The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.
“Kev Qhia Tshwm ntawm Yexus Khetos” raug qhib tawm rau Vajtswv haiv neeg thaum “lub sij hawm twb los txog ze lawm.” Zaj lus ceeb toom kawg rau noob neej raug muab tawm tam sim ua ntej lub sij hawm sim siab ntawm tib neeg xaus, thiab zaj lus kawg ntawd raug sawv cev hauv ntau txoj kab lus yaj saub hauv phau Vajlugkub. Hauv Tshwm Sim kaum plaub, zaj lus ceeb toom kawg ntawd raug sawv cev los ntawm peb tug tim tswv.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
Thiab kuv pom dua ib tug timtswv ya nyob nruab nrab saum ntuj, tuav txoj moo zoo uas nyob mus ib txhis kom tshaj tawm rau cov uas nyob saum npoo av, thiab rau txhua haiv neeg, txhua xeem, txhua yam lus, thiab txhua pawg neeg, nws hais nrov nrov tias, Cia li ntshai Vajtswv, thiab qhuas nws lub hwjchim; rau qhov lub sijhawm uas nws yuav txiav txim twb los txog lawm; thiab nej cia li pe hawm tus uas tsim lub ntuj, lub ntiajteb, dej hiav txwv, thiab tej qhov dej txhawv.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
Ces muaj dua ib tug tim tswv raws qab tuaj, hais tias, Npanpiloo poob lawm, poob lawm, lub nroog loj ntawd, vim nws tau ua kom txhua haiv neeg haus cawv txiv hmab ntawm txoj kev npau taws uas yog nws txoj kev deev hluas nraug.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Ces tus timtswv thib peb txawm raws lawv qab los, qw nrov nrov hais tias, Yog leejtwg pe hawm tus tsiaj qus thiab nws daim duab, thiab txais nws lub cim rau ntawm nws lub hauv pliaj los yog ntawm nws txhais tes, tus ntawd yuav haus cawv txiv hmab uas yog Vajtswv txojkev npau taws, uas raug muab nchuav tawm yam tsis tov rau hauv lub khob ntawm Nws txojkev chim; thiab nws yuav raug tsim txom los ntawm hluav taws thiab leej faj nyob rau ntawm cov timtswv dawb huv xubntiag, thiab nyob rau ntawm tus Menyuam Yaj xubntiag: Thiab pa taws ntawm lawv txojkev tsim txom yuav nce mus ib txhis tsis kawg li: thiab lawv yuav tsis muaj kev so nruab hnub los hmo ntuj, yog cov uas pe hawm tus tsiaj qus thiab nws daim duab, thiab tus twg uas txais lub cim ntawm nws lub npe. Ntawm no yog cov neeg dawb huv txojkev ua siab ntev: ntawm no yog cov uas ceev Vajtswv tej lus txib, thiab txojkev ntseeg ntawm Yexus. Tshwm Sim 14:6–12.
In chapter eighteen of Revelation the very same message announces the fall of Babylon.
Hauv tshooj kaum yim ntawm Phau Tshwm Sim, tib zaj lus ntawd tshaj tawm txog qhov kev poob ntawm Npanpiloo.
And after these things 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, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice 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 18:1–5.
Tom qab tej no lawm kuv pom dua ib tug timtswv nqes saum ntuj los, muaj hwjchim loj kawg; thiab lub ntiajteb kaj nrig vim nws lub yeeb koob. Thiab nws qw nrov nroo nrog suab muaj zog, hais tias, Npanpiloo tus loj tau poob lawm, tau poob lawm, thiab tau dhau los ua chaw nyob ntawm tej dab phem, thiab yog lub chaw khaws ntawm txhua tus ntsujplig qias neeg, thiab yog tawb kaw ntawm txhua hom noog qias thiab ntxub ntxaug. Rau qhov txhua haiv neeg tau haus cawv txiv hmab ntawm txoj kev chim txhaum ntawm nws txoj kev nkauj kev nraug liab qab, thiab tej vajntxwv hauv ntiajteb tau ua nkauj ua nraug nrog nws, thiab cov tub lag tub luam hauv ntiajteb tau nplua nuj vim txoj kev nplua mias ntawm nws tej kev lom zem nplua nuj. Thiab kuv hnov dua ib lub suab saum ntuj hais tias, Nej cov uas yog kuv haiv neeg, cia li tawm hauv nws los, xwv kom nej txhob koom nrog nws tej kev txhaum, thiab xwv kom nej txhob raug nws tej kev raug txim. Rau qhov nws tej kev txhaum tau nce mus txog saum ntuj, thiab Vajtswv tau nco ntsoov txog nws tej kev ua phem. Tshwmsim 18:1–5.
The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.
