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# The Book of Daniel - Number One-Hundred and Three

Phau Ntawv Daniyee - Zaj Ib Puas Peb

Unlocking Prophecy: Understanding the Triple Application of Prophetic Frameworks

Qhib Lus Qhia Yav Tom Ntej: Kev To Taub Txog Peb-Qhov Kev Siv ntawm Cov Qauv Lus Qhia Yav Tom Ntej

Author

Jeff Pippenger

Published

February 29, 2024

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We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.

Peb tau tab tom xav txog kev siv lus faj lem peb txheej. Peb ua li no rau lub hom phiaj kom paub meej tias thaum tus Tswv qhib lub foob rau rau nqe kawg ntawm Daniyee tshooj kaum ib nrog rau kev poob cev qhev ntawm Soviet Union thaum “lub caij kawg” xyoo 1989, ib qho “kev paub nce ntxiv” tau tshwm sim los uas yog npaj los sim tiam ntawd ntawm Vajtswv haiv neeg.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Nws hais tias, Koj cia li mus koj txojkev, Daniyees: rau qhov tej lus no raug kaw cia thiab raug muab ntim kom txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb paug, thiab raug sim; tiam sis cov neeg phem yuav tseem ua phem ntxiv: thiab tsis muaj ib tug hauv cov neeg phem yuav to taub; tiam sis cov neeg txawj ntse yuav to taub. Daniel 12:9, 10.

Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).

Thaum twg ib qhov tseeb raug Tsov Ntxhuav ntawm xeem Yudas qhib lub cim, Xatas kuj ua hauj lwm los tawm tsam txoj xov ntawd. Qhov kev tawm tsam uas tau tsa los tawm tsam cov tseeb uas raug nthuav tawm nyob rau hauv cov nqe kawg ntawm Daniyee tshooj kaum ib, yuam kom muaj kev kawm tob dua txog cov tseeb uas txuas nrog cov nqe ntawd, xwv kom ib qho kev tiv thaiv uas raug muab dawb huv tawm tsam tej kev yuam kev uas raug nthuav los rhuav tshem cov tseeb uas tau raug qhib tawm, thiaj yuav sawv ruaj. Ib qho ntawm cov ntsiab cai uas raug coj los rau qhov pom tseeb nyob rau hauv nruab nrab ntawm qhov kev sib cav ntawd yog txoj kev siv yav tom ntej peb txheej. Thaum chiv thawj nws raug lees paub nyob rau hauv kev txuas nrog qhov yuav tsum yog kom raug txog yam uas “qhov niaj hnub” nyob rau hauv phau Daniyee sawv cev rau (kev teev dab mlom), thiab txog keeb kwm uas raug kom raug uas txuas nrog “kev muab qhov niaj hnub tshem tawm” (xyoo 508 tom qab Yexus yug los).

The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.

Kev lees paub txog peb lub hwjchim ua kom puam tsuaj raws li lub qauv ntawm yav tom ntej, uas sib txig nrog Millerite lub qauv ntawm yav tom ntej uas yog ob lub hwjchim ua kom puam tsuaj thawj zaug, thiab kev txheeb xyuas ntawm Millerites hais tias “yam niaj hnub” yog kev teev dab qhuas cuav, tau muab ib zaj keeb kwm uas haum raws li rau rau nqe kawg ntawm Daniyee kaum ib, raws li Muam White tau hais tias nws yuav tsum yog li ntawd. Yog li no, txoj kev tawm tsam tawm tsam txoj kev paub uas tsis tau muab qhib thaum lub sij hawm kawg xyoo 1989, tau tsim kom muaj qhov kaj loj dua, raws li txoj kev paub tau nce ntxiv, thiab nws kuj tau txheeb qhia cov cai tshwjxeeb rau txoj kev txav ntawm tus timtswv thib peb, uas sib txig nrog kev loj hlob ntawm qee cov cai yav tom ntej uas William Miller tau sau los ua ke thiab siv nyob hauv txoj kev txav ntawm tus timtswv thawj.

We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.

