We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.
Peb tau xaus zaj lus kawg nrog ib qho kev xav txog cov yaj saub tej lus faj lem ntawm Abram thiab Povlauj uas tseem tsis tau ua tiav, tias kab saum kab ua kom muaj ib ncua sij hawm 430 xyoo, uas muaj 30 xyoo ua ntej ces 400 xyoo tom qab. Kuv xav tias muaj qee leej nyob hauv lub ntiaj teb kev ntseeg uas tej zaum yuav pom 30 xyoo ntawd yog ib ncua sij hawm uas los tom qab 400 xyoo, tab sis thaum hais txog raws li feem ntau, peb caug xyoo ntawd raug muab tso rau thaum pib ntawm ncua sij hawm ntawd. Puas yog 400 ua ntej ces 30 tom qab, los yog 30 ua ntej ces 400 tom qab? Nws yog peb caug ua ntej ces plaub puas, vim muaj ntau tus tim khawv los txhim tsa ib ncua sij hawm peb caug xyoo, uas txuas nrog thiab muaj ib ncua sij hawm yaj saub thib ob raws tom qab.
Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.
Yauxej muaj peb caug xyoo thaum nws pib ua hauj lwm rau Falau raws li Chiv Keeb 41:46. Tom qab ntawd thiaj pib xya xyoo ntawm kev nplua mias, uas raug raws los ntawm xya xyoo ntawm kev tshaib nqhis. Yauxej, raws li ib daim duab qhia txog Khetos, thaum muaj peb caug xyoo, raug raws los ntawm ob ntu ntawm 2520 hnub. Thaum Khetos muaj peb caug xyoo, muaj ob ntu ntawm 1260 raws los; uas thaum muab ua ke ces ua tau 2520; uas rov txuas nrog xya sij hawm saum ob lub nceeg vaj.
David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.
Davi muaj peb caug xyoo thaum nws los ua vajntxwv, thiab nws kav tau plaub caug xyoo raws li tau hais tseg hauv 2 Xamuyee 5:4. Davi yog tus ua cim qhia txog Khetos, thiab thaum Khetos muaj peb caug xyoo, Nws tau txais kev cai raus dej, ces raug coj mus rau hauv tebchaws moj sab qhua tau plaub caug hnub, thiab tom qab Nws txoj kev sawv hauv qhov tuag rov los uas nws txoj kev cai raus dej yog tus ua cim qhia txog, Nws tau nyob thiab qhia cov thwjtim ntawm tus kheej tau plaub caug hnub. Ntawm tus ntoo khaublig, kev rhuav tshem Yeluxalees raug ncua tseg tawm ntawm txoj kev khuvleej tau plaub caug xyoo, sib phim rau plaub caug xyoo ntawm kev tuag nyob hauv tebchaws moj sab qhua thaum pib ntawm lawv keeb kwm hauv txoj kev cog lus.
Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”
Exekees muaj peb caug xyoo thaum nws raug hu los ua ib tug yaj saub hauv Exekees 1:1. Tam sim no kuv yuav tsis siv sijhawm los hais txog lub sijhawm uas ua raws li Exekees xyoo peb caug, tiam sis kuv yuav tso ib zaj AI-lus xaus luv luv hais txog cov tseeb uas twb raug lees paub lawm txog qhov ntev ntawm nws txoj hauj lwm qhuab qhia. “Exekees tej lus faj lem yog ib feem ntawm cov uas muaj hnub tim raug teev meej tshaj plaws hauv Phau Qub, muaj 13 hnub tim tshwj xeeb uas raug muab tseg thoob plaws hauv phau ntawv. Tag nrho cov no raug suav txij xyoo Yehauyakhin raug ntiab mus nyob teb chaws txawv (597 BCE ua xyoo 1), uas muab ib lub hauv paus txheej sijhawm meej uas ncua ntev li 22 xyoos.”
Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.
Yexus muaj peb caug xyoo thaum Nws raug ua kevcai raus dej, thiab tom qab ntawd Nws tau lees paub tej lus cog tseg nrog coob leej, rau ib lub limtiam.
Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.
Tus antichrist raug kav raws li tus qauv ntawm Khetos hauv txojkev cev Vajtswv lus yav tom ntej, thiab ib yam li Khetos muaj peb caug xyoo hauv kev npaj ua ntej Nws yuav tuav Nws tes haujlwm ua Tus Pov Thawj Hlob Saum Ntuj Ceeb Tsheej, lub sijhawm cev Vajtswv lus yav tom ntej ntawm peb caug xyoo uas raug txheeb tseg rau tus antichrist yog txij thaum tshem tawm “qhov niaj hnub” xyoo 508 mus txog xyoo 538. Thaum lub papacy tau txais hwjchim los ua ib tug pov thawj hlob cuav, ib yam li Khetos raug pleev roj nrog hwjchim thaum Nws ua kevcai raus dej, rau qhov 1260 xyoo ntawm papal txojkev tsaus ntuj yuav sib phim nrog Khetos 1260 hnub ntawm txojkev kaj ntshiab txij Nws kevcai raus dej mus txog saum tus ntoo khaub lig, uas haum raws nraim nrog papacy qhov txhab tuag taus hauv xyoo 1798.
None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.
Tsis muaj ib lub sijhawm ob npaug yav dhau los no uas pib nrog ib lub sijhawm peb caug xyoo twg li, uas dhau los ua ntej Aplahas thawj kauj ruam hauv nws txoj txheej txheem peb kauj ruam ntawm cov lus cog tseg. Vim li ntawd, Aplahas qhov no thiaj yog qhov xub hais tseg, txawm li cas los xij nws tsuas yog ua tau li ntawd xwb tom qab uas nws tau raug lees paub los ntawm Povlauj zaj lus tim khawv thib ob. Thaum Povlauj sau nws cov lus lawm, zaj lus faj lem 400 xyoo thiaj los ua ib zaj lus faj lem 430 xyoo, uas muaj thawj 30 xyoo raug cais tseg ntawm lub sijhawm kawg.
I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.
Kuv sib cav raws li Khetos tus yam ntxwv, raws li Nws raug sawv cev ua Alpha thiab Omega, tias hauv txoj kev khi lus ntawm ib puas plaub caug plaub txhiab leej, uas yog tus omega rau Anplahas thiab Povlauj ob-theem lus faj lem ntawm peb caug xyoo—tom qab ntawd muaj plaub puas xyoo—yuav tsum muaj nws tus khub sib xws hauv omega ntawm keeb kwm txoj kev khi lus, uas yog keeb kwm ntawm kev muab lub foob rau ib puas plaub caug plaub txhiab leej. Ib lub sijhawm peb caug xyoo, tom qab ntawd ntxiv nrog ib lub sijhawm uas txawv meej lawm, yuav tsum raug ua kom tiav hauv ib yam qauv uas tsis siv sijhawm, tiam sis ua kom tiav Anplahas txoj lus faj lem hauv paus ntawm 430 xyoo. Nws yuav zoo heev yog koj nyeem dua lo lus hais dhau los ntawd ib zaug ntxiv, ces mam rov qab los rau ntawm no thiab txuas ntxiv mus.
Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.
Yexus, Yauxej, Davi thiab Exekhee‑ees txhua tus puav leej muaj peb caug xyoo ntawm kev npaj rau ib txoj hauj lwm uas yuav ua tus qauv qhia txog Vajtswv haiv neeg nyob rau hnub kawg. Exekhee‑ees tus yaj saub, Yauxej ua tus piv txwv txog Khetos tus Pov Thawj, thiab Davi tus vaj ntxwv. Plaub lub cim, tiam sis ib lub cim uas sawv cev rau Tus Pov Thawj Hlob Saum Ntuj Ceeb Tsheej muaj ib tug sawv cev uas yog tib neeg thiab yog Vajtswv. Plaub tug tim khawv ntawd txhua tus puav leej pom zoo nrog Anplahas peb caug xyoo uas tom qab ntawd yog ib lub sijhawm cev Vajlugkub.
Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.
Tus Antichrist raug npaj tau peb caug xyoo, ces raug pub hwjchim kav mus tau 1260 xyoo mus txog thaum nws tau txais nws thawj txojkev tuag hauv xyoo 1798. Nws yog lub cim ntawm txojkev tuag zaum ob, rau qhov nws yuav tuag dua thaum lub sijhawm kev sim siab kaw lawm. Txojkev tuag zaum ob yog txojkev tuag mus ib txhis. Peb ua haujlwm rau tus Cawmseej uas tau sawv hauv qhov tuag rov los lawm, rau qhov Khetos tsis tau tuag mus ib txhis; Nws tsis tau tuag txojkev tuag zaum ob. Thaum qhov txhab tuag taus ntawm cov papacy raug kho kom zoo lawm, Qhia Tshwm tshooj kaum peb qhia meej tias nws yuav rov kav dua rau 42 lub hlis, uas sawv cev rau ib lub sijhawm yajsaub, tsis muaj ib feem sijhawm nyob hauv ntawd.
When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.
Thaum nws raug tsa sawv rov qab los thaum txoj cai hnub Sunday, pab tub rog uas tawm tsam nws tes haujlwm yog cov uas raug tsa sawv rov qab los thaum kawg ntawm peb hnub ib nrab hauv Tshwm Sim kaum ib. Ob lub hwjchim uas raug tsa sawv rov qab los, ob qho tib si yog tej chij cim, ib qho yog rau Hnub Xanpataus hnub xya thiab ib qho yog rau hnub ci—ua lub chaw taw qhia rau tag nrho lub ntiajteb, raws li noob neej tab tom txiav txim siab zaum kawg rau txoj sia lossis txoj kev tuag.
At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.
