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# Laodicea - Number One

Laodicea - Tus Naj Npawb Ib

Isaiah’s Prophecy of Doom for the Valley of Vision

Yaxayas Txoj Lus Qhia Txog Kev Puas Tsuaj Rau Lub Hav ntawm Txoj Kev Pom Kev

Author

Jeff Pippenger

Published

August 14, 2023

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> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.

> Lus ceeb thawj txog lub hav ntawm kev ua yog toog pom. Nim no koj muaj dabtsi, uas koj sawv daws nce mus rau saum ru tsev huvsi? Koj uas puv npo kev kub ntxhov, ib lub nroog muaj suab nrov ncha, ib lub nroog muaj kev xyiv fab: koj cov neeg tuag tsis yog raug ntaj tua, thiab tsis yog tuag hauv tshav rog. Koj cov thawjcoj sawv daws tau khiav ua ke lawm, lawv raug cov neeg xib xub khi; txhua tus uas nrhiav tau hauv koj raug khi ua ke, yog cov uas tau khiav tawm mus deb. Vim li no kuv thiaj hais tias, Cia li tig nej qhov muag ntawm kuv mus; kuv yuav quaj ntsuag mob heev, txhob siv zog los nplig kuv, vim yog txoj kev puas tsuaj ntawm tus ntxhais ntawm kuv haivneeg. Rau qhov hnub ntawd yog ib hnub muaj kev txom nyem, thiab muaj kev raug tsuj nqis, thiab muaj kev ntxhov siab los ntawm tus Tswv Vajtswv uas kav cov tubrog saum ntuj hauv lub hav ntawm kev ua yog toog pom, yog hnub rhuav tshem tej ntsa, thiab muaj kev quaj hu mus rau tej roob. Yaxayas 22:1–5.

In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.

Hauv phau ntawv Yaxayas, lo lus “nra” muaj nyob kaum yim zaug. Kaum ib qhov kev hais txog ntawd qhia ncaj qha txog tej lus faj lem ntawm kev puastsuaj, hos xya qhov kev hais txog seem ntawd hais txog ib lub nra uas ris saum xub pwg. Tsuas yog ib qho ntawm cov kev hais uas txhais ua “nra” xwb thiaj sawv cev rau ib yam uas ris saum xub pwg thiab tib lub sijhawm kuj yog ib lo lus faj lem ntawm kev puastsuaj. Kuv npaj siab yuav hais txog qhov kev hais ntawd ib qho, uas yog lo lus Henplais qhia txog ib yam uas ris tau, tabsis kuj yog ib lo lus faj lem ntawm kev puastsuaj; yog li ntawd, txij thaum pib los kuv thiaj qhia kom pom qhov sib txawv no, txawm yog peb yuav tsis rov qab los hais txog cov ntsiab no txog thaum tom qab.

The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.

Tshooj no tsis yog tsis meej txog kev txhais ntawm “hav ntawm zaj uas pom kev,” rau qhov nws raug qhia meej tias yog “Lub Nroog ntawm Daviv” thiab kuj yog “Yeluxalees.” Hav ntawm zaj uas pom kev yog ib qho kev hais txog Laodicean Adventism nyob rau hauv keeb kwm ntawm rau nqe kawg ntawm Daniel tshooj kaum ib. Yaxayas tau teeb tsa lub ntsiab lus rau txoj kev puas tsuaj no nrog rau keeb kwm uas sawv cev nyob rau hauv tshooj nees nkaum, los ntawm kev piav txog qhov kev yeej lub ntiajteb zuj zus los ntawm tus vajntxwv Axilia uas tau xa ib tug thawj tub rog hu ua Tartan mus ntes ib lub nroog hauv tebchaws Iziv hu ua Ashdod.

The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.

Txoj cai Hnub Caiv raug txheeb pom nyob rau hauv Daniyees kaum ib nqe plaub caug ib, thiab nws txheeb qhia peb pab pawg uas “dim” ntawm txhais tes ntawm lub hwj chim papacy thaum txog txoj cai Hnub Caiv.

> In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.

> Nyob rau xyoo uas Tartas tuaj txog hauv Ashdod, (thaum Sargon tus vajntxwv ntawm Axilia xa nws tuaj,) thiab tawm tsam Ashdod, thiab txeeb tau nws; tib lub sijhawm ntawd tus Tswv tau hais los ntawm Yaxayas tus tub ntawm Amoj, tias, Cia li daws daim khaub seev ntawm koj duav, thiab hle koj nkawm khau ntawm koj txhais ko taw. Thiab nws kuj ua li ntawd, taug kev liab qab thiab taw liab. Thiab tus Tswv hais tias, Ib yam li kuv tus tub qhe Yaxayas tau taug kev liab qab thiab taw liab tau peb xyoos ua ib lub cim thiab ib yam txaus ntshai txog Iyiv thiab txog Ethiopia; ces tus vajntxwv ntawm Axilia kuj yuav coj cov neeg Iyiv mus ua neeg raug kaw, thiab cov neeg Ethiopia mus ua neeg ntiab, tsis hais cov hluas thiab cov laus, liab qab thiab taw liab, txawm lawv lub pob tw kuj raug qhib kiag, ua kom Iyiv txaj muag. Thiab lawv yuav ntshai thiab txaj muag vim Ethiopia uas lawv cia siab rau, thiab vim Iyiv uas yog lawv lub koob meej. Thiab cov neeg nyob hauv kob no yuav hais rau hnub ntawd tias, Saib seb, peb qhov kev cia siab zoo li no ntag, qhov uas peb tau khiav mus nrhiav kev pab kom dim ntawm tus vajntxwv Axilia: ces peb yuav khiav dim tau li cas? Yaxayas 20:1–6.

The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.

Lo lus nug uas cov neeg nyob hauv lub koog pov txwv tsa los yog tias lawv yuav dim li cas ntawm tus vaj ntxwv ntawm Assyria, uas kuj raug sawv cev ua tus vaj ntxwv sab qaum teb hauv Daniyee tshooj kaum ib.

> He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Nws [vajntxwv sab qaum teb] tseem yuav nkag mus rau hauv thaj av uas muaj hwjchim ci ntsa iab thiab, thiab ntau lub tebchaws yuav raug rhuav tshem; tiamsis cov no yuav dim ntawm nws txhais tes, yog Edom, thiab Moab, thiab cov thawj ntawm cov menyuam ntawm Amoos. Daniel 11:41.

In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.

Hauv nqe no Sunday law nyob hauv Tebchaws Meskas raug qhia kom paub meej, thiab nyob hauv zaj lus hauv Daniyees no muaj qee yam ntsiab lus mos nyoos uas tsim nyog xav txog. Muaj peb nqe txuas ua ke hauv Daniyees kaum ib, nqe plaub caug mus txog plaub caug peb, uas txhua nqe puav leej qhia txog “tej tebchaws.” Hauv nqe plaub caug, cov tebchaws uas sawv cev rau yav tas los Soviet Union raug lub hwjchim papacy thiab Tebchaws Meskas cheb ploj mus nyob rau xyoo 1989. Cov neeg sau keeb kwm niaj hnub no lees paub qhov tseeb no.

Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.

Ces nyob hauv nqe plaub caug ob peb pom lo lus “countries” sawv cev rau txhua lub teb chaws hauv ntiajteb no, raws li vajntxwv sab qaum teb (papacy) txeeb tau Iziv, uas sawv cev rau tag nrho lub ntiajteb. Qhov ntawd yog ib qho ntawm cov ntsiab ntxwv me ntawd. Lwm qhov ntawm ob qho ntsiab ntxwv uas kuv tab tom hais txog hauv peb nqe no cuam tshuam nrog lo lus “escape” hauv nqe plaub caug ib thiab tom qab ntawd rov tshwm hauv nqe plaub caug ob. Ob lo lus no yog ob lo lus Henplais sib txawv, txawm yog ob lo lus puav leej raug txhais ua “escape.” Lo lus Henplais uas txhais ua “escape” hauv nqe plaub caug ob txhais hais tias nrhiav tsis tau kev cawm dim, vim thaum “kaum vajntxwv” uas sawv cev rau United Nations pom zoo muab lawv txoj kev tswj hwm ib-lub-ntiajteb rau hauv kev tswj hwm ntawm tus tsiaj nyaum papal, ces yuav tsis muaj kev khiav dim—yuav tsis muaj kev cawm dim.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.

> Thiab kaum kub uas koj tau pom ntawd yog kaum tus vajntxwv, uas tseem tsis tau txais ib lub nceeg vaj li; tiamsis lawv yuav tau hwjchim ua vajntxwv ib pliag nrog tus tsiaj qus. Cov no muaj ib lub siab tib yam, thiab yuav muab lawv lub hwjchim thiab lawv lub zog rau tus tsiaj qus. Cov no yuav ua rog tawm tsam tus Menyuam Yaj, thiab tus Menyuam Yaj yuav kovyeej lawv; rau qhov nws yog Tus Tswv ntawm cov tswv, thiab yog Vajntxwv ntawm cov vajntxwv; thiab cov uas nrog nws nyob ntawd yog cov uas raug hu, thiab raug xaiv, thiab ncaj ncees. Thiab nws hais rau kuv tias, Cov dej uas koj tau pom, qhov chaw uas tus pojniam luag pojniam zaum ntawd, yog haiv neeg, thiab pab neeg coob, thiab tebchaws, thiab lus. Thiab kaum lub kub uas koj tau pom nyob saum tus tsiaj qus, cov no yuav ntxub tus pojniam luag pojniam, thiab yuav ua kom nws tiaj tus thiab liab qab, thiab yuav noj nws cev nqaij, thiab muab nws hlawv kub hnyiab rau hauv hluav taws. Rau qhov Vajtswv tau muab rau hauv lawv lub siab kom ua raws li nws lub siab nyiam, thiab kom sib haum siab, thiab muab lawv lub nceeg vaj rau tus tsiaj qus, mus txog thaum Vajtswv tej lus yuav tiav. Qhia Tshwm 17:12–17.

These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.

Cov “vajntxwv kaum no” no raug hais rov hais dua ntau zaus hauv Vajtswv Txojlus, thiab nyob hauv zaj keeb kwm ntawm Eliyas, Axaj, tus vajntxwv ntawm cov Yixalayees, yog tus thawj ntawm kaum xeem, thiab nws tau yuav Yexanpees ua pojniam. Yexanpees yog txoj hwjchim txiv plig loj thaum kawg ntawm lub ntiajteb, Eliyas yog cov tubtxib ntawm txoj xov ntawm tus timtswv thib peb, thiab Axaj yog tus thawj ntawm ib pab koomtes muaj kaum tus vajntxwv. Axaj sawv cev rau Tebchaws Meskas ua tus thawj coj ntawm United Nations nyob rau hauv zaj keeb kwm yaj saub ntawm txoj cai Hnub Xya. Thaum Ejypt raug Assyria txeeb, tus vajntxwv qaumteb hauv Daniel kaum ib plaub caug ob nyuam qhuav yuam kaum tus vajntxwv kom pom zoo muab lawv lub tebchaws rau txoj hwjchim txiv plig loj.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Thaum peb tab tom nce mus txog rau txoj kev kub ntxhov kawg, nws yog ib qho tseem ceeb kawg nkaus kom muaj kev sib haum xeeb thiab kev koom siab nyob hauv cov cuab yeej uas tus Tswv siv. Lub ntiaj teb puv npo nrog cua daj cua dub, tsov rog, thiab kev tsis sib haum xeeb. Los sis nyob hauv qab ib lub taub hau—lub hwj chim ntawm tus pope—cov neeg yuav sib koom ua ke los tawm tsam Vajtswv hauv tus kheej ntawm Nws cov tim khawv. Qhov kev sib koom no raug muab khi ruaj los ntawm tus neeg thim txoj kev ntseeg loj ntawd. Thaum nws nrhiav kev los koom ua ke nws cov neeg sawv cev hauv kev ua rog tawm tsam qhov tseeb, nws yuav ua haujlwm los faib thiab tawg khiav cov neeg txhawb nqa qhov tseeb ntawd. Kev khib, kev xav phem tsis muaj pov thawj, kev hais lus phem, yog nws tus uas txhawb kom muaj kev tsis sib haum xeeb thiab kev sib ceg sib ntxub.” Testimonies, volume 7, 182.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

Hauv nqe plaub caug ib peb peb caug no peb pom lo lus “dim,” thiab hauv nqe plaub caug ob peb kuj pom lo lus “dim” thiab, tiamsis ob lo no yog ob lo lus Henplais sib txawv. Lo lus uas txhais ua “dim” hauv nqe plaub caug ib txhais tias dim tawm mus zoo li yog vim qhov nplua zawv zawg. Nov yog lo lus uas txhais ua “dim” hauv Yaxayas tshooj nees nkaum nqe rau. “Hnub ntawd” “tus neeg nyob hauv kob no” nug tias lawv yuav dim tau li cas ntawm tus Axiliya uas “hnub ntawd” tab tom maj mam kov yeej lub ntiajteb no, raws li tau muab piv txwv qhia hauv Daniyee tshooj kaum ib thiab hauv ntau lwm nqe Vajluskub.

In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.

Hauv Daniyee tshooj kaum ib nqe plaub caug ib, thaum txoj cai papacy, los yog raws li Daniyee sawv cev txog nws, tus vajntxwv qaum teb, los yog raws li Yaxayas sawv cev txog nws, tus Axilia, tab tom kov yeej “thaj av uas muaj yeeb koob,” uas sawv cev rau Tebchaws Meskas, muaj ob pab neeg uas raug txheeb qhia tawm.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Nws yuav nkag mus rau hauv lub tebchaws uas muaj hwjchim ci ntsa iab, thiab ntau lub tebchaws yuav raug rhuav tshem; tiam sis cov no yuav dim ntawm nws txhais tes, yog Edos, thiab Mo‑as, thiab cov thawj ntawm cov tub Am‑moos. Daniel 11:41.

One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”

Ib pab yog cov “coob leej” uas raug rhuav tshem pov tseg, hos lwm pab raug sawv cev los ua “Edom, Moab thiab cov thawj ntawm cov menyuam Ammon.” Thaum txog txoj cai Sunday, Tshwmsim kaum yim nqe plaub hu cov uas tseem nyob hauv Npanpiloo kom “tawm los.”

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.

> Ces kuv hnov dua ib lub suab tawm saum ntuj tuaj, hais tias, Nej cov uas yog kuv haiv neeg, cia li tawm ntawm nws los, tsam nej yuav nrog koom hauv nws tej kev txhaum, thiab tsam nej yuav raug nws tej kev puastsuaj. Qhia Tshwm 18:4.

Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.

Edom, Moab thiab cov thawj ntawm cov xeeb ntxwv ntawm Amoos yog cov uas khiav dim los ntawm kev zawv zawg, ib yam li haiv neeg ntawm cov kob hauv Yaxayas nees nkaum tab tom vam tias yuav ua tau.

In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.

Hauv nqe plaub caug ib, lwm qhov kev ntxoov lus uas kuv tab tom hais txog yog tias hauv nqe plaub caug, plaub caug ib, thiab plaub caug ob peb pom lo lus “countries,” tiam sis hauv nqe plaub caug ib nws yog lo lus uas tau ntxiv nkag los xwb, tsis nyob hauv Daniel cov lus qub thiab tsis tsim nyog nyob ntawd. Muaj ntau lub tebchaws raug rhuav pov tseg hauv kev ua tiav ntawm nqe plaub caug thaum lub Soviet Union poob tas, thiab muaj ntau lub tebchaws raug txeeb thaum txoj kev kav ntawm papacy los tuav lub United Nations. Tiamsis thaum txoj cai Hnub Caiv Sunday nyob hauv Tebchaws Meskas los txog, cov “coob leej” uas raug rhuav pov tseg ntawd tsis yog ntau lub tebchaws, lawv tsuas yog cov Seventh-day Adventists xwb.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.

> “Yog hais tias lub teeb ntawm qhov tseeb twb tau muab nthuav rau koj lawm, qhib qhia hnub Xanpataus ntawm lo lus txib plaub, thiab qhia tias nyob hauv Vajtswv Txojlus tsis muaj ib lub hauv paus li rau kev cai tuav hnub Sunday, los tseem koj pheej khov kho lo rau hnub xanpataus cuav ntawd, tsis kam ua kom dawb huv hnub Xanpataus uas Vajtswv hu ua ‘Kuv hnub dawb huv,’ ces koj txais lub cim ntawm tus tsiaj qus. Qhov no tshwm sim thaum twg? Thaum koj mloog lus rau txoj cai txiav txim uas txib kom koj tsum tsis txhob ua haujlwm rau hnub Sunday thiab pe hawm Vajtswv, thaum uas koj paub tias hauv phau Vajlugkub tsis muaj ib lo lus li uas qhia tias hnub Sunday yog ib yam dab tsi dua li ib hnub ua haujlwm ib txwm muaj xwb, ces koj pom zoo txais lub cim ntawm tus tsiaj qus, thiab tsis lees txais Vajtswv lub foob.” Review and Herald, July 13, 1897.

Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.

Txhua tus tswv cuab ntawm pawg ntseeg Seventh-day Adventist yeej tau lees txais txoj kev qhia txog Hnub Xanpataus thaum lawv xub ua tswv cuab uas tau txais kev cai raus dej rau hauv pawg ntseeg, thiab lawv raug tuav tseg kom ris lub luag hauj lwm rau “lub teeb ntawm qhov tseeb” hais txog Hnub Xanpataus.

> “The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Kev hloov Hnub Xanpataus yog lub cim, lossis lub mloog, qhia txog txoj cai hwjchim ntawm pawg ntseeg Loos. Cov uas, thaum nkag siab txog tej lus thov ntawm lo lus txib plaub, tseem xaiv los coj hnub xanpataus cuav hloov chaw rau hnub tseeb, ces yog lawv tab tom pe hawm rau lub hwjchim ntawd uas tsuas yog nws xwb thiaj tau txib li ntawd. Lub cim ntawm tsiaj qus yog hnub xanpataus papas, uas lub ntiajteb no tau lees txais los hloov chaw rau hnub uas Vajtswv tau tsa tseg.”

> “No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.

> “Tsis tau muaj leejtwg tau txais lub cim ntawm tus tsiaj qus li. Lub sij hawm ntawm kev sim siab tseem tsis tau los txog. Muaj cov Khixatia tseeb nyob hauv txhua pawg ntseeg, tsis zam txawm yog hauv pawg ntseeg Loos Kas Tos Liv. Tsis muaj leejtwg raug txiav txim kom txog thaum lawv tau txais txoj kev kaj thiab tau pom txoj kev khi lus ntawm nqe lus txib plaub. Tiamsis thaum txoj cai lij choj yuav raug tshaj tawm kom yuam kom coj raws hnub Xanpataus cuav, thiab lub suab qw nrov ntawm tus tim tswv thib peb yuav ceeb toom tibneeg kom tawm tsam kev pe hawm tus tsiaj qus thiab nws daim duab, ces txoj kab cais ntawm yam cuav thiab yam tseeb yuav raug kos kom meej. Ces cov uas tseem pheej nyob hauv kev txhaum cai yuav tau txais lub cim ntawm tus tsiaj qus.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.

