In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.
Xyoo 1844, zaj lus qhuab qhia txog Hnub Xanpataus hnub xya tau raug qhib lub foob tawm, thiab tom qab ntawd tau raug hais kom muaj qhov tseem ceeb rau Muam White thaum nws ntsia mus rau hauv lub phij xab ntawm txoj kev cog lus. Nws kuj tau sau tseg tias nyob rau hnub kawg, zaj lus qhuab qhia txog kev yug los ua cev nqaij daim tawv muaj tib yam kev hais kom saum ntuj ceeb tsheej ntawd. Hnub Xanpataus hnub xya sawv cev rau qhov kaj tshwj xeeb tawm ntawm lub phij xab thaum Hnub Kev Theej Txhoj uas yog tus qauv tiav tseeb tau pib, thiab Hnub Xanpataus xyoo xya sawv cev rau qhov kaj tshwj xeeb tawm ntawm lub phij xab thaum Hnub Kev Theej Txhoj uas yog tus qauv tiav tseeb ntawd mus txog nws qhov xaus.
The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”
Txoj kevcai qhuab qhia txog kev yug los ua cev nqaij daim tawv raug ua qauv qhia tseg nyob hauv qhov kev sib txoos dawb huv kawg hauv Leviticus nees nkaum peb; nws yog tus omega rau Hnub Xanpataus xya hnub, uas yog thawj qhov kev sib txoos dawb huv thaum pib ntawm Leviticus nees nkaum peb. Hnub Xanpataus thawj ntawd sawv cev rau Vajtswv lub hwjchim tsim, thiab Hnub Xanpataus kawg sawv cev rau Nws lub hwjchim tsim dua tshiab. Hnub Xanpataus thawj ntawd raug sawv cev los ntawm tus lej “23” thiab hnub kawg los ntawm tus lej “252.”
Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.
Ob lub cim no yog ob tug cim uas sawv ntawm ob kawg ntawm Leviticus nees nkaum peb, thiab lawv kuj yog ob tug cim uas sawv ntawm ob kawg ntawm keeb kwm Millerite. Xyoo 1798 yog kev ua tiav ntawm 2,520 xyoo tawm tsam lub nceeg vaj qaum teb ntawm cov Yixayee, thiab 2,300 xyoo ntawd tau ua tiav rau lub Kaum Hli 22, 1844. Thaum Muam White raug coj mus rau hauv lub tuam tsev dawb huv thiab ntsia ntsoov rau Kaum Txoj Kev Cai, nws tab tom ua tus yam ntxwv sawv cev rau Vajtswv haiv neeg nyob rau hnub kawg uas raws Khetos mus rau hauv Chaw Dawb Huv Tshaj Plaws thaum Nws tab tom xaus Nws tes haujlwm ntawm kev ua kom rov sib haum xeeb ua ib tug. Qhov kev sim siab ntawm lub tuam tsev yog qhov kev sim siab ntawm kev raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Cov no yog cov uas tsis tau raug ua qias nrog pojniam; rau qhov lawv yog nkauj xwb. Cov no yog cov uas raws tus Menyuam Yaj mus tsis hais Nws mus qhov twg. Cov no raug txhiv dim tawm hauv nruab nrab tibneeg, ua thawjcov txiv rau Vajtswv thiab rau tus Menyuam Yaj. Tshwmsim 14:4.
Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.
Muam White, raws li ib tug yaj saub, tab tom ua piv txwv txog cov ncaj ncees thaum chiv thawj uas los rau hauv Qhov Chaw Dawb Huv Tshaj plaws los ntawm txoj kev ntseeg; thiab hauv qhov uas nws ua li ntawd, nws tab tom muab ib qho qauv piv txwv txog cov ncaj ncees thaum kawg uas los ntawm txoj kev ntseeg nkag mus rau hauv Qhov Chaw Dawb Huv Tshaj plaws thiab tom qab ntawd ntsia mus rau hauv lub phij xab. Yam uas lawv pom raug ci ntsa iab nyob ntawd yog zaj lus qhuab qhia txog kev yug los ua neeg, yog qhov ua tiav kawg ntawm txoj kev sib haum ua ib. Lawv pom ob tug kherub uas npog cev cev sawv cev rau ob Hnub Xanpataus ntawm kev tsim thiab kev tsim dua tshiab. Lawv pom 252 nyob rau ib sab ntawm lub phij xab thiab 23 nyob rau lwm sab, thiab lees paub tias raws li kev tsim thiab kev tsim dua tshiab; 23 sawv cev rau kev sib yuav ntawm Vajtswv Txoj Kev Ua Vajtswv nrog tib neeg, thiab lawv pom 252 ua lub cim ntawm ib tug tib neeg txoj kev hloov mus ua ib tug tib neeg uas raug koom nrog Txoj Kev Ua Vajtswv.
The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.
Lub rooj txhoj txhiv tsis tsim nyog raug tshem tawm; yog li ntawd, qhov uas Muam White tau ntsia mus rau sab hauv yog ib qho kev tshwm sim tshwjxeeb, thiab raws li yaj saub txoj kev piv txwv, daim duab no yog hais ntau dua rau tej hnub kawg tshaj rau lub caij nyoog uas nws tau ua neej nyob. Los ntawm kev saib ntsoov peb thiaj raug hloov. Kev sim ntawm lub tuam tsev yog Khetos coj Nws haiv neeg nkauj xwb nkag mus rau hauv Nws lub tuam tsev, ib theem zuj zus. Cov tseeb yaj saub sawv cev rau cov theem raws txoj kev uas raug ci ntsa iab los ntawm txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo.
The Millerite temple of forty-six years is a step.
Lub tuam tsev Millerite uas muaj plaub caug rau xyoo yog ib theem.
The human temple of “23,” (male and female, He created them) is a step.
Lub tuam tsev tib neeg ntawm “23,” (txiv neej thiab poj niam, Nws tsim nkawd) yog ib theem.
Christ raising His temple in three days is a step.
Khetos tsa Nws lub tuam tsev sawv rov los hauv peb hnub yog ib kauj ruam.
The storehouse is the temple of Malachi.
Lub tsev txhab nyiaj yog lub tuam tsev ntawm Malakis.
Nehemiah cleansed the storehouse from the profanation of Tobiah.
Nekhemiyas tau ntxuav lub tsev khaws cia kom dawb huv tawm ntawm Taujpiyas txoj kev ua qias neeg.
That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.
