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

Phau Ntawv Daniyee - Ib Puas Xya

The Prophetic Narrative: From Jeroboam to Josiah and the Restoration of the Old Paths

Zaj Lus Qhia Yaj Saub: Txij Jeroboam mus rau Josiah thiab Kev Rov Qab Los Rau Cov Qub Kev

Author

Jeff Pippenger

Published

February 29, 2024

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In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.

Xyoo 1844, cov Protestants hauv Tebchaws Meskas tau thim tawm ntawm txoj kev txav Millerite thiab tau sawv hauv lawv txoj hauj lwm yaj saub raws li ib tug ntxhais ntawm Npanpiloo, raws li tau muab ua qauv los ntawm Yerau-anpas thaum nws tsa ib txoj kab ke pe hawm cuav thaum nws kaum xeem sab qaum teb sib cais tawm ntawm lub nceeg vaj sab qab teb uas yog Yudas. Ob tug nyuj kub ntawm Yerau-anpas, ib tug nyob hauv lub nroog Npe-ethees (txhais tias “lub tsev ntawm Vajtswv”/Koom Txoos), thiab ib tug nyob hauv Dan (txhais tias kev txiav txim/Txoj Kev Kav Tebchaws), tau ua qauv rau txoj kab ke cuav ntawm Koom Txoos thiab Lub Xeev uas ua qauv rau Tebchaws Meskas. Txhua yam hauv txoj kab ke cuav ntawm koom txoos thiab lub xeev uas Yerau-anpas tsim tau raug muab qauv raws nraim li tib lub qauv uas tau muab tsa los hauv kev ntxeev siab ntawm Aloos. Yog li ntawd, txoj kab ke pe hawm cuav ntawm Yerau-anpas yog ib daim duab ntawm txoj kab ke pe hawm cuav ntawm Aloos.

Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.

Txojkev cuav uas Yerunpau‑as tsa los sawv cev rau txojkev pe hawm uas Protestantism txhawb nqa thaum nws cais tawm ntawm txojkev txav ntawm tus timtswv xub thawj thiab los ua ib tug ntxhais, lossis ib daim duab ntawm tus tsiaj nyaum Loos ntawm txojkev papacy. Thaum kawg nkaus uas Yerunpau‑as tsa nws txojkev cuav ntawd, ib tug yajsaub los ntawm Yudas tau los tawm tsam nws lub thaj thiab txojkev pe hawm cuav ntawd. Xyoo 1844, thaum chiv thawj nkaus ntawm tes haujlwm ntawm Protestantism uas twb poob cev qhev lawm hauv kev tsa ib txojkev pe hawm uas sawv cev ua tus ntxhais ntawm Loos, cov Millerites, los ntawm txojkev ntseeg, tau nkag mus rau hauv Chaw Dawb Huv Tshaj Plaws ntawm lub tuam tsev saum ntuj ceeb tsheej thiab lees paub hnub Xanpataus, thiab yog li ntawd tau sawv cev ua ib lo lus cem yajsaub rau cov ntxhais ntawm Loos, uas tau xaiv txuas ntxiv ceev lub cim ntawm Loos txoj cai kav—kev pe hawm hnub Sunday.

The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.

Tus yaj saub ntawm Yudas uas tau tawm tsam Yerau‑auj, nyob ntawd thiab thaum ntawd, tau tshaj tawm ib lo lus faj lem.

> And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.

> Nws tau qw tawm tsam lub thaj txi Ntuj raws li Yehauvas lo lus, thiab hais tias, Au lub thaj txi Ntuj, lub thaj txi Ntuj, Yehauvas hais li no; Saib maj, ib tug me nyuam yuav yug los rau hauv Daviv tsev neeg, hu ua Yausiya; thiab saum koj no nws yuav muab cov pov thawj ntawm tej chaw siab uas hlawv xyab saum koj tua fij, thiab tib neeg tej pob txha yuav raug hlawv saum koj. Thiab hnub ntawd nws kuj tau muab ib lub cim, hais tias, Nov yog lub cim uas Yehauvas tau hais tseg; Saib maj, lub thaj txi Ntuj yuav tawg nthe, thiab cov tshauv uas nyob saum nws yuav raug nchuav pov tseg. 1 Vajntxwv 13:2, 3.

The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.

Cov lus faj lem muaj nrog rau qhov uas lo lus “thaj txi ntuj” raug hais ob npaug. Kev hais ib lo lus lossis ib kab lus ob npaug hauv yaj saub yog sawv cev ua ib lub cim ntawm tus tim tswv thib ob txoj xov, yog li ntawd thiaj qhia txog xyoo 1844, thaum tus tim tswv thib ob tuaj txog thiab Kev Ntseeg Protestants poob, dhau los ua ib tug ntxhais ntawm Npanpiloo. Nyob rau tib lub sijhawm ntawd tus yaj saub kuj tau muab ib lub cim, ib yam li cov Millerites xyoo 1844 tau pom lub cim ntawm Hnub Xanpataus. Raws li Yeronpa-as hem tus yaj saub hauv cov nqe tom qab, nws txhais tes raug tuag tes tuag taw, yog li ntawd thiaj hais txog lub cim ntawm Npanpiloo uas raug yuam rau saum hauv pliaj lossis ntawm tes, thiab thaum ib tug neeg txais nws ntawm sab ntsuj plig lawm, nws ua rau tus neeg ntawd xiam oob qhab mus ib txhis.

