We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.
Peb tau xaus tsab ntawv dhau los los ntawm kev txheeb xyuas tias tag nrho peb tug tim tswv hauv Tshwm Sim kaum plaub txhua tus muaj ib txoj xov nyob hauv lawv txhais tes. Tus tim tswv thib ob thiab tus tim tswv thib peb raug qhia tias muaj ib daim “ntawv yob” nrog lawv thaum lawv nqes los nrog lawv txoj xov. Txhua tus tim tswv sawv cev rau ib txoj xov, thiab kev los txog ntawm txhua txoj xov ua rau muaj ib qho txiaj ntsig tshwm sim. Tus tim tswv thawj zaug los txog rau xyoo 1798. Txoj xov ntawd raug qhib tawm lawm thiab muaj kev paub nce ntxiv txog txoj kev txiav txim uas tab tom yuav los txog. Qhov kev paub uas nce ntxiv ntawd tsim tau ob pab neeg pe hawm. Thaum tus tim tswv thib ob los txog, txoj xov hais txog cov Protestants txoj kev poob raug qhib tawm lawm, thiab muaj kev paub nce ntxiv thiab ob pab neeg raug tsim tawm. Thaum txoj xov Midnite Cry los txog rau hnub Kaum Hli 22, 1844, nws raug qhib tawm rau Exeter camp meeting thiab muaj kev paub nce ntxiv thiab ob pab nkauj xwb raug tsim tawm. Thaum tus tim tswv thib peb los txog rau hnub Kaum Hli 22, 1844, txoj xov ntawm tus tim tswv thib peb thiab txhua yam uas nws sawv cev rau raug qhib tawm lawm, thiab muaj kev paub nce ntxiv thiab ob pab neeg raug tsim tawm.
Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:
Lwm tus yam ntxwv ntxiv uas pom tau nyob hauv cov timtswv muaj feem xyuam nrog kev txhawb zog rau cov lus ntawm tus timtswv. Zaj lus ntawm tus timtswv thib ob tau txais kev txhawb zog los ntawm zaj lus ntawm Kev Quaj Thaum Ib Tag Hmo, raws li zaj lus sau ua ntej tau qhia lawm, tiam sis Kev Quaj Thaum Ib Tag Hmo tsis raug sawv cev los ntawm ib tug timtswv xwb; nws raug sawv cev los ntawm ntau tus timtswv. Keeb kwm uas sib raug rau tus timtswv thib ob thiab Kev Quaj Thaum Ib Tag Hmo qhia tias zaj lus ntawm tus timtswv thib ob tau txais kev txhawb zog thaum Kev Quaj Thaum Ib Tag Hmo los koom nrog nws. Hauv tib phau ntawv ntawd peb raug qhia tias:
“I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as 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. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.
“Kuv pom cov tim tswv tab tom maj nroos mus los saum ntuj ceeb tsheej. Lawv nqes los rau ntiajteb, thiab rov nce mus saum ntuj ceeb tsheej dua, npaj rau kev ua tiav ntawm ib qho xwm txheej tseem ceeb. Ces kuv pom dua ib tug tim tswv uas muaj hwjchim loj raug txib nqes los rau ntiajteb, thiab koom nws lub suab nrog tus tim tswv thib peb, thiab pub hwjchim thiab lub zog rau nws zaj lus. Hwjchim thiab yeeb koob loj heev raug muab rau tus tim tswv ntawd, thiab thaum nws nqes los, lub ntiajteb ci ntsa iab vim nws lub yeeb koob. Txoj kev kaj uas mus ua ntej thiab raws qab tus tim tswv no, nkag mus thoob plaws txhua qhov chaw, thaum nws qw nrov nrov kawg nkaus, nrog lub suab muaj zog, hais tias, Npanpiloo tus loj ntawd poob lawm, poob lawm, thiab tau los ua chaw nyob ntawm dab phem, thiab ua chaw khaws txhua tus plig qias neeg, thiab ua tawb kaw txhua hom noog qias neeg thiab ntxub ntxaug. Zaj lus hais txog Npanpiloo txoj kev poob, raws li tus tim tswv thib ob tau muab, raug muab dua ib zaug ntxiv, nrog rau kev ntxiv ntawm tej kev phem kev qias uas tau nkag los rau hauv cov koom txoos txij xyoo 1844 los. Tes dej num ntawm tus tim tswv no los txog rau lub sijhawm tsim nyog, thiab koom nrog rau tes dej num kawg loj ntawm tus tim tswv thib peb zaj lus, thaum nws nthuav dav mus ua ib lub suab hu nrov ncha. Thiab Vajtswv haivneeg raug npaj tiav nyob txhua qhov chaw kom sawv taus nyob rau hauv lub sijhawm ntawm txoj kev sim siab uas lawv tab tom yuav ntsib tsis ntev no. Kuv pom ib qho kev kaj loj nyob saum lawv, thiab lawv koom siab nrog zaj lus ntawd, thiab tsis ntshai tshaj tawm tus tim tswv thib peb zaj lus nrog hwjchim loj heev.”