Lub tuam tsev ntawd yog qhov uas tus pov thawj hlob Hilkiah nrhiav tau cov ntawv sau tseg ntawm Mauxes thaum lub sijhawm kev txhawb siab rov qab los nyob rau tiam vajntxwv Yauxiya.
The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.
Lub tuam tsev uas Nehemiah tau ntxuav kom dim ntawm kev qias neeg yog tib lub tuam tsev uas Khetos tau ntxuav ob zaug kom dim ntawm nws txoj “kev qias neeg thuam ntuj” raws li Muam White tau hais.
The casket of Miller’s dream was a step.
Lub hleb nyob hauv Miller zaj npau suav yog ib theem kauj ruam.
Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.
Thaum Khetos tau coj Nws cov uas ncaj ncees mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws lawm, Nws coj lawv mus, raws li Vajtswv sawv cev hauv Tus Muam White, mus rau ntawm lub phij xab, tsa lub rooj hlub tshua, thiab tso cai rau lawv ntsia sab hauv. Thaum lawv ntsia sab hauv, lawv pom tias ob qho tib si txoj kev qhia txog kev yug los ua neeg thiab Hnub Xanpataus hnub xya raug vov nrog ib lub vaj kaj ntug mos nyoos. Kab dhau kab, cov uas lees paub tej kev qhia uas “raug vov nrog ib lub teeb ci mos mos” ntawd sib haum nrog Tus Muam White hauv kev nkag mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws los ntawm txoj kev ntseeg thiab ntsia mus rau hauv lub phij xab.
The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.
Cov yaj saub thaum ub tau hais tshwj xeeb dua rau lub caij nyoog kawg li rau cov hnub nyoog uas lawv tus kheej tau nyob. Thaum cov yaj saub thaum ub ntawd lawv tus kheej los ua ib feem ntawm zaj lus tim khawv lawm, lawv sawv cev rau Vajtswv haiv neeg nyob rau lub caij nyoog kawg, thiab Vajtswv haiv neeg nyob rau lub caij nyoog kawg yog ib puas plaub caug plaub txhiab leej. Muam White yog tej zaum tus yaj saub thaum ub tseem ceeb tshaj plaws, rau qhov txhua yam piv txwv uas nws siv sawv cev rau keeb kwm alpha ntawm keeb kwm omega ntawm ib puas plaub caug plaub txhiab leej. Txhua tus yaj saub piav qhia txog cov seem uas tshuav, tiam sis Muam White kuj sawv cev rau ib zaj keeb kwm pib uas raug ua tiav hauv zaj keeb kwm xaus—raws nraim txhua tsab ntawv.
In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.
Nyob rau hauv keeb kwm hauv paus ntawm alpha, Muam White, hauv yog toog pom, raug coj mus rau hauv Chaw Dawb Huv Tshaj Plaws ntawm lub tuam tsev dawb huv saum ntuj ceeb tsheej. Thaum nws mus txog ntawd lawm, lub zwm txwv kev hlub tshua saum lub phij xab ntawm txoj kev cog lus, uas yog ib lub zwm txwv uas tsis tsim nyog raug tshem tawm, raug tsa kom Muam White thiaj li yuav ntsia tau mus rau hauv, qhov chaw uas nws pom Kaum Lo Lus Txib.
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.
“Hauv qhov chaw dawb huv tshaj plaws kuv pom ib lub phij xab; saum nws thiab ntawm ob sab yog kub huv tshaj plaws. Ntawm txhua qhov kawg ntawm lub phij xab muaj ib tug kerub zoo nkauj, nrog nws ob tis nthuav tawm npog saum nws. Lawv ob lub ntsej muag tig sib ntsia, thiab lawv ntsia nqes los. Nruab nrab ntawm cov tim tswv ntawd muaj ib lub lauj kaub hlawv tshuaj tsw qab uas yog kub. Saum lub phij xab, qhov chaw uas cov tim tswv sawv, muaj ib lub hwjchim ci ntsa iab kaj heev tshaj plaws, zoo li ib lub zwm txwv uas Vajtswv nyob. Yexus sawv ntawm ib sab ntawm lub phij xab, thiab thaum cov neeg dawb huv tej lus thov nce mus cuag Nws, cov tshuaj tsw qab hauv lub lauj kaub thiaj haus pa taws, thiab Nws muab lawv tej lus thov nrog cov pa taws ntawm cov tshuaj tsw qab ntawd xyeem mus rau Nws Leej Txiv. Hauv lub phij xab muaj lub lauj kaub kub uas muaj manna, Aloos tus pas nrig uas txi paj, thiab ob daim txiag zeb uas khawm ua ke zoo li ib phau ntawv. Yexus qhib lawv, thiab kuv pom Kaum Nqe Kev Cai sau rau saum lawv los ntawm Vajtswv tus ntiv tes. Nyob saum ib daim txiag muaj plaub nqe, thiab saum lwm daim muaj rau nqe. Plaub nqe nyob saum daim txiag thawj ci ntsa iab dua rau nqe seem. Tiamsis nqe plaub, uas yog txoj cai hais txog Hnub Xanpataus, ci tshaj lawv txhua nqe; rau qhov Hnub Xanpataus raug cais tseg kom hwm Vajtswv lub npe dawb huv. Hnub Xanpataus dawb huv ntawd zoo muaj hwjchim ci ntsa iab kawg nkaus—ib lub vojvoog ntawm lub hwjchim ci ntsa iab nyob puag ncig nws. Kuv pom tias txoj cai hais txog Hnub Xanpataus tsis raug ntsia rau saum tus ntoo khaublig. Yog tias nws raug ntsia lawm, ces cuaj nqe kev cai seem kuj raug thiab; ces peb kuj muaj cai ua txhaum lawv txhua nqe ib yam li ua txhaum nqe plaub. Kuv pom tias Vajtswv tsis tau hloov Hnub Xanpataus, rau qhov Nws yeej tsis hloov li. Tiamsis tus pope twb hloov nws ntawm hnub xya mus rau hnub ib ntawm lub lim tiam lawm; rau qhov nws yuav tsum hloov sijhawm thiab kev cai.” Early Writings, 32.
The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, 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. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.
