Article

# Elijah - Number Six

Eliyas - Tus Naj Npawb Rau

Ten Tests

Kaum Qhov Kev Sim

Author

Jeff Pippenger

Published

October 5, 2023

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We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.

Peb tau tham txog lub cim ntawm Eliyas lawm, thiab tam sim no peb tab tom siv cov keeb kwm ntawm Roob Khamel thiab Roob Sinai los piav qhia txog ib txoj txheej txheem kev sim siab uas nce qib zuj zus rau lub kub ntawm Kev Ntseeg Protestant, thiab ib txoj kev txhim kho kev nom kev tswv uas nce qib zuj zus rau lub kub ntawm Republicanism uas sib phim nrog lub kub ntawm Kev Ntseeg Protestant.

The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.

Zaj lus dhau los tau piav txog txoj kev tawm tsam hauv Xwm Txheej Tshooj kaum peb thiab kaum plaub, uas qhia txog qhov kev sim siab zaum kaum thiab zaum kawg rau cov Yixayee thaum ub tom qab lawv hla Hiav Txwv Liab. Zaj keeb kwm ntawd sib haum nrog thawj qhov kev txav pib ntawm keeb kwm Millerite, thiab kuj sib haum nrog keeb kwm ntawm Vajtswv txoj kev txav kawg. Tes haujlwm ntawm peb tug timtswv saum ntuj hauv Tshwm Sim kaum plaub raug ua tiav los ntawm ib txoj kev txav thaum pib thiab ib txoj kev txav thaum kawg.

> “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.” The Great Controversy, 611.

> “Tus timtswv uas koom nrog hauv kev tshaj tawm xov ntawm tus timtswv thib peb, nws yuav ua kom tag nrho lub ntiajteb kaj lug nrog nws lub yeeb koob. Ntawm no twb tau hais yav tom ntej txog ib txoj hauj lwm uas yuav nthuav dav thoob qab ntuj thiab muaj hwj chim txawv tshaj plaw. Txoj kev txav ntawm kev tos Yexus rov qab los xyoo 1840–44 yog ib qho kev tshwm sim muaj yeeb koob ntawm Vajtswv lub hwj chim; xov ntawm tus timtswv thawj tau raug nqa mus txog txhua lub chaw tshaj tawm txoj moo zoo hauv lub ntiajteb, thiab nyob hauv qee lub teb chaws kuj muaj kev txaus siab rau kev ntseeg loj tshaj plaws uas tau pom dua hauv ib thaj av twg txij thaum Kev Hloov Tshiab ntawm xyoo pua kaum rau los; tiam sis tej no yuav raug tshaj dhau los ntawm txoj kev txav muaj hwj chim loj nyob hauv qab lo lus ceeb toom kawg ntawm tus timtswv thib peb.” The Great Controversy, 611.

Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.

Nyob nruab nrab ntawm keeb kwm ntawm txoj kev txav thaum pib thiab txoj kev txav thaum kawg, peb pom keeb kwm ntawm pawg ntseeg Laodicea. Tus timtswv uas ua kom lub ntiajteb ci ntsa iab nrog nws lub yeeb koob raug txheeb qhia meej tias yog ib txoj kev txav, tsis yog ib pawg ntseeg.

> “Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.

> “Hais txog Npanpiloo, nyob rau lub sijhawm uas raug muab tshwm los pom hauv zaj lus faj lem no, muaj lo lus tshaj tawm hais tias: ‘Nws tej kev txhaum tau nce mus txog saum ntuj lawm, thiab Vajtswv tau nco txog nws tej kev tsis ncaj.’ Tshwmsim 18:5. Nws tau puv nkaus qhov ntsuas ntawm nws txoj kev txhaum, thiab kev puas tsuaj twb yuav poob los rau saum nws. Tiamsis Vajtswv tseem muaj ib haiv neeg nyob hauv Npanpiloo; thiab ua ntej Nws tej kev txiav txim tuaj xyuas, cov uas ncaj ncees no yuav tsum raug hu kom tawm los, xwv kom lawv txhob koom nrog nws tej kev txhaum thiab ‘txhob txais nws tej kab xwm txheej phem.’ Vim li no thiaj muaj qhov kev txav uas tus timtswv nqes saum ntuj los sawv cev, uas ci ntsa iab rau lub ntiajteb nrog nws lub yeeb koob thiab qw nrov nrov nrog ib lub suab muaj hwjchim, tshaj tawm Npanpiloo tej kev txhaum. Nrog rau nws zaj lus no, muaj ib lub suab hu tau hnov tias: ‘Cia li tawm ntawm nws los, Kuv haiv neeg.’ Cov lus tshaj tawm no, thaum koom ua ke nrog tus timtswv thib peb zaj lus, tsim ua qhov lus ceeb toom kawg uas yuav tsum raug muab rau cov neeg nyob hauv ntiajteb.” The Great Controversy, 604.

All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.

Txhua tus yaj saub txhua tus pom zoo sib xws, thiab lawv txhua tus qhia meej dua txog “hnub kawg,” dua li lawv qhia txog cov hnub uas tej lus faj lem ntawd raug tshaj tawm. Ua piv txwv txog qhov xwm txheej no, tus tim tswv hauv Revelation kaum yim, tau raug thiab tseem raug ua piv txwv los ntawm tus tim tswv hauv Revelation kaum. Ob leeg ci rau ntiajteb nrog nws lub yeeb koob thaum nws nqes los. Muam White qhia meej txog tus tim tswv thawj hauv phau ntawv Early Writings.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Yexus tau txib ib tug timtswv uas muaj hwjchim loj kom nqis los ceeb toom cov neeg nyob hauv ntiajteb kom npaj rau Nws qhov kev tshwm sim zaum ob. Thaum tus timtswv tawm ntawm Yexus lub xubntiag saum ntuj ceeb tsheej mus, ib txoj kev kaj ci ntsa iab thiab muaj yeeb koob loj kawg nkaus tau mus ua ntej nws. Kuv raug qhia tias nws txoj hauj lwm yog kom ua kom lub ntiajteb kaj lug los ntawm nws lub yeeb koob thiab ceeb toom neeg txog txoj kev chim siab uas Vajtswv tab tom yuav los.” Early Writings, 245.

That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.

Tus timtswv ceeb tsheej hauv Tshwm Sim kaum yim ntawd nqis los rau hnub tim 11 Cuaj Hli, 2001. Nws twb tau raug ua yam piv txwv tseg los ntawm tus timtswv uas nqis los rau hnub tim 11 Yim Hli, 1840. Hauv Yaxayas tshooj rau, Yaxayas raug qhia pom lub tuam tsev saum ntuj ceeb tsheej thiab Vajtswv lub hwjchim ci ntsa iab. Hauv nqe peb ntawm tshooj rau nws qhia meej tias tag nrho lub ntiajteb puv npo rau Vajtswv lub hwjchim ci ntsa iab. Qhov ntawd tshwm sim thaum tus timtswv hauv Tshwm Sim kaum yim nqis los.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Tom qab tej no, kuv pom dua ib tug tim tswv los saum ntuj nqis los, nws muaj hwjchim loj kawg; thiab lub ntiajteb raug ci ntsa iab los ntawm nws lub hwjchim ci ntsa iab. Revelation 18:1.

Verse three of Isaiah six identifies the same history.

Nqe peb hauv Yaxayas rau qhia tib zaj keeb kwm ntawd thiab.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Thiab lawv txawm hu ib leeg rau ib leeg, thiab hais tias, Dawb huv, dawb huv, dawb huv yog tus Tswv ntawm tej pab tub rog: tag nrho lub ntiajteb puv npo ntawm nws lub yeeb koob. Yaxayas 6:3.

Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.

Muam White coj Yaxayas txoj kev ua yog toog pom txog lub chaw dawb huv los txuas ua ke nrog txoj kev txav hauv Tshwmsim kaum yim.

