Ib lub pas dej yog qhov chaw uas dej raug sau ua ke, thiab raws li lub ntsiab lus yaj saub, ib lub pas dej yog qhov chaw uas ntau yam kwj deg, niam dej, kwj me, hiav txwv, dej hiav txwv loj, pas dej, nag thiab lwg ntawm txhua yam “dej” uas sawv cev rau Khetos lub suab raug sau ua ke. Lub pas dej ntawm nag tom qab raug tsim los ntawm cov dej uas ntws los ntawm lub pas dej saud. Lub pas dej sawv cev rau zaj lus ntawm nag tom qab nyob rau hauv lub ntsiab lus ntawm ib txoj kev sim siab. Ahaz tsis kam lees cov dej uas ntws mos mos, tiam sis tus neeg dig muag tau mloog lus rau zaj lus uas txuas nrog lub pas dej. Yexus tau muab ib feem ntawm Nws txoj kev Vajtswv, sawv cev ua “qaub ncaug,” los xyaw nrog av nplaum, uas sawv cev rau kev koom ua ke ntawm txoj kev Vajtswv nrog tib neeg txoj kev ua neeg, uas Khetos ua tiav nyob rau hauv Chaw Dawb Huv Tshaj Plaws.
Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.
Khetos tau nti rau hauv av thiab muab Nws cov qaub ncaug los tov ua av nplaum. Nws tau siv zaj lus ntawm kev sib koom ua ke ntawm Vajtswv tus Cwj Pwm thiab tib neeg tus cwj pwm los pleev rau tus neeg dig muag ob lub qhov muag. Zaj lus uas raug sawv cev los ntawm kev sib koom ua ke ntawm Vajtswv tus Cwj Pwm thiab tib neeg tus cwj pwm ntawd yog zaj lus ntawm xyoo 1888, thiab nws raug npaj tseg los hloov ib tug neeg ntawm lub xeev ntawm Laodicea mus txog rau lub xeev ntawm Philadelphia. Tiamsis zaj lus ntawd yuav tsum muaj tib neeg txoj kev koom tes. Lawv yuav tsum mus rau tom pas dej, ces ntxuav.
All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.
Txhua tus tau ua txhaum thiab poob tsis cuag Vajtswv lub hwjchim ci ntsa iab, tiamsis Yexus hais tias tus neeg dig muag thiab nws niam nws txiv tsis tau ua txhaum. Yexus tab tom tshem lo lus nug hais txog kev liam txim tawm ntawm tus neeg dig muag tus mob ntawd, thiab Nws qhia nws tias yog ib tug neeg uas raug tsa sawv los kom qhuas tus Tswv, thiab tus neeg yaj saub hauv Vajlugkub tej lus faj lem uas raug tsa sawv los rau lub hom phiaj kom “Vajtswv tej hauj lwm yuav tshwm sim tawm los” yog tus chij, uas yog muaj los ntawm cov txiv neej thiab cov poj niam uas tau hla tawm hauv Laodicea mus rau Philadelphia. Tus chij yog qhov chaw uas Vajtswv tej hauj lwm tshwm sim tawm los, rau qhov Nws tes dej num yog los koom Tswv Ntuj nrog tib neeg ua ke (raws li tau sawv cev los ntawm cov tshuaj pleev av nkos), thiab tej yam khoom plig ntawm tes dej num ntawd yog cov uas tsis yog tsuas yog tau hnov zaj lus Laodicea xwb, tiam sis yog cov uas tau ua raws li cov lus qhia kho mob hauv zaj lus ntawd. Lo lus qhia kho mob rau tus neeg dig muag yog kom nws mus ntxuav. Thaum nws twb pom kev lawm nws tsis tas yuav sim qhuas Vajtswv, vim tej xwm txheej puag ncig nws twb ua kom qhov ntawd tshwm sim lawm.
It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.
