Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.
Paulo qhov kev txheeb xyuas txog Loos kev pe dab qhuas uas yog lub hwjchim uas txwv tsis pub lub hwjchim ntawm papacy sawv los kav teb kav chaw rau xyoo 538, tau dhau los ua tim khawv uas William Miller pom tias tau tsa “qhov niaj hnub,” hauv phau Daniel, los sawv cev rau kev pe dab qhuas. William Miller lub qauv kev nkag siab tau txhim rau saum ob lub hwjchim ua kom puam tsuaj, yog kev pe dab qhuas ua ntej, ces papalism tom qab. Qhov kev nrhiav pom tseem ceeb tshaj plaws ntawm Miller los txhawb lub qauv ntawd yog Paulo cov lus tim khawv hauv 2 Thessalonians, tshooj ob, uas Paulo qhia meej tias qhov kev txwv uas Loos kev pe dab qhuas tau tsim los thaiv papacy ntawd yuav raug muab tshem tawm, xwv kom “tus neeg txhaum” raug tsa rau hauv Vajtswv lub tuam tsev, qhia nws tus kheej tias nws yog Vajtswv.
In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?
Hauv hauv phau Daniel, lub cim ntawm “qhov niaj hnub” uas sawv cev rau kev pe dab qhuas yeej ib txwm raug raws tom qab los ntawm ib lub cim ntawm txoj kev kav papacy, txawm yog nws raug sawv cev ua qhov kev ua txhaum uas coj kev puam tsuaj los, los yog ua qhov kev qias neeg uas ua kom muaj kev puam tsuaj. Txawm li cas los xij, hauv Khetos txoj lus ceeb toom rau cov Khixatia hais txog kev kaw nroog thiab kev puas tsuaj ntawm Yeluxalees uas tau tshwm sim nyob rau hauv peb xyoos ib nrab txij xyoo 66 mus txog 70 AD, Khetos tau hais txog “qhov kev qias neeg uas ua kom muaj kev puam tsuaj, uas yaj saub Daniel tau hais tseg” ua lub cim rau cov Khixatia uas nyob hauv Yeluxalees kom khiav tam sid. Keeb kwm qhia meej tias lub cim ntawd tsis yog lub cim ntawm papal Loos, tiam sis yog ntawm pagan Loos. Cov ntseeg siab ncaj yuav tsum paub lub cim ntawd, yog lawv xav kom dim ntawm kev kaw nroog thiab kev puas tsuaj. Puas yog “qhov kev qias neeg uas ua kom muaj kev puam tsuaj, uas yaj saub Daniel tau hais tseg,” yog ib lub cim ntawm pagan Loos, los yog papal Loos?
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.
Yog li ntawd, thaum nej pom yam qias neeg uas ua kom puam tsuaj, uas Daniyee tus yaj saub tau hais tseg, sawv nyob hauv qhov chaw dawb huv, (tus uas nyeem, cia nws to taub:) ces cov uas nyob hauv Yudas tebchaws cia li khiav mus rau saum tej roob: tus uas nyob saum ru tsev tsis txhob nqes los nqa ib yam dabtsi hauv nws tsev tawm mus: thiab tus uas nyob tom teb tsis txhob rov qab los nqa nws tej ris tsho. Thiab yuav txom nyem rau cov uas cev xeeb tub, thiab rau cov uas pub mis rau menyuam nyob rau cov hnub ntawd! Tiamsis nej cia li thov kom nej txoj kev khiav ntawd tsis txhob yog thaum caij ntuj no, lossis nyob rau hnub Xanpataus: rau qhov thaum ntawd yuav muaj kev txom nyem loj kawg nkaus, uas txij thaum pib lub ntiajteb los txog nim no tsis tau muaj dua li, thiab yuav tsis muaj dua ib zaug li. Thiab yog tias cov hnub ntawd tsis raug txo kom luv, ces yuav tsis muaj ib tug nqaij ntshiv ciaj dim li: tiamsis vim cov uas raug xaiv lawm, cov hnub ntawd yuav raug txo kom luv. Mathais 24:15–22.
Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?
Muam White hais txog qhov uas lo lus ceeb toom no tau ua tiav li cas nyob rau hauv keeb kwm ntawm kev puas tsuaj ntawm Yeluxalees txij xyoo 66 mus txog 70 AD, thiab nws qhia tias tus chij, lossis lub cim chij ntawm pab tub rog Loos, yog lub cim rau cov Khixatia uas tseem nyob hauv Yeluxalees kom khiav dim. Yog li ntawd, “yam qias vuab tsuab uas ua kom puas tsuaj, uas tus yaj saub Daniyee tau hais txog,” puas yog Loos teev dab mlom, los yog puas yog Loos papacy, raws li Miller tau tsa nws lub qauv kev nkag siab ntawd?
William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.
William Miller raug coj los nkag siab txog ob qho kev tshwm sim ntawm Loos tib si (Loos kev pe dab mlom ua ntej, ces Loos papal), tiam sis vim yog keeb kwm uas nws nyob hauv ntawd, nws raug yuam kom hais txog ob lub nceeg vaj ntawd ua ib lub nceeg vaj xwb. Thiab yeej yog li ntawd tiag, nkawd yog ib lub nceeg vaj, tab sis nkawd kuj sawv cev rau ob lub nceeg vaj uas los sib law liag thiab. Vim raug yuam los ntawm keeb kwm faj lem ntawm xyoo 1798, Miller thiaj yuav tsum hais txog Loos ua ib lub nceeg vaj ib yam tseem ceeb tshaj. Xyoo 1798, Miller ntseeg tias Khetos txoj Kev Los Zaum Ob tseem yuav muaj kwv yees li nees nkaum tsib xyoos tom ntej no. Nws paub meej kawg tias Loos papal twb tau txais ib qho kev raug mob tuag taus lawm xyoo 1798. Rau Miller, tsis muaj dua lwm lub nceeg vaj hauv ntiajteb uas yuav los tom qab Loos papal, rau qhov Khetos twb yuav rov qab los lawm.