> “Nrog cov kauj ruam nrawm peb tab tom los ze rau lub sijhawm no. Thaum tej pawg ntseeg Protestant yuav koom tes nrog lub hwjchim ntiajteb kom txhawb nqa ib txoj kev ntseeg cuav, uas vim tawm tsam nws lawv cov yawg koob tau raug kev tsim txom hnyav tshaj plaws, ces hnub Xanpataus papal yuav raug yuam kom coj raws los ntawm txoj cai sib koom ua ke ntawm pawg ntseeg thiab xeev. Yuav muaj ib qho kev thim txoj kev ntseeg ntawm haiv neeg, uas yuav xaus tsuas yog rau kev puastsuaj ntawm haiv neeg xwb.” Manuscript 51, 1899.

At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”

Thaum txog txoj cai Hnub Caiv, tsuas yog cov uas yuav raug suav txim raws li qhov kaj ntawm tus tim tswv thib peb xwb yog cov Xya-Hnub Adventists, rau qhov tsuas yog thaum ntawd xwb cov uas nyob sab nraud ntawm Adventism thiaj yuav raug nthuav tawm rau txoj kev sim siab ntawm tus tim tswv thib peb. Cov “coob leej” uas raug pov tseg thaum txog txoj cai Hnub Caiv yog cov Adventists Laodicea, rau qhov “kev txiav txim pib ntawm Vajtswv lub tsev.”

> So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

> Yog li no cov tom qab yuav ua cov xub thawj, thiab cov xub thawj yuav ua cov tom qab: rau qhov coob leej raug hu, tab sis tsawg leej raug xaiv. Mathais 20:16.

Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.

Yaxaya yog ib tug “cim thiab ib qho kev xav tsis thoob” rau tim Ejipt thiab Ethiopia txog kev kov yeej lub ntiaj teb zuj zus ntawm cov papacies. Ejipt yog Cov Tebchaws Koom Tes; Ethiopia yog Tebchaws Meskas thiab Assyria yog lub papacy. Nyob hauv qhov chaw ntawm zaj keeb kwm yav tom ntej ntawd Yaxaya pib nthuav qhia ib co lus faj lem txog kev puastsuaj. Tshooj nees nkaum-ob yog hais txog cov Laudikees uas raug muab rhuav tshem thaum txoj cai hnub Caiv thiab cov Filadefiya uas hu “Edom, Mau-a, thiab cov thawj ntawm cov me nyuam Amoos” tawm hauv Npanpiloo.

Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.

Adventism txheej Laodicea tsis muaj tus cwj pwm tsim nyog kom tau txais kev cawmdim, thiab lawv raug ntuav tawm ntawm tus Tswv lub qhov ncauj thaum txog txoj cai Hnub Sunday. Kuv hais txog qhov tseeb no tsuas yog kom hais ntxiv rau lub ntsiab lus tom ntej xwb. Yaxayas nees nkaum ob sawv cev rau lwm qhov laj thawj uas Laodicea thiaj poob lawm, vim txoj lus faj lem txog kev puas tsuaj ntawd yog tawm tsam lub hav ntawm “zeem muag.” Muaj ob lo lus Henplais tseem ceeb uas raug txhais ua “zeem muag.” Ib lo sawv cev rau cov xwm txheej uas tshwm tuaj raws li txheej txheem yaj saub, hos lwm lo sawv cev rau ib qho kev zeem txog Khetos. Ib qho yog nyob sab nraud ntawm pawg ntseeg, hos lwm qhov yog nyob sab hauv pawg ntseeg. Lo lus hauv tshooj nees nkaum ob yog lo lus zeem muag uas sawv cev rau cov xwm txheej yaj saub, thiab nws yog tib lo lus uas raug txhais ua “zeem muag” hauv phau Paj Lug.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Qhov uas tsis muaj lub zeem muag, cov neeg yuav piam mus; tiamsis tus uas ceev raws txoj kevcai, nws yog tus tau koob hmoov. Paj Lug 29:18.

The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.

“Lub nra hnyav ntawm hav ntawm kev ua yog toog” yog ib lo lus faj lem uas qhia kom paub ob pab neeg pe hawm nyob hauv Vajtswv pawg ntseeg thaum kawg ntawm lub ntiajteb no. Ib pab uas Shebna sawv cev yog Laodicea, hos lwm pab yog Philadelphia uas Eliakim, Hilkiah tus tub, sawv cev. Qhov sib txawv ntawm ob pab hauv tshooj no yeej yog tib qho kev sib txawv ib yam li hauv zaj lus piv txwv txog kaum tus nkauj xwb. Ib pab muaj roj thaum ib tag hmo, hos lwm pab tsis muaj. “Roj” ua ib lub cim sawv cev rau ntau yam tseeb sib txawv raws li lub ntsiab lus nyob hauv qhov chaw uas pom nws, tiam sis hauv Yaxayas nees nkaum-ob lo “roj” ntawm kaum tus nkauj xwb no raug sawv cev los ntawm lo lus “kev ua yog toog.” Ib pab muaj “roj,” hos lwm pab tsis muaj.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Cov neeg raug pleev roj sawv ntawm tus Tswv uas kav tag nrho lub ntiajteb, muaj txoj hauj lwm uas ib zaug tau muab rau Xatas ua tus kerub uas npog. Los ntawm cov neeg dawb huv uas nyob ib ncig ntawm Nws lub zwm txwv, tus Tswv tswj kom muaj kev sib txuas lus tsis tu ncua nrog cov neeg nyob hauv ntiajteb. Cov roj kub sawv cev rau txoj kev tshav ntuj uas Vajtswv siv los txhawb cov teeb ntawm cov neeg ntseeg kom muaj roj txaus, xwv kom lawv txhob ploj nthav thiab tuag. Yog tias tsis yog vim cov roj dawb huv no raug nchuav los saum ntuj los hauv tej lus ntawm Vajtswv tus Ntsuj Plig, ces cov cuab yeej ntawm txoj kev phem yuav muaj hwj chim tswj tibneeg tas nrho.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Vajtswv raug tsis hwm thaum peb tsis txais cov lus uas Nws xa tuaj rau peb. Yog li no peb thiaj tsis kam txais cov roj kub uas Nws yuav hliv rau hauv peb tej ntsuj plig kom xa mus rau cov uas nyob hauv qhov tsaus ntuj. Thaum huab lus yuav los hais tias, ‘Saib maj mam, tus nraug vauv los lawm; nej cia li tawm mus tos nws,’ cov uas tsis tau txais cov roj dawb huv, cov uas tsis tau khaws cia txoj kev tshav ntuj ntawm Khetos rau hauv lawv lub siab, yuav pom, ib yam li cov nkauj xwb ruam, tias lawv tsis tau npaj txhij mus ntsib lawv tus Tswv. Lawv tsis muaj, nyob hauv lawv tus kheej, lub hwjchim kom tau txais cov roj ntawd, thiab lawv lub neej raug puas tsuaj. Tiamsis yog thov Vajtswv tus Ntsuj Plig Dawb Huv, yog peb thov ntuas zoo li Mauxes tau thov tias, ‘Qhia koj lub yeeb koob rau kuv pom,’ ces Vajtswv txoj kev hlub yuav raug muab nchuav rau hauv peb lub siab. Los ntawm cov kav kub, cov roj kub yuav raug xa tuaj rau peb. ‘Tsis yog los ntawm lub peevxwm, los yog los ntawm lub hwjchim, tiamsis yog los ntawm kuv tus Ntsuj Plig, tus Tswv ntawm cov Tub Rog hais li ntawd.’ Los ntawm kev txais cov kab ci ntsa iab ntawm Lub Hnub ntawm Kev Ncaj Ncees, Vajtswv cov me nyuam ci ntsa iab zoo li tej teeb hauv lub ntiajteb.” Review and Herald, July 20, 1897.

The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.

Cov ntsujplig ntawm cov yaj saub sib haum xeeb ib leeg nrog ib leeg, thiab Xakhaliyas ob tug raug xaiv tseg pleev roj kuj yog ob tug timkhawv hauv Tshwmsim tshooj kaum ib thiab.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.

> “Hais txog ob tug timkhawv no tus yaj saub tseem tshaj tawm ntxiv tias: ‘Cov no yog ob tsob ntoo txiv roj, thiab ob lub teeb txawb uas sawv ntawm Vajtswv tus uas kav lub ntiajteb.’ Tus sau nkauj nkauj nraug hais tias, ‘Koj lo lus yog lub teeb rau kuv txhais ko taw, thiab yog qhov kaj rau kuv txojkev.’ Revelation 11:4; Psalm 119:105. Ob tug timkhawv no sawv cev rau Vajluskub ntawm Phau Qub thiab Phau Tshiab. Ob leeg puavleej yog tej lus timkhawv tseem ceeb hais txog keeb kwm thiab kev nyob mus ib txhis ntawm Vajtswv txoj kevcai. Ob leeg kuj yog timkhawv txog txojkev cawm seej thiab. Cov qauv, tej xyeem txi, thiab tej lus faj lem hauv Phau Qub taw qhia mus tom ntej rau tus Cawm Seej uas yuav los. Cov Txoj Moo Zoo thiab tej ntawv xa xov hauv Phau Tshiab qhia txog tus Cawm Seej uas twb los lawm raws nraim li tau hais tseg ua ntej los ntawm cov qauv thiab tej lus faj lem.” The Great Controversy, 267.

Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.

Xakhaliyas ob tug uas raug pleev roj sawv cev rau txoj txheej txheem ntawm kev sib txuas lus uas tau muab ua duab piv txwv hauv Tshwmsim tshooj ib. “Cov roj” ntawd, uas yog zaj “kev ua yog toog” yaj saub hais txog cov xwm txheej hauv keeb kwm, raug xa tawm los ntawm Phau Qub thiab Phau Tshiab. Hauv Tshwmsim kaum ib, ob tug tim khawv no raug qhia kom meej los ntawm lub ntsiab lus uas nyob ib puag ncig tias yog Mauxes thiab Eliyas. Mauxes thiab Eliyas yog ib lub cim rau lawv tus kheej.

When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.

Thaum sawv cev ua ke ib yam li ntawm Roob Kev Hloov Hwjchim los yog Tshwm Sim kaum ib, nkawd yog cim ntawm ob txoj kev tseeb sib txawv. Ntawm lub roob, nkawd sawv cev rau cov timkhawv tuag rau txoj kev ntseeg thaum lub sij hawm teebmeem ntawm txoj cai hnub Sunday thiab ib puas plaub caug plaub txhiab leej, hos hauv Tshwm Sim kaum ib nkawd sawv cev rau Phau Qub thiab Phau Tshiab. Tiamsis rau Adventism, nkawd sawv cev ntau tshaj ntawd thiab. Ob tug timkhawv rau cov Yudais yog “txoj cai thiab cov yaj saub,” uas sawv cev rau Phau Qub, hos ob tug timkhawv rau cov Khixatia yog Phau Qub thiab Phau Tshiab, tiamsis rau Adventism ob tug timkhawv yog Vajtswv Txojlus thiab Yexus tej lus timkhawv. Vim li no thiaj ua rau Yauhas nyob hauv Patmos.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Kuv Yauhas, uas yog nej tus kwvtij thiab tus uas nrog nej koom hauv kev txom nyem, thiab hauv lub nceeg vaj thiab kev ua siab ntev ntawm Yexus Khetos, tau nyob rau hauv kob uas hu ua Patmos, vim lo lus ntawm Vajtswv, thiab vim zaj lus tim khawv txog Yexus Khetos. Qhia Tshwm 1:9.

In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.

Hauv Yaxayas tshooj nees nkaum-ob, ob tug timkhawv yog Mauxes thiab Eliyas raug sawv cev rau, txawm li ntawd los tsuas paub tau xwb yog nej siv lub ntsiab cai ntawm Alpha thiab Omega rau hauv tshooj ntawd. Cia li xav txog qhov chaw uas Yexus pib Nws txoj kev piav qhia txog “zeem muag” ntawm cov xwm txheej yaj saub rau Nws cov thwjtim ntawm txoj kev mus rau Emmaus.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.

> “Pib ntawm Mauxes, tus Alpha tiag tiag ntawm keeb kwm Vajlugkub, Khetos tau piav qhia nyob hauv txhua phau Vajlugkub txog tej yam uas hais txog Nws Tus Kheej.” Desire of Ages, 796.

Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.

Eliyas yog tus yaj saub uas tshwm sim ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv, nrog ib txoj xov raws li lub hauv paus ntsiab cai ntawm Alpha thiab Omega, tig siab ntawm cov yawg koob (alpha) mus rau cov me nyuam (omega). Mauxes thiab Eliyas sawv cev rau alpha thiab omega ntawm kev faj lem hauv Phau Vajlugkub. Yog koj hnov tau, Mauxes yog William Miller. Mauxes thiab Miller nkawd ob leeg tuag, thiab nkawd ob leeg raug txheeb xyuas los ntawm kev tshoov siab tias yog cov tau txais kev cawm dim. Mauxes mas yeej raug sawv rov los tam sim tom qab nws tuag, tiam sis cov tim tswv tseem tos ncig ntawm Miller lub ntxa mus txog thaum nws sawv rov los. Eliyas sawv cev rau tus tub txib kawg ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv yuav los txog.

> “The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> Cov Yudais sim txwv tsis pub tshaj tawm txoj xov uas tau raug yav tom ntej hauv Vajtswv Txojlus lawm; tiam sis yuav tsum kom tej lus faj lem ua tiav. Tus Tswv hais tias, ‘Saib seb, Kuv yuav xa tus yaj saub Eliyas los cuag nej ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv yuav los’ (Malachi 4:5). Yuav muaj ib tug los nyob hauv Eliyas tus ntsuj plig thiab lub hwj chim, thiab thaum nws tshwm los, tibneeg yuav hais tau tias, ‘Koj kub siab dhau lawm, koj txhais Vajlugkub tsis raws txoj kev tsim nyog. Cia kuv qhia koj seb yuav qhia koj txoj xov li cas.’

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.

> “Muaj coob leej coob tus uas tsis muaj peev xwm cais tau qhov haujlwm ntawm Vajtswv thiab qhov haujlwm ntawm tibneeg. Kuv yuav hais qhov tseeb raws li Vajtswv pub rau kuv, thiab tam sim no kuv hais tias, Yog nej tseem pheej nrhiav kev txhaum, muaj lub siab sib cav sib ceg, nej yuav tsis paub qhov tseeb li. Yexus hais rau Nws cov thwjtim tias, ‘Kuv tseem muaj ntau yam yuav hais rau nej, tiamsis nej tseem ris tsis taus tam sim no’ (John 16:12). Lawv tsis tau nyob hauv ib yam xwm txheej uas yuav txaus siab rau tej yam dawb huv thiab nyob mus ib txhis; tiamsis Yexus tau cog lus tias yuav xa Tus Nplij Siab los, uas yuav qhia lawv txhua yam, thiab yuav ua rau lawv nco txhua yam uas Nws tau hais rau lawv. Cov kwvtij, peb yuav tsum tsis txhob tso siab rau tibneeg. ‘Nej cia li tseg ntawm tibneeg, uas nws txoj sia tsuas nyob hauv nws lub qhov ntswg xwb: rau qhov nws yuav suav ua dabtsi?’ (Isaiah 2:22). Nej yuav tsum dai nej tej ntsuj plig uas tsis muaj peev xwm pab tau nej tus kheej rau saum Yexus. Nws tsis tsim nyog rau peb haus dej ntawm qhov chaw dej nyob hav, thaum tseem muaj ib lub qhov dej nyob saum roob. Cia peb tso tej kwj deg qis tseg; cia peb los rau tej qhov dej txhawv siab dua. Yog muaj ib qho ntsiab lus ntawm qhov tseeb uas nej tsis to taub, uas nej tsis pom zoo, ces nej yuav tsum tshawb nrhiav, muab Vajluskub piv rau Vajluskub, khawb tus nqaj ntawm qhov tseeb nqes tob rau hauv lub qhov tsuas ntawm Vajtswv Txojlus. Nej yuav tsum muab nej tus kheej thiab nej tej kev xav tso rau saum Vajtswv lub thaj txi, muab nej tej tswv yim uas twb xav ua ntej lawm tso tseg, thiab cia Ntsuj Plig saum Ntuj Ceebtsheej coj nej mus rau hauv txhua qhov tseeb.” Selected Messages, book 1, 412.

In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.

Hauv Yaxayas nees nkaum ob, Shebna thiab Eliakim sawv cev rau cov neeg ntse thiab cov neeg ruam hauv Adventism thaum kawg ntiajteb no, thaum tus vajntxwv qaum teb tab tom tawm tsam Yeluxalees. Eliakim, Hilkiah tus tub, muaj “yog toog pom”; Shebna tsis muaj.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Qhov uas tsis muaj lub zeem muag, haiv neeg yuav puam tsuaj; tiam sis tus uas ua raws li txoj kevcai, nws yog tus tau koob hmoov. Paj Lug 29:18.

The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.

Lo lus faj lem, uas yog “zeem muag” ntawm nqe no, hais txog ob yam. Koj to taub txog qhov kev nce ntxiv ntawm lub teeb faj lem thiab koj yuav ciaj; yog koj tsis to taub—koj yuav tuag. Yog koj tsis to taub, ces koj tsis muaj peev xwm npaj los tuav Hnub Xanpataus thaum lub sij hawm kev sim siab ntawm txoj cai Sunday. Nws yuav yog, “lig dhau lawm.” Thaum cov Adventists Laodicea raug swb thaum txoj cai Sunday los txog, lawv tsis lees txais txoj cai vim lawv twb tsis lees txais “zeem muag ntawm qhov tseeb” lawm. Lawv tsis muaj roj, lawv tsis to taub txog qhov kev nce ntxiv ntawm kev paub uas raug qhib tawm tsis ntev ua ntej lub sijhawm probation kaw.

> Because 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. Revelation 3:17.

> Vim hais tias koj hais tias, Kuv yog neeg nplua nuj, thiab muaj cuab tam nplua mias, thiab tsis xav tau ib yam dabtsi li; tiam sis koj tsis paub tias koj yog tus txom nyem, thiab tus khuv leej tsim nyog, thiab pluag, thiab dig muag, thiab liab qab. Tshwm Sim 3:17.

Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.