Kab lus yav tom ntej ntawm keeb kwm, los sis peb kuj hais tau tias, kab txheej xwm uas raug sawv cev los ntawm tus tim tswv uas ci ntsa iab rau lub ntiaj teb nrog nws lub hwjchim ci ntsa iab hauv tshooj kaum yim, sawv cev rau cov txheej xwm uas coj mus txog rau qhov xaus ntawm kev txiav txim, qhov xaus ntawm lub sijhawm sim neeg, thiab xya lub nplawm kawg. Keeb kwm yav tom ntej uas raug sawv cev hauv tshooj kaum yim ntawd khiav mus “ua ke sib txig” nrog kab keeb kwm yav tom ntej uas raug sawv cev los ntawm peb tus tim tswv hauv tshooj kaum plaub.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Vajtswv tau muab tej lus hauv Tshwmsim 14 tso rau hauv kab kev ntawm tej lus faj lem, thiab lawv txoj hauj lwm yuav tsum tsis txhob tu mus txog rau thaum xaus ntawm zaj keeb kwm ntawm lub ntiaj teb no. Txoj lus ntawm thawj tug tim tswv thiab ntawm tus tim tswv thib ob tseem yog qhov tseeb rau lub sijhawm no, thiab yuav tsum khiav mus raws nraim ib kab nrog txoj lus no uas ua raws los. Tus tim tswv thib peb tshaj tawm nws tej lus ceeb toom nrog ib lub suab nrov nrov. ‘Tom qab tej no,’ Yauhas hais tias, ‘kuv pom dua ib tug tim tswv nqes saum ntuj los, muaj hwj chim loj, thiab lub ntiaj teb raug ci pom kev los ntawm nws lub koob meej.’ Nyob hauv qhov kev kaj no, qhov kaj ntawm tag nrho peb txoj lus raug muab los koom ua ke.” The 1888 Materials, 803, 804.
The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.
Peb tug tim tswv hauv tshooj kaum plaub uas ya nyob nruab nrab saum ntuj, yog lub cim qhia txog ib txoj xov thoob qab ntuj uas xaus nrog lub cim ntawm tus tsiaj qus thiab kev kaw ntawm lub sijhawm sim siab. Hauv tshooj kaum yim tag nrho lub ntiajteb raug ci ntsa iab los ntawm lub yeeb koob ntawm tus tim tswv uas nws txoj xov kuj xaus nrog kev kaw ntawm lub sijhawm sim siab.
The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.
Txoj xov uas tau sawv cev ua cim los ntawm peb tug timtswv hauv tshooj kaum plaub, thiab uas kuj tau sawv cev los ntawm tus timtswv uas nqes los hauv tshooj kaum yim, yog ob daim duab piv txwv ntawm tib txoj xov ceeb toom ntawd. Hauv Phau Vajlugkub tsis muaj dab tsi rov hais tsis tsim nyog, tsis muaj dab tsi pov tseg lawm. Qhov uas Yauhas qhia tib txoj xov qub ntawd ntau dua ib zaug yog kev hais kom hnyav txog qhov tseem ceeb ntawm txoj xov ntawd, thiab nws qhia txog Vajtswv txoj kev qhia uas yog ib txoj cai hauv phau Vajlugkub hu ua “rov hais dua thiab nthuav kom dav.” Kev coj ob txoj kab keeb kwm yaj saub los sib txuas ua ke yuav nthuav tawm tej qhov tseeb uas yuav tsis raug paub nyob hauv ib txoj kab twg yog hais tias muab cais tawm ntawm lwm txoj kab. Niaj hnub no, yog koj coj ob tug timkhawv ntawm tib qhov xwm txheej mus rau hauv tsev hais plaub kom ua timkhawv, nkawd tej zaum yuav muab lus ceeb toom sib txawv kiag li raws li nkawd txoj kev xav nom tswv lossis kev xav hauv zej zog. Qhov no tsis yog li ntawd rau cov timkhawv hauv Phau Vajlugkub; lawv ib txwm sib haum, thiab yog hais tias zoo li lawv tsis sib haum rau koj pom, ces yog koj tab tom saib ib yam dab tsi tsis raug lawm.
The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.
Ob daim duab piv txwv uas peb tab tom saib no yog tib lo lus ceeb toom kiag uas phau ntawv Malakhi sawv cev tias yog kev rov qab los ntawm Eliyas tus yaj saub. Peb qho lus ntawd txhua yam tuaj txog ua ntej lub sijhawm txiav txim siab ntawm txoj kev khuvleej xaus—vim lo lus ceeb toom uas muaj nyob hauv peb txoj kab lus faj lem ntawd tsis yog tsuas yog muab los ua ntej lub sijhawm txiav txim siab ntawm txoj kev khuvleej xaus xwb, tiam sis txoj kev khuvleej xaus ntawd yog lub ntsiab chaw siv los ua qhov taw qhia tiag tiag, yog lub ntsiab lus uas yuav hais tau, ntawm txhua lo lus ceeb toom ntawd. Qhov tseeb tiag, yog muaj ib lo lus ceeb toom twg raug tshaj tawm los sis raug piav qhia los ntawm ib tug yaj saub twg, nws yeej yog tib lo lus ceeb toom nkaus li Tshwm Sim kaum plaub, kaum yim, thiab Malakhi zaj lus faj lem txog Eliyas.
These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.
Peb peb kab lus faj lem no kuj muaj peev xwm qhia tau yooj yim tias lawv khiav sib luag rau ib leeg. Hais li ntawd los, muaj ob lub hauv paus tseem ceeb ntawm cov ntaub ntawv nyob hauv kev faj lem hauv phau Vajlugkub. Ib lub yog kev txheeb xyuas txog cov txheej xwm uas nthuav tawm ua ntu zus thaum kawg ntawm lub ntiaj teb los txog. Lwm lub hauv paus ntawm cov ntaub ntawv yog daim duab piv txwv ntawm cov yaj saub tej haujlwm uas txuas nrog rau txoj xov uas piav qhia txog cov txheej xwm yav tom ntej.
