The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.
Cov pob txha qhuav uas pw tuag hauv txoj kev, uas hnov “lub suab” ntawm tus uas quaj hauv tebchaws moj sab qhua, ua li ntawd vim tus Nplij Siab tau los lawm, raws li qhov ua tiav ntawm Yexus tej lus cog tseg tias nws yuav xa nws los. Hauv thawj qhov kev poob siab ntawm cov Millerites, cov Millerites thiaj los nkag siab tias lawv nyob hauv lub sij hawm ncua raws li zaj lus piv txwv txog cov ntxhais nkauj xwb.
“The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.
“Cov uas poob siab tau pom hauv phau Vajlugkub tias lawv nyob hauv lub sijhawm ncua, thiab tias lawv yuav tsum ua siab ntev tos kom yog toog pom ntawd tiav. Tib cov pov thawj uas tau coj lawv los cia siab ntsoov tos lawv tus Tswv hauv xyoo 1843, kuj tau coj lawv los cia siab tias Nws yuav los nyob rau xyoo 1844.” Spiritual Gifts, volume 1, 153.
Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.
Cov neeg uas tau raug ua tus qauv sawv cev los ntawm cov Millerites rov ua dua qhov kev paub ntawm thawj zaug kev poob siab, thiab thaum lawv ua li ntawd, lawv yuav tsum to taub tias lawv thiab, nyob hauv lub sij hawm ncua raws li zaj lus piv txwv ntawm cov nkauj xwb. Tsuas yog los ntawm tus Ntsuj Plig Nplij Siab txoj kev txhawb zog xwb thiaj pub rau lawv pom qhov tseeb no. Txoj kev lees paub ntawd, uas raug coj los txog los ntawm tus Ntsuj Plig Nplij Siab, raug sawv cev los ntawm thawj zaj lus faj lem uas Exekees tau raug txib kom tshaj tawm rau lub hav uas muaj cov pob txha qhuav, tuag lawm.
Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.
Nws Nws rov hais rau kuv tias, Cev Vajtswv lus rau saum cov pob txha no, thiab hais rau lawv tias, Au nej cov pob txha qhuav, nej cia li mloog lo lus ntawm tus Tswv. Tus Tswv Vajtswv hais li no rau cov pob txha no tias; Saib seb, Kuv yuav ua kom pa nkag los rau hauv nej, ces nej yuav ciaj sia: Thiab Kuv yuav tso hlab nqaij rau saum nej, thiab yuav ua kom nqaij hlob los rau saum nej, thiab npog nej nrog tawv nqaij, thiab muab pa rau hauv nej, ces nej yuav ciaj sia; thiab nej yuav paub tias Kuv yog tus Tswv. Yog li ntawd kuv thiaj cev Vajtswv lus raws li kuv tau raug txib: thiab thaum kuv cev Vajtswv lus, muaj ib lub suab nrov, thiab saib seb, muaj ib qho kev co txhawj, thiab cov pob txha txawm los sib txuam, pob txha rau nws tus pob txha. Thiab thaum kuv ntsia saib, saib seb, cov hlab nqaij thiab cov nqaij txawm hlob los rau saum lawv, thiab tawv nqaij npog lawv saum toj: tiam sis tsis tau muaj pa hauv lawv li. Exekees 37:4–8.
The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.
“Lub suab nrov” sawv cev rau tus Vaj Ntsuj Plig Dawb Huv. Nyob rau lub sij hawm ntawd cov nkauj xwb yuav tsum paub tias lawv nyob hauv lub caij ncua ntawd. Cov lus qhuab qhia hauv Vajlugkub hais txog yam uas cov uas poob siab yuav tsum ua thaum lawv paub tias lawv nyob hauv lub caij ncua ntawd muaj ntau heev. Yelemis qhia tias lawv yuav tsum tsis txhob rov qab mus rau “lub koom txoos ntawm cov neeg thuam,” uas nyob hauv zaj lus rau Filadefias, yog lub tsev sablaj ntawm Xatas. Lawv kuj yuav tsum cais qhov muaj nqis tawm ntawm qhov qias neeg. Qhov muaj nqis uas muab piv rau qhov qias neeg muaj ob txheej ntsiab lus.
I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.
Kuv tau kawm paub qhov kev cais yaj saub no rau kuv tus kheej ntau xyoo dhau los, thaum kuv siv William Miller zaj npau suav los coj los siv. Kuv tau txhais cov hniav nyiaj hniav kub kom raug tias yog qhov tseeb hauv Vajtswv Txojlus, thiab cov hniav nyiaj hniav kub cuav tias yog tej lus qhuab qhia uas raug ua kom qias. Tom qab ntawd, kuv raug qhia rau kuv paub tias James White kuj tau siv William Miller zaj npau suav los coj los siv thiab, hauv nws txoj kev siv ntawd, nws tau txheeb cov hniav nyiaj hniav kub tias yog Vajtswv haiv neeg ncaj ncees, thiab cov hniav nyiaj hniav kub cuav tias yog cov uas lees tuav qhov tseeb cuav cuav. Thaum kuv tshuaj xyuas qhov uas James White tau qhuab qhia txog zaj npau suav ntawd, kuv thiaj paub tias nkawd ob leeg puav leej raug. Cov hniav nyiaj hniav kub muaj peev xwm sawv cev rau Vajtswv cov ncaj ncees, thiab cov hniav nyiaj hniav kub cuav sawv cev rau cov tsis ncaj ncees, tiam sis cov hniav nyiaj hniav kub kuj tseem sawv cev tau rau qhov tseeb hauv Vajtswv Txojlus, thiab cov hniav nyiaj hniav kub cuav kuj sawv cev tau rau tej lus qhuab qhia cuav. James White siv Miller zaj npau suav rau hauv keeb kwm uas James White tab tom nyob hauv lub sijhawm ntawd, tiam sis kuv tau los saib zaj npau suav ntawd raws li keeb kwm ntawm hnub kawg. Ob txoj kev siv ntawd ua ke qhia meej tias tibneeg dhau los ua yam lawv ntseeg, thiab yog lawv xaiv los tuav rawv tej lus qhuab qhia yuam kev, lawv yuav raug tus txiv neej tuav txhuam av cheb tawm ntawm qhov rais mus, nrog rau tej lus qhuab qhia uas lawv tau los koom nrog lawm thiab. Peb yog yam peb noj.
When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.
Thaum cov uas poob siab pom tias lawv nyob hauv lub sijhawm uas ncua ntev, raws li Yelemis hais, lawv yuav tsum cais yam muaj nqis ntawm yam qias neeg.