In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.
Nyob rau hauv keeb kwm uas Miller sawv nyob, nws tau nkag siab tias tus pej thuam hauv Daniel tshooj ob sawv cev rau plaub lub nceeg vaj hauv ntiaj teb, rau qhov ntawd yog yam uas Daniel tau ua tim khawv.
And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.
Thiab lub nceeg vaj thib plaub yuav muaj zog ib yam li hlau: vim hlau tsoo tej yam txhua yam ua tej thooj thiab kov yeej txhua yam; thiab ib yam li hlau uas tsoo tag nrho tej no, lub nceeg vaj ntawd yuav tsoo ua tej thooj thiab zuaj kom puas. Thiab raws li koj tau pom ob txhais ko taw thiab cov ntiv taw, ib feem yog av nplaum uas tus kws ua lauj kaub siv, thiab ib feem yog hlau, ces lub nceeg vaj ntawd yuav raug faib; tiam sis yuav muaj ib feem ntawm lub zog ntawm hlau nyob hauv nws, vim koj tau pom hlau tov nrog av nplaum mos. Daniel 2:40, 41.
Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.
Miller to taub tias tsuas muaj plaub lub tebchaws xwb, thiab lub tebchaws thib plaub thiab zaum kawg yog Loos, uas nws paub los ntawm keeb kwm tias yog Loos kev pe hawm dab mlom, ces mam li raws los ntawm Loos papacy. Rau Miller, lub tebchaws thib plaub, raws li pom zoo nrog Daniyees tej lus, yog “faib tawm,” tiam sis rau Miller qhov kev faib ntawd tsuas yog sawv cev rau ib qho kev txawv ntawm sab cev nqaij daim tawv thiab sab ntsuj plig ntawm lub tebchaws Loos xwb. Nws yog lawm, tabsis nws txoj kev to taub tseem muaj ciam txwv.
Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.
Miller tsis pom tias kev faib ntawm Loos uas yog haiv neeg pe dab pe mlom thiab Loos uas yog papal, yog raws li qhov kev faib uas Povlauj raug tsa sawv los txheeb qhia. Povlauj (thiab Yauhas tus uas ua kevcai raus dej), tau txheeb qhia tias nyob rau lub sijhawm ntawm tus ntoo khaublig, yam tiag tiag yuav tsum hloov mus rau yam sab ntsuj plig. Yog tsis muaj qhov kev nkag siab ntawd, Miller thiaj raug yuam kom lees tias Loos yeej yog ib lub nceeg vaj xwb uas muaj ob theem. Thiab yeej muaj tseeb, nws yog lawm (tiamsis muaj kev txwv). Nws tsis pom tau tias Loos sab ntsuj plig raug sawv cev los ntawm Npanpiloo tiag tiag, rau qhov Loos sab ntsuj plig (lub papacy) kuj yog Npanpiloo sab ntsuj plig thiab.
Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.
Npanpiloo Npanpiloo tiag, uas yog thawj zaug ntawm plaub lub tebchaws hauv Daniyee ob, yuav ua tus yam ntxwv sawv cev rau lub tebchaws thib plaub, rau qhov thawj ib txwm ua tus yam ntxwv sawv cev rau tus kawg. Loos pe hawm dab qhuas tau raug sawv cev los ntawm Npanpiloo lawm, tiam sis ob qho tib si—Loos pe hawm dab qhuas thiab Npanpiloo—tau sawv cev rau Loos sab ntsuj plig (lub hwjchim papacy). Vim li ntawd papacy thiaj yog lub tebchaws thib tsib, thiab nws raug sawv cev los ntawm Npanpiloo. Qhov no yog ib qho laj thawj tseem ceeb uas Muam White muab qhov kev poob cev qhev ntawm cov Yixayee tiag hauv Npanpiloo tau xya caum xyoo los piv nrog qhov kev poob cev qhev ntawm cov Yixayee sab ntsuj plig hauv Npanpiloo sab ntsuj plig tau ib txhiab ob puas rau caum xyoo.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Vajtswv pawg ntseeg hauv ntiajteb no yeej raug kaw qhev tiag tiag nyob rau lub sijhawm ntev no ntawm kev tsim txom uas tsis muaj kev tso tseg, ib yam li cov Yixayee cov me nyuam uas raug kaw qhev hauv Npanpiloo thaum lub sijhawm lawv raug ntiab tawm mus nyob deb tebchaws.” Prophets and Kings, 714.
Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.