> “The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.

> Cov serafim uas nyob ntawm lub zwm txwv puv npo nrog txoj kev ntshai hwm thiab kev qhuas tob kawg thaum lawv ntsia ntsoov pom Vajtswv lub hwjchim ci ntsa iab, ces lawv tsis txawm ib pliag saib lawv tus kheej nrog kev txaus siab rau tus kheej, lossis nrog kev qhuas lawv tus kheej los sis ib leeg rau ib leeg. Lawv txoj kev qhuas thiab lub hwjchim ci ntsa iab yog rau tus Tswv ntawm Cov Tub Rog, tus uas nyob siab thiab raug tsa siab hlo, thiab tus uas nws lub tsho ntev lub hwjchim ci ntsa iab puv nkaus lub tuam tsev. Thaum lawv pom yav tom ntej, thaum tag nrho lub ntiajteb yuav puv nkaus nrog nws lub hwjchim ci ntsa iab, zaj nkauj qhuas uas muaj yeej raug rov hu ntawm ib tug mus rau ib tug hauv suab nkauj mos qab zib tias, “Dawb huv, dawb huv, dawb huv, yog tus Tswv ntawm Cov Tub Rog.” Lawv txaus siab kiag li rau kev qhuas Vajtswv; thiab hauv nws lub xub ntiag, hauv qab nws txoj kev luag nyav uas pom zoo, lawv tsis xav tau dabtsi ntxiv lawm. Hauv kev coj nws tus yam ntxwv, hauv kev ua nws tes haujlwm thiab pe hawm nws, lawv txoj kev ntshaw siab tshaj plaws twb mus txog qhov puv npo lawm.

> “The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.

> “Lub zeem muag uas tau muab rau Yaxayas sawv cev rau qhov xwm txheej ntawm Vajtswv haiv neeg nyob rau hnub kawg.” Review and Herald, December 22, 1896.

John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.

Yauhas hauv Tshwm Sim tshooj kaum thiab tseem nyob hauv tshooj kaum yim, thiab nrog Yaxayas hauv tshooj rau, ntxiv rau cov lus piav qhia ntawm Sister White, muab tag nrho tej no piv txwv txog lub ntiajteb raug ci ntsa iab los ntawm Vajtswv lub hwjchim ci ntsa iab tso rau tib lub ntsiab lus hauv keeb kwm. Tag nrho lub ntiajteb tau ua timkhawv txog cov xwm txheej uas tau tshwm sim rau hnub tim 11 lub Cuaj Hlis, 2001. Keeb kwm uas vam meej zuj zus ntawm txoj kev txav Millerite uas xaus rau xyoo 1863, yog ib qho piv txwv qhia ua ntej txog keeb kwm thaum tus timtswv muaj hwjchim loj hauv Tshwm Sim kaum yim nqes los nrog keeb kwm uas txuas nrog tus timtswv uas tau nqes los hauv Tshwm Sim tshooj kaum. Vim cov ntsiab lus qhib no twb raug tsa tseg lawm, peb yuav rov qab mus rau txoj txheej txheem kev sim siab uas raug sawv cev hauv Xwm Txheej tshooj kaum plaub. Tom qab Mauxes tau thov sawv cev rau cov neeg ntxeev siab uas xav rov qab mus rau tim Ejyptes thiab txawb pob zeb rau Yausua thiab Kaleb, Vajtswv lees txais Mauxes txoj kev thov sawv cev.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.

> Thiab tus Tswv hais tias, Kuv tau zam txim raws li koj lo lus lawm: Tiamsis raws li kuv muaj sia nyob tiag, tag nrho lub ntiajteb yuav raug puv npo los ntawm tus Tswv lub yeeb koob. Vim txhua tus neeg ntawd uas tau pom kuv lub yeeb koob thiab kuv tej txujci tseem ceeb uas kuv tau ua nyob hauv Iyi tebchaws thiab hauv tebchaws moj sab qhua, thiab nimno twb sim kuv kaum zaug no lawm, thiab tsis tau mloog kuv lub suab; muaj tseeb lawv yuav tsis pom lub tebchaws uas kuv tau cog lus tseg rau lawv tej yawg koob, thiab tsis muaj ib tug ntawm cov uas tau ntxias kuv npau taws yuav pom nws li: Tiamsis kuv tus tub qhe Caleb, vim nws muaj dua ib tug ntsuj plig txawv nrog nws, thiab tau raws kuv qab kawg siab kawg ntsws, kuv yuav coj nws mus rau hauv lub tebchaws uas nws tau mus txog ntawd; thiab nws caj ces yuav tau tuav ua qub txeeg qub teg. Numbers 14:20–24.

The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.

Keeb kwm uas raug sawv cev ntawm no hauv Phau Ntawv Teev Npe tshooj kaum plaub yog qhov kev sim siab kawg rau cov Ixayees thaum ub, thiab lawv txoj kev poob ntawd tau muab rau lawv txoj kev tuag nyob hauv tebchaws moj sab qhua thoob plaws plaub caug xyoo tom qab ntawd. Keeb kwm no muaj kev txuas ncaj qha nrog Tshwmsim kaum yim, rau qhov Vajtswv nyob ntawd tau tshaj tawm tias “raws li kuv muaj sia tiag” Vajtswv “lub hwjchim ci ntsa iab ntawm tus Tswv yuav puv nkaus tag nrho lub ntiajteb.” Qhov no yog ib lo lus tshaj tawm uas muaj zog heev uas Vajtswv muab tso rau hauv zaj keeb kwm no, thiab nyob rau hauv qhov ntawd Nws hais kom pom tseeb tias keeb kwm uas raug sawv cev hauv Phau Ntawv Teev Npe tshooj kaum peb thiab kaum plaub tau taw qhia mus tom ntej rau txoj haujlwm loj kawg uas muaj hwjchim ntawm tus timtswv saum ntuj ceeb tsheej hauv Tshwmsim kaum yim. Vim tias Tshwmsim kaum yim yog qhov kawg ntawm Vajtswv cov neeg seem, yog li ntawd qhov pib ntawm Vajtswv cov neeg seem kuj raug piav qhia nyob hauv nqe uas peb tab tom xav txog hauv Phau Ntawv Teev Npe.

On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.

Thaum hnub tim 11 lub Yim Hli, 1840, thaum ib zaj lus faj lem txog Islam ntawm kev txom nyem thib ob tau los tiav, cov neeg uas yav tas los raug xaiv los ua haiv neeg ntawm txoj kev cog lus tau raug sim los ntawm Eliyas zaj lus uas nyuam qhuav raug pov thawj tias yog tseeb.

On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.

Hnub rau hnub tim 11 lub Cuaj Hli, xyoo 2001, thaum muaj kev ua tiav ntawm ib lo lus faj lem ntawm Islam hais txog kev txom nyem thib peb, cov neeg qub uas ib zaug raug xaiv nyob hauv txoj kev cog lus tau cim tseg qhov pib ntawm txoj kev txiav txim rau cov neeg ciaj sia, raws li txoj xov ntawm Eliyas uas nyuam qhuav raug pov thawj tias yog qhov tseeb.

The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.

Txoj lus Elixas ntawm keeb kwm Millerite tau raug tsa nyob hauv lub ntsiab lus ntawm lub sij hawm yav tom ntej. Txoj lus Elixas rau lub Cuaj Hlis 11, 2001 tau raug tsa nyob hauv lub ntsiab lus ntawm keeb kwm rov muaj dua. Lub Cuaj Hlis 11, 2001 tau rov ua dua keeb kwm ntawm Lub Yim Hli 11, 1840, rau qhov ob hnub ntawd sawv cev rau kev ua tiav ntawm ib qho lus faj lem hais txog Islam, thiab ob leeg cim txog tus tim tswv nqis los, tus uas Muam White tau hais tias yog “tsis yog ib tug twg qis dua Yexus Khetos.” Txawm hais tias Muam White tsis tau hais ib zaug li tias tus tim tswv hauv Tshwm Sim kaum yim “tsis yog ib tug twg qis dua Yexus Khetos” ib yam li nws hais txog tus tim tswv hauv Tshwm Sim kaum, tus tim tswv hauv Tshwm Sim kaum yim ua kom lub ntiaj teb ci ntsa iab nrog “nws” lub yeeb koob, thiab Vajluskub qhia meej tias yog lub yeeb koob ntawm Yexus Khetos uas ua kom lub ntiaj teb ci ntsa iab.