“How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.
“Ua cas yuav ua li cas uas tib neeg, cov uas tab tom ua rog tawm tsam Vajtswv txoj kev kav, thiaj li tau los tuav tau txoj kev txawj ntse uas qee zaum lawv nthuav tawm? Xatas nws tus kheej twb tau txais kev cob qhia hauv cov tshav ntuj saum ntuj ceeb tsheej lawm, thiab nws muaj kev paub txog qhov zoo ib yam li qhov phem. Nws muab yam muaj nqis xyaw nrog yam qias neeg, thiab qhov no yog yam uas ua rau nws muaj hwjchim dag ntxias. Tiamsis vim Xatas tau qhwv nws tus kheej rau hauv tej tsoos tsho uas ci ntsa iab zoo li saum ntuj ceeb tsheej, peb puas yuav txais nws ua ib tug timtswv uas yog lub teeb? Tus uas ntxias muaj nws cov sawvcev, cov uas raug cob qhia raws li nws tej kev, raug txhawb zog los ntawm nws tus ntsujplig, thiab raug tsim kom haum rau nws txoj haujlwm. Peb puas yuav koom tes nrog lawv? Peb puas yuav txais tej haujlwm ntawm nws cov sawvcev ua yam tseem ceeb rau kev tau txais kev kawm?” Ministry of Healing, 440.
The precious and vile represents truth and error. It also represents two classes of men.
Qhov muaj nqes thiab qhov qias neeg sawv cev rau qhov tseeb thiab kev yuam kev. Nws kuj sawv cev rau ob hom neeg.
“‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.
“‘Txawm li ntawd los lub hauv paus ntawm Vajtswv tseem nyob ruaj khov, muaj daim foob no, Tus Tswv paub cov uas yog Nws. Thiab, Cia txhua tus uas hu txog Khetos lub npe thim ntawm txojkev tsis ncaj. Tiamsis hauv ib lub tsev loj tsis yog tsuas muaj tej tw kub thiab tw nyiaj xwb, tiamsis kuj muaj tw ntoo thiab tw av thiab; ib txhia yog rau txojkev hwm, hos ib txhia yog rau txojkev tsis hwm.’ ‘Lub tsev loj’ sawv cev rau Pawg Ntseeg. Hauv Pawg Ntseeg yuav pom muaj cov qias neeg ib yam nkaus li cov muaj nqes. Lub vas uas pov rau hauv hiavtxwv sau tau ob yam tib si, cov zoo thiab cov phem.” Review and Herald, February 5, 1901.
Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.
Yelemi tau raug qhia tias yog nws yuav rov qab los, nws yuav tsum cais nws tus kheej tawm ntawm cov nkauj xwb ruam, thiab nws kuj yuav tsum cais tawm ntawm cov lus qhuab qhia yuam kev ntawm cov nkauj xwb ruam. Cov ib puas plaub caug plaub txhiab yog cov uas los rau hauv txoj kev sib koom siab zoo kawg nkaus. Yelemi sawv cev rau tes haujlwm uas cov uas raug hu kom raug muab khi los ntawm Exekees zaj lus thib ob hais txog plaub cua yuav tsum ua kom tiav, yog tias lawv yuav los ua Vajtswv “lub qhov ncauj,” thaum yog toog pom hais lus. Yog toog pom tau hais lus nyob hauv keeb kwm Millerite thaum txoj kev txiav txim los txog, thiab nws hais lus nyob hauv keeb kwm ntawm cov ib puas plaub caug plaub txhiab thaum tus tsiaj qus hauv ntiajteb hais lus, thiab txoj kev txiav txim ntawm kev txom nyem thib peb los txog. Ces cov uas tau ua tiav tes haujlwm uas Yelemi qhia tseg raug tsa siab ua Vajtswv cov neeg zov.
When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.
Thaum tus Tswv xa tus Txhawb Siab los tsa cov uas poob siab kom sawv hauv lawv txoj kev tuag, Nws qhia txog ib txoj hauj lwm ntawm kev ua kom dawb huv uas lawv yuav tsum ua kom tiav yog lawv yuav los ua Nws cov neeg hais lus hauv lub sijhawm kub ntxhov ntawm txoj cai Hnub Caiv Cuav. Yaxayas pom zoo nrog Yelemis tej lus ntuas.
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.
Cas zoo nkauj npaum li cas saum tej roob yog ko taw ntawm tus uas nqa txoj xov zoo tuaj, uas tshaj tawm txoj kev thaj yeeb; uas nqa txoj xov zoo ntawm yam zoo tuaj, uas tshaj tawm txoj kev cawm seej; uas hais rau Xi‑oos tias, Koj tus Vajtswv kav! Koj cov neeg zov yuav tsa suab; lawv yuav hu nkauj ua ke nrog tib lub suab: rau qhov lawv yuav pom tim ntsej tim muag, thaum tus Tswv yuav coj Xi‑oos rov los. Nej tej chaw puam tsuaj hauv Yeluxalees, cia li qw tawm hauv kev xyiv fab, hu nkauj ua ke: rau qhov tus Tswv twb nplig nws haiv neeg lawm, nws twb txhiv dim Yeluxalees lawm. Yaxayas 52:7–9.
Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”
Cov uas “co xov zoo” thiab cov uas “tshaj tawm kev thaj yeeb thiab txoj kev cawm seej” tsa lawv “tej suab ua ke,” rau qhov lawv “yuav pom zoo ib yam nkaus.”
“A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’
“Muaj ob peb tug ntxiv uas tau muab qhia rau kuv pom tias lawv koom lawv tej hwjchim txhawb nrog cov uas kuv twb tau hais lawm, thiab ua ke lawv ua txhua yam uas lawv ua tau kom rub neeg tawm ntawm lub cev thiab ua kom muaj kev ntxhov siab; thiab lawv tej hwjchim txhawb ua rau Vajtswv txoj kev tseeb poob npe. Yexus thiab cov tim tswv dawb huv tab tom coj thiab koom Vajtswv haiv neeg los rau hauv ib txoj kev ntseeg xwb, kom lawv sawvdaws muaj ib lub siab thiab ib txoj kev txiav txim xwb. Thiab thaum lawv tab tom raug coj los rau hauv txoj kev sib haum xeeb ntawm txoj kev ntseeg, kom pom ib yam nkaus rau ib leeg txog tej kev tseeb loj kawg, tseem ceeb kawg rau tiam no, Xatas tab tom ua hauj lwm tawm tsam lawv txoj kev vam meej. Yexus tab tom ua hauj lwm los ntawm Nws cov cuab yeej ua hauj lwm kom sau thiab koom ua ke. Xatas ua hauj lwm los ntawm nws cov cuab yeej ua hauj lwm kom ua rau tawg khiav thiab faib cais. ‘Rau saib seb, Kuv yuav txib, thiab Kuv yuav lim tsev Ixayees nyob hauv txhua haiv neeg, ib yam li muab nplej lim hauv ib lub sab cib, los tsis pub ib lub noob me tshaj plaws poob rau saum npoo av li.’”
