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

Phau Ntawv Daniyee - Ib Puas Ob

The Triple Application of the Messenger: Unveiling Prophetic Dynamics

Peb Yam Kev Siv ntawm Tus Tubtxib: Qhib Tshwm Cov Kev Ua Haujlwm ntawm Lus Qhia Yaj Saub

Author

Jeff Pippenger

Published

February 29, 2024

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The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.

Qhov kev siv peb txheej ntawm Eliyas hais txog txoj xov, tus tub txib, thiab txoj kev txav nyob rau hauv lub sijhawm ntawm Vajtswv txoj kev txiav txim ncaj qha, uas pib ntawm txoj cai hnub Xyaum hauv Tebchaws Meskas thiab txuas mus txog thaum lub sijhawm sim siab kaw. Txoj kev txiav txim ncaj qha ntawd nce siab zuj zus tawm ntawm ib lub sijhawm uas Vajtswv txoj kev txiav txim tseem sib xyaw nrog txoj kev hlub tshua mus txog rau lub sijhawm uas Nws tej kev txiav txim raug nchuav tawm yam tsis muaj kev hlub tshua hauv xya qhov kev phem kawg.

The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.

Kev siv peb txheej rau tus tub txib uas npaj txoj kev rau tus Tub Txib ntawm Daim Ntawv Cog Lus hais txog txoj xov, tus tub txib, thiab txoj kev txav mus los nyob rau lub sijhawm kaw ntawm Vajtswv txoj kev txiav txim tshuaj xyuas, uas qhia kom paub lub sijhawm ntawm kev muab lub foob rau ib puas plaub caug plaub txhiab leej. Lub sijhawm ntawd xaus rau ntawm txoj cai Sunday uas tab tom yuav los sai hauv Tebchaws Meskas, uas yog thaum Vajtswv cov kev txiav txim ua tiav pib.

John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.

Yauhas tus Neeg Ntxuav Neeg ua ntej npaj txoj kev rau Khetos, tus Tubtxib ntawm Txoj Lus Cog Tseg, kom lees paub txoj lus cog tseg raws li kev ua kom tiav Daniyees tshooj cuaj, nqe nees nkaum xya. Nyob rau hauv qhov uas nws tau ua li ntawd, nws kuj tau npaj txoj kev rau Khetos kom dheev los rau hauv Nws lub tuam tsev thiab ntxuav cov tub ntawm Levi kom dawb huv, yam uas Nws tau ua thaum pib thiab thaum xaus ntawm Nws txoj hauj lwm peb xyoos rhais ib nrab. Kev ntxuav lub tuam tsev tiag tiag yog lub cim ntawm Nws tes dej num uas ntxuav lub tuam tsev ntawm tus ntsuj plig hauv cov uas raug sawv cev ua cov tub ntawm Levi.

His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.

Nws txoj hauj lwm tiag tiag ntawm kev ntxuav lub tuam tsev yog ib qho kev ua tiav raws li zaj lus faj lem, thiab thaum Nws ua tiav txoj hauj lwm ntawd hauv Yauhas tshooj ob, nqe kaum peb txog nees nkaum ob, Vaj Ntsuj Plig Dawb Huv tau coj cov thwj tim kom nco txog ib nqe lus hauv Phau Qub uas yog ib feem ntawm Nws txoj hauj lwm ntxuav kom huv thiab lim kom dawb huv rau cov thwj tim raws li kev ua tiav ntawm Malakis peb.

In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.

Hauv nqe lus hauv Yauhas ntawd, Khetos tau qhia tias thaum lub tuam tsev uas yog Nws lub cev raug rhuav tshem lawm, Nws yuav tsa nws sawv rov qab hauv peb hnub. Qhov kev sib tham nrog cov Yudais uas sib cav ntawd kuj ntxiv tias txoj haujlwm kho dua tshiab ntawm lub tuam tsev tiag tiag uas Helauj tau ua, thiab uas tau tiav nyob rau xyoo ntawd kiag, twb siv sijhawm plaub caug rau xyoo. Yexus tab tom ntxuav Nws cov thwj tim kom dawb huv los ntawm ib qho piv txwv ntawm ib txoj cai uas cuam tshuam nrog lo lus cev Vajtswv lus uas Yexus tau muab khaws cia ruaj nreb nyob hauv Nws Txojlus, los ntawm tes haujlwm ntawm cov timtswv, tus Vaj Ntsuj Plig Dawb Huv, thiab cov yaj saub.