Vim li no, Miller thiaj li tsis muaj teeb meem hlo li hauv kev siv cov kev ua tiav ntawm tej lus faj lem uas qhia meej dua txog Loos kev pe dab qhuas, los sib pauv nrog Loos papal. Peb yuav muab tej qauv piv txwv txog qhov no thaum peb tseem tab tom txuas mus ntxiv, tiam sis yog peb to taub tias Miller saib Loos kev pe dab qhuas thiab Loos papal ua ib lub nceeg vaj xwb, ces peb thiaj li to taub tau vim li cas Miller thiaj tsis muaj teeb meem li thaum Yexus hais txog “yam qias vuab tsuab uas ua kom puam tsuaj, uas Daniel tus yaj saub tau hais tseg,” raws li ib qho kev ua tiav ntawm Loos kev pe dab qhuas, thaum tseem to taub tias lo lus hais txog “yam qias vuab tsuab uas ua kom puam tsuaj,” hauv phau Daniel, yog ib lub cim ntawm Loos papal. Miller tsis pom peb lub hwj chim uas ua kom puam tsuaj ntawd, thiab vim li no nws txoj qauv kev to taub lus faj lem thiaj muaj ciam, txawm li cas los xij kuj raug lawm.
But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.
Tab sis peb yuav to taub li cas txog qhov sib txawv ntawm qhov kev ua tiav hauv keeb kwm xyoo 66 AD, thaum Loos uas pe hawm dab mlom tau tsa nws cov chij txheem rau hauv thaj chaw dawb huv ntawm lub tuam tsev raws li qhov uas Khetos twb tau yav tom ntej tseg? Puas yog “yam qias neeg uas ua rau kev puam tsuaj, uas Daniyee tus yaj saub tau hais txog,” yog ib lub cim sawv cev rau Loos pe hawm dab mlom los yog Loos papal? Lo lus teb rau qhov teeb meem ntawd yooj yim txaus thaum koj pom tias muaj peb lub hwj chim uas ua rau kev puam tsuaj, tsis yog ob lub. Peb tsim nyog pib nrog Niamlaus White cov lus piav qhia txog qhov kev ua tiav ntawm Khetos cov lus yav tom ntej hais txog kev rhuav tshem Yeluxalees.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
Hauv txoj kev uas cov Yudais muab Khetos ntsia saum ntoo khaub lig ntawd twb muaj kev puas tsuaj ntawm lub nroog Yeluxalees nyob hauv lawm. Cov ntshav uas raug los saum Kalvary yog lub nra hnyav uas ua rau lawv poob mus rau kev puam tsuaj rau ntiajteb no thiab rau lub ntiajteb uas yuav los. Yog li ntawd thiab yuav muaj nyob rau hnub kawg loj kawg nkaus, thaum txoj kev txiav txim yuav poob los saum cov uas tsis lees txais Vajtswv txoj kev tshav ntuj. Khetos, uas yog lawv lub pob zeb dawm taw, yuav tshwm sim rau lawv thaum ntawd zoo li ib lub roob los ua pauj. Lub hwjchim ci ntsa iab ntawm Nws lub ntsej muag, uas rau cov neeg ncaj ncees yog txojsia, rau cov neeg phem yuav yog hluav taws kub hnyiab kom puas tsuaj. Vim txoj kev hlub raug tsis lees txais, txoj kev tshav ntuj raug saib tsis taus, tus neeg txhaum yuav raug rhuav tshem.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“Los ntawm ntau yam lus piv txwv thiab tej kev ceeb toom uas rov hais dua, Yexus tau qhia tias qhov twg yuav yog qhov tshwm sim rau cov Yudais vim lawv tsis lees txais Leej Tub ntawm Vajtswv. Hauv cov lus no Nws tab tom hais rau txhua tus neeg hauv txhua tiam uas tsis kam txais Nws ua lawv tus Cawmseej. Txhua lo lus ceeb toom yog rau lawv. Lub tuam tsev uas raug qias neeg, tus tub uas tsis mloog lus, cov neeg ua teb cuav, cov neeg txhim tsev uas muaj lub siab saib tsis taus, txhua yam no muaj lawv qhov sib thooj hauv txhua tus neeg txhaum txoj kev paub. Yog nws tsis hloov siab lees txim, txoj kev puas tsuaj uas tej no tau ua duab qhia ua ntej yuav yog nws li.” The Desire of Ages, 600.
When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.
Thaum Povlauj qhia kom paub txog qhov kev hloov ntawm qhov tseeb tiag mus rau sab ntsuj plig, nws qhia tias qhov ntawd tau tshwm sim nyob rau hauv lub sijhawm ntawm tus ntoo khaub lig, thiab tsim nyog yuav tsum nco ntsoov tias kev rhuav tshem Yeluxalees muaj kev txuas ncaj qha nrog tus ntoo khaub lig. Kev rhuav tshem Yeluxalees tseeb tiag uas thawj zaug tau ua tiav los ntawm Npanpiloo tseeb tiag, tau raug ua tiav zaum kawg los ntawm Loos tseeb tiag, rau qhov Yexus ib txwm sawv cev rau qhov kawg nrog qhov pib. Kev tsuj hwm lub tuam tsev dawb huv thiab pab tub rog uas tau pib nrog lub hwj chim pe dab qhuas ntawm Npanpiloo, tau xaus nrog lub hwj chim pe dab qhuas ntawm Loos.
The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.
Kev tsuj hnyav ntawm Yeluxalees sab ntsuj plig tau raug ua tiav los ntawm Loos papal, thiab ob ntu sijhawm ntawm kev tsuj hnyav ntawd (tiag tiag thiab sab ntsuj plig) yog ib yam piv txwv qhia txog kev tsuj hnyav cov neeg ntawm Vajtswv los ntawm lub hwj chim ua kom puam tsuaj thib peb, uas raws li hais txog Loos ces hu ua Loos niaj hnub no.