There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.
Muaj ob txoj cai uas tsim nyog xav txog nrog rau tej tswv yim no. Thawj txoj cai yog hais tias txhua tus yaj saub hais txog hnub kawg ntawm lub ntiajteb, uas yog qhov chaw uas lub sij hawm sim neej raug kaw.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Txhua tus yaj saub thaum ub hais lus tsawg dua rau lawv tus kheej tiam dua li rau peb lub tiam, yog li ntawd lawv tej lus faj lem tseem muaj hwj chim siv rau peb. ‘Tam sim no txhua yam no tau tshwm sim rau lawv ua yam piv txwv; thiab twb raug sau cia rau peb tej lus ceeb toom, rau peb cov uas hnub kawg ntawm lub ntiajteb twb los txog lawm.’ 1 Khaulee 10:11. ‘Tsis yog rau lawv tus kheej, tiamsis yog rau peb, uas lawv tau ua haujlwm pab txog tej no, tej uas nim no raug qhia rau nej los ntawm cov uas tau tshaj tawm txoj moo zoo rau nej los ntawm tus Vaj Ntsuj Plig Dawb Huv uas raug txib nqes saum ntuj los; tej no yog yam uas cov timtswv ntshaw saib kom tob.’ 1 Petus 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Phau Vajlugkub tau khaws cia thiab muab nws tej txiaj ntsig tseem ceeb khi ua ke rau tiam neeg kawg no. Txhua yam xwm txheej loj thiab txhua yam kev ua uas loj kawg thiab dawb ceev hauv keeb kwm Phau Qub tau rov tshwm sim lawm, thiab tseem tab tom rov tshwm sim, hauv pawg ntseeg nyob rau hnub kawg no.” Selected Messages, phau 3, 338, 339.
All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.
Txhua tej lus cev faj lem hauv Phau Vajlugkub yog “muaj hwjchim siv rau peb” “uas yog cov uas ntiajteb kawg twb los txog rau.” Txoj cai ntawd, ua ke nrog lwm txoj cai uas txheeb qhia txog cov “teeb meem” uas Vaj Ntsuj Plig Dawb Huv tau “puab tsa,” “ob qho tib si hauv kev muab zaj lus faj lem thiab” kuj “hauv cov xwm txheej uas raug piav qhia,” ntxiv dag zog rau lo lus thov hais tias cov xwm txheej faj lem nyob rau thaum pib ntawm ib zaj lus faj lem yog ua tus piv txwv thiab khiav mus ua kab sib luag nrog cov xwm txheej faj lem nyob rau thaum kawg ntawm ib zaj lus faj lem twg los xij.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
“Muaj qhov yuav tsum tau kawm Vajtswv Txojlus kom ze thiab tob dua qub; tshwj xeeb tshaj yog, phau Daniel thiab Qhia Tshwm yuav tsum tau txais kev mloog zoo ib yam uas tsis tau muaj dua li hauv keeb kwm ntawm peb tes haujlwm. Tej zaum peb yuav muaj lus hais tsawg dua hauv qee kab kev, hais txog lub hwjchim Loos thiab lub papacy; tiam sis peb yuav tsum hu kom tibneeg tig los mloog yam uas cov yaj saub thiab cov tubtxib tau sau tseg raws li kev tshoov siab ntawm Vajtswv Tus Vaj Ntsuj Plig Dawb Huv. Vaj Ntsuj Plig Dawb Huv tau txhim kho tej xwm txheej li ntawd, ob qho tib si hauv kev muab zaj lus faj lem thiab hauv cov xwm txheej uas raug piav qhia, kom qhia tias tus neeg sawv cev tibneeg yuav tsum raug cia kom ploj ntawm qhov muag, zais rau hauv Khetos, thiab kom tus Tswv Vajtswv saum ntuj ceeb tsheej thiab Nws txoj kevcai raug tsa kom siab. Nyeem phau Daniel. Hu rov qab los, ib ntu zuj zus, keeb kwm ntawm cov tebchaws uas raug sawv cev nyob ntawd.” Testimonies to Ministers, 112.
The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.
“Vaj Ntsuj Plig Dawb Huv tau teeb txhua yam kom muaj tus qauv zoo li no, ob qho tib si hauv kev muab yaj saub tej lus faj lem thiab hauv tej xwm txheej uas raug piav qhia.” Hauv “kev muab yaj saub tej lus faj lem thiab hauv tej xwm txheej uas raug piav qhia,” “txhua yam” tau raug “teeb kom muaj tus qauv zoo li no” los ntawm “Vaj Ntsuj Plig Dawb Huv,” kom ob qho no tib si, yog “kev muab yaj saub tej lus faj lem” thiab “tej xwm txheej uas raug piav qhia,” raug lees paub tias yog tshwm sim los ntawm kev tshoov siab thiab raug coj los siv rau hauv daim duab piv txwv yaj saub hais txog hnub kawg ntawm lub ntiaj teb.
John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.
Yauhasmas tau muab cov lus faj lem los ntawm Gabriel thiab raug hais kom sau nws cia rau hauv ib phau ntawv thiab xa mus rau cov pawg ntseeg. Tom qab ntawd nws raug Loos tsim txom; nws raug ntiab mus nyob rau hauv ib yam xwm txheej uas yuav sib npaug rau yam uas neeg ntiaj teb niaj hnub no hu ua ib qho chaw kaw neeg zais ntshis. Hauv zaj keeb kwm ntawd Yauhasmas raug cais tawm ntawm noob neej ib yam li txhua tus neeg raug kaw hauv Guantanamo Bay.