“God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.
“Tam sim no tab tom sim thiab txheeb Nws haiv neeg tam sim no. Tus cwj pwm tab tom raug txhim kho. Cov tim tswv tab tom ntsuas tus nqis ncaj ncees ntawm sab kev coj ncaj, thiab sau cia nrog kev ncaj ncees txhua yam kev ua ntawm tibneeg tej me nyuam. Ntawm cov uas lees tias yog Vajtswv haiv neeg, muaj tej siab uas qias tsis huv; tiam sis lawv yuav raug sim thiab raug txheeb. Tus Vajtswv uas nyeem tau txhua tus neeg lub siab, yuav coj tej yam uas zais hauv qhov tsaus ntuj los rau qhov pom tseeb, nyob rau tej qhov chaw uas feem ntau tsis tshua muaj leejtwg xav tias muaj, kom tej pob zeb dawm taw uas tau tav kev rau qhov tseeb txoj kev vam meej raug tshem tawm, thiab kom Vajtswv muaj ib haiv neeg huv thiab dawb ceev los tshaj tawm Nws tej kevcai thiab tej kev txiav txim.”
“The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.
“Tug Thawj Coj ntawm peb txoj kev cawm dim coj Nws haiv neeg mus ib kauj ruam zuj zus, ntxuav lawv kom dawb huv thiab ua kom lawv tsim nyog rau kev txav mus nyob saum ntuj, thiab tso cov uas nyob tom qab tseg, yog cov uas muaj lub siab xav txav deb ntawm lub cev, cov uas tsis kam cia raug coj, thiab txaus siab rau lawv tus kheej txoj kev ncaj ncees. ‘Yog li ntawd, yog txoj kev kaj uas nyob hauv koj yog qhov tsaus ntuj, qhov tsaus ntuj ntawd yuav loj npaum li cas!’ Tsis muaj ib txoj kev dag ntxias twg loj dua uas yuav dag tau tibneeg lub siab tshaj txoj uas coj neeg kom tso siab rau tus kheej lub siab ntsws, kom ntseeg tias lawv yog cov yog lawm thiab nyob hauv txoj kev kaj, thaum uas lawv tab tom txav deb ntawm Vajtswv haiv neeg, thiab txoj kev kaj uas lawv khaws cia zoo zoo ntawd yog qhov tsaus ntuj.” Testimonies, volume 1, 332, 333.
The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.
Kab lus “coj xov zoo los” raug rov hais ob zaug hauv nqe lus ntawm Yaxayas kom qhia txog keeb kwm ntawm Lub Suab Quaj Thaum Ib Tag Hmo, ib yam li tej nqe uas coj mus rau Yaxayas txoj kev piav txog txoj kev sib koom ib leeg uas ua tiav thaum yam muaj nqis raug cais tawm ntawm yam qias neeg.
Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.
Tsim dheev, tsim dheev; hnav koj lub zog, Au Xi‑oos; hnav koj tej tsoos tsho zoo nkauj, Au Yeluxalees, lub nroog dawb huv: rau qhov txij no mus yuav tsis muaj tus tsis ua kevcai txiav thiab tus qias tsis huv los nkag los hauv koj lawm ntxiv. Co koj tus kheej tawm hauv hmoov av; sawv tsees, thiab zaum, Au Yeluxalees: daws koj tus kheej tawm ntawm tej hlua khi caj dab, Au tus ntxhais ntawm Xi‑oos uas raug ntes kaw. Yaxayas 52:1, 2.
Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”
Yelemi sawv cev rau cov uas nyob hauv thawj qhov kev poob siab, cov uas lees paub tias lawv nyob hauv lub sijhawm ncua tseg. Yaxayas txib cov tib neeg ntawd tib si kom “tsim dheev, tsim dheev.” Lawv tsim dheev thiab thaum kawg mus txog ib theem uas yuav tsis muaj ib tug tsis ua kevcai txiav thiab tsis huv nyob hauv Vajtswv pawg ntseeg ntxiv lawm, rau qhov lawv yuav tau ua tiav txoj haujlwm cais cov muaj nqes tawm ntawm cov qias neeg. “Tus Tswv yuav kom nws pawg ntseeg raug ntxuav kom huv, ua ntej nws tej kev txiav txim yuav poob los rau saum lub ntiaj teb no kom pom tseeb dua.”
“We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.
“Peb tab tom los zeeg sai sai mus txog qhov kawg ntawm keeb kwm ntiajteb no. Qhov kawg twb los ze heev lawm, ze dua ntau leej xav, thiab kuv hnov ib lub nra hnyav thawb kom kuv ntuas peb haiv neeg txog qhov yuav tsum nrhiav tus Tswv tiag tiag thiab mob siab. Muaj coob leej tseem tsaug zog, thiab yuav hais tau dabtsi thiaj tsa tau lawv ntawm lawv txoj kev tsaug zog hauv cev nqaij daim tawv? Tus Tswv xav kom nws pawg ntseeg raug ntxuav kom dawb huv, ua ntej nws tej kev txiav txim yuav poob los rau saum lub ntiajteb no kom tshwm meej dua qub.”
“‘Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’
“‘Leejtwg yuav nyob taus hnub uas nws los? thiab leejtwg yuav sawv taus thaum nws tshwm los? rau qhov nws zoo li tus hluav taws uas lim hlau kom ntshiab, thiab zoo li xab npum uas cov ntxhua khaub ncaws siv: thiab nws yuav zaum ua tus lim thiab tus ntxuav nyiaj kom dawb huv: thiab nws yuav ntxuav cov tub ntawm Levi kom huv, thiab lim lawv ib yam li kub thiab nyiaj, xwv kom lawv thiaj yuav tau coj ib qho khoom fij ncaj ncees los rau tus Tswv.’”
“Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.