Yaxayas lub cim yog tias nws taug kev liab qab thiab ko taw dawb tau peb xyoos. Nws tau ua li ntawd kom ceeb toom cov uas yuav kam txais kev ceeb toom los ntawm nws tej lus faj lem, tias yog nej tsis to taub txog qhov kev ua yog toog ntawm tej xwm txheej faj lem, nej yuav los txog rau txoj cai Hnub Caiv thiab yuav dhau los ua neeg raug txhom coj mus nyob rau hauv ib qho xwm txheej txom nyem, qhuav qhawv, pluag, dig muag thiab liab qab. Yaxayas yog ib lub cim thiab ib yam uas ua rau xav tsis thoob rau Yaxayas tiam keeb kwm, tiam sis tseem tshaj ntawd rau thaum kawg ntawm lub ntiaj teb.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Tam sim no tau tshwm sim rau lawv ua yam piv txwv; thiab lawv tau raug sau cia tseg rau peb txoj kev ceeb toom, rau peb cov uas lub sijhawm kawg ntawm lub ntiajteb twb los txog lawm. 1 Kaulinthaus 10:11.

In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”

Hauv thawj tsib nqe ntawm tshooj nees nkaum ob, Yeluxalees, uas yog lub nroog ntawm Daviv, raug txheeb tias yog ib lub “nroog muaj suab nrov ncha,” ib lub “nroog xyiv fab” uas puv npo “kev kub ntxhov.” Ib lo lus hais qub hauv Vajluskub, uas txawm yog cov neeg ntiajteb los kuj siv thiab, raug siv hauv tshooj no los sawv cev rau lub nroog “xyiv fab” “muaj suab nrov ncha” uas puv npo “kev kub ntxhov,” thaum cov nyob hauv nqe kaum peb hais nrog kev xyiv fab tias, “cia peb noj thiab haus; rau tagkis peb yuav tuag.” Tiamsis, txawm lawv muaj kev xyiv fab, lawv cov txiv neej raug tua lawm, los tsis yog raug ntaj tua, thiab tsis yog nyob hauv kev ua rog, yog li ntawd Yaxayas thiaj tsa lo lus nug tias, “Koj mob dabtsi?”

Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.

Yam uas tab tom tsim txom lawv, qhov ntawd twb ua rau lawv nce mus rau saum ru tsev lawm. “Saum ru tsev” yog ib lub cim qhia txog kev pe hawm lub hnub, lub hli, thiab cov hnub qub; nws yog ib lub cim ntawm kev ntseeg dab qhuas sab ntsuj plig. Hauv nqe lus no, cov Adventist tab tom nyob hauv ib txoj kev dag ntxias sab ntsuj plig.

> And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.

> Thiab cov uas pe hawm pab tub rog saum ntuj ceeb tsheej saum tej ru tsev; thiab cov uas pe hawm thiab cog lus los ntawm tus Tswv, thiab tseem cog lus los ntawm Malcham; thiab cov uas tig rov qab ntawm tus Tswv lawm; thiab cov uas tsis tau nrhiav tus Tswv, thiab tsis tau thov nug ntawm nws.

> Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.

> Nyob twjywm ywm ntawm tus Tswv Vajtswv xub ntiag; rau qhov hnub ntawm tus Tswv twb nyob ze lawm; rau qhov tus Tswv tau npaj ib txoj kev txi lawm, nws tau hu nws cov qhua. Thiab yuav muaj tias nyob rau hnub ntawm tus Tswv txoj kev txi ntawd, kuv yuav rau txim rau cov thawjcoj, thiab vajntxwv cov tub, thiab txhua tus uas hnav tsoos tsho txawv tebchaws. Nyob rau tib hnub ntawd thiab kuv yuav rau txim rau txhua tus uas dhia hla lub chaw ncaws qhov rooj, uas puv lawv cov tswv tej tsev nrog kev ua phem thiab kev dag ntxias. Zephaniah 1:5–9.

At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.

Thaum txog lub sijhawm teeb meem ntawm txoj cai Hnub Caiv, Adventism, uas sawv cev los ntawm Yeluxalees, nyob hauv “lub hav ntawm qhov pom kev.” Cov uas tsis lees txais zaj lus faj lem uas sawv cev los ntawm “cov roj” lossis “qhov pom kev” tab tom xyaum kev dab qhuas ntsuj plig, yam uas Povlauj hais txog hauv Ob Tesxalaunika. Nyob ntawd peb kuj pom cov uas (Shebna) tsis tau txais txoj kev hlub ntawm qhov tseeb.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.

> Vim li no Vajtswv thiaj yuav tso txoj kev dag ntxias uas muaj hwj chim los rau lawv, kom lawv ntseeg txoj kev dag ntawd: xwv kom txhua tus uas tsis ntseeg qhov tseeb, tiamsis zoo siab rau txoj kev tsis ncaj ncees, yuav raug txiav txim rau txim. 2 Thessalonians 2:11, 12.

Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.

Yog lawm, lo lus “qhov tseeb” uas Povlauj siv yog lo lus Kili Greek uas raug muab los ntawm lo lus Henplais “qhov tseeb,” lo lus uas raug tsim los ntawm kev muab peb tug tsiaj ntawv Henplais uas sawv cev rau Alpha thiab Omega los ua ke. Kev tsis lees txais “qhov tseeb” uas raug sawv cev ua lub hauv paus ntsiab cai ntawm Alpha thiab Omega, coj kev dag ntxias muaj hwj chim los rau cov neeg Laudikees, thiab qhov kev dag ntxias ntawd yog kev ntseeg dab.

> “Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

> “Tus yaj saub Yaxayas hais tias: ‘Thaum lawv yuav hais rau nej tias, Cia li mus nrhiav cov uas muaj dab paub, thiab cov txawj ua neeb ua yaig uas ntxhi thiab yws yws ntawd: puas yog ib haiv neeg tsis tsim nyog nrhiav lawv tus Vajtswv? puas yog nrhiav cov neeg tuag rau cov neeg ciaj sia? Mus rau txoj kevcai thiab mus rau zaj lus timkhawv: yog lawv hais tsis raws li lo lus no, mas vim tsis muaj qhov kaj nyob hauv lawv li.’ Yaxayas 8:19, 20. Yog neeg kam txais qhov tseeb uas tau hais meej kawg nkaus hauv Vajlugkub txog tibneeg lub cev xwm thiab hais txog lub xeev ntawm cov neeg tuag, lawv yuav pom hauv cov lus thov thiab hauv tej yam uas kev ntseeg dab qhia tawm ntawd yog Xatas txoj haujlwm nrog hwjchim thiab tej cim thiab tej yam txujci dag. Tiamsis es lawv yuav tso tseg txoj kev ywj pheej uas haum siab rau lub siab nqaij tawv, thiab tsis lees tseg tej kev txhaum uas lawv hlub, mas coob leej kaw lawv lub qhov muag tsis kam txais qhov kaj thiab tseem ncaj qha mus ntxiv, tsis quav ntsej tej lus ceeb toom, thaum Xatas tab tom xaws nws tej vas ncig lawv, thiab lawv thiaj dhau los ua nws tej tsiaj raug ntes. ‘Vim lawv tsis tau txais kev hlub rau qhov tseeb, kom lawv thiaj dim tau,’ yog li ntawd ‘Vajtswv yuav cia txoj kev dag ntxias muaj hwjchim los raug lawv, kom lawv ntseeg tej lus dag.’ 2 Thexalaunikes 2:10, 11.” Kev Tsis Sib Haum Loj, 559.

In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.

Hauv Yaxayas nees nkaum ob, cov neeg hauv lub nroog uas muaj kev zoo siab raug tua pov tseg, tiam sis tsis yog los ntawm kev sib ntaus rog lossis los ntawm ntaj; lawv raug khi ua ke thiab raug tua nrog cov thawj coj uas tau khiav lawm.

> “If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.

> “Yog pawg ntseeg taug ib txoj kev zoo ib yam li txoj uas lub ntiaj teb taug, lawv yuav raug tib txoj hmoo. Tsis yog li ntawd xwb, tiamsis vim lawv tau txais qhov kaj ntau dua, lawv txoj kev rau txim yuav hnyav dua li ntawm cov uas tsis hloov siab lees txim.

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> “Peb uas yog ib haiv neeg lees tias peb muaj qhov tseeb ua ntej tshaj txhua haiv neeg lwm tus nyob saum npoo lub ntiaj teb no. Yog li ntawd peb txoj sia thiab peb tus cwj pwm yuav tsum nyob sib haum nrog txoj kev ntseeg zoo li ntawd. Hnub ntawd twb los ze rau peb lawm thaum cov neeg ncaj ncees yuav raug khi ua pob ib yam li nplej muaj nqis rau hauv lub tsev khaws qoob saum ntuj ceeb tsheej, hos cov neeg phem yuav raug sau ua ke ib yam li txhauv rau hauv cov hluav taws ntawm hnub kawg loj kawg nkaus. Tiamsis nplej thiab txhauv ‘hlob ua ke mus txog thaum sau qoob loo.’” Testimonies, volume 5, 100.

The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.

Cov thawj coj hauv Yaxayas nees nkaum ob tau raug khi ua ke los ntawm “cov neeg tua xub.” Shebna raug txheeb tias yog ib tug thawj coj saib xyuas tsev, thiab nws txoj hauj lwm yuav raug muab rau Eliakim, tus tub ntawm Hilkiah. Hauv Yaxayas nees nkaum ob, zaj lus faj lem uas sawv cev los ntawm “lub zeem muag” ntawm tej xwm txheej yaj saub tau tsim ob pab neeg pe hawm nyob hauv Yeluxalees thaum vajntxwv sab qaum teb tab tom los ze. Ib pab tab tom raug khi cia rau lub txhab qoob saum ntuj, hos lwm pab raug khi cia rau tej hluav taws ntawm hnub kawg. Yam uas tau khi cov neeg phem ntawd yog “cov neeg tua xub,” uas yog ib qho ntawm ntau lub cim uas sawv cev rau Islam hauv Vajtswv Txojlus.

> And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.

> Thiab cov uas seem nyob ntawm tus naj npawb ntawm cov neeg tua hneev, yog cov neeg muaj hwj chim ntawm Khe-da cov menyuam, yuav raug txo kom tsawg dua; rau qhov tus Tswv, Yixayee tus Vajtswv, tau hais li ntawd. Yaxayas 21:17.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Thiab cov no yog cov npe ntawm Ixama‑ees cov tub, raws li lawv tej npe, raws li lawv tej xeem: tus tub hlob ntawm Ixama‑ees yog Nenpaj‑aus; thiab Khedas, thiab Atebe‑ees, thiab Mipas‑as, thiab Mixema, thiab Duma, thiab Masa, Hadas, thiab Tema, Yetus, Nafis, thiab Khetema: Cov no yog Ixama‑ees cov tub, thiab cov no yog lawv tej npe, raws li lawv tej zos, thiab raws li lawv tej chaw ruaj khov; kaum ob tug thawj uas kav raws li lawv tej haiv neeg. Chivkeeb 25:13–16.

The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.

Kev coj noj coj ua ntawm Adventism raug cov tub tua nees xuas xub khi thaum lawv tsis lees txais txoj xov uas hais tias Islam tau tawm tsam Tebchaws Meskas rau hnub tim 11 lub Cuaj Hli, 2001, raws li kev ua tiav ntawm Vajlugkub tej lus faj lem. Kev tawm tsam rau 9/11 yog qhov lees paub tseeb ntawm txoj xov uas tau raug qhib lub foob rau xyoo 1989, thaum lub Soviet Union poob lawm. Islam qhov kev tawm tsam rau 9/11 muaj kev sib txig nrog hnub tim 11 lub Yim Hli, 1840, thaum ib zaj lus faj lem hais txog Islam raug txwv tau muab hwj chim rau thawj tus timtswv txoj xov los ntawm kev lees paub Miller txoj cai tseem ceeb tshaj plaws hauv lus faj lem, uas yog ib hnub sawv cev rau ib xyoos. Hnub tim 11 lub Yim Hli, 1840 yog kev ua tiav ntawm ib qho xwm txheej uas tau raug twv ua ntej raws li txoj ntsiab cai ib hnub rau ib xyoos. Thaum nws tau ua tiav lawm thawj tus timtswv txoj xov thiaj raug nqa mus rau txhua lub chaw tshaj txoj moo zoo hauv lub ntiajteb.

9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.

9/11 tau lees paub txog txoj cai tseem ceeb ntawm “kev ua yog toog pom” uas tau muab rau Adventism tshaj tawm. Txoj cai ntawd yog tias keeb kwm rov muaj dua. Thaum txoj cai hais tias ib hnub sawv cev rau ib xyoos tau raug lees paub rau hnub tim 11 Lub Yim Hli, 1840, tus timtswv muaj hwjchim loj hauv Tshwmsim tshooj kaum tau nqes los, cim txog kev raug txhawb kom muaj zog ntawm Miller txoj xov ntawm teev kev txiav txim, yog li ntawd thiaj ua hom qhia ua ntej txog thaum tus timtswv hauv Tshwmsim tshooj kaum yim nqes los rau hnub 9/11.

> “How 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.

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

There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.

Muaj tseeb tiag tias tseem muaj ntau yam ntxiv uas yuav hais tau txog Islam, tab sis Shebna sawv cev rau cov uas tsis lees txais “zeem muag” ntawm keeb kwm yaj saub uas raug tsa saum lub hauv paus ntawm kev rov tshwm dua ntawm keeb kwm, nrog rau qhov tseeb thawj ntawm kev rov tshwm dua ntawm keeb kwm—uas yog qhov pib ntawm ib yam qhia txog qhov kawg ntawm ib yam ntawd. Kev txwv tuav Islam rau hnub August 11, 1840 tau coj tus timtswv hauv Revelation ten nqes los, thiab kev tso Islam dim rau 9/11 tau coj tus timtswv hauv Revelation eighteen nqes los.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.

> Thiab kuv hais tias, Nej cov thawj ntawm Yakhauj, thiab nej cov nom ntawm tsev neeg Ixayees, thov nej mloog; puas yog nej tsis tsim nyog paub txoj kev txiav txim? Nej yog cov uas ntxub qhov zoo, thiab hlub qhov phem; nej hle lawv daim tawv tawm ntawm lawv, thiab tshem lawv nqaij tawm ntawm lawv cov pob txha; nej kuj noj kuv haiv neeg tej nqaij, thiab nplua lawv daim tawv tawm ntawm lawv; nej tsoo lawv tej pob txha, thiab txiav ua tej daim, ib yam li ua nqaij rau hauv lauj kaub, thiab ib yam li nqaij nyob hauv yias cub. Ces lawv yuav quaj thov tus Tswv, tiamsis nws yuav tsis mloog lawv li; nws tseem yuav zais nws lub ntsej muag ntawm lawv nyob rau lub sijhawm ntawd, raws li lawv tau coj kev phem rau hauv lawv tej kev ua. Tus Tswv hais li no txog cov cev Vajtswv lus uas ua rau kuv haiv neeg yuam kev, uas tom nrog lawv cov hniav thiab qw hais tias, Kev thaj yeeb; hos tus uas tsis muab dabtsi tso rau hauv lawv lub qhov ncauj, lawv txawm npaj kev rog tawm tsam nws. Vim li no hmo ntuj yuav los rau nej, kom nej txhob muaj yog toog pom; thiab kev tsaus ntuj yuav los rau nej, kom nej txhob ua kev twv tom ntej; lub hnub yuav poob saum cov cev Vajtswv lus, thiab nruab hnub yuav tsaus nti saum lawv. Ces cov pom yog toog yuav txaj muag, thiab cov twv tom ntej yuav poob ntsej muag; muaj tseeb, lawv txhua tus yuav npog lawv daim di ncauj, rau qhov tsis muaj lus teb ntawm Vajtswv. Tiamsis kuv tiag tiag puv npo hwjchim los ntawm tus Tswv tus Ntsuj Plig, thiab puv npo kev txiav txim, thiab lub zog, kom tshaj tawm rau Yakhauj nws txoj kev ua txhaum, thiab rau Ixayees nws txoj kev txhaum. Nej cov thawj ntawm tsev neeg Yakhauj, thiab nej cov nom ntawm tsev neeg Ixayees, uas ntxub txoj kev txiav txim, thiab hloov txhua yam ncaj ncees kom qias, thov nej mloog qhov no. Lawv txhim Xi‑oo nrog ntshav, thiab Yeluxalees nrog kev tsis ncaj. Nws cov thawj txiav txim rau nqi zog, nws cov pov thawj qhia rau nqi zog, thiab nws cov cev Vajtswv lus twv tom ntej rau nyiaj; txawm li ntawd los lawv tseem vam khom tus Tswv, thiab hais tias, Tus Tswv puas tsis nyob hauv peb? Tsis muaj kev phem twg yuav los raug peb. Mikha 3:1–11.

> And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.

> Thiab txhua haiv neeg coob coob uas tuaj tawm tsam Ariel [Yeluxalees], txawm yog txhua tus uas tawm tsam nws thiab nws lub chaw tiv thaiv, thiab uas ua rau nws txom nyem, yuav zoo li ib tug npau suav ntawm hmo ntuj. Nws yuav yog ib yam li thaum ib tug neeg tshaib plab npau suav pom tias, saib seb, nws tab tom noj mov; tab sis thaum nws tsaug zog los, nws tus plig tseem khoob lug: los yog ib yam li thaum ib tug neeg nqhis dej npau suav pom tias, saib seb, nws tab tom haus dej; tab sis thaum nws tsaug zog los, saib seb, nws qaug zog, thiab nws tus plig tseem ntshaw noj ntshaw haus: li ntawd xwb thiaj yuav yog cov haiv neeg coob coob uas tawm tsam lub roob Xi-oos. Nej cia li nyob twjywm thiab xav tsis thoob; nej cia li qw nrov thiab quaj: lawv qaug cawv, los tsis yog vim cawv txiv hmab; lawv tab meeg, los tsis yog vim dej cawv muaj zog. Rau qhov tus Tswv tau muab tus ntsuj plig tsaug zog tob tob los rau saum nej, thiab tau kaw nej ob lub qhov muag lawm: cov yaj saub thiab nej cov thawj, cov uas pom yog toog, nws tau npog lawv lawm. Thiab tej yog toog no tas nrho tau dhau los ua rau nej zoo li tej lus hauv ib phau ntawv uas raug muab kaw, uas neeg muab rau ib tug uas txawj nyeem, hais tias, Thov nyeem qhov no: thiab nws hais tias, Kuv nyeem tsis tau; vim nws raug kaw lawm: Thiab phau ntawv ntawd raug muab rau tus uas tsis txawj nyeem, hais tias, Thov nyeem qhov no: thiab nws hais tias, Kuv tsis txawj nyeem. Vim li no tus Tswv thiaj hais tias, Vim haiv neeg no los ze kuv tsuas yog nrog lawv lub qhov ncauj, thiab nrog lawv daim di ncauj lawv hwm kuv, tab sis lawv tau muab lawv lub siab tshem mus deb ntawm kuv lawm, thiab lawv txoj kev ntshai kuv tsuas yog kawm raws li tibneeg tej lus qhuab qhia xwb: Yog li ntawd, saib seb, kuv yuav ua ib txoj haujlwm uas txaus xav tsis thoob nyob hauv haiv neeg no, yog ib txoj haujlwm txaus xav tsis thoob thiab yog ib yam uas ua rau xav tsis thoob kawg li: rau qhov lawv cov neeg txawj ntse txoj kev txawj ntse yuav ploj mus, thiab lawv cov neeg ntse siab txoj kev nkag siab yuav raug muab zais lawm. Kev txom nyem yuav los rau cov uas nrhiav kev zais lawv tej tswv yim tob tob ntawm tus Tswv, thiab lawv tej hauj lwm nyob hauv qhov tsaus ntuj, thiab lawv hais tias, Leejtwg pom peb? thiab leejtwg paub peb? Yeej muaj tseeb, nej txoj kev tig tej xwm txheej ua ntxeev qab yuav raug suav ib yam li tus kws puab lauj kaub cov av nplaum: rau qhov puas yog yam uas raug ua yuav hais txog tus uas ua nws tias, Nws tsis tau ua kuv? los yog puas yog yam uas raug puab yuav hais txog tus uas puab nws tias, Nws tsis muaj kev nkag siab? Yaxayas 29:7–16.