Cov lus qhuab qhia txog Hnub Xanpataus hnub xya yog txoj kev qhuab qhia alpha hauv keeb kwm pib tsa paus ntawm txoj kev txav Millerite uas tau pib ua txoj kev txav Philadelphian Millerite, ces hloov mus rau txoj kev txav Laodicean Millerite xyoo 1856, thiab tom qab ntawd mus ua lub Koom Txoos Laodicean Seventh-day Adventist xyoo 1863. Muam White kuj qhia txog txoj kev qhuab qhia omega hauv keeb kwm ntawm hnub kawg, thaum txoj kev txav Laodicean ntawm ib puas plaub caug plaub txhiab leej hloov mus ua txoj kev txav Philadelphian ntawm ib puas plaub caug plaub txhiab leej. Cov teeb alpha thiab omega raug sawv cev los ntawm txoj kev qhuab qhia txog Hnub Xanpataus hnub xya thiab txoj kev qhuab qhia txog kev yug los ua neeg.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Cov uas nrog Vajtswv sib raug zoo taug kev hauv qhov kaj ntawm Lub Hnub ntawm Kev Ncaj Ncees. Lawv tsis txaj muag rau lawv tus Txhiv Dim los ntawm kev ua kom lawv txoj kev phem qias nyob ntawm Vajtswv xub ntiag. Qhov kaj saum ntuj ci ntsa iab rau saum lawv. Thaum lawv los ze rau qhov xaus ntawm zaj keeb kwm hauv ntiajteb no, lawv txoj kev paub txog Khetos, thiab txog tej lus faj lem uas hais txog nws, nce ntxiv heev. Lawv muaj nqes kawg uas ntsuas tsis tau hauv Vajtswv lub qhov muag; rau qhov lawv nyob hauv kev sib haum xeeb nrog nws Leej Tub. Rau lawv, Vajtswv txoj lus yog yam zoo nkauj thiab ntxim hlub tshaj plaws. Lawv pom nws qhov tseem ceeb. Qhov tseeb raug nthuav tawm rau lawv. Txoj kev qhia txog kev yug los ua cev nqaij daim tawv raug muab qhwv nrog ib qho ci mos muag. Lawv pom tias Vajluskub yog tus yuam sij uas qhib txhua yam tsis meej thiab daws txhua yam kev nyuaj. Cov uas tsis kam txais qhov kaj thiab taug kev hauv qhov kaj yuav tsis muaj peev xwm to taub qhov tsis meej ntawm txoj kev ua neeg dawb huv, tiam sis cov uas tsis tau yig los ris tus ntoo khaub lig thiab raws Yexus qab, yuav pom qhov kaj hauv Vajtswv qhov kaj.” The Southern Watchman, April 4, 1905.
The “doctrine of the incarnation” is also called the “mystery of godliness.”
“Lus qhuab qhia txog kev los ua cev nqaij daim tawv” kuj hu ua “qhov tsis paub tsis meej ntawm kev hwm Vajtswv.”
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
Thiab tsis muaj ib qho kev sib cav li, qhov tsis txawj zais ntawm txoj kev ntshai Vajtswv yog yam loj kawg nkaus: Vajtswv tau tshwm sim nyob hauv cev nqaij daim tawv, raug pom tias ncaj ncees nyob hauv tus Ntsuj Plig, raug cov timtswv pom, raug tshaj tawm rau cov neeg Lwm Haiv Neeg, raug ntseeg hauv ntiajteb no, thiab raug txais nce mus rau hauv yeeb koob. 1 Timothy 3:16.
The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.
“Qhov tseeb zais cia” no raug muab zais tseg mus txog tiam kawg nkaus, thaum cov neeg ncaj ncees pom tias txoj kev qhuab qhia txog kev yug los ua neeg yog omega ntawm Hnub Xanpataus hnub xya.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.
Txawm yog txoj kev zais tob uas tau muab zais tseg txij puag thaum ub thiab dhau txhua tiam neeg los, tiamsis nim no twb raug qhia kom pom tseeb rau Nws cov neeg dawb huv lawm: rau cov uas Vajtswv xav kom paub tias txoj kev nplua nuj ntawm lub yeeb koob ntawm txoj kev zais tob no nyob hauv lwm haiv neeg yog dabtsi; uas yog Khetos nyob hauv nej, yog txoj kev cia siab ntawm lub yeeb koob. Khaulauxais 1:26, 27.
It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.
Nws yog yam tsim nyog heev uas yog Khaulauxi 1:26 thiaj hais txog ib qho “tsis paub tsis meej” uas “tau muab zais cia,” tab sis qhov tsis paub tsis meej ntawd “raug muab qhia tawm” nyob rau hnub kawg. Qhov kaj ntawm cov lus faj lem raug muab qhia tawm thaum cov lus faj lem raug qhib lub cim, raws li tau sawv cev nyob hauv Daniyee kaum ob, qhov chaw uas thaum kawg ntawm 1,260 hnub, nyob rau lub sij hawm kawg, ib zaj lus faj lem raug qhib lub cim. Zaj lus faj lem uas tau muab zais cia rau ntau tiam neeg raug qhib lub cim, thiab zaj lus faj lem ntawd yog qhov tseeb uas thaum raug qhib lub cim lawm ces yog “yeeb koob” uas raug ua kom paub rau cov Neeg Lwm Haiv Neeg nyob rau lub Sunday law. Qhov tsis paub tsis meej ntawd yog Khetos nyob hauv nej, txoj kev cia siab ntawm yeeb koob, uas raug ua kom tiav nyob rau hauv cov hnub uas tus xya tus tim tswv tshuab raj.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Tiamsis nyob rau hauv cov hnub ntawm lub suab ntawm tus tim tswv xya, thaum nws yuav pib tshuab raj, ces qhov tsis to taub uas yog ntawm Vajtswv yuav raug ua kom tiav, raws li Nws tau tshaj tawm rau Nws cov tub qhe cov yaj saub lawm. Qhia Tshwm 10:7.
It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.
Nws tsuas yog tsim nyog xwb uas lub suab ntawm tus tim tswv xya pib nrov rau hnub kaum ntawm lub hli xya, raws li tau sawv cev tseg hauv Tshwm Sim 10:7. Tus tim tswv xya kuj raug sawv cev ua txoj kev txom nyem thib peb, thiab ob txoj kev txom nyem thawj yog Islam, yog li ntawd muab ob tug tim khawv tias txoj kev txom nyem thib peb yog Islam. Qhov tsis paub tob ntawm Vajtswv raug ua kom tiav thaum lub raj ntawm Islam tab tom nrov.
In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.