The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.

Cuab tam ntawm txoj kev txiav txim uas coj los ua rau muaj txoj kev sim siab rau cov Protestant thaum chiv keeb yog txoj kev txav Millerite raws li Eliyas sawv cev. Cuab tam ntawm txoj kev txiav txim uas coj los ua rau muaj txoj kev sim siab rau Kev Ntseeg Xya Hnub Adventist thaum kawg yog txoj kev txav Eliyas raws li ib puas plaub caug plaub txhiab leej sawv cev. Lub cim ntawm Eliyas muaj ntau dua ib lub ntsiab, thiab txawm nws sawv cev rau Miller thiab txoj kev txav Millerite los, nws kuj sawv cev rau ib puas plaub caug plaub txhiab leej thiab.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.

> “Mauxes saum roob hloov cev ci ntsa iab ntawd yog ib tug timkhawv txog Khetos txoj kev kov yeej saum kev txhaum thiab kev tuag. Nws sawv cev rau cov uas yuav tawm hauv qhov ntxa los thaum txoj kev sawv hauv qhov tuag rov qab los ntawm cov ncaj ncees. Eliyas, tus uas twb raug coj mus saum ntuj ceeb tsheej yam tsis tau pom kev tuag, sawv cev rau cov uas yuav tseem ciaj nyob saum lub ntiajteb thaum Khetos rov los zaum ob, thiab cov uas yuav raug ‘hloov, ib pliag xwb, ib ntsais muag xwb, thaum lub raj kawg nrov;’ thaum ‘yam txawj tuag no yuav tsum hnav yam tsis txawj tuag,’ thiab ‘yam txawj puas no yuav tsum hnav yam tsis txawj puas.’ 1 Kauleethaus 15:51-53. Yexus raug qhwv nrog lub teeb ci ntawm ntuj ceeb tsheej, ib yam li Nws yuav tshwm los thaum Nws yuav los ‘zaum ob tsis hais txog kev txhaum, tiamsis los cawm dim.’ Rau qhov Nws yuav los ‘hauv Nws Txiv lub hwjchim ci ntsa iab nrog cov timtswv dawb huv.’ Henplais 9:28; Malakaus 8:38. Tus Cawmseej tej lus cog tseg rau cov thwjtim tam sim no twb tiav lawm. Saum lub roob ntawd, lub nceeg vaj yav tom ntej ntawm lub hwjchim ci ntsa iab raug nthuav tawm ua ib daim duab me me,—Khetos yog Vajntxwv, Mauxes yog tus sawv cev rau cov neeg dawb huv uas sawv hauv qhov tuag rov qab los, thiab Eliyas yog tus sawv cev rau cov uas raug hloov mus saum ntuj.” The Desire of Ages, 412.

The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.

Cov neeg ntawm txoj kev cog lus uas raug hla dhau ntawd yog feem coob, kaum tawm tsam ob. Muaj coob leej raug hu, tiam sis tsawg leej raug xaiv. Kev poob rau hauv qhov kev sim siab zaum kaum ntawd tau nyob ntawm seb daim ntawv ceeb toom phem, los sis daim ntawv ceeb toom zoo hais txog Lub Tebchaws Cog Lus, raug tsis lees txais los sis raug lees txais. Yog li ntawd, keeb kwm uas raug ua piv txwv qhia nyob ntawm no qhia meej tias yeej los sis swb hauv keeb kwm kev sim siab uas nce mus ib theem zuj zus ntawd yog tsa rau saum ib qho kev xaiv ntawm ob txoj kev ua raws uas txhais tib yam ntaub ntawv ntawd.

All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.

Tag nrho kaum ob tug neeg soj xyuas tau pom Lub Tebchaws Uas Tau Cog Tseg, tiam sis muaj ob qho kev xaus lus sib txawv raug muab hais txog yam uas Lub Tebchaws Uas Tau Cog Tseg sawv cev rau. Ib daim ntawv ceeb toom raug txhawb los ntawm tibneeg txoj kev ntshai, hos lwm daim raug txhawb los ntawm txoj kev ntseeg. Ib daim qhia tawm txog lub siab xav tsis kam lees Vajtswv txoj kev coj thiab rov qab mus rau txoj kev qhev hauv Iyi tebchaws, hos lwm daim ntawv ceeb toom qhia tawm txog lub siab xav tso siab rau Vajtswv txoj kev coj thiab txav mus tom ntej mus rau hauv Lub Tebchaws Uas Tau Cog Tseg.

In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.

Hauv qhov kev txav mus los ntawm cov Millerites, feem coob kuj tau xaiv rov qab mus rau hauv txoj kev qhev ntawm Npanpiloo thiab los ua nws cov ntxhais, thiab qhov no yog qhov kev tshwm sim ntawm lawv txoj kev txiav txim siab tsis lees txais txoj xov cev yaj saub ntawm tus tim tswv thawj. Cov Millerites uas ncaj ncees tau xaiv ua raws txoj xov cev yaj saub ntawm tus tim tswv thawj, txawm tias tom qab qhov kev swb uas zoo nkaus li muaj nyob rau thaum thawj qhov kev chim siab hauv caij nplooj ntoos hlav xyoo 1844. Keeb kwm ntawm Numbers nthuav tawm ob yam “lus ceeb toom” sib txawv ntawm kaum ob tus neeg soj xyuas tebchaws, uas sawv cev rau ob txoj kev tshuaj xyuas sib txawv txog tib txoj xov cev yaj saub ntawd. Xyoo 1863, Laodicean Adventism tsis tau lees txais ib txoj xov cev yaj saub tshiab; lawv tau tsis lees txais ib txoj xov cev yaj saub uas twb raug tsim tsa lawm yav tas los. Xyoo 1863, Laodicean Adventism tau rov qab mus thiab lees txais txoj kev xyaum raws Vajlugkub uas tau tawm tsam William Miller thoob plaws hauv nws txoj hauj lwm qhuab qhia. Cov uas tsis lees txais txoj xov cev yaj saub thiab ntshaw rov qab mus rau hauv txoj kev qhev raug ua piv txwv los ntawm cov neeg ntxeev siab hauv Numbers kaum plaub, uas thaum kawg tau tuag hauv tebchaws moj sab qhua.

The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.

Tus lej kaum, thaum muab xam raws li ib lub cim, ib yam li txhua lub cim, muaj ntau dua ib lub ntsiab. Nws lub ntsiab raws li lub cim yuav tsum to taub raws li lub ntsiab lus nyob hauv nqe uas nws tshwm sim. “Kaum” raws li ib lub cim tuaj yeem sawv cev rau kev tsim txom. Nws tuaj yeem sawv cev rau ib qho kev sim siab. Nws kuj tuaj yeem sawv cev rau kev koom ua kaum npaug ntawm cov vaj ntxwv hauv teb chaws Europe, cov xeem qaum teb ntawm cov Ixayees, thiab United Nations. Hauv pawg ntseeg Xamivna, Vajtswv haiv neeg yuav tau ntsib kev txom nyem kaum hnub.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Tsis txhob ntshai ib yam dab tsi ntawm tej uas koj yuav raug txom nyem: saib maj, dab ntxwg nyoog yuav muab ib txhia ntawm nej pov rau hauv tsev lojcuj, kom nej yuav raug sim; thiab nej yuav muaj kev txom nyem kaum hnub: koj cia li ua ncaj ncees mus txog kev tuag, thiab Kuv yuav muab lub mom kub ntawm txoj sia rau koj. Qhia Tshwm 2:10.