Thaum txog txoj kevcai Hnub Caiv, tus antichrist, uas kuj yog tus tsiaj nyaum, yuav sawv cev rau txoj kev koom peb npaug ntawm tus zaj, nws tus kheej (tus tsiaj nyaum), thiab tus cev lus cuav. Peb lub hwjchim ntawd yuav koom ua ke tawm tsam Vajtswv pawg ntseeg, uas yuav raug tsa kom siab dua txhua lub roob. Vajtswv pawg ntseeg tus yeej yog peb caug xyoo hauv txoj kev npaj txhij, tsis yog peb caug xyoo tiag raws nraim, tiamsis yog ib ntu sijhawm cev Vajtswv lus uas tau muaj peb caug txuas nrog nws, thiab tseem muaj zog siv tau ua ib lo lus cev Vajtswv lus tom qab txoj lus txib hauv xyoo 1844, qhia meej tias kev siv sijhawm cev Vajtswv lus tsis muaj cai siv tau lawm ntxiv. Yooj yim pom tau tias peb caug xyoo ntawd sawv cev rau ib ntu sijhawm npaj txhij rau tus cev Vajtswv lus, tus pov thawj, thiab tus vajntxwv uas, raws li pawg ntseeg tus yeej, yuav sawv cev rau lub tebchaws ntawm yeeb koob. Plaub tug timkhawv ntawm Exekees, Khetos, Yauxej, thiab Daviv sawv cev rau txoj cai kav ntawm Vajtswv lub tebchaws hauv tib lub sijhawm uas txoj papacy thiab txoj kev koom peb npaug tab tom coj lub ntiajteb mus rau Armageddon.
The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.
Lub koom txoos uas yeej lawm raug tsa kom siab thaum txoj cai Sunday nyob hauv Tebchaws Meskas, thiab raws li tim khawv ntawm Phau Qub thiab Phau Tshiab, haiv neeg ntawm txoj kev cog lus, uas yog ib puas plaub caug plaub txhiab leej, yuav tsum los ua ib lub nceeg vaj ntawm cov pov thawj.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Nej thiab, zoo li tej pob zeb uas muaj txojsia, raug txhim tsa ua ib lub tsev sab ntsuj plig, ua ib pawg pov thawj dawb huv, kom txi tej kev txi sab ntsuj plig, uas yog yam Vajtswv lees txais los ntawm Yexus Khetos. 1 Petus 2:5.
The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.
Cov pov thawj yuav tsum muaj peb caug xyoo thaum lawv pib ua haujlwm hauv lub tuam tsev, yog li ntawd muaj ib ntus ua ntej txoj cai hnub Sunday uas ib pawg pov thawj raug npaj kom ua haujlwm ua thawj cov txiv hmab txiv ntoo fij yoj. Cov pov thawj, uas yog ib puas plaub caug plaub txhiab leej, raug sawv cev ua cov Levi hauv txoj kev ntxuav kom huv uas raug ua tiav los ntawm Tus Tubtxib ntawm Txoj Lus Cog Tseg. Muaj ib lub sij hawm yaj saub uas coj mus txog txoj cai hnub Sunday, uas nyob hauv ntawd ib txoj kev ntxuav kom huv npaj ib txoj hauj lwm qhuab qhia uas raug dawb huv rau lub sij hawm nag lig. Txoj kev npaj xaus rau ntawm txoj cai hnub Sunday, yog li ntawd lub sij hawm peb caug sawv cev rau kev npaj cov pov thawj, yog li thiaj sib haum nrog lub hnub nyoog uas yuav tsum muaj rau ib tug pov thawj. Khetos ua Tus Pov Thawj Hlob tau pib Nws txoj hauj lwm qhuab qhia thaum muaj 30 xyoo, thiab vim Yauxej yog tus piv txwv txog Khetos, nws kuj pib nws txoj hauj lwm thaum muaj peb caug xyoo. Tus Khetos cuav raug npaj tau 30 xyoo, yog li ntawd peb muaj peb tug timkhawv tias ib lub sij hawm 30 xyoo sawv cev rau kev npaj ib pawg pov thawj.
“The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.
“Qhov teeb meem loj uas twb nyob ze ntawm tes yuav cais tawm cov uas Vajtswv tsis tau tsa tseg, thiab Nws yuav muaj ib pab xibhwb huv, tseeb, raug dawb huv npaj txhij rau nag tom qab.” Selected Messages, book 3, 385.
Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.
Muam White qhia meej ncaj qha tias thaum twg pawg ntseeg huv si, ces Ntsuj Plig ntawm Kev Yaj Saub yeej ua hauj lwm. Thaum qhov teeb meem loj tshawb lim cov nroj txhauj tawm ntawm cov nplej lawm, nej yuav muaj ib txoj hauj lwm qhuab qhia uas raug ua kom dawb huv, muaj Yexus thiab Yauxej tus pov thawj uas yog Vajtswv thiab yog tibneeg tib si, Yexus thiab Exekees tus yaj saub, Yexus thiab Daviv tus vaj ntxwv. Cov uas raug npaj dhau ib lub sijhawm uas raug ua cim los ntawm peb caug xyoo, yuav tsum nyob hauv cov ib puas plaub caug plaub txhiab thiab raug sawv cev ua yaj saub, pov thawj, thiab vaj ntxwv. Tag nrho peb tug tibneeg no yog cov cim hauv Vajluskub ntawm Khetos tes dej num ua yaj saub, pov thawj, thiab vaj ntxwv; yog li ntawd tus lej peb caug pub rau peb txiav txim tau tias hauv txhua peb pawg no uas raug tsim tawm los ntawm cov cim hauv Vajluskub, cov uas raug npaj tau peb caug xyoo no thaum coj los koom nrog Khetos sawv cev rau kev sib xyaw ua ke ntawm Vajtswv-Tswv Ntuj nrog tibneeg. Yog li ntawd, cov pov thawj uas raug npaj dhau lub sijhawm peb caug xyoo uas yog lub cim ntawd raug sawv cev ua lub chij ntawm Vajtswv-Tswv Ntuj uas raug sib xyaw ua ke nrog tibneeg.
The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.
Plaub caug-ob lub hlis ntawm qhov kev tua ntshav kawg ntawm papacy tshwm sim thaum Khetos taug kev nyob hauv nruab nrab ntawm tibneeg tau 42 lub hlis hauv tus yam ntxwv ntawm Nws cov thwjtim. 42 lub hlis ntawm kev quab yuam thiab kev tsim txom xaus nrog kev cawm dim, raws li tau sawv cev los ntawm 430 xyoo hauv Aplahas txoj lus faj lem ob seem. Aplahas plaub puas xyoo xaus rau ntawm kev cawm dim ntawm Hiav Txwv Liab, uas yog ib daim duab piv txwv Vajlugkub uas paub zoo txog qhov kaw ntawm lub sijhawm sim siab, ntawm qhov kawg ntawm tus pope 42 lub hlis uas yog lub cim.
The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.
Plaub caug-ob hlis sawv cev rau lub sijhawm sim siab txij thaum txoj cai Hnub Caiv hauv Tebchaws Meskas mus txog thaum kev sijhawm sim siab rau tibneeg raug kaw. Tiamsis nyob hauv 42 lub hlis ntawd, tom qab ib lub sijhawm npaj txhij peb caug xyoo, Khetos tab tom lees paub tej lus cog tseg hauv tus neeg ntawm cov seem uas tshuav. Tus pov thawj cuav uas yog tus timkhawv cuav tawm tsam Khetos los txog rau nws txoj kev kawg nkaus, ncaj nraim ntawm qhov chaw uas Khetos tuag hauv nws caj ces, uas kuj yog ncaj nraim ntawm qhov chaw uas Falau, vajntxwv ntawm Iyi tebchaws, tuag hauv nws caj ces. Ntawm Roob Kamel, cov yaj saub ntawm Npas-as raug tua, yog li ntawd thiaj qhia meej txog txoj kev tuag ntawm tus yaj saub cuav ntawm txoj cai Hnub Caiv. Ntawm txoj cai Hnub Caiv, koj pom ib tug yaj saub cuav uas ces raug tua, tus zaj sawv cev los ntawm Falau, thiab tus tsiaj nyaum sawv cev los ntawm lub hwjchim papacy. Tag nrho cov no raug sawv cev ntawm txoj cai Hnub Caiv hauv kev tsis sib haum nrog Vajtswv cov pov thawj, vajntxwv thiab yaj saub. Lub koom txoos raug ntxuav kom huv ua ntej txoj cai Hnub Caiv, thiab lub txiaj ntsim ntawm kev yaj saub raug kho rov qab los—ncaj nraim ntawm qhov chaw uas tus yaj saub cuav tuag. Txij ntawd mus lawm, kev sib ntaus sib tua yog hais txog zaj xov yaj saub tseeb lossis cuav.
The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.
Lub sijhawm cim uas muaj 30 xyoos no sawv cev rau ib lub sijhawm uas los ua ntej txoj cai Sunday. Lub sijhawm ntawd yog ib lub sijhawm npaj rau cov pov thawj, rau qhov Khetos yog lawv tus qauv hauv txhua yam, rau qhov cov no yog cov uas raws tus Menyuam Yaj. Nyob hauv thawj 30 xyoo ntawm Abram zaj lus faj lem, lo lus cog tseg tau raug tsa kom ruaj khov, yog li ntawd qhia meej tias txawm lub sijhawm npaj rau cov pov thawj sawv cev rau yam twg los xij, nws yog lub sijhawm uas tus Tswv rov txuas Nwg lo lus cog tseg nrog ib puas plaub caug plaub txhiab leej raws li tau ua piv txwv tseg nyob hauv Abram zaj keeb kwm alpha. Lub sijhawm ntawd yog ib lub sijhawm npaj rau cov pov thawj uas pib ua haujlwm thaum txog txoj cai Sunday, thaum muaj hnub nyoog peb caug xyoo, thaum lawv raug pleev roj nrog tus Vaj Ntsuj Plig Dawb Huv ib yam li Khetos thaum Nws ua kevcai raus dej. Ib qho tseeb ntxiv uas yuav muab xaus tau los ntawm Abram zaj keeb kwm alpha, yog tias txawm lub sijhawm uas coj mus rau txoj cai Sunday sawv cev rau yam twg los xij, nws yuav tsum yog ib yam muaj hwjchim thiab tseem ceeb heev, rau qhov omega yeej muaj hwjchim loj dua alpha ib txwm. Txoj cai Sunday yog omega uas sawv cev los ntawm Lub Kaum Hli 22, 1844, tus ntoo khaub lig, Hnub Hla Dhau hauv Iziv, thiab ntxiv mus tsis kawg.
The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?