Peb tau xav txog peb txheej kev siv ntawm peb lub Loos, peb qhov kev poob ntawm Npanpiloo, thiab peb tug Eliyas lawm, thiab tam sim no peb tab tom hais txog peb tug tubtxib uas npaj txoj kev rau tus Tubtxib ntawm Txoj Lus Cog Tseg. Peb tau txheeb xyuas ib qho kev sib tshooj thiab kev sib piv uas ze heev ntawm peb lub Loos nrog peb qhov kev poob ntawm Npanpiloo, thiab kuj muaj ib qho kev sib piv uas ze heev rau peb tug Eliyas thiab peb tug tubtxib uas npaj txoj kev. Nyob rau hnub kawg William Miller thiab Future for America ob leeg sawv cev rau tus Eliyas thib peb thiab kuj yog tus tubtxib thib peb uas npaj txoj kev. Yexus ib txwm siv qhov pib ntawm ib yam los piav qhia qhov kawg ntawm ib yam, thiab txoj kev txav ntawm tus tim tswv thawj zaug sib phim nrog txoj kev txav ntawm tus tim tswv thib peb.

> “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 ntawm Tshwm Sim 14 tso rau hauv kab ntawm tej lus faj lem, thiab lawv txoj hauj lwm yuav tsis tsum mus txog rau thaum kawg ntawm keeb kwm ntiajteb no. Tej lus ntawm tus timtswv thawj thiab tus timtswv ob tseem yog qhov tseeb rau lub sijhawm no, thiab yuav tsum khiav mus ua ke raws kab nrog qhov no uas tom qab los. Tus timtswv thib peb tshaj nws lo lus ceeb toom nrog suab nrov nrov. ‘Tom qab tej no,’ Yauhas hais tias, ‘kuv pom dua ib tug timtswv nqes saum ntuj los, muaj hwjchim loj, thiab lub ntiajteb raug kaj los ntawm nws lub yeeb koob.’ Hauv qhov kev ci ntsa iab no, txoj kev kaj ntawm tag nrho peb txoj lus ntawd raug muab sib koom ua ke.” The 1888 Materials, 803, 804.

The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”

Kev txav ntawm thawj thiab tus tim tswv thib ob, raug coj los ntawm William Miller. Viv ncaus White qhia tias Miller yog tus “tub txib uas raug xaiv.”

> “William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.

> “William Miller tab tom txav kom Ntxwg Nyoog lub nceeg vaj raug kub ntxhov, thiab tus yeeb ncuab loj tshaj ntawd tsis yog tsuas nrhiav kev rhuav tshem txoj kev muaj hwjchim ntawm txoj xov ntawd xwb, tiam sis tseem nrhiav kev rhuav tshem tus tubtxib nws tus kheej thiab.” Spirit of Prophecy, volume 4, 219.

She also identifies that Miller had been typified by both Elijah and John the Baptist.

Nws kuj qhia meej tias Miller tau raug ua cim sawv cev los ntawm ob leeg Eliyas thiab Yauhas tus Cais Npe.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.

> “Muaj ntau txhiab leej raug coj los lees txais qhov tseeb uas William Miller tau tshaj tawm, thiab Vajtswv tau tsa cov tub qhe sawv los hauv Eliyas tus ntsuj plig thiab hwjchim kom tshaj tawm zaj lus ntawd. Ib yam li Yauhas, tus uas mus ua ntej Yexus, cov uas tshaj tawm zaj lus ceeb toom uas muaj kev hnyav no tau hnov tias raug yuam kom muab rab taus tsaws rau ntawm cag ntoo, thiab hu kom tibneeg tsim nyog txi txiv uas phim rau txoj kev hloov siab lees txim.” Early Writings, 233.

John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.

Yauhas tus Neeg Ntxuav Neeg Ua Kevcai Raus Dej, tus uas raws li Yexus hais yog Eliyas tus thib ob, kuj yog tus tubtxib thawj uas yuav tsum npaj txoj kev rau tus Tubtxib ntawm Txojlus Cog Tseg. Vim li ntawd thiaj pom tseeb tias kev txav mus los ntawm tus timtswv thib peb yuav muaj ib tug “tubtxib uas raug xaiv.” Tus tubtxib ntawd twb raug ua yam ntxwv lawm los ntawm Eliyas, Yauhas tus Neeg Ntxuav Neeg Ua Kevcai Raus Dej, thiab William Miller. Nrog Miller ua ke, ob tug tubtxib uas raug xaiv no sawv cev rau qhov pib thiab qhov xaus ntawm kev txav mus los ntawm peb tug timtswv hauv Tshwmsim kaum plaub, thiab los ntawm qhov ntawd, lawv ua ke sawv cev rau ob leeg tib si, yog Eliyas tus thib peb thiab kuj yog tus tubtxib tus thib peb uas yuav tsum npaj txoj kev rau tus Tubtxib ntawm Txojlus Cog Tseg.