John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.
Yauhas qhia meej tias zaj yog toog pom ntawd tshwm sim thaum nws tab tom pe hawm rau hnub Xanpataus hnub xya, uas yog Hnub ntawm tus Tswv.
For the Son of man is Lord even of the sabbath day. Matthew 12:8.
Vim Leej Tub Neeg yog tus Tswv txawm yog hnub Xanpataus thiab. Mathais 12:8.
While worshipping in the Spirit, he heard a great voice behind him.
Thaum tab tom pe hawm hauv tus Ntsuj Plig, nws hnov ib lub suab nrov ncha nyob tom qab nws.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.
Kuv Yauhas, uas yog nej tus kwvtij thiab tus khub nrog nej nyob hauv kev txom nyem, thiab hauv lub nceeg vaj, thiab hauv kev ua siab ntev ntawm Yexus Khetos, tau nyob rau ntawm kob uas hu ua Pathaumus, vim yog Vajtswv Txojlus thiab vim yog zaj lus tim khawv txog Yexus Khetos. Kuv tau nyob hauv tus Ntsuj Plig rau hnub ntawm tus Tswv, thiab kuv hnov ib lub suab nrov kawg nyob tom qab kuv, zoo li suab raj nrov, hais tias, Kuv yog Alpha thiab Omega, tus thawj thiab tus kawg: thiab, Yam uas koj pom, cia li sau rau hauv ib phau ntawv, thiab xa mus rau xya pawg ntseeg uas nyob hauv Axias; mus rau Efexaus, thiab mus rau Xamawna, thiab mus rau Pegamauj, thiab mus rau Thiyathaira, thiab mus rau Xadis, thiab mus rau Filadefia, thiab mus rau Laodixias. Tshwm Sim 1:9–11.
John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”
Yauhas, nws qhov chaw nyob ib puag ncig thiab tej xwm txheej uas tau qhia txog nws piav qhia nws tias yog ib tug uas raug tsim txom vim yog tus pe hawm Hnub Xabath hnub xya, tiamsis kuj yog ib tug uas raug tsim txom vim lawv ntseeg ob yam tib si, yog Phau Vajlugkub thiab tej ntawv sau ntawm Ellen White, uas yog “Yexus zaj lus tim khawv.” Nws hnov ib lub suab nrov loj nyob tom qab nws, uas nws tig mus saib, thiab hauv qhov uas nws ua li ntawd nws sawv cev rau ib tug Xya-hnub Adventist thaum kawg ntiajteb uas hnov ib lub suab nyob tom qab lawv hais tias, “nov yog txoj kev, nej cia li taug kev hauv nws.”
All the lines of prophecy parallel each other at the end of the world.
Txhua txoj kab lus faj lem sib xws rau ib leeg thaum kawg ntawm lub ntiaj teb.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
“Hauv hauv Phau Ntawv Qhia Tshwm txhua phau ntawv hauv Phau Vajlugkub tuaj sib ntsib thiab xaus.” Acts of the Apostles, 585.
Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.
Txhua tug yaj saub twg uas hnov ib lub suab nyob tom qab lawv, nws sib haum nrog Yauhas hauv daim duab piv txwv txog Vajtswv haiv neeg nyob rau hnub kawg ntawm lub ntiajteb. Yauhas tau hnov ib lub suab nyob tom qab nws uas tau muab lus qhia rau nws. Yaxayas kuj tau hnov ib lub suab qhia thiab.
And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.
Vim li ntawd tus Tswv yuav tos, kom nws thiaj yuav pub txoj kev hlub tshua rau nej, thiab vim li ntawd nws yuav raug tsa kom siab, kom nws thiaj yuav muaj txoj kev khuv leej nej: rau qhov tus Tswv yog Vajtswv ntawm txoj kev txiav txim; foom koob hmoov rau txhua tus uas tos ntsoov nws.
For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.
Vim haiv neeg yuav nyob hauv Xi-oos ntawm Yeluxalees; koj yuav tsis quaj ntxiv lawm; thaum lub suab ntawm koj txoj kev quaj nrov mus txog nws, nws yuav muaj kev hlub tshua loj kawg rau koj; thaum nws hnov, nws yuav teb koj. Thiab txawm tus Tswv pub rau nej mov ntawm kev txom nyem thiab dej ntawm kev tsim txom, los xij nej cov xib fwb yuav tsis raug zais rau hauv ib lub ces kaum ntxiv lawm, tiam sis nej ob lub qhov muag yuav pom nej cov xib fwb. Thiab nej ob lub pob ntseg yuav hnov ib lo lus nyob tom qab nej hais tias, Nov yog txoj kev, cia li taug kev hauv txoj no, thaum nej tig mus sab xis, thiab thaum nej tig mus sab laug. Yaxayas 30:18–21.
God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.