Nws pib los ntawm Khetos txoj kev los ze, ces mam li raws los ntawm Khetos tes hauj lwm. Tes hauj lwm kawg ntawm Khetos hauv lub Tuam Tsev Dawb Huv saum ntuj ceeb tsheej uas hais txog tib neeg yog los hloov ib tug neeg los ntawm ib hav pob txha qhuav tuag, lossis los ntawm kev pw tuag hauv tej kev, lossis los ntawm kev dig muag kawg nkaus. Nws tes hauj lwm kawg yog los tsim Nws haiv neeg dua tshiab kom zoo ib yam li Nws tus yam ntxwv, thiab qhov ntawd yog tib tes hauj lwm uas Nws tau ua thaum Nws tsim Adas tawm hauv hmoov av hauv av, ces tshuab txoj sia ua pa rau hauv nws. Tes hauj lwm kawg yog tes hauj lwm thawj, rau qhov Nws xub ua cov av nplaum, ces pleev cov av nplaum ntawd nrog txoj sia ntawm Nws tus Ntsuj Plig. Rau Adas, tus Ntsuj Plig yog Nws txoj pa; rau tus neeg dig muag, nws yog dej. Rau Exekees hav pob txha qhuav tuag, nws yog ib txoj xov uas hu kom sib sau ua ke uas tsim tau lub cev. Ces ib txoj xov hais txog plaub cua tau tshuab los saum lub cev, thiab ces lub cev ntawd sawv los ua ib pab tub rog loj kawg.
While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.
Thaum tus neeg dig muag tseem dig muag, Yexus pom nws thiab mam li los cuag nws. Nws los cuag tus neeg dig muag ntawd nyob hauv lub ntsiab lus ntawm ib lo lus nug uas Nws cov thwjtim tau tsa los, kom Nws thiaj li tsim tau qhov chaw yaj saub uas tsim nyog rau zaj piv txwv ntawd. Cov “haujlwm ntawm Vajtswv” yog ib lub cim yaj saub raws ntau txoj kab tim khawv sib txawv hauv phau Vajlugkub. Txhua qhov kev tshwm sim ntawm cov “haujlwm ntawm Vajtswv” hauv Vajlugkub raug ua kom tiav nyob rau lub sijhawm ntawm nag lig. Yexus tab tom tso lub ntsiab lus ntawm zaj no raws li txoj xov kawg, raws li Eliyas sawv cev nyob hauv cov nqe kawg ntawm Malachi.
The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.
Cov niam txiv thiab tus me nyuam dig muag tsis raug txiav txim raws li cov neeg txhaum, rau qhov no yog lub sijhawm ntawm Vajtswv tej hauj lwm uas zoo kawg nkaus, thiab nyob rau lub sijhawm ntawd tej siab ntawm cov niam txiv thiab tej siab ntawm cov me nyuam yuav raug tig los kom pom qhov teeb meem uas nyob ntawm xub ntiag. Qhov teeb meem ntawd yog—seb tus txiv neej Laodicea uas dig muag puas tau raug hloov mus ua ib tug txiv neej Philadephia uas raug pleev roj. Qhov ntawd yog qhov teeb meem uas sawv los ntsib cov niam txiv thiab tus me nyuam hauv lub sijhawm ntawm nag lig, rau qhov ntawd kuj yog lub sijhawm ntawm kev txiav txim thiab. Thiab lub sijhawm ntawm kev txiav txim raug ua tiav nyob rau tiam peb thiab tiam plaub raws li zaj lus faj lem ntawm Abraham txoj kev cog lus. Tus txiv neej dig muag yog tiam kawg thiab yog tiam plaub, hos nws niam nws txiv yog tiam peb. Nyob rau lub caij nyoog ntawd, Eliyas txoj lus xa tsev neeg mus rau hauv tej xwm txheej uas lawv raug yuam kom txais lossis tsis lees txais txoj lus ntawm lub pas dej Xilo‑as. Vajntxwv Ahaj uas ruam thiab phem tau tsis lees txais txoj lus ntawm lub pas dej ntawd, tab sis tus txiv neej dig muag tau txais. Eliyas txoj lus hauv Malakis raug teeb tsa rau hauv lub ntsiab lus ntawm ib txoj kev foom ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv.