For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.

Rau qhov kev kawm no, peb tab tom xav txog lo lus faj lem uas tus yaj saub tau hais tseg qhia tias, “yuav muaj ib tug me nyuam yug los rau hauv tsev neeg ntawm Davi, hu ua Yauxiya; thiab saum koj nws yuav fij cov pov thawj ntawm tej chaw siab uas hlawv xyab saum koj, thiab tej pob txha ntawm neeg yuav raug hlawv saum koj.” Yauxiya txhais tias “lub hauv paus ntawm Vajtswv”, thiab nws sawv cev rau tej hauv paus ntawm Kev Ntseeg Adventist uas raug tsa los rau hauv tib zaj keeb kwm uas raug ua qauv los ntawm Yerobo-as thaum nws qhib nws txoj kev pe hawm cuav. Saum txoj kev pe hawm cuav uas Yerobo-as tau tsa los, Yauxiya yuav rau txim rau cov pov thawj uas tau coj tawm hauv txoj kev pe hawm cuav ntawd.

The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.

Tus yaj saub tsis mloog tus Tswv tej lus txib kom txhob rov qab mus raws txoj kev uas nws tau tuaj rau Yelemi‑aun lub sijhawm tsa nws ua vajntxwv, thiab kom txhob noj mov lossis haus dej hauv Bethel. Thaum nws noj cov zaub mov ntawm tus yaj saub cuav hauv Bethel, nws raug muab nthuav tawm ua ib lub cim ntawm txoj kev tuag uas yuav raug coj los rau saum cov uas, tom qab xyoo 1844, yuav xaiv rov qab mus thiab noj cov lus qhuab qhia thiab tej txheej txheem yaj saub cuav ntawm Protestantism uas twb thim txoj kev ntseeg lawm, raws li tau sawv cev los ntawm kev tawm tsam xyoo 1863. Lub txaj tuag ntawm cov uas tau tawm tsam xyoo 1863 yuav yog tib lub txaj tuag ib yam li tus yaj saub dag hauv Bethel. Lub txaj tuag rau Protestantism uas twb thim txoj kev ntseeg lawm yog keeb kwm txij lub Yim Hli 11, 1840 mus txog rau xyoo 1844, thaum lawv, yog Vajtswv haiv neeg uas yav tas los raug xaiv, raug hla dhau mus, thiab los ua cov ntxhais ntawm Loos. Lub txaj tuag ntawm Laodicean Adventism kuj yuav nyob nruab nrab ntawm hnub tim uas tus tim tswv uas muaj hwjchim nqis los rau lub Cuaj Hli 11, 2001, ib yam li nws tau ua hauv 1840, thiab txog rau lub sijhawm ntawm av qeeg loj, uas sawv cev rau txoj cai Hnub Caiv uas yuav los sai sai.

On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.

Hnub hnub tim 11 Lub Cuaj Hli, 2001, kev muab lub cim ntsia ruaj rau ib puas plaub caug plaub txhiab leej tau pib lawm, thiab tus timtswv saum ntuj tau pib txav mus thoob Yeluxalees muab ib lub cim rau saum pliaj hauv pliaj ntawm cov uas quaj ntsuag thiab quaj nroo vim tej kev qias neeg phem uas tau ua nyob hauv lub tebchaws (Tebchaws Meskas), thiab hauv pawg ntseeg (Laodicean Adventism). Hnub hnub tim 11 Lub Cuaj Hli, 2001, tej kev txhaum ntawm cov yawg koob uas raug sawv cev los ntawm plaub yam kev qias neeg phem hauv Exekees, tau los ua tej qhov tseeb sim tam sim no nyob hauv txoj haujlwm muab lub cim ntsia ruaj uas tau pib thaum ntawd.

The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.

Qhov kev sim siab xyoo 1863, tau koom nrog cov hauv paus ntsiab lus ntawm txoj kev txav Millerite raws li tau sawv cev los ntawm “xya lub sijhawm,” ntawm Leviticus nees nkaum rau, uas tau raug tsis lees txais hauv xyoo 1863. Qhov kev sim siab ntawd tau koom nrog kev kam lossis tsis kam rov qab mus rau Yelemis txoj kev qub kom thiaj nrhiav tau txoj kev so ntawm nag tom qab. Qhov kev sim siab xyoo 1888, yog zaj xov mus rau pawg ntseeg Laodicea raws li Txwj Laug Jones thiab Waggoner tau coj los, uas kuj yog zaj xov txog kev raug ncaj ncees los ntawm txoj kev ntseeg.

In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.