Txoj cai hnub Sunday sawv cev rau qhov xaus ntawm lub sijhawm uas peb caug xyoo sawv cev rau. Nws twb tau raug ua qauv ua ntej los ntawm yuav luag txhua zaj keeb kwm tseem ceeb ntawm txoj kev cawm dim, thiab nws kuj yog qhov xaus ntawm keeb kwm ntawm txoj kev cog lus ntawm ib haiv neeg uas raug xaiv, uas tau pib nrog Abram. Nrog rau yam pov thawj muaj zog ntawm tej lus faj lem hais txog qhov xaus ntawm lub sijhawm ntawd, thiab lub hom phiaj tseem ceeb ntawm lub sijhawm ntawd nws tus kheej, ces qhov chaw pib yuav yog dab tsi?
There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.
Muaj ib ntu yaj saub ntawm lub sijhawm uas raug sawv cev los ntawm peb caug xyoo, uas raws li ntau tus tim khawv xaus rau ntawm txoj cai Hnub Caiv. Ntawm qhov chaw ntawd muaj ib ntu sijhawm tom qab uas raug sawv cev los ntawm ntau yam nqi lej sib txawv, thiab txhua ntu ntawm cov sijhawm ntawd nthuav tawm ib zaj tim khawv txog ib txoj kab keeb kwm yaj saub uas ua raws tom qab txoj cai Hnub Caiv. Qee ntu ntawm cov sijhawm ntawd sawv cev rau txoj kab sab hauv ntawm keeb kwm pawg ntseeg, hos qee ntu sawv cev rau txoj kab sab nraud ntawm lub ntiajteb uas tab tom taug kev mus rau Armageddon.
It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.
Tej zaum yuav yog ib qho zoo rau lub sij hawm no uas peb yuav rov nco ntsoov peb tus kheej tias peb tsis lees txais kev siv ib qho lus faj lem txog sij hawm twg li rau hnub kawg raws li sawv cev rau ib hnub tim twg uas yuav txheeb tau, txog ntua thaum hnub thiab teev raug tshaj tawm rau thaum kawg ntawm tej xwm txheej phem. Kuv yuav siv Daniel tshooj kaum ob los ua qauv qhia kuv lub ntsiab lus hais tias tsis siv sij hawm yaj saub ntxiv lawm. Hauv tshooj kaum ob muaj peb nqe uas qhia txog sij hawm yaj saub.
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. Daniel 12:7.
Thiab kuv hnov tus txivneej uas hnav ris tsho ntaub linen, uas nyob saum cov dej ntawm tus dej, thaum nws tsa nws sab tes xis thiab sab tes laug rau saum ntuj, thiab cog lus los ntawm Tus uas muaj sia nyob mus ib txhis hais tias tej no yuav yog rau ib lub sijhawm, ntau lub sijhawm, thiab ib nrab; thiab thaum nws ua tiav rau kev muab lub hwjchim ntawm haiv neeg dawb huv tawg ua tej thooj, txhua yam no yuav tiav. Daniel 12:7.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.
Thiab txij thaum uas kev txi niaj hnub raug muab tshem tawm mus, thiab yam qias neeg uas ua kom lub chaw puam tsuaj raug tsa los, yuav muaj ib txhiab ob puas cuaj caum hnub. Daniyee 12:11.
Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.
Foom koob hmoov yog tus uas tos ntsoov, thiab mus txog rau ib txhiab peb puas tsib caug tsib hnub. Daniel 12:12.
The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.
Cov Millerites tau muaj kev nkag siab raug txog txhua nqe ntawm peb nqe no. Peb zaj lus faj lem no yog ib feem ntawm qhov tseeb uas sawv cev rau tej hauv paus. Txawm li ntawd los, Millerite txoj kev nkag siab txog cov nqe no tau tsa raws li kev siv txoj cai ib hnub rau ib xyoos. Vim “sij hawm tsis muaj ntxiv lawm,” cov nqe no yuav tsum muaj lwm txoj kev siv ntxiv, rau qhov txhua zaj lus faj lem no tab tom hais txog lub caij nyoog ntawm nag tom qab. Cov nqe no yuav tsum muaj ib txoj kev nkag siab rau nag tom qab uas tsis siv sij hawm los tsim ib txoj xov, thiab tsis txhob tsis sib haum nrog Millerite txoj kev nkag siab txog cov nqe no. Millerite txoj kev pom raug txog nqe nruab nrab ntawm peb nqe no, (nqe kaum ib), yog tias nws sawv cev rau ib lub caij nyoog ob npaug, uas pib nrog ib lub sijhawm peb caug xyoo, tom qab ntawd mam raws los ntawm 1260 xyoo. Nqe kaum ib tab tom qhia txog lub sijhawm peb caug xyoo uas los ua ntej txoj cai Hnub Caiv, raws li sawv cev los ntawm kev tsa tseg qhov qias neeg uas ua kom puam tsuaj.
Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.
Daniyees kaum ob yog tshooj hauv Vajtswv Txojlus uas nthuav qhia txoj kev ntxuav kom huv ntawm Vajtswv haiv neeg, uas yuav tshwm sim nyob rau hnub kawg thaum txog lub caij kawg, thaum ib zaj lus faj lem hauv phau Daniyees raug qhib lub foob. Hauv nqe kaum ib peb pom ib zaj lus faj lem uas cov pioneer tau to taub raug tias yog ib lub sijhawm peb caug xyoo uas coj mus rau hauv ib lub sijhawm 1260 xyoo. Hauv tshooj kaum ob, peb zaj lus faj lem ntawm nqe xya, kaum ib, thiab kaum ob, txhua zaj puav leej raug kaw lub foob cia mus txog lub caij kawg. Thaum txog lub caij kawg, peb zaj lus faj lem ntawd yuav tsum raug qhib lub foob, vim Vajtswv Txojlus yeej tsis poob qab. Nyob hauv tib tshooj ntawd xwb, qhov kev sawv cev uas meej tshaj plaws hauv phau Vajlugkub hais txog kev kaw ntawm tib neeg lub sijhawm sim neej raug muab nthuav tawm, yog li ntawd tshooj kaum ob yeej muaj tseeb, thiab tseem hais meej dua, tias nws yog tab tom qhia txog qhov kawg ntawm Adventism ntau dua li qhov pib ntawm Adventism.
Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.
Peb zaj lus faj lem hauv Daniel kaum ob raug muab kaw tseg rau hauv nqe Vajlugkub ntawd tiag tiag, qhov chaw uas kev kaw tseg thiab kev qhib kaw tseg tau txais nws lub ntsiab txhais thawj zaug raws li lus faj lem. Peb zaj lus faj lem ntawd raug qhib tawm hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej, rau qhov Alpha thiab Omega ib txwm ua piv txwv txog qhov kawg ntawm ib yam, nrog rau qhov pib ntawm ib yam. Yam uas raug qhib tawm hauv peb ntu sijhawm faj lem ntawm tshooj kaum ob sawv cev rau qhov qhib tawm kawg nkaus ntawm Vajtswv Txojlus faj lem. Qhov kev qhib tawm ntawd raug nthuav tawm hauv Tshwmsim tshooj ib thaum Tshwmsim ntawm Yexus Khetos raug qhib tawm, ua ntej lub sijhawm kaw kev sim siab. Nqe kaum ib hauv Daniel kaum ob yog tus uas phim rau Abram thiab Povlauj thawj qhov kev sawv cev ntawm ib zaj lus faj lem ob npaug uas tau pib nrog ib ntu sijhawm peb caug xyoo.
The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.
Peb qhov lus faj lem hauv Daniel kaum ob yog tej lub sij hawm piv txwv uas raug qhib rau lub caij kawg tiag ntawm lub sij hawm kawg, thiab qhov kev qhib ntawd coj mus rau txoj kev ntxuav kom dawb huv zaum kawg ntawm Vajtswv haiv neeg. Thawj ntawm peb qhov lus faj lem ntawd yog Khetos tus kheej muab los, thiab thaum Nws nthuav tawm txoj lus faj lem ntawd Nws sawv saum dej hnav tsoos ntaub linen, qhia txog qhov kawg ntawm ib lub sij hawm lus faj lem uas sawv cev ua 1260 xyoo, thiab txhais qhov kawg ntawm lub sij hawm ntawd tias yog qhov kawg ntawm kev faib tawg ntawm Vajtswv haiv neeg lub hwj chim. Vajtswv haiv neeg nyob rau tiam kawg yog ib puas plaub caug plaub txhiab leej, thiab lawv twb raug faib tawg lawm.
Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”
Tsis yog tias Khetos xwb tab tom sawv saum dej teb ib lo lus nug, tiamsis lo lus nug ntawd pib nrog cov lus no: “Ntev li cas lawm?” “Ntev li cas lawm?” yog ib lub cim yaj saub uas kuj raug nug rau Yexus thiab thaum nyob hauv nqe kaum peb, ntawm Daniyee yim, lo lus nug no raug nug tias, “Ntev li cas lawm?”
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?
Muaj ib tug hais rau tus txiv neej hnav ntaub ntaub pua txaj zoo, uas sawv saum cov dej ntawm tus dej, tias, Yuav ntev npaum li cas mam txog qhov kawg ntawm tej yam txaus xav tsis thoob no?
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. Daniel 12:6, 7.
Thiab kuv hnov tus txiv neej uas hnav ntaub linen, tus uas nyob saum tej dej ntawm tus dej, thaum nws tsa nws sab tes xis thiab sab tes laug mus rau saum ntuj, thiab cog lus los ntawm tus uas muaj sia nyob mus ib txhis tias, nws yuav kav rau ib lub sijhawm, ob lub sijhawm, thiab ib nrab; thiab thaum nws tau ua kom tiav kev tawg ua plaws lub hwj chim ntawm haiv neeg dawb huv lawm, txhua yam no yuav tiav. Daniel 12:6, 7.
The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”
Lo lus nug uas tau muab tsa rau Yexus, uas sawv cev ua tus txiv neej hnav ntaub linen, hauv lub zeem muag ntawm tus dej Hiddekel yog hais tias, “Yuav ntev npaum li cas mam txog qhov kawg ntawm tej yam txuj ci no?,” thiab hauv lub zeem muag ntawm tus dej Ulai Yexus, uas sawv cev ua Palmoni (tus neeg dawb huv ntawd), raug nug hais tias, “Lub zeem muag hais txog txoj kev txi niaj hnub, thiab kev txhaum uas ua kom muaj kev puam tsuaj, kom muab ob qho tib si lub chaw dawb huv thiab pab tub rog rau kev raug tsuj hla hauv qab ko taw, yuav ntev npaum li cas?”
Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.
Muam White hais tias tej yog toog pom uas tau muab rau Daniel ntawm ntug dej loj hauv Shinar tam sim no tab tom raug ua kom tiav, thiab hais txog ob qho yog toog pom ntawm tus dej ntawd, Yexus raug nug lo lus nug cev Vajtswv lus “xav paub ntev npaum li cas,” uas ib txwm ua rau txoj cai Hnub Caiv cuav hnub Sunday tshwm los ua “lus teb.” Txawm li ntawd los, ob lo lus teb no raug nthuav tawm nyob hauv lub ntsiab lus ntawm lub sij hawm cev Vajtswv lus, uas xaus rau xyoo 1844. Cov thawj coj thaum chiv thawj tau txheeb xyuas kom raug lo lus teb rau lo lus nug hauv tshooj yim thiab yog toog pom ntawm tus dej Ulai, thiab lawv to taub tias xyoo 1798 yog lub sijhawm uas kev tawg khiav ntawm lub hwj chim ntawm Vajtswv haiv neeg xaus lawm. Tiamsis tom qab xyoo 1844, thaum “kev siv sij hawm” ntawm Vajtswv Txojlus cev Vajtswv lus xaus lawm, lo lus nug cev Vajtswv lus hais tias “Yuav ntev npaum li cas?” rov hais dua qhov kev to taub ntawm cov thawj coj thaum chiv thawj raws li “txog 2300 hnub ces lub chaw dawb huv yuav raug ntxuav thaum txoj cai hnub Sunday uas yuav los sai sai,” thiab “tag nrho” cov “yam txaus hwv chim” hauv Daniel qhov yog toog pom kawg yuav tiav, thaum kev tawg khiav ntawm haiv neeg dawb huv rau peb hnub ib nrab ua cim xaus lawm.
The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.
Lub zeem muag ntawm tus dej Hiddekel nyob hauv peb tshooj kawg ntawm Daniyees thiab lub zeem muag ntawm tus dej Ulai nyob hauv tshooj xya mus txog tshooj cuaj raug Muam White txheeb xyuas tias yog “cov dej loj ntawm Sinar.” Txhua tus kws tshawb fawb txog keeb kwm thiab Vajlugkub lees paub tias tsuas muaj ob tug dej xwb, thiab nkawd ob leeg yog dej loj, uas muaj feem xyuam nrog Sinar. Ob tug dej ntawd yog Tigris (Hiddekel) thiab Euphrates. Tus dej Ulai tsis yog Euphrates ntawm Sinar; nws yog ib tug dej kwj me me uas tib neeg khawb ua nyob hauv Persia, tsis yog hauv Sinar. Tus dej Ulai hauv lub zeem muag uas muaj lub hauv paus thiab tus ncej tseem ceeb nruab nrab ntawm Kev Ntseeg Adventist tsis nyob hauv Sinar, los xij tus poj niam cev Vajtswv lus txheeb tus Ulai tias yog Euphrates, ib tug ntawm cov dej loj ntawm Sinar.
The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.
Lub zeem muag Hiddekel nthuav qhia keeb kwm sab nraud ntawm tus zaj, tus tsiaj nyaum thiab tus yaj saub cuav uas coj lub ntiaj teb mus txog Armageddon, hos lub zeem muag Ulai sawv cev rau txoj hauj lwm ntawm Khetos hauv kev koom Nws txoj Kev Tswv Ntuj nrog tib neeg txoj kev ua neeg. Hauv txoj kev cev lus faj lem, kev tshoov siab siv tus dej Ulai ua tim khawv thib ob nrog tus Dej Euphrates los txheeb xyuas txoj hauj lwm uas Khetos ua tiav hauv kev txuas Nws txoj Kev Tswv Ntuj nrog kev ua neeg.
The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.
Tus Euphrates thiab Tigris ob leeg pib hauv Eden thiab ntws mus thoob plaws ntev ntawm keeb kwm ntawm txoj kev cog lus. Thaum nkawd ntws los txog rau tus ncej nruab nrab ntawm Adventism rau hnub tim Lub Kaum Hli 22, 1844, Euphrates raug txuas nrog tus kwj dej Ulai uas tib neeg txhim ua kom sawv cev rau kev sib koom ua ke ntawm Vajtswv txoj kev Tswv Ntuj nrog tib neeg, uas raug ua tiav los ntawm kev siv txoj kev ntseeg nyob hauv cov uas raug sawv cev tias yog ib puas plaub caug plaub txhiab. Ulai sawv cev rau ib qho kev sim rau txoj cai kav ntawm Vajtswv Txojlus uas yog lus faj lem, rau qhov nws tsa Ellen White txoj cai hais tias tus dej Persian Ulai yog ib tug ntawm cov dej loj ntawm Shinar los tawm tsam nrog cov kws txawj ntawm lub ntiaj teb.
The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?
Lub cim ntawm tus dej Ulai sawv cev rau ib qho kev sim ntsuam xyuas txog tibneeg lo lus lossis Vajtswv Txojlus. Puas yog tibneeg yog cov raug, los yog puas yog cov lus uas Muam White tau nthuav tawm yog cov raug? Puas yog tus dej Ulai sawv cev rau ib tug dej nkaus xwb nyob hauv Persia, los yog puas yog nws sawv cev rau ib tug dej yaj saub uas muaj cov dej ntawm Eden sib tov nrog cov dej ntawm tibneeg?
There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.
Tej zaum yuav muaj ntau txoj kev teb rau qhov teeb meem nyuaj uas kuv tau tsa no, tiam sis kuv yuav nthuav tawm ib txhia kev xav kom nej pom kuv lub ntsiab. Puas yog cov neeg sau keeb kwm thiab cov kws ntseeg Vajtswv ntawm lub ntiajteb no yog lawm hos Tij Laug Dawb tsis yog? Tsis muaj leejtwg tsis lees tias “cov dej ntws loj ntawm Shinar” yog Tigris thiab Euphrates. Yog li ntawd, thaum Tij Laug Dawb txheeb tus dej Ulai hauv Persia tias yog ib tug dej loj ntawm Shinar, puas yog nws yog ib tug yaj saub cuav? Los yog, puas yog nws yog ib tug yaj saub tseeb, uas tau ua ib qho yuam kev? Muaj pes tsawg qhov yuam kev uas ib tug yaj saub tseeb ua tau ua ntej nws hla txoj kab thiab dhau los ua ib tug yaj saub cuav? Los yog, puas yog cov neeg sau keeb kwm tsis yog? Los yog, puas yog nws yeej yog lawm? Los yog, puas yog ob leeg—cov neeg sau keeb kwm thiab Tij Laug Dawb—puav leej yog lawm? Kuv tau tsa qhov teeb meem nyuaj no los rau lub hom phiaj uas yuav siv qhov kev piav qhia ntawm qhov teeb meem ntawd ua ib qho ntxiv rau tus txivneej uas hnav khaub ncaws linen, sawv saum tus dej, uas raug nug tias, “Yuav ntev npaum li cas?” hauv ob qho kev ua yog toog txog cov dej Hiddekel thiab Ulai.
In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.
Hauv Daniyees tshooj yim, Daniyees nyob ntawm Xuxa, hauv Peexias, thiab Xuxa nyob ntawm tus dej Ulai, uas vim txoj kev ua liaj ua teb thiaj suav nrog tus dej ntuj thiab ntxiv rau ib txoj kab dej kwj deg uas neeg txhim tsa. Thaum Ulai ntws mus ntxiv li ib puas tsib caug mais los yog ze li ntawd, nws txuas nrog qhov chaw uas tus dej Tigris thiab Euphrates sib tshuam ua ke. Tigris thiab Euphrates, uas pib hauv Edees, thaum kawg los sib koom ua ke, thiab thaum nkawd sib xyaw ua ib, tus dej Ulai ntawm Peexias kuj txuas rau tib qhov chaw ntawd. Thaum tus dej Ulai nkag mus rau hauv thaj chaw dej nyab ntawm Tigris ntawm qhov chaw uas Tigris thiab Euphrates sib tshuam ua ke, Ulai thiaj los ua ib feem ntawm cov dej uas tsim cov dej loj ntawm Xina. Cov neeg sau keeb kwm hais yog lawm, thiab Muam White kuj yog ib yam nkaus.
When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.
Thaum Muam White txheeb xyuas zaj yog toog pom txog tus dej Ulai hauv tshooj yim, nws tab tom txheeb xyuas ib tug dej uas nto npe vim nws txoj kab ke dej kwj uas tib neeg tsim los txuas tus dej Tigris thiab tus dej Euphrates, uas sawv cev rau ob lub sijhawm ntawm 2520 xyoo, uas tau xaus rau xyoo 1798 thiab 1844.
An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.
Ib lub npe qub ntawm tus dej Tigris yog Hiddekel, thiab nyob rau hauv kev txheeb ze nrog Euphrates, ob tug dej no tau raug qhia meej meej hauv yaj saub tias muaj kev koom nrog Assyria thiab Babylon, uas kuj raug txheeb tias yog ob tug tsov ntxhuav uas yuav rau txim rau Vajtswv cov yaj. Ob lub hwj chim rhuav tshem ntawd yog tus qauv ua ntej qhia txog ob lub hwj chim rhuav tshem ntawm Rome pej kum thiab Rome papal, uas yog tej cim sawv cev ntawm ib tug txivneej thiab ib tug pojniam, lossis ib pawg ntseeg thiab ib lub xeev. Rome pej kum yog tus txivneej sawv cev rau kev tswjfwm hauv xeev, thiab Rome papal yog tus pojniam tsis huv ntawm kev tswj hwm ntawm pawg ntseeg. Assyria yog tus txivneej thiab Babylon yog tus pojniam hauv lawv txoj kev sib raug zoo raws yaj saub, yog li ntawd thiaj qhia tias Tigris yog tus txivneej thiab Euphrates yog tus pojniam.
The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.