There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.
Muaj peb lub hwjchim ua kom puam tsuaj uas nyias tsim txom Vajtswv haiv neeg. Tus zaj ntawm kev pe dab qhuas, tom qab ntawd yog tsiaj nyaum hiav txwv ntawm Catholicism, thiab tom qab ntawd yog tsiaj nyaum hauv ntiajteb ntawm Tebchaws Meskas (tus cev lus cuav). Kev pe dab qhuas tau sawv cev los ntawm ntau lub hwjchim pagan uas tsuj nqes cov Yixayee tiag tiag. Ces papalism tau tsuj nqes cov Yixayee sab ntsuj plig tau ib txhiab ob puas rau caum xyoo txij xyoo 538 mus txog 1798. Kev sib koom ua peb npaug ntawm tus zaj, tsiaj nyaum, thiab tus cev lus cuav yog Loos niaj hnub no, thiab nws kuj tsuj nqes Vajtswv haiv neeg thaum lub “teev” ntawm kev kub ntxhov ntawm txoj cai Sunday. Peb lub hwjchim ua kom puam tsuaj ntawm tus zaj, tsiaj nyaum, thiab tus cev lus cuav kuj raug sawv cev ua Loos pagan, Loos papal, thiab Loos niaj hnub no.
In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.
Raws li Tshwmsim tshooj kaum xya, kev pe dab qhuas yog plaub tus vajntxwv thawj, tus vajntxwv thib tsib yog lub hwj chim papacy, hos tus vajntxwv thib rau, thib xya, thiab thib yim yog kev koom ua peb txheej ntawm Loos niaj hnub no.
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.
Thiab tseem muaj xya tus vajntxwv thiab: tsib tus twb poob lawm, ib tug tseem nyob, hos lwm tus tseem tsis tau los txog; thiab thaum nws los txog lawm, nws yuav tsum nyob ib ntus luv xwb. Thiab tus tsiaj qus uas yav tas los muaj, tiam sis nim no tsis muaj lawm, nws yeej yog tus yim, thiab nws yog ib tug ntawm xya tus ntawd, thiab nws mus rau txoj kev puastsuaj. Tshwm Sim 17:10, 11.
In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).
Raws li hauv Daniyees tshooj ob, kev pe dab qhuas yog tag nrho plaub lub tebchaws txij li Npanpiloo tiag tiag mus txog Loos tiag tiag. Npanpiloo sab ntsuj plig yog lub hwj chim papacy (lub taub hau kub), thiab kev sib koom ua peb npaug ntawm tus zaj, tus tsiaj qus, thiab tus cev Vajtswv cuav (Loos niaj hnub no), raug sawv cev los ntawm kev sib koom ua peb npaug ntawm Metaus-Pelegsiya sab ntsuj plig, Kili tim Nkij teb chaws sab ntsuj plig, thiab Loos sab ntsuj plig (uas nws qhov txhab tuag twb raug kho lawm).
When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.
Thaum Yexus hais txog “yam qias neeg uas ua rau muaj kev puam tsuaj, uas Daniyees tus yaj saub tau hais tseg,” Nws tab tom qhia txog ib “lub cim” tshwj xeeb uas cov Khixatia yuav tsum paub tseeb hauv txhua lub ntawm peb lub Loos. Loos pe dab mlom, Loos papal, thiab Loos niaj hnub no txhua lub yeej tsim txom Vajtswv haiv neeg. Qhov kev tsim txom ntawd raug sawv cev raws li lus faj lem tias yog kev tsuj nqis lub chaw dawb huv thiab cov neeg coob. Yexus tau muab ib lo lus ceeb toom txog kev los txog ntawm qhov kev tsim txom ntawd rau txhua lub ntawm peb lub sijhawm ntawm kev tsim txom. Thaum “lub cim” ntawm Loos txoj cai raug muab tso rau hauv lub chaw dawb huv lawm, lub sijhawm uas yuav khiav dim Yeluxalees kuj tau los txog lawm. Yexus tsis yog siv Daniyees lo lus hais tias “yam qias neeg uas ua rau muaj kev puam tsuaj” ua ib lub cim sawv cev rau ib lub hwjchim hauv ntiajteb no, tiam sis ua ib lub cim sawv cev rau lub cim uas cov Khixatia yuav tsum paub tseeb.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.