The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.

Lub hav uas muaj yog toog, raws li Yaxayas hais, yog “ib hnub muaj kev txom nyem, thiab muaj kev raug tsuj ntiag taw, thiab muaj kev poob siab los ntawm tus Tswv Vajtswv uas yog tus Tswv ntawm pab tub rog nyob rau hauv lub hav uas muaj yog toog, rhuav tshem tej phab ntsa, thiab quaj hu rau tej roob.” Vim li ntawd Yaxayas thiaj quaj ntsuag kawg nkaus, ib yam li Yexus tau ua thiab.

> “The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

> “Yexus lub kua muag tsis yog vim Nws tos ntsoov txog Nws tus kheej txoj kev txom nyem. Nyob ncaj ntawm Nws xub ntiag yog Khexemanes, qhov chaw uas tsis ntev tom qab no txoj kev txaus ntshai ntawm ib txoj kev tsaus ntuj loj yuav npog Nws. Lub rooj vag yaj kuj tseem pom nyob ntawd, rooj vag uas tau ntau pua xyoo cov tsiaj rau kev fij txi raug coj hla mus. Tsis ntev no rooj vag ntawd yuav qhib rau Nws, tus qauv tiav loj, uas txhua yam kev fij txi no yeej tau taw tes mus rau Nws txoj kev txi rau ntiajteb tej kev txhaum. Nyob ze ntawd yog Kalakalis, qhov chaw ntawm Nws txoj kev txom nyem uas tabtom los txog. Txawm li ntawd los, tus Cawm Seej tsis quaj thiab tsis ntshawj ntsuav hauv tus ntsuj plig vim tej yam no uas ua kom nco txog Nws txoj kev tuag lim hiam. Nws txoj kev tu siab tsis yog kev tu siab qia dub. Kev xav txog Nws tus kheej txoj kev mob txom nyem tsis ua rau tus ntsuj plig muaj koob meej thiab txi tus kheej ntawd ntshai poob siab. Qhov uas chob Yexus lub siab yog daim duab ntawm Yeluxalees—Yeluxalees uas tau tsis kam lees Vajtswv Leej Tub thiab tau saib tsis taus Nws txoj kev hlub, uas tsis kam cia Nws tej txuj ci tseem ceeb muaj hwjchim qhuab ntuas nws, thiab twb yuav los txeeb Nws txojsia. Nws pom tias nws zoo li cas hauv nws txoj kev txhaum uas tsis kam lees nws tus Cawm Seej, thiab nws yuav tau ua neeg zoo li cas yog nws tau txais Nws tus uas tib leeg xwb thiaj kho tau nws lub qhov txhab. Nws twb tau los cawm nws lawm; Nws yuav tso nws tseg tau li cas?”

> “Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

> “Cov Ixayees tau yog ib haiv neeg uas tau txais kev txaus siab; Vajtswv tau ua lawv lub tuam tsev ua Nws qhov chaw nyob; nws yog ‘zoo nkauj rau nws qhov chaw, yog kev xyiv fab rau tag nrho lub ntiajteb.’ Ntawv Nkauj 48:2. Cov ntaub ntawv teev tseg txog ntau tshaj li ib txhiab xyoo ntawm Khetos txoj kev saib xyuas tiv thaiv thiab txoj kev hlub mos muag, yam li ib leej txiv nqa rau nws tib leeg tus me nyuam, nyob ntawd. Hauv lub tuam tsev ntawd cov yaj saub tau hais tawm lawv tej lus ceeb toom uas hnyav thiab dawb ceev. Nyob ntawd tej thurible kub nyhiab tau yoj mus los, thaum cov xyab, tov nrog tej lus thov ntawm cov uas pe hawm, tau nce mus cuag Vajtswv. Nyob ntawd cov ntshav ntawm tej tsiaj txhu tau ntws, ua lub cim qhia txog Khetos cov ntshav. Nyob ntawd Yehauvas tau qhia Nws lub hwjchim ci ntsa iab saum lub rooj uas yog lub chaw hlub tshua. Nyob ntawd cov pov thawj tau ua lawv txoj hauj lwm qhuab qhia, thiab txoj kev ci ntsa iab ntawm tej cim thiab tej kab ke tau txuas ntxiv mus ntau tiam ntau xyoo. Tiam sis txhua yam no yuav tsum xaus.”

> “Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.

> “Yexus tsa Nws txhais tes,—txhais tes uas tau foom koob hmoov rau cov neeg mob thiab cov raug txom nyem ntau zaus,—thiab viav nws mus rau lub nroog uas raug txiav txim puas tsuaj, hauv tej lo lus quaj ntsuag uas txhawg siab Nws thiaj hu tawm tias: ‘Yog koj twb paub lawm, yog, txawm yog koj, tsawg kawg rau hnub no uas yog koj hnub, tej yam uas yog rau koj txoj kev thaj yeeb!—’ Ntawm no tus Cawm Seej nres tseg, thiab tsis hais tawm yam uas Yeluxalees tej zaum yuav tau nyob rau hauv yog nws tau txais txoj kev pab uas Vajtswv xav muab rau nws,—uas yog lub txiaj ntsim ntawm Nws Leej Tub uas Nws hlub. Yog Yeluxalees tau paub yam uas yog nws txoj cai tsim nyog paub, thiab tau mloog raws qhov kaj uas Ntuj Ceeb Tsheej tau xa tuaj rau nws, nws yuav tau sawv tawm los hauv txoj kev khav theeb ntawm kev vam meej, ua tus huab tais poj niam ntawm txhua lub tebchaws, muaj kev ywj pheej nyob hauv lub zog ntawm lub hwjchim uas Vajtswv pub rau nws. Yuav tsis muaj cov tub rog muaj riam phom sawv ntawm nws tej rooj vag li, thiab yuav tsis muaj tej chij Loos yuj saum nws tej ntsa loog. Lub neej yav tom ntej uas muaj hwjchim ci ntsa iab, uas yuav tau foom koob hmoov rau Yeluxalees yog nws tau txais nws tus Txhiv Dim, sawv tshwm los rau ntawm Vajtswv Leej Tub xub ntiag. Nws pom tias dhau los ntawm Nws, nws yuav tau raug kho ntawm nws tus kab mob hnyav heev, raug tso dim ntawm txoj kev ua qhev, thiab raug tsa kom ruaj khov ua lub nroog loj muaj hwjchim tshaj plaws hauv ntiajteb. Ntawm nws tej ntsa loog, tus nquab ntawm kev thaj yeeb yuav tau ya tawm mus cuag txhua haivneeg. Nws yuav tau yog lub mom muaj koob meej ci ntsa iab ntawm lub ntiajteb.”

> “But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’

> “Tiamsis daim duab ci ntsa iab ntawm yam uas Yeluxalees yuav tau ua twb ploj zuj zus ntawm tus Cawm Seej lub qhov muag lawm. Nws paub tseeb txog yam uas nws tam sim no yog nyob hauv qab tus quab Roman, ris Vajtswv txoj kev chim siab, raug teem cia rau Nws txoj kev txiav txim pauj rov qab. Nws rov qab khaws txoj xov tawg ntawm Nws txoj kev quaj ntsuag: ‘Tiamsis nim no tej no raug muab zais ntawm koj ob lub qhov muag lawm. Rau qhov hnub yuav los txog rau saum koj, thaum koj cov yeeb ncuab yuav tsa ib txoj kab nkuaj ncig koj, thiab yuav vij koj puag ncig, thiab kaw koj rau txhua sab, thiab yuav tsoo koj kom tiaj nreem rau hauv av, nrog koj tej menyuam uas nyob hauv koj; thiab lawv yuav tsis cia ib lub pob zeb nyob saum ib lub ntxiv hauv koj li; vim koj tsis tau paub lub sijhawm uas koj raug mus xyuas.’”

> “Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

> “Yexus Khetos tau los cawm Yeluxalees nrog nws cov me nyuam; tiam sis txoj kev khav theeb raws li Falixais, txoj kev ntsej muag cuav, txoj kev khib, thiab kev lim hiam tau txwv Nws tsis pub ua tiav Nws lub hom phiaj. Yexus paub txog txoj kev pauj txim txaus ntshai uas yuav raug coj los raug rau lub nroog uas twb raug teem tseg rau kev puam tsuaj ntawd. Nws pom Yeluxalees raug kav los ntawm tej pab tub rog, cov neeg nyob hauv uas raug kaw ib ncig raug ntiab mus txog kev tshaib kev nqhis thiab kev tuag, cov niam pub mov los ntawm tej cev tuag ntawm lawv tus kheej cov me nyuam, thiab niam txiv nrog me nyuam sib txeeb tus mov kawg ntawm ib leeg rau ib leeg, txoj kev hlub raws ntuj tsim raug rhuav tshem vim txoj kev tshaib plab tom tom tsis tu. Nws pom tias txoj kev tawv ncauj ntawm cov Yudais, raws li tau tshwm hauv lawv txoj kev tsis lees txais Nws txoj kev cawm seej, kuj yuav coj lawv mus rau qhov tsis kam zwm rau cov tub rog tuaj txeeb teb chaws. Nws ntsia pom Kalakhaliv, qhov chaw uas Nws yuav raug tsa siab rau saum, raug teem puv npo los ntawm tej tug ntoo khaub lig coob npaum li tej ntoo hauv hav zoov. Nws pom cov neeg txom nyem nyob ntawd raug tsim txom saum lub tshuab tsim txom thiab raug ntsia saum ntoo khaub lig, cov vaj tsev zoo nkauj raug rhuav tshem, lub tuam tsev poob ua tshauv, thiab ntawm nws tej phab ntsa loj loj tsis tshuav ib lub pob zeb nyob saum lwm lub, thaum lub nroog raug laij zoo li ib daim teb. Yog li ntawd, tus Cawm Seej yeej tsim nyog quaj ntsuag hauv txoj kev mob ntsws lwj siab thaum ntsia pom daim duab txaus ntshai ntawd.”

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.

> “Yeluxalees tau yog tus me nyuam uas Nws tu, thiab ib yam li ib tug txiv hlub tshua quaj ntsuag rau ib tug tub uas tawv ncauj yuam kev, Yexus kuj quaj rau lub nroog uas Nws hlub ntawd. Kuv yuav tso koj tseg li cas? Kuv yuav ua li cas thiaj pom koj raug muab cob rau kev puastsuaj? Kuv puas yuav tsum cia koj mus kom puv nkaus lub khob ntawm koj tej kev phem kev qias? Ib tug ntsuj plig muaj nqis kawg li ntawd; thaum muab piv rau nws, tej ntiajteb poob mus ua yam tsis muaj nqis; tiam sis ntawm no yog ib haiv neeg tag nrho uas yuav ploj mus. Thaum lub hnub tab tom nqes mus rau sab hnub poob dhau ntawm kev pom nyob saum ntuj, hnub ntawm txoj kev tshav ntuj rau Yeluxalees yuav xaus lawm. Thaum pawg neeg tab tom nres ntawm ntug Roob Txiv Aulib, tseem tsis tau lig dhau rau Yeluxalees hloov siab lees txim. Lub sij hawm ntawd tus tim tswv ntawm txoj kev hlub tshua tseem tab tom muab nws ob tis qhwv los nqes ntawm lub zwm txwv kub kom muab chaw rau kev ncaj ncees thiab txoj kev txiav txim uas tab tom los sai. Tiam sis Khetos lub siab loj puv npo kev hlub tseem tab tom thov rau Yeluxalees, uas twb thuam Nws tej kev hlub tshua, saib tsis taus Nws tej lus ceeb toom, thiab tab tom yuav pleev nws ob txhais tes rau hauv Nws cov ntshav. Yog Yeluxalees tsuas hloov siab lees txim xwb, tseem tsis tau lig dhau. Thaum cov kab hluav kawg ntawm lub hnub poob tseem tab tom lo nyob saum lub tuam tsev, saum cov yees, thiab saum tej ncov, puas yuav tsis muaj ib tug tim tswv zoo coj nws los rau tus Cawm Seej txoj kev hlub thiab tig nws txoj kev puastsuaj mus? Lub nroog zoo nkauj thiab tsis dawb huv, uas tau muab pob zeb ntaus cov yaj saub, uas tau tsis lees txais Vajtswv Leej Tub, uas los ntawm nws txoj kev tsis hloov siab lees txim tab tom xauv nws tus kheej rau hauv tej saw hlau ntawm kev qhev,—nws hnub ntawm txoj kev hlub tshua twb yuav dhau tag lawm!” Desire of Ages, 576–578.

As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.

Raws li Yaxayas tau piav txog kev ua rog tawm tsam Yeruxalees nyob hauv tshooj nees nkaum-ob, cov uas tuaj tawm tsam “txhim lawv tus kheej ua kab ntaus rog ntawm lub rooj vag.” Elam thiab Kir nyob ntawm lub rooj vag nrog tej cuab yeej ua rog npaj txhij, thiab ces lawv thiaj pom Yeruxalees txoj kev vov chaw nkaum. Hauv Yaxayas, “txoj kev vov” uas cov yeeb ncuab ntawm lub rooj vag pom tau ntawd yog tus duab ntxoov ntxoo ntawm Iyiv.

> Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.

> “Woe rau cov menyuam uas ntxeev siab,” tus Tswv hais tias, “uas txais tswvyim sablaj, tiamsis tsis yog ntawm kuv; thiab uas npog lawv tus kheej nrog ib daim npog, tiamsis tsis yog ntawm kuv tus Ntsuj Plig, kom lawv ntxiv kev txhaum rau kev txhaum: cov uas taug kev nqes mus rau tebchaws Iziv, thiab tsis tau thov ntawm kuv lub qhov ncauj; kom lawv ntxiv dag zog rau lawv tus kheej hauv Falau lub zog, thiab tso siab rau hauv duab ntxoov ntxoo ntawm Iziv!” Yaxayas 30:1, 2.

It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”

Cov yeeb ncuab ntawm Yeluxalees pom tseeb tias cov uas sawv cev los ntawm Shebna tau tso lawv txojkev cia siab rau tim Iyi, xav tias tim Iyi yuav tiv thaiv lawv; hos cov uas sawv cev los ntawm Eliakim tus tub ntawm Hilkiah tsis tso siab rau “duab ntxoov ntxoo ntawm tim Iyi,” tiam sis raug npog los ntawm daim ntaub npog ntawm Vajtswv tus Ntsuj Plig thiab tso siab rau “duab ntxoov ntxoo ntawm Tus Siab Tshaj Plaws.”

> He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.

> Tus uas nyob rau hauv qhov chaw zais cia ntawm Tus Siab Tshaj Plaws yuav nyob ruaj hauv qab tus duab ntxoov ntxoo ntawm Tus Muaj Hwjchim Loj Kawg Nkaus. Kuv yuav hais txog tus Tswv tias, Nws yog kuv qhov chaw nkaum thiab kuv lub chaw ruaj khov; kuv tus Vajtswv; kuv yuav tso siab rau Nws. Ntawv Nkauj 91:1, 2.

At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.

Thaum txog lub sij hawm muaj teeb meem ntawm txoj cai Hnub Xanpataus, cov nkauj xwb txawj ntse uas Eliakim tus tub ntawm Hilkiah sawv cev rau lawv tab tom tso siab rau tus duab ntxoov ntxoo ntawm Tus Siab Tshaj Plaws, hos cov nkauj xwb ruam uas Shebna sawv cev rau lawv tab tom tso siab rau tus duab ntxoov ntxoo ntawm Iyi tebchaws. Lo lus uas txhais ua “raug nthuav tawm” muaj lub ntsiab tias raug hle kom plhuav thiab raug coj mus ua qhev. Cov yeeb ncuab nyob ntawm rooj vag pom tias txoj kev tiv thaiv Yeluxalees twb raug muab tshem tawm lawm, ces Shebna thiab nws cov phoojywg pib sim cawm lawv tus kheej, vim lawv pom “cov chaw tawg ntawm lub nroog Davi,” thiab lawv pom tias muaj ntau qhov tawg uas yuav cia tus yeeb ncuab nkag tau los. Nyob rau hauv kev ntshai heev, raws li tau sawv cev hauv zaj lus piv txwv txog kaum tus nkauj xwb, cov ruam pib nrhiav kev tiv thaiv, tiam sis lawv tsis muaj li.

Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.

Shebna ntsia rau “tej cuab yeej tiv thaiv ntawm hav zoov” kom cawm nws, tiam sis twb lig dhau lawm. Nws suav cov tsev hauv Yeluxalees thiab pib rhuav lawv pov tseg kom txhim kho phab ntsa kom ruaj khov, tiam sis twb lig dhau lawm. Lawv khaws dej los ntawm lub pas dej qis thiab sim txuas nrog dej ntawm lub pas qub, tiam sis twb lig dhau lawm. Dej, uas yog ib lub cim tseem ceeb ntawm Vaj Ntsuj Plig Dawb Huv, qhia tias lawv tab tom nrhiav roj nrog kev kub ntxhov kawg, tab sis twb lig dhau lawm. Hauv tag nrho lawv tej kev siv zog, lawv tsis nco qab Tus Tsim cov pas dej, thiab tias Nws tau tsim cov “pas dej” ntawm qhov tseeb ntawd los ntev lawm. Lawv tsis nco qab tias yog lub Pob Zeb Ruaj Khov Mus Ib Txhis uas tau muab txoj lus ntawd nyob rau lub sijhawm qub. Lawv xaiv tsis taug kev hauv tej kev qub, uas raug sawv cev los ntawm cov hauv paus uas tau raug tsim tsa los ntawm William Miller txoj haujlwm.