To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.

Kev tsis lees txais txoj xov ntawm tus tub txib uas raug xaiv nyob rau thaum pib lossis thaum kawg yog kev tuag, thiab txoj xov ntawm Future for America yog tsim tsa saum kev siv hauv tej lus faj lem ntawm “kab txuas kab,” uas yog txoj kev siv ntawm nag tom qab. Los ntawm kev siv “kab txuas kab” thiaj li raug tsim tsa tias kev txav mus los ntawm cov Millerites yog ib daim qauv uas qhia ua ntej txog kev txav mus los ntawm Future for America. Ib lub cim keeb kwm ntawm keeb kwm Millerite yog William Miller, tus “tub txib uas raug xaiv.” Kev tsis lees txais lub cim ntawd yog kev tsis lees txais txoj xov, yog li ntawd nws raug tsim tsa los ntawm qhov pib thiab qhov kawg ntawm Adventism tias kev tsis lees txais tus tub txib kuj yog kev tsis lees txais txoj xov thiab, rau qhov txoj xov yeej qhia tus tub txib uas raug xaiv. Yog li ntawd, kev tsis lees txais txoj xov yog kev tsis lees txais tus tub txib, thiab kuj yog rov qab tib yam. Yog tsis muaj tus seev cev, ces yuav tsis muaj kev seev cev.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Kuv raug taw qhia kom tig rov qab mus saib txog txoj kev tshaj tawm thawj zaug uas Khetos los. Yauhas raug xa los hauv Eliyas tus ntsuj plig thiab hwj chim kom npaj Yexus txoj kev. Cov uas tsis kam lees Yauhas tej lus tim khawv ntawd tsis tau txais txiaj ntsig los ntawm Yexus tej lus qhia. Lawv txoj kev tawm tsam rau txoj xov uas tau qhia yav tom ntej txog Nws txoj kev los ntawd muab lawv tso rau hauv qhov chaw uas lawv tsis muaj peev xwm txais tau yooj yim txawm yog cov pov thawj muaj zog tshaj plaws tias Nws yog tus Mexiyas. Xatas tau coj cov uas tsis kam txais Yauhas txoj xov ntawd kom mus ntxiv dua, mus txog qhov tsis kam lees thiab muab Khetos ntsia saum ntoo khaub lig. Thaum lawv ua li no, lawv muab lawv tus kheej tso rau hauv qhov chaw uas lawv tsis muaj peev xwm txais tau txoj koob hmoov nyob rau hnub Peetekos, uas yuav tau qhia lawv txog txoj kev nkag mus rau hauv lub chaw dawb huv saum ntuj ceeb tsheej. Kev dua ntuag ntawm daim ntaub thaiv hauv lub tuam tsev qhia tias tej kev txi thiab kab ke ntawm cov Yudais yuav tsis raug txais lawm ntxiv. Txoj Kev Txi loj kawg tau raug muab ua lawm thiab twb raug txais lawm, thiab Vaj Ntsuj Plig Dawb Huv uas nqes los rau hnub Peetekos tau nqa cov thwj tim tej siab xav tawm ntawm lub chaw dawb huv hauv ntiaj teb no mus rau lub chaw dawb huv saum ntuj ceeb tsheej, qhov chaw uas Yexus tau nkag mus los ntawm Nws tus kheej cov ntshav, kom muab Nws txoj kev theej txhoj tej txiaj ntsig nchuav rau saum Nws cov thwj tim. Tiamsis cov Yudais raug tso tseg nyob rau hauv txoj kev tsaus ntuj tag nrho. Lawv plam tag nrho txoj kev kaj uas lawv yuav tau muaj txog txoj kev cawm seej lub hom phiaj, thiab lawv tseem tso siab rau lawv tej kev txi thiab tej khoom fij uas tsis muaj nqis. Lub chaw dawb huv saum ntuj ceeb tsheej twb tau los hloov lub chaw dawb huv hauv ntiaj teb lawm los xij, lawv ho tsis paub txog qhov kev hloov ntawd. Vim li ntawd lawv thiaj tsis muaj peev xwm tau txais txiaj ntsig los ntawm Khetos txoj kev ua tus sawv cev hauv qhov chaw dawb huv.