The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.

Cov kws tshawb keeb kwm taw qhia rau txoj kev tsim txom uas Diocletian tau ua hauv keeb kwm ntawm Smyrna, vim qhov ntawd yog txoj kev tsim txom hnyav tshaj plaws hauv keeb kwm ntawm Smyrna, thiab nws kav tau kaum xyoo. Lwm cov kws tshawb keeb kwm txheeb qhia kaum yam kev tsim txom sib txawv hauv keeb kwm ntawm Smyrna. Txawm yog txoj kev twg los xij, lawv raug nqa tawm los ntawm Loos Huab Tais, uas hauv Daniel xya raug sawv cev los ntawm kaum tug kub. Kaum tus vajntxwv ntawd yog cov vajntxwv, ua hom qhia los ntawm Ahab uas tau ua nkauj ua nraug nrog lub hwj chim txiv plig, thiab lawv yog lub cuab tam ntawm txoj kev tsim txom uas lub hwj chim txiv plig siv los ua kom tiav kev tua neeg coob thaum lub Caij Nyoog Tsaus Ntuj. “Kaum” sawv cev rau lub hwj chim ntawm lub xeev uas ua kom muaj txoj kev tsim txom rau Jezebel. Hauv Daniel tshooj ib “kaum” yog lub cim ntawm ib lub sijhawm raug sim.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.

> Kuv thov koj, sim koj cov tub qhe kaum hnub; thiab cia lawv muab zaub qhuav rau peb noj, thiab dej rau peb haus. Ces cia peb lub ntsej muag raug saib ua ntej koj, thiab lub ntsej muag ntawm cov hluas uas noj ntawm feem ntawm vajntxwv tej nqaij; thiab raws li koj pom, cia li ua rau koj cov tub qhe. Yog li ntawd nws thiaj pom zoo rau lawv hauv zaj no, thiab sim lawv kaum hnub. Thiab thaum kawg ntawm kaum hnub lawv lub ntsej muag pom tias zoo nkauj dua thiab cev puv nqaij dua li txhua tus hluas uas tau noj ntawm feem ntawm vajntxwv tej nqaij. Daniel 1:12–15.

In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.

Hauv Phau Ntawv Xwm Txheej 14, Yixayee thaum ub tau ua kom Vajtswv chim npau taws kaum zaug, uas sawv cev rau kaum zaug kev sim siab thoob ib ntus sijhawm.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.

> Tiamsis raws li Kuv muaj txojsia nyob, tag nrho lub ntiajteb yuav puv npo raws li Yehauvas lub hwjchim ci ntsa iab. Vim tias txhua tus txiv neej uas tau pom Kuv lub hwjchim ci ntsa iab, thiab Kuv tej txujci tseem ceeb uas Kuv tau ua nyob hauv tebchaws Iziv thiab hauv roob moj sab qhua, thiab nim no twb sim Kuv kaum zaug lawm, thiab tsis tau mloog Kuv lub suab li. Number 14:21, 22.

If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.

Yog koj yuav tshawb hauv internet nrhiav kev to taub hais tias cov kev ntxeev siab twg tshwj xeeb sawv cev rau cuaj qhov kev ntxeev siab lossis cuaj qhov kev sim uas poob txij li txoj kev cawm dim ntawm Hiavtxwv Liab mus txog rau qhov kev sim thib kaum, koj yuav pom muaj ob peb yam kev sib txawv hais txog qhov twg ntawm cov kev swb ntawm cov Ixayees thaum ub yuav tsum raug suav tias yog ib qho ntawm kaum qhov kev sim ntawd. Kuv hais tseg tias txoj kev cawm dim ntawm Hiavtxwv Liab, uas twb raug qhia meej lawm tias sib haum nrog Lub Kaum Hli 22, 1844, yog qhov pib ntawm kaum qhov kev sim, thiab yog li ntawd yog qhov chaw yuav pib suav cov kev sim uas sawv los txij xyoo 1844 mus txog 1863. Tau muaj ib txoj txheej txheem kev sim xyuas uas maj mam nce zuj zus, pib xyoo 1798 thaum phau ntawv Daniyee raug qhib, thiab txoj txheej txheem ntawd npog tag nrho keeb kwm ntawm thawj thiab tus tim tswv thib ob tej lus, uas xaus rau thaum tus tim tswv thib peb tuaj txog rau Lub Kaum Hli 22, 1844.

> “In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.

> “Hauv Minneapolis Vajtswv tau pub tej pob zeb muaj nqis ntawm qhov tseeb rau Nws haiv neeg nyob rau hauv tej qauv tshiab. Qhov kaj no uas los saum ntuj los, ib txhia tau muab tsis lees paub nrog tag nrho qhov tawv ncauj ib yam li cov Yudais tau qhia thaum lawv tsis lees txais Khetos, thiab muaj lus hais ntau txog kev sawv ruaj khov ntawm cov qub ciam teb. Tiamsis muaj pov thawj tias lawv tsis paub tias cov qub ciam teb yog dab tsi. Muaj pov thawj thiab muaj kev txiav txim raws li Txojlus uas pom zoo rau lub siab ntsws; tiamsis tej neeg lub siab xav twb raug khi ruaj, raug muab kaw tiv thaiv tsis pub qhov kaj nkag los, vim lawv twb txiav txim lawm tias qhov no yog ib txoj kev yuam kev txaus ntshai uas rhuav tshem ‘cov qub ciam teb,’ thaum qhov no tsis tau txav ib tug pas ncej ntawm cov qub ciam teb li, tiamsis yog lawv muaj tej kev xav yuam kev txog yam uas ua rau muaj cov qub ciam teb.”

> “The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.

> “Kev dhau mus ntawm lub sijhawm xyoo 1844 yog ib ntus uas muaj tej xwm txheej loj kawg, qhib rau peb lub qhov muag uas ceeb tsheej pom txog kev ntxuav lub chaw dawb huv uas tab tom muaj nyob saum ntuj ceeb tsheej, thiab muaj kev sib raug txiav txim siab rau Vajtswv haiv neeg nyob saum npoo ntiajteb, [thiab] thawj thiab tus timtswv thib ob tej lus, thiab tus timtswv thib peb, tsa siab tus chij uas sau tseg rau saum ntawd tias, ‘Vajtswv tej lus txib thiab Yexus txojkev ntseeg.’ Ib qho ntawm tej ciam txheeb raws li zaj lus no yog Vajtswv lub tuam tsev, uas Nws haiv neeg hlub qhov tseeb tau pom nyob saum ntuj ceeb tsheej, thiab lub phij xab uas muaj Vajtswv txoj kevcai nyob hauv. Lub teeb ntawm Hnub Xanpataus ntawm lo lus txib thib plaub ci ntsa iab nws tej kab hluav taws muaj zog rau hauv txojkev ntawm cov uas ua txhaum Vajtswv txoj kevcai. Qhov uas cov neeg phem tsis muaj txojkev tsis txawj tuag yog ib qho ciam txheeb qub. Kuv tsis nco qab tau ib yam dabtsi ntxiv uas yuav raug suav nyob hauv pawg ntawm tej ciam txheeb qub. Txhua lo lus qw txog kev hloov tej ciam txheeb qub no puavleej yog kev xav ntxias xwb.” The 1888 Materials, 518.

On October 22, 1844 the third angel arrived with a message in his hand.

Thaum Lub Kaum Hli Ntuj Tim 22, 1844 tus tim tswv thib peb tuaj txog nrog ib txoj xov nyob hauv nws txhais tes.

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.

