In William Miller’s dream, the “bustle” at the beginning, when the people began to trouble the jewels was preceded by Miller assembling the jewels and calling “come and see.” Christ as the dirt brush man, uses the broom to sweep out the rubbish, assemble the jewels in a much larger casket, and He then called Miller to “come and see.” When Christ begins His broom-work, the room is empty, for Miller recorded that a “door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”
Hauv William Miller zaj npau suav, “kev kub ntxhov” thaum pib, thaum cov neeg pib kov cuam tshuam cov hniav nyiaj hniav kub, twb raug ua ntej los ntawm Miller qhov uas tau sau cov hniav nyiaj hniav kub ua ke thiab hu tias “los saib.” Khetos, raws li tus txiv neej tuav tus pas txhuam av, siv tus khaub rhuav kom cheb tshem tej khib nyiab tawm, sau cov hniav nyiaj hniav kub ua ke rau hauv ib lub thawv loj dua qub, thiab tom qab ntawd Nws hu Miller kom “los saib.” Thaum Khetos pib Nws txoj hauj lwm cheb tsev, chav tsev ntawd yog khoob, rau qhov Miller tau sau tseg tias, “ib lub qhov rooj qhib, thiab ib tug txiv neej nkag los rau hauv chav, thaum ntawd cov neeg sawv daws tawm mus tas; thiab nws, muaj ib tug pas txhuam av nyob hauv nws txhais tes, qhib cov qhov rais, thiab pib txhuam cov av thiab tej khib nyiab tawm hauv chav.”
The dirt brush man enters the room when all the people had left it. In 2023, the dirt brush man entered the empty room, for the movement of the one hundred and forty-four thousand had been shattered and scattered. The truths represented by Habakkuk’s Tables of 2012 was buried in rubbish, and the room was empty. The dirt brush man is He who came after John the Baptist, who John said had a fan, and that He would use that fan to thoroughly purge His floor.
Tus txivneej plua plav nkag mus rau hauv chav thaum tag nrho cov neeg twb tawm hauv chav lawm. Xyoo 2023, tus txivneej plua plav nkag mus rau hauv chav uas khoob, vim qhov kev txav ntawm ib puas plaub caug plaub txhiab leej twb raug rhuav thiab tawg khiav mus lawm. Cov tseeb uas Habakkuk Cov Rooj Teev Tseg ntawm xyoo 2012 sawv cev rau ntawd twb raug faus rau hauv tej khib nyiab, thiab chav ntawd kuj khoob lug. Tus txivneej plua plav yog Nws tus uas los tom qab Yauhas tus Muab Neeg Ua Kev Cai Raus Dej, uas Yauhas tau hais tias Nws muaj ib rab rawg ntxuaj, thiab tias Nws yuav siv rab rawg ntxuaj ntawd los ntxuav Nws lub tshav nplej kom huv si.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:11–13.
Kuv yeej muab dej ua kevcai raus dej rau nej mus rau txojkev hloov siab lees txim tiag; tiamsis tus uas los tom qab kuv muaj hwjchim loj dua kuv, tus uas kuv twb tsis tsimnyog nqa nws nkawm khau li; nws yuav muab nej ua kevcai raus dej hauv Vaj Ntsuj Plig Dawb Huv, thiab hauv hluav taws: tus uas rab khaub zig nyob hauv nws txhais tes lawm, thiab nws yuav ntxuav nws lub tshav nplej kom huv si, thiab sau nws cov nplej los rau hauv lub txhab; tiamsis nws yuav hlawv cov npluag pov tseg nrog hluav taws uas tua tsis taus. Ces Yexus txawm los ntawm Kalilais tuaj rau ntug Yaladee cuag Yauhas, kom nws muab nws ua kevcai raus dej. Mathais 3:11–13.
Galilee is a symbol of a turning point, and the point on the Jordan where Jesus came to be baptized is named Bethabara, and it means “the ferry crossing,” and it marks the place where ancient Israel crossed over to the Promised Land. When Jesus was baptized, He then became Jesus Christ. Galilee, Jordan, Bethabara and Jesus becoming the Christ are all emphasizing a change of dispensation, which is also what a door represents, especially for Philadelphians who are given the key of the open and shut door.
Kalilais yog ib lub cim qhia txog ib lub sij hawm tig pauv, thiab qhov chaw ntawm tus Dej Yauladees uas Yexus tuaj txais kev cai raus dej hu ua Npe-thapalas, thiab nws txhais tias “qhov chaw hla dej los ntawm nkoj,” thiab nws cim txog qhov chaw uas cov Yixayee thaum ub tau hla mus rau hauv Thaj Av Cog Tseg. Thaum Yexus txais kev cai raus dej lawm, Nws thiaj los ua Yexus Khetos. Kalilais, Yauladees, Npe-thapalas, thiab qhov uas Yexus los ua tus Khetos, txhua yam no yog hais kom pom tseeb txog kev hloov ntawm ib tiam kev tswj hwm, uas kuj yog yam ib lub qhov rooj sawv cev rau, tshwj xeeb tshaj yog rau cov Filadefias uas tau txais tus yuam sij ntawm lub qhov rooj qhib thiab kaw.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Thiab rau tus tim tswv ntawm pawg ntseeg hauv Philadelphia sau hais tias; Tej no yog tej lus uas tus Dawb Huv hais, tus Tseeb hais, tus uas tuav yawm sij ntawm Daviv, tus uas qhib ces tsis muaj leejtwg kaw tau; thiab kaw ces tsis muaj leejtwg qhib tau; Kuv paub koj tej haujlwm: saib seb, Kuv twb tsa ib lub qhov rooj qhib cia rau ntawm koj xub ntiag lawm, thiab tsis muaj leejtwg yuav kaw tau nws: rau qhov koj muaj zog me ntsis xwb, thiab koj twb ceev kuv lo lus, thiab tsis tau tsis lees kuv lub npe. Qhia Tshwm 3:7, 8.
When Christ “opened” the “door” and “entered the room,” the room was “His room,” for He thoroughly purges “His floor.” If it is His floor, it is His room.
Thaum Khetos “qhib” lub “qhov rooj” thiab “nkag mus rau hauv chav,” chav ntawd yog “Nws chav,” rau qhov Nws ntxuav kom huv si “Nws plag tsev.” Yog tias nws yog Nws plag tsev, ces nws yog Nws chav.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“Hauv Kapernaum Yexus tau nyob rau lub sijhawm nruab nrab ntawm Nws tej kev mus los rov thiab los, thiab lub nroog ntawd thiaj li raug hu ua ‘Nws lub nroog.’ Nws nyob ntawm ntug Hiav Txwv Kalilais, thiab nyob ze rau ciam teb ntawm lub tiaj nrag zoo nkauj Gennesaret, txawm yog tsis nyob ncaj qha rau saum nws los.” The Desire of Ages, 252.
He enters His room to gather His wheat and to gather and burn the tares. The change of dispensation represented by Galilee, Jordan, Bethabara, the baptism, the transition from John to Jesus aligns with the transition of the church militant of Laodicea unto the church triumphant of Philadelphia. He entered His room in July of 2023. Miller had closed his eyes in the bustle of July 18, 2020, and when he opened his eyes, the room was empty of people; truth was buried beneath error, and then the dirt brush man opened the windows and began to sweep the rubbish out.
Nws nkag mus rau hauv Nws chav kom sau Nws cov nplej thiab kom sau thiab hlawv cov nroj tsuag cuav. Txoj kev hloov ntawm txoj kev cai uas Galilee, Jordan, Bethabara, txoj kevcai raus dej, thiab txoj kev hloov ntawm Yauhas mus rau Yexus sawv cev, yog sib haum nrog txoj kev hloov ntawm pawg ntseeg uas tseem tab tom tawm tsam ntawm Laodicea mus rau pawg ntseeg uas yeej lawm ntawm Philadelphia. Nws tau nkag mus rau hauv Nws chav thaum Lub Xya Hli xyoo 2023. Miller tau kaw nws ob lub qhov muag nyob hauv txoj kev ntxhov nphau ntawm Lub Xya Hli 18, 2020, thiab thaum nws qhib nws ob lub qhov muag, chav ntawd twb tsis muaj neeg lawm; qhov tseeb raug faus rau hauv qab kev yuam kev, thiab tom qab ntawd tus txiv neej txhuam av tau qhib tej qhov rais thiab pib cheb cov khib nyiab tawm.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Tus tus ntxhais yog nyob hauv Nws txhais tes, thiab Nws yuav ntxuav Nws lub tshav nplej kom huv si kawg, thiab sau Nws cov nplej mog rau hauv lub txhab.’ Mathais 3:12. Qhov no yog ib zaug ntawm lub sij hawm uas muaj kev lim kom huv. Los ntawm cov lus ntawm qhov tseeb, cov plhaub nplej raug cais tawm ntawm cov nplej mog. Vim lawv khav theeb dhau thiab ntseeg lawv tus kheej txoj kev ncaj ncees dhau, thiaj tsis kam txais kev qhuab ntuas, thiab vim lawv hlub lub ntiaj teb dhau, thiaj tsis kam lees txais ib txoj sia ntawm kev txo hwj chim, coob leej tig nraub qaum ntawm Yexus mus. Coob leej tseem tab tom ua tib yam ntawd niaj hnub no. Cov ntsuj plig raug sim niaj hnub no ib yam li cov thwj tim ntawd raug sim hauv lub tsev sablaj hauv Kapeena-us. Thaum qhov tseeb raug coj los kov ncaj qha rau hauv lub siab, lawv pom tias lawv lub neej tsis haum raws li Vajtswv lub siab nyiam. Lawv pom tias lawv tus kheej yuav tsum hloov tag nrho kiag; tiam sis lawv tsis kam ris tes ua txoj hauj lwm ntawm kev tsis lees tus kheej ntawd. Yog li ntawd lawv npau taws thaum lawv tej kev txhaum raug nthuav tawm. Lawv thiaj khiav mus ua neeg chim siab, ib yam li cov thwj tim tau tso Yexus tseg mus, yws tias, ‘Lo lus no hnyav dhau; leejtwg thiaj mloog taus?’” The Desire of Ages, 392.