“Yexus Khetos yuav tshem tawm txhua daim tsho cuav uas npog kev khav theeb. Tsis muaj ib qho kev sib xyaw ntawm yam tseeb nrog yam cuav uas yuav dag tau nws. ‘Nws zoo li hluav taws ntawm tus lim kom huv,’ cais yam muaj nqis tawm ntawm yam qias neeg, cov xeb paug tawm ntawm kub.
“Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’
“Zoo li cov Levis, Vajtswv cov neeg uas Nws tau xaiv raug muab cais tseg los ntawm Nws rau Nws tes haujlwm tshwjxeeb. Txhua tus ntseeg Yexus Khetos tiag tiag muaj lub meejmom ntawm txoj haujlwm pov thawj. Nws raug tsa nto nrog txoj haujlwm dawbhuv uas sawv cev qhia rau lub ntiajteb txog tus yam ntxwv ntawm nws Leej Txiv Saum Ntuj Ceeb Tsheej. Nws yuav tsum mloog zoo rau cov lus no, ‘Yog li ntawd, nej yuav tsum ua neeg zoo tiav, ib yam li nej Leej Txiv uas nyob saum ntuj yog tus zoo tiav.’”
“‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.
“‘Tiamsis rau nej cov uas hwm kuv lub npe, Lub Hnub ntawm Kev Ncaj Ncees yuav sawv los nrog kev kho zoo nyob hauv nws ob phab tis; thiab nej yuav tawm mus, thiab loj hlob zoo li tej nyuj me uas raug tso tawm hauv tshav nkuaj. Thiab nej yuav tsuj cov neeg phem rau hauv qab; rau qhov lawv yuav zoo li hmoov tshauv nyob hauv qab xib taws ntawm nej ko taw nyob rau hnub uas kuv yuav ua li no, tus Tswv uas kav txhua pab tub rog hais li ntawd.
“‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.
“‘Nej nco ntsoov Mauxes uas yog kuv tus tub qhe txoj kevcai, uas kuv tau txib rau nws ntawm Horeb rau tag nrho cov Yixayee, nrog rau tej kevcai thiab tej kev txiav txim. Saib seb, kuv yuav txib tus cev Vajtswv lus Eliyas tuaj cuag nej ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv yuav los txog; thiab nws yuav tig leej txiv lub siab mus rau cov menyuam, thiab cov menyuam lub siab mus rau lawv cov txiv, tsam kuv tuaj thiab ntaus lub ntiajteb nrog txoj kev foom phem.’” Review and Herald, November 8, 1906.
Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.
Cov uas tuav rawv tej lus qhuab qhia cuav yuav raug muab cais tawm hauv zaj keeb kwm uas pib nrog “lub suab” qw hauv tebchaws moj sab qhua. Cov uas tsis kam tso cai rau Vajtswv lub hwjchim tsim txhua yam los tsim ib txoj kev paub dawb huv hauv tus kheej, yuav raug muab cais tawm ntawm “kub” hauv zaj keeb kwm uas pib nrog “lub suab” qw hauv tebchaws moj sab qhua. Lawv yuav nyob twj ywm ua Laodiceans, nyob nraim ntawm lub ntsiab chaw uas Laodicea hla mus rau hauv Philadelphia.
The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.
Tes hauj lwm ntawm kev cais yam muaj nqes tawm ntawm yam qias neeg yuav luag tag nrho yog tes hauj lwm ntawm tus tub txib ntawm txoj kev khi lus uas tuaj tam sim ntawd los ntxuav kom cov tub ntawm Levi dawb huv, tiam sis peb yuav tsum koom tes thiab.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.
Yog li ntawd, kuv cov uas kuv hlub, ib yam li nej ib txwm mloog lus, tsis yog thaum kuv nyob ntawm nej xub ntiag xwb, tiamsis nim no hajyam ntau dua thaum kuv tsis nyob, nej cia li rau siab ua kom tiav nej txoj kev dim nrog kev ntshai thiab tshee hnyo. Rau qhov yog Vajtswv tus uas ua hauj lwm hauv nej, kom nej muaj siab xav thiab ua raws li Nws txoj kev zoo siab. Nej cia li ua txhua yam tsis txhob yws yws thiab sib cav sib ceg; xwv kom nej yuav tsis muaj chaw txhaum thiab tsis muaj kev phem, yog Vajtswv cov menyuam uas tsis muaj leejtwg cem tau, nyob hauv nruab nrab ib tiam neeg nkhaus thiab lim hiam, cov uas nej ci ntsa iab nyob hauv lawv zoo li tej teeb ci hauv lub ntiajteb. Filipi 2:12–15.
Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.
Yelemis tau hais kom cais yam muaj nqis tawm ntawm yam qias neeg yog nws xav ua Vajtswv tus cev lus hauv txoj kev txiav txim uas yuav los tom ntej. Qhov tseeb uas Yelemis tab tom hnov Vajtswv tej lus ntuas rau nws, qhia meej tias tus Ntsujplig Nplig Siab twb muaj nyob ze thiab npaj txhij rau nws lawm yog nws xaiv lees txais tes dej num ntawd.
“The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.
“Txoj hauj lwm ntawm kev tau txoj kev cawm seej yog ib txoj hauj lwm ntawm kev koom tes ua ke, yog ib qho kev ua haujlwm sib koom. Yuav tsum muaj kev sib koom tes ntawm Vajtswv thiab tus neeg txhaum uas hloov siab lees txim. Qhov no yog yam tsim nyog rau kev txhim tsa tej ntsiab cai ncaj ncees rau hauv tus yam ntxwv. Tib neeg yuav tsum ua siab kub siab lug siv dag zog kom kov yeej yam uas txwv nws tsis pub nws mus txog qhov zoo tag nrho. Tiamsis nws vam khom Vajtswv tag nrho rau txoj kev vam meej. Tib neeg txoj kev siv zog ntawm nws tus kheej xwb tsis txaus. Yog tsis muaj kev pab ntawm lub hwj chim saum ntuj los ces nws tsis muaj nqis dab tsi li. Vajtswv ua hauj lwm thiab tib neeg ua hauj lwm. Kev tawm tsam kev ntxias yuav tsum los ntawm tib neeg, tus uas yuav tsum rub nws lub hwj chim los ntawm Vajtswv. Ntawm ib sab muaj kev txawj ntse tsis muaj kawg, kev khuv leej, thiab hwj chim; ntawm ib sab kia muaj kev qaug zog, kev txhaum, thiab kev tsis muaj peev xwm pab tau tus kheej kiag li.