Nyob rau hauv keeb kwm ntawm lub raj xya, txoj kev qhuab qhia txog kev yug los ua neeg, uas yog txoj kev tsis paub tob ntawm Khetos nyob hauv nej, lossis yog kev koom ua ke ntawm Vajtswv lub hwjchim ntuj ceeb tsheej nrog tib neeg lub neej, raws li Khetos sawv cev thaum Nws txais cev nqaij daim tawv tib neeg los ris rau Nws tus kheej; cov uas tab tom npaj los nyob hauv ib puas plaub caug plaub txhiab leej yuav raug sim seb lawv puas muaj roj thiab txoj kev ntseeg uas tsim nyog kom nkag tau mus rau hauv Chaw Dawb Huv Tshaj. Yog lawv yig, ces txoj kev tsaus ntuj yuav poob los rau saum lawv; yog lawv raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus, lawv yuav raug coj mus saib hauv lub phij xab. Hauv lub phij xab lawv yuav pom txoj kev qhuab qhia txog hnub Xanpataus hnub xya thiab txoj kev qhuab qhia txog kev yug los ua neeg.
As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.
Txawm hais tias ob txoj kev qhuab qhia no tseem ceeb npaum li ntawd los, yam uas kuv tab tom tsom ntsoov tsis yog alpha thiab omega tej teeb pom kev, tiam sis yog qhov uas tus pojniam cev Vajtswv lus tau piav qhia txog Vajtswv haiv neeg nkag mus rau hauv lub chaw dawb huv saum ntuj ceeb tsheej thiab ntsia mus rau hauv lub xab kevcai. Yuav tsum muaj ib lub sijhawm nyob hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej, nyob rau hnub kawg, uas ib puas plaub caug plaub txhiab leej raug coj mus rau hauv Chaw Dawb Huv Tshaj Plaws kom ntsia lub xab kevcai uas raug qhib.
If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.
Yog nej muaj txoj kev ntseeg los lees tias cov yaj saub yog cov piv txwv qhia txog Vajtswv haiv neeg nyob rau hnub kawg, nrog rau txoj kev ntseeg tias Muam White tau raug tshoov siab ib yam nkaus thiab puv npo hauv txhua txoj kev ib yam li txhua tus yaj saub hauv phau Vajlugkub—ces qhov kev siv uas kuv nyuam qhuav nthuav tawm no yuav tsum raug lees txais tias yog qhov tseeb. Ib puas plaub caug plaub txhiab leej yuav tsum raws Khetos qab, los ntawm txoj kev ntseeg, mus rau hauv Chaw Dawb Huv Tshaj Plaws, raws li Muam White hais tias cov neeg ncaj ncees tau ua thaum Lub Kaum Hli 22, 1844. Lub sijhawm ntawd muaj ob pab neeg raug qhia tshwm, cov uas tsis kam nkag mus los ntawm txoj kev ntseeg, thiab cov uas nkag mus.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Kuv raug qhia kom tig rov qab mus rau kev tshaj tawm txog thawj zaug uas Khetos los. Yauhas raug xa los nyob rau hauv tus ntsuj plig thiab lub hwj chim ntawm Eliyas kom npaj Yexus txoj kev. Cov uas tsis kam lees Yauhas zaj lus tim khawv tsis tau txais txiaj ntsig los ntawm Yexus tej lus qhuab qhia. Lawv txoj kev tawm tsam rau txoj xov uas tau qhia ua ntej txog Nws txoj kev los tau muab lawv tso rau hauv qhov chaw uas lawv tsis muaj peev xwm txais tau yam pov thawj uas muaj zog tshaj plaws tias Nws yog tus Mexiyas. Xatas tau coj cov uas tsis kam lees Yauhas txoj xov kom mus deb ntxiv, mus txog qhov tsis kam lees thiab muab Khetos ntsia saum ntoo khaub lig. Los ntawm kev ua li no lawv tau muab lawv tus kheej tso rau hauv qhov chaw uas lawv tsis muaj peev xwm txais tau txoj koob hmoov nyob rau hnub Peetekos, uas yuav tau qhia lawv txoj kev nkag mus rau hauv lub chaw dawb huv saum ntuj ceeb tsheej. Kev rhuav qhib daim ntaub thaiv ntawm lub tuam tsev qhia tias tej kev txi thiab tej kab ke ntawm cov Yudais yuav tsis raug txais yuav ntxiv lawm. Tus Kev Txhi Loj twb raug muab lawm thiab twb raug lees txais lawm, thiab tus Vaj Ntsuj Plig Dawb Huv uas nqes los rau hnub Peetekos tau coj cov thwjtim lub siab ntawm lub chaw dawb huv hauv ntiajteb mus rau lub chaw dawb huv saum ntuj ceeb tsheej, qhov chaw uas Yexus tau nkag mus los ntawm Nws tus kheej cov ntshav, kom nchuav rau saum Nws cov thwjtim tej txiaj ntsig ntawm Nws txoj kev theej txhoj. Tiamsis cov Yudais raug tso tseg nyob rau hauv qhov tsaus ntuj nti tag nrho. Lawv poob tag nrho qhov kaj uas lawv yuav tau muaj txog txoj hau kev cawm seej, thiab tseem tso siab rau lawv tej kev txi thiab tej khoom fij uas tsis muaj nqis lawm. Lub chaw dawb huv saum ntuj ceeb tsheej twb hloov chaw rau lub chaw dawb huv hauv ntiajteb lawm, tiamsis lawv tsis paub txog qhov kev hloov ntawd. Yog li ntawd lawv thiaj tsis muaj peev xwm txais tau txiaj ntsig los ntawm Khetos txoj kev ua tus neeg nruab nrab hauv lub chaw dawb huv.