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Coob leej coob ntshai kawg rau txoj kev uas cov Yudais taug hauv kev tsis lees yuav thiab ntsia Khetos saum ntoo khaub lig; thiab thaum lawv nyeem txog keeb kwm ntawm kev tsim txom nws yam txaj muag, lawv xav tias lawv hlub Nws, thiab yuav tsis tau tsis lees Nws ib yam li Petus tau ua, los sis ntsia Nws saum ntoo khaub lig ib yam li cov Yudais tau ua. Tiamsis Vajtswv, tus uas nyeem tau txhua tus neeg lub siab, tau coj txoj kev hlub rau Yexus uas lawv hais tias lawv muaj ntawd los mus raug sim. Saum ntuj ceeb tsheej huv tib si tau saib nrog kev txaus siab tob tshaj plaws txog txoj kev txais yuav thawj tug tim tswv txoj xov. Tiamsis coob leej uas hais tias lawv hlub Yexus, thiab uas tau los kua muag thaum lawv nyeem zaj keeb kwm txog tus ntoo khaub lig, tau thuam txoj xov zoo ntawm Nws txoj kev yuav los. Es tsis yog yuav txais txoj xov ntawd nrog kev xyiv fab, lawv tshaj tawm tias nws yog ib qho kev dag ntxias. Lawv ntxub cov uas hlub Nws txoj kev tshwm sim los, thiab muab lawv ntiab tawm hauv cov koom txoos. Cov uas tsis lees thawj txoj xov ntawd tsis muaj peev xwm txais txiaj ntsig ntawm txoj xov thib ob; thiab lawv kuj tsis tau txais txiaj ntsig ntawm lub suab qw thaum ib tag hmo, uas yog los npaj lawv kom lawv tau nrog Yexus nkag los ntawm txoj kev ntseeg rau hauv qhov chaw Dawb Huv Tshaj Plaws ntawm lub tuam tsev Dawb Huv saum ntuj ceeb tsheej. Thiab vim lawv tau tsis lees ob txoj xov ua ntej ntawd, lawv thiaj ua rau lawv txoj kev to taub tsaus ntuj nti heev uas lawv tsis pom ib qho kaj nyob rau hauv peb tug tim tswv txoj xov, uas qhia txoj kev nkag mus rau hauv qhov chaw Dawb Huv Tshaj Plaws. Kuv pom tias ib yam li cov Yudais tau ntsia Yexus saum ntoo khaub lig, cov koom txoos raws npe kuj tau ntsia cov xov no saum ntoo khaub lig ib yam nkaus; yog li ntawd lawv tsis paub txoj kev mus rau hauv qhov chaw Dawb Huv Tshaj Plaws li, thiab lawv tsis muaj peev xwm txais txiaj ntsig ntawm Yexus txoj kev thov rau lawv nyob ntawd. Ib yam li cov Yudais, uas muab lawv tej kev txi uas tsis muaj nqis lawm los txi, lawv kuj tsa lawv tej lus thov uas tsis muaj nqis lawm mus rau chav uas Yexus tau tawm ntawm lawm; thiab Xatas, zoo siab rau txoj kev dag ntxias ntawd, txais ib yam cwj pwm zoo li kev ntseeg, thiab coj cov neeg uas hais tias lawv yog Khetos cov ntseeg no lub siab mus cuag nws tus kheej, ua hauj lwm nrog nws lub hwj chim, nws tej cim, thiab tej txuj ci dag cuav, kom khi lawv ruaj rau hauv nws lub cuab ntxiab.” Early Writings, 259–261.

Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.

Cov neeg “uas tsis lees txais Yauhas zaj lus tim khawv tsis tau txais txiaj ntsig los ntawm Yexus tej lus qhuab qhia,” thiab cov “uas tsis lees txais thawj zaj lus tsis tau txais txiaj ntsig los ntawm zaj lus thib ob; thiab lawv kuj tsis tau txais txiaj ntsig los ntawm lub suab quaj thaum ib tag hmo.” Yauhas txoj hauj lwm qhuab qhia tau los ua ntej Khetos txoj kev cai raus dej, thiab tsis ntev tom qab ntawd Nws tau ntxuav lub tuam tsev thaum pib Nws txoj hauj lwm qhuab qhia. Miller txoj hauj lwm qhuab qhia tau npaj tseg rau Khetos los ntxuav Levi cov tub thaum Nws tuaj txog tam sid rau hnub tim 22 Lub Kaum Hli, 1844. Hauv ib qho twg ntawm ob tug tim khawv no, kev tsis lees txais tus tub txib uas npaj txoj kev, yog sib npaug rau txoj kev tuag.

The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.

Kev ntxuav kom dawb huv thiab kev lim kom huv si uas Khetos tau ua tiav nyob rau hauv Nws txoj hauj lwm ua Tus Tubtxib ntawm Daim Ntawv Cog Lus, yog ua rau lub hom phiaj tsa ib haiv neeg sawv los kom ua tiav txoj hauj lwm nqa txoj xov ntawm txoj kev cawm dim mus rau lub ntiaj teb. Txoj hauj lwm ntawd raug ua tiav ua ntej lub sijhawm uas sawv cev rau thaum txoj kev txiav txim rau txim pib lawm. Kev puas tsuaj ntawm Yeluxalees hauv keeb kwm ntawm cov thwjtim sawv cev rau txoj kev txiav txim rau txim, thiab Adventism tau tig mus deb ntawm lawv lub luag hauj lwm los ua tiav txoj hauj lwm ntawd, tiam sis tus Tswv twb tau sim sau lawv los nyob ua ke lawm. Nws tau coj Nws haiv neeg los luam daim duab qhia xyoo 1850 ua qhov kev nthuav qhia raws duab ntawm txoj xov uas lawv yeej yuav tau nqa mus rau lub ntiaj teb.

> “It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.

> “Nws tsis yog Vajtswv lub siab nyiam kom cov Yixayee yuav tsum taug kev yuam kev plaub caug xyoo hauv tebchaws moj sab qhua; Nws xav coj lawv ncaj qha mus rau hauv tebchaws Khana-as thiab tsa lawv nyob ruaj khov rau ntawd, ua ib haiv neeg dawb huv, muaj kev kaj siab. Tiamsis ‘lawv tsis tau nkag mus rau hauv vim yog kev tsis ntseeg.’ Henplais 3:19. Vim lawv txoj kev thim rov qab thiab kev tso kev ntseeg tseg, lawv thiaj tuag puam tsuaj hauv tebchaws moj sab qhua, thiab lwm tus thiaj raug tsa sawv los nkag mus rau hauv Tebchaws Lus Cog Tseg. Ib yam nkaus li ntawd, nws tsis yog Vajtswv lub siab nyiam kom Khetos txoj kev rov los yuav raug ncua ntev ua luaj thiab kom Nws haiv neeg yuav nyob ntau xyoo li no hauv lub ntiajteb uas muaj kev txhaum thiab kev quaj ntsuag no. Tiamsis kev tsis ntseeg tau cais lawv tawm ntawm Vajtswv. Vim lawv tsis kam ua tes haujlwm uas Nws tau tsa lawv tseg kom ua, lwm tus thiaj raug tsa sawv los tshaj tawm txoj xov. Vim txoj kev khuv leej rau lub ntiajteb, Yexus ncua Nws txoj kev rov los, kom cov neeg txhaum thiaj muaj sijhawm hnov lo lus ceeb toom thiab nrhiav chaw nkaum hauv Nws ua ntej Vajtswv txoj kev chim yuav raug nchuav los.” The Great Controversy, 458.

Had Adventism only held fast their faith, “their work would have been completed.”

Yog Adventism tsuas yog tau tuav rawv lawv txoj kev ntseeg xwb, “lawv txoj hauj lwm twb yuav tau ua tiav lawm.”

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Yog cov Adventists, tom qab txoj kev chim siab loj hauv xyoo 1844, tau tuav rawv lawv txoj kev ntseeg thiab tau mus txuas ntxiv ua ke hauv Vajtswv txoj kev coj qhib tawm, lees txais tus tim tswv thib peb txoj xov thiab nyob hauv lub hwj chim ntawm tus Vaj Ntsuj Plig Dawb Huv tshaj tawm nws rau lub ntiaj teb, lawv yuav tau pom Vajtswv txoj kev cawm seej, tus Tswv yuav tau ua haujlwm loj kawg nkaus nrog lawv tej kev siv zog, txoj hauj lwm yuav tau tiav lawm, thiab Khetos yuav tau los ntev no lawm kom txais Nws haiv neeg mus rau lawv tus nqi zog. Tiamsis hauv lub sijhawm uas muaj kev ua xyem xyav thiab kev tsis paub meej uas tau raws los tom qab txoj kev chim siab ntawd, ntau tus uas ntseeg txog kev los saum ntuj yielded lawv txoj kev ntseeg.... Yog li ntawd txoj hauj lwm thiaj raug cheem tseg, thiab lub ntiaj teb thiaj raug tso cia hauv qhov tsaus ntuj. Yog hais tias tag nrho Adventist pawg ntseeg tau koom siab rau Vajtswv tej lus txib thiab Yexus txoj kev ntseeg, peb zaj keeb kwm yuav txawv npaum li cas!” Evangelism, 695.