Xyoo 1856, zaj lus rau Laodicea xub tuaj txog hauv kev txav ntawm cov Millerites, thiab nws tuaj txog nrog txoj kev kaj loj hlob ntxiv txog “xya lub sijhawm,” tiam sis ob qho tib si—kev paub uas raug sawv cev los ntawm cov tshuaj kho hauv zaj lus rau Laodicea, thiab zaj lus ntawm keeb kwm cev Vajtswv lus—raug tsis lees txais rau xyoo 1863. Qhov kev paub ntawd raug sawv cev los ntawm lub zeem muag (mareh) ntawm “kev tshwm sim,” thiab lub zeem muag (chazon) ntawm “keeb kwm cev Vajtswv lus,” uas ob qho tib si raug tsis lees txais. Ob lub zeem muag ntawd twb pom lawv txoj kev ua tiav rau hnub Kaum Hli 22, 1844, thiab kaum cuaj xyoos tom qab ntawd nkawd ob leeg raug tsis lees txais, rau qhov Yexus ib txwm qhia qhov kawg kom phim nrog qhov pib.

On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.

Thaum lub Cuaj Hlis 11, 2001, txoj kev sim siab ntawm cov kev ntxeev siab xyoo 1863 thiab 1888, rov los ua qhov tseeb uas sim neeg dua, vim ob qho tib si txuas nrog cov kev qub ntawm Yelemis. Hnub ntawd, txoj xov txog nag tom qab tau los txog, thiab txoj kev sim siab ntawm 1919 kuj los txog thiab, rau qhov xyoo 1919, txoj moo zoo cuav hais txog ib tug Khetos uas tsis muaj ib qho tseem ceeb twg hauv lus faj lem tau raug nthuav tawm ua ib txoj xov “kev thaj yeeb thiab kev nyab xeeb” cuav. Thaum tus tim tswv muaj hwj chim hauv Tshwmsim tshooj kaum yim nqes los thaum lub Cuaj Hlis 11, 2001, nqe ib mus txog nqe peb tau tiav, thiab nqe ib mus txog nqe peb sawv cev rau txoj xov ntawm “thawj lub suab”.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Tam sim no puas muaj lo lus uas kuv tau tshaj tawm tias New York yuav raug ib nthwv dej loj cheb pov tseg? Qhov no kuv tsis tau hais dua li. Kuv tau hais tias, thaum kuv ntsia cov tsev loj uas tab tom raug tsa nyob ntawd, txheej dhau txheej, tias, ‘Yuav muaj tej xwm txheej txaus ntshai kawg li tshwm sim thaum tus Tswv sawv los ua kom lub ntiajteb co heev! Ces cov lus hauv Revelation 18:1–3 yuav raug ua kom tiav.’ Tas nrho tshooj kaum yim ntawm Revelation yog ib lo lus ceeb toom txog yam uas tab tom yuav los rau saum lub ntiajteb. Tiamsis kuv tsis tau txais ib qho pom kev tshwjxeeb hais txog yam uas yuav los rau New York, tsuas yog tias kuv paub tias muaj ib hnub cov tsev loj nyob ntawd yuav raug rhuav poob los ntawm kev tig thiab kev ntxeev ntawm Vajtswv lub hwjchim. Los ntawm txoj kev pom kev uas tau muab rau kuv, kuv paub tias kev puas tsuaj nyob hauv lub ntiajteb. Ib lo lus ntawm tus Tswv, ib zaug kov ntawm nws lub hwjchim muaj zog kawg, ces cov qauv tsev loj no yuav vau poob. Yuav muaj tej xwm txheej tshwm sim uas peb tsis muaj peevxwm xav tau txog qhov txaus ntshai ntawm lawv.” Review and Herald, July 5, 1906.

With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.

Thaum tus timtswv hauv Tshwmsim kaum yim tuaj txog lawm, nag tom qab pib txau poob, thiab “kev sib cav raws li lus faj lem” uas sawv cev nyob hauv Habakkuk tshooj ob kuj pib lawm. Qhov kev sib cav ntawd yog hais txog ob txoj kev qhia rau kev nkag siab txog lus faj lem hauv Vajlugkub, thiab ib txoj xov nag tom qab cuav nrog ib txoj xov nag tom qab tseeb. Qhov kev sib cav ntawd xaus thaum “lub suab thib ob” hauv Tshwmsim kaum yim tuaj txog thiab qhia txog qhov pib ntawm Vajtswv txoj kev txiav txim ua tiav rau Npanpiloo niaj hnub no, thiab hu Vajtswv pab yaj uas tseem tshuav tawm hauv Npanpiloo los. Kev tuaj txog ntawm lub suab thib ob cim txog qhov kawg ntawm keeb kwm ntawm kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej, uas raug sawv cev los ntawm txoj kev qias vuab tsuab thib plaub, uas tom qab ntawd sawv cev rau tiam neeg thib plaub thiab qhov kawg ntawm Laodicean Adventism uas tab tom pe hawm lub hnub, thaum txoj cai Hnub Caiv cuav yuav los txog sai sai.

The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.