When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.
Thaum Yexus npaj tus txheej xwm uas peb tab tom xav txog no, hauv Nws zaj lus xaus txog lub hom phiaj ntawm txuj ci tseem ceeb ntawd Nws tau hais tias Nws yuav tsum ua hauj lwm thaum ntawd, rau qhov ib lub sij hawm yuav los thaum tsis muaj leej twg ua hauj lwm tau. Tes hauj lwm uas Nws hais txog ntawd tshwm sim thaum nruab hnub, thiab qhov kawg ntawm tes hauj lwm raug sawv cev ua hmo ntuj. Qhov uas Nws hais ntawd yog hais txog qhov kaw ntawm lub sij hawm sim neej.
When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.
Thaum Nws ua tiav Nws txoj hauj lwm txiav txim lawm, Nws hle Nws tej tsoos tsho pov thawj thiab hnav Nws tej tsoos tsho pauj txhaum. Thaum Nws ua tiav txoj hauj lwm ntawd ntawm kev cais cov uas ploj ntawm cov uas raug cawm dim lawm, txoj hauj lwm cawm seej xaus. Lub sijhawm sim neej raug kaw lawm, thiab tam sim no yog hmo ntuj uas tsis muaj leejtwg ua tau haujlwm. Khetos txoj xov tsis yog tsuas yog txoj xov Laodicea rau tus neeg dig muag xwb, tabsis nws kuj yog txoj xov Eliyas uas raug muab tso rau hauv lub ntsiab lus ntawm txoj kev ze tuaj ntawm lub sijhawm kaw sim neej, uas yog Khetos txoj kev txhawb siab dawb huv kom ua haujlwm cawm ntsuj plig.
First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.
Ua ntej, Khetos los cuag tus txiv neej dig muag, ces npaj thiab pleev cov tshuaj rau nws, ces muab lus qhuab qhia txog ib txoj hauj lwm uas tus dig muag ntawd yuav tsum ua rau nws tus kheej, thiab qhov tseem ceeb ib yam nkaus yog tias thaum nws tsa tes ua txoj hauj lwm ntawd nws lub qhov muag thiaj rov pom kev. Thaum nws twb pom kev lawm, nws twb hloov ntawm ib tug Laodicean dig muag mus ua ib tug Philadelphian lawm. Lub caij nyoog hloov pauv ntawm ob pawg ntseeg ntawd tau ua tiav txij thaum chiv thawj, pib xyoo 1856 mus txog xyoo 1863.
That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.
Lub sij hawm ntawd sawv cev rau kev cais cov nplej thiab cov nroj tsuag phem, thiab kev muab lub cim kaw kawg rau ib puas plaub caug plaub txhiab leej, uas tom qab ntawd raug tsa siab ua ib lub chij. Tus neeg dig muag tam sim ntawd los ua qhov chaw uas sawv daws ntsia rau—thaum nws hloov ntawm ib tug Laodicean mus rau ib tug Philadelphian. Tus neeg dig muag yog ib puas plaub caug plaub txhiab leej, hos tus vajntxwv Ahaz uas phem thiab ruam yog cov neeg qub hauv txoj kev khi lus uas raug nti tawm ntawm tus Tswv lub qhov ncauj. Nyob rau tib qho taw tes hauv keeb kwm ntawd, Yexus yeej yog siv Nws cov qaub ncaug los pleev roj rau Nws haiv neeg hauv txoj kev khi lus tshiab, los sis Nws tab tom nti cov neeg hauv txoj kev khi lus qub tawm ntawm Nws lub qhov ncauj.
We will continue these thoughts in the next article.
Peb yuav txuas ntxiv cov kev xav no hauv zaj lus tom ntej.
“The Coming Crisis
“Kev Kub Ntxhov Uas Yuav Los”
“With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.