> “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 kom tig lub siab thiab lub tswvyim ntawm peb cov kwv tij thiab cov muam mus deb ntawm txoj hauj lwm ntawm kev npaj ib haiv neeg kom sawv ruaj tau nyob rau hnub kawg no. Nws tej lus dag ntxias raug tsim los coj tibneeg lub siab kom khiav deb ntawm tej kev phom sij thiab tej hauj lwm uas yog lub luag hauj lwm rau lub sijhawm no. Lawv suav hais tias qhov kaj uas Khetos tau los saum ntuj ceeb tsheej coj los pub rau Yauhas rau Nws haiv neeg ntawd tsis muaj nqis dabtsi li. Lawv qhia tias tej xwm txheej uas nyob ncaj nraim ntawm peb xub ntiag no tsis tseem ceeb txaus kom tsim nyog txais kev ua tib zoo saib xyuas tshwjxeeb. Lawv ua kom qhov tseeb uas muaj keeb kwm saum ntuj ceeb tsheej poob nws txoj hauj lwm, thiab lawv txeeb Vajtswv haiv neeg ntawm lawv tej kev paub dhau los, muab ib txoj kev tshawb fawb 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.

> “‘Yehauvas hais li no tias, Nej sawv ntsug ntawm tej kev, thiab saib, thiab nug txog tej qub txojkev, tias txoj twg yog txojkev zoo, thiab nej taug kev hauv ntawd.’ Yelemiya 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 tej hauv paus ntawm peb txoj kev ntseeg—tej hauv paus uas tau muab tsa tseg txij thaum pib ntawm peb tes hauj lwm los ntawm kev kawm Vajtswv Txojlus nrog kev thov ntuj thiab los ntawm kev tshwm sim. Saum tej hauv paus no peb tau ua tsev txuas ntxiv los tau tsib caug xyoo dhau los no. Tej neeg tej zaum yuav xav tias lawv tau nrhiav tau ib txoj kev tshiab thiab tias lawv yuav tsa tau ib lub hauv paus uas muaj zog dua qhov uas twb raug tsa tseg lawm. Tiamsis qhov no yog ib qho kev dag ntxias loj heev. Tsis muaj leejtwg yuav tso tau lwm lub hauv paus dua li qhov uas twb raug tso 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.

> “Yav tag los no coob leej twb tau pib txhim tsa ib txoj kev ntseeg tshiab, thiab tsim tsa tej hauv paus ntsiab lus tshiab. Tiamsis lawv tej kev txhim tsa ntawd sawv tau ntev npaum li cas? Tsis ntev nws txawm vau lawm, vim nws tsis tau raug muab tsa rau 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 tug thwjtim puas tsis tau ntsib neeg tej lus hais thiab? Lawv puas tsis tau mloog tej kev xav cuav, thiab tom qab uas lawv tau ua txhua yam lawm, puas tsis tau sawv ruaj khov, hais tias: ‘Tsis muaj leejtwg yuav tsa tau dua lwm lub hauv paus dua li lub hauv paus uas twb muab tsa lawm’? 1 Corinthians 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 peb txoj kev tso siab thaum chiv keeb kom ruaj nrees mus txog thaum kawg. Vajtswv thiab Khetos tau xa tej lus uas muaj hwjchim tuaj rau haiv neeg no, coj lawv tawm hauv lub ntiajteb no, ib qib zuj zus, los rau hauv qhov kaj meej ntawm qhov tseeb tam sim no. Nrog daim di ncauj uas hluav taws dawb huv tau kov lawm, Vajtswv cov tub qhe tau tshaj tawm txoj xov ntawd. Lo lus hais saum ntuj tau muab nws lub cim foob rau qhov tseeb tiag ntawm qhov tseeb uas tau tshaj tawm.” Testimonies, volume 8, 296, 297.

The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”

“Hnub” uas txhua yam no tshwm sim yog “hnub” hauv Vajluskub uas Yaxaya qhia tias yog hnub uas tus Tswv Vajtswv uas kav txhua pab tub rog tau hu kom muaj “kev quaj, thiab kev tu siab, thiab kev chais hau, thiab kev hnav ntaub tsaj.”

> And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.

> Thiab tus Tswv hais rau Mauxes tias, Hnub kaum ntawm lub hli xya no kuj yuav yog hnub ua kev theej txhoj: hnub ntawd yuav yog ib qho kev sib txoos dawb huv rau nej; nej yuav tsum txo nej tej ntsuj plig kom txom nyem, thiab coj ib qho khoom xyeem hlawv rau tus Tswv. Nej yuav tsum tsis txhob ua ib yam haujlwm li rau hnub ntawd: rau qhov hnub ntawd yog hnub ua kev theej txhoj, kom ua kev theej txhoj rau nej ntawm nej tus Tswv Vajtswv xub ntiag. Rau qhov tus ntsuj plig twg uas tsis txo nws tus kheej kom txom nyem rau hnub ntawd, tus ntawd yuav raug txiav tawm hauv nws haiv neeg mus. Thiab tus ntsuj plig twg uas ua ib yam haujlwm li rau hnub ntawd, tus ntsuj plig ntawd kuv yuav rhuav tshem tawm hauv nws haiv neeg mus. Nej yuav tsum tsis txhob ua ib yam haujlwm li; qhov no yuav yog ib txoj kevcai mus ib txhis thoob plaws nej tej tiam neeg hauv txhua qhov chaw uas nej nyob. Hnub ntawd yuav yog rau nej ib hnub Xanpataus ntawm kev so; thiab nej yuav tsum txo nej tej ntsuj plig kom txom nyem: txij thaum yav tsaus ntuj ntawm hnub cuaj ntawm lub hli mus txog yav tsaus ntuj tom qab, nej yuav tsum ua nej hnub Xanpataus. Leviticus 23:26–32.

The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”

Hnub uas tau raug piav los ntawm Shebna thiab Eliakim tus tub ntawm Hilkiah yog Hnub Theej Txhoj antitypical, uas npog keeb kwm txij xyoo 1844 mus txog thaum Michael sawv los. Hauv lub sijhawm ntawd Adventism tau raug hu kom “txom nyem” lawv tej ntsuj plig, lossis raws li Yaxayas sawv cev rau nws, yog raug hu “kom quaj, thiab kom tu siab quaj ntsuag, thiab kom chais hau do hau, thiab kom hnav khaub ncaws ntawm ntaub ntaub tawv.”

> “In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?

> “Xyoo 1844 peb tus Pov Thawj Hlob tus loj kawg tau nkag mus rau hauv qhov chaw Dawb Huv Tshaj Plaws ntawm lub tuam tsev dawb huv saum ntuj ceeb tsheej, kom pib tes dej num ntawm txoj kev txiav txim tshuaj xyuas. Tej xwm txheej ntawm cov neeg ncaj ncees uas tuag lawm tau raug coj los tshuaj xyuas ua ntej Vajtswv. Thaum tes dej num ntawd tiav lawm, kev txiav txim yuav raug tshaj tawm rau cov neeg tseem ciaj sia. Cov sijhawm tseem ceeb thiab hnyav no muaj nqes npaum li cas, tseem ceeb npaum li cas! Peb txhua tus nyias muaj nyias ib rooj plaub tseem tab tom nyob tos hauv lub tsev hais plaub saum ntuj ceeb tsheej. Peb txhua tus yuav raug txiav txim nyias raws li tej haujlwm uas tau ua hauv cev nqaij daim tawv. Hauv txoj kev ua haujlwm piv txwv ntawd, thaum tus pov thawj hlob ua tes dej num theej txhoj nyob hauv qhov chaw Dawb Huv Tshaj Plaws ntawm lub tuam tsev dawb huv hauv ntiajteb no, cov neeg raug hu kom txo lawv tus ntsuj plig rau ntawm Vajtswv xub ntiag, thiab lees lawv tej kev txhaum, xwv kom lawv thiaj raug theej txhoj thiab raug lwv tawm mus. Yog li no, hauv hnub theej txhoj uas yog qhov tiav raws tus piv txwv no, thaum Khetos nyob hauv lub tuam tsev dawb huv saum toj no tab tom thov sawv cev rau Nws haiv neeg, thiab txoj kev txiav txim kawg nkaus uas thim tsis tau yuav raug tshaj tawm rau txhua rooj plaub, puas yuav tsum kom peb ua tsawg dua li ntawd?”

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.

> “Peb tus xwm txheej yog li cas nyob rau lub sijhawm txaus ntshai thiab hnyav no? Alas, txoj kev khav theeb twg uas tab tom kav hauv pawg ntseeg, txoj kev ua siab phem cuav twg, txoj kev dag ntxias twg, txoj kev nyiam hnav ris tsho zoo zoo, kev ua lom zem tsis tsim nyog, thiab kev nrhiav kev lom zem, txoj kev ntshaw kom tau txoj hauj lwm siab tshaj plaws npaum li cas! Tag nrho tej kev txhaum no tau ua kom lub siab tsaus ntuj nti, kom tej yam nyob mus ib txhis tsis tau raug paub meej. Puas yog peb yuav tsis tshawb nrhiav Vajlugkub, xwv peb thiaj paub tias peb nyob qhov twg hauv keeb kwm ntawm lub ntiajteb no? Puas yog peb yuav tsis ua neeg muaj kev to taub txog tes dej num uas tab tom raug ua kom tiav rau peb nyob rau lub sijhawm no, thiab txog txoj hauj lwm uas peb, ua cov neeg txhaum, yuav tsum nyob thaum tes dej num ntawm txoj kev theej txhoj no tab tom mus ntxiv? Yog peb tseem saib nuj nqis rau txoj kev cawm dim ntawm peb tus ntsuj plig, peb yuav tsum hloov siab hloov ntsws kom meej thiab ruaj khov. Peb yuav tsum nrhiav tus Tswv nrog txoj kev hloov siab lees txim tiag tiag; peb yuav tsum lees peb tej kev txhaum nrog txoj kev tu siab tob kawg hauv tus ntsuj plig, kom tej kev txhaum ntawd raug lwv tawm mus.” Selected Messages, phau 1, 124, 125.

> And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.

> Thiab nyob rau hnub ntawd, tus Tswv Vajtswv uas yog tus Tswv ntawm tej pab tub rog tau hu kom quaj ntsuag, thiab quaj nyiav, thiab chais taub hau do hau, thiab hnav ntaub tsaj khi duav; tiam sis saib maj, muaj kev zoo siab thiab kev lom zem, tua nyuj, tua yaj, noj nqaij, thiab haus cawv txiv hmab: cia peb noj thiab haus; rau qhov tag kis peb yuav tuag. Yaxayas 22:12, 13.

The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).

Tus Tswv tau hu Shebna kom tsim txom nws tus ntsuj plig, tiam sis nws ho xaiv noj, haus, thiab tseem lom zem ntxiv mus. Tus Tswv “qhia tawm” rau hauv nws “pob ntseg” tias Shebna txoj kev txhaum yuav tsis raug ntxuav kom ploj. Lo lus uas txhais ua “raug ntxuav kom ploj” yog lo lus uas siv hauv Leviticus rau “kev theej txhoj.” Txoj kev txhaum no ntawm Laodicean Adventism yuav tsis raug theej txhoj. Tam sim no Yaxayas pib hais txog kev sib raug zoo ntawm Shebna (Laodicean Adventists) nrog Eliakim, Hilkiah tus tub (Philadelphian Adventists).

Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.

Shebna yog tus “tuav nyiaj txiag” ib yam li Yudas. Thiab Tobiah nyob rau hnub nyoog Nehemiah kuj tau nyob hauv Vajtswv lub chaw dawb huv, hauv ib chav tsev (chaw khaws nyiaj txiag) uas yog qhov chaw yuav tsum khaws tej khoom fij. Thaum Nehemiah ntxuav lub tuam tsev kom dawb huv, nws ntiab Tobiah thiab nws tej khoom pov tseg tawm mus. Shebna kuj yuav raug muab ntiab tawm thiab. Ob leeg no ua piv txwv txog kev raug nti tawm ntawm Laodicean Adventism thaum txog txoj cai Hnub Sunday.

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> “Vim yog cov neeg Amoos thiab cov neeg Mau-a tau ua phem lim hiam thiab ntxeev siab rau cov Ixayees, Vajtswv thiaj li tau tshaj tawm los ntawm Mauxes hais tias lawv yuav tsum raug txwv tawm mus ib txhis tsis pub nrog rau hauv lub koom txoos ntawm Nws haiv neeg. Saib Kevcai 23:3–6. Hauv txoj kev tawm tsam lo lus no, tus pov thawj hlob tau muab tej xyeem uas khaws cia rau hauv chav ntawm Vajtswv lub tsev ntiab tawm mus, kom npaj ib qho chaw rau tus sawv cev no ntawm ib haiv neeg uas raug txwv tsis pub koom nrog. Tsis muaj ib qho kev saib tsis taus Vajtswv loj dua uas yuav qhia tau dua li kev pub ib qho txiaj ntsig zoo li no rau tus yeeb ncuab ntawm Vajtswv thiab ntawm Nws txoj kev tseeb.”

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> “Thaum nws rov qab los ntawm Persia, Nehemi‑yas thiaj paub txog qhov kev qias neeg uas raug ua tawv nthi ntawd, thiab nws tau nqis tes sai sai los ntiab tus uas tau nkag los ntawd tawm. Nws hais tias, ‘Qhov no ua rau kuv mob siab heev’; ‘vim li ntawd kuv thiaj muab tag nrho tej khoom hauv tsev ntawm Tobiah pov tawm hauv chav ntawd. Ces kuv txib kom lawv ntxuav tej chav huv si: thiab kuv rov coj tej twj siv ntawm Vajtswv lub tuam tsev, nrog rau tej xyeem mov thiab tej xyab dawb huv, los tso rau hauv ntawd dua.’”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.

> “Tsis yog tsuas yog lub tuam tsev raug ua kom qias tsis huv xwb, tiam sis tej khoom fij kuj raug siv yuam kev thiab. Qhov no tau ua rau cov neeg tsis muaj siab hlo pub dawb ntxiv lawm. Lawv twb poob lawv txoj kev kub siab thiab kev rau siab lawm, thiab lawv kuj tsis kam them lawv ib feem kaum. Cov txhab nyiaj hauv tus Tswv lub tsev raug npaj tsis txaus; coob tus neeg hu nkauj thiab lwm tus uas ua haujlwm hauv kev pabcuam ntawm lub tuam tsev, vim tsis tau txais kev txhawb nqa txaus, thiaj tau tso Vajtswv tes haujlwm tseg mus ua haujlwm rau lwm qhov.” Prophets and Kings, 670.

Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.

Shebna, Judas thiab Tobiah txhua tus sawv cev rau cov Adventists Laodicean nyob rau lub sijhawm kawg.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.

> Tus Tswv Vajtswv ntawm cov tub rog hais li no tias, Cia li mus cuag tus neeg tu nyiaj no, yog Shebna, tus uas saib xyuas lub tsev, thiab hais tias, Koj muaj dab tsi ntawm no? thiab koj muaj leej twg ntawm no, uas koj thiaj txaug ib lub ntxa rau koj tus kheej ntawm no, zoo li tus uas txaug ib lub ntxa rau nws tus kheej rau qhov siab, thiab txaug ib qho chaw nyob rau nws tus kheej hauv lub pob zeb? Saib seb, tus Tswv yuav coj koj mus rau hauv ib txoj kev raug ntiab tawm uas muaj hwjchim loj kawg, thiab nws yuav qhwv koj tag nrho tiag tiag. Nws yuav muab koj yob thiab muab koj pov nrov nrov ib yam li ib lub pob mus rau hauv ib lub tebchaws dav loj; koj yuav tuag rau qhov ntawd, thiab cov tsheb nees ntawm koj lub koob meej yuav yog kev txaj muag rau tsev ntawm koj tus tswv. Thiab kuv yuav ntiab koj tawm ntawm koj txoj hauj lwm, thiab nws yuav rub koj nqes tawm ntawm koj lub meejmom. Yaxayas 22:15–19.

As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.

Thaum vajntxwv sab qaum teb tab tom txav los ze Yeluxalees, thiab yuav tsum nco ntsoov tias qhov kev txav los ze ntawd yog kev txav los ze zuj zus uas cov pej xeem hauv Yeluxalees yeej paub tias tab tom yuav los. Qhov no yog yam uas raug qhia tseg hauv Yaxayas tshooj nees nkaum thaum Tartan, tus thawj tub rog Axilias, kov yeej Asdos nyob hauv Iyi tebchaws. Lawv paub tias yam twg tab tom yuav los, los Sisepena siv nws lub sijhawm los ua ib lub ntxa zoo nkauj rau nws tus kheej. Cov kws tshawb qub txeeg qub teg nrhiav tau Sisepena lub ntxa thiab muab cov lus sau uas nyob saum qhov rooj nkag mus rau lub ntxa ntawd tshem tawm, thiab tam sim no nws nyob hauv ib lub Tsev Khaws Puav Pheej hauv tebchaws Askiv. Qhov uas txaus xav tsis thoob heev yog tias, thaum Sisepena raug tshem tawm lawm thiab Eli-akis, Hilkhiya tus tub, los tuav Sisepena txoj hauj lwm ua thawj, Eli-akis, Hilkhiya tus tub, tau txais ib lub cim foob muaj koob muaj npe uas nws siv tau los lees paub nws lub npe rau saum cov ntaub ntawv raug cai. Lub cim foob ntawd kuj raug cov kws tshawb qub txeeg qub teg nrhiav tau thiab nyob hauv tib lub tsev khaws puav pheej ntawd hauv tebchaws Askiv. Sisepena nyob hauv lub tsev khaws puav pheej ntawd raws li tus sawv cev ntawm nws lub ntxa, uas yog lub cim ntawm txoj kev tuag, hos Eli-akis, Hilkhiya tus tub, kuj nyob hauv lub tsev khaws puav pheej ntawd nrog tus sawv cev ntawm lub cim foob ntawm txoj sia.

For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.

Vim yog Shebna tsis kam lees txais zaj lus ceeb toom hais txog vajntxwv sab qaum teb, nws thiaj raug nti tawm hauv tus Tswv lub qhov ncauj; thiab lo lus uas txhais ua “nti tawm” hauv zaj lus ceeb toom ntawm Tshwmsim rau Laodicea, qhov tseeb txhais hais tias ntuav nphwv tawm mus. Nrog Nehemiah, nws tau ntiab Tobiah thiab nws tej khoom tawm mus; thiab nrog Shebna, nws raug pov nroo nphau yam li ib lub pob mus rau ib lub tebchaws deb. Shebna yog cov Adventist Laodicea uas tab tom tsis lees txais zaj lus faj lem uas tau raug qhib lub foob tawm xyoo 1989 thiab tab tom npaj rau lub ntxa—yog lub cim ntawm tus tsiaj qus; hos Eliakim tus tub ntawm Hilkiah, yog Adventism Philadelphia uas tau txais Vajtswv lub foob.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.