On the last day of 2023, which touches the first day of 2024, the Lion of the tribe of Judah began to progressively unseal the revelation of Himself. In accordance with the three-step testing process of Daniel twelve’s unsealing, there would then be three tests, represented as “purified, made white and tried.”
Hnub kawg ntawm xyoo 2023, uas chwv txog hnub thawj ntawm xyoo 2024, Tsov Ntxhuav ntawm xeem Yudas tau pib qhib zuj zus qhov kev tshwm sim txog Nws Tus Kheej. Raws li txoj kev sim peb theem ntawm kev qhib tsab ntawv foob ntawm Daniel kaum ob, yuav muaj peb qhov kev sim ntawd thiab, uas sawv cev los ntawm “ua kom huv, ua kom dawb, thiab raug sim.”
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Nws hais tias, Mus koj txoj kev mus, Daniyee: vim cov lus no twb raug kaw cia thiab muab nias ruaj kom txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom huv, thiab ua kom dawb huv, thiab raug sim siab; tiam sis cov neeg phem yuav ua phem; thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiam sis cov neeg txawj ntse yuav to taub. Daniel 12:9, 10.
The first angel represents purification, as the convicted sinner places his sins upon the sacrifice in the courtyard, where he is justified by the blood.
Tus thawj tug tim tswv sawv cev rau kev ntxuav kom dawb huv, raws li tus neeg txhaum uas raug txiav txim tso nws tej kev txhaum rau saum txoj kev txi nyob hauv lub tshav puam, qhov chaw uas nws raug muab suav tias ncaj ncees los ntawm cov ntshav.
The blood is then taken into the holy place where the sanctification process of holiness is represented as being made white through the washing of the blood from the courtyard. Righteousness is there manifested in those who overcome with the blood and the word of their testimony.
Tom qab ntawd cov ntshav raug coj mus rau hauv qhov chaw dawb huv, qhov uas txheej txheem kev ua kom dawb huv ntawm kev dawb huv raug sawv cev tias yog raug ua kom dawb los ntawm kev ntxuav nrog cov ntshav los ntawm lub tshav puam. Kev ncaj ncees raug nthuav tawm nyob ntawd hauv cov uas kov yeej los ntawm cov ntshav thiab los ntawm lo lus ntawm lawv tej lus tim khawv.
They are then tried, and in the latter days they are found to be ten times better than all the other wise men of Babylon. The third test is where they are glorified in the Most Holy Place and distinguished from the other class of professed wise men. That third test is the Sunday law, and the first test is the first angel’s call to return to the foundations, for in the next step the temple is erected. That next step is the second angel’s separation message, which is followed by the litmus test of the third angel.
Ces lawv raug sim, thiab nyob rau hnub kawg lawv raug pom tias zoo dua tag nrho lwm cov neeg txawj ntse ntawm Npanpiloos kaum npaug. Qhov kev sim thib peb yog qhov uas lawv raug tsa kom muaj koob meej nyob hauv Qhov Chaw Dawb Huv Tshaj Plaws thiab raug cais tseg kom txawv ntawm lwm pawg neeg uas lees tias yog neeg txawj ntse. Qhov kev sim thib peb ntawd yog txoj cai Hnub Caiv, thiab qhov kev sim thawj yog thawj tug tim tswv txoj kev hu kom rov qab los rau tej hauv paus, vim nyob rau kauj ruam tom ntej lub tuam tsev raug tsa. Kauj ruam tom ntej ntawd yog tus tim tswv thib ob txoj xov cais tawm, uas tom qab ntawd muaj qhov kev sim txheeb xyuas ntawm tus tim tswv thib peb.
In 2023, the first angel arrived as He had done on August 11, 1840, when he came down with a message of Islam of the second woe. He came down as He had done at 9/11, with a message of Islam of the third woe, and the call to return to the old paths. The foundations of Millerite history were set up once the message of the second woe was fulfilled on August 11, 1840. The angel of Revelation chapter ten then descended, thus typifying the descent of the angel of Revelation chapter eighteen and the arrival of the third woe.
Xyoo 2023, thawj tug timtswv tau nqes los raws li Nws tau ua thaum lub Yim Hli 11, 1840, thaum nws nqes los nrog ib txoj xov ntawm Islam ntawm txoj kev puas tsuaj zaum ob. Nws nqes los raws li Nws tau ua thaum 9/11, nrog ib txoj xov ntawm Islam ntawm txoj kev puas tsuaj zaum peb, thiab kev hu kom rov qab mus rau tej kev qub. Cov hauv paus ntawm keeb kwm Millerite tau raug tsa tsaum thaum txoj xov ntawm txoj kev puas tsuaj zaum ob tau ua tiav thaum lub Yim Hli 11, 1840. Ces tus timtswv hauv Tshwmsim tshooj kaum tau nqes los, yog li ntawd ua ib yam piv txwv txog kev nqes los ntawm tus timtswv hauv Tshwmsim tshooj kaum yim thiab kev tuaj txog ntawm txoj kev puas tsuaj zaum peb.
Josiah Litch is the historical figured associated with the foundations being established on August 11, 1840. The name “Josiah” means “the foundation of God,” and king Josiah in sacred history represents Josiah’s reformation, which included the discovery of the curse of Moses, buried among the rubbish in the sanctuary, just as Miller’s jewels were buried in the room.
Josiah Litch yog tus cwj pwm keeb kwm uas raug txuas nrog rau qhov uas lub hauv paus raug tsa ruaj rau hnub tim 11 lub Yim Hli, 1840. Lub npe “Josiah” txhais hais tias “lub hauv paus ntawm Vajtswv,” thiab vajntxwv Yauxiyas hauv keeb kwm dawb huv sawv cev rau Yauxiyas txoj kev kho kom rov zoo, uas muaj nrog rau kev nrhiav tau Mauxe txoj lus foom phem, uas raug faus cia nyob hauv tej khib nyiab hauv lub chaw dawb huv, ib yam li Miller cov hniav nyiaj hniav kub raug faus cia hauv chav.
King Josiah died at Megiddo, which is Armageddon of Revelation chapter sixteen. The reformation of Josiah was a fulfillment of the prophecy set forth by the disobedient prophet, when Jeroboam set up the two altars in Bethel and Dan. That disobedient prophet died between the ass and the lion. King Josiah had been predicted, by name, and his reformation was part of the prediction, which included that the future king Josiah would beat down the very altar where the disobedient prophet confronted the wicked king Jeroboam.
Vajntxwv Yauxiyas tau tuag nyob Megiddo, uas yog Armageddon hauv Tshwmsim tshooj kaum rau. Kev kho kom rov tshiab ntawm Yauxiyas yog ib qho kev ua tiav ntawm zaj lus faj lem uas tau muab tshaj tawm los ntawm tus yaj saub uas tsis mloog lus, thaum Yerobo-as tsa ob lub thaj txi Ntuj rau hauv Npe-ee thiab Das. Tus yaj saub uas tsis mloog lus ntawd tau tuag nyob nruab nrab ntawm tus nees luav thiab tus tsov ntxhuav. Vajntxwv Yauxiyas twb raug hais tseg ua ntej, raws npe, thiab nws txoj kev kho kom rov tshiab yog ib feem ntawm zaj lus twv ntawd, uas suav nrog tias vajntxwv Yauxiyas yav tom ntej yuav rhuav tshem tib lub thaj txi Ntuj uas tus yaj saub uas tsis mloog lus tau tawm tsam tus vajntxwv phem Yerobo-as ntawd.
Josiah means the foundation of God, and king Josiah fulfilled the prediction given about 340 years before his reign. He led out in a revival and reformation that ultimately arrived at the altar where the prophet from Judah confronted king Jeroboam. Once there, Josiah smashed the altar down, as the prophecy said he would do. Those two altars of Jeroboam were purposeful counterfeits of the temple in Jerusalem, even to the depth that Jeroboam instituted counterfeit feast days. In doing so, he was simply doing what Aaron did with the golden calf. Aaron’s rebellion was at the foundation of ancient Israel’s sacred history. It occurred when Moses was receiving the Law, which is the foundation of God’s government.
Yauxiya txhais hais tias yog lub hauv paus ntawm Vajtswv, thiab vajntxwv Yauxiya tau ua kom tiav lo lus faj lem uas tau muab tseg kwv yees li 340 xyoo ua ntej nws kav tebchaws. Nws tau coj tawm ib txoj kev sawv rov los thiab kev hloov kho uas thaum kawg tau los txog rau ntawm lub thaj uas tus yaj saub ntawm Yudas tau tawm tsam vajntxwv Yelauxa‑aum. Thaum mus txog ntawd lawm, Yauxiya tsoo lub thaj ntawd kom vau tas, raws li lo lus faj lem tau hais tias nws yuav ua. Ob lub thaj ntawd ntawm Yelauxa‑aum yog cov cuav uas txhob txwm tsim los cuag lub tuam tsev hauv Yeluxalees, txawm mus txog qhov tob uas Yelauxa‑aum tsa cov hnub noj koob tsheej cuav. Hauv qhov no, nws tsuas yog ua tib yam li Aloos tau ua nrog tus nyuj kub xwb. Aloos txoj kev ntxeev siab yog nyob ntawm lub hauv paus ntawm keeb kwm dawb huv ntawm cov Yixayee thaum ub. Qhov ntawd tau tshwm sim thaum Mauxes tab tom txais Txoj Kevcai, uas yog lub hauv paus ntawm Vajtswv txoj kev kav.
Aaron’s rebellion was a foundational rebellion, and it was repeated when Jeroboam founded the ten northern tribes as Israel. Moses rebuked Aaron, and Moses is the alpha, or foundation in relation to Christ the omega. Aaron and Moses represent two classes in the foundational rebellion and a third class are the heroes who stood with Moses—the Levites. King Jeroboam and the prophet from Judah are the two classes in the foundation rebellion of the northern kingdom, and once again the Levites are the heroes.