He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.

Nws tau muab tus qauv yaj saub uas qhia tias yam tseeb tiag sawv cev rau yam ntawm sab ntsuj plig. Nws tau tsa tus yuam sij yaj saub ntawm tus lej “plaub caug rau,” ua lub cim rau lub tuam tsev. “Plaub caug rau” yog cov hnub uas Mauxes nyob saum roob txais cov lus qhia rau lub tuam tsev. “Plaub caug rau” yog tus naj npawb ntawm cov chromosome uas tsim ua tibneeg lub tuam tsev. “Plaub caug rau” yog tus naj npawb ntawm cov xyoo (1798 txog 1844) uas tau ua kom tiav hauv kev kho kom rov los ntawm sab ntsuj plig lub tuam tsev uas tau raug paganism tsuj hneev thiab tom qab ntawd papalism.

The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.

Ob zaug kev ntxuav lub tuam tsev muaj qhov cim qhia tias peb hnub yog sib npaug rau plaub caug rau xyoo. Nws muaj nrog txoj cai tias yam tseeb tiag sawv cev rau yam sab ntsuj plig. Nws sawv cev tib si rau kev ua tiav thiab rau kev twv yav tom ntej raws li lus faj lem. Ob zaug kev ntxuav ntawd sawv cev rau ib qhov tseeb uas ib pawg neeg to taub yuam kev, thiab raug muab qhia tawm rau lwm pawg neeg.

The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.

Ob qhov kev ntxuav ob zaug no qhia txog ib ntu sijhawm uas Vajtswv pawg ntseeg twb raug ua paug kom txog rau theem uas nws yog “ib tiam neeg deev luag poj luag txiv ntawm nab muaj taug,” uas tab tom nrhiav ib lub cim, thaum lub cim ntawd twb raug piav qhia ncaj qha rau lawv lawm, rau qhov tib lub cim uas yuav raug muab yog lub cim ntawm kev rhuav tshem lub tuam tsev uas raug tsa sawv rov los hauv peb hnub.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.

> Au noob vaj, ua cas nej ua neeg phem ho hais tej yam zoo tau li cas? rau qhov lub qhov ncauj hais tawm raws li yam uas puv npo hauv lub siab.... Ces ib txhia ntawm cov xib hwb sau ntawv thiab ntawm cov Falixai teb hais tias, Xib Fwb, peb xav pom ib lub cim ntawm koj. Tiamsis nws teb thiab hais rau lawv tias, Ib tiam neeg phem thiab deev luag poj luag txiv nrhiav ib lub cim; thiab yuav tsis muaj ib lub cim twg muab rau tiam neeg ntawd, tsuas yog lub cim ntawm tus yaj saub Yau-nas xwb: Vim li cas los xij Yau-nas tau nyob peb hnub thiab peb hmos hauv plab tus ntses loj; tib yam li ntawd Neeg Leej Tub kuj yuav nyob peb hnub thiab peb hmos hauv nruab nrab ntawm lub ntiajteb. Mathais 12:34, 38–40.

All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.

Tag nrho tej kev txav cev yav tom ntej no raug sawv cev nyob rau hauv tag nrho peb qhov kev ua tiav ntawm tus Tubtxib ntawm Txojlus Cog Tseg uas dheev los rau hauv Nws lub tuam tsev, ib yam li Nws tau ua hauv Yauhas tshooj ob.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