> Thiab yuav muaj tias, nyob rau hnub ntawd, kuv yuav hu kuv tus tub qhe Eliakim, tus tub ntawm Hilkiah; thiab kuv yuav muab koj lub tsho ntev los hnav rau nws, thiab kuv yuav khi kom nws ruaj khov nrog koj txoj siv sia, thiab kuv yuav tso koj txoj kev kav tebchaws rau hauv nws txhais tes; thiab nws yuav ua ib tug txiv rau cov neeg uas nyob hauv Yeluxalees, thiab rau tsev neeg Yudas. Yaxayas 22:20, 21.

At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.

Thaum txog rau txoj cai hnub Caiv, cov nplej thiab cov nroj txhauv hauv Adventism raug muab cais tawm, thiab kev coj noj coj ua ntawm pawg ntseeg uas yeej lawm raug muab rau Eliakim, tus tub ntawm Hilkiah, thiab tom qab ntawd tus Tswv tsa Nws pawg ntseeg kom sawv ua ib lub chij, thaum zaj lus ntawm tus tim tswv thib peb loj hlob mus ua ib lub suab qw nrov. Tej zaum kuv twb rov hais dua ntau dhau lawm los ntawm kev ntxiv lo lus “tus tub ntawm Hilkiah,” thaum kuv tsuas hais Eliakim xwb los tau. Tiamsis leej txiv thiab nws tus me nyuam ua ke yog ib lub cim ntawm txoj xov Eliyas ua ntej xya lub plag kawg. Txoj xov ntawm Eliyas siv lub cim ntawm leej txiv thiab cov me nyuam los sawv cev rau tus thawj (leej txiv) thiab tus kawg (tus tub). Qhov kev sib raug zoo yav tom ntej no pab txhawb rau tej lus piv txwv kawg hauv tshooj nees nkaum-ob. Lo lus cog tseg rau Eliakim, tus tub ntawm Hilkiah, yog tias tus Tswv yuav muab tus yuam sij ntawm tsev neeg Das Vis tso rau saum nws lub xub pwg.

The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.

“Davi tsev” yog zaj lus ntawm leej txiv thiab leej tub uas Yexus tau hais txog hauv Nws txoj kev sib tham zaum kawg nrog cov Yudais uas tawm tsam. Nws kuj yog qhov chaw uas Nws xaus Phau Ntawv Qhia Tshwm. Davi tsev muaj ib tug yuam sij, uas yog tias tsis siv ib yam dab tsi ntxiv txog Lub Kaum Hli 22, 1844, rau qhov tsuas yog ib qho chaw hauv Vajluskub uas hais txog tus yuam sij no yog nyob hauv zaj lus rau pawg ntseeg Filadefias.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Thiab tus yuam sij ntawm tsev neeg Das Vis kuv yuav muab tso rau saum nws lub xub pwg; ces nws yuav qhib, thiab yuav tsis muaj leejtwg kaw tau; thiab nws yuav kaw, thiab yuav tsis muaj leejtwg qhib tau. Yaxayas 22:22.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.

> Thiab sau tus timtswv ntawm pawg ntseeg hauv Philadelphia sau tias; Tus uas dawb huv, tus uas tseeb, tus uas tuav yawm sij ntawm Davi, tus uas qhib, tsis muaj leejtwg kaw tau; thiab tus uas kaw, tsis muaj leejtwg qhib tau; nws hais tej no tias; Kuv paub koj tej haujlwm lawm: saib seb, Kuv twb muab ib lub qhov rooj qhib cia rau ntawm koj xub ntiag lawm, thiab tsis muaj leejtwg kaw tau nws li: rau qhov koj muaj zog tsawg, thiab koj twb khaws Kuv lo lus cia lawm, thiab tsis tau tsis lees Kuv lub npe li. Saib seb, Kuv yuav ua kom cov uas yog ntawm lub tsev sablaj ntawm Xatas, cov uas hais tias lawv yog cov Yudais, los lawv tsis yog, tiamsis yog dag; saib seb, Kuv yuav ua kom lawv los pe hawm ntawm koj ko taw xub ntiag, thiab kom lawv paub tias Kuv tau hlub koj lawm. Vim koj twb khaws lo lus ntawm Kuv txoj kev ua siab ntev lawm, Kuv kuj yuav khaws koj kom dim ntawm lub sijhawm kev sim siab, uas yuav los rau saum lub ntiajteb tag nrho, kom sim cov neeg uas nyob saum npoo av. Saib seb, Kuv yuav los sai sai: cia li tuav rawv yam uas koj muaj, tsam txhob muaj leejtwg txeeb tau koj lub mom yeej. Tus uas kovyeej lawm Kuv yuav tsa nws ua ib tug ncej hauv lub tuam tsev ntawm Kuv tus Vajtswv, thiab nws yuav tsis tawm mus ntxiv lawm: thiab Kuv yuav sau Kuv tus Vajtswv lub npe rau saum nws, thiab lub npe ntawm lub nroog ntawm Kuv tus Vajtswv, uas yog Yeluxalees tshiab, uas nqes saum ntuj los ntawm Kuv tus Vajtswv: thiab Kuv yuav sau Kuv lub npe tshiab rau saum nws. Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsujplig hais rau cov pawg ntseeg. Qhia Tshwm 3:7–12.

Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.

Eliakim sawv cev rau ib tug Philadelphian nyob rau hauv lub sijhawm txav Millerite uas qhib Qhov Chaw Dawb Huv Tshaj Plaws thaum Lub Kaum Hli 22, 1844. Kuv paub tias yog Khetos peb tus Pov Thawj Hlob uas qhib lub qhov rooj ntawd ntawm txoj kev faib haujlwm ntawd, tiam sis Khetos tau muab tus yuam sij tso rau saum xub pwg ntawm Eliakim, Hilkiah tus tub, thiab hais tias, “nws yuav qhib.” Peb twb mus txog rau qhov chaw uas kuv tau taw qhia thaum pib ntawm zaj lus no.

There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.

Hauv Yaxayas muaj kaum yim zaug uas peb pom lo lus “nra,” tiam sis xya zaug ntawm cov ntawd sawv cev rau ib yam uas raug ris saum xub pwg, thiab kaum ib zaug nws sawv cev rau ib lo lus cev xwm txog kev puastsuaj. Ib zaug hauv kaum yim zaug ntawd, lo lus uas txhais hais tias yog ib lo lus cev xwm txog kev puastsuaj kuj tib lub sijhawm raug siv los sawv cev rau ib lub nra uas raug ris saum xub pwg thiab.

The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.

Zaj dab neeg txog lub hav ntawm kev ua yog hais txog ib zaj lus ntawm kev puas tsuaj uas tsim ob pawg neeg pe hawm hauv Yeluxalees. Zaj lus faj lem uas qhia txog kev qhib ntawm txoj kev txiav txim raug nthuav tawm los ntawm Leej Txiv Miller, thiab nws yog thawj tus timtswv zaj lus, uas xaus thaum lub qhov rooj ntawm Chaw Dawb Huv raug kaw thiab Chaw Dawb Huv Tshaj Plaws raug qhib rau hnub Kaum Hli 22, 1844. “Lub nra” uas raug muab tso rau saum William Miller xub pwg, uas nws raug txib kom nqa mus rau lub ntiaj teb no, yog thawj tus timtswv zaj lus, ib qho lus faj lem ntawm kev puas tsuaj uas xaus rau hnub Kaum Hli 22, 1844 nrog rau kev tuaj txog ntawm tus timtswv thib peb zaj lus.

The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”

“Tus yawm sij ntawm tsev neeg Daviv kuv yuav muab tso rau saum nws lub xub pwg,” thiab nws hais tias, “Hnub ntawd,” “tus ntsia hlau uas raug ntsia ruaj khov rau hauv qhov chaw ruaj ntseg yuav raug tshem tawm, thiab raug txiav nqes, thiab poob; thiab lub nra uas nyob saum nws yuav raug txiav kom tu.”

The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!

Lo lus uas txhais ua “lub nra” ntawm no yog lo lus uas qhia txog ib txoj lus faj lem ntawm kev puas tsuaj, tiam sis txoj lus faj lem ntawm kev puas tsuaj no tsis yog lo lus Hebrew uas Yaxayas siv los sawv cev rau ib yam uas koj ris saum koj lub xub pwg. Raws li lo lus hais txog txoj lus faj lem ntawm kev puas tsuaj, nws txhais hais tias Eliakim, Hilkiah tus tub, yuav tau txais tus yuam sij ntawm Daviv muab tso rau saum nws lub xub pwg, thiab lub nra uas nyob saum nws lub xub pwg ntawd yog ib txoj lus faj lem ntawm kev puas tsuaj. Qhov no yog ib txoj kev ua si nrog cov lus uas tob heev!

Sister White says this about a key that is attached to the Bible.

Muam White hais li no txog ib tug yawm sij uas txuas nrog Phau Vajlugkub.

> “Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

> “Muaj ib lub yawm sij txuas nrog Vajtswv Txojlus uas qhib tau lub thawv nyiaj thawv kub muaj nqis, ua rau peb txaus siab thiab zoo siab xyiv fab. Kuv hnov ua tsaug rau txhua txoj kab kev kaj. Nyob rau yav tom ntej, tej kev paub uas tam sim no rau peb tseem tsis meej thiab zais heev yuav raug piav qhia. Muaj qee yam kev paub uas peb tej zaum yuav tsis muaj peev xwm to taub kom puv npo mus txog thaum txoj kev txawj tuag no yuav hnav txoj kev tsis txawj tuag.” Manuscript Releases, volume 17, 261.

Miller’s opening remarks about his dream says this.

Lus Mivliv cov lus qhib hais txog nws zaj npau suav hais li no.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.

> “Kuv ua npau suav tias Vajtswv, los ntawm ib txhais tes uas tsis pom, xa ib lub thawv me uas txawj ua zoo kawg rau kuv, ntev kwv yees li kaum nti thiab dav rau nti plaub fab, ua los ntawm ntoo ebony thiab hlaws nyiaj hlaws kub uas txawj ntxig kom zoo nkauj heev. Muaj ib tug yawm sij khi nrog lub thawv ntawd. Kuv tam sid txawm muab tus yawm sij los qhib lub thawv; ces, ua rau kuv xav tsis thoob thiab ceeb kawg, kuv pom tias nws puv npo nrog txhua yam thiab txhua qhov loj me ntawm tej hniav nyiaj hniav kub, pob zeb diamond, tej pob zeb muaj nqis, thiab nyiaj kub nyiaj dawb npib ntawm txhua qhov loj thiab txhua tus nqi, uas raug teem kom zoo nkauj nyob hauv lawv tej chaw nyias nyias hauv lub thawv; thiab thaum raug teem li ntawd lawm, lawv ci ntsa iab thiab muaj hwjchim ci ntsa iab uas tsuas yog lub hnub xwb thiaj yuav muab piv tau.” Early Writings, 81.

In James White’s footnotes of the dream, he says this of the key.

Nyob rau hauv James White cov ntawv hauv qab ntawm txojkev npau suav, nws hais li no txog tus yawm sij.

> The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.

> “Tus ‘yuam sij uas muab dai nrog’ ntawd yog nws txoj kev txhais Vajtswv Txojlus yav tom ntej—muab nqe Vajlugkub piv nrog nqe Vajlugkub—Phau Vajlugkub yog tus txhais nws tus kheej. Nrog tus yuam sij no, Tij Laug Miller tau qhib lub ‘thawv nyiaj kub,’ lossis qhov tseeb loj txog txoj kev los txog rau lub ntiaj teb.” James White.

James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.

James White tau hais lus piav txog zaj npau suav no, thiab hauv kev ua li ntawd nws tau sau ib lo lus qhib. Nws yog ib qho tseem ceeb heev uas yuav tsum paub tias Miller tau muaj nws zaj npau suav thiab tau luam tawm nws xyoo 1847, yam tsawg kawg ob xyoos tom qab Kev Poob Siab Loj, thaum cov Millerite Adventist uas yav tas los koom ua ib pab twb raug tawg khiav tas lawm. Miller raug cais tawm ntawm txoj kev txav ntawd, thiab “pab yaj me” uas “tau tawg khiav mus rau ntau qhov” tseem tab tom raug kev txom nyem vim qhov kev poob siab ntawd. Miller zaj npau suav tau hais ncaj qha rau qhov xwm txheej ntawd, thiab James White tau piav txog nws, hos Ellen White kuj tau hais txog nws hauv ib txoj kev zoo kiag li. James White tau sau ib lo lus qhib rau nws zaj npau suav, tau muab nws zaj npau suav nrog rau ntawd, ces mam ntxiv ob peb lo lus taw qhia hauv qab nplooj ntawv. Nws lo lus qhib, zaj npau suav, thiab cov lus taw qhia hauv qab nplooj ntawv yuav muab tso rau thaum kawg ntawm tsab xov xwm no rau cov uas xav tau kev nkag cuag cov ntaub ntawv no.

Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.

Yaxayas nees nkaum-ob yog ib daim duab piv txwv txog qhov pib thiab qhov xaus ntawm Kev Ntseeg Adventist. Nyob hauv ob qho keeb kwm no tau muaj, thiab yuav muaj, ib qho kev cais tawm uas tau tshwm sim rau hnub tim 22 Lub Kaum Hli, 1844, thiab tom qab ntawd rov muaj dua thaum txoj cai Hnub Caiv. Qhov kev cais tawm hauv ob rooj xwm txheej no, thaum pib thiab thaum xaus, yog kev ua tiav ntawm zaj lus piv txwv txog kaum tus nkauj xwb. Muam White qhia rau peb tias cov nkauj xwb ruam yog cov Laodicean. Shebna sawv cev rau cov Adventist Laodicean thaum pib thiab thaum xaus ntawm Kev Ntseeg Adventist. Eliakim, Hilkiah tus tub, sawv cev rau cov Adventist Philadelphian.

But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”

Tiamsis Hilkiah kuj sawv cev rau tus yawg ntawm Adventism thiab, rau qhov “nws yuav yog ib tug txiv rau cov neeg nyob hauv Yeluxalees, thiab rau tsev neeg Yudas.” William Miller raug hu nrog kev hwm tias “Txiv Miller.” Rau Miller tau muab “tus yuam sij ntawm Daviv” tso rau saum nws lub xub pwg, uas sawv cev rau nws txoj kev kawm Vajlugkub, “kab saum kab.”

The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.

Lub hleb yog phau Vajlugkub, nws tau siv “tus yuam sij ntawm Daviv” uas sawv cev rau cov cai ntawm kev txhais lus yaj saub uas nws tau siv los qhib tej qhov tseeb ntawm thawj tus timtswv. Cov cai ntawd, (tus yuam sij ntawm Daviv) thiab nws zaj lus faj lem txog kev puastsuaj (lub nra) uas tau to taub los ntawm tus yuam sij ntawm Daviv, raug muab dai cia “zoo li ib tug ntsia rau hauv ib qho chaw ruaj khov” hauv lub chaw dawb huv. “Tus ntsia” yog hnub tim 22 Lub Kaum Hli, 1844. Lo lus “ntsia” txhais tias ib tug khawm, ib tug ntsia, lossis ib tug ceg txheem, sawv cev rau ib lub cim taw qhia txoj kev. “Lub nra,” lossis zaj lus faj lem txog kev puastsuaj uas raug dai rau ntawm tus ntsia ntawd, yog thawj tus timtswv txoj xov, thiab txoj xov ntawd tau xaus rau hnub tim 22 Lub Kaum Hli, 1844, thaum zaj lus faj lem txog kev puastsuaj tau raug ua kom tiav thiab raug muab tshem tawm, txiav nqes, thiab nws poob mus. Nws raug muab tshem tawm vim txoj xov yaj saub txog kev puastsuaj twb dhau los ua ib yam yav dhau los lawm, thiab tus ntsia ces yuav tsum raug txav mus rau hauv Chaw Dawb Huv Tshaj, qhov chaw uas dua ib lub nra txog kev puastsuaj yuav raug dai rau saum nws.

Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.

Miller zaj lus faj lem txog kev puas tsuaj, uas raug to taub raws li cov cai yaj saub uas sawv cev ua “tus yuam sij ntawm Daviv,” yuav muab ib tug ntsia rau hauv qhov chaw dawb huv uas yuav tuav tag nrho lub meej mom ntawm nws txiv tsev neeg. Lo lus “meej mom” hauv nqe ntawd txhais tias hnyav. Yam uas tuav tau qhov hnyav ntawm ib lub tsev yog lub hauv paus ntawm lub tsev. Miller txoj hauj lwm ua lub hauv paus tuav tau tag nrho qhov hnyav ntawm txhua yam kev kaj tshiab ntxiv ntawm txoj xov ntawm tus tim tswv thib peb uas sawv cev los ntawm “cov xeeb ntxwv thiab cov uas yug los.” Nws tuav tau qhov hnyav ntawm txhua yam twj paj nruag ntau yam hauv lub tuam tsev. Thiab lub hauv paus twb raug tsa cia rau ib lub tuam tsev kom tso tau ib lub zwm txwv uas muaj meej mom.

Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.

Eliakim tus tub ntawm Hilkiah sawv cev rau pawg ntseeg Philadelphian. Eliakim txhais hais tias Vajtswv uas tsa sawv, vim Eliakim, tus txiv ntawm Yeluxalees, sawv cev rau William Miller uas Vajtswv tau siv los tsa lub hauv paus ntawm Vajtswv haiv neeg uas raug xaiv hauv txoj kev cog lus. Nws yog tus tub ntawm Hilkiah, uas muab los ntawm ob lo lus, lo lus thib ob yog Vajtswv thiab lo lus thib ib txhais tias “kev npliag” raws li kev npliag hauv kev hais lus. Hilkiah sawv cev rau Vajtswv Txojlus lossis Nws lub suab, thiab nws tus tub sawv cev rau kev tsa lub tuam tsev.

At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.

Thaum kawg ntawm Adventism yuav tsum muaj ib lo lus faj lem hais txog kev puastsuaj, thiab lo lus faj lem ntawd yog tus tim tswv thib peb hauv Tshwmsim kaum plaub. Yuav tsum muaj ib tug yawm sij nyob rau thaum kawg uas tau raug ua duab ntxoov ntxoo los ntawm Miller tus yawm sij. “Tus yawm sij” hauv peb tiam no yog tsim raws li keeb kwm rov muaj dua, thiab tshwj xeeb tshaj yog raws li txoj cai ntawm thawj zaug hais txog, uas suav nrog lossis yog lub hauv paus ntsiab cai uas Khetos Nws Tus Kheej sawv cev ua tus Alpha thiab Omega. Yuav tsum muaj ib tug tub ntawm Miller. Ces Miller ua tus txiv los ua Hilkiah, uas yog Lo Lus ntawm tus Tswv, thiab Miller tus tub yog Eliakim, txhais tias tus Vajtswv ntawm kev tsa sawv. Txiv Miller tau tsa lub tuam tsev, thiab Miller tus tub txheeb qhia thaum Laodicea thiab Philadelphia raug cais tawm ntawm ib leeg thiab cov Philadelphians raug tsa sawv ua ib tug chij. Yuav tsum muaj ib tus ntsia hlau uas raug ntsia ruaj khov, tab sis tsis yog nyob hauv qhov chaw dawb huv ib yam li hauv Miller keeb kwm, tiam sis nyob hauv Qhov Chaw Dawb Huv Tshaj. Tus ntsia hlau ntawd thiab lub nra uas raug dai rau saum nws yuav raug txiav tawm thaum kawg ntawm tus tim tswv thib peb txoj xov raws li nws tau raug txiav tawm thaum kawg ntawm tus tim tswv thawj txoj xov. Thaum Mikha-ee sawv los thiab lub sijhawm rau tib neeg txoj kev sim siab kaw lawm, lo lus faj lem hais txog kev puastsuaj yuav yog nyob rau hauv lub sijhawm dhau los, raug tshem tawm, raug txiav tawm, thiab poob lawm.