“Yexus tau tshaj tawm rau cov thwj tim uas tab tom mloog txog tej kev txiav txim uas yuav poob los saum cov Ixayees uas tau thim txoj kev ntseeg, thiab tshwj xeeb tshaj yog txog txoj kev pauj tsim txom ncaj ncees uas yuav los raug lawv vim lawv tau tsis lees txais thiab tau muab tus Mexiyas ntsia saum tus ntoo khaub lig. Tej cim uas pom tseeb tsis muaj kev yuam kev yuav tshwm los ua ntej qhov xaus txaus ntshai ntawd. Lub sij hawm uas txaus ntshai heev ntawd yuav los txog tam sim thiab ceev nrooj. Thiab tus Cawmseej tau ceeb toom Nws cov thwjtim tias: ‘Thaum nej pom qhov qias neeg uas ua rau kev puam tsuaj, uas tus yaj saub Daniyee tau hais tseg, sawv nyob hauv qhov chaw dawb huv, (tus uas nyeem, cia nws to taub:) ces cia cov uas nyob hauv Yudas khiav mus rau saum tej roob.’ Mathais 24:15, 16; Lukas 21:20, 21. Thaum tej chij pe mlom ntawm cov Loos raug tsa rau hauv thaj chaw dawb huv, uas ncab tawm ob peb furlongs dhau sab nraum tej ntsa loog ntawm lub nroog, ces cov thwjtim uas raws Khetos yuav tsum nrhiav kev nyab xeeb hauv txoj kev khiav dim. Thaum pom daim paib ceeb toom ntawd lawm, cov uas yuav dim yuav tsum tsis txhob ncua li. Thoob plaws lub tebchaws Yudas, thiab kuj hauv Yeluxalees nws tus kheej, lub cim qhia kom khiav yuav tsum raug mloog lus tam sim ntawd. Tus uas tsam thawj nyob saum tsev yuav tsum tsis txhob nqis los hauv nws tsev, txawm yog mus cawm nws tej cuab tam uas muaj nqis tshaj plaws los xij. Cov uas tab tom ua hauj lwm hauv tej teb los yog hauv tej vaj txiv hmab yuav tsum tsis txhob siv sij hawm rov qab mus nqa lub tsho sab nraud uas tau tso cia tseg thaum lawv tab tom khwv hauv tshav kub ntawm nruab hnub. Lawv yuav tsum tsis txhob yig ib pliag li, tsam lawv raug cuam tshuam rau hauv txoj kev puam tsuaj loj uas yuav los raug sawvdaws.” The Great Controversy, 25.
In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.
Hauv txoj kab lus ntawd Niam Tsev Dawb qhia tias “yam qias neeg uas ua rau kev puam tsuaj,” yog ib “lub cim uas tsis muaj chaw yuam kev,” uas raug sawv cev los ntawm “tej chij pe dab mlom ntawm cov Loos,” uas lawv tsa “rau saum thaj av dawb huv” ntawm lub tuam tsev. Yexus tsis tau siv “yam qias neeg uas ua rau kev puam tsuaj” los sawv cev rau ib lub hwj chim twg ntawm Loos pe dab mlom los yog Loos papal, tiam sis yog ua ib “lub cim.” Thaum “lub cim” ntawd raug tsa rau saum thaj av dawb huv ntawm lub tuam tsev, cov Khixatia yuav tsum khiav tawm hauv Yeluxalees mus “tsam lawv yuav raug koom rau hauv txoj kev puas tsuaj thoob plaws.” Niam Tsev Dawb tseem mus ntxiv tom qab ntawd hauv tib txoj kab lus ntawd thiab qhia meej tias cov lus faj lem ntawm Khetos uas qhia txog txoj kev puas tsuaj ntawd muaj ntau dua ib qho kev ua tiav.
“The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.
“Tus Cawmseej txoj lus faj lem hais txog kev tuaj xyuas ntawm tej kev txiav txim rau saum Yeluxalees yuav muaj dua ib zaug ntxiv kev ua kom tiav, uas txoj kev puam tsuaj txaus ntshai ntawd tsuas yog ib qho duab ntxoov ntxoo me me xwb. Hauv txoj hmoo ntawm lub nroog uas raug xaiv ntawd peb yuav pom tau txoj kev txiav txim kawg ntawm ib lub ntiaj teb uas tau tsis kam txais Vajtswv txoj kev hlub tshua thiab tau tsuj tshem Nws txoj kev cai. Tsaus ntuj nti yog tej ntaub ntawv teev cia txog tib neeg txoj kev txom nyem uas lub ntiaj teb no tau pom nyob hauv nws tej puas xyoo ntev ntawm kev txhaum. Lub siab qaug zog, thiab lub tswv yim dim muag thaum xav txog tej ntawd. Txaus ntshai heev twb yog tej txiaj ntsig uas tau los ntawm kev tsis lees txais txoj cai kav saum ntuj ceeb tsheej. Tiamsis ib zaj xwm txheej uas tsaus ntuj nti dua tseem raug nthuav tawm nyob hauv tej kev tshwm sim txog yav tom ntej. Tej ntaub ntawv teev cia ntawm yav dhau los,—txoj kab ntev ntawm kev kub ntxhov, kev sib ntaus sib tua, thiab kev hloov kav teb chaws, ‘kev sib ntaus ntawm tus tub rog … nrog suab nrov ntxhov thiab tej ris tsho dov hauv ntshav’ (Yaxayas 9:5),—tej no yog dabtsi, thaum muab piv rau qhov kev txaus ntshai ntawm hnub ntawd thaum Vajtswv tus Ntsujplig uas txwv kom tseg yuav raug rho tawm tag nrho ntawm cov neeg phem, tsis tuav kev tswj ntxiv lawm rau qhov tawg los ntawm tib neeg txoj kev ntshaw thiab Xatas txoj kev chim? Lub ntiaj teb yuav pom thaum ntawd, ib yam li tsis tau muaj dua li, tej txiaj ntsig ntawm Xatas txoj kev kav.”
“But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.