Lub txaj tuag ntawm txoj Kev Ntseeg Protestant uas tau thim kev ntseeg, nyob nruab nrab ntawm kev nqes los ntawm tus tim tswv thiab lub qhov rooj kaw ntawm xyoo 1844, yog ib daim qauv qhia txog lub txaj tuag ntawm Laodicean Adventism nyob nruab nrab ntawm kev nqes los ntawm tus tim tswv thiab lub qhov rooj kaw ntawm txoj cai Sunday uas tab tom yuav los sai sai no. Tus yaj saub uas tuaj ntawm Yudas raug faus rau hauv tib lub ntxa nrog tus yaj saub dag ntawm Npelehees, thiab thaum vajntxwv Yauxiya pib nws txoj kev kho dua tshiab, nws tau sawv ntawm lub ntxa ntawd kiag. Txoj kev kho dua tshiab ntawm vajntxwv Yauxiya, uas nws lub npe sawv cev rau “lub hauv paus ntawm Vajtswv”, tau pib thaum Vajtswv pib coj Nws haiv neeg hauv hnub kawg rov qab mus rau cov hauv paus ntawd rau hnub Cuaj Hlis 11, 2001. Nws txoj kev kho dua tshiab twb tau pib lawm thaum txoj hauj lwm kho lub tuam tsev kom rov zoo raug tsa los ua.

> And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.

> Thiab muaj tias thaum txog xyoo kaum yim ntawm vajntxwv Yauxiyas kav tebchaws, vajntxwv txib Xafas uas yog Axaliyas tus tub, Meshulas tus xeebntxwv, tus kws sau ntawv, mus rau hauv lub tuam tsev ntawm tus Tswv, hais tias, “Cia li nce mus cuag Hilkhiya tus pov thawj hlob, kom nws suav cov nyiaj uas coj los rau hauv lub tuam tsev ntawm tus Tswv, uas cov neeg zov qhov rooj tau sau los ntawm cov pejxeem; thiab cia lawv muab tej ntawd cob rau hauv tes ntawm cov uas ua haujlwm, cov uas saib xyuas lub tuam tsev ntawm tus Tswv; thiab cia lawv muab rau cov uas ua haujlwm nyob hauv lub tuam tsev ntawm tus Tswv, kom kho tej qhov chaw puas ntawm lub tuam tsev, rau cov kws ntoo, thiab cov kws txhim tsev, thiab cov kws txua pob zeb, thiab yuav ntoo thiab pob zeb txiav los kho lub tuam tsev.” Tiamsis tsis tau muaj kev suav nyiaj nrog lawv txog cov nyiaj uas muab rau hauv lawv tes, rau qhov lawv ua ncaj ncees. Thiab Hilkhiya tus pov thawj hlob hais rau Xafas tus kws sau ntawv tias, “Kuv tau nrhiav pom phau ntawv kevcai hauv lub tuam tsev ntawm tus Tswv.” Thiab Hilkhiya muab phau ntawv ntawd rau Xafas, ces nws nyeem. Thiab Xafas tus kws sau ntawv tuaj cuag vajntxwv, coj lus rov tuaj hais rau vajntxwv, thiab hais tias, “Koj cov tub qhe tau sau cov nyiaj uas pom nyob hauv lub tuam tsev, thiab tau muab cob rau hauv tes ntawm cov uas ua haujlwm, cov uas saib xyuas lub tuam tsev ntawm tus Tswv.” Thiab Xafas tus kws sau ntawv kuj qhia rau vajntxwv, hais tias, “Hilkhiya tus pov thawj tau muab ib phau ntawv rau kuv.” Ces Xafas nyeem phau ntawv ntawd rau vajntxwv mloog. Thiab muaj tias thaum vajntxwv tau hnov tej lus hauv phau ntawv kevcai lawd, nws txhav nws tej tsoos tsho. Thiab vajntxwv txib Hilkhiya tus pov thawj, thiab Ahikhaj uas yog Xafas tus tub, thiab Akhbaw uas yog Mikhayas tus tub, thiab Xafas tus kws sau ntawv, thiab Axayas uas yog vajntxwv ib tug tub qhe, hais tias, “Nej cia li mus, nug tus Tswv rau kuv, thiab rau cov pejxeem, thiab rau tag nrho cov Yudas, txog tej lus hauv phau ntawv no uas nrhiav tau; rau qhov tus Tswv txoj kev chim uas kub lug tawm tsam peb yog loj kawg, vim peb cov yawg koob tsis tau mloog tej lus hauv phau ntawv no, kom ua raws li txhua yam uas tau sau tseg txog peb.” 2 Vajntxwv 22:3–13.

The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.

Cov lus faj lem tias yuav muaj ib tug me nyuam yug los hu ua Yauxiya, qhia txog lub Cuaj Hlis 11, 2001, thaum tus tim tswv muaj hwj chim nqes los thiab coj Nws haiv neeg rau hnub kawg rov qab mus rau tej kev qub. Qhov kev nqes los ntawd twb tau raug ua piv txwv ua ntej lawm los ntawm kev nqes los ntawm tib tug tim tswv ntawd thaum lub Yim Hli 11, 1840. Ob zaug kev nqes los ntawd puav leej cim txog kev ua tiav ntawm ib zaj lus faj lem hais txog Islam. Tus cwj pwm keeb kwm uas nws lub npe txuas nrog kev qhia ua ntej, thiab kev luam tawm qhov kev twv ua ntej txog kev ua tiav ntawm zaj lus faj lem raws sijhawm hais txog Islam uas pom muaj nyob hauv Tshwm Sim tshooj cuaj nqe kaum tsib, yog Yauxiya.