> “Thaum Yexus txoj hauj lwm ua qhua xaus rau hauv qhov chaw dawb huv, thiab Nws hla mus rau hauv qhov chaw dawb huv tshaj plaws, thiab sawv ntawm xub ntiag lub phij xab uas khaws Vajtswv txoj kevcai, Nws txib dua ib tug tim tswv muaj hwjchim nrog ib txoj xov peb mus rau lub ntiajteb. Muaj ib daim ntawv yob raug muab tso rau hauv tus tim tswv txhais tes, thiab thaum nws nqes los rau ntiajteb nrog hwjchim thiab meej mom, nws tshaj tawm ib lo lus ceeb toom txaus ntshai kawg, nrog rau kev hem thawj txaus ntshai tshaj plaws uas puas tau coj los rau tibneeg.” Early Writings, 254.

On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”

Thaum lub Kaum Hli ntuj tim 22, 1844, ib tug timtswv nqis los nrog ib daim ntawv yob rau hauv nws txhais tes uas Vajtswv haiv neeg yuav tsum noj. Cov lus qhuab qhia “landmarks” uas tom qab ntawd raug txheeb qhia yuav tsum yog noj thiab lees txais, lossis tsis lees thiab tsis noj. Thaum tus timtswv thib peb tuaj txog nrog daim ntawv yob rau hauv nws txhais tes, txoj xov nyob hauv daim ntawv yob ntawd sawv cev rau rau yam tseeb uas yog kev sim siab. Rau yam kev sim ntawd raug txheeb qhia tias yog “the passing of time,” uas sawv cev rau txoj lus faj lem ob txhiab peb puas xyoo; txoj kev txiav txim, uas raug sawv cev ua “the cleansing of the sanctuary”; peb tug timtswv tej xov; “the law of God”; “the Sabbath”; thiab lub xeev ntawm cov neeg tuag raws li raug sawv cev ua “the nonimmortality of the soul.”

Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.

Rau qhov tseeb ntawd yeej muaj kev sib raug zoo rau ib leeg, tiam sis txhua qhov nyias raug txheeb xyuas tias yog tej cim ciam teb. Qee leej tej zaum yuav tsis xav suav txog kev dhau mus ntawm lub sij hawm rau hauv daim ntawv teev no, tab sis pom tseeb tias coob leej tau tsis lees txais qhov tseeb tias hnub tim 22 Lub Kaum Hli, 1844 yog ib qho kev ua tiav ntawm lus faj lem tiag tiag. Lawv poob qhov kev sim ntawd, uas yeej tiv thaiv lawv tsis pub tawm tsam nrog cov kev sim uas los tom qab. Vajtswv txoj txheej txheem kev sim siab tau raug tsa ruaj ntau zaus lawm tias yog ib txheej txheem nce qib mus ntxiv, uas yuav tsum kom yeej qhov kev sim uas xub muab rau koj tso, ua ntej koj thiaj yuav koom tau nrog qhov kev sim uas tom qab.

> “When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.

> “Thaum peb pib nthuav tawm qhov kaj txog lo lus nug ntawm Hnub Xanpataus, peb tseem tsis tau muaj ib lub tswv yim uas tau txhais meej txog zaj lus ntawm tus tim tswv thib peb hauv Tshwm Sim 14:9–12. Lub nra ntawm peb zaj lus tim khawv thaum peb tuaj rau ntawm cov neeg yog tias qhov kev txav loj hais txog kev rov qab los zaum ob ntawd yog los ntawm Vajtswv, tias zaj lus thawj thiab zaj lus thib ob twb tau tawm mus lawm, thiab tias zaj lus thib peb yuav tsum raug muab tshaj tawm. Peb pom tias zaj lus thib peb xaus nrog cov lus no: ‘Ntawm no yog kev ua siab ntev ntawm cov neeg dawb huv: ntawm no yog cov uas ceev Vajtswv tej lus txib, thiab txoj kev ntseeg ntawm Yexus.’ Thiab peb kuj pom meej ib yam li peb pom niaj hnub no tias cov lus cev Vajtswv lus no tau qhia txog ib qho kev kho dua tshiab ntawm Hnub Xanpataus; tab sis hais txog qhov uas kev pe hawm tus tsiaj qus uas raug hais hauv zaj lus ntawd yog dab tsi, lossis tus duab thiab lub cim ntawm tus tsiaj qus yog dab tsi, peb tseem tsis tau muaj ib txoj hauj lwm uas txhais meej.”

> “God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.

> “Vajtswv los ntawm Nws tus Vaj Ntsuj Plig Dawb Huv cia qhov kaj ci tuaj rau saum Nws cov tub qhe, thiab lub ntsiab no maj mam qhib rau lawv lub siab. Yuav tsum muaj kev kawm tshawb nrhiav ntau heev thiab kev ua tib zoo ceev faj nrog kev ntxhov siab thiaj li thawb nrhiav tau nws, ib qhov txuas nrog ib qhov ntxiv. Los ntawm kev ceev faj, kev ntxhov siab, thiab kev ua haujlwm tsis tseg, txoj hauj lwm no tau txav mus tom ntej mus txog thaum tej qhov tseeb loj ntawm peb zaj lus, uas yog ib qho meej, sib txuas, thiab zoo tiav txhij txhua, tau raug muab pub rau lub ntiaj teb.”

> “I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’

> “Kuv twb tau hais lawm txog kuv txoj kev paub nrog Txwj Laus Bates. Kuv pom tias nws yog ib tug ntseeg Khetos tiag, muaj meej mom, paub hwm luag, thiab muaj siab dawb siab zoo. Nws ua siab mos siab muag rau kuv ib yam li kuv yog nws tus me nyuam xwb. Thawj zaug uas nws hnov kuv hais lus, nws tau qhia tias nws muaj kev txaus siab tob heev. Tom qab kuv hais tas lawm, nws sawv tsees thiab hais tias: ‘Kuv yog ib tug Thoos Mas uas tseem ua xyem xyav. Kuv tsis ntseeg txog tej yog toog. Tiamsis yog kuv yuav ntseeg tau tias zaj lus tim khawv uas tus muam tau piav hmo no yeej yog Vajtswv lub suab hais rau peb tiag, ces kuv yuav yog tus neeg zoo siab tshaj plaws uas tseem ciaj sia. Kuv lub siab raug kov heev kawg. Kuv ntseeg tias tus hais lus no yog ib tug neeg ncaj ncees tiag, tiamsis kuv piav tsis tau txog qhov uas nws tau raug qhia tej yam txaus hwjchim uas nws tau piav rau peb no.’”

> “A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.

> “Ob peb hlis tom qab kuv tau sib yuav lawm, kuv tau nrog kuv tus txij nkawm mus koom ib lub Rooj Sablaj hauv Topsham, Maine, uas Txwj Laus Bates kuj nyob ntawd thiab. Lub sij hawm ntawd nws tseem tsis tau ntseeg tag nrho tias kuv tej kev ua yog toog pom yog los ntawm Vajtswv. Lub rooj sib txoos ntawd yog ib lub caij uas muaj kev txaus siab heev. Vaj Ntsuj Plig ntawm Vajtswv nyob saum kuv; kuv raug coj mus nyob hauv ib qho yog toog pom txog Vajtswv lub yeeb koob, thiab yog thawj zaug uas kuv tau pom lwm lub ntiaj teb. Tom qab kuv tawm hauv yog toog pom lawm, kuv tau piav yam uas kuv tau pom. Ces Txwj Laus B. nug seb kuv puas tau kawm txog hnub qub kev kawm. Kuv teb nws tias kuv tsis nco qab tias kuv puas tau ib zaug twg saib txog hnub qub kev kawm li. Nws hais tias: ‘Qhov no yog los ntawm tus Tswv.’ Kuv yeej tsis tau pom dua nws muaj kev kaj siab thiab ywj pheej npaum li ntawd. Nws lub ntsej muag ci ntsa iab nrog txoj kev kaj ntawm ntuj ceeb tsheej, thiab nws ntuas pawg ntseeg nrog hwj chim.” Testimonies, volume 1, 78–80.

Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.

Muaj tseeb tiag, tag nrho cov kev xeem txog tej lus qhuab qhia no muaj kev sib txuas nrog ib leeg, los lawv kuj yog tej kev xeem uas yuav cais tawm tau, thiab lawv tau raug qhib tawm zuj zus rau Vajtswv cov tub qhe. Muaj ntau pawg ntseeg uas hwm hnub Xanpataus hnub xya, tiamsis lawv tsis lees txais txoj xov ntawm peb tug timtswv. Lawv tsis lees txais qhov tseeb tias txoj kev txiav txim tau pib rau hnub tim 22 Lub Kaum Hli, xyoo 1844, los lawv tseem hwm hnub Xanpataus. Cov kev xeem txog tej lus qhuab qhia no muaj kev sib txuas nrog ib leeg, tiamsis sawv cev rau rau yam kev xeem tshwj xeeb.

As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.

Raws li nyuam qhuav muaj piv txwv los ntawm Yauxej Bates, tus thawj tub nkoj hiav txwv uas paub zoo kawg txog kev kawm hnub qub, nws tau lees txais tus Ntsuj Plig Saub, uas yav tas los nws tau tsis lees txais. Thaum lub Kaum Ob Hlis xyoo 1844, Ellen White tau txais nws thawj lub zeem muag, thiab qhov kev sim siab thib xya tau los txog hauv qhov kev txav ntawd.

> “The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.

> “Phau Vajlugkub yuav tsum yog nej tus kws ntuas sab. Cia li kawm nws thiab tej lus tim khawv uas Vajtswv tau pub; rau qhov tej ntawd yeej tsis tawm tsam Nws Txojlus li. Yog tej Lus Tim Khawv tsis hais raws li Vajtswv Txojlus, nej yuav tsum muab tej ntawd tsis lees paub. Khetos thiab Belial tsis muaj peev xwm sib koom ua ib.” Selected Messages, phau 3, 33.

Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”

Tsis ntev tom qab txoj kev chim siab loj, Muam White tau pom zoo ib tsab xov xwm uas tau qhia tias Khetos tau txav tawm ntawm Chaw Dawb Huv mus rau hauv Chaw Dawb Huv Tshaj Plaws thaum Lub Kaum Hli 22, 1844. Nws tau pom zoo kom muab phau ntawv ntawd rau “txhua tus neeg dawb huv.”

> “I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.

> “Kuv ntseeg tias Lub Tuam Tsev Dawb Huv, uas yuav raug ntxuav kom huv thaum kawg ntawm 2300 hnub, yog lub Tuam Tsev hauv Yeluxalees Tshiab, uas Khetos yog tus ua haujlwm qhuab qhia nyob ntawd. Tus Tswv tau qhia kuv hauv yog toog pom, ntau tshaj ib xyoos dhau los lawm, tias Tij Laug Crosier muaj qhov kaj tseeb txog kev ntxuav kom huv ntawm Lub Tuam Tsev Dawb Huv, thiab lwm yam; thiab tias yog Nws lub siab nyiam kom Tij Laug C. sau tawm qhov kev to taub uas nws tau muab rau peb hauv Day-Star, Extra, Lub Ob Hlis 7, 1846. Kuv hnov tias tus Tswv tau pub txoj cai txhij txhua rau kuv, kom pom zoo daim Extra ntawd rau txhua tus neeg dawb huv.” A Word to the Little Flock, 12.

Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”

Nws qhov kev pom zoo yog hais txog Crosier txoj kev piav txog Khetos txoj kev txav mus rau Chaw Dawb Huv Tshaj Plaws, tiam sis zaj ntawv ntawd muaj ntau yam kev qhia yuam kev, nrog rau txoj kev qhia ntawm Protestantism uas tau ncaim txoj kev ntseeg tseeb lawm, uas hais tias “txoj hauj lwm niaj hnub” hauv phau Daniyee sawv cev rau Khetos txoj hauj lwm qhuab qhia. Vim li ntawd nws thiaj sau ib lo lus qhia kom meej, uas xub luam tawm hauv xyoo 1850 thiab tom qab ntawd mam muab tso rau hauv phau ntawv Early Writings. Nyob ntawd nws tau qhia meej tias “cov uas tshaj tawm txoj xov quaj txog teev txiav txim muaj txoj kev to taub raug txog ‘txoj hauj lwm niaj hnub.’”

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.

> “Ces kuv thiaj pom txog yam hais ua ke nrog lo lus ‘txhua hnub’ (Daniel 8:12) tias lo lus ‘kev txi’ yog tibneeg txoj kev txawj ntse ntxiv nkag los, thiab tsis yog nyob hauv cov nqe ntawv qub, thiab tias tus Tswv tau muab txoj kev to taub uas yog rau cov uas tau tshaj tawm txoj kev hu txog lub sijhawm txiav txim lawm. Thaum tseem muaj kev sib haum xeeb, ua ntej 1844, yuav luag txhua tus tau koom siab nyob hauv txoj kev to taub uas yog txog lo lus ‘txhua hnub’; tiam sis nyob hauv txoj kev ntxhov thiab tsis meej pem txij li 1844 los, lwm yam kev to taub tau raug txais yuav, thiab kev tsaus ntuj nrog kev tsis meej pem tau raws los.” Early Writings, 74.

The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”

Lub ntsiab lus hais txog “qhov niaj hnub” hauv phau Daniel tau los ua ib lub cim ntawm Adventism txoj kev tig rov qab mus rau txoj kev txhais Vajlugkub ntawm Protestantism uas poob kev ntseeg thaum ntxov ntawm xyoo pua nees nkaum, thiab niaj hnub no kev to taub tseeb raws li cov Millerite txog “qhov niaj hnub” twb raug cov neeg txawj ntse kev ntseeg ntawm Adventism tsis lees txais lawm. Nws raug tsis lees txais, txawm hais tias Muam White tau qhia meej tseeb tias cov Millerite yog cov raug thaum lawv txheeb “qhov niaj hnub” tias yog lub hwj chim Xatas ntawm kev teev dab qhuas paganism. Lawv tsis lees txais qhov tseeb ntawm “qhov niaj hnub” tsis yog tsuas yog tawm tsam nws qhov kev lees paub uas raug tshoov siab tias kev to taub ntawm cov Millerite yog qhov raug xwb, tiam sis kuj yog tawm tsam ncaj qha rau nws qhov kev qhia meej tseeb tias txoj kev qhuab qhia cuav uas qhia tias “qhov niaj hnub” sawv cev rau Khetos txoj hauj lwm hauv lub tuam tsev dawb huv ntawd yog ib yam uas tau raug coj los ntawm “cov tim tswv uas raug ntiab tawm saum ntuj ceeb tsheej!”

> “And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.

> “Thiab muaj Tij Laug Daniells, tus uas yeeb ncuab tau ua haujlwm rau hauv nws lub siab; thiab nej lub siab nrog rau Elder Prescott lub siab tau raug cov tim tswv uas raug ntiab tawm saum ntuj los ua haujlwm rau.” Manuscript Releases, volume 20, 17.

Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.

Nws txoj kev tsis lees txais uas tob kawg rau yam uas tam sim no Adventism siv ua ib yam ntawm nws cov “tais dab neeg cuav” ntawd hnyav kawg nkaus, vim Daniells thiab Prescott tau coj ib lub cim sawv cev rau Xatas lub hwjchim (kev pe mlom) thiab muab lub cim ntawd qha rau Khetos li (Nws tes haujlwm hauv lub tuam tsev dawb huv). Qhov no ua kom muaj yim qhov kev sim qhia tseeb.

The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.