“Tiamsis nyob rau hnub ntawd, ib yam li thaum Yeluxalees raug rhuav tshem, Vajtswv haiv neeg yuav raug cawm dim, txhua tus uas yuav pom tias raug sau cia nrog cov neeg ciaj sia. Yaxayas 4:3. Khetos tau tshaj tawm tias Nws yuav los zaum ob kom sau Nws cov neeg ncaj ncees los nyob nrog Nws: ‘Ces txhua pawg neeg hauv ntiajteb yuav quaj ntsuag, thiab lawv yuav pom Neeg Leej Tub los saum huab cua los nrog hwjchim thiab yeeb koob loj. Thiab Nws yuav txib Nws cov timtswv mus nrog suab raj nrov heev, thiab lawv yuav sau Nws cov xaiv tseg los ntawm plaub ceg cua, txij ib kawg ntuj mus txog rau lwm qhov kawg.’ Mathais 24:30, 31. Ces cov uas tsis mloog lus rau txoj moo zoo yuav raug rhuav tshem los ntawm pa ntawm Nws lub qhov ncauj thiab yuav puastsuaj vim qhov ci ntsa iab ntawm Nws txoj kev los. 2 Thexalaunikes 2:8. Ib yam li cov Ixayees thaum ub, cov neeg phem rhuav tshem lawv tus kheej; lawv poob los ntawm lawv tej kev txhaum. Los ntawm ib lub neej uas nyob hauv kev txhaum, lawv tau muab lawv tus kheej tso kom deb dhau ntawm kev sib haum nrog Vajtswv, lawv tus cwj pwm tau raug kev phem txo kom qias neeg ua luaj, uas qhov tshwm sim ntawm Nws lub yeeb koob rau lawv yog ib tug hluav taws kub hnyiab rhuav tshem.”
“Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.
“Cia neeg ceev faj tsam lawv tsis quav ntsej zaj lus qhia uas raug xa tuaj rau lawv hauv Khetos tej lus. Ib yam li Nws tau ceeb toom Nws cov thwj tim txog Yeluxalees txoj kev puam tsuaj, muab ib lub cim rau lawv txog txoj kev puas tsuaj uas tab tom los ze, kom lawv thiaj khiav dim tau; ib yam ntawd thiab, Nws tau ceeb toom rau lub ntiajteb txog hnub ntawm txoj kev puam tsuaj kawg nkaus thiab tau muab tej cim qhia txog nws txoj kev los ze, kom txhua tus uas txaus siab yuav tau khiav dim ntawm txoj kev chim uas tab tom yuav los. Yexus tshaj tawm tias: ‘Yuav muaj tej cim nyob hauv lub hnub, thiab hauv lub hli, thiab hauv cov hnub qub; thiab saum lub ntiajteb no yuav muaj kev ntxhov siab ntawm ntau haiv neeg.’ Lukas 21:25; Mathais 24:29; Malakaus 13:24–26; Qhia Tshwm 6:12–17. Cov uas pom cov cim xub thawj no ntawm Nws txoj kev los yuav tsum ‘paub tias nws twb ze lawm, twb txog ntawm qhov rooj lawm.’ Mathais 24:33. ‘Vim li ntawd nej yuav tsum zov,’ yog Nws tej lus ntuas. Malakaus 13:35. Cov uas mloog lus ceeb toom yuav tsis raug tso cia nyob hauv qhov tsaus ntuj, kom hnub ntawd txhob los txog lawv yam lawv tsis paub ua ntej. Tiamsis rau cov uas tsis kam zov, ‘Hnub ntawm tus Tswv yuav los ib yam li tus tub sab tuaj thaum hmo ntuj.’ 1 Thexalaunika 5:2–5.” Kev Tsis Sib Haum Loj, 36, 37.
When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.
Thaum Muam White sau cov lus no, tseem yuav muaj ib txoj kev ua tiav yav tom ntej txog kev rhuav tshem Yeluxalees. Txoj kev txiav txim rau txim raws li kev pauj uas raug coj los ua tawm tsam Loos niaj hnub no (tus zaj, tus tsiaj nyaum, thiab tus cev lus cuav), thaum kawg ntawm lub ntiaj teb, sawv cev rau qhov kawg poob ntawm Npanpiloo sab ntsuj plig; tiam sis Npanpiloo sab ntsuj plig (lub hwj chim papacy) twb poob ib zaug lawm hauv xyoo 1798. Kev rhuav tshem Yeluxalees sawv cev rau Vajtswv txoj kev txiav txim rau txim raws li kev pauj rau ib pawg ntseeg uas tau thim txoj kev ntseeg lawm.
The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.
Kev puas tsuaj ntawm Yeluxalees nyob rau hauv peb xyoos ib nrab txij xyoo 66 AD mus txog 70 AD yog ib daim qauv qhia txog kev puas tsuaj hauv Vajtswv txoj kev txiav txim pauj uas yuav los rau thaum kawg ntawm lub ntiaj teb, uas raug coj los rau saum Loos niaj hnub no (tus zaj, tus tsiaj qus, thiab tus yaj saub cuav). Kev vij thiab kev rhuav tshem Yeluxalees, uas kev pe hawm dab qhuas tau ua kom tiav txij xyoo 66 AD mus txog 70 AD, tau kav ntev raws nraim peb xyoos ib nrab.
The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.
Kev kaw thiab kev rhuav tshem ntawm Yeluxalees sab ntsuj plig uas papalism tau ua tiav kav ntev peb xyoos thiab ib nrab raws li lus faj lem, txij xyoo 538 mus txog 1798. Ob daim piv txwv ntawd ua qauv qhia txog kev kaw thiab kev rhuav tshem ntawm Yeluxalees nyob rau hauv “teev” ntawm kev kub ntxhov ntawm txoj cai Sunday uas Loos niaj hnub no coj los txog. Qhov kawg ntawm peb zaug kev rhuav tshem Yeluxalees raug thim rov qab, raws li tau sawv cev tseg hauv phau ntawv Daniyees.