The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.

Kev kev cais los yog kev tawg khiav tom qab lub sijhawm dhau mus hauv xyoo 1844 yuav rov muaj dua thaum txoj cai Hnub Caiv. Yaxayas nees nkaum ob yog ib qho piv txwv txog tej xwm txheej uas coj mus rau kev cais cov Adventist Laodicean tawm ntawm cov Adventist Philadelphian uas tshwm sim thaum lub sijhawm muaj teebmeem ntawm txoj cai Hnub Caiv.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because 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. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.

> Thiab rau tus tim tswv ntawm pawg ntseeg hauv Laodicea sau tias; Tej no yog tej uas tus Amen hais, tus tim khawv ncaj ncees thiab tseeb, yog lub hauv paus chiv keeb ntawm Vajtswv txoj kev tsim; Kuv paub koj tej haujlwm, tias koj tsis txias thiab tsis kub: Kuv xav kom koj txias los yog kub. Yog li ntawd vim koj sov sov xwb, thiab tsis txias thiab tsis kub, Kuv yuav ntiab koj tawm hauv Kuv lub qhov ncauj. Vim koj hais tias, Kuv nplua nuj, thiab muaj cuab yeej cuab tam ntau ntxiv, thiab tsis xav tau dabtsi li; los koj tsis paub tias koj yog tus txom nyem, thiab txaus khuv leej, thiab pluag, thiab dig muag, thiab liab qab: Kuv ntuas koj kom yuav kub ntawm Kuv, kub uas raug kuaj hauv hluav taws, xwv kom koj thiaj nplua nuj; thiab ris tsho dawb, xwv kom koj thiaj hnav tau, thiab kom qhov txaj muag ntawm koj txoj kev liab qab tsis tshwm tuaj; thiab pleev tshuaj qhov muag rau koj ob lub qhov muag, xwv kom koj thiaj pom kev. Txhua tus uas Kuv hlub, Kuv qhuab ntuas thiab qhuab qhia kom raug txim: yog li ntawd cia li kub siab lug, thiab hloov siab lees txim. Saib seb, Kuv sawv ntawm qhov rooj thiab khob: yog leejtwg hnov Kuv lub suab, thiab qhib qhov rooj, Kuv yuav nkag mus rau hauv nws, thiab yuav nrog nws noj hmo, thiab nws nrog Kuv. Tus uas kov yeej, Kuv yuav pub rau nws zaum nrog Kuv saum Kuv lub zwm txwv, ib yam li Kuv kuj tau kov yeej, thiab tau zaum nrog Kuv Txiv saum Nws lub zwm txwv. Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsuj Plig hais rau cov pawg ntseeg. Qhia Tshwm 3:7–22.

After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.

Tom qab lo lus qhib txog tus npau suav lawm, James White mam li muab tus npau suav tso nrog cov lus hauv qab taw qhia. Kuv tsis muaj teeb meem dab tsi txog James White qhov uas nws siv Miller tus npau suav, txawm yog peb tau luam tawm ntau zaus ib qho kev txhais txog nws tus npau suav uas txawv me ntsis ntawm James White qhov kev txhais. Lub ntsiab kev nkag siab ntawm James White uas txawv ntawm yam peb tau luam tawm yog tias nws muab cov “hlaws nyiaj hlaws kub” tso rau hauv ntsiab lus ntawm Vajtswv haiv neeg, hos peb nkag siab tias cov hlaws nyiaj hlaws kub yog tej qhov tseeb yav tom ntej. Tsis muaj ib qho kev tsis sib haum, rau qhov ib tug neeg nthuav tawm yam uas nws ntseeg, thiab kev tawg khiav ntawm cov hlaws nyiaj hlaws kub tom qab Kev Poob Siab Loj ntawd yog ib daim qauv qhia txog Vajtswv haiv neeg kev tawg khiav UA NTEJ txoj cai Sunday. Tiamsis qhov tseeb no cia rau ib txoj kev kawm yav tom ntej.

## James White’s introduction to William Miller’s Dream

James White qhov kev taw qhia rau William Miller txoj Kev Npau Suav

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

> “Qhov npau suav hauv qab no tau raug luam tawm hauv Advent Herald, ntau tshaj ob xyoos dhau los lawm. Lub sijhawm ntawd kuv pom tias nws tau qhia meej meej txog peb qhov kev paub yav dhau los ntawm txoj kev tos ntsoov kev los zaum ob, thiab tias Vajtswv tau muab qhov npau suav no los pab rau pab yaj uas tawg ua ntau qhov.”

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> “Ntawm tej cim qhia txog kev los ze ntawm hnub loj thiab hnub txaus ntshai ntawm tus Tswv, Vajtswv tau tso kev npau suav tseg. Saib Yo-ee 2:28–31; Tes Hauj Lwm 2:17–20. Kev npau suav yuav los tau peb yam; thawj, ‘vim kev ua haujlwm ntau heev.’ Saib Tub Txawj Ntse Tej Lus 5:3. Qhov ob, cov uas nyob hauv tus ntsuj plig qias neeg thiab kev dag ntxias ntawm Xatas, kuj yuav muaj kev npau suav los ntawm nws txoj kev cuam tshuam. Saib Kevcai 8:1–5; Yelemis 23:25–28; 27:9; 29:8; Xekhaliya 10:2; Yudas 8. Thiab qhov peb, Vajtswv ib txwm qhia, thiab tseem qhia nws haiv neeg ntau dua los sis tsawg dua los ntawm kev npau suav, uas los los ntawm txoj hauj lwm ntawm cov tim tswv thiab Vaj Ntsuj Plig Dawb Huv. Cov uas sawv ruaj hauv qhov kaj meej ntawm qhov tseeb yuav paub thaum Vajtswv pub ib zaj npau suav rau lawv; thiab cov ntawd yuav tsis raug dag thiab coj mus yuam kev los ntawm tej kev npau suav cuav.”

> “And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.

> “Thiab Nws hais tias, Nej cia li mloog kuv tej lus tam sim no; yog muaj ib tug yaj saub nyob hauv nej, kuv uas yog tus TSWV yuav qhia kuv tus kheej rau nws hauv ib qho yog toog, thiab yuav hais lus rau nws hauv ib zaj npau suav. Numbers 12:5.

> “Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.

> Yakhauj hais tias, “Tus tim tswv ntawm tus Tswv tau hais rau kuv hauv ib zaj npau suav.” Chivkeeb 31:2. “Thiab Vajtswv tau los cuag Lanpas tus Neeg Xili hauv ib zaj npau suav thaum hmo ntuj.” Chivkeeb 31:24. Nyeem Yauxej tej npau suav hauv Chivkeeb 37:5–9, thiab tom qab ntawd nyeem zaj keeb kwm uas txaus siab hais txog qhov uas tej ntawd tau ua tiav nyob hauv tebchaws Iziv.

> “In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> “Hauv Gibeon tus Tswv tau tshwm rau Xalaumoo hauv ib zaj npau suav thaum hmo ntuj. 1 Vajntxwv 3:5. Daim duab loj tseem ceeb ntawm tshooj ob hauv Daniyee tau muab qhia hauv ib zaj npau suav, thiab kuj yog plaub tug tsiaj qus, thiab lwm yam, ntawm tshooj xya. Thaum Helauj nrhiav kev rhuav tshem tus Cawmseej uas tseem mos ab, Yauxej tau raug ceeb toom hauv ib zaj npau suav kom khiav mus rau tim Iyi tebchaws. Mathais 2:13.

> “And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.

> “Thiab yuav muaj li no rau HNUB NYOOG KAWG, Vajtswv hais tias, Kuv yuav muab kuv tus Ntsuj Plig nchuav los rau saum txhua tus neeg cev nqaij daim tawv: thiab nej cov tub thiab nej cov ntxhais yuav cev Vajtswv lus yav tom ntej, thiab nej cov tub hluas yuav pom yog toog, thiab nej cov laus yuav npau suav ua npau suav. Tubtxib Tes Haujlwm 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> “Lub txiaj ntsim ntawm kev cev lus yav tom ntej, los ntawm kev npau suav thiab kev yog toog pom, nyob ntawm no yog txiv ntawm Vaj Ntsuj Plig Dawb Huv, thiab nyob rau hnub kawg yuav tsum raug nthuav tawm kom txaus los ua ib lub cim. Nws yog ib yam ntawm tej txiaj ntsim hauv pawg ntseeg ntawm txoj moo zoo.

> “And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.

> “Thiab Nws tau pub qee leej ua tubtxib; qee leej ua COV YAJ SAUB; qee leej ua cov tshaj tawm txoj moo zoo; thiab qee leej ua xibhwb thiab xibfwb; kom cov neeg dawb huv raug ua kom tiav npaum, rau txoj haujlwm ntawm txoj hauj lwm qhuab qhia, rau kev txhim kho lub cev ntawm Khetos.” Efexus 4:11, 12.

> “And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

> “Thiab Vajtswv tau tsa ib txhia rau hauv pawg ntseeg, xub thawj yog cov tubtxib saum ntuj, tom qab ntawd yog cov YAJ SAUB, thiab lwm yam. 1 Khaulee 7:28.

> “Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> “Tsis txhob saib tsis taus KEV YAJ SAUB. 1 Thexalaunikes 5:20. Saib thiab Tes Hauj Lwm 13:1; 21:9; Loos 12:6; 1 Kauleethaus 14:1, 24, 39. Cov yaj saub lossis kev yaj saub yog rau kev txhim kho pawg ntseeg ntawm Khetos; thiab tsis muaj ib qho pov thawj uas yuav muab tau tawm hauv Vajtswv txoj lus, hais tias lawv yuav tsum tseg ua ntej cov tshaj xo txoj moo zoo, cov xibhwb yug yaj, thiab cov xib fwb yuav tsum tseg. Tiamsis tus uas tawm tsam hais tias, ‘Muaj ntau yam yog toog pom thiab npau suav cuav ua luaj, ces kuv tsis muaj kev ntseeg siab rau ib yam dabtsi uas zoo li ntawd.’ Qhov ntawd yog qhov tseeb tias Xatas muaj nws tej cuav hloov. Nws yeej ib txwm muaj cov yaj saub cuav, thiab yeej muaj tseeb tias peb yuav tsum cia siab pom lawv tam sim no nyob rau hauv lub sijhawm kawg no ntawm nws txoj kev dag ntxias thiab kev yeej. Cov uas tsis lees txais tej kev tshwm sim tshwjxeeb zoo li no vim muaj yam cuav nyob, ces lawv kuj yuav muaj tib txoj cai mus ib kauj ruam ntxiv thiab tsis lees tias Vajtswv puas tau tshwm sim rau tibneeg hauv npau suav lossis yog toog pom li, rau qhov yam cuav yeej ib txwm muaj nyob.”

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> “Kev npau suav thiab tej yog toog pom yog yam cuab tam uas Vajtswv tau siv los qhia Nws tus kheej rau tibneeg. Los ntawm yam cuab tam no Nws tau hais rau cov yaj saub; Nws tau tso lub txiaj ntsim ntawm kev cev Vajtswv lus tseg rau hauv cov txiaj ntsim ntawm pawg ntseeg txoj moo zoo, thiab Nws tau muab kev npau suav thiab tej yog toog pom suav nrog rau lwm yam cim ntawm ‘HNUB NYOOG KAWG.’ Amees.

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.

> “Kuv lub hom phiaj hauv cov lus hais saud no yog kom tshem tawm tej lus tawm tsam raws li txoj kev hauv Vajlugkub, thiab npaj tus nyeem lub siab rau yam uas nram no.” James White, Brother Miller’s Dream, 1–3.

## William Miller’s Second Dream

Npau Suav Thib Ob ntawm William Miller

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> “Kuv ua npau suav hais tias Vajtswv, los ntawm ib txhais tes uas tsis pom, xa ib lub thawv me uas ua tau txawv kawg tuaj rau kuv, ntev kwv yees li kaum nti thiab dav rau nti plaub fab, ua los ntawm ntoo ebony thiab hlaws muaj nqis uas muab nchuav ntxig ua haujlwm zoo kawg. Muaj ib tug yuam sij txuas nrog lub thawv ntawd. Kuv tam sid txawm muab tus yuam sij ntawd los qhib lub thawv; thaum ntawd, ua rau kuv xav tsis thoob thiab ceeb heev, kuv pom tias nws puv npo nrog txhua yam hniav nyiaj hniav kub ntawm ntau hom thiab ntau qhov loj, pob zeb diamond, tej pob zeb muaj nqis, thiab nyiaj kub nrog nyiaj dawb hauv npib ntawm txhua qhov loj thiab txhua nqis, uas tau muab teem zoo nkauj rau lawv tej chaw nyob nyias nyias hauv lub thawv ntawd; thiab thaum lawv raug teem li ntawd, lawv ci ntsa iab thiab muaj hwjchim ci ntsa iab uas tsuas muaj lub hnub xwb thiaj sib npaug tau.”

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> “Kuv xav tias tsis yog kuv tes haujlwm kom txaus siab rau qhov kev pom zoo kawg nkaus no ib leeg xwb, txawm hais tias kuv lub siab puv npo kev xyiv fab vim qhov ci ntsa iab, kev zoo nkauj, thiab nqis tshaj plaws ntawm tej yam uas nyob hauv nws. Yog li ntawd kuv thiaj muab nws tso rau saum ib lub rooj nyob nruab nrab hauv kuv chav, thiab tshaj xov tias txhua tus uas muaj siab xav yeej tuaj tau los saib qhov kev pom uas muaj hwjchim ci ntsa iab thiab kaj lug tshaj plaws uas tibneeg puas tau pom hauv lub neej no.”

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> “Cov neeg pib tuaj los, thaum chiv thawj tsuas yog muaj tsawg leej, tiam sis tom qab ntawd coob zuj zus mus txog rau ib pab neeg coob. Thaum lawv xub ntsia rau hauv lub thawv, lawv xav tsis thoob thiab qw zoo siab. Tiam sis thaum cov neeg saib coob tuaj, txhua tus pib kov thiab ntxhov cov hlaws muaj nqis, muab lawv rho tawm hauv lub thawv thiab txawb lawv rau saum rooj. Kuv pib xav tias tus tswv yuav rov hu kom kuv cev lub thawv thiab cov hlaws muaj nqis rau nws ntawm kuv txhais tes dua; thiab yog tias kuv cia kom lawv raug txawb mus ua li no, kuv yuav tsis muaj hnub twg muab lawv rov tso rau hauv lawv qhov chaw hauv lub thawv tau li yav tas los lawm; thiab kuv hnov tias kuv yuav tsis muaj peev xwm sawv ntsug ntsib txoj kev lav ris ntawd li, rau qhov nws yuav loj kawg nkaus. Ces kuv pib thov ntuas cov neeg kom txhob kov lawv, los sis txhob muab lawv rho tawm hauv lub thawv; tiam sis qhov kuv thov ntuas ntau npaum li cas, lawv haj yam txawb lawv ntau npaum li ntawd; thiab nim no lawv zoo li tab tom txawb lawv mus thoob plaws hauv chav, rau hauv pem teb thiab saum txhua yam rooj tog hauv chav.”

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> “Kuv thiaj pom tias nyob hauv cov hniav nyiaj hniav kub tiag thiab cov npib tiag, lawv tau muab ib co hniav nyiaj hniav kub cuav thiab npib cuav uas suav tsis txheeb pov tawg xyaw rau hauv. Kuv chim heev rau lawv txoj kev coj ua qias neeg thiab txoj kev tsis txawj ua tsaug, thiab kuv thiaj cem thiab thuam lawv vim li ntawd; tiam sis qhov kuv cem ntau npaum li cas, lawv haj yam muab cov hniav nyiaj hniav kub cuav thiab cov npib cuav pov tawg xyaw rau hauv cov uas yog tiag ntau npaum ntawd.”

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> “Kuv thiaj chim siab kawg hauv kuv tus ntsuj plig cev nqaij daim tawv thiab pib siv zog cev nqaij daim tawv ntiab lawv tawm hauv chav; tiam sis thaum kuv tab tom ntiab ib tug tawm mus, ces peb tug ntxiv rov nkag los thiab nqa av qias, tej nplai ntoo, xuab zeb, thiab txhua yam khib nyiab los rau hauv, mus txog rau thaum lawv npog tag nrho tej jewels tiag, diamonds, thiab npib, uas txhua yam ntawd twb raug kaw tsis pub pom lawm. Lawv tseem muab kuv lub thawv nyiaj kub rhuav ua tej daim thiab muab nws pov tawg ri niab rau hauv cov khib nyiab. Kuv xav tias tsis muaj ib tug neeg quav ntsej txog kuv txoj kev tu siab lossis kuv txoj kev chim. Kuv poob siab thiab qaug zog siab ntsws tas nrho, ces zaum ntsoes quaj.”

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> “Thaum kuv tseem tab tom quaj thiab tu siab vim kuv txoj kev poob loj thiab kuv lub luag hauj lwm yuav tsum ris, kuv nco txog Vajtswv, thiab thov Vajtswv kawg siab kawg ntsws kom Nws yuav xa kev pab los rau kuv. Tam sim ntawd lub qhov rooj txawm qhib, thiab muaj ib tug txivneej nkag los hauv chav ntawd, ces txhua tus neeg txawm tawm hauv ntawd mus; thiab nws, tuav ib rab txhuam plua plav hauv nws txhais tes, qhib tej qhov rais, thiab pib txhuam cov plua plav thiab tej khib nyiab tawm hauv chav ntawd.

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> “Kuv quaj thov nws kom txhob ua li ntawd, rau qhov muaj ib txhia tej pov haum muaj nqis heev tawg khiav nyob rau hauv cov pawg khib nyiab.”

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> “Nws hais rau kuv kom ‘txhob ntshai,’ vim nws yuav ‘saib xyuas lawv.’”

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Ces, thaum nws cheb cov av thiab tej khib nyiab, tej pob zeb muaj nqis cuav thiab tej nyiaj npib cuav, txhua yam ntawd txawm sawv thiab tawm mus ntawm lub qhov rais zoo li ib pawg huab, thiab cua thiaj nqa lawv ya mus lawm. Hauv nruab nrab ntawm txoj kev kub ntxhov ntawd kuv kaw kuv ob lub qhov muag ib pliag; thaum kuv qhib dua, cov khib nyiab twb ploj tag lawm. Cov hniav nyiaj hniav kub muaj nqis, cov pob zeb diamond, cov nyiaj kub thiab nyiaj npib nyiaj, pw tawg ri niab nplua mias thoob plaws hauv chav.”