In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.

Nyob rau hauv ob zaug uas tus tim tswv nqis los hauv Tshwmsim tshooj kaum los yog kaum yim, lub npe “Yauxiyas” raug cim tseg. Yauxiyas Litch tau nthuav tawm zaj lus ntawm Islam uas tau muaj tiav rau hnub tim 11 lub Yim Hli, 1840, thiab rau hnub tim 11 lub Cuaj Hli, 2001, lo lus faj lem hais txog kev yug los ntawm ib tug menyuam hu ua Yauxiyas, uas tus yaj saub tsis mloog lus tau muab nthuav tawm rau hauv keeb kwm ntawm Yelebo-am, tau muaj tiav hauv Laodicean Adventism thaum tus tim tswv coj Nws haiv neeg hnub kawg rov qab mus rau keeb kwm hauv paus uas kev sib ntsib tawm tsam ntawm tus yaj saub tsis mloog lus thiab Yelebo-am tau ntsib nws qhov kev muaj tiav. Zaj lus tim khawv hauv phau Vajlugkub tau qhia meej txog ib lo lus twv hais tias yuav muaj ib tug Yauxiyas los, thiab thaum keeb kwm uas tus yaj saub tsis mloog lus sawv cev tau rov muaj dua nyob rau xyoo 1844, nws lo lus twv txog lub npe ntawd tau rov muab tso rau hauv zaj lus piav txog faj lem dua ib zaug ntxiv.

On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.

Hnub Cuaj Hlis 11, 2001, Tsov Ntxhuav ntawm xeem Yudas tau coj Nws cov neeg nyob rau hnub kawg rov qab mus rau Yelemis tej kev qub, uas sawv cev rau plaub caug rau xyoo uas Tus Tubtxib ntawm Txoj Lus Cog Tseg tau txhim tsa ib lub tuam tsev kom Nws thiaj li los txog rau ntawd tam sim ntawd rau lub Kaum Hli 22, 1844. Yauxiyaus tau tshawb pom Mauxes txoj kev foom tsis zoo thaum nws pib tes dej num kho lub tuam tsev. Haujlwm ntawm ib puas plaub caug plaub txhiab leej ntawd, Yaxayas sawv cev rau nws tias yog ib tes dej num ntawm kev txum tim rov qab.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Thiab lawv yuav tsa cov qub seem uas tau puam tsuaj ntev los lawm, lawv yuav rov tsa cov chaw uas yav tag los raug rhuav pov tseg, thiab lawv yuav kho dua cov nroog uas qhuav qhawv, yog tej kev puam tsuaj uas kav tau ntau tiam neeg. Yaxayas 61:4.

The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.

Tes haujlwm uas Yauxiya tau ua hauv kev kho thiab txum tim lub tuam tsev, yog tes haujlwm uas Yaxaya qhia tias Vajtswv haiv neeg nyob rau hnub kawg yuav ua tiav, rau qhov txhua tus yaj saub hais txog hnub kawg ntau dua li hais txog lub sijhawm uas lawv tus kheej nyob. Tes haujlwm ntawd kuj tau raug ua ua tus qauv los ntawm cov uas tau tawm hauv Npanpiloo los nyob rau lub sijhawm ntawm Exala.

> For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.

> Rau qhov peb yog qhev; los peb tus Vajtswv tsis tau tso peb tseg rau hauv peb txoj kev ua qhev, tiam sis tau nthuav nws txoj kev hlub tshua rau peb nyob rau ntawm xub ntiag cov vajntxwv ntawm Pawxia, kom pub kev rov ua neej tshiab rau peb, kom tsa lub tsev ntawm peb tus Vajtswv, thiab kho tej chaw uas puam tsuaj ntawd, thiab kom pub ib phab ntsa rau peb hauv Yudas thiab hauv Yeluxalees. Exalaus 9:9.

The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.

Txoj hauj lwm uas Ezra tau ua tiav thaum lawv tau tawm hauv Npanpiloo los, thiab nws sawv cev rau txoj hauj lwm ntawm kev rov txhim kho lub tuam tsev uas Yauxiya tau ua, yog txoj hauj lwm uas Yaxayas tau txheeb tias yog ntawm Vajtswv haiv neeg rau hnub kawg, thiab nws tau pib rau lub Cuaj Hlis 11, 2001. Hauv Phau Ntawv Qhia Tshwm, Yauhas kuj txheeb tib txoj hauj lwm ntawd.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.