> Thiab cov Yudais tej Kevcai Hla Dhau twb yuav txog lawm, thiab Yexus thiaj nce mus rau Yeluxalees, thiab pom hauv lub tuam tsev muaj cov uas muag nyuj, yaj, thiab nquab, thiab cov hloov nyiaj zaum nyob ntawd. Thaum nws tau muab tej hlua me xaws ua ib rab nplawm lawm, nws thiaj ntiab lawv txhua tus tawm hauv lub tuam tsev, nrog rau cov yaj thiab cov nyuj; thiab muab cov hloov nyiaj tej nyiaj nchuav pov tseg, thiab ntxeev lawv tej rooj. Thiab nws hais rau cov uas muag nquab tias, Cia li nqa tej no mus ntawm no; txhob ua kuv Txiv lub tsev ua tsev lag luam. Nws cov thwjtim thiaj nco dheev tias twb muaj lus sau cia lawm tias, Kev kub siab rau koj lub tsev tau hlawv kuv siab tas nrho. Ces cov Yudais teb thiab hais rau nws tias, Koj qhia yam cim dabtsi rau peb pom, vim koj ua tej no? Yexus teb thiab hais rau lawv tias, Rhuav lub tuam tsev no pov tseg, ces hauv peb hnub kuv yuav tsa nws sawv rov los. Ces cov Yudais hais tias, Lub tuam tsev no siv sijhawm plaub caug rau xyoo los txhim tsa, hos koj yuav tsa nws rov los hauv peb hnub lov? Tiamsis nws hais txog lub tuam tsev uas yog nws lub cev. Yog li ntawd, thaum nws sawv hauv qhov tuag rov los lawm, nws cov thwjtim thiaj nco dheev tias nws tau hais li ntawd rau lawv; thiab lawv ntseeg Vajluskub, thiab ntseeg lo lus uas Yexus tau hais. Yauhas 2:13–22.

The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.

Tus Tubtxib ntawm Txoj Kev Cog Lus yuav tsum ntxuav kom dawb huv thiab tseem lim tawm cov tub ntawm Levi ib yam li “nyiaj,” uas sawv cev rau Vajtswv Txojlus, thiab “kub,” uas sawv cev rau txoj kev ntseeg. Tus Tubtxib ntawm Txoj Kev Cog Lus yuav ntxuav Nws cov thwjtim kom dawb huv los ntawm kev ua kom lawv “txoj kev ntseeg” loj hlob hauv Nws “txoj lus” uas yog yaj saub. Txoj lus yaj saub ntawd raug tsim los ntxuav kom dawb huv, thiab tseem lim tawm. Nws Txojlus yaj saub ib txwm sawv cev rau ib txoj kev sim siab, thiab yog los ntawm Nws Txojlus yaj saub ntawd uas cov tub ntawm Levi raug lim tawm hauv lub sijhawm thaum Nws cia li los txog rau Nws lub tuam tsev.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Tus tus kiv nplej yeej nyob hauv Nws txhais tes, thiab Nws yuav ntxuav Nws lub tshav nplej kom huv si, thiab sau Nws cov nplej los rau hauv lub tsev txhab.’ Mathais 3:12. Qhov no yog ib zaug ntawm lub sijhawm lim kom huv. Los ntawm cov lus tseeb, cov quav nplej tab tom raug cais tawm ntawm cov nplej. Vim lawv khav theeb thiab ntseeg lawv tus kheej txoj kev ncaj ncees dhau lawm thiaj tsis kam txais kev qhuab qhia, thiab vim lawv hlub lub ntiajteb dhau lawm thiaj tsis kam lees txais ib txoj sia uas muaj kev txo hwjchim, coob leej thiaj tig nraub qaum rau Yexus. Coob leej tseem tab tom ua tib yam ntawd. Niaj hnub no tej ntsuj plig raug sim ib yam li cov thwj tim ntawd hauv lub tsev sablaj hauv Khephenau‑has. Thaum qhov tseeb raug coj los kov lub siab, lawv pom tias lawv lub neej tsis haum raws li Vajtswv lub siab nyiam. Lawv pom tias yuav tsum muaj ib qho kev hloov pauv tag nrho hauv lawv tus kheej; tiamsis lawv tsis kam los ris lub hauj lwm uas yuav tsum tsis lees tus kheej ntawd. Yog li ntawd, thaum lawv tej kev txhaum raug nthuav tawm, lawv thiaj chim. Lawv thiaj mus lawm vim chim siab, ib yam li cov thwj tim uas tso Yexus tseg, yws tias, ‘Qhov no yog ib lo lus nyuaj; leejtwg thiaj mloog taus?’” The Desire of Ages, 392.

Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.