Aloos qhov kev ntxeev siab yog ib qho kev ntxeev siab hauv paus, thiab nws raug rov ua dua thaum Yelaupe-aam tsa kaum xeem sab qaum teb ua Yixayee. Mauxes tau cem Aloos, thiab Mauxes yog tus alpha, lossis lub hauv paus raws li kev txheeb rau Khetos tus omega. Aloos thiab Mauxes sawv cev rau ob pab hauv qhov kev ntxeev siab hauv paus, thiab ib pab thib peb yog cov phab ej uas sawv nrog Mauxes—cov Levis. Vajntxwv Yelaupe-aam thiab tus yaj saub uas tuaj ntawm Yudas yog ob pab hauv qhov kev ntxeev siab hauv paus ntawm lub nceeg vaj sab qaum teb, thiab ib zaug ntxiv cov Levis yog cov phab ej.
At Jeroboam’s foundational rebellion the prophet from Judah rebukes him and prophesies of a king that would be named “the foundation of God”—Josiah. The fulfillment of the predicted reformation included that when Josiah began his revival and reformation, the curse of Moses was discovered, and the reading of the sacred words of Moses empowered a revival and reformation that had already begun. Josiah, clearly a prophetic symbol, represents a revival and reformation that is empowered when a prophecy from the writings of Moses is discovered.
Thaum lub sijhawm Yele-uaam pib nws txoj kev tawm tsam uas yog lub hauv paus, tus yaj saub uas tuaj ntawm Yudas cem nws thiab cev lus faj lem txog ib tug vajntxwv uas yuav raug hu ua “lub hauv paus ntawm Vajtswv”—Yauxiya. Qhov kev ua tiav ntawm txoj kev kho dua tshiab uas twb raug faj lem tseg ntawd muaj nrog qhov no tias, thaum Yauxiya pib nws txoj kev tsim kho sab ntsuj plig thiab kev kho dua tshiab, txoj kev foom phem ntawm Mauxes raug nrhiav pom, thiab kev nyeem cov lus dawb huv ntawm Mauxes tau txhawb zog rau ib txoj kev tsim kho sab ntsuj plig thiab kev kho dua tshiab uas twb pib lawm. Yauxiya, uas meej meej yog ib lub cim faj lem, sawv cev rau ib txoj kev tsim kho sab ntsuj plig thiab kev kho dua tshiab uas raug txhawb zog thaum ib lo lus faj lem los ntawm Mauxes tej ntawv raug nrhiav pom.
The foundational rebellion in the story of king Jeroboam is represented by the king of Israel, and also by the prophet from Judah who was sent with a divine pronouncement against Jeroboam’s foundational rebellion and instructions for the prophet identifying which path to avoid when returning to Judah. The prophet from Judah rejects Jeroboam’s request to stay, but thereafter accepts the invitation of the lying prophet of Bethel, and seals his fate. The disobedient prophet would die between the ass and the lion, and then be buried in the tomb of the lying prophet.
Kev kev ntxeev siab uas yog lub hauv paus hauv zaj keeb kwm ntawm vajntxwv Yerau-amoos raug sawv cev los ntawm vajntxwv Ixayees, thiab kuj raug sawv cev los ntawm tus yaj saub uas tuaj ntawm Yudas uas raug xa los nrog ib lo lus tshaj tawm los ntawm Vajtswv tawm tsam Yerau-amoos txoj kev ntxeev siab hauv paus, nrog rau tej lus qhuab qhia rau tus yaj saub uas qhia tias thaum rov qab mus rau Yudas nws yuav tsum zam txoj kev twg. Tus yaj saub uas tuaj ntawm Yudas tsis kam txais Yerau-amoos qhov kev thov kom nyob twj ywm, tiam sis tom qab ntawd nws ho txais qhov kev caw ntawm tus yaj saub dag ntawm Npe-ee, thiab thiaj li muab nws txoj hmoo kaw ruaj. Tus yaj saub uas tsis mloog lus ntawd yuav tuag nruab nrab ntawm tus nees luav thiab tus tsov ntxhuav, ces mam raug faus rau hauv lub ntxa ntawm tus yaj saub dag ntawd.
On August 11, 1840, a prophecy of the second woe was fulfilled, and the foundations of Adventism was laid. Josiah Litch presented the prophecy in 1838, and then ten days before August 11, 1840 he fined tuned his calculations and predicted August 11, 1840, as the day the Ottoman supremacy would cease, in fulfillment of the prophecy of Islam of the second woe.
Hnub Yim 11, 1840, ib qho lus faj lem hais txog kev txom nyem zaum ob tau tiav, thiab lub hauv paus ntawm Adventism raug tsa. Xyoo 1838, Josiah Litch tau nthuav tawm lo lus faj lem ntawd, thiab tom qab ntawd kaum hnub ua ntej Hnub Yim 11, 1840, nws tau kho nws cov kev xam kom meej dua thiab twv ua ntej tias Hnub Yim 11, 1840, yuav yog hnub uas Ottoman txoj kev kav loj kawg yuav xaus, raws li kev ua tiav ntawm lo lus faj lem hais txog Islam ntawm kev txom nyem zaum ob.
King Josiah symbolizes the final revival and reformation, for every prophet speaks more directly of the latter days, than any prior days. King Josiah symbolizes the final revival and reformation, and that reformation has been set forth in the Bible by a prediction. The book of Joel identifies the final revival and reformation that takes place among those who will be the one hundred and forty-four thousand. Josiah’s revival was two steps, it began, then a prophecy was unsealed that added momentum to the work. The two steps are the early and latter rain, as set forth in the book of Joel, and fulfilled in the books of Acts, and then fulfilled again in the Millerite history.
Vajntxwv Yausiya sawv cev rau txoj kev txhawb siab thiab kev kho dua tshiab zaum kawg, rau qhov txhua tus yaj saub hais ncaj qha txog tiam kawg ntau dua li hais txog ib tiam twg ua ntej ntawd. Vajntxwv Yausiya sawv cev rau txoj kev txhawb siab thiab kev kho dua tshiab zaum kawg, thiab txoj kev kho dua tshiab ntawd twb raug nthuav tawm hauv phau Vajlugkub los ntawm ib lo lus faj lem lawm. Phau ntawv Yau-ees qhia meej txog txoj kev txhawb siab thiab kev kho dua tshiab zaum kawg uas yuav muaj tshwm sim nyob hauv cov uas yuav yog ib puas plaub caug plaub txhiab leej. Yausiya txoj kev txhawb siab muaj ob theem; nws pib ua ntej, ces ib lo lus faj lem raug qhib tawm uas ntxiv dag zog thiab ceev rau txoj hauj lwm. Ob theem ntawd yog nag thaum ntxov thiab nag thaum kawg, raws li tau nthuav tawm hauv phau ntawv Yau-ees, thiab tau ua tiav hauv phau ntawv Tubtxib Tes Haujlwm, ces rov ua tiav dua hauv keeb kwm cov Millerite.
At the foundational rebellions of Aaron, king Jeroboam and the prophet from Judah to king Josiah, and then on to Josiah Litch, identifies a line of testimony concerning the foundational test. The foundational test is the first test, that is followed by the temple test when the capstone is placed. After that the third test, the litmus test arrives.
Thaum txog rau tej kev tawm tsam thawj hauv paus ntawm Aloos, vajntxwv Yerau-aum thiab tus yaj saub ntawm Yudas mus rau vajntxwv Yauxiya, thiab tom qab ntawd txuas mus txog Yauxiya Litch, nws txheeb pom ib txoj kab lus timkhawv hais txog qhov kev sim thawj hauv paus. Qhov kev sim thawj hauv paus yog qhov kev sim thawj, uas tom qab ntawd yog qhov kev sim ntawm lub tuam tsev thaum muab lub pob zeb saum ncov tso rau hauv nws qhov chaw. Tom qab ntawd ces qhov kev sim thib peb, uas yog qhov kev sim litmus, los txog.
From the golden calf, unto Jeroboam’s altars at Bethel and Dan, to king Josiah, unto Josiah Litch represents a series of prophetic footsteps that lead to the foundational test of 9/11. When the great buildings of New York came down at 9/11, a prophecy of the third woe identified the test calling for a return to the old foundational paths, for the parallel of August 11, 1840 and 9/11 could be seen by any Laodicean Seventh-day Adventist who chose to see. Al Qaeda’s involvement in 9/11 is often brought into question in these days of conspiracy theories that generally are true, but Al Qaeda means “the foundation,” and they began as an organization one year before the time of the end in 1989, in fact on August 11, 1988.
Txij li ntawm tus nyuj kub, mus txog rau Yerobo‑as tej thaj txi ntuj ntawm Npe‑thees thiab Das, mus txog vajntxwv Yauxiyas, thiab mus txog rau Josiah Litch, qhov no sawv cev rau ib kab ke ntawm tej kauj ruam yaj saub uas coj mus rau qhov kev sim siab tseem ceeb ntawm 9/11. Thaum cov vaj tse loj ntawm New York poob rau hnub 9/11, ib lo lus faj lem ntawm txoj kev txom nyem thib peb tau qhia qhov kev sim uas hu kom rov qab mus rau tej kev qub uas yog tej hauv paus, rau qhov qhov kev sib txig ntawm Lub Yim Hli 11, 1840 thiab 9/11 yeej pom tau los ntawm txhua tus Laodicean Xya-hnub Adventist uas xaiv yuav pom. Kev koom tes ntawm Al Qaeda hauv 9/11 niaj hnub no feem ntau raug coj los nug hauv tej hnub nyoog ntawm tej kev xav ntxeev lus uas feem ntau yeej yog qhov tseeb, tiam sis Al Qaeda txhais hais tias “lub hauv paus,” thiab lawv pib ua ib lub koom haum ib xyoos ua ntej lub sij hawm kawg xyoo 1989, tiag tiag mas yog hnub Lub Yim Hli 11, 1988.