The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.
Phau ntawv Daniyee pib nrog Npanpiloo kov yeej thiab rhuav tshem Yeluxalees, thiab nws xaus nrog kev rhuav tshem Npanpiloo thiab Yeluxalees txoj kev yeej. Hauv txhua qhov ntawm peb zaug kev sib ntaus ntawd, muaj ib lub cim uas tau muab rau cov Khixatia kom ceeb toom rau lawv khiav dim ntawm kev ua rog uas tab tom yuav los. Hauv xyoo AD 66, yog thaum cov tub rog ntawm Loos uas tsis teev tiam Vajtswv tsa lawv tej chij (lawv tej chij rog) rau saum thaj av dawb huv ntawm lub tuam tsev. Hauv xyoo 538, yog thaum “tus neeg txhaum” raug muab tshwm sim tawm los, zaum hauv Vajtswv lub tuam tsev (uas yog pawg ntseeg Khixatia), qhia nws tus kheej tias nws yog Vajtswv, thaum nws tau tsim ib txoj cai hnub Sunday ntawm Counsel of Orleans hauv xyoo ntawd. Kev yuam kom coj raws hnub Sunday yog yam uas lub hwj chim papacy txheeb tias yog pov thawj ntawm lawv txoj cai tswj hwm saum lub ntiaj teb Khixatia, rau qhov lawv sib cav (thiab yog qhov tseeb) tias tsis muaj ib qho kev txhawb rau kev pe hawm hnub Sunday hauv Vajtswv Txojlus, thiab qhov tseeb uas lawv tau tsa hnub Sunday ua hnub pe hawm hauv kev ntseeg Khixatia yog pov thawj tias lawv tej kev cai thiab kev coj ntawm kev teev dab qub muaj hwj chim loj dua Phau Vajlugkub.
In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.
Nyob rau xyoo 538, cov ntseeg raug hu kom cais lawv tus kheej tawm ntawm lub koom txoos Loos, tsis yog tsuas yog vim nws tsis yog lub koom txoos Khetos tseeb xwb, tiam sis kuj vim tias lub cim ntawm papal txoj cai tau raug muab tsa rau saum thaj chaw dawb huv ntawm Vajtswv lub koom txoos. Muam White qhia txog txoj kev cais tawm hauv keeb kwm ntawd uas tau pib lub caij nyoog thaum Vajtswv lub koom txoos khiav mus rau tom roob moj sab qhua rau ib txhiab ob puas rau caum xyoo.
“But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.
“Tiamsis tsis muaj kev sib koom ntawm Tus Tub Vaj Ntxwv ntawm qhov kaj thiab tus tub vaj ntxwv ntawm qhov tsaus ntuj, thiab tsis muaj peev xwm yuav muaj kev sib koom ntawm lawv cov thwjtim. Thaum cov Khixatia kam koom ua ke nrog cov uas tsuas yog hloov siab tawm ntawm kev pe hawm dab qhuas los tsis puv nkaus xwb, lawv tau nkag mus rau ib txoj kev uas coj lawv mus deb zuj zus ntawm qhov tseeb. Xatas zoo siab hlo tias nws twb ua tiav hauv kev dag ntxias ib coob coob ntawm cov uas raws Khetos qab. Ces nws thiaj siv nws lub hwj chim kom hnyav dua rau saum cov no, thiab txhawb kom lawv tsim txom cov uas tseem nyob ruaj nreb rau Vajtswv. Tsis muaj leejtwg to taub zoo npaum li cov uas ib zaug tau ua cov tiv thaiv txoj kev ntseeg Khixatia tseeb tias yuav tawm tsam txoj kev ntseeg Khixatia tseeb li cas; thiab cov Khixatia uas thim rov qab hauv txoj kev ntseeg no, koom nrog lawv cov phoojywg uas tseem tsuas yog ib nrab pe hawm dab qhuas, tau tsom lawv txoj kev ua rog rau tej yam uas yog yam tseem ceeb tshaj plaws hauv Khetos tej lus qhuab qhia.
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
Nws yog ib txoj kev tawmtsam uas hnyav thiab txom nyem kawg rau cov uas xav nyob ruaj nreb rau kev ncaj ncees kom sawv khov tiv thaiv tej kev dag ntxias thiab tej kev qias vuab tsuab uas tau muab zais cia rau hauv tej tsoos tsho pov thawj thiab raug coj los nkag rau hauv pawg ntseeg. Phau Vajlugkub tsis raug lees txais ua tus qauv ntawm txoj kev ntseeg. Txoj kev qhuab qhia txog kev ywj pheej hauv kev ntseeg raug hu ua kev ntseeg cuav, thiab cov uas txhawb nqa nws raug ntxub thiab txwv tsis pub ua dab tsi.
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.