Cov “ntsuj plig uas raug sim” ntawd nyob hauv “lub tsev sablaj hauv Khepe-na-us,” tsis kam nkag siab tias thaum Khetos hais rau lawv tias lawv yuav tsum noj Nws cev nqaij daim tawv thiab haus Nws cov ntshav, Nws tab tom siv Nws lub cev tiag los qhia ib qho tseeb ntawm sab ntsuj plig. Qhov no yog tib yam nkaus li daim duab cev lus faj lem uas Nws tau hais txog lub tuam tsev hauv Yauhas tshooj ob. Thaum txoj ntsiab cai uas hais tias yam tiag nyob tom cev nqaij daim tawv los ua ntej thiab sawv cev rau yam ntawm sab ntsuj plig raug lees paub tias yog “ib lo lus nyuaj” uas lawv tsis kam “mloog,” lawv thiaj tig rov qab thiab tsis taug kev nrog Nws ntxiv lawm ib zaug ntxiv. Qhov ntawd tau tshwm sim hauv Yauhas tshooj rau, nqe rau caum rau (666), uas sawv cev rau txoj cai Hnub Caiv Xaiv Hnub Chiv uas tab tom yuav los sai sai no, uas tau raug ua cim ntxoov los ntawm Lub Kaum Hli 22, 1844, uas kuj tau raug ua cim ntxoov los ntawm tus ntoo khaub lig ntawm Kalawali.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Txij lub sij hawm ntawd los, coob leej ntawm nws cov thwj tim thim rov qab mus, thiab tsis taug kev nrog nws ntxiv lawm. Yauhas 6:66.

In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.

Hauv Yauhas tshooj ob, Vaj Ntsuj Plig Dawb Huv tau coj cov thwjtim lub siab kom “nco qab” txog zaj lus faj lem uas piav txog Vajtswv txoj kev kub siab, thiab lo lus “kub siab” yog tib lo lus nrog “xam khib” hauv ob hom lus Henplais thiab Kilis.

> For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.

> Vim txoj kev kub siab rau koj lub tsev twb nqos kuv lawm; thiab tej lus thuam ntawm cov uas thuam koj tau poob los rau saum kuv. Ntawv Nkauj 69:9.

God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.

Vajtswv txoj kev kub siab, uas yog Nws txoj kev khib, sawv cev rau ib feem ntawm Vajtswv tus cwj pwm raws li ib tug Vajtswv khib, uas Nws txoj kev khib raug qhia tawm mus txog rau tiam peb thiab tiam plaub rau saum cov uas ntxub Nws. Hauv Yauhas tshooj ob, tus Vaj Ntsuj Plig Dawb Huv tab tom tsa kom ruaj tias txoj kev ntxuav kom huv uas tus Tubtxib ntawm Txoj Lus Cog Tseg ua tiav ntawd tshwm sim hauv tiam plaub thiab tiam kawg, txawm li ntawd los yeej ib txwm tseem muaj qee leej ntawm tiam peb tseem sawv ruaj thaum lub khob ntawm tiam kawg puv npo. Tiam ntawd yog ib tiam deev luag poj luag txiv, yog ib tiam ntawm nab phem.

Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.

Mauxes sawv cev rau tiam plaub, thiab yog thaum ntawd Mauxes, nyob hauv plaub caug rau hnub, thiaj tau txais txoj kev qhia txog kev txhim tsa lub tuam tsev. Nyob hauv cov hnub ntawd Nws tau txais txoj kevcai, uas nyob hauv lo lus txib thib ob qhia meej tias Vajtswv txoj kev khib yog tshwm sim rau tiam peb thiab tiam plaub.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Thiab Nws hais rau Abram tias, “Koj yuav tsum paub tseeb tias koj tej xeeb leej xeeb ntxwv yuav ua neeg txawv teb chaws nyob hauv ib lub tebchaws uas tsis yog lawv li, thiab lawv yuav ua qhev rau cov neeg ntawd; thiab cov neeg ntawd yuav tsim txom lawv tau plaub puas xyoo; Thiab haiv neeg ntawd thiab, uas lawv yuav ua qhev rau, Kuv yuav txiav txim rau; thiab tom qab ntawd lawv yuav tawm los nrog tej cuab tam nplua nuj ntau. Hos koj, koj yuav mus cuag koj tej yawg koob hauv kev kaj siab; koj yuav raug faus thaum koj muaj hnub nyoog laus zoo. Tiamsis txog tiam plaub lawv mam li rov qab los rau qhov no dua; rau qhov kev txhaum ntawm cov Amoos tseem tsis tau puv npo.” Chivkeeb 15:13–16.

In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.

