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# Elijah - Number Three

Eliyas – Zaj Thib Peb

Let it be Known

Cia Li Paub Paub

Author

Jeff Pippenger

Published

September 29, 2023

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> And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.

> Thiab tau tshwm sim rau lub sijhawm uas muab xyeem yav tsaus ntuj, Eliyas tus yaj saub txav los ze, thiab hais tias, Au tus Tswv Vajtswv ntawm Anplahas, Ixaj, thiab ntawm Yixalayees, thov kom hnub no paub meej tias koj yog Vajtswv hauv Yixalayees, thiab tias kuv yog koj tus tub qhe, thiab tias kuv tau ua txhua yam no raws li koj tej lus txib. 1 Vajntxwv 18:36.

We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.

Peb tau txheeb xyuas tej yam ntxwv ntawm Eliyas raws li ib lub cim. Ib qho ntawm cov yam ntxwv ntawd yog tias tes haujlwm qhuab qhia thiab zaj xov ntawm Eliyas, Yauhas tus Neeg Ua Kev Cai Raus Dej, thiab William Miller, yog tej cuab yeej ntawm kev txiav txim. Lawv zaj xov raug tus Tswv siv los sim lawv cov keeb kwm nyias nyias. Yexus hais tias yog Nws tsis tau los, ces cov Yudais uas nyiam sib cav sib ceg yuav tsis muaj kev txhaum.

> If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.

> Yog Kuv tsis tau los thiab hais rau lawv, ces lawv yuav tsis muaj kev txhaum; tiam sis nim no lawv tsis muaj ib qho npog rau lawv txoj kev txhaum lawm. Yauhas 15:22.

Ezekiel identifies the same principle for the quibbling Jews of his history.

Exekees qhia tib lub hauv paus ntsiab cai ntawd rau cov Yudais uas nyiam sib cav hauv nws tiam keeb kwm.

> For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.

> Rau qhov lawv yog tej me nyuam tawv ncauj thiab siab tawv qhawv. Kuv xa koj mus cuag lawv; thiab koj yuav hais rau lawv tias, Tus Tswv Vajtswv hais li no. Thiab lawv, txawm yog lawv yuav mloog los yog txawm yog lawv yuav tsis kam mloog, (vim lawv yog ib tsev neeg ntxeev siab,) los lawv yuav paub tias muaj ib tug yaj saub tau nyob hauv lawv nruab nrab. Exekees 2:4, 5.

The symbolism of Elijah includes his role as an instrument of judgment.

Lub cim piv txwv ntawm Eliyas suav nrog nws lub luag hauj lwm ua ib lub cuab yeej ntawm txoj kev txiav txim.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:

> “Cov uas koom tes tshaj tawm tus timtswv thib peb txoj xov yog tab tom tshawb nrhiav Vajlugkub raws nraim tib txoj kev uas Txiv Miller tau coj. Hauv phau ntawv me hu ua Views of the Prophecies and Prophetic Chronology, Txiv Miller muab cov cai yooj yim tiamsis muaj tswv yim thiab tseem ceeb nram no rau kev kawm Vajlugkub thiab kev txhais nws:

> “‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

> “‘1. Txhua lo lus yuav tsum muaj nws txoj kev siv kom raug rau lub ntsiab uas raug nthuav tawm hauv phau Vajlugkub; 2. Txhua nqe Vajlugkub yog tsim nyog, thiab yuav raug to taub tau los ntawm kev siv zog rau siab thiab kev kawm tshawb nrhiav; 3. Tsis muaj ib yam uas raug qhia tawm hauv Vajlugkub uas yuav raug zais lossis yuav raug zais ntawm cov uas thov hauv txoj kev ntseeg, tsis ua xyem xyav; 4. Kom to taub txoj kev qhuab qhia, coj txhua nqe Vajlugkub los sib sau ua ke txog lub ntsiab uas koj xav paub, ces cia txhua lo lus muaj nws txoj kev cuam tshuam kom raug; thiab yog koj tsim tau koj txoj kev xav tsis muaj ib qho kev tsis sib haum, ces koj yuav tsis raug yuam kev; 5. Vajlugkub yuav tsum yog tus piav nws tus kheej, vim nws yog txoj cai rau nws tus kheej. Yog kuv vam khom ib tug xibfwb kom piav rau kuv, thiab nws cia li twv txog nws lub ntsiab, lossis xav kom nws txhais li ntawd vim nws txoj kev ntseeg ntawm nws pawg ntseeg, lossis kom luag xav tias nws muaj tswv yim, ces nws txoj kev twv, nws txoj kev ntshaw, nws txoj kev ntseeg, lossis nws txoj kev txawj ntse yog kuv txoj cai, tsis yog phau Vajlugkub.’”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

> “Qhov uas tau hais los saud no yog ib feem ntawm cov cai no; thiab hauv peb txoj kev kawm Vajlugkub peb txhua tus yuav ua zoo yog peb mloog raws tej ntsiab cai uas tau muab tso tseg no.

> “Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

> “Txoj kev ntseeg uas tseeb yog tsa rau saum Vaj Lug Kub; tiam sis Xatas siv ntau yam tswv yim los muab Vaj Lug Kub txhais yuam kev thiab coj kev yuam kev los nkag los, yog li ntawd yuav tsum muaj kev ceev faj loj heev yog tias ib tug xav paub tias Vaj Lug Kub qhia dab tsi tiag tiag. Ib qho ntawm tej kev dag ntxias loj ntawm lub sijhawm no yog kev nyob ruaj ntau dhau rau kev xav, thiab lees tias yus ncaj ncees thaum tsis quav ntsej tej lus qhia meej ntawm Vajtswv Txojlus vim hais tias lo lus ntawd tsis phim raws li kev xav. Coob leej tsis muaj ib lub hauv paus rau lawv txoj kev ntseeg tsuas yog kev xav xwb. Lawv txoj kev ntseeg tsuas muaj nyob hauv kev kub siab thiab kev txhawb siab; thaum qhov ntawd ploj mus, lawv txoj kev ntseeg kuj ploj nrog. Kev xav tej zaum yuav yog plhaub nplej, tab sis Vajtswv Txojlus yog cov nplej. Thiab tus yaj saub hais tias, ‘plhaub nplej yuav zoo li cas rau cov nplej?’”