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, 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. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 193, 194.
“Cov timtswv saum ntuj raug txib los pab tus timtswv uas muaj hwjchim loj los saum ntuj ceebtsheej los, thiab kuv hnov tej suab uas zoo li nrov thoob plaws txhua qhov chaw hais tias, Nej kuv haivneeg, cia li tawm hauv nws los, kom nej txhob nrog koom nws tej kev txhaum, thiab kom nej txhob raug txais nws tej xwm txheej raug txim; vim nws tej kev txhaum twb ncav mus txog saum ntuj lawm, thiab Vajtswv twb nco ntsoov nws tej kev phem kev qias lawm. Zaj lus no zoo li yog ib qho ntxiv rau zaj lus thib peb, thiab txuas nrog nws, ib yam li suab hu thaum ib tag hmo tau txuas nrog tus timtswv thib ob zaj lus hauv xyoo 1844. Vajtswv lub yeeb koob nyob saum cov ntseeg dawb huv uas ua siab ntev thiab tos ntsoov, thiab lawv thiaj li tsis ntshai hlo li hauv kev tshaj tawm lo lus ceeb toom kawg uas hnyav thiab dawb ceev, tshaj tawm txog Npanpiloo txoj kev poob, thiab hu kom Vajtswv haivneeg tawm hauv nws los; kom lawv thiaj dim tau ntawm nws txoj kev raug txim uas txaus ntshai.” Spiritual Gifts, volume 1, 193, 194.
The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.
Lub Suab Quaj Thaum Ib Tag Hmo tau koom nrog tus tim tswv thib ob, thiab tus tim tswv hauv Tshwmsim kaum yim kuj koom nrog tus tim tswv thib peb, thiab thaum nws koom nrog tus tim tswv thib peb, nws rov hais dua qhov kev koom ua ke ntawm Lub Suab Quaj Thaum Ib Tag Hmo thiab tus tim tswv thib ob thaum pib ntawm Adventism. Raws li ob tug tim khawv, tus tim tswv thib ob thiab tus tim tswv thib peb, txhua zaj xov ntawm tus tim tswv muaj ib zaj xov thib ob uas muab hwj chim rau nws. Ob tug tim khawv no qhia tias thaum zaj xov ntawm tus tim tswv thawj zaug los txog hauv keeb kwm, tom qab ntawd yuav tsum muaj ib lub sijhawm uas zaj xov ntawd raug txhawb zog los ntawm ib zaj xov thib ob. Qhov no, yeej yog qhov tseeb thiab siv rau tus tim tswv thawj zaug thiab. Hauv thawj nqe lus ntawm zaj lus ntev uas peb nyuam qhuav hais tawm no, Muam White qhia tias tus tim tswv thawj zaug muaj tib yam yam ntxwv li Yauhas muab rau tus tim tswv hauv Tshwmsim kaum yim thaum nws hais tias, “Kuv raug qhia tias nws txoj haujlwm yog kom ua rau lub ntiajteb kaj lug nrog nws lub hwjchim ci ntsa iab, thiab ceeb toom tibneeg txog txoj kev chim siab ntawm Vajtswv uas tabtom yuav los.” Nws pom tseeb tias hauv zaj lus ntawd nws tabtom hais txog tus tim tswv thawj zaug.
The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.
Tus timtswv thawj tus tim tswv tau los txog xyoo 1798, thiab tom qab ntawd nws tau txais hwj chim rau hnub tim 11 lub Yim Hli, 1840, thaum txoj kev kav loj ntawm Ottoman xaus lawm. Thaum ntawd tus tim tswv uas muaj hwj chim loj hauv Tshwmsim kaum nqes saum ntuj los thiab tso ib txhais ko taw rau saum av, ib txhais rau saum hiav txwv. Nws sawv cev rau kev muab hwj chim rau tus tim tswv thawj, thiab qhov no yog yam uas qhia tias txoj hauj lwm ntawm tus tim tswv thawj yog tib txoj hauj lwm nrog tus tim tswv hauv Tshwmsim kaum yim. Nkawd ob leeg yuav tsum ua kom lub ntiaj teb ci ntsa iab nrog nkawd lub yeeb koob, tiamsis tus tim tswv hauv Tshwmsim kaum yim koom nrog tus tim tswv peb, ib yam li Kev Quaj Thaum Ib Tag Hmo tau koom nrog tus tim tswv ob, thiab ib yam li tus tim tswv uas nqes los hauv Tshwmsim kaum tau koom nrog tus tim tswv thawj.
Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.
Yog li no, thaum tus thawj tubtxib saum ntuj los txog, muaj ib txoj xov raug qhib lub foob uas tsim tau ob pawg neeg pe hawm. Thaum txoj xov ntawm tus thawj tubtxib saum ntuj raug txhawb muaj hwjchim los ntawm tus tubtxib saum ntuj hauv Tshwmsim kaum, nws tuav ib phau ntawv me nyob hauv nws txhais tes uas nws tau txib Yauhas noj, qhia meej tias nws nqa ib txoj xov los, qhib nws lub foob tawm, thiab nws tsim tau ob pawg neeg pe hawm. Thaum tus tubtxib saum ntuj thib ob, Txoj Kev Quaj Thaum Ib Tag Hmo, thiab tus tubtxib saum ntuj thib peb los txog, kuj muaj ib txoj xov raug qhib lub foob uas sim thiab tsim tau ob pawg neeg pe hawm.
The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.
Nqe lus peb tab tom hais txog no qhia meej los ntawm kev muab keeb kwm ntawm Khetos piv nrog keeb kwm ntawm cov Millerites tias txoj txheej txheem ntawm kev sim uas tshwm sim ua ntu zus hauv keeb kwm Millerite ntawd kuj tau tshwm sim nyob rau hauv lub sijhawm ntawm Khetos thiab, uas yog lub sijhawm kawg ntawm cov Yixayee thaum ub. Yog hais tias txoj txheej txheem ntawm kev sim ua ntu zus tau tshwm sim thaum pib ntawm cov Yixayee sab ntsuj plig thiab thaum kawg ntawm cov Yixayee thaum ub, ces kuj yuav muaj txoj txheej txheem ntawm kev sim ua ntu zus thaum kawg ntawm cov Yixayee sab ntsuj plig, ib yam li tau muaj thaum pib ntawm cov Yixayee thaum ub.
In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.
Hauv keeb kwm Millerite, qhov no yuav sawv cev rau tsib zaug qhib lub foob uas sim thiab tsim ob pab neeg pe hawm txij xyoo 1798 mus txog rau Lub Kaum Hli 22, 1844. Nqe lus no qhia meej tias yog koj poob ib qho kev sim, koj yuav tsis dhau qhov kev sim tom ntej, vim koj yuav tsis txawm sim li. Kuj meej thiab tias hauv tiam Khetos, txoj txheej txheem kev sim xaus nrog cov qub neeg cog lus uas raug xaiv los nyob hauv qhov tsaus ntuj tag nrho hais txog txoj hau kev cawm dim. Daniyees thiab Yauhas sawv cev rau cov uas mloog lub suab tom qab lawv, yog cov uas tau dhau los ntawm ib txoj kev sim zuj zus uas yuav tsum muaj kev tshuaj xyuas tus kheej rau txhua qhov tseeb tshiab uas tau qhib tawm.
The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.
Phau ntawv Daniel thiab Qhia Tshwm yog ib phau ntawv xwb, thiab Daniel nrog Yauhas yog ob tug tim khawv ntawm tib phau ntawv ntawd. Ib tug tim khawv yog qhov pib ntawm phau ntawv, hos lwm tug tim khawv yog qhov kawg ntawm phau ntawv. Ob tug tim khawv tib si tau raug kev tuag thiab sawv rov los hauv txoj kev cim qhia; ib tug raug lub nceeg vaj Mado‑Pexia tsim txom, (ua qauv qhia txog Tebchaws Meskas) hos lwm tug raug Loos tsim txom, (ua qauv qhia txog papacy). Yauhas raug tsim txom vim nws yog tus ceev Hnub Xanpataus, raws nraim li Daniel raug tsim txom vim nws tsis kam hloov nws txoj kev pe hawm. Ua ke nkawd sawv cev rau cov uas nyob rau lub sijhawm kawg ntawm lub ntiajteb no, uas raug tsim txom vim tsis kam lees txais kev pe hawm Hnub Sunday los hloov chaw rau Hnub Xanpataus hnub xya.
The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.