In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”

Nyob rau lub Caij Nplooj Ntoos Hlav xyoo 1844, Tus Tubtxib ntawm Txojlus Cog Tseg tau ntxuav kom huv txoj kev txav ntawm cov Millerites, thiab tom qab ntawd rau lub Caij Nplooj Ntoos Zeeg tau nqa los txoj xov ntawm tus tim tswv thib peb. Miller, nws txoj xov, thiab txoj kev txav uas nws sawv cev tau ua tiav zaj lus piv txwv txog kaum tus nkauj xwb. Nyob rau lub rooj sib txoos pw hav zoov hauv Exeter, NH, txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo tau los txog, thiab hauv ob lub hlis luv xwb nws tau raug qhia meej tias cov nkauj xwb twg muaj roj. Ob pawg tau raug qhia tawm, thiab tus tim tswv thib peb tau los txog nrog ib txoj xov nyob hauv nws txhais tes uas yuav tsum tau noj, tiam sis cov nkauj xwb uas txawj ntse “tau tso lawv txoj kev ntseeg tseg” nyob rau hauv “lub sijhawm ntawm kev ua xyem xyav thiab kev tsis paub tseeb.”

The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”

“Lub caij nyoog ntawm kev ua xyem xyav thiab kev tsis meej pem” twb tau raug sawv cev los ntawm cov thwjtim thaum Nws tuag lawm, tiam sis rau hnub peb Nws pib qhib txoj xov ntawm Nws txoj kev sawv hauv qhov tuag rov los rau Nws cov thwjtim, thiab lawv tsis “tso lawv txoj kev ntseeg tseg.” Lub caij nyoog ntawm kev ua xyem xyav thiab kev tsis meej pem rau cov nkauj xwb txawj ntse hauv txoj kev txav ntawm tus tim tswv thawj thiab tus tim tswv ob cov lus txuas mus li kwv yees peb xyoos, thaum ntawd tus Tswv tau nthuav tawm rau Niam Laus White tias Nws tau ncab Nws txhais tes tawm mus kom rov sau cov seem ntawm Nws haiv neeg dua. Nws coj Nws haiv neeg kom pib lawv txoj haujlwm luam tawm thiab los tsim Habakkuk daim phiaj thib ob, tiam sis “coob leej ntawm cov neeg ntseeg txog kev los ntawm Tswv rov qab tau tso lawv txoj kev ntseeg tseg.... Yog li ntawd txoj haujlwm thiaj raug txwv, thiab lub ntiaj teb raug tso tseg rau hauv txoj kev tsaus ntuj.”

In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”

Xyoo 1849, William Miller, tus tub txib uas raug xaiv los tshaj tawm thawj thiab tus tim tswv thib ob txoj xov, tau muab tso rau hauv qhov chaw so lawm. Yog tias cov nkauj xwb uas muaj tswvyim ntawm hnub tim 22 Lub Kaum Hli 1844 “tau tuav rawv lawv txoj kev ntseeg thiab koom siab mus raws Vajtswv txoj kev qhib tshwm sim,” tus Tswv yuav tau tsa dua ib tug tub txib ntxiv hauv Eliyas tus ntsuj plig thiab hwj chim. Tiamsis “kev los ntawm Khetos” “tau raug ncua thiab Nws haiv neeg” yuav “zoo ib yam li” cov Yixayee thaum ub, “yuav nyob” “ntau xyoo” hauv lub ntiajteb no uas puv npo kev txhaum thiab kev quaj ntsuag.

One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.