> “None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

> “Tsis muaj leejtwg yuav raug txiav txim vim tsis mloog raws qhov kaj thiab txoj kev paub uas lawv yeej tsis tau muaj, thiab lawv kuj nrhiav tsis tau. Tiamsis muaj coob leej tsis kam mloog qhov tseeb uas Khetos cov sawv cev nthuav qhia rau lawv, vim lawv xav ua raws li lub ntiajteb tus qauv; thiab qhov tseeb uas twb los txog rau lawv txoj kev nkag siab lawm, qhov kaj uas twb ci rau hauv tus ntsujplig lawm, yuav txiav txim rau lawv rau Hnub Txiav Txim. Nyob rau hnub kawg no peb muaj qhov kaj uas tau sib sau los, uas twb ci los thoob plaws txhua tiam neeg lawm, thiab peb yuav raug xam tias muaj lub luag haujlwm raws nraim li ntawd. Txojkev dawb huv tsis nyob ib theem nrog lub ntiajteb; nws yog ib txojkev uas raug tsa siab. Yog peb taug txojkev no, yog peb khiav hauv txojkev ntawm tus Tswv tej lus txib, peb yuav pom tias ‘txojkev ntawm cov ncaj ncees zoo li qhov kaj ci ntsa iab, uas ci zuj zus mus txog hnub kaj lug.’” Review and Herald, November 25, 1884.

We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.

Peb tsis raug “txiav txim rau qhov tsis mloog tej kaj thiab kev paub uas” peb “tsis tau muaj li, thiab” peb “tsis muaj peev xwm yuav tau.” Qhov tseem ceeb ntawm lo lus no nyob rau hauv kab lus “tsis muaj peev xwm yuav tau.” Elijah, John, thiab Miller sawv cev rau txoj kev kaj rau lawv ib tiam neeg raws li nyias tiam uas yog yam yuav txais tau. Kev tshwm sim ntawm lawv txoj xov tshem tawm daim ntaub npog ntawm yam uas raws li txoj cai hauv Tebchaws Meskas hu ua “plausible deniability.” Txoj xov ntawm Elijah hauv txhua tiam neeg uas nws raug nthuav tawm, tshem tawm txhua yam “plausible deniability,” yog li ntawd thiaj ua rau tag nrho ib tiam neeg ntawd ris lub luag haujlwm rau txoj kev kaj uas raug nthuav tawm rau lub sijhawm ntawd.

> “My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).

> “Kuv tus kwv ib zaug tau hais tias nws yuav tsis mloog ib yam dabtsi hais txog txoj kev qhuab qhia uas peb tuav tseg, tsam nws yuav raug ntxias kom lees paub. Nws tsis kam tuaj rau tej kev sib txoos, lossis mloog tej lus qhuab qhia; tiam sis tom qab ntawd nws tau tshaj tawm tias nws pom tias nws muaj txhaum ib yam li nws twb tau mloog lawm. Vajtswv twb tau pub sijhawm rau nws kom paub qhov tseeb, thiab Nws yuav tuav nws lav ris rau lub sijhawm ntawd. Muaj coob leej nyob hauv peb cov uas muaj kev ntxub ntxaug rau tej txoj kev qhuab qhia uas tam sim no tab tom raug sib tham. Lawv yuav tsis tuaj mloog, lawv yuav tsis tshawb xyuas nrog lub siab tus, tiam sis lawv tsa lawv tej lus tsis pom zoo tawm los hauv qhov tsaus ntuj. Lawv txaus siab kawg nkaus rau lawv txoj hauj lwm. ‘Koj hais tias, Kuv nplua nuj, thiab muaj cuab tam nplua mias, thiab tsis xav tau dabtsi li; los koj tsis paub tias koj txom nyem, thiab quaj ntsuag, thiab pluag, thiab dig muag, thiab liab qab: Kuv ntuas koj kom yuav ntawm kuv kub uas twb raug sim hauv hluav taws lawm, xwv kom koj thiaj nplua nuj; thiab tej tsoos tsho dawb, xwv kom koj thiaj hnav tau, thiab kom qhov txaj muag ntawm koj txoj kev liab qab txhob tshwm tuaj; thiab pleev qhov muag tshuaj rau koj ob lub qhov muag, xwv kom koj thiaj pom. Txhua tus uas kuv hlub, kuv cem thiab qhuab ntuas: yog li ntawd cia li kub siab lug, thiab hloov siab lees txim’ (Revelation 3:17–19).”

> “This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.

> “Nqe Vajlugkub no siv rau cov uas nyob hauv qab lub suab ntawm txoj xov, tiamsis lawv tsis kam tuaj mloog nws. Nej yuav paub li cas tias tus Tswv tsis yog tabtom muab tej pov thawj tshiab txog Nws qhov tseeb, muab nws tso rau hauv ib qho chaw tshiab, kom txoj kev ntawm tus Tswv thiaj npaj tau? Nej tau npaj tej kev npaj dabtsi kom qhov kaj tshiab thiaj raug txhiv nkag mus thoob plaws hauv pawg neeg ntawm Vajtswv? Nej muaj pov thawj dabtsi tias Vajtswv tsis tau xa qhov kaj tuaj rau Nws cov menyuam? Yuav tsum tso tseg txhua yam kev txaus siab rau tus kheej, kev khav theeb rau tus kheej, thiab kev khav txog yus lub tswv yim. Peb yuav tsum tuaj rau ntawm Yexus ob txhais taw, thiab kawm ntawm Nws tus uas siab mos siab muag thiab txo hwj chim hauv lub siab. Yexus tsis tau qhia Nws cov thwjtim ib yam li cov xibhwb Yudais qhia lawv cov. Coob tus Yudais tuaj thiab mloog thaum Khetos qhia tawm tej yam zais ntawm txoj kev cawm seej, tiamsis lawv tsis tuaj kawm; lawv tuaj txiav txim, tuaj nrhiav ntes Nws rau hauv ib qho kev tsis sib haum, kom lawv thiaj muaj ib yam dabtsi uas yuav siv los ntxias lub siab ntawm cov neeg. Lawv txaus siab rau lawv txoj kev paub lawm, tiamsis cov menyuam ntawm Vajtswv yuav tsum paub lub suab ntawm Tus Yug Yaj Tseeb. Puas tsis yog lub sijhawm no uas tsim nyog heev rau kev yoo mov thiab thov Vajtswv rau ntawm Vajtswv? Peb nyob hauv kev phom sij ntawm kev sib cav sib ceg, nyob hauv kev phom sij ntawm kev xaiv ib tog ntawm ib qho teeb meem uas muaj kev sib ceg; thiab peb puas tsis tsim nyog nrhiav Vajtswv nrog txoj kev kub siab tiag tiag, nrog kev txo hwj chim ntawm tus ntsuj plig, kom peb thiaj paub qhov uas yog qhov tseeb?” Selected Messages, phau 1, 413.

Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.

Cov uas sawv cev rau txoj xov ntawm Eliyas yog tej cuab yeej ntawm txoj kev txiav txim nyob hauv ib txheej txheem ntawm kev ntxuav kom dawb huv uas npaj txoj kev rau tus tub txib ntawm txoj kev cog lus los ntxuav lub tuam tsev. Thaum ua tiav txoj hauj lwm ntawm kev ntxuav lub tuam tsev, qhov kaj ntawm qhov tseeb rau lub sijhawm tam sim no raug muab nthuav tawm. Yog hais tias nws tsis raug muab nthuav tawm, cov uas Khetos tau nrhiav thiab tseem tab tom nrhiav kom ntxuav ntawd yuav khaws lawv daim tsho Laodikeas ntawm kev dag ntxias tus kheej tseg. Eliyas ua cim rau ib txoj hauj lwm qhuab qhia uas nthuav tawm qhov tseeb ua ib cuab yeej ntawm txoj kev txiav txim. Vim li ntawd peb thiaj raug qhia tias cov uas tsis lees txais Yauhas tus uas Muab Neeg Ua Kev Cai Raus Dej txoj xov tsis muaj peev xwm tau txais txiaj ntsig los ntawm Yexus txoj kev qhia.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.

> “Kuv raug taw rov qab mus rau txoj kev tshaj tawm txog kev los thawj zaug ntawm Khetos. Yauhas raug xa mus nyob hauv tus ntsuj plig thiab lub hwj chim ntawm Eliyas los npaj txoj kev rau Yexus. Cov uas tsis lees txais Yauhas zaj lus tim khawv tsis tau txais txiaj ntsig los ntawm Yexus tej lus qhia.” Early Writings, 258.

In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.

Hauv tej keeb kwm cev Vajtswv lus uas ua piv txwv txog kev ntxuav Vajtswv haiv neeg kom dawb huv, muaj ib txoj xov tseeb rau tiam no raug qhib tawm, uas ua rau tiam neeg no ris lub luag haujlwm xaiv tsaus ntuj los sis qhov kaj.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

> Tiamsis koj, Au Daniyees, cia li kaw tej lus ntawd, thiab muab phau ntawv ntawd khi ntim kaw cia mus txog rau lub sijhawm kawg: coob leej yuav khiav rov mus los, thiab kev paub yuav raug nce ntxiv…. Thiab nws hais tias, Mus koj txojkev mus, Daniyees: rau qhov tej lus no twb raug kaw cia thiab khi ntim cia lawm mus txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim; tiam sis cov neeg phem yuav ua phem li qub: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiam sis cov neeg muaj tswvyim yuav to taub. Daniel 12:4, 9, 10.

Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.”

Cov uas sawv cev rau txoj xov Eliyas rau lawv tiam lawv xws li no, Khetos tau lees paub lawv tias yog Nws cov tub txib sawv cev kom siv lawv ua tej cuab yeej ntawm txoj kev txiav txim. Qhov no yog yam uas Eliyas tab tom qhia kom paub thaum nws hais tias, “hnub no cia kom paub tseeb tias Koj yog Vajtswv hauv cov neeg Ixayees, thiab tias kuv yog Koj tus tub qhe, thiab tias kuv tau ua txhua yam no raws li Koj lo lus.”

This truth is also set forth by Jesus concerning John the Baptist.

Qhov tseeb no kuj raug Yexus nthuav tawm txog Yauhas tus Uas Muab Neeg Ua Kev Cai Raus Dej thiab.

> And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.

> Thaum lawv tabtom ncaim mus lawm, Yexus thiaj pib hais rau cov pejxeem txog Yauhas tias, Nej tau tawm mus rau tom roob moj sab qhua saib dabtsi? Puas yog ib tug pas nrig uas cua ntsawj co? Tiamsis nej tau tawm mus saib dabtsi? Puas yog ib tug neeg hnav tsoos mos muag? Saib maj, cov uas hnav tsoos mos muag nyob hauv vajntxwv tej tsev. Tiamsis nej tau tawm mus saib dabtsi? Ib tug yaj saub lov? Muaj tseeb tiag, kuv hais rau nej, thiab nws tseem loj dua ib tug yaj saub. Rau qhov tus no yog tus uas tau sau tseg hais txog nws tias, Saib maj, kuv xa kuv tus tubtxib mus ua ntej koj lub ntsej muag, tus uas yuav npaj koj txojkev ua ntej koj. Mathais 11:7–10.

John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.