Hauv tiam kawg ntawm Yixayee thaum ub, lub tuam tsev ntawm pawg ntseeg Khetos, uas Petus hu ua ib “lub tsev sab ntsuj plig,” tau raug tsa los. Hauv zaj keeb kwm ntawd Vajtswv tau qhia nws txoj kev khib ob zaug thaum nyob hauv nws txoj kev kub siab nws ntxuav lub tuam tsev. Xyoo 1844 Vajtswv tau tsa lub tuam tsev sab ntsuj plig ntawm cov Millerites, thiab ib zaug ntxiv nws tau hla cov neeg uas yav tas los raug xaiv lawm. Hauv zaj keeb kwm ntawd Tus Tub Txib ntawm Txoj Lus Cog Tseg tau los tam sid rau hnub tim 22 Lub Kaum Hli, 1844.

His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.

Nws qhov tshwm sim ntawm Nws twb raug npaj tseg los ntawm txoj hauj lwm qhuab qhia ntawm William Miller. Thaum cov Protestants thiab cov Millerites los ze rau hnub tim 22 lub Kaum Hli, 1844, ob pawg raug sim xyuas. Kev sim xyuas ntawm cov Protestants tau los txog rau lub sij hawm kawg thaum tus tim tswv ib tuaj txog hauv xyoo 1798. Tom qab txoj xov uas yuav tsum “ntxuav kom dawb huv thiab lim kom huv” cov tub ntawm Levi raug muab teeb tsa ua qauv cai nyob rau xyoo 1831, kev sim xyuas ntawm cov Protestants pib thaum txoj xov ntawm tus tim tswv ib tau txais hwj chim rau hnub tim 11 lub Yim Hli, 1840. Rau hnub tim 19 lub Plaub Hlis, 1844, cov Protestants swb qhov kev sim xyuas ntawd, thiab tau los ua cov ntxhais ntawm Babylon.

The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.

Tom qab ntawd tus timtswv thib ob tau los txog, thiab txoj kev ntseeg ntawm cov Millerites tau raug sim, thiab kev ntxuav kom huv thiab kev tshem tawm tau raug ua tiav. Thaum txoj xov ntawm tus timtswv thib ob tau txais hwjchim nyob rau hauv lub rooj sib txoos pw hav zoov Exeter txij hnub tim kaum ob mus txog kaum xya lub Yim Hli, kev sim uas cais cov Millerites muaj tswvyim tawm ntawm cov Millerites ruam tau raug ua tiav.

The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.

Qhov uas cais cov neeg txawj ntse thiab cov neeg ruam tawm ntawm ib leeg yog cov roj, uas yog zaj lus faj lem ntawm Txoj Kev Quaj Thaum Ib Tag Hmo. Thaum tus tim tswv thib peb tuaj txog rau hnub tim 22 lub Kaum Hli, 1844, lub tuam tsev twb raug tsa ua tiav lawm (hauv plaub caug rau xyoo). Thaum ntawd tus Tub Txib ntawm Txoj Kev Cog Lus mam li los txog tam sim ntawd rau Nws lub tuam tsev.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Kev los ntawm Khetos ua peb tus Pov Thawj Hlob mus rau qhov chaw dawb huv tshaj plaws, rau txoj kev ntxuav lub chaw dawb huv, raws li tau qhia tseg hauv Daniyee 8:14; kev los ntawm Neeg Leej Tub mus cuag Tus Uas Muaj Hnub Nyoog Kawg, raws li tau nthuav tawm hauv Daniyee 7:13; thiab kev los ntawm tus Tswv mus rau Nws lub tuam tsev, raws li Malakhi tau cev lus faj lem tseg, yog cov lus piav txog tib qho xwm txheej xwb; thiab qhov no kuj raug sawv cev los ntawm kev los ntawm tus nraug vauv mus rau kev tshoob kos, raws li Khetos tau piav hauv zaj lus piv txwv txog kaum tus nkauj xwb, hauv Mathais 25.” The Great Controversy, 426.

It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.

Thaum ntawd tus Tubtxib ntawm Txoj Lus Cog Tseg thiaj pib Nws tes haujlwm ntawm kev ntxuav kom dawb huv thiab lim kom huv cov thwjtim Millerite, uas tau raug txheeb tseg hauv Malakis tshooj peb tias yog cov tub ntawm Levi.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.

> “Coob leej uas tau tawm mus ntsib tus Nraug Vauv raws li tej lus ntawm tus tim tswv thawj thiab tus tim tswv thib ob, tau tsis kam txais tus tim tswv thib peb, uas yog txoj lus sim siab kawg uas yuav tsum tau muab rau lub ntiajteb no, thiab ib txoj hauj lwm zoo ib yam li ntawd yuav raug tuav thaum txoj kev hu kawg raug tshaj tawm.