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Coob leej coob ntshai heev rau txoj kev uas cov Yudais tau ua hauv kev tsis lees txais thiab muab Khetos ntsia saum ntoo khaub lig; thiab thaum lawv nyeem txog keeb kwm ntawm txoj kev tsim txom thiab txaj muag uas tau raug rau Nws, lawv xav tias lawv hlub Nws, thiab yuav tsis tau tsis lees Nws ib yam li Petus tau ua, los sis yuav tsis tau muab Nws ntsia saum ntoo khaub lig ib yam li cov Yudais tau ua. Tiamsis Vajtswv uas nyeem tau txhua tus neeg lub siab, tau coj txoj kev hlub ntawd uas lawv hais tias lawv muaj rau Yexus los rau ntawm qhov kev sim. Tag nrho ntuj ceeb tsheej tau saib nrog txoj kev txaus siab tob kawg rau qhov uas tib neeg txais thawj tug tim tswv txoj xov li cas. Tiamsis coob leej uas hais tias lawv hlub Yexus, thiab uas tau los kua muag thaum lawv nyeem zaj dab neeg hais txog tus ntoo khaub lig, tau thuam txoj xov zoo txog Nws txoj kev yuav los. Es tsis yog txais txoj xov ntawd nrog kev xyiv fab, lawv tshaj tawm tias nws yog ib qho kev dag ntxias. Lawv ntxub cov uas hlub Nws txoj kev tshwm sim los thiab ntiab lawv tawm hauv tej koom txoos. Cov uas tsis lees txais thawj txoj xov ntawd tsis tau txais txiaj ntsig los ntawm txoj xov thib ob; thiab lawv kuj tsis tau txais txiaj ntsig los ntawm txoj kev quaj thaum ib tag hmo, uas yog npaj lawv kom lawv tau nrog Yexus los ntawm txoj kev ntseeg nkag mus rau hauv qhov chaw dawb huv tshaj plaws ntawm lub tuam tsev teev ntuj saum ntuj ceeb tsheej. Thiab vim qhov uas lawv tau tsis lees txais ob txoj xov ua ntej ntawd, lawv twb ua rau lawv txoj kev nkag siab tsaus ntuj nti heev kom txog rau qhov lawv tsis pom ib qho kaj nyob hauv txoj xov ntawm tus tim tswv thib peb, uas qhia txoj kev nkag mus rau hauv qhov chaw dawb huv tshaj plaws. Kuv pom tias ib yam li cov Yudais tau muab Yexus ntsia saum ntoo khaub lig, cov koom txoos uas tsuas muaj npe xwb kuj tau muab cov lus no ntsia saum ntoo khaub lig thiab, yog li ntawd, lawv tsis muaj kev paub txog txoj kev nkag mus rau hauv qhov chaw dawb huv tshaj plaws, thiab lawv tsis muaj peev xwm tau txais txiaj ntsig los ntawm Yexus txoj kev thov ntuj pab nyob ntawd. Ib yam li cov Yudais, uas tau muab lawv tej kev txi uas tsis muaj qab hau, lawv kuj nce lawv tej lus thov uas tsis muaj qab hau mus rau chav ntawd uas Yexus twb tawm hauv lawm; thiab Xatas, zoo siab rau txoj kev dag ntxias ntawd, coj tus yam ntxwv zoo li kev ntseeg, thiab coj tej siab ntsws ntawm cov uas hais tias lawv yog Khixatia no los cuag nws tus kheej, ua hauj lwm nrog nws lub hwj chim, nws tej cim, thiab tej txuj ci dag cuav, kom khi lawv ruaj rau hauv nws lub cuab.” Early Writings, 259–261.
Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.
Niam Tsev White txheeb xyuas txoj kev sim siab uas nce mus ib kauj ruam dhau ib kauj ruam hauv keeb kwm ntawm Yauhas tus Cais Neeg Ua Kev Cai Raus Dej thiab ntawm Khetos, uas tau xaus rau qhov uas cov Yudais poob mus rau hauv txoj kev tsaus ntuj tag nrho, txhawm rau ua piv txwv txog tib yam keeb kwm ntawd hauv lub sijhawm ntawm cov Millerites, uas yog keeb kwm alpha ntawm Niam Tsev White, tus yaj saub pojniam thaum ub rau cov hnub kawg. Qhov kev sim siab txiav txim sia-lossis-tuag thaum pib yog hais txog kev nkag mus rau hauv Chav Dawb Huv Tshaj Plaws los sis tsis kam ua li ntawd. Kev tsis kam ua li ntawd tau coj tib txoj kev tsaus ntuj los rau saum cov neeg ntxeev siab hauv keeb kwm Millerite ib yam li qhov uas tau los rau saum cov Yudais ntxeev siab hauv keeb kwm ntawm Khetos.
Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.
Yexus ib txwm piav qhia txog qhov kawg ntawm ib yam, nrog rau qhov pib ntawm ib yam; yog li ntawd, thaum Muam White raug coj mus rau hauv Chav Dawb Huv Tshaj Plaws thiab ntsia ntsoov lub phij xab uas qhib lawm, muaj kev txuas nrog txoj kev sim siab ntawm Lub Kaum Hli 22, 1844, qhov no qhia meej tias ib puas plaub caug plaub txhiab leej yuav raug sim rau qhov uas lawv yuav raws tus Menyuam Yaj mus rau hauv Chav Dawb Huv Tshaj Plaws los sis yuav mus rau hauv txoj kev tsaus ntuj uas zoo kawg nkaus mus ib txhis. Qhov tseeb no yog tsa rau saum txoj kev ntseeg uas to taub tias cov yaj saub txheej thaum ub tab tom ua piv txwv txog Vajtswv haiv neeg nyob rau tiam kawg thaum lawv tus kheej los ua ib feem ntawm zaj lus tim khawv uas tau raug sau tseg. Muam White ua piv txwv txog ob pab tib si.
“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Thaum tseem nyob hauv lub xeev ntawm kev poob siab no, kuv tau muaj ib zaj npau suav uas ua rau kuv lub siab raug kov heev. Kuv npau suav pom ib lub tuam tsev, uas muaj neeg coob coob tab tom ntws mus rau ntawd. Tsuas yog cov uas mus nrhiav chaw nkaum hauv lub tuam tsev ntawd xwb thiaj yuav raug cawm dim thaum lub sij hawm kaw lawm. Txhua tus uas tseem nyob sab nraud yuav ploj mus ib txhis. Cov neeg coob coob sab nraud uas mus raws lawv tej kev sib txawv, thuam thiab luag ntxhi cov uas tab tom nkag mus rau hauv lub tuam tsev, thiab hais rau lawv tias txoj kev cawm dim no yog ib qho kev dag ntxias uas txawj npaj los, thiab qhov tseeb ces yeej tsis muaj ib yam kev phom sij dab tsi yuav tsum zam li. Lawv tseem txawm txeeb qee leej los txwv kom lawv txhob maj nroos nkag mus rau hauv cov ntsa ntawd.”