Yauhas yog ntau dua li ib tug yaj saub xwb; nws yog ib yam cuab yeej ntawm kev txiav txim, thiab nws tes dej num tau raug qhia kom meej rau nws tiam neeg, rau qhov lawv tau tawm mus rau tom roob moj sab qhua kom pom nws, ib yam li yeej muaj tseeb tias cov Ixayees sawv daws tau tuaj rau Carmel raws li Ahaj tej lus txib. William Miller to taub txog qhov kev paub uas tau raug qhib tawm hauv xyoo 1798. Nws sawv cev rau cov uas khiav mus los hauv Vajtswv Txojlus thaum txoj kev paub tab tom nce ntxiv. Nws zaj lus yog tsim raws li lub sij hawm yaj saub, thiab hauv xyoo 1840 nws zaj lus thiab nws tes dej num tau raug muab tso rau hauv nws tiam neeg hauv ib txoj kev uas ua rau tag nrho lub ntiaj teb Protestas saib ntsoov seb nws txoj kev siv txujci puas ua haujlwm. Thaum qhov ntawd raug lees paub lawm, nws zaj lus tau raug nqa mus ncig thoob qab ntuj.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Hauv xyoo 1840, muaj dua ib txoj kev ua tiav lus faj lem uas txawv tshaj plaw heev, ua rau muaj kev txaus siab dav thoob plaws. Ob xyoos ua ntej ntawd, Josiah Litch, uas yog ib tug xibhwb tseem ceeb hauv cov uas tshaj tawm txog kev rov los zaum ob, tau luam tawm ib qho kev piav txog Qhia Tshwm 9, twv ua ntej txog kev poob ntawm lub Ottoman Empire. Raws li nws tej kev xam, lub hwj chim no yuav raug muab rhuav tshem... rau hnub tim 11 lub Yim Hli, 1840, thaum uas yuav cia siab tau tias lub hwj chim Ottoman hauv Constantinople yuav raug rhuav kom tawg. Thiab kuv ntseeg tias, yuav pom tseeb tias qhov no yeej yuav muaj tiag.’”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Nyob rau lub sijhawm raws nraim uas tau raug teev tseg ntawd, Qaib Cov Txwv, los ntawm nws cov sawv cev, tau lees txais kev tiv thaiv ntawm cov hwj chim koom tes hauv teb chaws Europe, thiab yog li ntawd tau muab nws tus kheej tso rau hauv qab kev tswj hwm ntawm cov haiv neeg Khixatia. Qhov xwm txheej ntawd tau ua tiav raws nraim li qhov lus faj lem twb tau hais tseg. Thaum qhov no tau paub lawm, coob leej coob tus thiaj raug qhuab ntuas kom ntseeg txog qhov raug ntawm cov hauv paus ntsiab lus ntawm kev txhais lus faj lem uas Miller thiab nws cov npoj yaig tau txais yuav, thiab ib qho kev txhawb zog uas xav tsis thoob tau raug pub rau txoj haujlwm advent. Cov neeg muaj kev kawm thiab muaj meej mom tau koom nrog Miller, ob leeg hauv kev tshaj tawm thiab hauv kev luam tawm nws tej kev xav, thiab txij xyoo 1840 mus txog 1844 txoj haujlwm ntawd tau nthuav dav mus sai heev.” The Great Controversy, 334, 335.

From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.

Txij xyoo 1840 mus txog 1844 sawv cev rau keeb kwm ntawm “xya lub xob quaj” nyob hauv Tshwm Sim tshooj kaum. Hauv keeb kwm ntawd, ib txoj txheej txheem ntawm kev ntxuav kom dawb huv, uas tau raug sawv cev hauv Malakis tshooj peb, thiab nyob hauv ob zaug uas Khetos ntxuav lub tuam tsev, tau raug pib. Txoj txheej txheem ntawm kev ntxuav kom dawb huv ntawd yog ib txoj kev sim xyuas zuj zus, raws li Miller txoj kev to taub txog lub hauv paus ntsiab lus tias ib hnub sawv cev rau ib xyoos. Cov uas sawv cev rau Eliyas txoj xov npaj txoj kev rau tus tub txib ntawm txoj kev cog lus kom los txog Nws lub tuam tsev tam sim ntawd, thiab lawv yog lub cim ntawm ib yam cuab yeej txiav txim uas tus tub txib ntawm txoj kev cog lus siv los cheb tawm cov uas xaiv txoj kev tsaus ntuj dua li txoj kev kaj.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.

> Kuv yeej muab nej ua kevcai raus dej tiag tiag nrog dej mus txog kev hloov siab lees txim; tiam sis tus uas los tom qab kuv muaj hwjchim loj dua kuv, tus uas kuv tsis tsim nyog txawm yuav ris nws nkawm khau li; nws yuav muab nej ua kevcai raus hauv Vaj Ntsuj Plig Dawb Huv thiab hauv hluav taws: Tus uas nws rab ntxuam nplawm noob nyob hauv nws txhais tes, thiab nws yuav ntxuav nws lub tshav nplej kom huv kawg nkaus, thiab yuav sau nws cov nplej los rau hauv lub txhab; tiam sis nws yuav hlawv cov tev nplej pov tseg ntawd nrog hluav taws uas tsis txawj tuag li. Mathais 3:11, 12.

In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.

Nyob rau hnub nyoog ntawm Khetos uas sawv cev hauv Yauhas 6:66, Nws poob cov thwjtim ntau tshaj li txhua lub sijhawm lwm. Hauv *The Desire of Ages*, qhov chaw uas nqe no hauv Yauhas raug hais txog, txoj kev siv yav tom ntej-kevcai rau hauv kev thov siv yog qhov laj thawj tiag tiag uas cov thwjtim thiaj ncaim mus. Lawv tsis muaj peev xwm to taub tias yam tseeb pom ntawm lub cev sawv cev rau yam sab ntsuj plig, thiab raws li tus tubtxib Povlauj, yam tseeb pom ntawm lub cev los ua ntej yam sab ntsuj plig.

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.

> Yog li ntawd, raws li uas twb sau cia lawm, Tus thawj tug neeg Adas tau raug tsim ua ib tug ntsuj plig uas muaj sia; tus Adas kawg tau raug tsim ua tus ntsuj plig uas pub txoj sia. Tiamsis yam uas yog sab ntsuj plig tsis yog yam uas los ua ntej, tiamsis yog yam uas yog sab cev nqaij daim tawv; thiab tom qab ntawd mam yog yam uas yog sab ntsuj plig. 1 Khaulee 15:45, 46.

Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:

Tsis kam, thiab yog li ntawd tsis muaj peev xwm to taub, cov Yudais tau tsis lees txais kev to taub txog Khetos thaum Nws qhia meej tias Nws yog mov ci saum ntuj ceeb tsheej uas yuav tsum tau noj. Kev cai thiab kab lig kev cai tau kav dhau txoj hau kev uas Khetos tus kheej tau siv. Hais txog zaj keeb kwm no, Muam White tau sau tseg tias:

> “By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

> “Los ntawm qhov kev qhuab ntuas lawv txoj kev tsis ntseeg ntawd rau sawv daws pom, cov thwjtim no hajyam txav deb ntawm Yexus mus ntxiv. Lawv chim siab heev, thiab vim xav ua kom tus Cawm Seej raug mob siab thiab ua kom cov Falixais txoj kev lim hiam txaus siab, lawv thiaj tig nraub qaum rau Nws, thiab tso Nws tseg mus nrog txoj kev thuam saib tsis taus. Lawv twb tau xaiv lawm, tau coj daim duab yam tsis muaj tus ntsuj plig, tau khaws plhaub yam tsis muaj noob. Lawv txoj kev txiav txim siab ntawd tsis tau muab thim rov qab ntxiv lawm li; rau qhov lawv tsis taug kev nrog Yexus ntxiv lawm.”

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

> “‘Tus uas muaj lub vas ncuav nyob hauv Nws txhais tes, thiab Nws yuav ntxuav Nws qhov chaw ntaus nplej kom huv si, thiab yuav sau Nws cov nplej rau hauv lub txhab.’ Mathais 3:12. Qhov no yog ib zaug ntawm lub sijhawm lim kom dawb huv. Los ntawm cov lus tseeb, cov npluag tau raug cais tawm ntawm cov nplej. Vim lawv khav theeb dhau thiab xav tias lawv ncaj ncees txaus lawm thiaj tsis kam txais kev qhuab qhia, thiab vim lawv hlub lub ntiajteb dhau thiaj tsis kam lees txais ib txoj sia txo hwjchim, coob leej thiaj tig nraim ntawm Yexus mus. Coob leej tseem tab tom ua yam qub no. Niaj hnub no, tej ntsujplig raug sim ib yam li cov thwj tim ntawd raug sim hauv lub tsev sablaj hauv Kaperna‑us. Thaum qhov tseeb raug coj los tso rau hauv lub siab, lawv pom tias lawv lub neej tsis haum raws li Vajtswv lub siab nyiam. Lawv pom tias lawv tus kheej yuav tsum muaj ib qho kev hloov tshiab tag nrho; tiam sis lawv tsis kam lees tuav tes ua txoj haujlwm uas tsis lees yus tus kheej ntawd. Yog li ntawd lawv thiaj chim thaum lawv tej kev txhaum raug nthuav tawm. Lawv mus lawm nrog kev chim siab, ib yam li cov thwj tim tau tso Yexus tseg mus, yws tias, ‘Lo lus no hnyav dhau; leejtwg thiaj yuav mloog taus?’” The Desire of Ages, 392.

It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.

Tus tubtxib ntawm txoj kev khi lus uas nyob hauv Malakhi yog tus uas ntxuav cov tub ntawm Levi kom dawb huv nrog hluav taws. Nws ntxuav nws lub tshav nplej kom huv si kawg, cais cov nplej tawm ntawm cov quav nplej. Nws ua txoj hauj lwm no nrog lub kiv. Lub kiv yog yam uas ua tiav txoj kev cais ntawd, thiab lub kiv yog txoj xov ntawm qhov tseeb tam sim no rau txhua tiam keeb kwm uas phim raws nraim rau qhov chaw uas Nws ua kom cov tub ntawm Levi dawb huv. Lub kiv yog Eliyas txoj xov thiab cov tubtxib, uas sawv cev rau ib yam cuab yeej ntawm kev txiav txim.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Saib seb, kuv yuav txib kuv tus tubtxib mus, thiab nws yuav npaj txojkev ua ntej kuv; thiab tus Tswv, uas nej nrhiav, yuav los txog rau hauv nws lub tuam tsev tam sid, yog tus tubtxib ntawm txoj kev khi lus, tus uas nej zoo siab rau: saib seb, nws yuav los, tus Tswv uas kav txhua pab tub rog hais li ntawd. Tiamsis leejtwg yuav nyob taus hnub uas nws los? thiab leejtwg yuav sawv taus thaum nws tshwm los? rau qhov nws zoo li hluav taws uas lim kom huv, thiab zoo li xab npum uas ntxhua khaub ncaws huv si: Thiab nws yuav zaum ua tus lim thiab tus ntxuav nyiaj kom dawb huv: thiab nws yuav ntxuav cov tub ntawm Levi kom huv, thiab lim lawv ib yam li kub thiab nyiaj, kom lawv thiaj yuav muab ib qho khoom fij rau tus Tswv hauv txoj kev ncaj ncees. Ces qhov khoom fij ntawm Yudas thiab Yeluxalees yuav haum tus Tswv siab, ib yam li nyob rau hauv tej hnub qub thaum ub, thiab ib yam li hauv tej xyoo dhau los. Malakhi 3:1–4.

The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.

Tus uas los tom qab Yauhas Tus Ua Kev Cai Raus Dej yog Tus uas muab kiv cua ntxuav Nws lub tshav nplej kom huv, thiab zoo li hluav taws ntawm tus kws lim hlau. Txoj hauj lwm ntawm kev ua kom dawb huv no raug ua tiav los ntawm tus tub txib ntawm txoj kev cog lus tseg, thiab vim li ntawd nws thiaj qhia txog ib zaj keeb kwm uas tus Tswv tab tom nkag mus rau hauv txoj kev cog lus tseg nrog ib haiv neeg tshiab uas raug xaiv los ua haiv neeg ntawm txoj kev cog lus tseg. Thaum cov Yixayee puag thaum ub raug cawm dim tawm hauv txoj kev ua qhev hauv tebchaws Iziv, ib lub ntsiab ntawm zaj keeb kwm dawb huv ntawd yog hais txog “tus tub hlob.” Txawm yog kev tuag ntawm cov tub hlob hauv Iziv, los yog Vajtswv qhov uas Nws qhia tias cov Yixayee yog Nws tus tub hlob.

> And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.