“God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.
“Vajtswv xav kom peb muaj kev tswj hwm peb tus kheej. Tiamsis Nws pab tsis tau peb yog tsis muaj peb txoj kev sam sim thiab kev koom tes. Tus Ntsuj Plig saum ntuj ua hauj lwm los ntawm tej hwj chim thiab tej peev xwm uas tau pub rau tibneeg. Ntawm peb tus kheej, peb tsis muaj peev xwm coj tej hom phiaj thiab tej kev ntshaw thiab tej kev xav nyiam kom sib haum nrog Vajtswv lub siab nyiam; tiamsis yog peb ‘kam ua kom kam,’ tus Cawm Seej yuav ua li no rau peb, ‘Rhuav pov tseg tej kev xav ntxias, thiab txhua yam uas siab hlob tsa nws tus kheej tawm tsam qhov kev paub txog Vajtswv, thiab coj txhua txoj kev xav mus rau hauv txoj kev qhev kom mloog lus rau Khetos.’ 2 Khaulinthaus 10:5.” Tes Haujlwm ntawm Cov Thwj Tim, 482.
The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”
Peb hnub thiab ib nrab hauv Tshwm Sim kaum ib, thaum tej pob txha qhuav tuag pw hauv txoj kev, yog ib lub cim ntawm “roob moj sab qhua,” thiab “roob moj sab qhua” sawv cev rau “xya lub sijhawm” hauv Leviticus nees nkaum rau. Thaum kawg ntawm kev tawg khiav tawm mus txhua qhov ntawm peb hnub thiab ib nrab ntawd, cov uas raug hu kom nyob nrog ib puas plaub caug plaub txhiab leej yuav tsum “tsim los” thiab “co plua tshauv tawm.” Muam White hais tias, “Tus Tswv xav kom nws pawg ntseeg raug ntxuav kom dawb huv, ua ntej nws tej kev txiav txim yuav poob saum lub ntiaj teb no yam pom tseeb thiab hnyav dua.”
In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”
Hais txog ib “pawg ntseeg uas raug ntxuav kom dawb huv,” nws hais txog txoj kev cais tawm hauv Yelemis uas tshem tawm “yam muaj nqis tawm ntawm yam qias neeg.” Nws kuj txuas qhov no nrog Malakis tshooj peb, qhov uas ib tug tubtxib npaj txoj kev rau tus Tubtxib ntawm txoj kev khi lus. Tus tubtxib uas npaj txoj kev ntawd yog Yaxayas tus “suab quaj hauv roob moj sab qhua.” Tus Tubtxib ntawm txoj kev khi lus yog Khetos, uas tab tom npaj yuav nkag mus rau hauv txoj kev khi lus nrog ib puas plaub caug plaub txhiab leej, cov uas “zoo ib yam li” “cov Levis,” “raug Nws cais tseg rau Nws tes haujlwm tshwj xeeb.” Tom qab ntawd nws qhia meej tias lawv yog cov pov thawj, thiab hais txog Yexus cov lus uas hais tias, “Yog li ntawd nej yuav tsum ua kom tiav tag nrho, ib yam li nej Leej Txiv uas nyob saum ntuj ceeb tsheej ua tiav tag nrho.”
There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.
Muaj ib txoj kev ntxuav kom dawb huv uas raug cim tseg rau thaum kawg ntawm lub sij hawm ncua ntawd, vim tus Tswv muaj ib txoj hauj lwm tshwj xeeb rau ib puas plaub caug plaub txhiab tus kom ua tiav, thiab Nws yuav muaj ib pawg ntseeg uas twb raug ntxuav kom dawb huv lawm ua ntej “nws tej kev txiav txim yuav poob los rau saum lub ntiaj teb no kom tshwm meej dua.” Nws tej kev txiav txim twb nyob hauv lub ntiaj teb no lawm, tiam sis thaum txog txoj cai Hnub Sunday, “Vajtswv tej kev txiav txim rhuav tshem” pib poob los.
Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.
Cov kev txiav txim ntawd yog ib “lub sij hawm ntawm txoj kev hlub tshua rau cov uas yeej tsis tau paub qhov tseeb.” Tiamsis nyob hauv cov kev txiav txim ntawd tsis muaj txoj kev hlub tshua rau cov uas tsis kam nkag mus rau hauv txoj kev ntxuav kom dawb huv uas yog yam tsim nyog. Cov “kev txiav txim,” uas “poob los muaj cim tshwj xeeb dua,” qhia meej txog cov kev txiav txim uas yog tej cim. Lawv sawv cev ua ib qho cim ceeb toom, thiab Vaj Ntsuj Plig Dawb Huv siv txoj kev kub ntxhov thiab kev ntxhov siab uas cov kev txiav txim ntawd ua tiav, los cim tseg qhov sib txawv ntawm cov uas khaws “hnub so cuav” thiab cov uas “raws li lub siab dawb paug khaws tus Tswv Hnub Xanpataus,” rau qhov no yog tib txoj kev xwb uas “lub ntiajteb thiaj yuav raug ceeb toom tau.” Cov kev txiav txim uas yog tej cim ntawd yog keeb kwm yav tom qab uas Vaj Ntsuj Plig Dawb Huv siv los coj Vajtswv cov me nyuam uas tseem nyob hauv Npanpiloo, kom lawv paub txog tus chij cim ntawm ib puas plaub caug plaub txhiab leej.
But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”
Tiamsis Sister White tsis yog tsuas yog hais txog Malakhi tshooj peb xwb, nws tseem suav nrog cov nqe kaw ntawm phau ntawv Malakhi tshooj plaub, thiab ib zaug ntxiv hais txog “lub suab” uas yuav npaj txoj kev rau tus tubtxib ntawm txoj kev cog lus. Cov nqe kaw ntawd tsis yog hais txog kev npaj rau tus tubtxib ntawm txoj kev cog lus, lawv hais txog kev nco ntsoov Mauxes txoj kevcai, thiab kev tig cov siab ntawm cov yawg koob mus rau cov menyuam thiab cov siab ntawm cov menyuam rov qab mus rau cov yawg koob. “Lub suab” xub npaj rau Khetos, uas yog tus tubtxib ntawm txoj kev cog lus, kom cia li los txog rau Nws lub tuam tsev tam sim ntawd thiab ntxuav kom huv Nws haivneeg uas tau poob siab lawm tiamsis twb raug tsa kom sawv, xwv kom lawv thiaj ua tau tes haujlwm ntawm tus chij. Tom qab ntawd Malakhi hais txog lwm yam ntawm tes haujlwm ntawm “lub suab.”