> Ces lub suab uas kuv tau hnov saum ntuj ceeb tsheej rov hais rau kuv dua, thiab hais tias, Cia li mus nqa phau ntawv me me uas qhib lawm nyob hauv txhais tes ntawm tus tim tswv uas sawv saum hiav txwv thiab saum ntiajteb. Thiab kuv mus cuag tus tim tswv, thiab hais rau nws tias, Thov muab phau ntawv me me rau kuv. Thiab nws hais rau kuv tias, Cia li muab nws coj mus thiab noj kom tag; nws yuav ua rau koj lub plab iab, tiamsis hauv koj lub qhov ncauj nws yuav qab zib ib yam li zib ntab. Thiab kuv muab phau ntawv me me tawm hauv tus tim tswv txhais tes los, thiab noj kom tag; thiab hauv kuv lub qhov ncauj nws qab zib ib yam li zib ntab; thiab thaum kuv noj tas lawm, kuv lub plab txawm iab. Thiab nws hais rau kuv tias, Koj yuav tsum rov cev lus faj lem dua rau ntawm ntau haiv neeg, thiab ntau haiv teb chaws, thiab ntau yam lus, thiab ntau tus vajntxwv. Thiab muaj ib tug qws xyoob uas zoo li ib tug pas ntsuas raug muab rau kuv; thiab tus tim tswv sawv, hais tias, Cia li sawv tsees thiab ntsuas Vajtswv lub tuam tsev, thiab lub thaj, thiab cov uas pe hawm nyob hauv ntawd. Tiamsis lub tshav puam uas nyob nraum lub tuam tsev ntawd cia tawm mus, txhob ntsuas nws; vim nws raug muab rau cov Lwm Haiv Neeg lawm: thiab lawv yuav tsuj lub nroog dawb huv rau hauv qab taw tau plaub caug-ob hlis. Thiab kuv yuav pub hwjchim rau kuv ob tug timkhawv, thiab nkawd yuav cev lus faj lem tau ib txhiab ob puas rau caum hnub, hnav ntaub seev ntxuag. Qhia Tshwm 10:8–11:3.

In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”

Hauv qhov nqe lus no, Yauhas sawv cev rau cov Millerites uas twb tau noj txoj xov uas nyob hauv tus timtswv txhais tes thaum Nws nqes los rau lub Yim Hli 11, 1840, tab sis lawv kuj tau raug txoj kev iab kev qaug siab ntawm lub Kaum Hli 22, 1844 thiab. Thaum sawv ntawm txoj kev iab kev qaug siab ntawm 1844, Yauhas raug hais rau tias nws, raws li ib lub cim ntawm Vajtswv haiv neeg hnub kawg, yuav tsum rov ua dua qhov kev paub uas 1840 mus txog 1844 sawv cev rau, yog li ntawd thiaj taw tes mus tom ntej rau lub Cuaj Hli 11, 2001, thiab mus txog rau txoj cai Sunday uas tab tom yuav los sai. Nws raug hais rau tias, “Koj yuav tsum rov cev Vajtswv lus dua ua ntej ntau haiv neeg, thiab tej teb chaws, thiab ntau yam lus, thiab vajntxwv,” uas sawv cev rau tag nrho lub ntiajteb raug ua kom kaj thaum tus timtswv nqes los hauv Tshwm Sim kaum yim, thaum keeb kwm ntawm Tshwm Sim tshooj kaum raug rov ua dua—“kab nyob saum kab.”

In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.

Muaj kev sib raug zoo nrog kev txheeb xyuas keeb kwm uas yuav rov muaj dua thaum Vajtswv cov neeg nyob rau hnub kawg cev Vajtswv lus dua ib zaug ntxiv, Yauhas raug hais kom “sawv tsees thiab ntsuas” Vajtswv lub tuam tsev. Nws qhov “kev ntsuas” ntawd raug qhia meej tshwj xeeb, vim nws raug muab tso rau hauv xyoo 1844, uas nws lub plab raug ua kom iab los ntawm kev chim siab ntawm lub Kaum Hli 22. Nws raug hais kom ntsuas lub tuam tsev, tab sis kom tseg lub tshav puam sab nraud, uas nws raug qhia tias sawv cev rau lub sijhawm ntawm Lwm Haiv Neeg, thaum lawv yuav tsuj lub tshav puam ntawd rau ib txhiab ob puas rau caum xyoo. Ib txhiab ob puas rau caum xyoo ntawd xaus rau xyoo 1798. Yauhas yuav tsum pib nws txoj kev ntsuas rau xyoo 1798, thiab tseg dhau los ntawm ib txhiab ob puas rau caum xyoo yav dhau ntawd, uas lub tuam tsev sab ntsuj plig thiab Yeluxalees sab ntsuj plig raug muab tsuj nqes. Nws sawv ntawm kev chim siab ntawm xyoo 1844, yog li ntawd txij xyoo 1798 mus txog xyoo 1844, yog plaub caug rau xyoo. Plaub caug rau xyoo ntawd sawv cev rau lub tuam tsev.