> “Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.

> “Txhua qhov kev qhia meej ntawm zaj lus piv txwv no yuav tsum raug kawm xyuas kom zoo heev. Peb raug sawv cev tias yog ib pab nkauj xwb txawj ntse lossis yog ib pab nkauj xwb ruam.” Review and Herald, October 31, 1899.

When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?

Thaum thawj tus tim tswv zaj lus raug txhawb kom muaj hwj chim rau hnub tim 11 Lub Yim Hli, 1840, coob leej ntau tus tau koom nrog txoj kev txav Millerite. Tom qab ntawd, rau hnub tim 19 Lub Plaub Hlis, 1844, ib pab neeg coob tau tawm hauv txoj kev txav ntawd mus. Rau hnub tim 22 Lub Kaum Hli, 1844, raws li txoj kev to taub ib txwm muaj, muaj kwv yees li tsib caug tus ntsuj plig uas tau nkag los ntawm txoj kev ntseeg mus rau hauv Chaw Dawb Huv Tshaj. Yog xav tias tus lej ntawd yog kwv yees li tsib caug tus ntsuj plig uas thaum chiv thawj tau raws lub teeb ntawm tus tim tswv thib peb, ces txhais li cas thaum peb raug qhia tias “coob leej” uas tau txais thawj thiab tus tim tswv thib ob tej lus, “tsis kam txais tus tim tswv thib peb, yog zaj lus sim siab kawg”?

The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.

Tus Tubtxib ntawm Txoj Kev Khi Lus mam li nco dheev los rau hauv Nws lub tuam tsev thiab qhib qhov kaj ntawm lub chaw dawb huv saum ntuj ceeb tsheej thiab txoj xov ntawm tus tim tswv thib peb rau tsib caug leej uas tau txuas ntxiv mus rau hauv qhov kev paub ntawm tus tim tswv thib peb, tiam sis thaum chiv thawj lawv tau tawg ua sab ua sua. Lawv txoj kev poob siab thaum ntawd loj dua thawj zaug kev poob siab, txawm li ntawd los raws li Muam White tau qhia rau peb, lawv txoj kev poob siab tsis loj npaum li cov thwjtim tom qab tus ntoo khaub lig.

In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.

Hauv ob zaj keeb kwm uas mus raws sib luag no, Khetos tau qhib Nws lo lus faj lem rau cov uas poob siab lawm, thiab txog xyoo 1850, Muam White hais tias nws tau raug qhia pom tias tus Tswv thaum ntawd tab tom rov ncab Nws txhais tes los sau Nws haiv neeg los ua ke dua.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> “Lub Cuaj Hlis tim 23, [1850] tus Tswv tau qhia rau kuv tias nws tau ncab nws txhais tes zaum ob los cawm cov seem uas tshuav ntawm nws haiv neeg, thiab tias yuav tsum muab tej kev siv zog ua kom ntau npaug ntxiv nyob rau lub sij hawm sib sau ua ke no. Nyob rau lub sij hawm tawg khiav, cov Yixayee raug ntaus thiab raug dua; tiam sis nim no nyob rau lub sij hawm sib sau ua ke Vajtswv yuav kho thiab qhwv nws haiv neeg tej qhov txhab. Nyob rau lub sij hawm tawg khiav, tej kev siv zog uas tau ua los nthuav qhov tseeb tsuas muaj txiaj ntsig tsawg heev, ua tiav tsawg xwb los sis yuav luag tsis muaj dab tsi li; tab sis nyob rau lub sij hawm sib sau ua ke thaum Vajtswv tau tsa nws txhais tes los sib sau nws haiv neeg, tej kev siv zog los nthuav qhov tseeb yuav muaj qhov txiaj ntsig raws li tau npaj tseg. Txhua tus yuav tsum koom siab thiab kub siab lug hauv txoj hauj lwm no. Kuv pom tias nws yog ib qho txaj muag heev rau leej twg los siv lub sij hawm tawg khiav ua piv txwv los kav peb tam sim no hauv lub sij hawm sib sau ua ke; rau qhov yog Vajtswv tsis ua ntau tshaj rau peb tam sim no dua li nws tau ua thaum ntawd, cov Yixayee yuav tsis muaj hnub raug sib sau ua ke li. Qhov tseeb yuav tsum raug luam tawm hauv ib daim ntawv xov xwm, ib yam nkaus li yuav tsum raug tshaj tawm.” Review and Herald, November 1, 1850.