He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.
Nws “yuav tig cov txiv lub siab rov los rau cov me nyuam, thiab cov me nyuam lub siab rov los rau lawv cov txiv,” thiab Nws yuav ua txoj hauj lwm no nyob rau hauv kev txheeb ze nrog txoj kevcai uas tau muab rau ntawm Horeb. Eliyas, uas kuj yog Yaxayas tus “suab,” yuav qhia kom pom Vajtswv haiv neeg tej kev txhaum. Qhov no yog ib feem ntawm txoj txheej txheem kev ua kom dawb huv. Tsuas muaj ib qho kev txhais ntawm kev txhaum xwb, uas yog kev ua txhaum txoj kevcai uas tau muab rau ntawm Horeb. Yauhas tus uas ua kevcai raus dej yog Eliyas, thiab nws txoj hauj lwm kuj muaj qhov tseem ceeb ntawd thiab.
In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
Nyob rau hnub ntawd Yauhas tus uas ua kevcai raus dej tau los, tshaj tawm hauv tebchaws moj sab qhua ntawm Yudas, thiab hais tias, Nej cia li hloov siab lees txim; rau qhov lub nceeg vaj saum ntuj twb los ze lawm. Rau qhov tus no yog tus uas yaj saub Esayas tau hais txog, tias, Muaj ib lub suab quaj hauv tebchaws moj sab qhua hais tias, Nej npaj tus Tswv txojkev, ua kom nws tej ke ncaj. Yauhas tus ntawd hnav tsoos tsho ua los ntawm plaub ntxhuav, thiab khi ib txoj siv tawv ncig ntawm nws lub duav; nws tej zaub mov yog kooj thiab zib ntab qus. Ces Yeluxalees, tag nrho Yudas, thiab tag nrho cheebtsam ib ncig tus dej Yaulade tau tawm mus cuag nws, thiab lawv raug nws ua kevcai raus dej hauv tus dej Yaulade, lees lawv tej kev txhaum. Tiamsis thaum nws pom ntau leej Falixais thiab Xadukais tuaj rau nws qhov kevcai raus dej, nws thiaj hais rau lawv tias, Nej caj ces nab phem, leejtwg tau ceeb toom nej kom khiav dim ntawm txojkev chim uas yuav los?
Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.
Yog li no nej tsim nyog rau txoj kev hloov siab lees txim: thiab nej txhob xav hais hauv nej lub siab tias, Peb muaj Anplahas ua peb txiv: rau qhov kuv hais rau nej tias, Vajtswv muaj peev xwm ua kom tej pob zeb no sawv los ua me nyuam rau Anplahas. Thiab nim no twb muab taus tso rau ntawm cag ntoo lawm: yog li ntawd, txhua tsob ntoo uas tsis txi txiv zoo yuav raug ntov pov tseg, thiab raug muab pov rau hauv hluav taws. Kuv yeej ua kevcai raus dej rau nej hauv dej kom nej hloov siab lees txim: tiam sis tus uas yuav los tom qab kuv muaj hwj chim loj dua kuv, tus uas kuv tsis tsim nyog txawm ris nws nkawm khau: nws yuav ua kevcai raus dej rau nej hauv Vaj Ntsuj Plig Dawb Huv, thiab hauv hluav taws: nws rab plhaw twb nyob hauv nws txhais tes, thiab nws yuav muab nws lub tshav nplej ntxuav kom huv si, thiab sau nws cov nplej rau hauv lub txhab; tiam sis nws yuav hlawv cov npluag nplej rau hauv hluav taws uas tsis txawj tuag li. Mathais 3:1–12.
John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.
Yauhas Ntxuav Neeg tau los rau hauv “roob moj sab qhua” ntawm peb hnub thiab ib nrab hauv Tshwmsim tshooj kaum ib, rau qhov tag nrho cov yaj saub tab tom hais txog hnub kawg ntau dua li cov hnub uas lawv tus kheej tau nyob. Nws coj ib txoj xov hu kom hloov siab lees txim ntawm kev txhaum, vim lub nceeg vaj saum ntuj twb nyob ze lawm, ib yam li Yexus Khetos txoj Kev Tshwmsim raug qhib tawm thaum “lub sij hawm twb nyob ze lawm.” Yauhas Ntxuav Neeg ua piv txwv qhia txog tes dej num ntawm “lub suab,” rau qhov raws li Yexus hais, nws kuj yog Eliyas uas yuav los thiab.
For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.
Vim tag nrho cov yaj saub thiab txoj kevcai tau cev lus faj lem mus txog rau Yauhas. Thiab yog nej kam lees txais nws, tus no yog Eliyas, tus uas yuav los. Tus uas muaj pob ntseg mloog, cia nws mloog. Mathais 11:13–15.
Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.
Yexus qhia meej tias tus yam ntxwv cev Vajtswv lus ntawm Yauhas tus Ua Kev Cai Raus Dej yog ib qho kev sim siab. Nws hais ncaj nraim tias, “yog nej kam txais nws”. Ces Yexus txhawb Nws cov thwjtim kom txais qhov ntawd los ntawm kev hais tias, “Tus uas muaj pob ntseg mloog, cia nws mloog.” Cia nws mloog dab tsi? Cia nws mloog seb tus suab ntawd yog leejtwg, tus uas los rau tom roob moj sab qhua kawg ntawm phau Vajlugkub, thiab npaj txojkev rau tus tubtxib ntawm txoj kevcai cog lus kom npaj ib puas plaub caug plaub txhiab leej ua ib txoj haujlwm tshwjxeeb nyob rau lub sijhawm ntawm Vajtswv tej kev txiav txim uas yog lub cim qhia.
John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.