“Tom qab ib qho kev sib ceg ntev thiab hnyav heev, cov neeg ncaj ncees tsawg leej ntawd txiav txim siab rhuav txhua txoj kev koom tes nrog pawg ntseeg uas tau poob kev ntseeg, yog tias nws tseem tsis kam tso nws tus kheej dim ntawm kev dag cuav thiab kev pe mlom. Lawv pom tias kev cais tawm yog ib qho tsim nyog kiag li yog lawv xav mloog lus raws li Vajtswv Txojlus. Lawv tsis muaj peev xwm tso cai rau tej kev yuam kev uas yuav coj kev puas tsuaj mus txog lawv tej ntsuj plig, thiab tsa ib tug qauv uas yuav ua rau lawv cov me nyuam thiab tej xeeb leej xeeb ntxwv txoj kev ntseeg nyob rau hauv kev phom sij. Yuav kom tau kev thaj yeeb thiab kev sib koom siab, lawv npaj txhij yuav ua txhua yam kev zam uas phim rau txoj kev ncaj ncees rau Vajtswv; tiam sis lawv xav tias txawm yog kev thaj yeeb los kuj yuav kim dhau yog muab pauv los ntawm kev txi tej ntsiab cai. Yog tias kev sib koom siab tsuas yuav tau los ntawm kev sib haum xeeb nrog qhov tseeb thiab txoj kev ncaj ncees xwb, ces cia muaj kev sib txawv, thiab txawm yog kev ua rog los xij.” The Great Controversy, 45.
We will continue these thoughts in the next article.
Peb yuav txuas ntxiv cov kev xav no hauv zaj ntawv tom ntej.
“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?
“Nyob mus ib txhis nthuav nyob ntawm peb xub ntiag. Daim ntaub thaiv twb yuav raug tsa tawm lawm. Peb cov uas nyob hauv txoj hauj lwm hnyav thiab muaj lub luag hauj lwm no, peb tab tom ua dab tsi, peb tab tom xav txog dab tsi, uas peb tseem khaws ruaj peb txoj kev hlub tus kheej rau kev nyob kaj siab yooj yim, thaum ntsuj plig tseem tab tom piam sij nyob ib puag ncig peb? Puas yog peb lub siab twb tawv qhawv mus tag lawm? Peb puas tsis muaj peev xwm hnov lossis to taub tias peb muaj ib txoj hauj lwm yuav tsum ua rau lwm tus txoj kev cawm dim? Cov kwvtij, nej puas yog cov uas muaj qhov muag los tsis pom, thiab muaj pob ntseg los tsis hnov? Puas yog Vajtswv tau pub nej kom paub txog Nws lub siab nyiam dawb paug? Puas yog Nws tau xa lus ceeb toom ib zaug dhau ib zaug tuaj rau nej dawb paug? Nej puas ntseeg tej lus tshaj tawm ntawm qhov tseeb mus ib txhis hais txog yam uas twb yuav los rau saum lub ntiaj teb no, nej puas ntseeg tias Vajtswv tej kev txiav txim tab tom dai saum cov neeg, thiab nej tseem puas yuav zaum kaj siab, tub nkeeg, tsis quav ntsej, nyiam kev lom zem?”
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.
“Tam sim no tsis yog lub sijhawm rau Vajtswv haiv neeg los muab lawv tej kev hlub khi rau lub ntiajteb no lossis khaws lawv tej nyiaj txiag tseg cia hauv lub ntiajteb no. Lub sijhawm tsis nyob deb lawm, thaum, ib yam li cov thwjtim thaum ub, peb yuav raug yuam kom nrhiav chaw nkaum hauv tej qhov chaw qhuav qhawv thiab nyob ib leeg. Ib yam li kev raug包围 ntawm Yeluxalees los ntawm cov tub rog Loos yog lub cim qhia kom cov Khixatia hauv Yudas khiav dim, ib yam li ntawd, peb lub tebchaws txoj kev txais yuav hwjchim hauv txoj cai uas yuam kom hwm hnub Xanpataus ntawm papacy yuav yog lus ceeb toom rau peb. Thaum ntawd thiaj yog lub sijhawm tawm hauv tej nroog loj mus, npaj ua ntej rau kev tawm hauv tej nroog me mus rau tej vaj tse nyob ntsiag to hauv tej chaw zais cia nyob rau hauv cov roob. Thiab tam sim no, tsis yog nrhiav tej chaw nyob kim heev ntawm no, peb yuav tsum npaj kom txav mus rau ib lub tebchaws zoo dua, uas yog lub tebchaws saum ntuj ceeb tsheej. Tsis yog siv peb tej nyiaj txiag rau kev txaus siab rau tus kheej, peb yuav tsum kawm kom txuag. Txhua txuj ci uas Vajtswv qiv pub yuav tsum raug siv rau Nws lub koob meej hauv kev tshaj tawm txoj lus ceeb toom rau lub ntiajteb. Vajtswv muaj ib txoj haujlwm rau Nws cov neeg ua haujlwm ua ke nrog Nws kom ua hauv tej nroog. Peb tej haujlwm tshajtawm yuav tsum raug txhawb nqa; yuav tsum qhib tej haujlwm tshajtawm tshiab. Yuav kom nqa tes haujlwm no mus kom tiav zoo yuav tsum tau siv nyiaj tsis tsawg. Yuav tsum muaj tej tsev teev hawm, kom caw tau cov neeg tuaj mloog tej qhov tseeb rau lub sijhawm no. Yog rau lub homphiaj no xwb Vajtswv thiaj tau tso peev rau hauv tes ntawm Nws cov tub qhe uas saib xyuas. Tsis txhob cia nej tej cuab tam raug khi rau hauv tej lag luam ntiajteb no, kom tes haujlwm no txhob raug tabkaum. Muab nej tej nyiaj txiag tso rau qhov uas nej tuav tau siv rau qhov txiaj ntsig ntawm Vajtswv tes haujlwm. Xa nej tej nyiaj txiag ua nej ntej mus rau saum ntuj ceeb tsheej.” Testimonies, volume 5, 464.