Cov neeg uas Daniel thiab Yauhas sawv cev rau yog, los yog yuav yog, cov uas raug muab kaw cim; rau thaum Daniel raug muab pov rau hauv lub qhov tsov ntxhuav vim nws tsis mloog vajntxwv txoj “cai tshaj tawm,” vajntxwv thiaj muab lub pob zeb kaw cim, kom lub hom phiaj ntawd txhob raug hloov. Daniel raug kaw cim rau txoj kev nyob mus ib txhis, vim vajntxwv txoj cai tshaj tawm thiab lub hwjchim ntawm nws lub cim kaw kuj hloov tsis tau, raws li cov cai ntawm cov Medes thiab cov Persians. Vajntxwv lub cim kaw raug muab tso rau saum ib lub pob zeb, thiab lub qhov rooj raug kaw lawm. Lub qhov rooj raug kaw thaum txoj cai Hnub Caiv Xya Hnub ib txog los, thiab tsis muaj leejtwg qhib tau lub qhov rooj ntawd, ib yam li lub qhov rooj raug kaw rau hnub tim 22 lub Kaum Hli, 1844. Qhov no yog ib qho piv txwv yooj yim hais txog qhov tseem ceeb ntawm kev txiav txim siab tsis yog tsuas yog rau tej xwm txheej yaj saub uas raug nthuav tawm hauv ib zaj yaj saub xwb, tiam sis kuj hais txog qhov tseem ceeb ntawm kev siv tej xwm txheej uas nyob ib puag ncig tus yaj saub thaum nws raug muab ua piv txwv nyob hauv zaj dab neeg ntawd.
Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.
Txawm li cas los xij, qhov no kuj yog ib qho piv txwv qhia txog lub hwj chim ntawm kev xav txog qhov pib (phau ntawv Daniyees) ua ke nrog qhov kawg (phau ntawv Qhia Tshwm) ua ob tug timkhawv ntawm tib zaj lus faj lem, rau qhov yuav tsum muaj ob tug timkhawv thiaj tsa tau ib qho tseeb hauv Vajlugkub. Ob yam no—tej xwm txheej uas twb raug faj lem tseg lawm thiab daim duab piv txwv txog cov xibhwb cev Vajtswv lus tej haujlwm uas muaj feem nrog zaj lus faj lem ntawd—puav leej raug tshoov siab los.
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.
Vaj Lug Kub yog yam Vajtswv tshoov siab, thiab muaj txiaj ntsig rau kev qhuab qhia, rau kev cem txim, rau kev kho kom raug, rau kev cob qhia hauv txoj kev ncaj ncees: kom tus neeg ntawm Vajtswv thiaj yuav tiav txhij, raug npaj txhij txhua rau txhua txoj haujlwm zoo. 2 Timaute 3:16, 17.
If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.
Yog hais tias cov xwm txheej uas Vajlugkub tau twv tseg yog tab tom ua ib daim duab piv txwv txog hnub kawg ntawm lub ntiajteb no, ces daim duab piv txwv txog tus yaj saub thiab nws tej xwm txheej nyob ib ncig thaum nws txais thiab ua timkhawv txog lo lus twv tseg ntawd kuj yog ib daim duab piv txwv txog hnub kawg ntawm lub ntiajteb no thiab. Yog li ntawd, thaum tej xwm txheej nyob ib ncig ntawm ib tug yaj saub thiab nws tej haujlwm raug muab ua daim duab piv txwv raws li yaj saub txoj lus—tus yaj saub ntawd yog ib daim duab piv txwv txog Vajtswv haiv neeg nyob rau hnub kawg ntawm lub ntiajteb no. Thaum peb twb muaj qhov kev nkag siab ntawd lawm, ces thaum peb coj kab ntawm Malachi txoj kev twv txog Elijah los txuas ua ke nrog cov kab hauv Revelation kaum plaub thiab kaum yim, lawv sawvdaws puavleej ua timkhawv txog keeb kwm ntawm tsab xov ceeb toom kawg—tiamsis lawv txoj kev ua timkhawv ntawd muaj ob seem.
The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.