If these details about the prophetic symbolism of the foundations is not noticed, much is lost. At 9/11 the foundations were laid in the first step. The second step the temple is finished as the capstone is placed. The third step is the closed door of the Sunday law. From 9/11 unto the Sunday law the message is primarily directed to Laodicean Seventh-day Adventists, for judgment begins at the house of God, and it ends for the house of God at the Sunday law. There and then Laodicean Seventh-day Adventism is passed by; as were the Protestants in Millerite history, and the Jews in the history of Christ, and as were those who died over forty years in the history of Moses.
Yog hais tias tsis pom cov ntsiab lus no hais txog lub hauv paus lub cim cev Vajtswv lus cev tom ntej, ces yuav plam ntau yam. Thaum 9/11, cov hauv paus raug muab tso rau hauv thawj kauj ruam. Hauv kauj ruam thib ob, lub tuam tsev raug ua tiav thaum muab lub pob zeb hau saum toj kawg nkaus tso rau. Hauv kauj ruam thib peb yog lub qhov rooj kaw ntawm txoj cai Hnub Caiv. Txij 9/11 mus txog rau txoj cai Hnub Caiv, zaj lus no yog hais ncaj qha feem ntau rau cov Xya-Hnub Advenas ntawm Laodicea, vim txoj kev txiav txim pib ntawm Vajtswv lub tsev, thiab nws xaus rau Vajtswv lub tsev ntawm txoj cai Hnub Caiv. Nyob ntawd thiab thaum ntawd, Xya-Hnub Advenas kev ntseeg ntawm Laodicea raug hla dhau lawm; ib yam li cov Protestants hauv keeb kwm Millerite, thiab cov Yudais hauv keeb kwm ntawm Khetos, thiab ib yam li cov uas tau tuag nyob rau hauv plaub caug xyoo dhau los hauv keeb kwm ntawm Mauxes.
The third woe of 9/11 was typified by the second woe of August 11, 1840, and at that level both waymarks are represented by the ass, the first symbol of Islam in Bible prophecy. The Sunday law is the mark of the beast, and that beast is often represented as a lion, thus counterfeiting the Lion of the tribe of Judah. The Sunday law is the lion and the disobedient prophet from Judah died between the ass and the lion, and was buried in the same grave as the lying prophet of Bethel. He died in the prophetic period from 9/11 unto the Sunday law, which is the prophetic period from the ass unto the lion. That testing period is the grave of the lying prophet of Bethel, who had the disobedient prophet from Judah buried in his very own grave.
Qhov xwm txheej txom nyem thib peb ntawm 9/11 tau raug ua piv txwv los ntawm qhov xwm txheej txom nyem thib ob ntawm Lub Yim Hli 11, 1840, thiab nyob rau theem ntawd ob lub waymark raug sawv cev los ntawm tus nees luav, uas yog thawj lub cim ntawm Islam hauv Vajlugkub txoj lus faj lem. Txoj cai Sunday yog lub cim ntawm tus tsiaj qus, thiab tus tsiaj qus ntawd feem ntau raug sawv cev ua ib tug tsov ntxhuav, yog li ntawd ua cuav rau Tsov Ntxhuav ntawm xeem Yudas. Txoj cai Sunday yog tus tsov ntxhuav, thiab tus yaj saub uas tsis mloog lus uas los ntawm Yudas tau tuag nyob nruab nrab ntawm tus nees luav thiab tus tsov ntxhuav, thiab raug faus rau hauv tib lub ntxa nrog tus yaj saub dag ntawm Bethel. Nws tau tuag hauv lub sijhawm yaj saub txij 9/11 mus txog rau txoj cai Sunday, uas yog lub sijhawm yaj saub txij ntawm tus nees luav mus txog tus tsov ntxhuav. Lub sijhawm ntawm kev sim ntawd yog lub ntxa ntawm tus yaj saub dag ntawm Bethel, tus uas tau kom faus tus yaj saub uas tsis mloog lus uas los ntawm Yudas rau hauv nws tus kheej lub ntxa.
Jeroboam’s kingdom, which is represented as a counterfeit of the kingdom of Judah, where Jerusalem and the temple are located, represented the Protestants of Millerite history, that were no longer God’s people. They lost their covenant designation between August 11, 1840 and the closed door of October 22, 1844. That history aligns with 9/11 unto the Sunday law, and for this reason, the disobedient prophet of Judah is buried in the same tomb as were the apostate Protestants, who were represented by the lying prophet of Bethel.
Lub nceeg vajntxwv ntawm Yelebo‑as, uas raug sawv cev tias yog ib txoj kev ua cuav ntawm lub nceeg vaj Yudas, uas Yeluxalees thiab lub tuam tsev nyob ntawd, sawv cev rau cov Protestants hauv keeb kwm Millerite, uas twb tsis yog Vajtswv haiv neeg lawm. Lawv poob lawv lub npe hu raws li txoj kev cog lus nyob nruab nrab ntawm Lub Yim Hli 11, 1840 thiab lub qhov rooj kaw ntawm Lub Kaum Hli 22, 1844. Zaj keeb kwm ntawd phim 9/11 mus txog rau txoj cai Hnub Caiv, thiab vim li no tus yaj saub tsis mloog lus ntawm Yudas thiaj raug faus rau hauv tib lub ntxa nrog cov Protestants uas tau thim txojkev ntseeg, uas raug sawv cev los ntawm tus yaj saub dag ntawm Npele‑ees.
Overall king Josiah was a good king, but he did die at Megiddo, an obvious and direct application to Armageddon. He went astray by refusing the warning message of Necho. Necho, the king of Egypt, and therefore the king of the south was on his way to do battle with Babylon, the king of the north. Josiah represents the Judeans that die at Armageddon, because they rejected the warning message of the battle of the king of the south and the king of the north in Daniel 11:40–45. That message became the foundation at 9/11.
Feem ntau vajntxwv Yauxiya yog ib tug vajntxwv zoo, tiamsis nws tau tuag ntawm Megiddo, uas yog ib qho kev siv ncaj qha thiab pom tseeb txog Armageddon. Nws tau yuam kev thaum nws tsis kam lees txais Necho cov lus ceeb toom. Necho, tus vajntxwv ntawm Iziv, thiab yog li ntawd yog tus vajntxwv sab qab teb, tab tom taug kev mus ua rog nrog Npanpiloo, tus vajntxwv sab qaum teb. Yauxiya sawv cev rau cov Yudais uas tuag ntawm Armageddon, vim lawv tau tsis lees txais cov lus ceeb toom txog kev sib ntaus ntawm tus vajntxwv sab qab teb thiab tus vajntxwv sab qaum teb hauv Daniyee 11:40–45. Cov lus ntawd tau los ua lub hauv paus thaum 9/11.
The first test is the first angel’s call to return to the foundations.
Qhov kev sim thawj yog txoj kev hu ntawm tus tim tswv thawj kom rov qab mus rau tej hauv paus.
The second test is the second angel’s call to separate and finish the temple.
Qhov kev sim siab thib ob yog txoj kev hu ntawm tus timtswv thib ob kom sib cais thiab ua kom lub tuam tsev tiav.
The third test is the third angel’s litmus test of the seal or the mark.
Qhov kev sim siab thib peb yog tus tim tswv thib peb qhov kev sim txheeb xyuas txog daim foob los yog lub cim.
The first test is a test upon the foundations, and in 2024 roughly half of those involved with the Sabbath zoom meetings left over the only doctrinal argument that is represented upon the 1843 chart. That argument was over the symbol that establishes the vision of God’s people in the latter days. The Millerite controversy had the Protestants claiming Antiochus Epiphanes, or Islam was the power who exalts himself, and falls, to establish the vision in verse fourteen of Daniel eleven.
Qhov kev sim thawj yog ib qho kev sim rau saum cov hauv paus, thiab hauv xyoo 2024 kwv yees li ib nrab ntawm cov uas koom nrog cov rooj sib tham Sabbath hauv Zoom tau ncaim mus vim tsuas yog ib qho kev sib cav txog kev qhuab qhia xwb uas raug sawv cev rau saum daim chart 1843. Qhov kev sib cav ntawd yog hais txog lub cim uas tsa kom ruaj khov rau qhov yog toog pom ntawm Vajtswv haiv neeg hauv cov hnub kawg. Kev sib cav ntawm cov Millerite muaj cov Protestants lees tias Antiochus Epiphanes, lossis Islam, yog lub hwj chim uas tsa nws tus kheej siab, thiab poob, kom tsa kom ruaj khov rau qhov yog toog pom nyob rau hauv nqe kaum plaub ntawm Daniel kaum ib.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Thiab nyob rau lub sijhawm ntawd coob leej yuav sawv tawm tsam tus vajntxwv sab qab teb; thiab cov neeg ua phem hauv koj haiv neeg kuj yuav tsa lawv tus kheej kom tsa lub zeem muag ntawd kom ruaj; tiam sis lawv yuav poob. Daniyee 11:14.
Was Islam or Antiochus Epiphanes the robbers of thy people, or was it Rome, as Miller identified. Miller had understood that the desolating powers of paganism and papalism were both the power that exalted themselves, who fell and who were the robbers of God’s people. The argument is represented on the chart that was “directed by the hand of God, and should not be altered,” and is the only representation on either of Habakkuk’s tables which identifies an event that had no direct reference in the prophetic Word. The reference on the chart was to highlight that foundational argument as a symbol of the separating power of God’s prophetic Word.
Puas yog Islam los yog Antiochus Epiphanes yog cov tub sab ntawm koj haiv neeg, los yog puas yog Loos, raws li Miller tau txheeb qhia. Miller tau to taub tias ob lub hwjchim uas ua kom muaj kev puam tsuaj—kev teev dab mlom thiab hwjchim papal—nkawd puav leej yog lub hwjchim uas tsa lawv tus kheej siab, uas poob lawm, thiab uas yog cov tub sab ntawm Vajtswv haiv neeg. Qhov kev sib cav no raug nthuav tawm rau saum daim chart uas “raug coj ncaj qha los ntawm Vajtswv txhais tes, thiab tsis tsim nyog muab hloov,” thiab yog tib qho kev sawv cev nkaus xwb nyob rau hauv ob daim ntawv ntawm Habakkuk uas qhia txog ib qho xwm txheej uas tsis muaj ib qho kev hais ncaj qha txog nws nyob rau hauv Txojlus qhia yav tom ntej. Qhov kev hais txog ntawd rau saum daim chart yog los qhia kom meej txog qhov kev sib cav paus ntawd ua ib lub cim ntawm lub hwjchim cais tawm ntawm Vajtswv Txojlus qhia yav tom ntej.