“Nrog txoj kev tseeb uas tsis txawj yuam kev li, Tus Uas Tsis Muaj Ciam Ciam tuav ib daim ntawv suav nrog txhua haiv neeg. Thaum nws txoj kev hlub tshua tseem raug muab nrog kev hu kom hloov siab lees txim, daim ntawv suav no yuav tseem qhib; tiam sis thaum txog ib qhov txwv uas Vajtswv twb tau teem cia lawm, kev ua hauj lwm ntawm nws txoj kev chim yuav pib. Ces daim ntawv suav raug kaw lawm; txoj kev ua siab ntev saum ntuj ceeb tsheej xaus lawm; tsis muaj kev thov khawv txog txoj kev hlub tshua rau lawv ntxiv lawm.”
“The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.
“Tus yaj saub, thaum ntsia dhau cov tiam neeg mus, tau pom peb lub sijhawm raug nthuav tawm rau ntawm nws lub zeem muag. Cov tebchaws ntawm tiam no tau txais tej kev khuvleej uas tsis tau muaj dua li. Cov koob hmoov uas zoo tshaj plaws ntawm Saum Ntuj Ceebtsheej twb raug pub rau lawv; tiam sis kev khav theeb uas loj hlob tuaj, kev ntshaw nyiaj txiag, kev teev dab mlom, kev saib tsis taus Vajtswv, thiab kev tsis txawj ua tsaug uas qias neeg, raug sau tseg tawm tsam lawv. Lawv tab tom maj nroos kaw lawv daim nyiaj nrog Vajtswv.”
“The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.
“Cov hnub tab tom los ze sai uas yuav muaj kev ntxhov siab loj thiab kev ntxhov khuav hauv lub ntiaj teb kev ntseeg. Yuav muaj vajtswv coob thiab tswv coob; txhua nthwv cua ntawm tej lus qhuab qhia yuav tshuab tuaj; thiab Xatas, hnav tsoos tsho timtswv, yuav dag ntxias, yog hais tias ua tau, txawm yog cov uas raug xaiv lawm tiag tiag los.”
“The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.
“Kev thuam saib tsis taus uas raug muab los rau txoj kev hwm Vajtswv tiag thiab kev dawb huv, ua rau cov uas tsis muaj txoj kev txuas sia nrog Vajtswv plam lawv txoj kev hwm rau nws txoj kevcai. Thiab raws li txoj kev saib tsis taus txoj kevcai saum ntuj no nthuav tawm meej dua, txoj kab cais uas txawv ntawm cov uas ua raws li nws thiab lub ntiajteb thiab ib pawg ntseeg uas hlub lub ntiajteb yuav pom tseeb dua. Kev hlub rau Vajtswv tej lus txib loj hlob ntxiv hauv ib pab, ib yam li txoj kev saib tsis taus lawv loj hlob ntxiv hauv lwm pab.”
“The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.
“TUS UAS YOG TUS YOG loj kawg nkaus tab tom lees paub thiab txhawb nws txoj kevcai. Nws tab tom hais rau cov uas ua kom txoj kevcai ntawd ploj muaj nqis nyob hauv cua daj cua dub, hauv dej nyab, hauv cua phem loj, hauv av qeeg, hauv kev phom sij saum av thiab saum hiav txwv. Tam sim no yog lub sijhawm uas nws haiv neeg yuav tsum qhia lawv tus kheej tias lawv yog cov ncaj ncees rau txoj ntsiab cai.
“We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.
“Peb tab tom sawv ntawm lub chaw nkag mus rau cov xwm txheej loj thiab hnyav kawg. Tus Tswv twb nyob ntawm qhov rooj lawm. Nyob saum Roob Txiv Ntoo Roj tus Cawmseej tau rov hais txog tej xwm txheej uas yuav los ua ntej qhov xwm txheej loj no tias: ‘Nej yuav hnov txog kev tsov rog thiab lus xaiv txog kev tsov rog,’ nws hais. ‘Ib haiv neeg yuav sawv tawm tsam ib haiv neeg, thiab ib lub nceeg vaj tawm tsam ib lub nceeg vaj; thiab yuav muaj kev tshaib nqhis, kev mob kev nkeeg sib kis, thiab av qeeg nyob hauv ntau qhov chaw. Tag nrho tej no yog qhov pib ntawm kev txom nyem.’ Txawm yog cov lus faj lem no tau muaj ib feem kev ua tiav thaum Yeluxalees raug rhuav tshem lawm los, lawv tseem siv ncaj qha tshaj plaws rau hnub kawg.”