Yauhasnav hnav “ib tsoos uas ua los ntawm plaub ntxhuav, thiab ib txoj siv tawv nyob ncig nws lub duav; thiab nws tej zaub mov yog kooj thiab zib ntab qus.” Nws “zaub mov” yog txoj xov ntawm Islam, rau qhov lo lus “kooj” sawv cev rau Islam, thiab zib ntab yog Vajtswv txoj lus, uas qab zib hauv nws lub qhov ncauj. Txoj xov qab zib uas nws tau noj yog hais txog “tus nees luav” Arab qus, uas yog thawj lub cim ntawm Islam hauv Vajluskub. Txoj xov qab zib hais txog tus nees luav Arab qus ntawm Islam, uas kuj raug sawv cev los ntawm “kooj,” kuj raug xaws rau hauv nws ib tsoos, rau qhov ntxhuav kuj yog lwm lub cim ntawm Islam. Tsis yog kev yuam Vajtswv txoj lus kom yuam kev thaum siv lo lus “kooj” ua ib lub cim ntawm Islam, txawm yog tias cov zaub mov uas Yauhasnav noj yog tab tom hais txog tsob ntoo locust, tsis yog cov kab. Lo lus “kooj” yog ib lub cim ntawm Islam, thiab Yauhasnav tsis yog tab tom sawv cev rau kev noj ib yam zaub mov cev nqaij daim tawv twg; nws txoj kev noj haus yog ib lub cim ntawm txoj xov faj lem uas nws tau noj.
His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.
Nws siv sia yog qhov “lus faj lem” uas sawv cev nyob hauv Habakkuk. Zaj lus faj lem ntawd coj los txuas ua ke thawj zaug ntawm txoj kev chim siab poob siab, lub sijhawm ncua ntev ntawm cov nkauj xwb, thiab cov hauv paus ntsiab lus ntawm Kev Ntseeg Tos Txog Tus Tswv Rov Los raws li tau sawv cev rau saum cov daim ntawv qhia dawb huv. Habakkuk yog txoj siv yaj saub uas khi tag nrho tej qhov tseeb ntawd ua ke.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.
Vim txoj kev ua yog tseem cia rau lub sijhawm uas twb teem tseg lawm, tiamsis thaum txog qhov kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws zoo li qeeb los, cia li tos nws; rau qhov nws yeej yuav los tiag tiag, nws yuav tsis ncua. Saib maj, tus uas nws tus ntsuj plig raug tsa kom siab, nws tsis ncaj ncees nyob hauv nws: tiamsis tus ncaj ncees yuav muaj sia nyob vim nws txoj kev ntseeg. Habakkuk 2:3, 4.
The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.
Lo lus faj lem uas muab cov lus uas tsim ua qhov lus ceeb toom ntawm “lub suab” khi ua ke ib yam li ib txoj siv sia, yog zaj lus piv txwv txog cov nkauj xwb hauv kev txuas nrog lub zeem muag uas ncua lawm, tiamsis yuav hais. Lub zeem muag ntawm Lub Suab Quaj Thaum Ib Tag Hmo ua kom muaj kev sib cais ntawm cov neeg qias neeg, uas lawv “tus ntsuj plig tsa hlo,” thiab cov neeg muaj nqis, uas raug txiav txim ncaj los ntawm txoj kev ntseeg. Kev raug txiav txim ncaj los ntawm txoj kev ntseeg yog txoj siv sia uas “lub suab” hnav.
And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.
Kev txoj kev ncaj ncees yuav yog txoj siv ntawm nws lub duav, thiab kev ncaj ncees ruaj khov yog txoj siv ntawm nws lub duav qis. Yaxayas 11:5.
When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.
Thaum “lub suab quaj hauv roob moj sab qhua” ntawm txoj kev poob siab los txog, tom qab txoj kev poob siab ntawm Lub Xya hli ntuj 18, 2020, nws txoj xov yog tib txoj xov uas nws twb tau ua txij li Lub Cuaj hli ntuj 11, 2001. Txoj xov ntawd los ntawm Eliyas uas yuav los, rau cov pob txha qhuav uas tuag lawm uas tos ntsoov tab sis poob siab, yog tias Islam yog “cov kev txiav txim rau txim uas yog lub cim,” uas muab lub keeb nraub qaum rau Vajtswv lwm cov menyuam hauv Npanpiloo kom kawm txoj kev ncaj ncees.
The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.
Txojkev ntawm cov ncaj ncees yog txojkev ncaj; koj, tus uas ncaj tshaj plaws, ntsuas txojkev ntawm cov ncaj ncees. Muaj tseeb tiag, nyob hauv txojkev ntawm koj tej kev txiav txim, Au tus Tswv, peb tau tos ntsoov koj; qhov uas peb tus ntsujplig ntshaw yog rau koj lub npe, thiab rau kev nco txog koj. Kuv tau ntshaw koj kawg siab kawg ntsws thaum hmo ntuj; muaj tseeb tiag, nrog kuv tus ntsujplig uas nyob hauv kuv, kuv yuav nrhiav koj thaum ntxov: rau qhov thaum koj tej kev txiav txim nyob hauv lub ntiajteb, cov neeg uas nyob hauv lub ntiajteb yuav kawm txojkev ncaj ncees. Yaxayas 26:7–9.
John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.
Yauhasnplig Yauhas, tus uas yog Eliyas uas yuav los, yog “lub suab” nyob hauv “roob moj sab qhua” ntawm peb hnub ib nrab ntawm Tshwmsim tshooj kaum ib. Nws txoj hauj lwm muaj xws li kev txheeb xyuas tiam plaub thiab tiam kawg ntawm Adventism, cov uas lawv tej ntsuj plig raug tsa siab thiab lawv tso siab rau txoj kev qub txeeg qub teg sab ntsuj plig ntawm lawv tej yawg koob, tiamsis lawv hnov tias Vajtswv txoj kev chim siab twb yuav los txog. Lawv yog tiam plaub, rau qhov lawv twb tau nthuav tawm tiav nkaus los ua ib tiam uas yog qhov rov qab kiag ntawm Khetos. Lawv yog tiam ntawm nab viper, tiamsis lawv tseem taw rau lawv txiv Anplahas, kom sib cav tias qhov tseeb lawv yog tiam ntawm Tus Menyuam Yaj. Tiam ntawm Tus Menyuam Yaj yog Petus tiam uas raug xaiv, lawv yog cov uas raws Tus Menyuam Yaj mus txhua qhov chaw uas nws mus.
John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.
Yauhas pom tseeb tau nthuav tawm cov neeg uas tuaj mloog nws zaj lus tej kev txhaum, rau qhov lawv tau hloov siab lees txim thiab raug ua kevcai raus dej. Nws kuj tau qhia rau lawv tias muaj Ib Leeg uas yuav los tom qab nws, tus uas yuav ntxuav Nws lub tshav nplej kom huv si kawg. Tus Neeg ntawd yog tus tubtxib ntawm txoj kev cog lus, Nws yog “tus txiv neej txhuam plua tshauv” uas cheb tej npib cuav thiab tej pob zeb muaj nqis cuav tawm ntawm lub qhov rais thiab rov kho cov pob zeb muaj nqis thawj txwm, uas tom qab ntawd ci kaj kaum npaug tshaj li lawv tau ci thaum William Miller tau raug cov timtswv qhia hauv txoj haujlwm sib sau cov pob zeb muaj nqis thawj txwm nyob rau hauv kev txav ntawm thawj tug timtswv.