In 2024, roughly half of the zoom group left over the false understanding that it is the United States that establishes the vision, and not Rome, as the Millerites so aptly defended.
Xyoo 2024, kwv yees li ib nrab ntawm pawg Zoom tau ncaim mus vim txoj kev to taub cuav tias yog Tebchaws Meskas uas tsa lub zeem muag ntawd, tsis yog Loos, raws li cov Millerites tau tiv thaiv nws ntawd zoo kawg nkaus.
The purging that began in 2023, began when Christ entered the room with His fan, and the fan is His words of truth. When He entered His room, it was empty of people, so He raised up a voice in the wilderness to prepare the way of the Lord. The voice was to prepare the way for the Messenger of the Covenant to suddenly come unto His temple; His temple of the one hundred and forty-four thousand.
Txoj kev ntxuav kom huv uas tau pib hauv xyoo 2023, tau pib thaum Khetos nkag los rau hauv chav nrog Nws lub kiv, thiab lub kiv ntawd yog Nws cov lus tseeb. Thaum Nws nkag los rau hauv Nws chav, chav ntawd khoob tsis muaj neeg, yog li ntawd Nws thiaj tsa ib lub suab nyob rau hauv roob moj sab qhua kom npaj tus Tswv txojkev. Lub suab ntawd yog los npaj txojkev rau Tus Tubtxib ntawm Txojlus Cog Tseg kom los txog tam sim ntawd rau Nws lub tuam tsev; Nws lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej.
Then in 2024, the first test, the test of the foundations, the test of who establishes the vision—that vision that seals the remnant. The internal vision that seals the remnant is the vision of Christ in chapter ten, and the external vision is the vision that is established by the antichrist, and the antichrist is Rome. An internal vision of Christ and an external vision of antichrist. The sealing is a settling into truth, both spiritually and intellectually; and the internal vision of chapter ten is the spiritual, and chapter eleven’s external vision is the intellectual. The understanding and corresponding experience of both visions is the required criteria for anyone who would be sealed, as Daniel represented in the first verse of Daniel chapter ten.
Ces nyob rau xyoo 2024, yog thawj qhov kev sim, yog kev sim txog cov hauv paus, yog kev sim txog leejtwg thiaj yog tus tsim tsa lub zeem muag—lub zeem muag ntawd uas muab lub cim kaw rau cov seem uas tshuav. Lub zeem muag sab hauv uas muab lub cim kaw rau cov seem uas tshuav yog lub zeem muag txog Khetos hauv tshooj kaum, hos lub zeem muag sab nraud yog lub zeem muag uas tus antichrist tsim tsa, thiab tus antichrist yog Loos. Ib lub zeem muag sab hauv txog Khetos thiab ib lub zeem muag sab nraud txog antichrist. Kev muab lub cim kaw yog kev tsau ruaj rau hauv qhov tseeb, ob leeg tib si hauv sab ntsuj plig thiab hauv sab kev txawj ntse; thiab lub zeem muag sab hauv ntawm tshooj kaum yog sab ntsuj plig, hos lub zeem muag sab nraud ntawm tshooj kaum ib yog sab kev txawj ntse. Kev to taub thiab kev paub raws li ntawd txog ob lub zeem muag yog cov qauv uas yuav tsum muaj rau tus twg los xij uas yuav raug muab lub cim kaw, ib yam li Daniyees sawv cev rau hauv thawj nqe ntawm Daniyees tshooj kaum.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Xyoo peb ntawm vajntxwv Xi‑loo uas kav Pawxia, ib lo lus raug nthuav tawm rau Daniyees, uas hu ua Npeletesaxa; thiab lo lus ntawd yog qhov tseeb, tiamsis lub sijhawm uas teem tseg ntawd ntev; thiab nws nkag siab txog lo lus ntawd, thiab tau kev to taub txog zaj yog toog. Daniyees 10:1.
The alpha test of the foundations was over verse fourteen of Daniel eleven, and it was a parallel to the same foundational test of the Millerites, and that test was the only controversy from Millerite history that is represented upon the table Habakkuk’s watchman was commanded to write and make plain. The foundational test of 2024, was the first angel’s descent, as represented by August 11, 1840, 1888 and 9/11.
Qhov kev sim alpha ntawm tej hauv paus ntsiab lus ntawd tau nyob rau nqe kaum plaub ntawm Daniyees kaum ib, thiab nws yog ib qho sib txig nrog tib qho kev sim hauv paus uas cov Millerites tau ntsib, thiab qhov kev sim ntawd yog tib qho kev tsis sib haum ntawm keeb kwm Millerite uas raug sawv cev rau saum daim ntawv uas tus zov ntawm Habakkuk raug txib kom sau thiab ua kom meej. Qhov kev sim hauv paus ntawm xyoo 2024 yog thawj tug tim tswv txoj kev nqes los, raws li tau sawv cev los ntawm Lub Yim Hli 11, 1840, 1888 thiab 9/11.
That angel had also descended as Michael, for Michael is the one who resurrected Moses, who with Elijah was resurrected on the last day of 2023. That resurrection is represented by Ezekiel as being accomplished by a prophecy of the four winds, which Sister White calls the angry restrained horse, which is Islam of August 11, 1840 and 9/11. The alpha test was the foundational testing external vision. The omega test would be an internal capstone vision.
Tus tim tswv ntawd kuj tau nqes los ua Mikha-eej thiab, rau qhov Mikha-eej yog tus uas tau tsa Mauxe sawv hauv qhov tuag rov los, uas nrog Eliyas tau sawv rov los hauv hnub kawg ntawm xyoo 2023. Txoj kev sawv rov los ntawd yog xam thawj cev los ntawm Exekees tias raug ua tiav los ntawm ib lo lus faj lem hais txog plaub cua, uas Muam White hu ua tus nees npau taws uas raug tuav cia, uas yog Islam ntawm lub Yim Hli 11, 1840 thiab 9/11. Qhov kev sim alpha yog qhov kev xeem uas yog lub hauv paus, yog ib lub zeem muag sab nraud. Qhov kev sim omega yuav yog ib lub zeem muag sab hauv uas yog lub pob zeb kaw saum kawg.
Why would there be an alpha and omega to be followed by a third test? This is the very issue I am identifying. The alpha external testing vision of 2024, is the first of three tests. That foundational test must be passed to be involved in the capstone omega test. Those two tests are of a different prophetic nature than the third test. The third test is a litmus test which demonstrates if the candidate has truly passed the previous two steps.
Vim li cas thiaj muaj ib qho alpha thiab omega uas mam li raug txuas ntxiv los ntawm qhov kev sim thib peb? Qhov no yeej yog qhov teeb meem uas kuv tab tom qhia kom pom. Lub zeem muag txog kev sim sab nraud alpha ntawm xyoo 2024 yog thawj zaug hauv peb qhov kev sim. Qhov kev sim ua paus ntawd yuav tsum xeem dhau kom thiaj muaj feem koom hauv qhov kev sim omega kawg nkaus. Ob qhov kev sim ntawd muaj yam ntxwv yaj saub txawv ntawm qhov kev sim thib peb. Qhov kev sim thib peb yog ib qho kev xeem txheeb kom pom tseeb tias tus neeg sib tw puas tau xeem dhau tiag tiag ob theem dhau los lawm.
The first test is the foundation, and the second test is the temple completed. The foundation of the temple was laid during the history of the first decree to come out of Babylon. In the history of the second decree the temple was completed. The third decree was different, for in that decree, Judah’s national sovereignty was restored giving them the authority to prosecute civil and religious crimes. Judgment is restored at the third decree. In 2024, the foundational alpha test separated those in the dirt brush man’s virtually empty room.
Qhov kev sim thawj yog lub hauv paus, thiab qhov kev sim thib ob yog lub tuam tsev uas raug ua tiav lawm. Lub tuam tsev lub hauv paus raug tsa nyob rau hauv keeb kwm ntawm thawj txoj cai tshaj tawm kom tawm hauv Npanpiloo los. Nyob rau hauv keeb kwm ntawm txoj cai tshaj tawm thib ob, lub tuam tsev raug ua tiav. Txoj cai tshaj tawm thib peb txawv, vim tias nyob rau hauv txoj cai ntawd, Yudas txoj kev muaj hwj chim kav tebchaws raug muab rov qab los, muab rau lawv txoj cai los foob thiab txiav txim txog kev ua txhaum cai pejxeem thiab kev ua txhaum cai kev ntseeg. Kev txiav txim raug muab rov qab los ntawm txoj cai tshaj tawm thib peb. Xyoo 2024, qhov kev sim alpha uas yog lub hauv paus tau cais cov uas nyob hauv chav uas yuav luag khoob kiag ntawm tus txiv neej txhuam av.
The omega test is where the temple is finished, as represented by the capstone being placed. The completion of the temple is the church triumphant that is established when the tares are removed. The completion of the temple in Miller’s dream was when the jewels were cast back into the larger casket “without any visible pains of the man who cast them in.” After Miller identifies the dirt brush man casting the jewels into the larger casket, he ends his testimony with the words, “I shouted with very joy, and that shout awoke me.”