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “Tom qab ntawd nws muab ib lub thawv nyiaj kub tso rau saum rooj, loj dua thiab zoo nkauj dua lub qub heev, ces sau cov hniav nyiaj hniav kub, cov pob zeb diamond, cov npib, puv tes puv taw, thiab nchuav lawv rau hauv lub thawv ntawd, mus txog thaum tsis tshuav ib qho li, txawm yog muaj qee lub pob zeb diamond me kawg nkaus tsuas loj npaum li rab koob taub xwb.”

> “He then called upon me to ‘come and see.’

> “Nws txawm hu kuv kom ‘los thiab pom.’”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Kuv ntsia mus rau hauv lub hleb, tiam sis kuv ob lub qhov muag raug qhov uas pom ntawd ci ntsa iab heev. Lawv ci nrog lub koob meej ntau dua li yav tas los kaum npaug. Kuv xav tias lawv twb raug txhuam huv hauv cov xuab zeb los ntawm ko taw ntawm cov neeg phem uas tau muab lawv xyiv fab mus thiab tsuj lawv rau hauv plua tshauv. Lawv raug muab teem cia hauv lub hleb raws li kev txiav txim zoo nkauj, txhua yam nyob hauv nws qhov chaw, tsis pom ib qho cim ntawm tej kev siv zog ntawm tus txiv neej uas tau muab lawv pov rau hauv. Kuv qw nrov vim muaj kev xyiv fab heev, thiab lub suab qw ntawd ua rau kuv sawv.” Early Writings, 81–83.

## James White’s Footnotes

Cov Lus Hauv Qab ntawm James White

> “The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

> “Lub ‘hleb’ sawv cev rau tej qhov tseeb loj ntawm Vajlugkub, uas hais txog txoj kev los zaum ob ntawm peb tus Tswv Yexus Khetos, uas tau raug muab rau Tij Laug Miller kom tshaj tawm rau lub ntiajteb.”

> “The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

> “Tus ‘yuam sij txuas nrog’ ntawd yog nws txoj kev txhais Vajtswv Txojlus uas yog lus faj lem—muab Vajluskub piv nrog Vajluskub—Vajluskub yog tus txhais nws tus kheej. Nrog tus yuam sij no Tij Laug Miller qhib tau lub ‘thawv hniav nyiaj hniav kub,’ los yog qhov tseeb loj txog txoj kev rov qab los ntawm tus Tswv rau lub ntiajteb.

> “‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

> “‘Cov neeg pib tuaj los, thaum xub thawj tseem tsawg tus, tiam sis nce mus txog ua ib pab neeg coob.’ Thaum xub thawj uas Tij Laug Miller, thiab ob peb tug ntxiv xwb, tshaj tawm txog txoj kev qhuab qhia hais txog txoj kev los txog, nws tseem tsis tau muaj txiaj ntsig ntau li, thiab tsuas muaj tsawg tus heev thiaj raug tsa kom tsim dheev los ntawm nws; tab sis txij xyoo 1840 mus txog 1844, txhua qhov chaw uas nws raug tshaj tawm, tas nrho zej zog sawv daws raug tsa kom sawv tsees.”

> “The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

> “Cov ‘hlaws nyiaj hniav kub, pob zeb ci ntsa iab, thiab lwm yam’ uas muaj ‘txhua yam thiab txhua qhov loj’ thiab raug ‘txheej kom zoo nkauj kawg nyob rau hauv lawv tej chaw nyias nyias hauv lub thawv nyiaj hniav kub’ sawv cev rau Vajtswv cov me nyuam, [Malachi 3:17,] los ntawm txhua pawg ntseeg, thiab los ntawm yuav luag txhua qib, thiab txhua yam xwm txheej ntawm lub neej, uas tau txais txoj kev ntseeg txog txoj kev los txog, thiab tau pom tias sawv khov kho nrog siab tawv nyob rau hauv lawv tej chaw nyias nyias, hauv txoj hauj lwm dawb huv ntawm qhov tseeb. Thaum tab tom txav mus raws li txoj kev txiav txim no, nyias saib xyuas nyias tes dej num, thiab taug kev nrog kev txo hwj chim ntawm Vajtswv xub ntiag, ‘lawv tau ci ntsa iab rov qab ua ib txoj kev kaj thiab hwjchim ci ntsa iab’ rau lub ntiaj teb, uas tsuas yog pawg ntseeg nyob rau tiam cov tubtxib xwb thiaj sib npaug tau. Txoj xov, [Revelation 14:6, 7] tau mus tawm ib yam li nyob saum tis cua, thiab lo lus caw no, ‘Los, rau qhov txhua yam nim no twb npaj txhij lawm,’ [Luke 14:17.] tau nthuav tawm mus nrog hwjchim thiab muaj txiaj ntsig.”

> “When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.

> “Thaum tus timtswv ya [Tshwmsim 14:6, 7.] xub pib tshaj txoj moo zoo nyob mus ib txhis, hais tias, ‘Nej ntshai Vajtswv, thiab qhuas nws lub hwjchim; rau qhov teev ntawm nws txoj kev txiav txim twb los txog lawm lawm,’ coob leej qw zoo siab heev thaum pom txog Yexus txoj kev yuav los, thiab txoj kev txum tim rov qab, cov uas tom qab no ho tawm tsam thiab thuam, thiab thuam luag qhov tseeb uas ib nyuag ua ntej ntawd tseem ua rau lawv muaj kev xyiv fab. Lawv ua rau tej lub pov haum ntxhov thiab tawg khiav. Qhov no coj peb los txog rau lub caij nplooj zeeg xyoo 1844, thaum lub sijhawm tawg khiav pib. Cim qhov no tseg: yog cov uas ib zaug tau ‘qw zoo siab heev’ ntawd thiaj yog cov uas ua rau tej lub pov haum ntxhov thiab tawg khiav. Thiab txij xyoo 1844 los, tsis muaj leejtwg uas tau ua rau pab yaj tawg khiav thiab raug coj yuam kev tau muaj txiaj ntsig npaum li cov uas ib zaug tau tshaj qhov tseeb thiab zoo siab rau nws; tiamsis tom qab no lawv tau tsis lees paub Vajtswv tes haujlwm, thiab txoj lus faj lem qhov kev ua tiav hauv peb tej kev paub txog txoj kev yuav los yav tas los.”

> “Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’

> “Tus Kwv Tij Miller zaj lus tim khawv, tau ntau lub hlis tom qab lub suab qw thaum Ib Tag Hmo, nyob rau lub hli xya, xyoo 1844, yog hais tias lub qhov rooj twb raug kaw lawm, thiab tias txoj kev txav ntawm txoj kev los txog twb yog qhov ua tiav ntawm txoj lus faj lem, thiab tias peb twb yog lawm hauv kev tshaj tawm lub sijhawm. Ces nws thiaj ntuas nws cov kwv tij, los ntawm Advent Herald, kom tuav ruaj nreb, kom ua siab ntev, thiab txhob yws cem ib leeg rau ib leeg; ces Vajtswv yuav tsis ntev no yeej lawv ncaj ncees rau qhov uas lawv tau tshaj tawm lub sijhawm. Nyob rau hauv txoj kev no nws tau thov sawv cev rau cov pov haum, thaum nws hnov nws tus kheej ‘lub luag hauj lwm’ rau lawv, thiab tias ‘nws yuav loj kawg nkaus.’”

> “The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.

> “Cov ‘hniav nyiaj hniav kub cuav thiab cov nyiaj txiag cuav’ uas tau muab tawg thoob plaws nrog rau cov uas yog tiag, yeej sawv cev meej rau cov neeg hloov siab los ntseeg cuav, lossis ‘cov me nyuam txawv teb chaws,’ [Hosea 5:7.] txij thaum lub qhov rooj raug kaw nyob rau xyoo 1844.

> “The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.

> “Lub hleb zaum ob ‘loj dua qub ntau thiab zoo nkauj dua qub’ uas cov ‘pob zeb muaj nqes,’ ‘pob zeb diamond,’ thiab ‘npib nyiaj’ uas tawg khiav tau muab sau los tso rau hauv, sawv cev rau thaj teb dav ntawm txoj sia nyob hauv qhov tseeb tam sim no, uas pab yaj tawg khiav yuav raug sau los sib sau ua ke rau hauv, yog 144,000 leej, txhua tus puavleej muaj lub cim ntawm Vajtswv uas muaj txoj sia. Tsis muaj ib lub pob zeb diamond muaj nqes twg yuav raug tso tseg cia nyob hauv qhov tsaus ntuj. Txawm yog qee leej ‘tsis loj dua qhov ntxeev koob,’ los lawv yuav tsis raug hla dhau thiab tso tseg rau hnub no no thaum Vajtswv tabtom sau nws tej qub txeeg qub teg uas muaj nqes. [Malachi 3:16–18.] Nws muaj peevxwm txib nws cov timtswv saum ntuj ceeb tsheej mus thiab kom lawv maj nroos coj lawv tawm los ib yam li nws tau coj Lauj tawm hauv lub moos Xaudoo. ‘Tus Tswv yuav ua ib txoj haujlwm luv luv rau saum npoo ntiajteb no.’ ‘Nws yuav txiav kom luv hauv txoj kev ncaj ncees.’ Saib Loos 9:28.”

> “The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

> “Cov ‘av thiab tej txiab ntoo seem, xuab zeb thiab txhua yam khib nyiab,’ sawv cev rau ntau yam thiab coob tus kev yuam kev uas tau raug coj los nkag los nyob hauv cov neeg ntseeg txog kev rov los zaum ob, txij thaum lub caij nplooj zeeg xyoo 1844 los. Ntawm no kuv yuav hais txog ob peb yam ntawm lawv.”

> “1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.

> “1. Txoj kev sawv uas qee leej ntawm cov ‘neeg yug yaj’ tau khav theeb xaiv tam sim ntawd tom qab tau tshaj tawm txoj Kev Quaj Nruab Hmo, uas hais tias lub hwjchim dawb huv uas ua kom siab yaj ntsws, uas nrog txoj kev txav ntawm lub hli xya, yog ib yam kev kub hnyiab hlwb. George Storrs yog ib tug nyob hauv cov thawj tus uas tau xaiv txoj kev sawv no. Saib nws tej ntawv sau hauv ntu kawg ntawm xyoo 1844, nyob rau hauv Midnight Cry, uas thaum ntawd luam tawm hauv lub nroog New York. J. V. Himes, ntawm Albany Conference thaum caij nplooj hlav xyoo 1845, tau hais tias txoj kev txav ntawm lub hli xya tau tsim kom muaj kev kub hnyiab hlwb tob xya ko taw. Qhov no yog ib tug uas nyob ntawd thiab hnov lo lus hais ntawd tau qhia rau kuv. Lwm tus uas tau koom tes nquag hauv txoj Kev Quaj ntawm lub hli xya, txij thaum ntawd los, tau tshaj tawm tias txoj kev txav ntawd yog tes haujlwm ntawm Dab Ntxwg Nyoog. Kev muab Khetos tes haujlwm thiab tus Vaj Ntsuj Plig Dawb Huv tes haujlwm rau Dab Ntxwg Nyoog, nyob rau hauv hnub nyoog ntawm peb tus Cawmseej, yog kev thuam Vajtswv, thiab tam sim no los kuj yog kev thuam Vajtswv ib yam.”

> “2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.

> “2. Ntau txoj kev sim hais txog lub sijhawm meej. Txij li thaum 2300 hnub xaus rau xyoo 1844 lawm, muaj ntau lub sijhawm uas tau raug teem los ntawm ntau tus neeg sib txawv rau lawv qhov kawg. Hauv kev ua li no lawv tau tshem cov ‘cim ciam qub,’ thiab tau muab kev tsaus ntuj thiab kev tsis ntseeg pov los saum tag nrho txoj kev txav advent.”

> “3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’

> “3. Kev ntseeg dab nrog rau tag nrho nws tej kev npau suav thiab kev dhau ciam. Qhov kev dag ntxias no ntawm Ntxwg Nyoog, uas tau ua tiav ib txoj hauj lwm txaus ntshai ntawm txoj kev tuag, raug sawv cev tau haum heev los ntawm ‘tej txiab ntoo,’ thiab ‘txhua yam khib nyiab txhua hom.’ Coob leej ntawm cov uas tau nqos cov tshuaj lom ntawm kev ntseeg dab tau lees paub qhov tseeb ntawm peb tej kev paub txog kev rov los zaum dhau los, thiab vim qhov tseeb no coob leej thiaj raug coj kom ntseeg tias kev ntseeg dab yog cov txiv hmab txiv ntoo ntuj tsim los ntawm kev ntseeg tias Vajtswv tau coj cov kev txav loj ntawm kev rov los xyoo 1843 thiab 1844. Petus, thaum hais txog cov uas yuav ‘coj tej kev ntseeg cuav uas coj mus rau kev puas tsuaj los nkag los, txawm mus txog qhov tsis lees tus Tswv uas tau txhiv lawv,’ hais tias, ‘VIM YOG LAWV MAS TXOJ KEV TSEEB THIAJ YUAV RAUG LUAG HAIS PHEM.’”

> “4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

> “4. S. S. Snow hais tias nws yog ‘Elijah tus Yaj Saub’” Tus txiv neej no, hauv nws txoj kev coj txawv txawv thiab qus no, kuj tau ua nws ib feem hauv txoj hauj lwm ntawm txoj kev tuag no, thiab nws txoj kev ua tau muaj lub siab nyiam coj txoj hauj lwm tseeb rau cov neeg dawb huv uas tab tom tos kom poob rau kev saib tsis taus, hauv siab ntawm ntau tus ntsuj plig ncaj ncees.

> “To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.

> “Rau daim ntawv teev tej kev yuam kev no kuv tseem yuav ntxiv tau ntau yam ntxiv thiab, xws li ‘ib txhiab xyoo’ hauv Tshwm Sim 20:4, 7, uas twb nyob yav tag los lawm, cov 144,000 hauv Tshwm Sim 7:4; 14:1, cov uas ‘sawv los thiab tawm hauv tej ntxa’ tom qab Khetos sawv hauv qhov tuag rov los, txoj kev qhuab qhia tias tsis tas ua haujlwm, txoj kev qhuab qhia hais txog kev rhuav tshem cov me nyuam mos, thiab lwm yam thiab lwm yam.”

> “These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

> “Cov kev yuam kev no raug tshaj tawm thiab nthuav tawm nrog kev mob siab ua luaj rau pab yaj uas tab tom tos ntsoov, tias thaum lub sijhawm Tij Laug Miller tau txais zaj npau suav ntawd, cov hlaws muaj nqis tiag tiag twb raug ‘rho tawm ntawm qhov muag pom lawm,’ thiab tej lus ntawm tus yaj saub kuj phim raws nraim—‘Thiab kev txiav txim raug tig rov qab mus, thiab kev ncaj ncees sawv nyob deb lawm,’ thiab lwm yam thiab lwm yam. Saib Yaxayas 59:14. Nyob rau lub sijhawm ntawd tsis muaj ib daim ntawv xov xwm advent nyob hauv lub tebchaws uas txhawb nqa tes haujlwm ntawm qhov tseeb rau lub sijhawm tam sim no. The Day-Dawn yog daim kawg uas tseem tiv thaiv txoj hauj lwm tseeb ntawm pab yaj me; tiamsis daim ntawd twb tuag lawm ntau lub hlis ua ntej tus Tswv muab zaj npau suav no rau Tij Laug Miller; thiab hauv nws txoj kev tawm tsam zaum kawg ua ntej yuav tuag, nws tau taw tes rau cov ntseeg uas qaug zog thiab quaj ntsuag mus rau xyoo 1877, uas thaum ntawd tseem tshuav peb caug xyoo tom ntej, ua lub sijhawm ntawm lawv txoj kev cawm dim zaum kawg. Alas! alas! Tsis yog qhov xav tsis thoob li tias Tij Laug Miller hauv nws zaj npau suav, ‘zaum thiab quaj,’ vim txoj xwm txheej tu siab no.”

> “Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.

> “Kwvtij Miller tau ntsais nws ob lub qhov muag rau hauv txoj kev tuag, thaum lub Kaum Ob Hlis 22, 1849, uas ua kom tiav cov lus hauv nws zaj npau suav nram no, ‘Nyob hauv qhov kev ntxhov siab kuv ntsais kuv ob lub qhov muag ib pliag.’ Qhov kev ua tiav uas txaus xav tsis thoob no meej heev kom tsis muaj leejtwg yuav tsis pom nws.”

> “The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

> “Lub hleb, sawv cev rau qhov tseeb txog kev los zaum ob uas Tij Laug Miller tau tshaj tawm rau lub ntiaj teb, raws li tau teev tseg hauv zaj lus piv txwv txog kaum tus nkauj xwb. [Mathais 25:1–11.] Ua ntej, lub sij hawm, 1843; ob, lub sij hawm ncua; peb, lub suab quaj thaum ib tag hmo, nyob rau lub xya hli, 1844, thiab plaub, lub qhov rooj kaw. Tsis muaj leej twg uas tau nyeem cov ntaub ntawv hais txog txoj kev los zaum ob txij xyoo 1843 los, yuav tsis lees tias Tij Laug Miller tau txhawb nqa plaub lub ntsiab tseem ceeb no hauv keeb kwm txoj kev los zaum ob. Lub txheej txheem sib haum xeeb no ntawm qhov tseeb, los yog “lub hleb,” tau raug muab rhuav ua tej daim, thiab muab tawg ua txhua qhov chaw nrog tej khib nyiab los ntawm cov uas tau tsis lees lawv tus kheej txoj kev paub dhau los, thiab tau tsis lees tej qhov tseeb ntawd ntag uas lawv, nrog Tij Laug Miller, tau tshaj tawm rau lub ntiaj teb yam tsis ntshai li.”

> “The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.

> “Thaum ntawd pawg ntseeg yuav dawb huv thiab ‘tsis muaj ib qho txhaum nyob ntawm lub zwm txwv ntawm Vajtswv,’ vim lawv tau lees txim tag nrho lawv tej kev yuam kev, tej kev txhaum thiab tej kev phem, thiab thaum tej ntawd twb raug ntxuav mus lawm los ntawm Khetos cov ntshav thiab raug lwv tseg lawm, lawv yuav tsis muaj ‘ib qho paug los yog ib txoj quav nyab, los yog ib yam twg zoo li ntawd.’ Ces lawv yuav ci ntsa iab nrog ‘kaum npaug ntau dua lawv lub yeeb koob yav tas los.’” JAMES WHITE Oswego, Tsib Hlis, 1850.

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