When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:

Thaum Yauhas, raws li Vajtswv haiv neeg nyob rau hnub kawg yuav tsum rov cev lus faj lem dua, ib yam li lawv tau ua txij xyoo 1840 mus txog 1844, lawv yuav pib thaum tus tim tswv nqes los thaum ib zaj lus faj lem hais txog Islam tiav raws li nws lub sijhawm. Lawv tes haujlwm ntawm kev rov cev lus faj lem dua yuav tsum muaj ib tes haujlwm ntsuas lub tuam tsev, thiab tes haujlwm ntawd yuav sawv cev rau kev tshuaj xyuas txog “tej kev qub”, uas yog keeb kwm uas “lub tuam tsev” sawv cev rau, uas tau pib thaum lub sijhawm kawg xyoo 1798, thiab xaus nrog txoj kev chim siab loj xyoo 1844. Thaum lawv pib lawv tes haujlwm tshawb xyuas Yelemis tej kev qub, uas yog Yauhas “lub tuam tsev plaub caug rau xyoo”, ces Mauxes txoj kev foom tsis zoo raug pom nyob hauv tej khib nyiab tawg ri niab thoob plaws lub tuam tsev, thiab lo lus twv ua ntej txog Yauxiya uas yuav los kuj tau muaj tiav. Tes haujlwm ntawm Yauxiya kuj raug qhia dua los ntawm Yaxayas:

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Cov uas yuav tawm hauv koj yuav rov txhim tsa tej chaw qub uas twb puam tsuaj lawm; koj yuav tsa kom sawv rov los tej hauv paus ntawm ntau tiam neeg; thiab lawv yuav hu koj tias, Tus kho qhov chaw tawg, Tus txum tim rov qab txoj kev kom muaj chaw nyob. Yaxayas 58:12.

God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.

Vajtswv haiv neeg tiam kawg yuav tsum kho kom rov qab tau “txojkev uas yuav nyob rau hauv,” uas yog Yelemis cov “txojkev qub.” Lawv yuav tsum txhim kho dua tej chaw puam tsuaj qub, ib yam li cov neeg ua haujlwm hauv Yauxiya thiab Exala cov keebkwm tab tom ua tiav. Lawv yuav tsum siv txoj hau kev ntawm “kab saum kab,” rau qhov lawv yuav tsis yog tsuas “tsa kom sawv rov qab” keebkwm hauv paus ntawm Kev Tos Txog Kev Los zaum Ob, uas sawv cev los ntawm lub tuam tsev plaub caug rau xyoo ntawd xwb, tiam sis hauv qhov ntawd lawv yuav tsum “tsa kom sawv cov hauv paus ntawm ntau tiam neeg.” Lawv yuav tsum txheeb kom pom tias txhua txoj kev txav mus rau kev kho dua tshiab sawv cev rau ib txoj hauj lwm hauv paus, tias “kab saum kab” qhia txog cov hauv paus ntawm tiam kawg txij xyoo 1798 mus txog 1844. Lawv yuav tsum kho “qhov qhib tawg,” thiab qhov qhib tawg ntawd sawv cev rau thawj zaug kev tawg hauv ib lub thawv lossis hauv ib phab ntsa uas qhib kev rau kev puas tsuaj txuas ntxiv. “Qhov qhib tawg” uas yuav tsum raug kho yog txoj kev ntxeev siab xyoo 1863.

When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.

Thaum Josiah tuaj txog rau lub Cuaj Hlis 11, 2001 Vajtswv cov neeg nyob rau hnub kawg tau rov qab los rau Yelemis txoj kev qub thiab pib ntsuas keeb kwm Millerite. Lawv nrhiav pom “qhov tawg.” Lawv txheeb tau qhov tseeb ntawm cov pob zeb muaj nqis hauv Miller txoj kev npau suav thaum lawv txhim tsa “cov chaw qub uas twb puam tsuaj lawm.” Lawv nrhiav pom “xya lub sij hawm,” ib yam li Josiah tau ua, thiab lawv rov kho qhov tseeb ntawm Leviticus nees nkaum-rau, thiab yog li tsa “cov kev puam tsuaj yav dhau los” kom sawv rov los. Thaum lawv rov kho “thawj” thiab “kawg” cov kev puam tsuaj ntawm Leviticus nees nkaum-rau, ces lawv thiaj paub tias ib qho xaus rau xyoo 1798 thiab lwm qhov xaus rau xyoo 1844. Yog li ntawd lawv tes hauj lwm ntawm kev tsa cov kev puam tsuaj yav dhau los kom sawv rov los, yog tib tug “qws ntsuas” uas tau muab rau Yauhas uas ua rau nws muaj peev xwm ntsuas lub tuam tsev.

The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.