Qhov kev sim omega yog qhov chaw uas lub tuam tsev raug ua tiav, raws li tau sawv cev los ntawm lub pob zeb taub hau raug muab tso rau. Kev ua tiav ntawm lub tuam tsev yog pawg ntseeg uas yeej lawm, uas raug tsa los thaum cov nroj txhauv raug muab tshem tawm. Kev ua tiav ntawm lub tuam tsev hauv Miller txoj kev npau suav yog thaum cov hniav nyiaj hniav kub raug muab pov rov qab rau hauv lub thawv loj dua “tsis muaj ib qho kev txav pom tseeb ntawm tus txiv neej uas muab lawv pov rau hauv.” Tom qab Miller txheeb xyuas tus txiv neej tuav txhuam av uas muab cov hniav nyiaj hniav kub pov rau hauv lub thawv loj dua, nws xaus nws zaj lus tim khawv nrog cov lus hais tias, “Kuv qw nrov nrov vim kev xyiv fab heev, thiab lub suab qw ntawd ua rau kuv tsim dheev.”
Take note that Miller’s loud cry that awakens, was empowered by “joy.” Joy is the symbol of those in Joel who have the “new wine,” and “shame” is upon those other drinkers of wine who have been cut off from the new wine. The Midnight Cry that awakens Miller, follows after the dirt brush man casts the jewels into the larger casket. The larger casket is full of the jewels that have been separated from the rubbish and cast into the casket, which is both the temple of the one hundred and forty-four thousand, and the message of the Midnight Cry. The temple is finished in the second decree, or the second angel, or the second and omega test. In Miller’s dream, the omega test is represented when the windows of heaven are opened.
Nco ntsoov tias Miller txoj kev quaj nrov ncha uas tsa sawv, tau raug txhawb zog los ntawm “kev xyiv fab.” Kev xyiv fab yog lub cim ntawm cov uas nyob hauv Yau‑ees uas muaj “cawv tshiab,” thiab “kev txaj muag” nyob saum cov lwm tus neeg haus cawv uas raug txiav tawm ntawm cawv tshiab ntawd. Txoj Kev Quaj Thaum Ib Tag Hmo uas tsa Miller sawv, los tom qab tus txiv neej txhuam av pov cov hniav nyiaj hniav kub rau hauv lub thawv loj dua. Lub thawv loj dua ntawd puv npo cov hniav nyiaj hniav kub uas tau raug cais tawm ntawm cov khib nyiab thiab pov rau hauv lub thawv, uas yog ob yam tib si: lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej, thiab txoj xov ntawm Txoj Kev Quaj Thaum Ib Tag Hmo. Lub tuam tsev raug ua tiav nyob rau hauv txoj cai tshaj tawm thib ob, los yog tus tim tswv thib ob, los yog txoj kev sim siab thib ob thiab omega. Hauv Miller txoj kev npau suav, txoj kev sim siab omega raug sawv cev thaum tej qhov rai saum ntuj raug qhib.
And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:6–9.
Thiab kuv hnov ib yam li lub suab ntawm ib co neeg coob kawg nkaus, thiab zoo li lub suab dej ntws loj heev, thiab zoo li lub suab xob quaj nrov ncha muaj hwjchim, hais tias, Haleluyas: rau qhov tus Tswv Vajtswv uas muaj hwjchim loj kawg nkaus kav. Cia peb zoo siab thiab dhia paj dhia nruas, thiab pub koob meej rau nws: rau qhov kev tshoob kos ntawm tus Menyuam Yaj twb los txog lawm, thiab nws tus pojniam twb npaj nws tus kheej txhij lawm. Thiab tau pub rau nws kom nws hnav ntaub mos zoo nkauj, huv thiab dawb huv: rau qhov ntaub mos zoo nkauj ntawd yog txoj kev ncaj ncees ntawm cov neeg dawb huv. Thiab nws hais rau kuv tias, Sau cia, Foom koob hmoov rau cov uas raug hu los rau rooj mov tshoob kos ntawm tus Menyuam Yaj. Thiab nws hais rau kuv tias, Cov no yog Vajtswv tej lus tseeb. Qhia Tshwm 19:6–9.
On October 22, 1844, “four comings of Christ” were fulfilled, and each of those four comings are more perfectly fulfilled at the soon-coming Sunday law. He came as the Messenger of the Covenant, in fulfillment of the purging and purification of the Levites in Malachi three. He came to receive a kingdom in fulfillment of Daniel 7:13. He came to cleanse the sanctuary in fulfillment of Daniel 8:14 and He also came to the marriage. The marriage takes place when the bride has made herself ready.
Hnub hnub tim 22 Lub Kaum Hli, 1844, “plaub yam kev los ntawm Khetos” tau ua tiav, thiab txhua yam ntawm plaub kev los ntawd yuav raug ua kom tiav zoo dua qub nyob rau lub caij txoj cai hnub Sunday uas yuav los sai no. Nws tau los ua Tus Tubtxib ntawm Kev Cog Lus, kom ua tiav txoj hauj lwm ntxuav thiab ua kom cov Levis dawb huv raws li Malakhi tshooj peb. Nws tau los txais ib lub nceeg vaj kom ua tiav Daniyee 7:13. Nws tau los ntxuav lub tuam tsev dawb huv kom ua tiav Daniyee 8:14, thiab Nws kuj tau los rau txoj kev sib yuav thiab. Txoj kev sib yuav ntawd tshwm sim thaum tus nkauj nyab twb npaj nws tus kheej txhij lawm.
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons, 69.
“‘Thaum cov txiv siav twb tawm los lawm, tam sim ntawd nws muab rab qws hlais rau hauv, rau qhov lub caij sau qoob twb los txog lawm.’ Khetos tab tom tos nrog txoj kev ntshaw heev rau qhov kev tshwm sim ntawm Nws tus kheej nyob hauv Nws pawg ntseeg. Thaum tus yam ntxwv ntawm Khetos yuav raug tsim kom zoo kawg nkaus rov tshwm hauv Nws haiv neeg, ces Nws yuav los txais lawv ua Nws tug.” Christ’s Object Lessons, 69.
The “world can only be warned,” according to inspiration, by “seeing men and women” with the seal of God during the Sunday law crisis.
Raws li tej lus tshoov siab, “lub ntiajteb tsuas yog raug ceeb toom tau” los ntawm “kev pom cov txivneej thiab cov pojniam” uas muaj Vajtswv lub cim thaum lub sijhawm muaj kev kub ntxhov ntawm txoj cai hnub Sunday.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Tes hauj lwm ntawm Vaj Ntsuj Plig Dawb Huv yog los qhuab ntuas lub ntiajteb txog kev txhaum, txog kev ncaj ncees, thiab txog kev txiav txim. Lub ntiajteb tsuas raug ceeb toom tau xwb los ntawm qhov uas pom cov uas ntseeg qhov tseeb raug ua kom dawb huv los ntawm qhov tseeb, ua raws li tej hauv paus ntsiab cai siab thiab dawb huv, qhia kom pom meej, hauv ib txoj kev siab thiab tsa nto, txoj kab cais nruab nrab ntawm cov uas ceev Vajtswv tej lus txib, thiab cov uas tsuj lawv rau hauv qab ko taw. Kev ua kom dawb huv los ntawm tus Ntsuj Plig qhia kom pom qhov sib txawv ntawm cov uas muaj Vajtswv lub cim, thiab cov uas ceev ib hnub so cuav. Thaum lub sij hawm sim siab los txog, yuav raug qhia kom pom tseeb tias lub cim ntawm tus tsiaj qus yog dab tsi. Nws yog kev ceev hnub Sunday. Cov uas, tom qab tau hnov qhov tseeb lawm, tseem pheej suav hnub no tias dawb huv, ris tus yam ntxwv kos npe ntawm tus neeg ntawm kev txhaum, tus uas xav hloov sijhawm thiab tej kevcai.” Bible Training School, December 1, 1903.
When the bride makes herself ready the harvest is come. The harvest begins with the gathering together of the first fruit wheat offering that is lifted up as a wave offering ensign. First the first fruits, which are the one hundred and forty-four thousand in the book of Revelation, are gathered, and then the other flock, who are the great multitude. The ensign is his mighty army, and his mighty army is arrayed in fine white linen. At the marriage, the temple of the one hundred and forty-four is finished in advance of the judgment of the Sunday law, and that temple is not only Miller’s larger casket, but it is the church triumphant that possesses all the gifts, including the spirit of prophecy.
Thaum tus nkauj nyab npaj nws tus kheej txhij lawm, ces lub caij sau qoob loo twb los txog. Kev sau qoob loo pib nrog kev sib sau ua ke ntawm thawj cov txiv hmab txiv ntoo ntawm cov nplej ua kevcai fij, uas raug tsa siab ua ib qho wave offering ensign. Ua ntej yog thawj cov txiv hmab txiv ntoo, uas yog ib puas plaub caug plaub txhiab tus hauv phau Ntawv Qhia Tshwm, raug sib sau los; ces mam yog lwm pab yaj, uas yog pawg neeg coob kawg. Tus ensign yog Nws pab tub rog muaj hwjchim, thiab Nws pab tub rog muaj hwjchim hnav ris tsho ntaub mos nyias dawb huv. Thaum txog kev sib yuav, lub tuam tsev ntawm ib puas plaub caug plaub txhiab tus raug ua kom tiav ua ntej txoj kev txiav txim ntawm Sunday law, thiab lub tuam tsev ntawd tsis yog tsuas yog Miller’s larger casket xwb, tiam sis nws yog pawg ntseeg uas yeej lawm, uas muaj txhua yam txiaj ntsim, nrog rau tus ntsuj plig ntawm txojkev cev Vajtswv lus faj lem.
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Thiab kuv txawm poob rau ntawm nws ko taw los pe hawm nws. Tiamsis nws hais rau kuv tias, Ceev faj, txhob ua li ntawd li: kuv yog koj tus kwvtij uas nrog koj ua qhev, thiab nrog cov kwv tij ntawm koj uas tuav rawv Yexus zaj lus timkhawv: cia li pe hawm Vajtswv: rau qhov Yexus zaj lus timkhawv yog tus ntsuj plig ntawm kev cev lus faj lem. Qhia Tshwm 19:10.
The one hundred and forty-four thousand are those who have the testimony of Jesus, and the testimony of Jesus is set forth “line upon line” in both the Bible and Spirit of Prophecy. When the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand, they will all employ the line upon line methodology to present their testimony. That testimony is a combination of the Divine blood and the human witness.