> Thiab koj yuav hais rau Falau tias, Tus Tswv hais li no, Ixayees yog kuv tus tub, kuv tus tub hlob thawj; thiab kuv hais rau koj tias, Cia kuv tus tub mus, kom nws thiaj pab kuv; thiab yog koj tsis kam cia nws mus, saib seb, kuv yuav tua koj tus tub, yog koj tus tub hlob thawj. Khiavdim 4:22, 23.

When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.

Thaum Vajtswv tau nkag los rau hauv txojkev cog lus nrog cov Yixayee hauv txojkev cawm dim tawm hauv Iyi tebchaws, txojkev npaj saum ntuj yog kom txhua tus tub hlob ntawm txhua xeem raug fij tseg rau tes haujlwm pov thawj hwj. Tiamsis thaum muaj kev ntxeev siab ntawm tus menyuam nyuj kub, tsuas yog xeem Levi xwb thiaj sawv nrog Mauxes tawm tsam txojkev ntxeev siab ntawd. Vim lawv txojkev ncaj ncees, Vajtswv thiaj muab Nws txojkev npaj uas txhua tus tub hlob hauv txhua xeem yuav raug fij tseg rau pov thawj hwj tshem tawm, thiab Nws hla dhau lwm xeem, muab txoj cai tshwjxeeb ntawm pov thawj hwj rau xeem Levi. Thaum tus tubtxib ntawm txojkev cog lus ntxuav cov tub ntawm Levi kom huv, qhov no sawv cev rau ib zaj keebkwm uas ib haivneeg yav dhau los uas yog haivneeg ntawm txojkev cog lus raug muab tso tseg rau ib haivneeg tshiab uas yog haivneeg ntawm txojkev cog lus. Qhov no yog li ntawd rau Yauhas tus Muab Neeg Ua Kev Cai Raus Dej, cov Millerite, thiab yuav yog li ntawd rau ib puas plaub caug plaub txhiab. Txij xyoo 1840 mus rau 1844, ib txheej txheem kev ntxuav kom huv tau raug pib los ntawm qhov teebmeem xeem ntawm txojlus cev faj lem uas tau muab rau William Miller. Nws coj mus rau qhov uas tus Tswv los sai sai rau Nws lub tuam tsev rau hnub Kaum Hli 22, 1844, tiamsis txheej txheem kev ntxuav kom huv ntawd tsis xaus mus txog xyoo 1863.

> “Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.

> Ob qho lus faj lem hauv Daniyee 8:14, “Txog ob txhiab peb puas hnub; ces lub tuam tsev dawb huv yuav raug ntxuav kom huv,” thiab txoj xov ntawm thawj tus tim tswv, “Nej cia li ntshai Vajtswv, thiab qhuas nws lub hwjchim; rau qhov lub sijhawm ntawm nws txoj kev txiav txim twb los txog lawm,” ob qho no puav leej taw tes rau Khetos txoj haujlwm ua hauj lwm pabcuam hauv qhov chaw dawb huv tshaj plaws, rau txoj kev txiav txim tshawb nrhiav, tsis yog rau txoj kev Khetos yuav los txhiv nws haiv neeg thiab rhuav tshem cov neeg phem. Qhov yuam kev tsis yog nyob hauv kev suav cov caij nyoog yaj saub, tiamsis nyob hauv qhov xwm txheej uas yuav tshwm sim thaum kawg ntawm 2300 hnub. Vim qhov yuam kev no cov ntseeg thiaj raug kev chim siab, los txawm li ntawd los, txhua yam uas tau raug faj lem tseg hauv zaj lus faj lem, thiab txhua yam uas lawv muaj pov thawj hauv Vajluskub tsim nyog cia siab ntsoov, twb tau muaj tiav lawm. Nyob rau tib lub sijhawm uas lawv tabtom quaj ntsuag txog lawv txoj kev cia siab uas zoo li poob lawm, qhov xwm txheej uas txoj xov ntawd tau hais tseg twb tau tshwm sim lawm, thiab qhov ntawd yog yam uas yuav tsum tau muaj tiav ua ntej tus Tswv yuav tshwm los muab nqi zog rau nws cov tub qhe.

> “Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.

> “Khetos tau los lawm, tsis yog los rau ntiajteb, raws li lawv tau cia siab tseg, tiam sis, raws li tau raug ua duab ua ntej hauv tus qauv, los rau qhov chaw dawb huv tshaj plaws hauv lub tuam tsev ntawm Vajtswv nyob saum ntuj. Tus cev Vajtswv lus Daniyees piav txog Nws tias los txog rau lub sijhawm no cuag tus Ancient of Days: ‘Kuv tau pom hauv tej zeem muag hmo ntuj, thiab saib seb, muaj ib tug zoo li Leej Tub ntawm neeg los nrog tej huab saum ntuj, thiab los txog’—tsis yog los rau ntiajteb, tiam sis—’cuag tus Ancient of Days, thiab lawv coj Nws los ze rau ntawm Nws xub ntiag.’ Daniyees 7:13.”

> “This coming is foretold also by the prophet Malachi: ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.

> “Kev los no kuj raug tus yaj saub Malachi tau hais ua ntej tias: ‘Tus Tswv, uas nej nrhiav, yuav los tam sim ntawd rau Nws lub tuam tsev, yog tus Tubtxib ntawm txoj kev khi lus, uas nej zoo siab rau: saib seb, Nws yuav los, tus Tswv ntawm cov tub rog hais li ntawd.’ Malachi 3:1. Kev los ntawm tus Tswv rau Nws lub tuam tsev yog ib qho tuaj tam sim, yam uas tsis muaj leejtwg xav txog, rau Nws haiv neeg. Lawv tsis tau tos Nws nyob ntawd. Lawv cia siab tias Nws yuav los rau ntiajteb, ‘hauv nplaim taws cig kub, ua pauj rau cov uas tsis paub Vajtswv, thiab cov uas tsis mloog txoj moo zoo.’ 2 Thessalonians 1:8.”

> “But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.