Tus Tsov Ntxhuav ntawm xeem Yudas tau coj Nws haiv neeg rov qab mus rau tej kev qub, kom lawv thiaj nrhiav tau zaj lus ntawm nag tom qab; thiab zaj lus ntawm nag tom qab yog zaj lus ntawm Islam ntawm txoj kev txom nyem thib peb. Thaum kawg lawv nrhiav tau ob daim phiaj dawb huv ntawm Habakkuk, raws li tau sawv cev los ntawm daim phiaj thawj coj xyoo 1843 thiab 1850, lawv pom tias lub hauv paus muaj nrog “peb txoj kev txom nyem” ntawm Tshwm Sim tshooj yim, thiab tias txoj kev txom nyem thib ob twb tau xaus lawm hauv keeb kwm hauv paus uas lub tuam tsev Millerite tau raug tsa los. Ces lawv thiaj paub tias kev to taub txog txoj cai ntawm kev siv yavntxwv tej lus faj lem peb zaug twb tau raug teeb tsa ua ntej lawm los ntawm Tus Tsov Ntxhuav ntawm xeem Yudas, kom thaum lawv rov qab los rau Yelemis tej kev qub, lawv thiaj paub tau “txoj kev so thiab txoj kev ua kom tshiab,” uas yog zaj lus ntawm nag tom qab ntawm txoj kev txom nyem thib peb, uas raug txheeb thiab raug tsim tsa nrog ob tug tim khawv ntawm txoj kev txom nyem thawj thiab thib ob.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Tus yeeb ncuab tab tom nrhiav kev ua kom peb cov kwv tij thiab cov muam lub siab tig mus deb ntawm txoj hauj lwm uas yog npaj ib haiv neeg kom sawv ruaj khov tau nyob rau cov hnub kawg no. Nws tej lus dag ntxias uas zoo li muaj laj thawj ntawd raug npaj los coj tibneeg lub siab mus deb ntawm tej kev phom sij thiab tej luag hauj lwm ntawm lub sijhawm no. Lawv suav hais tias qhov kaj uas Khetos tau los saum ntuj ceeb tsheej coj los muab rau Yauhas rau Nws haiv neeg ntawd tsis muaj nqis dab tsi li. Lawv qhia hais tias tej xwm txheej uas nyob ncaj qha ntawm peb xub ntiag no tsis tseem ceeb txaus kom tau txais kev mloog tshwjxeeb. Lawv ua kom qhov tseeb uas muaj keeb kwm saum ntuj ceeb tsheej los ntawd ploj lub hwj chim, thiab lawv nyiag Vajtswv haiv neeg tej kev paub dhau los lawm, muab ib qho txuj ci cuav los hloov rau lawv.”

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “‘Tus Tswv hais li no tias, Nej cia li sawv ntawm tej kev, thiab saib, thiab nug txog tej kev qub, seb txoj kev zoo nyob qhov twg, thiab taug kev hauv txoj kev ntawd.’ Yelemis 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Tsis txhob cia leejtwg nrhiav kev rhuav tshem cov hauv paus ntawm peb txoj kev ntseeg—cov hauv paus uas tau muab tsa tseg thaum chiv keeb ntawm peb txoj hauj lwm los ntawm kev kawm Vajtswv Txojlus nrog kev thov ntuj thiab los ntawm kev tshwm sim. Saum cov hauv paus no peb tau ua tsev txuas ntxiv los tau tsib caug xyoo no. Tej neeg tej zaum yuav xav tias lawv tau nrhiav tau ib txoj kev tshiab thiab tias lawv muaj peev xwm tsa tau ib lub hauv paus uas ruaj khov dua qhov uas twb tau muab tsa tseg lawm. Tiamsis qhov no yog ib qho kev dag ntxias loj heev. Tsis muaj leejtwg yuav tsa tau lwm lub hauv paus dua li qhov uas twb tau muab tsa tseg lawm.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Nyob rau lub sijhawm yav tag los muaj coob leej tau pib txhim tsa ib txoj kev ntseeg tshiab, thiab tsa tej ntsiab cai tshiab. Tab sis lawv tej kev txhim tsa ntawd sawv ntev npaum li cas? Tsis ntev tom qab ntawd nws poob lawm, rau qhov nws tsis raug tsa saum lub Pob Zeb.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Cov thawj cov thwjtim puas tsis tau ntsib tibneeg tej lus hais thiab? Lawv puas tsis tau mloog tej kev xav cuav, thiab tom qab uas lawv tau ua txhua yam tas lawm, thiaj sawv ruaj khov, hais tias: ‘Tsis muaj leejtwg tso tau dua ib lub hauv paus txawv ntawm qhov uas twb raug tso lawm’? 1 Khaulee 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Yog li ntawd peb yuav tsum tuav qhov pib ntawm peb txoj kev ntseeg ruaj khov mus txog thaum kawg. Cov lus uas muaj hwjchim tau raug xa los ntawm Vajtswv thiab los ntawm Khetos rau haiv neeg no, coj lawv tawm ntawm lub ntiajteb no, ib nqes zuj zus, los rau hauv qhov kaj meej ntawm qhov tseeb tam sim no. Nrog daim di ncauj uas raug kov los ntawm hluav taws dawb huv, Vajtswv cov tub qhe tau tshaj tawm txoj xov. Lo lus hais uas yog los saum ntuj tau muab nws lub foob rau qhov tseeb tiag ntawm qhov tseeb uas tau raug tshaj tawm.” Testimonies, volume 8, 296, 297.

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