Ib puas plaub caug plaub txhiab yog cov uas muaj Yexus zaj lus tim khawv, thiab Yexus zaj lus tim khawv raug muab nthuav tawm “kab tshaj kab” nyob rau hauv ob qho tib si Vajlugkub thiab Ntsuj Plig Saib Xyuas tej Lus Qhia. Thaum txoj kev txav ntawm Laodicea ntawm ib puas plaub caug plaub txhiab hloov mus ua txoj kev txav ntawm Filadelfia ntawm ib puas plaub caug plaub txhiab, lawv txhua tus yuav siv txoj kev qhia “kab tshaj kab” los nthuav lawv zaj lus tim khawv. Zaj lus tim khawv ntawd yog kev sib xyaw ua ke ntawm cov ntshav los saum ntuj los thiab tib neeg tus tim khawv.
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.
Thiab lawv kov yeej nws los ntawm Leej Yug Yaj cov ntshav, thiab los ntawm lo lus ntawm lawv tej lus tim khawv; thiab lawv tsis hlub lawv txoj sia txawm mus txog kev tuag. Qhia Tshwm 12:11.
The testimony of humanity combined with the blood of Divinity is the testimony of Moses and the Lamb. Moses was humanity, the alpha to the blood of the omega Lamb’s divinity. All the gifts are restored as soon as the bride makes herself ready, and as a mighty army clothed in white linen, she takes her position as the ensign of the Lord’s advancing army. That battle march begins when the bride is made ready and clothed in white, which is when the windows of heaven are opened, as they were in Miller’s dream.
Zaj lus tim khawv ntawm tibneeg thaum sib koom nrog cov ntshav ntawm Vajtswv txoj Kev Tswj Hwm yog zaj lus tim khawv ntawm Mauxes thiab ntawm tus Menyuam Yaj. Mauxes yog tibneeg, yog tus alpha rau cov ntshav ntawm tus Menyuam Yaj uas yog tus omega txoj kev muaj Vajtswv. Tag nrho tej txiaj ntsim raug muab kho rov qab los sai li sai tau thaum tus nkauj nyab npaj nws tus kheej tiav, thiab zoo li ib pab tub rog muaj hwjchim hnav ntaub dawb huv, nws sawv rau hauv nws txoj hauj lwm ua tus chij ntawm tus Tswv pab tub rog uas tabtom txav mus tom ntej. Qhov kev taug rog ntawd pib thaum tus nkauj nyab raug npaj txhij thiab hnav dawb, uas yog lub sijhawm uas qhov rais saum ntuj qhib lawm, ib yam li nyob hauv Miller txoj kev npau suav.
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Revelation 19:11–16.
Thiab kuv pom saum ntuj qhib lug, thiab saib seb, muaj ib tug nees dawb; thiab tus uas caij saum nws ntawd hu ua Tus Ncaj Ncees thiab Tus Tseeb, thiab nyob hauv kev ncaj ncees nws txiav txim thiab ua rog. Nws ob lub qhov muag zoo li nplaim taws, thiab saum nws taub hau muaj ntau lub mom vajntxwv; thiab nws muaj ib lub npe sau cia, uas tsis muaj leejtwg paub tsuas yog nws tus kheej xwb. Thiab nws hnav ib ce tsoos tsho uas muab raus rau hauv ntshav; thiab nws lub npe hu ua Vajtswv Txojlus. Thiab cov tub rog uas nyob saum ntuj tau raws nws caij nees dawb, hnav ntaub mos nyias, dawb thiab huv si. Thiab ntawm nws lub qhov ncauj tawm tuaj ib rab ntaj ntse, kom nws siv rab ntaj ntawd ntaus cov haiv neeg; thiab nws yuav kav lawv nrog ib tug pas hlau; thiab nws tsuj lub tshuab nias cawv txiv hmab ntawm txoj kev kub ntxhov thiab txoj kev chim siab ntawm Vajtswv Tus Muaj Hwjchim Loj Kawg Nkaus. Thiab saum nws cev tsoos tsho thiab saum nws ncej puab muaj ib lub npe sau cia tias, VAJNTXWV TUS VAJNTXWV, THIAB TUS TSWV TUS TSWV. Qhia Tshwm 19:11–16.
When the dirt brush man enters the empty room and opens the windows He gathers up the jewels and cast them into the larger omega casket. James White would identify those jewels as God’s people, but William Miller would tell you symbols have more than one meaning, and the jewels represent not only the scattered foundational truths, but also the scattered jewels that are on the crown that is lifted up representing Christ’s kingdom of glory.
Thaum tus txiv neej tuav txhuam av nkag mus rau hauv chav uas khoob thiab qhib tej qhov rais, nws khaws tej pob zeb muaj nqis los sib sau ua ke thiab muab lawv pov rau hauv lub hleb omega loj dua. James White yuav qhia cov pob zeb muaj nqis ntawd tias yog Vajtswv haiv neeg, tiam sis William Miller yuav hais rau koj tias tej cim muaj ntau dua ib lub ntsiab, thiab cov pob zeb muaj nqis ntawd sawv cev tsis yog rau tej qhov tseeb hauv paus uas tawg ua tej thooj tawg ua tej chaw xwb, tab sis kuj sawv cev rau tej pob zeb muaj nqis uas tawg ua tej chaw uas nyob saum lub mom uas raug tsa kom siab, sawv cev rau Khetos lub nceeg vaj uas muaj hwjchim ci ntsa iab.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.
Thiab tus Tswv lawv tus Vajtswv yuav cawm lawv dim rau hnub ntawd ib yam li pab yaj uas yog nws haiv neeg; rau qhov lawv yuav zoo li tej pob zeb ntawm lub kaus mom vaj ntxwv, raug tsa siab ua ib lub cim chij saum nws thaj av. Xakhaliyas 9:16.
The omega and second test after the foundational alpha test of Rome establishing the vision, is the capstone omega test. It is the finishing of the temple test, that precedes the third litmus test of judgment. The test purges the two classes of worshippers from each other, separating the wise and foolish based upon the oil, which is the message, or as Sister White identified in her commentary of the synagogue at Capernaum—the “words of truth.”
Qhov kev sim omega thiab qhov kev sim thib ob tom qab qhov kev sim alpha uas yog lub hauv paus, uas yog Loos tsa kom muaj qhov yog toog, yog qhov kev sim omega uas yog lub pob zeb saum ncov. Nws yog qhov ua tiav ntawm qhov kev sim ntawm lub tuam tsev, uas los ua ntej qhov kev sim thib peb uas yog lub cim ntsuas ntawm kev txiav txim. Qhov kev sim ntawd lim ob pawg neeg pe hawm kom sib cais ntawm ib leeg, cais cov neeg txawj ntse thiab cov neeg ruam raws li cov roj, uas yog txoj xov, lossis raws li Sister White tau qhia tseg hauv nws cov lus piav txog lub tsev sablaj hauv Capernaum—cov “lus ntawm qhov tseeb.”
Capernaum is where in John 6:66, Jesus lost the greatest number of disciples at one time, and those disciples never returned. As the largest test of discipleship in the time of Christ, Capernaum is a symbol of the omega test of discipleship in the time of Christ, which in turn would typify the omega test of discipleship in the three-step testing process that began in 2023. In Capernaum, the test was represented by the Bread of Heaven, and it identified the failure of the Jews in the context of their inability to understand prophecy, due to their unwillingness to accept that when Jesus’ spoke of natural things, it was to be understood in a spiritual application.
Kapena-us yog qhov chaw uas nyob hauv Yauhas 6:66, Yexus poob cov thwjtim coob tshaj plaws ib zaug xwb, thiab cov thwjtim ntawd yeej tsis rov qab los li. Raws li yog qhov kev sim siab loj tshaj plaws ntawm kev ua thwjtim nyob rau tiam ntawm Khetos, Kapena-us yog ib lub cim ntawm qhov kev sim siab omega ntawm kev ua thwjtim nyob rau tiam ntawm Khetos, uas tom qab ntawd yuav ua qauv qhia txog qhov kev sim siab omega ntawm kev ua thwjtim nyob rau hauv txoj kev xeem peb-kauj ruam uas tau pib xyoo 2023. Hauv Kapena-us, qhov kev sim siab ntawd raug sawv cev los ntawm Mov Ci saum Ntuj Ceeb Tsheej, thiab nws qhia tawm txog cov Yudais txoj kev poob qis nyob rau hauv qhov ntsiab lus ntawm lawv qhov tsis muaj peev xwm to taub tej lus faj lem, vim yog lawv tsis kam lees tias thaum Yexus hais txog tej yam ntuj tsim, ces yuav tsum to taub nws raws li kev siv sab ntsuj plig.
We will continue these things in the next article.
Peb yuav txuas ntxiv hais txog tej yam no hauv tsab xov xwm tom ntej.
“Christ’s discourse in the synagogue concerning the bread of life was the turning point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.’ John 6:53. He saw that Christ was offering spiritual rather than worldly good. He regarded himself as farsighted, and thought he could see that Jesus would have no honor, and that He could bestow no high position upon His followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.
“Yexus tej lus qhuab qhia hauv lub tsev teev ntuj hais txog lub ncuav mov txojsia yog lub sijhawm tig pauv hauv Yudas zaj keeb kwm. Nws hnov tej lus no hais tias, ‘Yog nej tsis noj Neeg Leej Tub cev nqaij daim tawv, thiab tsis haus Nws cov ntshav, nej yuav tsis muaj txojsia nyob hauv nej.’ Yauhas 6:53. Nws pom tias Khetos tab tom muab qhov zoo sab ntsuj plig es tsis yog qhov zoo raws ntiajteb. Nws suav nws tus kheej tias pom deb, thiab xav tias nws pom tau tias Yexus yuav tsis tau koob meej, thiab tias Nws yuav tsis muaj peev xwm muab txoj hauj lwm siab rau Nws cov thwjtim. Nws txiav txim siab tias nws yuav tsis khi nws tus kheej rau Khetos kom ze dhau, xwv kom nws thiaj li thim tau thaum nws xav. Nws yuav saib xyuas. Thiab nws kuj tau saib xyuas tiag.”