Dej Dej Tigris yog dej ntawm kev tswj hwm xeev uas ncav mus txog rau xyoo 1798, thiab Euphrates ntawm kev tswj hwm pawg ntseeg ncav mus txog rau xyoo 1844. Euphrates yuav tsum ncav mus txog rau xyoo 1844, vim txoj xov ntawm 1844 yog hais txog Npanpiloos, (Euphrates) uas poob dua ib zaug hauv xyoo 1844. Thaum Euphrates tsim tau ib qho dej tsaws tsag hauv xyoo 1844, Dej Ulai, uas kuj tau koom rau hauv qhov chaw sib ntsib ntawm dej ua ib lub cim ntawm tibneeg tej haujlwm, tau sib xyaw nrog lwm tus dej cov dej. Dej Tigris ntawm kev tswj hwm xeev raug txwv cia hauv xyoo 1798, thaum txoj cai pej xeem raug muab tshem tawm ntawm lub hwjchim papal. Hauv tib lub xyoo ntawd Tebchaws Meskas pib kav raws li tsiaj qus ntawm lub ntiajteb thiab yog lub nceeg vaj thib rau ntawm Vajlugkub tej lus faj lem. Dej Tigris raug txwv cia hauv xyoo 1798, ncaj nraim rau qhov chaw uas thaum kawg lub xeev yuav yuam kom tag nrho lub ntiajteb rhuav tshem lub phab thaiv dej, uas nim no tseem tab tom cheem cov dej nyab ntawm papal kev tsim txom uas tab tom yuav hla los saum lub ntiajteb zoo li ib qho dej nyab loj kawg nkaus. Phab ntsa ntawd, lossis lub phab thaiv dej ntawd, yog phab ntsa ntawm kev cais pawg ntseeg thiab xeev.
In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.
Xyoo 1844, ob lub Euphrates thiab Ulai puav leej qhia tias txoj xov ntawm xyoo 1844 yog kev poob ntawm Npanpiloo, thiab tib lub sijhawm kuj yog txoj hauj lwm tiag uas Khetos tau pib hauv 1844, thaum Nws, raws li Tus Tubtxib ntawm Cov Lus Cog Tseg, tau lim thiab ntxuav tej dej ntawm Npanpiloo thiab tej hauj lwm tibneeg kom tawm ntawm ib haiv neeg uas yuav tsum nkag mus rau hauv Nws lub chaw dawb huv—ib haiv neeg uas yuav tsum tau raug ntxuav ua ntej lawv nkag mus rau hauv Chaw Dawb Huv Tshaj Plaws. Kev ntxuav zaum kawg ntawm haiv neeg ntawd tau raug ua kom tiav los ntawm nag uas tau nchuav los nyob hauv qab txoj xov ntawm Kev Quaj Hmo Ntuj, thiab cov tee nag ntawd ntawm txoj xov Kev Quaj Hmo Ntuj tau raug lim los ntawm tej dej ntawm tus dej Tigris, raws li cov Millerites tau qhia txog Loos papal thiab xyoo 1798, thiab raws li lawv tau qhia txog kev poob ntawm Npanpiloo thiab raug ntxuav ua ntej lub qhov rooj kaw los ntawm txoj xov ntawd, los sis koj kuj yuav hais tau tias—raug ntxuav los ntawm nag uas los ntawm cov dej uas raug lim ntawm cov dej Ulai, Tigris, thiab Euphrates, thaum lawv nthuav tawm txoj xov ntawm Daniyees 8:14, thiab ua kom tiav txoj xov ntawm Kev Quaj Hmo Ntuj ua ntej hnub qhib ntawm Hnub Theej Txhoj uas yog tus qauv tiav.
When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”
Thaum Khetos tab tom sawv saum dej Hiddekel hauv nqe xya ntawm Daniyees tshooj kaum ob, Nws tab tom sawv saum dej Tigris, yog dej uas sawv cev rau kev txawj kav teb chaws hauv lub zeem muag uas piav qhia txog cov kev txav kawg ntawm tib neeg txoj kev kav teb chaws uas coj mus txog thaum lub sij hawm kev sim siab raug kaw. Nws sawv ntawd teb lo lus nug ntawm nqe ua ntej, ib yam li hauv lub zeem muag ntawm tus dej Ulai, tus txiv neej hnav ntaub linen, uas nyob ntawd yog Palmoni, Tus Suav Tooj Zoo Kawg, muab ib lo lus teb rau lo lus nug ntawm nqe ua ntej. Hauv ob qho xwm txheej no, txoj kev sib tham yog kev sib tham saum ntuj ceeb tsheej ntawm cov tim tswv thiab Khetos, thiab hauv ob qho xwm txheej no, lo lus nug yog, “Ntev npaum li cas?”
The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?
Lus teb yog mus txog 2300 hnub; hauv tshooj yim thiab tshooj kaum ob nws yog “ib ntus, ntau ntus, thiab ib nrab ntus.” Lo lus teb no raug to taub tias yog 2300 xyoos thiab 1260 xyoos, tiam sis xyoo 1844 Vajtswv tau tsa ib qho kev txwv rau kev siv sijhawm nyob hauv zaj lus ceeb toom yaj saub, rau qhov sijhawm twb tsis muaj lawm. Palmoni, tus txivneej hnav ntaub ntaub mos, lo lus teb rau Nws tiam neeg kawg yog dabtsi? Lo lus nug hais tias “Ntev npaum li cas?” twb raug qhia tawm los ntawm ntau tus timkhawv los txheeb kom meej tias txoj cai Hnub Caiv Hnub Sunday yog lo lus teb rau lo lus nug ntawd; yog li ntawd, puas yog lub tuam tsev dawb huv raug ntxuav huv ntawm txoj cai Hnub Sunday, thiab puas yog “tag nrho tej yam xav tsis thoob no” raug ua kom tiav ntawm txoj cai Hnub Sunday? Tej “yam xav tsis thoob” twg yog cov uas raug ua kom tiav ntawm txoj cai Hnub Sunday, thiab thaum twg tej “yam xav tsis thoob” ntawd tau pib?
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?
Ces kuv Daniyee tau ntsia, thiab saib seb, muaj ob tug sawv ntawd, ib tug sawv ntawm ib sab ntug dej tus dej, thiab lwm tug sawv ntawm sab tod ntug dej tus dej. Thiab ib tug hais rau tus txivneej uas hnav ntaub linen, uas nyob saum cov dej ntawm tus dej, tias, Yuav ntev npaum li cas mam txog qhov kawg ntawm tej yam txaus ntshai no?
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. Daniel 12:5–7.
Thiab kuv hnov tus txivneej uas hnav ntaub linen, uas nyob saum dej ntawm tus dej, thaum nws tsa nws sab tes xis thiab sab tes laug mus rau saum ntuj ceeb tsheej, thiab tau cog lus los ntawm tus uas muaj sia nyob mus ib txhis tias tej no yuav nyob rau ib lub sijhawm, ob lub sijhawm, thiab ib nrab; thiab thaum nws yuav ua tiav kev faib kom lub hwjchim ntawm haiv neeg dawb huv tawg mus, txhua yam no yuav tiav hlo. Daniel 12:5–7.
The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.
Lo lus nug uas yog cim tias, “Yuav ntev npaum li cas?” yog tus cim qhia txog txoj cai Hnub Caiv, thiab tus tim tswv tsis nug tias txoj cai Hnub Caiv yog thaum twg, tiamsis nug tias thaum twg yog qhov kawg ntawm tej yam hwjchim ci ntsa iab ntawd. Tej “yam hwjchim ci ntsa iab” ntawd xaus rau ntawm txoj cai Hnub Caiv, yog li ntawd tej yam hwjchim ci ntsa iab uas coj mus txog txoj cai Hnub Caiv yog dabtsi? Los yog hais kom meej dua, tej “yam hwjchim ci ntsa iab” uas sawv cev nyob hauv zaj yog toog pom uas muab rau ntawm tus dej Hiddekel, uas sawv cev nyob hauv tshooj kaum mus txog tshooj kaum ob, yog dabtsi? Yog peb muaj peev xwm txiav txim tau tias tej “yam hwjchim ci ntsa iab” ntawd yog dabtsi, peb kuj yuav nrhiav tau tias tej “yam hwjchim ci ntsa iab” ntawd pib thaum twg. Nyob hauv Daniyee tshooj kaum, Nkaspli‑ees tau qhia meej tias lub hom phiaj ntawm nws txoj kev sib raug zoo nrog Daniyee thaum lub sijhawm yog toog pom ntawd yog dabtsi.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
Tam sim no tuaj ua kom koj to taub tej uas yuav tshwm sim rau koj haiv neeg hauv hnub kawg; rau qhov yog toog pom no tseem hais txog ntau hnub tom ntej. Daniel 10:14.
Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.
Gabriel tuaj kom ua rau Vajtswv haiv neeg to taub txog yam uas yuav raug lawv nyob rau hnub kawg. Kev xav hais tias cov lus faj lem hauv Daniyees tshooj kaum ob uas cov Millerites tau to taub raug, tiam sis siv qhov kev lees paub ntawd los tsis lees tias tshooj ntawd muaj kev siv rau hnub kawg—yog ua kom Gabriel lub hom phiaj uas nws tau hais tseg poob mus. Thaum Gabriel pib zaj lus faj lem hauv nqe ib ntawm tshooj kaum ib txuas mus txog nqe peb ntawm tshooj kaum ob, keeb kwm uas raug sawv cev ntawd yog cov ntsiab lus faj lem sab nraud hais txog qhov uas tus zaj, tus tsiaj qus, thiab tus yaj saub cuav coj lub ntiaj teb mus rau Armageddon li cas. Muaj qee ntu hauv tshooj ntawd uas piav txog Vajtswv haiv neeg raug tsim txom, tiam sis keeb kwm ntawm tshooj kaum ib mas feem ntau yog ib qho kev tshwm sim sab nraud. Qhov no txhais tau tias tshooj kaum thiab tshooj kaum ob sawv cev ua ib alpha thiab ib omega nyob hauv Daniyees qhov yog toog kawg, vim tsis zoo li tshooj kaum ib, nkawd ob tshooj no puav leej piav txog ib zaj lus sab hauv uas txheeb qhia txog kev muab cim rau ib puas plaub caug plaub txhiab leej. Tshooj nruab nrab yog tib neeg txoj kev ntxeev siab raws li raug sawv cev los ntawm vaj ntxwv qaum teb, tus pope ntawm Loos, hos alpha tshooj kaum, ua ke nrog omega tshooj kaum ob, txheeb qhia txog kev paub dhau sab hauv ntawm ib puas plaub caug plaub txhiab leej nyob rau hnub kawg. Peb tshooj no tib si coj mus txog rau qhov xaus ntawm lub sij hawm sim siab; alpha tshooj pib nrog kev ntshai Vajtswv uas cais ob pab neeg pe hawm tawm ntawm nhau, thiab thaum xaus ntawm tshooj ntawd Daniyees tau txais hwj chim ob npaug, yog li ntawd thiaj txheeb qhia thawj thiab tus tim tswv thib ob tej lus. Tshooj kaum ob yog omega tshooj, thiab nws txheeb qhia txog tus tim tswv thib peb txoj xov txiav txim.
Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.
Tshooj kaum ib piav meej txog tib neeg txoj kev ntxeev siab txij thaum kev puas tsuaj ntawm Yeluxalees mus txog rau thaum kev txiav txim siab hlub xaus, uas raws li Muam White hais, yog ib daim duab piv txwv txog kev txiav txim siab hlub xaus thaum kawg ntawm lub ntiajteb. Daniyees tshooj kaum ib pib ntawm kev puas tsuaj ntawm Yeluxalees, rau qhov Daniyees yog ib tug ntawm cov uas raug coj mus rau Npanpiloo nyob rau hauv peb zaug kev puas tsuaj ntawm Yeluxalees uas yog ib daim qauv qhia ua ntej txog kev puas tsuaj ntawm tib lub nroog ntawd xyoo 70 AD, thiab tom qab ntawd dua nyob rau hnub kawg raws li lub ntiajteb sawv cev.
Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.
Muaj ob zaug kev rhuav tshem Yeluxalees tiag tiag uas tau tshwm sim rau tib hnub hauv lub xyoo, sib nrug deb li rau puas rau caum tsib xyoos. Ob zaug kev rhuav tshem ntawd yog rau lub nroog uas lub Phij Xab Ntoo Cog Lus yuav tsum tau nyob ntawd. Shilo muaj tib yam cwj pwm yaj saub thiab sawv cev rau thawj zaug kev rhuav tshem ntawm ib lub nroog uas Vajtswv lub xub ntiag tau nyob, lossis yuav tsum tau nyob. Thaum Muam White siv kev rhuav tshem Yeluxalees los ua ib lub cim ntawm kev rhuav tshem hauv hnub kawg, nws tab tom hais lus txog Khetos zaj lus qhuab qhia hais txog kev rhuav tshem Yeluxalees.
Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.
Xilo, kev rhuav tshem Yeluxalees nyob hauv Nebukhadnesas thiab Taitas yog peb tug timkhawv txog hnub kawg raws li tau sawv cev los ntawm kev rhuav tshem Vajtswv lub nroog. Xilo yog thawj tus timtswv txoj xov uas qhia kom ntshai Vajtswv, yam uas Eli tsis tau ua, thiab muab hwjchim rau Nws, yam uas Eli tsis tau ua, rau qhov teev ntawm Nws txoj kev txiav txim twb los txog lawm. Tus timtswv thib ob txoj xov yog qhov chaw uas peb pom muaj kev muab ob npaug raws li tau sawv cev los ntawm Nebukhadnesas thiab Taitas. Kev rhuav tshem Yeluxalees zaum peb, nyob rau hnub kawg, yog thaum kev sim siab kaw, uas yog qhov kawg ntawm kev txiav txim.
Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.
Tshooj kaum ib yog keeb kwm sab nraud ntawm peb tug timtswv tej lus. Nws raug muab tso nruab nrab ntawm tshooj kaum qhov yog toog pom txog kev sib cais thiab peb zaug kev kov uas muab hwjchim, uas tshwm sim rau hnub nees nkaum ob ntawm Daniyee qhov yog toog pom. Qhov no txhais hais tias tshooj kaum ob kuj yuav hais txog zaj keeb kwm sab hauv ntawm yam uas yuav raug rau Vajtswv haiv neeg nyob rau hnub kawg. Nws kuj txhais hais tias qhov kaj nyob hauv tshooj kaum ob ci ntsa iab tshaj qhov kaj nyob hauv tshooj kaum nees nkaum ob npaug.
In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.
Hauv qhov yog toog pom ntawm Ulai, kuj tau nug Khetos hais tias, “Yuav ntev npaum li cas?” Kaum ob nqe ua ntej uas coj mus rau lo lus nug nyob hauv nqe kaum peb ntawd, yog tab tom qhia txog keeb kwm yaj saub sab nraud uas sawv cev rau tej ntsiab lus tseem ceeb hais txog cov hwj chim hauv Vajlugkub txoj lus faj lem. Kaum ob nqe ntawd tsuas yog rov hais dua thiab nthuav dav ntxiv txog keeb kwm uas tau sawv cev tseg hauv tshooj xya. Keeb kwm yaj saub uas tau muab tso tawm hauv cov nqe ntawd rov tshwm dua thiab raug nthuav dav ntxiv hauv tshooj kaum ib, pib ntawm lub sij hawm cov Medes thiab cov Persians. Ib nrab kawg ntawm tshooj yim thiab tag nrho tshooj cuaj yog daim duab sawv cev txog Vajtswv haiv neeg nyob rau hnub kawg raws li tus yaj saub Daniyees tau nthuav tawm. Qhov yog toog pom ntawm keeb kwm yaj saub uas pom nyob hauv qhov yog toog pom ntawm tus dej Ulai peb tshooj ntawd, nrog rau daim duab sawv cev txog Vajtswv haiv neeg hauv cov tshooj ntawd los ntawm Daniyees txoj kev sib tham nrog Kaxaliyee, yog alpha mus txog omega ntawm tshooj kaum mus txog kaum ob.
Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.
Vim hais tias tus Dej Hiddekel yog omega thiab tus Dej Ulai yog alpha, lub hwjchim uas raug sawv cev los ntawm txojkev kaj uas raug qhib foob rau hauv tshooj kaum ob, thaum ncav txog lub sijhawm kawg, ci ntsa iab nees nkaum ob npaug tshaj qhov yog toog pom uas yog tus ncej nruab nrab thiab lub hauv paus ntawm Kev Ntseeg Adventism. Vim yog li no; txojkev kaj ntawm Daniyees qhov yog toog pom kawg raug txheeb kom meej ncaj qha tias yog txojkev kaj uas txuas nrog Vajtswv haiv neeg hauv hnub kawg. Thaum tus timtswv nug tus txiv neej hnav ntaub linen tias, “Yuav ntev npaum li cas?” txog rau qhov kawg ntawm tej yam txaus xav no, tej yam txaus xav ntawd yog cov uas ci yam li cov hnub qub mus ib txhis thiab ib txhis li, raws li Aplahas keeb kwm ntawm txojlus cog tseg ncha rov qab txog ib lo lus txib kom Aplahas ntsia rau cov hnub qub. Tej yam txaus xav hauv Daniyees kaum ob yog kev hloov dua siab tshiab ntawm tibneeg los ua tus chij ntawm ib puas plaub caug plaub txhiab leej.
In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.
Hauv ib ntus dhau los no peb tau txheeb tias nqe kaum ib hauv Daniyees kaum ob qhia txog ib lub sijhawm cev faj lem uas muaj ob ntu, ntu thawj yog peb caug xyoo. Txhawm rau muab qhov kev hais txog uas tsim nyog rau nqe kaum ib, kuv tau mus rau nqe xya; kom qhia txog Khetos txoj kev koom tes ncaj qha nrog cov txuj ci xav tsis thoob uas Nws ua tiav nyob hauv Nws haiv neeg rau hnub kawg.
In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.
Thaum rov qab los rau nqe kaum ib, kuv xav ceeb toom rau nej tias tshooj kaum ob raug Ka-pee-ee hu ncaj qha tias yog “hnub kawg.” Nyob rau hauv cov hnub ntawm ib puas plaub caug plaub txhiab leej, yog cov hnub uas lawv raug muab cim thiab nkag mus rau hauv txoj kev cog lus nrog Vajtswv; raws li phau Daniel, yuav muaj ib txoj xov uas raug qhib tawm ntawm qhov tau raug kaw cia, thiab yuav loj hlob mus ua ib lub suab quaj nrov. Txoj xov ntawd raug sawv cev hauv tshooj kaum ob los ntawm peb ntu sijhawm yaj saub uas sib txawv meej, uas twb tau raug cov Millerites txhais tseg lawm, thiab tom qab ntawd raug tus Ntsuj Plig Yaj Saub pom zoo. Peb ntu ntawd tsis sawv cev rau sijhawm, rau qhov tus tim tswv tib tus uas tsa ob txhais tes rau saum ntuj ceeb tsheej hauv tshooj kaum ob ntawd, kuj tau tsa ib txhais tes rau saum ntuj ceeb tsheej hauv Tshwmsim kaum, thiab tau cog lus tias yuav tsis muaj sijhawm ntxiv lawm. Qhov lus tshaj tawm ntawd hauv xyoo 1844 txhais hais tias peb ntu yaj saub hauv Daniel kaum ob yog cov ntu cim txhais uas tsis yog npaj kom sawv cev rau sijhawm.
Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.
Yog li ntawd, thaum lub sijhawm yaj saub uas muaj cim nruab nrab hauv Daniyee kaum ob yog ib lub sijhawm ob npaug uas pib nrog peb caug xyoo nyob hauv tib tshooj uas Mika-ee sawv tsees, ces nej paub tias lub sijhawm ob npaug uas pib nrog peb caug xyoo ntawd yog qhov ua tiav zoo meej ntawm Aplahas txoj yaj saub alpha. Lub omega ntawm txoj yaj saub hais txog lub sijhawm, uas pib keeb kwm ntawm txoj lus cog tseg raws li ib haiv neeg uas raug xaiv, mus txog nws qhov kev ua tiav zoo meej hauv tib tshooj ntawd, uas yog lub ncov kawg ntawm Daniyee txoj lus tim khawv hais txog yam uas yuav raug Vajtswv haiv neeg hauv hnub kawg.