> “Tiamsis cov neeg tseem tsis tau npaj txhij los ntsib lawv tus Tswv. Tseem muaj ib txoj hauj lwm ntawm kev npaj uas yuav tsum tau ua kom tiav rau lawv. Yuav tsum muab qhov kaj rau, coj lawv lub siab mus rau Vajtswv lub tuam tsev saum ntuj ceeb tsheej; thiab thaum lawv yuav tsum los ntawm txoj kev ntseeg ua raws lawv tus Pov Thawj Hlob hauv Nws tes haujlwm qhuab qhia nyob ntawd, ces tej luag hauj lwm tshiab yuav raug qhib tawm rau lawv. Yuav tsum muaj dua ib zaj lus ceeb toom thiab lus qhuab qhia ntxiv muab rau pawg ntseeg.”

> “Says the prophet: ‘Who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.

> “Tus yaj saub hais tias: ‘Leejtwg thiaj yuav nyob taus hnub Nws los? thiab leejtwg yuav sawv tau thaum Nws tshwm sim? rau qhov Nws zoo li hluav taws uas lim kom huv, thiab zoo li xab npum uas cov neeg ntxhua khaub ncaws siv: thiab Nws yuav zaum ua tus lim thiab tus ntxuav kom nyiaj huv si: thiab Nws yuav ua kom cov tub ntawm Levi huv si, thiab ntxuav lawv kom dawb huv ib yam li kub thiab nyiaj, xwv kom lawv thiaj nqa tau ib qho khoom fij rau tus Tswv hauv kev ncaj ncees.’ Malachi 3:2, 3. Cov uas tseem ciaj sia nyob saum lub ntiajteb thaum Khetos txoj kev sawv cev thov ntuj yuav xaus rau hauv lub chaw dawb huv saum ntuj ceeb tsheej yuav tsum sawv nyob rau ntawm qhov muag pom ntawm Vajtswv tus dawb huv yam tsis muaj tus sawv cev nruab nrab. Lawv tej tsoos tsho yuav tsum tsis muaj ib qho phem lo li, lawv tus cwj pwm yuav tsum raug ntxuav kom dawb huv ntawm kev txhaum los ntawm cov ntshav txau. Los ntawm Vajtswv txoj kev tshav ntuj thiab lawv tus kheej txoj kev siv zog tsis tseg, lawv yuav tsum yog cov yeej hauv txoj kev sib ntaus nrog kev phem. Thaum txoj kev txiav txim tshawb nrhiav tab tom mus ntxiv saum ntuj ceeb tsheej, thaum tej kev txhaum ntawm cov ntseeg uas hloov siab lees txim tab tom raug tshem tawm ntawm lub chaw dawb huv, yuav tsum muaj ib txoj hauj lwm tshwjxeeb ntawm kev ntxuav kom huv, yog kev muab kev txhaum pov tseg, nyob hauv Vajtswv haiv neeg saum lub ntiajteb no. Txoj hauj lwm no raug nthuav qhia kom meej dua hauv tej lus tshaj tawm ntawm Tshwm Sim 14.

> “When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.’ Malachi 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.

> “Thaum tes hauj lwm no twb raug ua tiav lawm, cov uas raws Khetos yuav npaj txhij rau Nws txoj kev tshwm sim los. ‘Ces txoj kev txi ntawm Yudas thiab Yeluxalees yuav yog yam txaus siab rau tus Tswv, ib yam li yav ntuj thaum ub, thiab ib yam li hauv cov xyoo thaum ub.’ Malakhi 3:4. Ces pawg ntseeg uas peb tus Tswv yuav txais los ua Nws tug thaum Nws los ntawd yuav yog ib ‘pawg ntseeg muaj hwjchim ci ntsa iab, tsis muaj ib qho paug, lossis ib qho ntsws, lossis ib yam zoo li ntawd li.’ Efexus 5:27. Ces nws yuav ntsia ‘tawm los zoo li thaum kaj ntug, zoo nkauj ib yam li lub hli, kaj lug ib yam li lub hnub, thiab txaus ntshai ib yam li ib pab tub rog uas nqa chij.’ Nkauj Xalaumoo 6:10.”

> “Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.

> “Dhau li Nws txoj kev los cuag Nws lub tuam tsev lawm, Malakaus kuj tau cev lus faj lem txog Nws txoj kev los zaum ob, yog Nws txoj kev los ua tiav txoj kev txiav txim, hauv cov lus no: ‘Thiab Kuv yuav los ze nej rau txoj kev txiav txim; thiab Kuv yuav yog ib tug tim khawv nrawm tawm tsam cov neeg ua khawv koob, thiab tawm tsam cov neeg deev luag poj luag txiv, thiab tawm tsam cov neeg cog lus cuav, thiab tawm tsam cov uas tsim txom tus neeg ntiav ua haujlwm hauv nws cov nyiaj ua hauj lwm, tus poj ntsuam, thiab tus menyuam ntsuag, thiab cov uas thawb tus neeg txawv teb chaws tawm ntawm nws txoj cai, thiab tsis ntshai Kuv, hais tias tus Tswv ntawm cov tub rog.’ Malaki 3:5. Yudas hais txog tib qho xwm txheej no thaum nws hais tias, ‘Saib seb, tus Tswv los nrog kaum txhiab leej ntawm Nws cov neeg dawb huv, kom ua tiav txoj kev txiav txim rau sawv daws, thiab kom txiav txim rau txhua tus uas tsis hwm Vajtswv nyob hauv lawv, vim txhua yam uas lawv tau ua yam tsis hwm Vajtswv.’ Yudas 14, 15. Txoj kev los no, thiab tus Tswv txoj kev los cuag Nws lub tuam tsev, yog ob qho xwm txheej sib txawv thiab cais nyias nyias.”

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 424–426.

> “Kev los txog ntawm Khetos raws li peb tus thawj pov thawj hlob mus rau qhov chaw dawb huv tshaj plaws, rau kev ntxuav lub chaw dawb huv, uas raug nthuav tawm hauv Daniel 8:14; kev los txog ntawm Neeg Leej Tub mus cuag Tus Uas Muaj Hnub Nyoog Kawg, raws li tau muab hais tseg hauv Daniel 7:13; thiab kev los txog ntawm tus Tswv mus rau Nws lub tuam tsev, raws li Malakis tau cev lus faj lem tseg, yog kev piav txog tib qho xwm txheej nkaus xwb; thiab qhov no kuj raug sawv cev los ntawm kev los txog ntawm tus nraug vauv mus rau rooj tshoob, uas Khetos tau piav qhia hauv zaj lus piv txwv txog kaum tus ntxhais nkauj xwb, hauv Mathais 25.” The Great Controversy, 424–426.

Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.

Plaub “kev los” raug hais txog nyob rau hauv nqe lus kawg, thiab lawv txhua yam yog tib qho kev los, tsuas yog muab ua cim piv txwv ua plaub yam sib txawv xwb. Ib qho ntawm cov “kev los” ntawd yog zaj lus piv txwv txog kaum tus nkauj xwb.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Kuv feem ntau raug xa mus rau zaj lus piv txwv txog kaum tus nkauj xwb, tsib tus txawj ntse, thiab tsib tus ruam. Zaj lus piv txwv no twb tau thiab yuav raug ua kom tiav raws nraim li txhua lo lus, rau qhov nws muaj ib txoj kev siv tshwj xeeb rau lub sijhawm no, thiab, ib yam li txoj xov ntawm tus tim tswv thib peb, nws twb tau raug ua kom tiav lawm thiab yuav txuas ntxiv ua qhov tseeb rau lub sijhawm no mus txog rau thaum kawg ntawm lub sijhawm.” Review and Herald, August 19, 1890.

If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.

Yog plaub zaug “kev los” ntawd “yog cov lus piav txog tib qho xwm txheej,” ces plaub zaug “kev los” ntawd uas tau raug ua tiav thaum chiv keeb ntawm Kev Ntseeg Advent hauv qhov kev txav Millerite, “yuav raug ua tiav” dua “raws nraim li txhua lo lus” hauv qhov kev txav Eliyas thaum kawg ntawm Kev Ntseeg Advent.

William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.

William Miller thiab cov Millerites yog cov sawv cev ntawm thawj tus tim tswv txoj xov, thiab hauv tib nqe lus ntawm Early Writings uas peb nyuam qhuav hais tseg, thawj tus tim tswv txoj xov kuj muaj tib yam ntxwv nkaus li Yauhas tus Cais Neeg Ua Kev Cai Raus Dej. Peb tau hais txog nqe lus uas qhia tias cov uas tsis lees txais Yauhas tus Cais Neeg Ua Kev Cai Raus Dej txoj xov yuav tsis tau txais txiaj ntsig los ntawm Yexus tej lus qhuab qhia. Hauv nqe tom qab ntawd nws hais tias, “Cov uas tsis lees txais thawj txoj xov yuav tsis tau txais txiaj ntsig los ntawm txoj xov thib ob; thiab lawv kuj tsis tau txais txiaj ntsig los ntawm lub suab qw thaum ib tag hmo, uas yog los npaj lawv kom lawv nkag tau nrog Yexus los ntawm txoj kev ntseeg mus rau hauv qhov chaw dawb huv tshaj plaws ntawm lub chaw pe hawm saum ntuj ceeb tsheej.” William Miller thiab Yauhas tus Cais Neeg Ua Kev Cai Raus Dej ob leeg sawv cev rau cov cuab yeej ntawm kev txiav txim.

Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.

Yog tsis muaj ib tug twg ntawm nkawd tau tshwm los, ces lawv tiam neeg raws li nyias tiam yuav tsis raug suav txim rau qhov tsis lees txais qhov kaj. Vajtswv tau siv ob tug tubtxib ntawd los tshem daim npog kev txhaum ntawm Laodicea, thiab ua li ntawd Nws thiaj qhia tawm qhov kev liab qab ntawm Laodicea hauv cov neeg uas yav tas los raug xaiv, los ntawm kev nthuav tawm ib txoj xov uas txawm lawv txais los tsis txais los, yuav raug siv rau hauv kev txiav txim ua ib lub cim qhia tias ib tug yaj saub tau nyob hauv lawv nruab nrab. Keeb kwm txij xyoo 1840 mus txog 1844 raug ua piv txwv los ntawm hluav taws nqes los rau saum Eliyas qhov khoom fij saum Roob Khamel. Tus yaj saub tseeb twb raug cais kom txawv ntawm cov yaj saub cuav lawm.

We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”

Tam sim no peb tab tom yuav tsum piav qhia luv luv txog txoj kev ntxuav kom huv uas tseem txuas ntxiv mus tom qab Lub Kaum Hli 22, 1844. Muam White tau hais tias tom qab Lub Kaum Hli 22, 1844, “cov neeg tseem tsis tau npaj txhij los ntsib lawv tus Tswv. Tseem muaj ib txoj hauj lwm ntawm kev npaj uas yuav tsum ua tiav rau lawv. Yuav tsum muab qhov kaj, coj lawv lub siab mus rau lub tuam tsev ntawm Vajtswv saum ntuj ceeb tsheej; thiab raws li lawv yuav taug lawv tus Pov Thawj Hlob los ntawm txoj kev ntseeg hauv Nws txoj hauj lwm qhuab qhia nyob ntawd, tej dej num tshiab yuav raug qhia tawm. Ib zaj lus ceeb toom thiab lus qhuab qhia ntxiv yuav tsum muab rau pawg ntseeg.”

When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.

Thaum Adventism tsis lees txais “xya lub sij hawm” ntawm Leviticus nees nkaum rau uas Daniel hu ua “lus cog tseg” ntawm Mauxes, lawv thiaj poob lawv lub peev xwm los paub tias txoj txheej txheem ntawm kev ntxuav kom dawb huv tseem txuas ntxiv mus dhau lawv thawj txoj hauj lwm ntawm kev to taub cov lus tseeb uas muaj kev txuas nrog kev qhib ntawm kev txiav txim.

We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.

Peb yuav hais txog txoj kev ntxuav kom huv uas tseem txuas ntxiv mus nyob rau hauv zaj lus tom ntej, thiab pib coj lub kub ntawm txoj Kev Protestant uas yog qhov tseeb uas Millerite Adventism tau txais nyob rau xyoo 1840s kom sib haum nrog lub kub ntawm Republicanism.

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