“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
“Vim ntshai tsam luag thuam thuam, kuv xav tias yuav zoo dua yog tos kom txog thaum cov neeg coob coob tawg mus, los yog kom txog thaum kuv yuav nkag tau mus yam lawv tsis pom. Tiamsis cov neeg hajyam coob tuaj ntxiv es tsis yog tsawg zuj zus, thiab vim ntshai tsam lig dhau lawm, kuv thiaj maj nroos tawm hauv kuv lub tsev thiab thawb nrig hla hauv pab neeg coob ntawd. Vim kuv kub siab xav mus txog lub tuam tsev, kuv tsis pom thiab tsis quav ntsej txog pab neeg uas nyob ncig kuv. Thaum kuv nkag mus rau hauv lub tuam tsev lawm, kuv pom tias lub tuam tsev loj kawg ntawd raug txhawb los ntawm ib tug ncej loj heev xwb, thiab ntawm tus ncej ntawd muaj ib tug yaj raug khi rau, nws raug muab rwj tas thiab ntshav ntws. Peb cov uas nyob ntawd zoo li twb paub lawm tias tus yaj no raug muab dua thiab raug nplawm rau vim peb. Txhua tus uas nkag mus hauv lub tuam tsev yuav tsum los sawv ntawm nws xub ntiag thiab lees txim txog lawv tej kev txhaum.”
“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Nyob tam sim ntawd ua ntej tus Menyuam Yaj muaj tej lub zwm txwv uas raug tsa siab, saum tej ntawd muaj ib pawg neeg zaum nyob, lawv zoo siab kawg nkaus. Qhov kaj ntawm ntuj ceeb tsheej zoo li ci ntsa iab saum lawv tej ntsej muag, thiab lawv qhuas Vajtswv thiab hu nkauj ua tsaug nrog kev xyiv fab, suab ntawd zoo li cov suab seev ntawm cov tim tswv. Cov no yog cov uas tau los cuag tus Menyuam Yaj ua ntej, lees lawv tej kev txhaum, tau txais kev zam txim, thiab tam sim no tab tom tos ntsoov nrog kev zoo siab txog ib qho xwm txheej kaj siab uas yuav los.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.
“Txawm yog tom qab uas kuv twb nkag mus hauv lub tsev lawm, ib txoj kev ntshai txawm los kav kuv, nrog rau ib qho kev txaj muag uas kuv yuav tsum txo hwjchim rau ntawm cov neeg no xub ntiag. Los kuv zoo li raug yuam kom txav mus rau tom ntej, thiab kuv tab tom maj mam hla ncig tus ncej kom thiaj tig mus ntsib tus menyuam yaj, thaum ntawd ib lub raj nplaim nrov tuaj, lub tuam tsev tshee hnyo, tej suab qw ntawm txoj kev kovyeej txawm sawv los ntawm cov neeg dawb huv uas tau sib sau ua ke, ib qho ci ntsa iab txaus ntshai txawm ci kaj lug rau hauv lub tsev, ces txhua yam txawm dhau los ua kev tsaus ntuj tuab nrees. Cov neeg zoo siab ntawd txhua tus twb ploj mus nrog qhov ci ntsa iab lawm, thiab kuv raug tso tseg ib leeg xwb hauv txoj kev ntshai ntsiag to ntawm hmo ntuj. Kuv tsim dheev los nrog kev txom nyem loj hauv siab, thiab yuav luag tsis taus ntseeg kuv tus kheej tias kuv tsuas yog tab tom npau suav xwb. Nws zoo li rau kuv tias kuv txoj kev puas tsuaj twb raug txiav tseg lawm, tias tus Ntsuj Plig ntawm tus Tswv tau ncaim kuv mus lawm, tsis muaj hnub yuav rov qab los li.”
“Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’
“Tsis ntev tom qab no kuv tau muaj dua ib zaj npau suav. Kuv zoo li tab tom zaum hauv txoj kev poob siab kawg nkaus, muab kuv lub ntsej muag zais rau hauv kuv ob txhais tes, thiab xav li no tias: Yog Yexus nyob saum ntiajteb no, kuv yuav mus cuag Nws, ntog kuv tus kheej rau ntawm Nws ko taw, thiab qhia Nws txhua yam kev txom nyem uas kuv raug. Nws yuav tsis tig nraub qaum rau kuv, Nws yuav muaj kev hlub tshua rau kuv, thiab kuv yuav hlub thiab ua haujlwm rau Nws mus ib txhis. Thaum ntawd kiag lub qhov rooj qhib, thiab ib tug neeg uas muaj cev zoo nkauj thiab ntsej muag zoo ntxim nyiam tau los hauv. Nws ntsia kuv nrog txoj kev khuv leej thiab hais tias: ‘Koj puas xav pom Yexus? Nws nyob ntawm no, thiab koj pom tau Nws yog koj xav li ntawd. Cia li nqa txhua yam uas koj muaj thiab raws kuv qab los.’”
“I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.
“Kuv hnov qhov no nrog txoj kev xyiv fab uas hais tsis tau tawm, thiab zoo siab hlo sau ua ke txhua yam me me uas yog kuv tug, txhua yam khoom muaj nqis me uas kuv khaws cia, thiab kuv thiaj ua raws kuv tus coj. Nws coj kuv mus rau ib lub ntaiv siab ntxhab thiab zoo li tsis ruaj khov. Thaum kuv pib nce cov theem ntaiv, nws ceeb toom kuv kom khaws kuv ob lub qhov muag ntsia mus rau saud, tsam kuv kiv taub hau thiab ntog. Muaj ntau tus lwm tus uas tab tom nce txoj kev siab ntxhab ntawd tau poob ua ntej lawv mus txog saum toj.”
“Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.
“Thaum kawg peb mus txog kauj ruam kawg, thiab sawv ntawm ib lub qhov rooj. Ntawm no kuv tus uas coj kuv hais kom kuv tso tseg txhua yam uas kuv tau nqa nrog kuv los. Kuv zoo siab hlo muab lawv tso cia; ces nws qhib lub qhov rooj thiab txib kom kuv nkag mus. Nyob ib pliag xwb kuv twb sawv ntawm Yexus xub ntiag lawm. Tsis muaj txoj kev yuam kev txog lub ntsej muag zoo nkauj ntawd li. Txoj kev qhia tawm ntawm txoj kev siab dawb thiab hwjchim loj kawg nkaus ntawd tsis yog yuav yog leejtwg li tsuas yog Nws xwb. Thaum Nws tsa muag ntsia saum kuv, kuv paub tam sid tias Nws paub txhua qhov xwm txheej hauv kuv lub neej thiab txhua yam kev xav thiab kev hnov hauv kuv lub siab.”
“I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.