John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.
Yauhas Has Npavtiv hais ncaj qha hauv nws txoj kev cem txim rau tus Adventist Laodicea txoj kev ntseeg siab rau lawv yawg koob Anplahas, rau qhov Eliyas uas yuav los ntawd yog kom tig cov siab ntawm cov yawg koob mus rau cov me nyuam thiab cov me nyuam rov qab mus rau cov yawg koob. Lub hauv paus ntsiab lus ntawm kev siv Vajluskub rau tus thawj thiab tus kawg raug sawv cev nyob hauv txoj hauj lwm ntawd, tiam sis ib yam nkaus thiab, qhov tshuaj kho rau cov uas pom tias lawv tus kheej nyob rau hauv lub xeev tawg khiav ri niab, nyob hauv thaj av yeeb ncuab, tuag nyob rau tom roob moj sab qhua. Lawv yuav tsum lees paub lawv tej kev txhaum, thiab tej kev txhaum ntawm lawv cov yawg koob, thiab hloov siab lees txim. Nrog rau kev lees paub lawv tej kev txhaum thiab tej kev txhaum ntawm cov yawg koob, lawv yuav tsum kuj lees tias lawv tsis tau taug kev nrog tus Tswv thaum lub sijhawm ntawm roob moj sab qhua peb hnub ib nrab. Tsis tas li ntawd xwb, lawv yuav tsum lees tias Vajtswv kuj tsis tau taug kev nrog lawv nyob rau hauv zaj keeb kwm ntawd.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Thiab cov neeg uas tseem seem nyob hauv nej yuav qaug zog zuj zus hauv lawv tej kev txhaum nyob hauv tej tebchaws ntawm lawv cov yeeb ncuab; thiab lawv kuj yuav qaug zog zuj zus nrog lawv tej yawg koob tej kev txhaum thiab. Yog lawv yuav lees txim lawv tej kev txhaum, thiab tej kev txhaum ntawm lawv tej yawg koob, nrog rau lawv tej kev ua txhaum uas lawv tau ua txhaum rau kuv, thiab tias lawv kuj tau taug kev tawm tsam kuv; Thiab tias kuv kuj tau taug kev tawm tsam lawv, thiab tau coj lawv mus rau hauv lub tebchaws ntawm lawv cov yeeb ncuab; yog li ntawd lawv lub siab uas tsis ua kevcai txiav ua qau raug txo hwjchim, thiab lawv thiaj lees txais kev rau txim vim lawv tej kev txhaum: Ces kuv yuav nco ntsoov kuv tej lus cog tseg nrog Yakhauj, thiab kuv kuj yuav nco ntsoov kuv tej lus cog tseg nrog Ixaj, thiab kuv kuj yuav nco ntsoov kuv tej lus cog tseg nrog Anplahas; thiab kuv yuav nco ntsoov lub tebchaws. Leviticus 26:39–42.
The curse was because they didn’t remember the sabbaths of the land.
Qhov kev foom phem ntawd yog vim lawv tsis nco txog tej xabthas ntawm thaj av.
John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.
Yauhas Npativ, uas yog Eliyas tus uas yuav los, ua ib daim duab cev rau “lub suab” hauv tebchaws moj sab qhua ntawm peb hnub ib nrab hauv Tshwmsim kaum ib. Nws yuav coj cov pob txha qhuav tuag kom “nco ntsoov” Mauxes txoj kevcai ntawm Horeb, thiab yog lawv ua li ntawd, ces tus tubtxib ntawm txojlus cog tseg yuav “nco ntsoov” txojlus cog tseg ntawm lawv cov yawg koob. Tiamsis tsuas yog yog lawv lees lawv tej kev txhaum, tej kev txhaum ntawm lawv cov yawg koob, thiab qhov uas txo hwjchim dua ntawd, lawv yuav tsum qhia meej txog tej kev ua txhaum “uas lawv tau ua txhaum tawm tsam” Vajtswv.
They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.
Lawv kuj yuav tsum lees hais tias lawv tau taug kev “txheeb” rau Vajtswv, thiab tias Vajtswv kuj tau taug kev “txheeb” rau lawv.
They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.
Lawv kuj yuav tsum lees paub tias lawv yog cov pob txha qhuav uas tuag nyob hauv txoj kev ntawm Tshwm Sim tshooj kaum ib, rau qhov lawv yuav tsum lees tias Vajtswv tau coj lawv los rau hauv thaj av ntawm tus yeeb ncuab, thiab thaj av ntawm tus yeeb ncuab yog txoj kev tuag.
According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”
Raws li Yauhas tus uas ua kevcai raus dej hais, lawv kuj yuav tsum teb lo lus nug tias tus “suab” uas quaj nyob hauv “roob moj sab qhua” yog leejtwg, rau qhov Yauhas nug tias, “Leejtwg tau ceeb toom nej kom khiav dim ntawm txojkev chim uas yuav los?”
We will continue these subjects in the next article.
Peb yuav txuas ntxiv cov ntsiab lus no hauv zaj ntawv tom ntej.
“The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.
“Tus kws ua Vajtswv tes hauj lwm raug txib hais tias: ‘Qhuas nrov nrov, tsis txhob tseg, tsa koj lub suab kom zoo li raj ncas, thiab qhia rau Kuv haiv neeg lawv txoj kev txhaum, thiab rau tsev neeg Yakhauj lawv tej kev txhaum.’ Tus Tswv hais txog cov neeg no tias: ‘Lawv nrhiav Kuv txhua hnub, thiab zoo siab xav paub Kuv txoj kev, zoo li ib haiv neeg uas tau ua kev ncaj ncees.’ Ntawm no muaj ib haiv neeg uas dag lawv tus kheej, suav lawv tus kheej tias ncaj ncees, thiab txaus siab rau lawv tus kheej; tus kws ua Vajtswv tes hauj lwm raug txib kom qhuas nrov nrov thiab qhia rau lawv paub lawv tej kev txhaum. Hauv txhua tiam neeg, txoj hauj lwm no twb tau ua rau Vajtswv haiv neeg lawm, thiab tam sim no tseem xav tau tshaj yav dhau los dua li qub.” Testimonies, volume 5, 299.