“John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.
“Yauhas thiab lwm cov yaj saub kuj yog timkhawv rau tej xwm txheej txaus ntshai uas yuav tshwm sim ua cov cim ntawm Khetos txoj kev los. Lawv pom tej tub rog sib sau npaj txhij rau kev ua rog, thiab tibneeg lub siab qaug zog vim kev ntshai. Lawv pom lub ntiajteb txav tawm ntawm nws qhov chaw, tej roob raug thauj pov rau hauv nruab nrab hiavtxwv, nws tej nthwv dej nrov nthe thiab kub ntxhov, thiab tej roob tshee hnyo vim nws txoj kev ntas ntub. Lawv pom tej phial ntawm Vajtswv txoj kev chim raug qhib tawm, thiab kab mob sib kis, kev tshaib nqhis, thiab kev tuag los raug rau cov neeg nyob hauv ntiajteb.”
“Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.
“Tam sim no Vaj Ntsuj Plig uas txwv tseg twb raug rho tawm ntawm lub ntiaj teb lawm. Thiab cua daj cua dub, cua ntsawj cua nplawm loj, kev puas tsuaj hauv hiav txwv thiab saum av, sib lawv liag tuaj sai sai. Kev tshawb fawb nrhiav piav txhua yam no. Cov cim uas tab tom coob zuj zus nyob ib puag ncig peb, qhia txog Vajtswv Leej Tub txoj kev los ze lawm, raug muab piav tias yog los ntawm lwm yam txhua yam tsuas yog qhov tseeb uas yog lub hauv paus. Tib neeg tsis pom tau cov tim tswv zov kwv txhiaj uas tab tom txwv plaub cua kom lawv txhob tshuab mus txog thaum cov tub qhe ntawm Vajtswv raug muab cim; tiam sis thaum Vajtswv yuav hais kom nws cov tim tswv tso cov cua ntawd dim, yuav muaj ib qho xwm txheej ntawm nws txoj kev npau taws pauj txiaj uas tsis muaj cwj mem twg yuav piav tau.”
“A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.
“Ib qho teebmeem twb tab tom los txog saum peb lawm; tiamsis Vajtswv cov tub qhe yuav tsum tsis txhob tso siab rau lawv tus kheej hauv lub sijhawm xwm txheej loj no. Hauv tej yog toog uas tau muab rau Yaxayas, Exekees, thiab Yauhas, peb pom tias saum ntuj txuas ze npaum li cas nrog tej xwm txheej uas tab tom muaj tshwm sim saum ntiajteb no. Peb pom Vajtswv txoj kev saib xyuas rau cov uas ua siab ncaj rau Nws. Lub ntiajteb tsis yog tsis muaj Tus Kav. Txoj kev npaj ntawm tej xwm txheej uas yuav los tom ntej nyob hauv tus Tswv txhais tes. Tus Huab Tais Loj ntawm saum ntuj tuav cia txoj hmoo ntawm tej haiv neeg, ib yam li tej kev txhawj xeeb ntawm Nws pawg ntseeg, nyob hauv Nws tus kheej txoj kev tswj fwm.
“God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.
“Vajtswv twb qhia tawm yam uas yuav tshwm sim nyob rau hnub kawg, kom nws haiv neeg thiaj npaj tau sawv ruaj tiv thaiv tej cua daj cua dub ntawm kev tawm tsam thiab txoj kev chim siab. Cov uas twb tau raug ceeb toom txog tej xwm txheej uas nyob tom hauv ntej lawv lawm, tsis tsim nyog zaum tos ntsiag to rau cua daj cua dub uas yuav los, nplij lawv tus kheej tias tus Tswv yuav tiv thaiv nws cov neeg ncaj ncees rau hnub kev txom nyem. Peb yuav tsum zoo li cov neeg uas tos lawv tus Tswv, tsis yog hauv kev tos yam tsis ua dabtsi, tiamsis hauv txoj hauj lwm mob siab, nrog txoj kev ntseeg uas tsis txawj co. Tam sim no tsis yog lub sijhawm uas yuav cia peb lub siab raug tej yam tseem ceeb me me txeeb tag.”