“Kuv tau sim thaiv kuv tus kheej kom dim ntawm Nws lub ntsej muag ntsia kuv, vim kuv xav tias kuv tsis muaj peev xwm tiv taus Nws ob lub qhov muag uas tshawb nrhiav tob tob ntawd; tiam sis Nws txav los ze nrog ib qho luag ntxhi, thiab muab Nws txhais tes tso saum kuv taub hau, hais tias: ‘Tsis txhob ntshai.’ Suab ntawm Nws lub suab qab zib ua rau kuv lub siab tshee hnyo nrog ib txoj kev kaj siab uas nws tsis tau muaj dua li. Kuv muaj kev xyiv fab heev dhau uas kuv hais tsis taus ib lo lus li, tiam sis raug kev xav tob tob kov yeej, kuv txawm poob cev ti nkaus ntawm Nws ko taw. Thaum kuv pw ntawd tsis muaj zog li, tej xwm txheej uas muaj kev zoo nkauj thiab hwjchim ci ntsa iab dhau los rau ntawm kuv xub ntiag, thiab kuv zoo li twb mus txog qhov chaw ruaj ntseg thiab kev thaj yeeb ntawm ntuj ceeb tsheej lawm. Thaum kawg kuv lub zog rov qab los, thiab kuv sawv tsees. Ob lub qhov muag hlub tshua ntawm Yexus tseem ntsia ntsoov kuv, thiab Nws txoj kev luag nyav puv npo kuv tus plig nrog kev zoo siab. Nws lub xub ntiag puv npo kuv nrog ib txoj kev hwm dawb huv thiab ib txoj kev hlub uas piav tsis tau.”
“My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.
“Tus uas coj kuv tam sim no qhib lub qhov rooj, thiab wb ob leeg tawm mus. Nws hais kom kuv rov nqa tag nrho tej yam uas kuv tau tso tseg sab nraud. Thaum ua li ntawd tiav lawm, nws muab ib txoj hlua ntsuab uas qhwv ruaj khov rau kuv. Nws qhia kom kuv muab tso ze kuv lub siab, thiab thaum twg kuv xav pom Yexus, ces rho nws tawm hauv kuv xub ntiag thiab ncab nws kom ntev npaum li nws ncab tau. Nws ceeb toom kuv kom tsis txhob cia nws nyob qhwv ntev ntev, tsam nws yuav txhaws ua pob caus thiab nyuaj rau ncab kom ncaj. Kuv muab txoj hlua tso ze kuv lub siab thiab nqes los raws ntaiv nqaim nqaim nrog kev xyiv fab, qhuas tus Tswv thiab qhia rau txhua tus uas kuv ntsib tias lawv yuav nrhiav tau Yexus qhov twg. Txoj npau suav no tau muab kev cia siab rau kuv. Hauv kuv lub siab, txoj hlua ntsuab sawv cev rau txoj kev ntseeg, thiab txoj kev zoo nkauj nrog txoj kev yooj yim ntawm kev tso siab rau Vajtswv pib kaj ntug los rau hauv kuv tus ntsuj plig.” Testimonies, volume 1, 27–29.
From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.
Txij thaum xaus rooj sib txoos hauv Exeter hnub tim 17 lub Yim Hli mus txog hnub tim 22 lub Kaum Hli xyoo 1844 yog rau caum rau hnub. Cov rau caum rau hnub ntawd sawv cev rau lub sijhawm ntawm kev tshaj tawm Txoj Kev Quaj Thaum Ib Tag Hmo, thiab hauv lub ntsiab lus ntawm zaj lus piv txwv hais txog kaum tus nkauj xwb, cov uas thaum ntawd tshaj tawm txoj xov ntawd sawv cev rau cov uas muaj roj, hos cov uas tsis tau tshaj tawm txoj xov ntawd thaum ntawd tsis muaj roj.
In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?
Hauv zaj lus piv txwv ntawd, txoj kev sib yuav tau muaj tshwm sim thaum pib ntawm lub sijhawm ncua tos. Txoj kev sib yuav raws cai tau muaj lawm, ces txhua tus rov mus tsev thiab tos mus txog thaum tus nraug vauv leej txiv txiav txim seb puas tsim nyog ua kom txoj kev sib yuav ntawd tiav raws li txij nkawm. Kev tsis ncaj ncees ntawm thawj zaug kev sib yuav thiab txoj kab ke thib ob thaum ib tag hmo raug suav hais tias yog kev deev luag poj luag txiv. Lub sijhawm ncua tos ntawd yog raws li tus nraug vauv leej txiv tos saib yam uas yuav tshwm sim rau tus nkauj nyab nyob rau ib ntus sijhawm. Nws puas xeeb tub?
When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.
Thaum tus txiv txiav txim tias txhua yam yeej zoo lawm, ces txoj kev taug kev thaum ib tag hmo thiaj pib, thiab nws pib thaum hmo ntuj kom txhob raug cua sov hnyav ntawm nruab hnub hauv Palestine. Vim li no, cov ntxhais nkauj nyab tus uas nrog nws nyob, yog cov nkauj xwb hauv zaj lus piv txwv ntawd, thiaj raug kom muaj lawv tus kheej lub teeb thiab roj npaj tos rau txoj kev hu thaum ib tag hmo uas tshaj tawm tias txoj kev taug kev mus rau kev tshoob twb pib lawm, rau qhov nws yuav muaj nyob thaum hmo ntuj. Hauv Exeter txoj kev hu thaum ib tag hmo tau los txog, thiab koj yeej yog muaj roj txaus npaj rau txoj kev taug kev lawm los yog koj tsis muaj.
When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.
Thaum lawv tawm hauv Exeter nrog txoj xov ntawd mus, lawv tab tom ua piv txwv txog ib haiv neeg uas raug muab khi ntsia tseg lawm. Qee leej muaj roj txaus kom nkag tau rau hauv kev sib yuav thaum Lub Kaum Hli 22, 1844, hos qee leej tsis muaj. Rau caum rau hnub ntawd sawv cev rau ib ntu sijhawm uas Vajtswv haiv neeg raug khi ntsia tseg rau qhov rooj kaw ntawm txoj cai Hnub Caiv. Yog lawv muaj roj raws li tus nqi tsim nyog, lawv thiaj nkag tau los ntawm kev ntseeg mus rau hauv Qhov Chaw Dawb Huv Tshaj. Muam White tau ua piv txwv txog Vajtswv haiv neeg nkag mus rau hauv Qhov Chaw Dawb Huv Tshaj hauv tiam kawg, thiab hauv nws zaj keeb kwm alpha, nws yog ib qho kev sim siab ntawm txoj sia lossis kev tuag uas cuam tshuam nrog kev nkag mus rau hauv Qhov Chaw Dawb Huv Tshaj los ntawm kev ntseeg. Hauv tiam kawg, ib puas plaub caug plaub txhiab leej yuav raug sim xyuas seb lawv puas yuav nkag mus rau hauv Qhov Chaw Dawb Huv Tshaj los ntawm kev ntseeg. Nws yog dua ib zaug ntxiv ib qho kev sim siab ntawm txoj sia lossis kev tuag.