Vajtswv cov neeg seem uas tseem tshuav hnov ib lub suab nyob tom qab lawv qhia tias lawv yuav tsum taug txojkev twg. Ces lawv yuav tsum txiav txim siab seb lawv puas yuav mloog los sis tsis mloog. Cov neeg uas Yauhas thiab Yaxayas sawv cev rau yog cov neeg nyob rau thaum kawg ntawm lub ntiajteb uas tos tus Tswv thaum Nws tseem ncua, thiab Yaxayas qhia rau peb tias Nws ncua vim Nws yog tus Vajtswv ntawm kev txiav txim. Txij thaum pib ntawm keeb kwm Millerite hauv xyoo 1798 mus txog rau thaum lub sijhawm kev sim siab kaw rau Adventism ntawm txoj cai Hnub Caiv, Vajtswv tab tom ua tiav txoj kev txiav txim hauv lub chaw dawb huv saum ntuj ceeb tsheej. Lo lus cog tseg yog tias cov uas tos tus Tswv thaum lub sijhawm kev txiav txim yuav tau koob hmoov.
God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”
Vajtswv cov uas tau koob hmoov rau qhov lawv tos, raug sawv cev los ntawm cov nkauj xwb uas tos tus Nraug Vauv nyob rau hauv zaj lus piv txwv txog kaum tus nkauj xwb. Kaum leej ntawd puav leej tsaug zog tag nrho, thiab thaum tav su hmo ntuj muaj ib qho kev kub ntxhov los txog uas cais cov nkauj xwb uas tsaug zog ntawd ua ob pab. Ib pab tau hnov ib lub suab nyob tom qab lawv thiab tig mus saib lub suab uas qhia lawv tias yuav mus raws txojkev twg, hos lwm pab tsis kam tig rov qab thiab mloog lub suab ntawd—txawm yog hais tias zaj lus uas khiav thoob plaws hauv phau Ntawv Qhia Tshwm yog, “Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsuj Plig hais rau cov pawg ntseeg.”
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Zaj lus piv txwv txog kaum tus nkauj xwb hauv Mathai 25 kuj qhia txog tej kev paub dhau los ntawm haiv Adventist.” The Great Controversy, 393.
John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.
Yauhasas sawv cev rau haiv neeg Adventist uas tig mus rau yav tag los kom nkag siab txog yav tom ntej. Thaum lawv “hnov ib lo lus nyob tom qab” lawv ib yam li Yauhas tau hnov, lo lus ntawd kuj muaj nrog rau txoj lus qhuab qhia uas tau muab rau hauv Yaxayas zaj lus tim khawv txog tib qho xwm txheej ntawd. Yaxayas txoj lus qhuab qhia yog, “nov yog txoj kev, nej cia li taug raws txoj no, thaum nej tig mus rau sab xis, thiab thaum nej tig mus rau sab laug.” Cov nkauj xwb muaj tswvyim hauv Daniyees kaum ob nkag siab txog kev paub uas nce ntxiv rau thaum kawg ntawm lub ntiajteb no, vim lawv tau “mus los noog mus” hauv Lo Lus kom nkag siab txog txoj kev paub pub txojsia uas tau raug qhib lub cim.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
Tiamsis koj, Au Daniyee, cia li kaw tej lus no tseg, thiab muab phau ntawv no ntim cia kom txog rau lub sijhawm kawg: coob leej yuav mus los ntau txoj, thiab kev paub yuav muaj ntxiv zuj zus. Daniyee 12:4.
The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).
Cov yaj saub uas peb tab tom xav txog no sawv cev rau cov Seventh-day Adventists hauv keeb kwm lub sijhawm uas kev txiav txim los txog rau qhov xaus thiab lub sijhawm ntawm kev sim siab kaw lawm. Cov uas raug sawv cev ua cov nkauj xwb txawj ntse hnov ib lub suab nyob tom qab lawv hais tias nov yog txoj kev uas nej yuav tsum taug, thiab Nws cog lus tias yuav coj lawv ntawm txoj kev ntawd thaum lawv tig mus rau sab laug lossis sab xis. “Khiav mus los” raws li cov nkauj xwb txawj ntse ua thaum phau ntawv raug qhib lub cim foob lawm yog ib lub cim sawv cev rau kev kawm Vajlugkub. Xwm txheej qhia rau peb paub tias kom thiaj khiav tau, nej yuav tsum xub kawm taug kev ua ntej, thiab Yaxayas tej lus tim khawv hais tias yog nej mloog lub suab tom qab nej, Nws yuav coj nej hauv kev kawm Nws Txojlus txawm nej tig mus rau Phau Qub (sab laug) lossis Phau Tshiab (sab xis). Qhib Vajlugkub, ces Nws yuav coj nej los ntawm Nws lub suab. Tiamsis rau Seventh-day Adventists thaum kawg ntawm lub ntiaj teb no, qhov no kuj txhais tau tias Nws yuav coj nej thaum nej qhib Vajlugkub (sab laug) thiab thaum nej qhib Phau Ntsuj Plig Yaj Saub (sab xis).
The way to walk is even more specific when Jeremiah’s testimony is added.
Txojkev uas yuav taug yog qhia meej tseeb dua thaum ntxiv Yelemis zaj lus timkhawv.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.
Yog li no hais li no, Cia li sawv ntawm tej kev, thiab saib, thiab nug txog tej kevcai qub, seb txojkev zoo nyob qhovtwg, thiab taug txojkev ntawd mus, ces nej yuav nrhiav tau kev so rau nej tej ntsujplig. Tiamsis lawv hais tias, Peb yuav tsis taug txojkev ntawd. Kuv kuj tau tsa cov neeg zovxwm rau saum nej, hais tias, Mloog lub suab raj nrov. Tiamsis lawv hais tias, Peb yuav tsis mloog.
Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Yog li no nej haiv neeg, thiab nej pawg neeg, cia li paub tias yam twg nyob hauv lawv. Au lub ntiaj teb, cia li mloog: saib seb, kuv yuav coj kev phem los rau haiv neeg no, yog cov txiv ntawm lawv tej kev xav, vim lawv tsis tau mloog kuv tej lus, los tsis mloog kuv txoj kevcai, tiamsis lawv tau muab nws tsis lees txais. Yelemis 6:16–19.
There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”
Muaj ob pawg neeg pe hawm nyob hauv nqe lus ntawd. Ib pawg xav txog txhua “txojkev” thiab xaiv cov “txoj qub” los taug. Lawv muaj peev xwm xaiv tau “txojkev zoo” tawm hauv txhua “txojkev” uas tseem muaj peev xwm xaiv tau, vim lawv yog cov uas mloog lub suab nyob tom qab lawv, thiab lub suab ntawd qhia rau lawv tias, “nov yog txojkev, cia li taug mus rau hauv no.” Yauhas sawv cev rau cov uas hnov lub suab tom qab, ib lub suab uas los ntawm “txoj qub.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“‘Tus Tswv hais li no, Nej cia li sawv ntawm tej kev, thiab ntsia, thiab nug txog tej qub kev, saib txoj kev zoo nyob qhov twg, ces nej yuav tsum taug txoj kev ntawd mus.’ Yelemis 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Tsis txhob cia leejtwg nrhiav rhuav tshem tej hauv paus ntawm peb txoj kev ntseeg—tej hauv paus uas tau muab tsa cia thaum chiv keeb ntawm peb tes dej num los ntawm kev kawm Vajtswv Txojlus nrog kev thov Vajtswv thiab los ntawm kev tshwm sim. Saum tej hauv paus no peb tau ua tsev txuas ntxiv los tau tsib caug xyoo dhau los no. Tej neeg tej zaum yuav xav tias lawv twb nrhiav tau ib txoj kev tshiab thiab tias lawv muaj peev xwm tsa tau ib lub hauv paus uas ruaj dua li qhov uas twb tau muab tsa cia lawm. Tiamsis qhov no yog ib txoj kev dag ntxias loj kawg. Tsis muaj leejtwg yuav tsa tau lwm lub hauv paus dua li qhov uas twb tau muab tsa cia lawm.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Yav tag los no, coob leej ntau tus tau pib tsa ib txoj kev ntseeg tshiab, thiab tsa cov hauv paus ntsiab lus tshiab. Tab sis lawv tej kev tsa ntawd sawv tau ntev npaum li cas? Tsis ntev nws kuj vau poob lawm, vim nws tsis tau raug tsa rau saum lub Pob Zeb.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Cov thawj cov thwj tim puas tsis tau ntsib tej lus hais ntawm neeg? Lawv puas tsis tau mloog tej kev xav yuam kev, thiab ces, thaum lawv twb ua txhua yam tas lawm, sawv ruaj nreb, hais tias: ‘Tsis muaj leejtwg yuav tsa tau lwm lub hauv paus dua li lub hauv paus uas twb muab tsa lawm’? 1 Khaulee 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Yog li ntawd peb yuav tsum tuav rawv peb txoj kev ntseeg siab thaum chiv thawj kom ruaj khov mus txog thaum kawg. Tej lus uas muaj hwjchim tau raug Vajtswv thiab Khetos xa tuaj rau haiv neeg no, coj lawv tawm hauv lub ntiajteb no, ib theem zuj zus, los rau hauv qhov kaj ntshiab ntawm qhov tseeb uas phim lub sijhawm no. Vajtswv cov tub qhe, nrog di ncauj uas hluav taws dawb huv tau kov lawm, tau tshaj tawm txoj xov ntawd. Lo lus hais uas yog los saum ntuj tau muab nws lub cim khi rau qhov tseeb tiag ntawm qhov tseeb uas tau tshaj tawm.” Testimonies, volume 8, 296, 297.
But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.
Tiamsis tseem muaj ib pab neeg ntxiv nyob hauv Yelemis txoj kab, thiab “lub koom txoos” ntawd raws li nws hu lawv, tau tsa ib lub tsev sawv cev rau ib txoj kev ntseeg tshiab, thiab lub tsev ntawd vau poob vim nws tsis tau raug tsa saum lub pob zeb. Lub tsev ntawd yog pawg ntseeg Xya-Hnub Nruab Hnub, los yog raws li Yauhas qhia txog tib pawg ntseeg ntawd—dab Ntxwg Nyoog lub tsev sablaj.
To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.