Ib puas nees nkaum rau xyoo tom qab kev ntxeev siab xyoo 1863, tus Tswv tau tsa tus tubtxib uas raug xaiv ntawm tus timtswv ceeb toom thib peb sawv los. Nws tes haujlwm yog ob yam tib si: los npaj txojkev rau tus Tubtxib ntawm Daim Lus Cog Tseg kom tuaj txog hauv Nws lub tuam tsev tam sid, thiab kom nkag mus rau hauv txojkev sib raug raws li daim lus cog tseg nrog ib puas plaub caug plaub txhiab leej, thaum lub sijhawm kawg ntawm txojkev txiav txim xyuas; thiab kuj los nthuav tawm ib txoj xov uas tawm tsam kev koom ua ke peb tog ntawm Ahaj, Yexenpees thiab nws cov yaj saub, hauv lub sijhawm ntawm Txojkev Txiav Txim Ua Kom Tiav, uas pib thaum txoj cai Hnub Caiv cuav uas yuav los txog sai.

The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.

Tus tubtxib thib peb uas npaj txoj kev sawv cev rau ib txoj hauj lwm, ib txoj xov, ib tug tubtxib, thiab ib qho kev txav chaw nyob rau hauv tej xwm txheej kaw kawg ntawm Kev Txiav Txim Xyuas. Eliyas thib peb sawv cev rau ib txoj hauj lwm, ib txoj xov, ib tug tubtxib, thiab ib qho kev txav chaw nyob rau hauv tej xwm txheej kaw kawg ntawm Kev Txiav Txim Ua Tiav. Txoj xov ntawm tus tubtxib uas npaj txoj kev, thiab txoj xov ntawm Eliyas, yog txoj xov ntawm qhov kev Puas Tsuaj thib peb hauv peb qhov Kev Puas Tsuaj ntawm Phau Ntawv Tshwm Sim tshooj yim mus txog tshooj kaum ib.

In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”

Hauv keeb kwm uas sawv cev los ntawm tus tubtxib uas npaj txoj kev, txoj xov ntawm Woe thib peb sawv cev rau Lub Suab Raj uas hu Laodicean Adventism kom “yuav kub ntawm kuv uas raug sim hauv hluav taws, kom koj thiaj yuav nplua nuj; thiab tsoos tsho dawb, kom koj thiaj yuav hnav tau, thiab kom txoj kev txaj muag ntawm koj qhov liab qab txhob tshwm los; thiab pleev tshuaj qhov muag rau koj ob lub qhov muag, kom koj thiaj yuav pom.” Nws yog txoj xov ntawm Vajtswv txoj kev hlub uas qhia Vajtswv haiv neeg lawv tej kev ua txhaum, rau qhov “txhua tus uas” Nws hlub, Nws “cem thiab qhuab ntuas” lawv. Nws yog txoj xov txog Khetos txoj kev ncaj ncees uas hu tibneeg kom lees txais Nws tus cwj pwm, uas raug nthuav tawm hauv lub sijhawm uas Tus Tubtxib ntawm Daim Ntawv Cog Lus tab tom ua tiav txoj haujlwm ntxuav lub tuam tsev ntawm tus ntsuj plig, thiab vim li ntawd Nws thiaj hu cov uas Nws hlub kom nthuav tawm Nws tus cwj pwm thiab “kub siab lug, thiab hloov siab lees txim,” rau qhov Nws nyob “ntawm lub” qhov rooj “kev teem caij nyoog,” uas sawv cev rau qhov kaw ntawm lub sijhawm sim siab, qhov chaw uas Nws “yuav ntiab” Laodicean Adventism “tawm ntawm” Nws “lub qhov ncauj.” Lub “qhov rooj” kev teem caij nyoog ntawd yog lub qhov rooj uas Nws “qhib, ces tsis muaj leejtwg kaw tau; thiab kaw, ces tsis muaj leejtwg qhib tau.”

There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.

Muaj ib qho kev zoo li sib txeeb uas raug daws los ntawm kev siv “kab raws kab,” tiam sis coob leej tej zaum yuav tsis pom txawm yog qhov kev zoo li sib txeeb ntawd. Thaum raug daws lawm, nws ntxiv kev kaj siab rau qhov kev hloov ntawm Kev Txiav Txim Tshawb Xyuas mus rau Kev Txiav Txim Ua Tiav uas tshwm sim thaum txoj cai Hnub Caiv uas yuav los sai no los txog. Nws raug daws los ntawm kev lees txais tias Hnub Peetekos sawv cev ua yam ntxwv rau txoj cai Hnub Caiv uas yuav los sai no hauv Tebchaws Meskas. Kom xaus peb qhov kev xav txog tus tub txib thib peb uas npaj txoj kev ua ib lub cim hauv Kev Txiav Txim Tshawb Xyuas, uas sib piv nrog Eliyas thib peb uas yog ib lub cim ntawm Kev Txiav Txim Ua Tiav, peb yuav hais txog qhov kev zoo li sib txeeb no.