We will continue these things in the next article.
Peb yuav txuas ntxiv hais txog tej no hauv tsab xov xwm tom ntej.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.
“Hauv kev ntxuav lub tuam tsev, Yexus tab tom tshaj tawm Nws tes dej num ua tus Mexiyas, thiab tab tom nkag mus pib Nws tes hauj lwm. Lub tuam tsev ntawd, uas raug tsa los ua chaw nyob ntawm Vajtswv lub xub ntiag, raug npaj tseg kom yog ib zaj lus qhuab qhia pom tseeb rau cov Ixayees thiab rau lub ntiajteb. Txij puag thaum ub ib txhis los lawm, Vajtswv lub hom phiaj yog tias txhua tus uas raug tsim, txij li cov seraph uas ci ntsa iab thiab dawb huv mus txog rau neeg, yuav tsum yog ib lub tuam tsev rau tus Tsim Txiaj nyob hauv. Vim yog kev txhaum, tib neeg thiaj tsis ua lub tuam tsev rau Vajtswv lawm. Ua kom tsaus nti thiab qias vuab tsuab los ntawm kev phem, neeg lub siab tsis qhia tawm tau Vajtswv tus uas muaj hwjchim ci ntsa iab lawm. Tiamsis los ntawm Vajtswv Leej Tub los yug ua neeg, ntuj ceeb tsheej lub hom phiaj thiaj li raug ua kom tiav. Vajtswv nyob hauv tib neeg, thiab los ntawm txoj kev cawm dim txoj kev tshav ntuj, neeg lub siab rov qab los ua Nws lub tuam tsev dua. Vajtswv tau npaj tseg tias lub tuam tsev hauv Yeluxalees yuav tsum yog ib tug timkhawv tsis tu ncua txog txoj hmoo siab kawg uas qhib tseg rau txhua tus ntsujplig. Tiamsis cov Yudais tsis tau to taub lub ntsiab tseem ceeb ntawm lub tsev uas lawv saib nrog kev khav theeb heev. Lawv tsis tau muab lawv tus kheej cob rau ua tej lub tuam tsev dawb huv rau Vaj Ntsujplig. Lub loog ntawm lub tuam tsev hauv Yeluxalees, uas puv nkaus ntawm kev kub ntxhov ntawm txoj kev ua lag luam tsis dawb huv, sawv cev muaj tseeb heev rau lub tuam tsev ntawm neeg lub siab, uas raug qias neeg los ntawm txoj kev ntshaw cev nqaij daim tawv thiab tej kev xav tsis dawb huv nyob ntawd.”
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Hauv kev ntxuav lub tuam tsev kom dim ntawm cov neeg yuav thiab cov neeg muag ntawm lub ntiajteb no, Yexus tau tshaj tawm Nws tes haujlwm los ntxuav lub siab kom dim ntawm kev qias neeg ntawm kev txhaum,—ntawm tej kev ntshaw hauv ntiajteb, tej kev ntshaw qia dub, tej cwj pwm phem, uas ua rau tus ntsujplig puas tsuaj. Malachi 3:1–3 quoted.” Kev Xav Tau Ntawm Txhua Tiam, 161.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Tus yaj saub hais tias, “Kuv pom dua ib tug timtswv nqes saum ntuj los, muaj hwjchim loj; thiab lub ntiajteb raug ci ntsa iab los ntawm nws lub hwjchim ci ntsa iab. Nws thiaj qw nrov nroo nrog lub suab muaj zog, hais tias, Npanpiloo tus loj tau poob lawm, tau poob lawm, thiab tau dhau los ua chaw nyob ntawm dab phem” (Revelation 18:1, 2). Nov yog tib zaj lus uas tus timtswv thib ob tau muab. Npanpiloo tau poob lawm, “vim nws tau ua kom txhua haiv neeg haus cawv txiv hmab ntawm txoj kev chim rau nws txoj kev ua nkauj ua nraug” (Revelation 14:8). Cawv ntawd yog dabtsi?—Yog nws tej lus qhuab qhia cuav. Nws tau muab ib hnub Xanpataus cuav rau lub ntiajteb hloov chaw ntawm Hnub Xanpataus ntawm txoj kevcai thib plaub, thiab nws tau rov hais dua lo lus dag uas Xatas xub hais rau Evas hauv Edees—uas tus ntsujplig muaj kev tsis txawj tuag raws li ntuj tsim. Muaj ntau yam yuamkev uas yog tib haivneeg li ntawd nws tau nthuav mus dav thiab deb, “qhia tej lus sam hwm ntawm tibneeg ua lus qhuab qhia” (Matthew 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Thaum Yexus pib Nws txoj hauj lwm qhuab qhia rau sawv daws, Nws tau ntxuav lub Tuam Tsev kom dim ntawm nws txoj kev qias neeg thuam ntuj thuam teb. Ntawm cov haujlwm kawg hauv Nws txoj hauj lwm qhuab qhia yog kev ntxuav lub Tuam Tsev zaum ob. Yog li ntawd thiab, nyob rau hauv txoj hauj lwm kawg rau kev ceeb toom rau lub ntiaj teb, muaj ob txoj kev hu txawv txav uas raug xa mus rau cov pawg ntseeg. Txoj xov ntawm tus tim tswv thib ob yog, ‘Npanpiloo poob lawm, poob lawm, lub nroog loj ntawd, vim nws tau ua rau txhua haiv neeg haus cawv txiv hmab ntawm txoj kev chim ntawm nws txoj kev deev luag poj luag txiv’ (Revelation 14:8). Thiab nyob rau hauv lub suab qw nrov nrov ntawm txoj xov ntawm tus tim tswv thib peb, muaj ib lub suab hnov los saum ntuj hais tias, ‘Cia li tawm hauv nws los, nej kuv haiv neeg, kom nej tsis txhob koom nrog nws tej kev txhaum, thiab kom nej tsis txhob txais nws tej mob kev raug txim. Rau qhov nws tej kev txhaum tau nce mus txog saum ntuj, thiab Vajtswv tau nco ntsoov nws tej kev ua txhaum cai lawm’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.