Qhov kev sim thib cuaj hauv keeb kwm uas coj mus txog xyoo 1863 yog kev tsim daim ntawv thib ob ntawm Habakkuk xyoo 1850. Daim ntawv qhia ua ntej xyoo 1843 raug tsim tawm xyoo 1842, thiab tsuas yog hu ua daim ntawv xyoo 1843 xwb vim nws tau twv txog Khetos txoj kev rov qab los xyoo 1843. Txoj lus txib kom tsim daim ntawv thib ob ntawm Habakkuk raug muab rau Muam White xyoo 1850. Kev tsim ob daim ntawv ntawm Habakkuk txuas keeb kwm ntawm thawj thiab tus tim tswv thib ob nrog keeb kwm ntawm tus tim tswv thib peb. Hauv nws tus xeeb ntxwv phau ntawv keeb kwm txog nws lub neej thiab tes dej num, nws muab ib daim duab dav dav ntawm cov xwm txheej uas tau coj mus rau kev tsim daim ntawv xyoo 1850. Nws ua li ntawd los ntawm kev xaiv cov lus hais uas muaj feem xyuam ntawm Muam White thiab ntxiv nws tus kheej cov lus piav qhia rau hauv daim duab dav dav ntawd.

> “On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.

> “Thaum peb rov qab los txog ntawm Tij Laug Nichols lub tsev, tus Tswv tau pub ib zaj yog toog rau kuv thiab qhia rau kuv tias qhov tseeb yuav tsum raug muab nthuav kom meej rau saum tej ntawv txiag, thiab qhov ntawd yuav ua rau coob leej txiav txim siab los sawv nrog qhov tseeb los ntawm tus tim tswv peb txoj xov, thaum ob txoj xov ua ntej kuj raug muab nthuav kom meej rau saum tej ntawv txiag thiab.—Tsab Ntawv 28, 1850.

> “In this vision she was also shown that which would give James White courage to continue publishing:

> “Hauv qhov kev ua yog toog no nws kuj raug qhia txog yam uas yuav muab siab tawv rau James White kom nws mus ntxiv tshaj tawm:”

> “I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.

> “Kuv kuj pom tias qhov no tseem ceeb ib yam li cov tub txib yuav tsum tawm mus, yog li daim ntawv ntawd kuj yuav tsum raug luam tawm; vim cov tub txib yuav tsum muaj ib daim ntawv nqa nrog lawv uas muaj qhov tseeb rau lub sijhawm no, kom muab tso rau hauv tes ntawm cov uas hnov, ces qhov tseeb thiaj yuav tsis ploj ntawm lub siab. Thiab daim ntawv ntawd yuav mus txog qhov chaw uas cov tub txib mus tsis tau.—Ibid.

> “Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:

> “Kev ua haujlwm rau daim ntawv qhia tshiab tau pib tam sim ntawd, thiab tau muaj sijhawm qhia rau cov kwvtij txog nws hauv tsab Present Truth uas James luam tawm rau lub hli tom qab ntawd:

> “The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.

> “Daim Duab Qhia. Ib daim duab qhia raws li lub sij hawm ntawm tej yog toog pom ntawm Daniel thiab Yauhas, uas tau npaj tseg kom qhia meej txog qhov tseeb rau lub sij hawm no, tam sim no tab tom raug luam ua ntawv pob zeb nyob hauv kev saib xyuas ntawm Kwv Tij Otis Nichols, ntawm Dorchester, Massachusetts. Cov uas qhia qhov tseeb rau lub sij hawm no yuav tau kev pab heev los ntawm daim duab qhia no. Yuav muaj lus ceeb toom ntxiv txog daim duab qhia no tom qab no.—Present Truth, Kaum Ib Hlis, 1850.”

> “By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

> “Txog thaum lub Ib Hlis kawg, xyoo 1851, daim ntawv qhia twb npaj txhij lawm thiab tau tshaj tawm muag rau $2. James White zoo siab heev rau nws thiab tau muab pub dawb rau ‘cov uas Vajtswv tau hu kom tshaj tawm txoj xov ntawm tus tim tswv thib peb’ (Review and Herald, January, 1851). Muaj ib co nyiaj pub dawb siab dav tau pab them tus nqi luam tawm.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

Speaking of the 1843 chart Sister White recorded that it had been directed by God.

Hais txog daim ntawv qhia xyoo 1843, Muam White tau sau tseg tias Vajtswv yog tus tau coj nws.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.

> “Tswv qhia rau kuv tias daim chart xyoo 1843 ntawd raug coj los ntawm Nws txhais tes, thiab tias tsis muaj ib feem twg ntawm nws yuav tsum raug hloov; tias cov lej ntawd yog raws li Nws xav kom lawv ua. Tias Nws txhais tes nyob saum nws thiab npog ib qho yuam kev hauv qee cov lej, kom tsis muaj leejtwg pom tau, txog thaum Nws txhais tes raug tshem tawm.” Review and Herald, November 1, 1850.

When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.

Thaum sau tseg txog qhov kaj uas txuas nrog txoj lus txib kom tsim dua ib daim chart tshiab xyoo 1850, nws tau muab tib yam kev pom zoo los saum ntuj los rau daim chart xyoo 1850 ib yam li tau muab hais txog daim chart xyoo 1843, thaum tib lub sijhawm nws kuj tau qhia meej tias lwm daim chart uas tab tom raug tsim tawm rau lub sijhawm ntawd tsis yog yam uas tus Tswv lees txais. Txoj lus txib kom tsim ib daim chart tshiab ntawd tau raug koom nrog txoj lus txib kom luam tawm ib phau ntawv tshaj tawm tshiab.

> “I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

> “Kuv tau pom tias txoj hauj lwm ua daim ntawv qhia ntawd tsis yog lawm hlo li. Nws pib los ntawm Tij Laug Rhodes thiab raug coj ua raws los ntawm Tij Laug Case. Muaj nyiaj txiag raug siv mus ua daim ntawv qhia thiab tsim tej duab ntxhib ntxub, ua rau qias neeg, los sawv cev rau cov timtswv thiab Yes Xus tus muaj hwjchim ci ntsa iab. Tej yam zoo li no kuv pom tias ua rau Vajtswv tsis txaus siab. Kuv pom tias Vajtswv nyob hauv txoj kev luam tawm daim ntawv qhia los ntawm Tij Laug Nichols. Kuv pom tias muaj ib zaj lus faj lem hais txog daim ntawv qhia no nyob hauv phau Vajlugkub, thiab yog daim ntawv qhia no raug npaj rau Vajtswv haiv neeg, yog tias nws txaus rau ib tug, ces nws txaus rau lwm tus thiab, thiab yog tias ib tug xav tau ib daim ntawv qhia tshiab pleev rau saum nplai loj dua, ces sawv daws txhua tus kuj xav tau tib yam nkaus li ntawd.”

> “I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.

> “Kuv pom tias muaj ib yam kev xav tsis tus, tsis nyob kaj siab lug, tsis txaus siab, thiab tsis paub ua tsaug nyob hauv Tij Laug Case uas xav tau dua ib daim ntawv qhia ntxiv. Kuv pom tias tej daim ntawv qhia uas pleev xim no tau muaj ib txoj kev cuam tshuam phem rau pawg ntseeg. Nws ua rau muaj ib tug ntsuj plig thuam luag uas nyias nyias thiab tsis muaj nqis nyob hauv lub rooj sib txoos.”

> “I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

> “Kuv pom tias cov ntawv qhia uas Vajtswv tau txib ntawd ua rau lub siab txais tau zoo, txawm yog tsis muaj lus piav qhia los xij. Muaj ib yam dab tsi kaj, ntxim hlub, thiab saum ntuj ceeb tsheej nyob hauv daim duab sawv cev txog cov tim tswv rau saum cov ntawv qhia ntawd. Lub siab raug coj mus cuag Vajtswv thiab ntuj ceeb tsheej yuav luag tsis pom tias raug coj li. Tiamsis lwm cov ntawv qhia uas tau npaj los ntawd ua rau lub siab qias thiab ntxub, thiab ua rau lub siab nyob xav txog ntiajteb ntau dua li ntuj ceeb tsheej. Cov duab sawv cev txog cov tim tswv ntawd zoo ib yam li tej dab phem ntau dua li cov uas yog neeg saum ntuj ceeb tsheej. Kuv pom tias cov ntawv qhia ntawd twb tau nyob hauv Npawg Case lub siab tau ntau hnub thiab ntau lub lim tiam lawm, thaum nws tsim nyog yuav tsum nrhiav txoj kev txawj ntse saum ntuj los ntawm Vajtswv, thiab yuav tsum loj hlob hauv tej txiaj ntsim ntawm tus Ntsuj Plig thiab hauv txoj kev paub txog qhov tseeb.”