We will continue this study in the next article.

Peb yuav txuas ntxiv zaj kev kawm no nyob rau hauv tsab xov xwm tom ntej.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Tus timtswv saum ntuj uas koom ua ke hauv kev tshaj tawm txoj xov ntawm tus timtswv saum ntuj thib peb yuav ua kom tag nrho lub ntiaj teb ci ntsa iab nrog nws lub yeeb koob. Ntawm no twb raug qhia ua ntej lawm txog ib txoj hauj lwm uas nthuav dav thoob qab ntuj thiab muaj hwj chim txawv tshaj plaw. Txoj kev txav ntawm kev los txog xyoo 1840–44 yog ib qho kev tshwm sim uas muaj yeeb koob ntawm Vajtswv lub hwj chim; txoj xov ntawm tus timtswv saum ntuj thawj zaug tau raug nqa mus rau txhua lub chaw tub txib thoob plaws ntiaj teb, thiab nyob hauv qee lub tebchaws muaj kev txaus siab loj tshaj plaws hauv kev cai dab qhuas uas tau pom nyob hauv ib thaj av twg los txij li Lub Sijhawm Hloov Kho ntawm xyoo kaum rau; tiam sis cov no yuav raug hla dhau los ntawm txoj kev txav uas muaj hwj chim loj kawg nkaus nyob hauv qab lo lus ceeb toom kawg ntawm tus timtswv saum ntuj thib peb.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Tes haujlwm ntawd yuav zoo ib yam li tes haujlwm ntawm Hnub Peetekos. Ib yam li ‘nag xub thawj’ tau raug pub, hauv kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv thaum pib qhib txoj moo zoo, kom ua rau noob muaj nqes ntawd txhaws hlav tuaj, ces ‘nag tom qab’ kuj yuav raug pub thaum kawg ntawm nws rau kev siav tiav ntawm qhov sau qoob loo. ‘Ces peb yuav paub, yog peb rau siab mus paub tus Tswv: Nws txoj kev tawm los raug npaj cia zoo li thaum sawv ntxov; thiab Nws yuav los cuag peb ib yam li nag, ib yam li nag tom qab thiab nag xub thawj rau lub ntiajteb.’ Hosea 6:3. ‘Yog li ntawd, nej cov me nyuam Xi-oos, cia li zoo siab thiab kaj siab lug hauv tus Tswv nej tus Vajtswv: vim Nws twb pub nag xub thawj rau nej raws li tsim nyog, thiab Nws yuav ua kom nag nqes los rau nej, yog nag xub thawj, thiab nag tom qab.’ Joel 2:23. ‘Nyob rau hnub kawg, Vajtswv hais tias, Kuv yuav nchuav Kuv tus Ntsuj Plig rau saum txhua cev nqaij daim tawv.’ ‘Thiab yuav muaj li no tias, tus twg hu txog tus Tswv lub npe, tus ntawd yuav dim.’ Acts 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Txoj hauj lwm loj ntawm txoj moo zoo yuav tsis xaus nrog kev tshwm sim ntawm Vajtswv lub hwj chim tsawg dua li qhov uas tau cim nws thaum nws pib. Cov lus faj lem uas tau muaj tiav nyob rau hauv kev nchuav tawm ntawm nag thaum ntxov thaum txoj moo zoo pib, yuav rov muaj tiav dua nyob rau hauv nag thaum kawg thaum nws xaus. Ntawm no yog ‘lub sijhawm ntawm kev rov ua kom tshiab’ uas tus timthawj Petus tau ntsia ntsoov rau yav tom ntej thaum nws hais tias: ‘Yog li ntawd, nej cia li hloov siab lees txim, thiab tig los cuag Vajtswv, kom nej tej kev txhaum yuav raug lwv tawm, thaum lub sijhawm ntawm kev rov ua kom tshiab yuav los ntawm tus Tswv lub xub ntiag; thiab Nws yuav txib Yexus los.’ Tes Haujlwm 3:19, 20.” Kev Tsis Sib Haum Loj, 611.

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