At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.

Ntawm tus ntoo khaub lig cov thwjtim twb tau tawg mus ua pab pawg, thiab nyob hauv zaj keeb kwm ntawd, peb hnub tom qab Nws pib sib sau Nws cov thwjtim uas tau tawg mus. Kwv yees li peb xyoos tom qab qhov kawg ntawm 1844, Khetos pib sib sau Nws pab yaj uas tau tawg mus. Nyob hauv zaj keeb kwm ntawd Nws coj Nws haiv neeg kom pib txoj hauj lwm luam tawm thiab kom luam tawm daim thib ob ntawm ob daim phiaj ntawm Habakhuk, uas tau tsim tawm thaum kawg ntawm 1850, thiab ces pib muab tso muag hauv Review and Herald thaum lub Ib Hlis 1851.

The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.

Daim duab qhia xyoo 1843 yog tus sawv cev pom tau hauv cev nqaij daim tawv ntawm txoj xov uas tau ntxuav lub tuam tsev, uas tau raug tsa nyob rau hauv keeb kwm ntawm thawj thiab tus tim tswv thib ob tej xov. Thaum tus tim tswv thib peb los txog, Vajtswv npaj siab kom ua kom tiav Nws tes haujlwm thiab coj Nws haiv neeg rov mus tsev, tiam sis lawv ntxeev siab ib yam li Yixayee thaum ub, thiab tom qab ntawd ob qho tib si Yixayee thaum ub thiab Yixayee niaj hnub no raug tsa tseg kom mus ncig to hauv tebchaws moj sab qhua. Yog hais tias cov Adventist uas thaum chiv thawj tau lees txais qhov kaj ntawm tus tim tswv thib peb tau mus ntxiv los ntawm txoj kev ntseeg, nqa tus sawv cev pom tau hauv cev nqaij daim tawv ntawm lawv txoj xov, uas yog daim duab qhia xyoo 1850, lawv yuav tau qhib txoj hauv kev rau Yexus txoj kev rov qab los zaum ob thiab tau rov mus tsev. Tiamsis lawv raug teem cia kom rov ua dua keeb kwm ntawm Yausua thiab Kaleb, thiab ntawm kaum tus neeg soj xyuas uas tsis ncaj siab.

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

John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.

Yauhas Npavtiv thiab William Miller tau npaj txoj hau kev rau Khetos kom los txog tam sim ntawd thiab ntxuav ib haiv neeg uas yuav coj txoj xov ntawm txoj kev cawm seej nyob hauv lub hwjchim ntawm tus Vaj Ntsuj Plig Dawb Huv mus rau thoob qab ntuj. Cov thwj tim ntawm Khetos tau ua tiav lawv tes haujlwm, tiamsis thaum pib ntawm Adventism tsis tau ua li ntawd. Txog xyoo 1856 lawv twb poob mus rau hauv lub xeev ntawm Laodicea lawm, tsis kam lees txais lub teeb kev nkag siab uas tshaj ntxiv ntawm “xya lub sij hawm,” thiab xyoo 1863 lawv pib txoj txheej txheem ntawm kev ntxeev siab uas nce ntxiv mus tas nrho txog rau txoj cai Hnub Sunday uas tab tom yuav los. Kev ntxeev siab xyoo 1863 ntawd raug ua qauv piv txwv los ntawm kev ntxeev siab ntawm kaum tus neeg soj xyuas. Thaum kawg ntawm plaub caug xyoo ntawm kev taug kev nyob rau hauv tebchaws moj sab qhua, cov Ixayees thaum ub raug coj rov qab los ntsib tib qho kev sim siab qub ntawd, yog li muab ib qho piv txwv txog cov Ixayees niaj hnub no raug coj rov qab los rau qhov kev sim siab thaum pib.

The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.