At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.
Thaum txog rau lub sijhawm kawg, phau ntawv Daniyee raug qhib, thiab qhov kaj uas tawm los ntawd muab khi rau Vajtswv haiv neeg. Thaum txog rau lub sijhawm kawg, phau ntawv Daniyee raug qhib, thiab qhov kaj uas tawm los ntawd raug sawv cev los ntawm peb lub sij hawm cev lus faj lem nyob hauv tshooj kawg ntawm Daniyee. Tshooj ntawd yog omega ntawm peb tshooj uas ua ke tsim lub zeem muag Hiddekel, thiab lub zeem muag Hiddekel yog omega rau peb tshooj uas sawv cev rau alpha ntawm cov zeem muag dej ntws hauv Daniyee. Cov dej ntws uas pib hauv Edees thaum kawg los txog rau Daniyee, thiab ces Vajtswv Txojlus faj lem coj lawv mus rau hauv kev txav Millerite ntawm thawj thiab tus tim tswv ob, uas yog kev txav alpha ntawm ob txoj kev txav ntawm peb tug tim tswv. 1290 xyoo ntawm nqe kaum ib yog omega rau Anplahas thiab Povlauj txoj lus faj lem 430 xyoo.
Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.
Ua ntej peb yuav txuas ntxiv mus hauv Daniyees kaum ob thiab nws txoj kev txuas nrog Aplahas zaj lus faj lem, yog ib qho zoo uas yuav nco ntsoov tias Povlauj yog leej twg. Povlauj tsis yog tsuas yog tus tubtxib rau lwm haiv neeg xwb, tiam sis ib yam tseem ceeb ib yam nkaus yog tias nws tau nthuav nws zaj lus los ntawm Vajtswv Txojlus yaj saub. Qhov tseem ceeb tshaj ntawd ntxiv thiab yog tias Povlauj yog ib tug yaj saub ntawm kev faib caij nyoog. Ib tug yaj saub ntawm kev faib caij nyoog yog ib tug yaj saub uas raug tsa sawv los coj Vajtswv haiv neeg hla ntawm ib lub caij nyoog mus rau lwm lub caij nyoog, ib yam li Mauxes, ntawm kev pe hawm ntawm thaj txi Ntuj mus rau kev pe hawm hauv lub tsev ntaub dawb huv; Yauhas uas ua Kevcai Raus Dej, ntawm lub chaw dawb huv hauv ntiajteb mus rau Lub Chaw Dawb Huv Saum Ntuj Ceeb Tsheej. Povlauj tau sau cia ntau tshaj txhua tus kws sau Vajlugkub lwm tus ua ke lawm—thiab deb heev—txog cov ntaub ntawv thiab cov cai hais txog kev siv qhov tseeb tiag rau qhov sab ntsuj plig! Nws raug tsa sawv los piav qhia txog txoj kev hloov ntawm qhov tseeb tiag mus rau qhov sab ntsuj plig hauv lub ntsiab lus ntawm Vajtswv cov neeg ntawm kev cog lus.
Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.
Povlauj yog txoj hlua txuas ntawm tej lus cog tseg ntawm txoj kev khi lus rau haiv neeg uas raug xaiv ntawm Anplahas, thaum haiv neeg raug xaiv ntawd hloov ntawm qhov tseeb-lub cev mus rau qhov ntsuj plig. Yog koj tsis tau nyob ruaj khov hauv txoj hauj lwm thiab lub luag hauj lwm uas Povlauj tau muaj hauv keeb kwm ntawm txoj kev khi lus, ces tej zaum koj yuav tsis pom tias nws phim raws li Vajtswv tau teem tseg npaum li cas, uas thawj zaug tej lus faj lem txog Vajtswv haiv neeg ntawm txoj kev khi lus yog ib zaj lus faj lem txog lub sijhawm ob chav uas pib nrog ib lub sijhawm 30 xyoo. Ib zaj lus faj lem raug tsa los ntawm leej txiv ntawm haiv neeg raug xaiv, thiab thaum lawv hloov mus ua haiv neeg raug xaiv sab ntsuj plig, ib tug yaj saub ntawm kev faib sijhawm raug tsa sawv los txheeb thiab piav qhov kev hloov ntawd, thiab kuj los lees paub Anplahas zaj lus faj lem txog lub sijhawm ntawd nrog ib tug tim khawv thib ob los ntawm Phau Tshiab uas phim raws nraim nrog tus tim khawv thawj los ntawm Phau Qub. Anplas thaum pib, ces Povlauj thaum kawg, yog cov qauv qhia txog qhov tseem ceeb ntawm 1290 ntawm tej hnub kawg.
We will continue in the next article.
Peb yuav txuas ntxiv rau hauv tsab xov xwm tom ntej.
“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.
“Xakhaliyas txojkev ua yog toog pom txog Yausuas thiab tus Tswv Tus Tubtxib, muaj kev siv uas hnyav thiab tob tshwjxeeb heev rau qhov kev paub dhau los ntawm Vajtswv haivneeg nyob rau hauv tej xwm txheej kawg nkaus ntawm hnub loj ntawm kev theej txhoj. Lub koomtxoos seem uas tseem tshuav yuav raug coj los rau hauv kev sim siab loj thiab kev txomnyem kev ntxhov siab. Cov uas ceev Vajtswv tej lus txib thiab Yexus txojkev ntseeg yuav hnov tus zaj thiab nws cov pab pawg txojkev chim npau taws. Xatas suav lub ntiajteb ua nws cov neeg nyob hauv qab nws; nws twb tau kav tswj txawm yog coob leej ntawm cov uas lees tias yog cov Khixatia. Tiamsis ntawm no muaj ib pab neeg me uas tabtom tawmtsam nws txojkev ua tus loj kav. Yog nws thiaj muab tau lawv lwv kom ploj ntawm lub ntiajteb, nws txojkev yeej yuav tiav txhij txhua. Ib yam li nws tau siv hwjchim rau tej haiv neeg txawv tebchaws kom rhuav tshem cov Yixalayees, tib yam ntawd thiab, nyob rau yav tom ntej uas nyob ze no nws yuav ntxias thiab tsa kom tej hwjchim phem ntawm lub ntiajteb sawv los rhuav tshem Vajtswv haivneeg. Tibneeg yuav raug yuam kom mloog lus rau tibneeg tej lus samfwm, uas yog kev ua txhaum rau txoj kevcai saum ntuj los.”
“Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.
“Cov uas ncaj ncees rau Vajtswv yuav raug hem, raug liam txim, raug txwv tsis pub nyob. Lawv yuav raug ‘muab ntxeev siab los ntawm niam txiv, thiab kwv tij, thiab cov txheeb ze, thiab cov phooj ywg,’ txawm mus txog rau kev tuag. Luka 21:16. Lawv txoj kev cia siab tib leeg yog nyob hauv Vajtswv txoj kev hlub tshua; lawv txoj kev tiv thaiv tib leeg yuav yog kev thov Vajtswv. Ib yam li Yausua tau thov ntuas ntawm xub ntiag tus Tshiab, tib yam ntawd pawg ntseeg seem, nrog lub siab tawg thiab txoj kev ntseeg uas tsis txawj qaug zog, yuav thov kev zam txim thiab kev cawm dim dhau ntawm Yexus, lawv tus Kws Sawv Cev. Lawv paub meej tag nrho txog qhov muaj txhaum ntawm lawv lub neej, lawv pom lawv txoj kev qaug zog thiab tsis tsim nyog; thiab lawv twb yuav luag poob siab lawm.”
“The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.
Tus Kws Sim sawv ze los liam txim lawv, ib yam li nws tau sawv ze los tawm tsam Yausua. Nws taw tes rau lawv tej tsoos tsho qias neeg, lawv tej cwj pwm tsis zoo tag. Nws nthuav qhia lawv txoj kev qaug zog thiab kev ruam, lawv tej kev txhaum ntawm kev tsis ua tsaug, lawv qhov tsis zoo li Khetos, uas tau coj kev tsis hwm los rau lawv tus Txhiv Dim. Nws mob siab ua kom lawv ntshai kawg nkaus nrog txoj kev xav tias lawv rooj plaub twb tsis muaj kev cia siab lawm, tias lub quav paug ntawm lawv txoj kev qias neeg yuav tsis txawj raug ntxuav kom ploj mus. Nws cia siab tias yuav ua li ntawd kom rhuav tshem lawv txoj kev ntseeg xwv lawv yuav swb rau nws tej kev sim siab, thiab tig ntawm lawv txoj kev ncaj ncees rau Vajtswv.
“Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’
“Xatas muaj kev paub raug nraim txog tej kev txhaum uas nws tau ntxias Vajtswv haiv neeg kom ua, thiab nws thawb nws tej lus liam txim tawm tsam lawv, tshaj tawm tias, vim lawv tej kev txhaum, lawv twb poob lawm ntawm txoj kev tiv thaiv los saum ntuj los, thiab nws hais tias nws muaj cai rhuav tshem lawv. Nws tshaj tawm tias lawv tsim nyog ib yam li nws tus kheej kom raug txiav tawm ntawm Vajtswv txoj kev haum xeeb. ‘Cov no puas yog,’ nws hais tias, ‘haiv neeg uas yuav los tuav kuv chaw saum ntuj ceeb tsheej, thiab tuav chaw ntawm cov timtswv uas tau koom nrog kuv? Lawv lees tias lawv mloog Vajtswv txoj kevcai; tab sis lawv puas tau khaws nws tej lus txib? Lawv puas tsis tau hlub lawv tus kheej tshaj li hlub Vajtswv? Lawv puas tsis tau tsa lawv tus kheej tej kev txaus siab siab dua Nws tes haujlwm? Lawv puas tsis tau hlub tej yam ntawm lub ntiajteb? Saib tej kev txhaum uas tau cim lawv lub neej. Saib lawv txoj kev qia dub, lawv txoj kev phem siab, lawv txoj kev ntxub ib leeg. Vajtswv puas yuav ntiab kuv thiab kuv cov timtswv tawm ntawm Nws lub xubntiag, thiab tseem yuav muab nqi zog rau cov uas tau ua txhaum tib yam no? Koj ua tsis tau li no, Au tus Tswv, raws li kev ncaj ncees. Kev ncaj ncees thov kom muaj lo lus txiav txim tawm tsam lawv.’”