> “I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.

> “Kuv pom tias yog cov peev txheej uas tau nkim rau kev luam tawm tej daim chart ntawd tau raug siv rau kev muab qhov tseeb nthuav meej rau cov kwv tij hauv kev luam tawm tej ntawv me, thiab lwm yam, nws yuav tau ua tau ntau yam zoo thiab cawm tau ntau tug ntsujplig. Kuv pom tias txoj haujlwm ua chart ntawd tau kis mus ib yam li kub ib ce.” Manuscript Releases, number 13, 359; 1853.

She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.

Nws hais meej tias, “Vajtswv tau nyob hauv kev luam tawm daim ntawv teev [1850] los ntawm Kwv Nichols,” thiab tias muaj “ib zaj lus faj lem [Habakuk ob] txog daim ntawv teev no hauv phau Vajlugkub.” Nws kuj tau qhia tias “cov ntawv teev” [coob; 1843 thiab 1850] uas “Vajtswv tau txib” ntawd, “ua rau lub siab txais tau zoo, txawm yog tsis muaj lus piav qhia los xij.” Habakuk ob tau txib cov Millerites kom ua kom lub zeem muag meej rau saum cov ntawv teev, (hauv tus plural), kom tus uas nyeem ob daim ntawv teev ntawd thiaj khiav tau mus los hauv Vajtswv Txojlus. Cov ntawv teev uas yog los saum ntuj los ntawd tsis xav tau ib qho lus piav ntxiv, raws li tau tshwm sim hauv Uriah Smith daim ntawv teev cuav xyoo 1863.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Thiab tus Tswv teb kuv hais tias, Sau zaj yog toog pom, thiab ua kom meej rau saum cov phaj, xwv kom tus uas nyeem tau nws khiav. Habakkuk 2:2.

The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.

Qhov kev sim siab thib kaum yog lub ntsiab lus tseem ceeb ntawm tsab xov xwm no. Hais txog kaum qhov kev sim siab uas Mauxes tau hais tseg hauv Teev Npe tshooj kaum plaub, cov kws paub lus Henplais thiab lwm cov kws txawj txog kev ntseeg tau muab ntau yam kev kwv yees sib txawv hais tias tej xwm txheej twg hauv keeb kwm txij thaum txoj kev dim ntawm Hiav Txwv Liab mus txog rau kev ntxeev siab ntawm kaum tus neeg soj xyuas tej zaum yuav yog cov uas tau sawv cev. Kev ntxeev siab hauv zaj keeb kwm ntawd muab ob peb yam kev sib txawv rau xaiv, tiam sis qhov no yeej tseeb tias qhov kev sim siab thib kaum cim txog qhov pib ntawm plaub caug xyoo ntawm txoj kev tuag zuj zus hauv tebchaws moj sab qhua mus txog thaum tag nrho cov neeg ntxeev siab uas twb txog hnub nyoog yuav tsum lav ris tau tuag tas.

In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.

Ib yam nkaus li ntawd, tej zaum qee leej yuav tawm tsam txog qhov kuv xaiv kaum qhov kev sim txujkev qhuab qhia no, rau qhov tej zaum yuav muaj qee yam kev txawv uas zoo dua li qhov uas kuv tab tom nthuav tawm ntawm no. Txawm li ntawd los, qhov kev sim thib kaum thiab kawg yog meej tseeb ib yam li kev tawm tsam ntawm kaum tus neeg soj xyuas. Nws yog qhov tsis lees txais xya lub sij hawm ntawm Leviticus nees nkaum-rau. Muaj ob peb yam pov thawj raws li lus faj lem uas txhawb nqa kev txheeb xyuas no.

In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.

Hauv tsab xov xwm tom ntej no peb yuav pib txheeb xyuas cov timkhawv cev Vajtswv lus uas txhawb nqa qhov kev qhia tseeb tias xya lub sijhawm hauv Levi Tej Kevcai nees nkaum rau yog qhov kev swb zaum kaum thiab zaum kawg ntawm Laodicea Adventism.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.

> “Thaum Vajtswv lub hwjchim ua tim khawv qhia tias yam twg yog qhov tseeb, ces qhov tseeb ntawd yuav tsum nyob mus ib txhis ua qhov tseeb. Tsis txhob cia tej kev xav tom qab uas tawm tsam qhov kaj uas Vajtswv twb pub lawm nkag los. Yuav muaj neeg sawv los nrog tej kev txhais Vajluskub uas rau lawv yog qhov tseeb, tiamsis uas tsis yog qhov tseeb. Qhov tseeb rau lub sijhawm no, Vajtswv tau pub rau peb ua lub hauv paus ntawm peb txoj kev ntseeg. Nws tus kheej twb qhia peb lawm tias yam twg yog qhov tseeb. Yuav muaj ib tug sawv los, thiab ib tug ntxiv thiab, nrog lub teeb tshiab uas tawm tsam lub teeb uas Vajtswv tau pub raws li kev ua pov thawj ntawm Nws tus Vaj Ntsuj Plig Dawb Huv.”

> “A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> “Tseem muaj ib txhia tsawg leej tseem ciaj sia uas tau hla dhau txoj kev paub uas tau txais los hauv kev tsa kom muaj tseeb no ruaj khov. Vajtswv tau khuv leej tseg lawv txoj sia kom lawv rov hais dua thiab rov hais dua mus txog thaum kawg ntawm lawv lub neej, txog qhov kev paub uas lawv tau hla dhau los, ib yam li Yauhas tus tubtxib tau ua mus txog thaum kawg nkaus ntawm nws lub neej. Thiab cov uas nqa tus chij uas twb poob rau hauv txoj kev tuag lawm, yuav tsum hais lus los ntawm kev luam dua lawv tej ntawv sau. Kuv raug qhuab qhia tias lawv tej suab yuav tsum raug hnov li no. Lawv yuav tsum ua tim khawv txog yam uas yog qhov tseeb rau lub sijhawm no.”

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.

> “Peb tsis txhob txais tej lus ntawm cov uas los nrog ib zaj lus uas tawm tsam tej ntsiab lus tshwj xeeb ntawm peb txoj kev ntseeg. Lawv sau sib dhos ib pawg loj ntawm Vajlugkub, thiab muab pawg cia ua pov thawj nyob ib ncig ntawm lawv tej kev qhuab qhia uas lawv lees tias yog tseeb. Qhov no tau raug ua dua thiab dua ntxiv mus thoob plaws tsib caug xyoo dhau los no. Thiab txawm yog Vajlugkub yog Vajtswv txoj lus, thiab tsim nyog raug hwm, los qhov kev siv tej nqe ntawd, yog tias kev siv zoo li ntawd txav ib tug ncej ntawm lub hauv paus uas Vajtswv tau txhawb nqa nyob hauv tsib caug xyoo no, ces yog ib qho yuam kev loj heev. Tus uas siv tej nqe ntawd li ntawd tsis paub txog qhov kev qhia tshwm uas zoo kawg nkaus ntawm Vaj Ntsuj Plig Dawb Huv, uas tau muab hwj chim thiab zog rau tej lus hauv yav tag los uas tau los cuag haiv neeg ntawm Vajtswv.” Selected Messages, book 1, 161.

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