Tsis kam mloog yog tsis lees txais nws tej “lus” thiab nws txoj “kev cai.” Vim lawv txoj kev ntxeev siab tsis kam rov qab los thiab taug kev hauv tej kev qub, thiab tseem vim lawv tsis kam mloog tus neeg zov qhia xov ntawm lub raj, Vajtswv yuav coj kev phem los rau saum cov neeg uas Yelemis hu ua ib “lub koom txoos phem.” Yam Vajtswv yuav nrog pawg ntseeg Xya-hnub Advhees ntawm Laodicea ua yog ib lub ntsiab lus hauv tej lus faj lem hauv Phau Vajlugkub. Tus yaj saub Hosea ntxiv qee yam rau cov yam ntxwv ntawm “lub koom txoos phem” thaum nws hais txog vim li cas lawv thiaj raug tsis lees txais.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Kuv haiv neeg raug puam tsuaj vim tsis muaj kev txawj ntse; vim koj tau tsis kam lees kev txawj ntse, kuv kuj yuav tsis kam lees koj thiab, kom koj txhob ua pov thawj hwj rau kuv lawm; vim koj tau hnov qab txoj kevcai ntawm koj tus Vajtswv, kuv kuj yuav hnov qab koj tej menyuam thiab. Hosea 4:6.
They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:
Lawv raug tsis lees txais vim lawv tsis muaj kev paub, uas sawv cev rau ib txoj xov uas raug qhib daim foob rau thaum lub sij hawm kawg. Vajtswv tab tom xaus ntawm no Nws txoj kev cog lus kev sib raug zoo nrog Nws haiv neeg hauv nqe no, rau qhov Nws hu lawv ncaj qha tias, “Kuv haiv neeg!” Vim lawv tau tsis lees txais Khetos, thiab tau hnov qab Nws txoj kevcai, lawv yuav tsis ua pov thawj hlob rau Vajtswv lawm. Thaum Vajtswv haiv neeg nkag mus rau hauv txoj kev cog lus nrog Vajtswv, Nws tsa lawv ua pov thawj hlob thiab vajntxwv. Thaum Vajtswv nkag mus rau hauv txoj kev cog lus nrog Yixayee thaum ub, Nws tau hais los ntawm Mauxes tias:
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Yog li no, yog nej yuav mloog kuv lub suab tiag tiag, thiab tuav rawv kuv txoj kev khi lus, ces nej yuav yog kuv tej cuab yeej muaj nqis tshwj xeeb tshaj txhua haiv neeg; rau qhov tag nrho lub ntiajteb yog kuv li. Thiab nej yuav yog rau kuv ib lub tebchaws ntawm cov pov thawj, thiab ib haiv neeg dawb huv. Cov no yog tej lus uas koj yuav tsum hais rau cov me nyuam Yixayee. Khiav Dim 19:5, 6.
When God entered into covenant with the Christian church he stated through Peter:
Thaum Vajtswv tau los cog lus nrog pawg ntseeg Khixatia, Nws tau tshaj tawm los ntawm Petus tias:
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Tiamsis nej yog ib haiv neeg uas raug xaiv tseg, yog ib pawg pov thawj muaj koob muaj npe, yog ib haiv neeg dawb huv, yog ib haiv neeg uas yog Vajtswv tug tshwj xeeb; xwv kom nej yuav tshaj tawm tej kev qhuas ntawm tus uas tau hu nej tawm hauv qhov tsaus ntuj los rau hauv nws qhov kaj uas txaus xav tsis thoob: Nej uas yav dhau los tsis yog ib haiv neeg li, nimno los nej yog Vajtswv haiv neeg lawm; nej uas yav dhau los tsis tau txais txoj kev hlub tshua, nimno los twb tau txais txoj kev hlub tshua lawm. 1 Petus 2:9, 10.
Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.
Petus, hauv cov nqe no, hais txog txoj kev hloov ntawm cov neeg Ixayees thaum ub uas yog Vajtswv haiv neeg uas Nws tau xaiv rau hauv kev cog lus los rau pawg ntseeg Khetos, thaum nws hais tias, “yav tag los nej tsis yog ib haiv neeg, tab sis nim no nej yog Vajtswv haiv neeg.” Thaum cov Yudais muab lawv tus kheej cais tawm ntawm Vajtswv, tus Tswv thiaj nkag mus rau hauv kev cog lus nrog pawg ntseeg Khetos. Ob tog puav leej raug suav tias yog haiv neeg pov thawj thaum lawv tseem sib yuav nrog tus Tswv.
To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.
Kev raug tsis lees txais ua pov thawj qhia tias ib zaug koj tau yog ib haiv neeg uas nyob hauv txoj kev cog lus. Cov Seventh-day Adventists tau nkag los rau hauv txoj kev cog lus nrog tus Tswv thaum pib ntawm keeb kwm Adventist. Pawg ntseeg hauv tebchaws moj sab qhua tau tawm los ntawm Kev Hloov Tshiab tabsis tsis lees txais lus Millerite, thiab yog li ntawd lawv tau sib nrauj lawv tus kheej ntawm Vajtswv nyob rau hauv keeb kwm ntawm thawj thiab tus tim tswv thib ob tej lus. Kev sib cais kawg yog thaum tus tim tswv thib ob los txog thiab muaj lo lus tshaj tawm tias lawv tsis yog Khetos ib tug ntxhais lawm, tabsis twb dhau los ua Npanpiloo ib tug ntxhais. Tam sim ntawd tom qab ntawd, thaum Lub Suab Quaj Thaum Ib Tag Hmo, Vajtswv hu Nws tus nkauj nyab tshiab los rau txoj kev cog lus sib yuav.