Kev txoj kev ntxeev siab ntawm kaum tus neeg soj xyuas ntawm Khades, tau rov muaj dua ib zaug ntxiv ntawm Khades plaub caug xyoo tom qab. Kev ntxeev siab ntawm kaum tus neeg soj xyuas uas ua rau muaj plaub caug xyoo ntawm kev taug kev yuam kev hauv tebchaws moj sab qhua, yog ib qho sawv cev rau kev ntxeev siab xyoo 1863, thaum cov Yixayee niaj hnub no ua rau lawv tus kheej taug yuam kev hauv moj sab qhua ntawm Laudekias. Thaum kawg ntawm plaub caug xyoo, cov Yixayee thaum ub tau raug coj rov qab los dua rau Khades, yog li ntawd qhia meej tias qhov kev sim siab uas lim tawm Millerite Adventism thaum kev ntxeev siab xyoo 1863, yuav tsum raug rov ua dua thaum Tus Tubtxib ntawm Daim Ntawv Cog Lus mam li los txog rau Nws lub tuam tsev dua ib zaug ntxiv.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.

> “In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.

> “Hauv kev txeeb yeej Gilead thiab Bashan ntawd muaj coob leej uas rov nco txog tej xwm txheej uas yuav luag plaub caug xyoo ua ntej, nyob rau Kadesh, tau txiav txim rau cov Yixayee kom mus nyob twj ywm ntev ntev hauv tebchaws moj sab qhua. Lawv pom tias daim ntawv ceeb toom ntawm cov neeg soj teb hais txog Tebchaws Uas Tau Cog Lus tseg ntawd, nyob rau ntau yam, yeej yog tseeb. Cov nroog muaj ntsa loog thiab loj kawg nkaus, thiab muaj cov neeg loj heev nyob hauv, piv rau lawv ces cov Henplais tsuas zoo li neeg me nyuam yaus xwb. Tiamsis nim no lawv pom tau tias qhov yuam kev uas coj kev puam tsuaj los rau lawv cov yawg koob yog qhov uas lawv tsis tso siab rau Vajtswv lub hwjchim. Tsuas yog qhov no xwb thiaj tau txwv tsis pub lawv nkag mus rau hauv lub tebchaws zoo kawg ntawd tam sid.”

> “When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.

> “Thaum thawj zaug lawv tab tom npaj yuav nkag mus rau hauv Khana-as, txoj hauj lwm ntawd ntsib kev nyuaj tsawg dua li tam sim no. Vajtswv tau cog lus rau Nws haiv neeg tias yog lawv mloog Nws lub suab, Nws yuav mus ua ntej lawv thiab yuav tawm tsam rau lawv; thiab Nws tseem yuav xa nkawj tuaj ntiab cov neeg nyob hauv lub tebchaws ntawd tawm mus. Cov tebchaws ntawd tej kev ntshai tseem tsis tau raug tsa sawv dav dav, thiab kuj tseem tsis tau npaj ntau los tawm tsam lawv txoj kev mus tom ntej. Tiamsis tam sim no thaum tus Tswv txib kom cov Yixayee mus tom ntej, lawv yuav tsum nce mus tawm tsam cov yeeb ncuab uas twb ceev faj thiab muaj hwjchim lawm, thiab yuav tsum sib ntaus nrog cov tub rog coob thiab cob qhia zoo uas twb npaj los tiv thaiv lawv txoj kev los txog.”

> “In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.

> “Hauv lawv txoj kev sib ntaus nrog Og thiab Sihon, haiv neeg ntawd raug coj los ntsib tib txoj kev sim siab uas lawv cov yawg koob tau poob swb yam pom tseeb heev nyob rau hauv. Tiamsis tam sim no txoj kev sim ntawd hnyav dua ntau tshaj li thaum Vajtswv tau txib kom cov Yixayee mus tom ntej. Tej kev nyuaj nyob hauv lawv txoj kev tau loj hlob ntau heev txij hnub lawv tsis kam mus tom ntej thaum raug hu kom ua li ntawd hauv tus Tswv lub npe. Vajtswv tseem sim Nws haiv neeg li no los txog niaj hnub no. Thiab yog lawv tsis taus tiv txoj kev sim ntawd, Nws yuav coj lawv rov qab los rau tib qho chaw ntawd dua, thiab zaum ob txoj kev sim ntawd yuav los ze dua, thiab yuav hnyav dua qhov ua ntej. Qhov no yuav txuas ntxiv mus mus txog thaum lawv ris taus txoj kev ntsuam xyuas ntawd, lossis, yog lawv tseem ntxeev siab tsis mloog lus, Vajtswv yuav rho Nws lub teeb tawm ntawm lawv mus thiab tso lawv tseg rau hauv qhov tsaus ntuj.” Patriarchs and Prophets, 436, 437.

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