Txoj xov muaj cov xwm txheej uas twb raug qhia tseg ua ntej, yog cov nyob sab nraud ntawm Vajtswv haiv neeg; thiab muaj ib qho pov thawj ntxiv uas muaj nyob hauv tus yaj saub txoj kev paub thaum nws tab tom txais thiab tshaj tawm txoj xov ntawd. Lub tswvyim yaj saub hais txog ob txoj kab yaj saub uas sawv cev rau sab nraud thiab sab hauv ntawm tib zaj keeb kwm ntawd, twb raug lees paub thiab muab sau cia rau hauv cov ntaub ntawv pej xeem los ntawm cov thawj coj thaum chiv thawj ntawm Kev Ntseeg Adventism. Hauv kuv lub siab, tus qauv piv txwv uas yog qub thiab meej tshaj plaws ntawm qhov kev siv no los ntawm cov thawj coj ntawd yog thaum lawv txheeb tias xya pawg ntseeg hauv Phau Ntawv Qhia Tshwm thiab xya lub cim qhib hauv Phau Ntawv Qhia Tshwm yog keeb kwm khiav ua ke uas txheeb tawm sab hauv thiab sab nraud keeb kwm ntawm pawg ntseeg. Cov cim qhib sawv cev rau keeb kwm sab nraud; cov pawg ntseeg sawv cev rau sab hauv.
The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.
Xov Eliyas tej lus hauv Malakis, Tshwmsim tshooj kaum plaub thiab kaum yim qhia txog tib zaj lus ceeb toom kawg nkaus, uas kuj raug hu ua “Yexus Khetos txoj Kev Tshwmsim” hauv Tshwmsim tshooj ib. Hauv tshooj ib, Vajtswv Leej Txiv tau muab zaj lus ntawd rau Khetos, tus uas mam muab rau Kha-ees Npe-ees, tus uas mam muab rau Yauhas, thiab Yauhas mam xa mus rau cov ntseeg pawg ntseeg. Eliyas tej lus, nrog rau tej lus uas sawv cev hauv Tshwmsim tshooj ib, kaum plaub, thiab kaum yim, yeej yog tib zaj lus nkaus xwb.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Thiab cov ntsujplig ntawm cov yaj saub kuj nyob hauv qab cov yaj saub txoj kev tswj hwm. Vim Vajtswv tsis yog tus tsim kev ntxhov siab, tiam sis yog tus tsim kev thaj yeeb, ib yam li nyob hauv txhua pawg ntseeg ntawm cov neeg dawb huv. 1 Khaulee 14:32, 33.
It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.
Nws ib txwm yog tib zaj lus qub, rau qhov “cov yaj saub yeej nyob hauv kev mloog lus rau cov yaj saub.” Lo lus uas txhais ua “nyob hauv kev mloog lus” hauv cov nqe ntawd txhais tias, “yuav nyob hauv qab; raws li tus kheej ces yog mloog lus: – nyob hauv kev mloog lus (mloog lus), muab tso rau hauv qab, txo kom nyob hauv qab, (yuav, ua kom) nyob hauv qab (rau, rau nram), nyob (muab tso) hauv kev mloog lus (rau, hauv qab), muab tus kheej rau hauv qab.” Txhua tus yaj saub puav leej sib haum nrog ib leeg thiab nyob hauv kev mloog lus rau ib leeg, txwv tsis pub lawv tej lus uas lawv hais yuav ua rau muaj kev ntxhov siab.
All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.
Tag nrho tej lus piv txwv cev Vajtswv txoj lus faj lem hais txog zaj lus ceeb toom kawg sawv cev rau tib zaj lus tib yam. Nws yog tus Tswv txoj kev npaj kom cov uas raug suav hais tias yog cov “txawj ntse” nyob hauv zaj lus piv txwv txog kaum tus nkauj xwb, uas kuj raug hu ua cov “txawj ntse” uas “to taub” “kev paub uas nce ntxiv” thaum phau ntawv Daniyees raug qhib lub foob; nws yog tus Tswv lub siab nyiam kom cov “txawj ntse” lees paub zaj lus tshwj xeeb ntawd thaum nws raug qhib lub foob. Qhov kev lees paub ntawd raug ua kom tiav los ntawm kev siv txoj txheej txheem kawm Vajlugkub uas raug qhia meej tshwj xeeb nyob hauv Vajlugkub nws tus kheej. Txoj txheej txheem ntawd raug ua kom tiav raws li Yaxayas nees nkaum yim los ntawm txoj kev coj ntau txoj kab lus faj lem uas hais txog ib qho ntsiab lus hauv Vajlugkub los sib dhos ua ke kom sib txig sib luag rau ib leeg, xwv thiaj li tsim tau kom ruaj qhov xwm txheej faj lem uas yog lawm.
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
Kuv thov nej ua siab ntev thaum peb xaus tsab xov xwm no rau ntawm no, thiab peb yuav txuas ntxiv cov kev xav no hauv tsab xov xwm tom ntej.