“While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’
“Thaum tibneeg tseem tsaug zog, Xatas tabtom nquag npaj txhua yam kom Haiv Neeg ntawm tus Tswv tsis tau kev hlub tshua los sis kev ncaj ncees. Kev txav mus rau hnub Sunday nimno tabtom nkag los hauv qhov tsaus ntuj. Cov thawj coj tabtom zais qhov teeb meem tseeb, thiab coob leej uas koom nrog txoj kev txav ntawd los lawv tus kheej yeej tsis pom tias tus dej ntws hauv qab tabtom coj mus rau qhov twg. Nws tej lus tshaj tawm zoo mos muag, thiab saib nraum nplaim zoo li Khetos; tiamsis thaum nws hais tawm, nws yuav nthuav tawm tus zaj tus ntsuj plig. Nws yog peb tes haujlwm uas yuav tsum ua txhua yam uas nyob hauv peb lub hwjchim kom thim tau txoj kev phom sij uas tabtom raug hem. Peb yuav tsum muab lo lus nug tseeb uas tabtom muaj kev sib cav ntawd coj los tso rau ntawm cov neeg, kom li no thiaj tsa tau txoj kev tawm tsam uas muaj hwjchim tshaj plaws tawm tsam tej kev cai los txwv txoj kev ywj pheej ntawm lub siab dawb paug. Peb yuav tsum tshawb nrhiav Vajluskub, thiab muaj peevxwm muab qhov laj thawj rau peb txoj kev ntseeg. Tus cev Vajtswv lus hais tias, ‘Cov neeg phem yuav ua phem zuj zus, thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub li; tiamsis cov neeg txawj ntse yuav to taub.’”
“The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.
“Lub neej yav tom ntej tseem ceeb nyob ntawm peb xub ntiag. Yuav kom ntsib tau nws tej kev sim siab thiab tej kev ntxias, thiab kom ua tiav tau nws tej hauj lwm uas yog luag hauj lwm, yuav tsum muaj txoj kev ntseeg loj, muaj zog, thiab ua siab ntev ruaj khov. Tiamsis peb yeej yuav kov yeej tau yam muaj hwjchim ci ntsa iab; rau qhov tsis muaj ib tug ntsuj plig uas saib xyuas, thov Vajtswv, thiab ntseeg twg yuav raug ntxias nkag rau hauv tus yeeb ncuab tej cuab ntxiab. Tag nrho ntuj ceeb tsheej mob siab rau peb txoj kev noj qab nyob zoo, thiab tos kom peb thov nws txoj kev txawj ntse thiab lub zog. Txhua yam hwjchim uas tawm tsam, txawm yog qhib lug los sis zais ntsiag to, yeej tawm tsam tau thiab kov yeej tau, ‘tsis yog los ntawm lub zog loj los yog los ntawm hwjchim, tiam sis yog los ntawm kuv tus Ntsuj Plig, tus Tswv uas kav cov tub rog saum ntuj hais li ntawd.’ Tam sim no Vajtswv tseem txaus siab ib yam li thaum ub los ua hauj lwm dhau ntawm tib neeg tej kev siv zog, thiab kom ua tau tej yam loj dhau ntawm tej cuab yeej uas qaug zog. Peb yuav tsis tau txoj kev yeej los ntawm neeg coob, tiam sis los ntawm kev muab tus ntsuj plig tso rau Yexus tas nrho.”
“Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.
“Tam sim no, thaum txoj kev hlub tshua tseem nyob tseg, thaum Yexus tseem tabtom ua tus sawv cev thov rau peb, cia peb ua txoj hauj lwm kom tiav txhij rau txoj sia nyob mus ib txhis.” Southern Watchman, Kaum Ob Hlis 25, 1906.