“From that time he expressed doubts that confused the disciples. …” The Desire of Ages, 719.
“Txij thaum ntawd los nws tau hais tej kev ua xyem xyav uas ua rau cov thwjtim ntxhov siab. …” The Desire of Ages, 719.
First Test
Xeem Kev Sim Thawj
“The look that Jesus cast upon the selfish Judas convinced him that the Master had penetrated his hypocrisy, and read his base, contemptible character. This was a more direct reproof than Judas had before received. He was provoked by it, and thus a door was opened through which Satan entered to control his thoughts. Instead of repenting, he planned revenge. Stung by the knowledge of his sin, and provoked to madness because his guilt was known, he rose from the table, and went to the palace of the high priest, where he found the council assembled. He was imbued with the spirit of Satan, and acted like one bereft of reason. The reward promised for the betrayal of his Master was thirty pieces of silver; and for a far less sum than the box of ointment cost he sold the Savior.
Qhov muag uas Yexus ntsia rau tus Yudas uas qia dub ntawd ua rau nws ntseeg ruaj tias tus Xib Hwb twb nkag siab txog nws txoj kev ua cuav, thiab twb nyeem pom nws tus yam ntxwv phem, tsis tsim txiaj, thiab ntxub ntxaug ntawd lawm. Qhov no yog ib qho kev cem ncaj qha tshaj txhua yam uas Yudas tau txais los yav dhau los. Nws thiaj raug kev chim npau taws los ntawm qhov ntawd, thiab li ntawd ib lub qhov rooj thiaj qhib tawm uas Xatas nkag los tswj nws tej kev xav. Tsis txhob hloov siab lees txim, nws txawm npaj siab ua pauj. Raug nkaug los ntawm kev paub txog nws txoj kev txhaum, thiab raug ntxias kom vwm vim nws txoj kev txhaum raug paub lawm, nws sawv ntawm rooj mov, thiab mus rau lub tsev huab tais ntawm tus pov thawj hlob, qhov chaw uas nws pom pawg sab laj twb sib sau ua ke lawm. Nws raug puv npo los ntawm tus ntsuj plig ntawm Xatas, thiab ua zoo li ib tug uas ploj tag kev txawj xav lawm. Cov nqi zog uas tau cog lus rau txoj kev ntxeev siab nws tus Xib Hwb yog peb caug daim nyiaj; thiab rau ib qho nyiaj tsawg dua tus nqi ntawm lub thawv roj tsw qab ntawd, nws muag tus Cawm Seej.
“In spirit and practice many resemble Judas. As long as there is silence in regard to the plague-spot in their character, no open enmity is seen; but when they are reproved, bitterness fills their hearts.” Youth Instructor, July 12, 1900.
“Hauv tus ntsuj plig thiab hauv kev coj cwj pwm, coob leej zoo ib yam li Yudas. Tsuav yog tseem nyob twj ywm tsis hais txog thaj chaw mob kis phem hauv lawv tus cwj pwm, ces tsis pom muaj kev ntxub kev tawm tsam qhib lug li; tiam sis thaum lawv raug qhuab ntuas lawm, kev iab kev khib puv nkaus lawv lub siab.” Youth Instructor, July 12, 1900.
The Second Test
Qhov Kev Sim Siab Zaum Ob
“Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. . . . Judas was now offended at Christ’s act in washing the feet of His disciples. If Jesus could so humble Himself, he thought, He could not be Israel’s king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing Him degrade Himself, as he thought, he was confirmed in his purpose to disown Him, and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord.” The Desire of Ages, 645.
“Ua ntej Hla Dhau Yudas twb tau mus ntsib cov pov thawj thiab cov xib hwb sau ntawv zaum ob, thiab tau cog lus tiav hlo kom muab Yexus cob rau hauv lawv txhais tes.... Tam sim no Yudas chim siab rau qhov uas Khetos tau ntxuav Nws cov thwjtim ko taw. Nws xav hais tias yog Yexus yuav txo Nws tus kheej qis tau li ntawd, ces Nws yuav tsis muaj peev xwm ua Ixayees tus vajntxwv. Txhua txoj kev cia siab txog lub meej mom ntiajteb hauv ib lub tebchaws uas kav ib ntus tau ploj tas lawm. Yudas txaus siab lawm tias tsis muaj ib yam dabtsi yuav tau los ntawm kev raws Khetos. Tom qab pom Nws txo Nws tus kheej qis, raws li nws xav, nws thiaj raug txhawb kom ruaj khov rau hauv nws lub hom phiaj uas yuav tsis lees Nws, thiab lees tias nws tus kheej raug dag lawm. Nws raug ib tug dab los kav, thiab nws txiav txim siab yuav ua kom tiav tes haujlwm uas nws tau pom zoo ua, yog kev ntxeev siab rau nws tus Tswv.” The Desire of Ages, 645.
The Final Decision
Qhov Kev Txiav Txim Kawg
“In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room. ‘Then said Jesus unto him, That thou doest, do quickly. . . . He then having received the sop went immediately out: and it was night.’ Night it was to the traitor as he turned away from Christ into the outer darkness.
“Thaum ceeb thiab ntxhov siab thaum nws lub hom phiaj raug nthuav tawm, Yudas sawv tsees nrawm nroos tawm hauv chav. ‘Ces Yexus hais rau nws tias, Yam uas koj tab tom ua, cia li ua kom sai.... Nws thiaj li tau txais lub ncuav ntawd lawm, tam sim ntawd nws tawm mus; thiab yog hmo ntuj.’ Hmo ntuj tiag tiag rau tus neeg ntxeev siab ntawd thaum nws tig nraim ntawm Khetos mus rau hauv qhov tsaus ntuj sab nraud.”
“Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line.
“Txog thaum tsis tau ua txoj kauj ruam no, Yudas tseem tsis tau hla dhau qhov uas tseem yuav muaj peevxwm los hloov siab lees txim. Tiamsis thaum nws tawm hauv nws tus Tswv thiab nws cov thwjtim uas yog nws cov kwvtij xubntiag mus, qhov kev txiav txim kawg twb tau raug ua lawm. Nws twb hla dhau txoj kab ciam lawm.”
“Wonderful had been the long-suffering of Jesus in His dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor’s heart, Christ gave to Judas the final, convincing evidence of His divinity. This was to the false disciple the last call to repentance. No appeal that the divine-human heart of Christ could make had been spared. The waves of mercy, beaten back by stubborn pride, returned in a stronger tide of subduing love. But although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal.
Kev xav ntev thiab ua siab ntev kawg nkaus ntawm Yexus tau tshwm sim hauv Nws txoj kev nrog tus ntsuj plig uas raug kev ntxias no. Tsis muaj ib yam dab tsi uas yuav ua tau los cawm Yudas uas raug tso tseg tsis ua. Tom qab uas nws twb tau cog lus ob zaug los ntxeev siab rau nws tus Tswv lawm, Yexus tseem muab sijhawm rau nws hloov siab lees txim. Los ntawm kev nyeem tau lub hom phiaj zais cia hauv tus neeg ntxeev siab lub siab, Khetos tau muab rau Yudas qhov pov thawj kawg thiab meej txaus ntseeg txog Nws txoj kev yog Vajtswv. Qhov no yog rau tus thwjtim cuav ntawd, txoj kev hu kawg kom hloov siab lees txim. Tsis muaj ib lo lus thov twg uas lub siab ntawm Khetos, uas yog tib si Vajtswv thiab tib neeg, yuav thov tau, uas Nws tau tseg cia tsis thov. Cov nthwv dej ntawm txoj kev hlub tshua, uas raug kev khav theeb tawv ncauj ntiab rov qab, tau rov los dua hauv ib nthwv dej muaj zog dua ntawm txoj kev hlub uas yeej kov yeej lub siab. Tiamsis txawm yog nws xav tsis thoob thiab ntshai thaum nws txoj kev txhaum raug nthuav tawm lawm, Yudas tsuas yog hajyam ruaj siab ntxiv xwb. Ntawm pluas mov dawb huv ntawd nws txawm tawm mus kom tiav tes haujlwm ntawm kev ntxeev siab.
“In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 653–655.
“Hauv qhov uas Khetos tshaj txoj kev txom nyem rau Yudas, Nws kuj muaj ib lub hom phiaj ntawm txoj kev hlub tshua rau Nws cov thwjtim thiab. Ua li no, Nws tau muab rau lawv daim pov thawj siab kawg ntawm Nws txoj kev ua Mexiyas. Nws hais tias, ‘Kuv qhia rau nej ua ntej yam ntawd yuav los txog, xwv kom thaum nws muaj tseeb tiav lawm, nej thiaj ntseeg tias KUV YOG.’ Yog Yexus tau nyob ntsiag to, zoo li tsis paub txog yam uas yuav los raug rau Nws, ces cov thwjtim tej zaum yuav xav tias lawv tus Xib Hwb tsis muaj txoj kev pom yav tom ntej uas yog los saum ntuj los, thiab tias Nws raug ntes thaum tsis xav txog li, raug ntxeev siab muab rau hauv tes ntawm pab neeg tua neeg. Ib xyoos ua ntej ntawd, Yexus tau hais rau cov thwjtim tias Nws tau xaiv kaum ob leeg, thiab tias ib tug yog dab ntxwg nyoog. Tam sim no Nws cov lus rau Yudas, uas qhia tias nws txoj kev ntxeev siab twb paub meej tag nrho rau nws tus Tswv lawm, yuav ntxiv dag zog rau txoj kev ntseeg ntawm Khetos cov thwjtim tseeb thaum lub sijhawm Nws raug txo hwjchim. Thiab thaum Yudas los txog rau nws qhov kawg txaus ntshai ntawd lawm, lawv yuav nco ntsoov txog txoj kev txom nyem uas Yexus tau tshaj rau tus neeg ntxeev siab.” The Desire of Ages, 653–655.