The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”
Ob lub phaj zeb ob daim uas yog lub cim ntawm txoj kev cog lus rau cov Ixayees thaum ub yog ob daim phaj ntawm Kaum Lo Lus Txib, thiab ob daim phaj rau cov Ixayees tshiab sab ntsuj plig yog ob daim phaj ntawm Hanpaku raws li tau sawv cev los ntawm daim ntawv qhia xyoo 1843 thiab 1850. Cov neeg ntawm txoj kev cog lus uas Vaj Ntsuj Plig kev tshoov siab tau rov hais dua ntau zaus tias yog Laodikeeya tsis lees txais tej qub kev, tsis kam mloog lub suab nyob tom qab lawv, thiab yog li ntawd lawv rov ua dua zaj keeb kwm kawg ntawm cov Ixayees thaum ub raws li lawv raug nti tawm ntawm tus Tswv lub qhov ncauj. Vim li cas qhov no thiaj tshwm sim rau cov uas Nws hu ua, “Kuv haiv neeg?”
The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.
Zaj lus piv txwv txog kaum tus ntxhais nkauj xwb, uas ua piv txwv txog qhov kev paub dhau los ntawm Adventism, raug ua kom tiav ob zaug: ib zaug thaum pib, thiab tom qab ntawd ib zaug thaum xaus ntawm Adventism. Muam White qhia tias zaj lus piv txwv no twb tau thiab yuav raug ua kom tiav raws nraim txhua lo lus, thiab kuj tias zaj lus piv txwv no yuav tsum to taub txhua lub sijhawm tias yog qhov tseeb rau lub sij hawm tam sim no, ib yam li tus tim tswv thib peb.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kuv feem ntau raug xa mus rau zaj lus piv txwv hais txog kaum tus nkauj xwb, tsib leej txawj ntse, thiab tsib leej ruam. Zaj lus piv txwv no twb tau thiab yuav raug ua tiav raws nraim li txhua lo lus, vim nws muaj ib qho kev siv tshwj xeeb rau lub sijhawm no, thiab, ib yam li peb tug tim tswv txoj xov, nws twb tau raug ua tiav thiab yuav txuas ntxiv ua qhov tseeb rau lub sijhawm tam sim no mus txog thaum kawg ntawm lub sijhawm.” Review and Herald, August 19, 1890.
Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.
Kev Ntseeg Adventis Millerite tau ua kom tiav lub sijhawm tos raws li zaj lus piv txwv ntawd nyob nruab nrab ntawm lawv txoj kev twv uas tsis tiav xyoo 1843 thiab txoj kev twv uas raug ntawm hnub tim 22 Lub Kaum Hli, 1844. Cov ntsiab lus cev Vajtswv lus ntawm keeb kwm no muaj ntau thiab tseem ceeb, tiamsis kuv tsuas xav qhia kom meej tias zaj lus piv txwv txog kaum tus nkauj xwb txuas ncaj qha rau tus timtswv ceeb toom thib peb raws li Muam White nyuam qhuav tau hais lawm.
From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.
Txij xyoo 1798 mus txog hnub tim 22 lub Kaum Hli, 1844, txoj xov ntawm tus timtswv thawj tau tshaj tawm txog kev qhib ntawm txoj kev txiav txim. Cia li ua ntej txoj kev txiav txim pib, Lub Suab Qw Hmo Ib Tag Hmo hauv zaj lus piv txwv txog kaum tus nkauj xwb tau muaj tiav lawm. Yog li ntawd, thaum tus timtswv thib peb tshaj tawm txog kev kaw ntawm txoj kev txiav txim, kev tshaj tawm ntawm Lub Suab Qw Hmo Ib Tag Hmo yuav rov raug hais dua ib zaug ntxiv.
The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.
Qhov kev lees paub tias cov pawg ntseeg Protestant tau tsis lees txais Vajtswv txoj lus, yog li ntawd thiaj los ua Babylon tej ntxhais, yog qhov tuaj txog ntawm tus tim tswv thib ob txoj xov thiab yog qhov pib ntawm lub sij hawm ncua hauv zaj lus piv txwv uas tab tom “ua tiav raws nraim li txhua tsab ntawv.” Tus Tswv tsis tau rov qab los hauv xyoo 1843; Nws tau ncua kom sim thiab foom koob hmoov rau cov ntxhais nkauj xwb. Kev tshaj tawm ntawm tus tim tswv thib ob uas qhia tias cov pawg ntseeg Protestant yog Babylon tej ntxhais yog ib txoj kev hu kom cov uas tseem nyob hauv cov pawg ntseeg uas poob lawm ntawd tawm los thiab sawv nrog cov Millerites thiab lawv txoj kev to taub txog cov lus faj lem. Nyob rau hauv Exeter camp meeting, Samuel Snow tau muab cov pov thawj uas tsim nyog los lees paub tus Tswv txoj kev los txog rau hnub Kaum Hli 22, 1844, thiab txoj xov ntawm Midnight Cry tau hla thoob plaws lub teb chaws ib yam li ib nthwv dej loj loj. Tom qab ntawd tus tim tswv thib peb thiaj tuaj txog ntawm qhov Kev Poob Siab Loj ntawm hnub Kaum Hli 22, 1844.
This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.
Qhov no yog ib qho kev xaus luv ntawm ib ntu keeb kwm thaum chiv thawj uas kuv tau tseg ntau yam ntsiab lus tseg, kom cais tawm ob peb lub ntsiab lus uas zoo li tseem ceeb dua rau yam uas peb tab tom hais txog.
We will continue these thoughts in the next article.
Peb yuav txuas ntxiv cov kev xav no hauv tsab xov xwm tom ntej.