“But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’
“Tiamsis cov uas raws Khetos tau ua txhaum, lawv tsis tau muab lawv tus kheej cob rau hauv qab kev tswj ntawm dabntxwgnyoog tej cuab yeej. Lawv tau hloov siab lees txim txog lawv tej kev txhaum thiab tau nrhiav tus Tswv hauv kev txo hwj chim thiab siab tu siab, thiab tus Kws Nruab Nrab saum ntuj thov rau lawv sawv cev. Tus uas lawv txoj kev tsis ua tsaug tau ua phem tshaj rau, tus uas paub lawv tej kev txhaum thiab kuj paub lawv txoj kev hloov siab lees txim, tshaj tawm hais tias: ‘Tus Tswv txwv koj, Au Xatas. Kuv tau muab Kuv txoj sia rau cov ntsujplig no. Lawv raug kos cia rau saum xib teg ntawm Kuv ob txhais tes. Lawv tej zaum yuav muaj qhov tsis txaus ntawm tus cwj pwm; lawv tej zaum yuav tau swb hauv lawv tej kev siv zog; tiam sis lawv tau hloov siab lees txim, thiab Kuv tau zam txim thiab lees txais lawv lawm.’”
“The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.
“Xatas tej kev tawm tsam muaj zog kawg, nws tej kev dag ntxias ntxaws thiab lim hiam; tiam sis tus Tswv lub qhov muag tseem ntsia ntsoov rau Nws haiv neeg. Lawv txoj kev txom nyem loj heev, cov nplaim taws hauv lub cub hluav taws zoo li twb yuav kub hnyiab kom lawv puv npo; tiam sis Yexus yuav coj lawv tawm los zoo li kub uas twb raug sim hauv hluav taws lawm. Lawv tej kev ntshaw ntiajteb yuav raug tshem tawm mus, xwv kom Khetos tus yam ntxwv thiaj li raug muab nthuav tawm kom puv npo thiab txhij txhua los ntawm lawv.”
“At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.
“Muaj qee zaus tus Tswv tej zaum zoo li Nws twb tsis nco qab txog tej kev phom sij uas raug Nws pawg ntseeg thiab txoj kev raug tsim txom uas nws cov yeeb ncuab ua rau nws lawm. Tiamsis Vajtswv tsis tau hnov qab li. Hauv lub ntiajteb no tsis muaj ib yam dabtsi uas muaj nqes rau hauv Vajtswv lub siab npaum li Nws pawg ntseeg. Nws tsis yog Nws lub siab nyiam kom tej tswv yim hauv ntiajteb no los ua rau nws zaj keeb kwm qias tsis huv. Nws tsis tso Nws haiv neeg cia kom raug Xatas tej kev sim siab kov yeej. Nws yuav rau txim rau cov uas qhia Nws tsis raws li qhov tseeb, tiamsis Nws yuav pub txoj kev hlub tshua rau txhua tus uas hloov siab lees txim tiag tiag. Rau cov uas hu thov Nws kom tau lub zog rau txoj kev txhim kho tus yam ntxwv Khetos, Nws yuav pub txhua yam kev pab uas tsim nyog.”
“In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.
“Thaum txog lub sijhawm kawg, Vajtswv haiv neeg yuav quaj ntsuag thiab quaj tawm vim tej kev qias vuab tsuab uas ua nyob hauv lub tebchaws. Nrog kua muag lawv yuav ceeb toom cov neeg phem txog lawv txoj kev phom sij hauv kev tsuj hwm txoj kevcai saum ntuj los, thiab nrog kev tu siab uas hais tsis tau lawv yuav txo hwjchim rau ntawm tus Tswv hauv kev hloov siab lees txim. Cov neeg phem yuav thuam lawv txoj kev tu siab thiab hais saib tsis taus lawv tej lus ceeb toom uas hnyav thiab dawb huv. Tiamsis txoj kev mob nyem thiab kev txo hwjchim ntawm Vajtswv haiv neeg yog ib qho timkhawv uas pom tseeb tsis muaj chaw yuam kev tias lawv tab tom rov tau lub zog thiab lub meej mom ntawm tus cwj pwm uas ploj mus vim yog kev txhaum. Yog vim lawv tab tom los ze dua rau Khetos, vim lawv lub qhov muag ntsia ruaj nreb rau ntawm Nws txoj kev dawb huv uas zoo tag nrho, lawv thiaj pom meej heev txog kev txhaum loj tshaj plaws ntawm kev txhaum. Kev mos siab thiab kev txo hwjchim yog tej yam yuav tsum muaj kom thiaj vam meej thiab kov yeej. Ib lub kaus mom ntawm yeeb koob tab tom tos cov uas khoov caug ntawm tus ntoo khaublig taw.”
“God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.
“Cov uas Vajtswv ncaj ncees thiab niaj hnub thov Vajtswv zoo li raug kaw nrog Nws nyob ua ke. Lawv tus kheej tsis paub tias lawv raug tiv thaiv ruaj khov npaum li cas. Cov thawj coj hauv lub ntiaj teb no, raug Xatas thawb kom mus tom ntej, tab tom nrhiav kev rhuav tshem lawv; tiamsis yog qhov muag ntawm Vajtswv cov me nyuam raug qhib ib yam li Elixas tus tub qhe lub qhov muag raug qhib ntawm Dothan, lawv yuav pom Vajtswv cov tim tswv tuaj pwv ib ncig lawv, tuav kom cov pab tub rog ntawm txoj kev tsaus ntuj txhob ua tau lawv tej haujlwm.”
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.
“Thaum Vajtswv haiv neeg txo lawv lub siab ntsws rau ntawm Nws xub ntiag, thov qhuas kom muaj lub siab dawb huv, ces lo lus txib raug muab hais tias, ‘Tshem tej tsoos tsho qias neeg ntawd mus,’ thiab cov lus txhawb zog raug hais tias, ‘Saib seb, Kuv twb ua kom koj tej kev txhaum hla ntawm koj mus lawm, thiab Kuv yuav muab tsoos tsho hloov tshiab hnav rau koj.’ Zechariah 3:4. Lub tsho ntev tsis muaj ib qho chaw phem ntawm Khetos txoj kev ncaj ncees raug muab tso rau saum Vajtswv cov me nyuam uas raug sim siab, raug ntxias, thiab muaj siab ntseeg. Cov seem uas raug saib tsis taus raug hnav ris tsho muaj hwjchim ci ntsa iab, tsis muaj dua ib zaug twg yuav raug qias los ntawm lub ntiajteb txoj kev phem kev qias. Lawv tej npe raug khaws cia rau hauv Phau Ntawv Cawm Siav ntawm tus Menyuam Yaj, raug sau npe nyob hauv cov neeg ncaj ncees ntawm txhua tiam neeg. Lawv twb tawm tsam tus neeg dag ntxias tej tswv yim dag; lawv tsis tau raug tig kom khiav ntawm lawv txoj kev ncaj ncees los ntawm tus zaj lub suab nrov. Nim no lawv nyob ruaj khov mus ib txhis, dim ntawm tus ntxias tej cuab ntxiab. Lawv tej kev txhaum raug xa mus rau tus uas yog tus chiv keeb ntawm kev txhaum. Ib lub ‘mom zoo nkauj’ raug muab tso rau saum lawv taub hau.”
“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.
“Thaum Xatas tab tom thawb ntsoov nws tej lus liam, cov tim tswv dawb huv, uas tsis pom kev, twb tab tom mus los qua ntxi, muab lub cim ntawm Vajtswv uas muaj sia tso rau saum cov uas ncaj ncees. Cov no yog cov uas sawv saum Roob Xi-oos nrog rau tus Menyuam Yaj, muaj Leej Txiv lub npe sau rau ntawm lawv tej hauv pliaj. Lawv hu zaj nkauj tshiab ntawd rau ntawm lub zwm txwv xub ntiag, yog zaj nkauj uas tsis muaj leejtwg kawm tau tsuas yog ib puas plaub caug plaub txhiab tus uas raug txhiv dim tawm hauv ntiajteb. ‘Cov no yog cov uas raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus. Cov no raug txhiv dim tawm hauv nruab nrab ntawm tibneeg, ua thawj cov txiv hmab txiv ntoo rau Vajtswv thiab rau tus Menyuam Yaj. Thiab tsis pom muaj ib lo lus dag nyob hauv lawv qhov ncauj li: rau qhov lawv tsis muaj chaw xyeej ua ntej Vajtswv lub zwm txwv.’ Qhia Tshwm 14:4, 5.”
“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.
“Tam sim no twb txog qhov kev ua tiav puv npo ntawm cov lus uas tus Timtswv tau hais lawm tias: ‘Tam sim no nej mloog, Au Yausuas tus pov thawj hlob, koj thiab koj cov phoojywg uas zaum ntawm koj xub ntiag: rau qhov lawv yog cov neeg uas luag xav tsis thoob txog: rau qhov, saib seb, Kuv yuav coj Kuv Tus Tub Qhe tus Ceg tawm los.’ Xakhaliyas 3:8. Khetos raug nthuav tawm ua tus Txhiv Dim thiab tus Cawm Seej ntawm Nws haiv neeg. Tam sim no tiag tiag cov seem uas tseem tshuav yog ‘cov neeg uas luag xav tsis thoob txog,’ raws li cov kua muag thiab kev txo hwjchim ntawm lawv txoj kev taug kev ua qhua raug hloov chaw rau kev xyiv fab thiab koob meej nyob hauv Vajtswv thiab tus Menyuam Yaj lub xub ntiag. ‘Hnub ntawd tus Ceg ntawm tus Tswv yuav zoo nkauj thiab muaj hwjchim ci ntsa iab, thiab tej txiv ntawm lub ntiajteb yuav zoo kawg thiab ntxim saib rau cov uas dim dim ntawm Ixayees. Thiab yuav muaj li no tias, tus uas tshuav nyob hauv Xi‑oos, thiab tus uas tseem nyob hauv Yeluxalees, yuav raug hu ua neeg dawb huv, yog txhua tus uas raug sau npe nrog cov neeg ciaj nyob hauv Yeluxalees.’ Yaxayas 4:2, 3.” Prophets and Kings 587–592.