William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.
Cov lus tseeb hauv paus uas William Miller tau tsa tseg ntawd raug npog zais mus thoob plaws plaub tiam ntawm Adventism. Kev muab cov lus tseeb hauv paus ntawd rov qab los raug nthuav tawm hauv nws zaj npau suav thib ob, thiab raug txheeb qhia ntau zaus hauv Phau Vajlugkub thiab hauv Ntsuj Plig Kev Yaj Saub tias yog txoj hauj lwm uas Vajtswv haiv neeg ntawm hnub kawg yuav tsum ua kom tiav. Miller zaj npau suav qhia meej tias thaum tus txiv neej tu hmoov av rov kho cov nyiaj kub nplua nuj ntawd, lawv yuav ci ntsa iab kaum npaug kaj dua lub hnub.
Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.
Lub moj khaum kev to taub tau tsa los rau saum qhov kev lees paub txog ob lub hwjchim ua kom puam tsuaj—kev pe dab qhuas, ces mam li yog papacy—thiab timthawj Paulus zaj lus tim khawv hauv 2 Thexalaunikes tshooj ob tau muab lub chaw ruaj rau nws lub moj khaum ntawd. Hauv ntawd, Paulus qhia meej tias Loos kev pe dab qhuas tau tuav tseg tsis pub papacy sawv los kav txog thaum Loos kev pe dab qhuas raug muab tshem tawm mus. Nyob hauv 2 Thexalaunikes, Paulus kuj tau muab lub chaw ruaj rau “Future for America” lub moj khaum thiab, thaum nws qhia tias “tus neeg ntawm kev txhaum” hauv tshooj ntawd kuj raug sawv cev ua tus vajntxwv uas tsa nws tus kheej kom siab, hauv Daniyee tshooj kaum ib, nqe peb caug rau.
It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.
Nws yog ib qho tseem ceeb uas yuav tsum pom tias kev nce ntxiv ntawm kev paub hauv txoj haujlwm txav ntawm ob tug timtswv thawj thiab timtswv thib peb, muaj kev txuas ncaj qha nrog Povlauj zaj lus tim khawv hauv 2 Thexalaunike tshooj ob. Thaum lub sij hawm kawg xyoo 1798, thiab kuj nyob rau xyoo 1989, phau Daniel raug qhib lub foob, yog li pib ib txoj txheej txheem sim siab muaj peb theem. Txoj txheej txheem sim siab ntawd yeej ib txwm tsim tawm ob pab neeg pe hawm nyob rau hauv keeb kwm twg uas phau Daniel raug qhib lub foob. Nws yog ib qho tseem ceeb uas yuav tsum pom Povlauj cov ntawv sau txuas nrog kev nce ntxiv ntawm kev paub thaum lub sij hawm kawg, rau qhov yog nyob rau hauv tib tshooj ntawd uas Povlauj ceeb toom tias cov uas tsis txais “kev hlub ntawm qhov tseeb,” yuav txais kev dag ntxias muaj hwj chim loj los ntawm Vajtswv. Kev dag ntxias muaj hwj chim loj ntawd yog yam uas raug coj los rau saum cov neeg phem hauv Daniel tshooj kaum ob, cov uas tsis lees txais kev nce ntxiv ntawm kev paub. Nyob rau hauv ob zaj keeb kwm no, kev dag ntxias muaj hwj chim loj ntawd yog hais ncaj qha tshaj plaws txog Adventism.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Tswv tus uas pom tob dua li qhov tshwm sab nraud, tus uas nyeem tau txhua tus neeg lub siab, hais txog cov uas tau txais qhov kaj loj tias: ‘Lawv tsis raug txom nyem siab thiab tsis poob siab vim lawv tus yam ntxwv ncaj ncees thiab sab ntsuj plig.’ Muaj tseeb, lawv tau xaiv lawv tej kev taug raws li lawv tus kheej nyiam, thiab lawv tus ntsuj plig zoo siab rau lawv tej kev qias vuab tsuab. Kuv kuj yuav xaiv lawv tej kev dag ntxias, thiab yuav coj yam uas lawv ntshai los raug rau lawv; vim thaum Kuv hu, tsis muaj leej twg teb; thaum Kuv hais, lawv tsis mloog: tiam sis lawv tau ua phem rau ntawm Kuv xub ntiag, thiab xaiv yam uas Kuv tsis txaus siab rau.’ ‘Vajtswv yuav xa txoj kev dag ntxias muaj hwj chim tuaj rau lawv, kom lawv ntseeg tej lus dag,’ vim lawv tsis tau txais txoj kev hlub rau qhov tseeb, kom lawv thiaj dim tau,’ ‘tiam sis lawv txaus siab rau kev tsis ncaj ncees.’ Yaxayas 66:3, 4; 2 Thexalaunikes 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Tus Xibfwb saum ntuj ceeb tsheej nug tias: ‘Yuav muaj kev dag ntxias uas muaj hwj chim dua twg ntxiv uas yuav ntxias tau lub siab tshaj li qhov ua txuj hais tias nej tab tom tsim saum lub hauv paus uas yog lawm thiab tias Vajtswv txais nej tej haujlwm, thaum qhov tseeb tiag nej tab tom ua ntau yam raws li txoj cai thiab tswv yim ntawm lub ntiajteb no thiab tab tom ua txhaum rau Yehauvas? Au, qhov no yog ib qho kev dag ntxias loj kawg nkaus, yog ib qho kev ntxias uas ntxim qhuas thiab ntes tau lub siab, uas los kav cov neeg lub siab thaum cov tibneeg uas ib zaug twb paub qhov tseeb lawm, yuam kev muab daim duab ntawm kev ua neeg dawb huv los hloov chaw rau nws tus ntsuj plig thiab nws lub hwj chim; thaum lawv xav hais tias lawv nplua nuj, muaj cuab tam ntau zuj zus, thiab tsis txawj xav tias lawv yuav tsum muaj dabtsi li, thaum qhov tseeb tiag lawv tab tom xav tau txhua yam.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Vajtswv tsis tau hloov nws tus cwj pwm rau Nws cov tub qhe ncaj ncees uas tab tom khaws lawv tej ris tsho kom tsis muaj qhov qias. Tiamsis coob leej tab tom quaj hais tias, ‘Kev thaj yeeb thiab kev nyab xeeb,’ thaum kev puas tsuaj sai li sai tau tab tom los rau saum lawv. Tshwj tsis yog muaj kev hloov siab lees txim kom tob kawg, tshwj tsis yog tibneeg txo lawv lub siab los ntawm kev lees txhaum thiab txais yuav qhov tseeb raws li nws nyob hauv Yexus, lawv yuav tsis tau nkag mus saum ntuj ib txhis li. Thaum kev ntxuav kom dawb huv yuav muaj tshwm sim hauv peb tej qeb, peb yuav tsis so nyob twj ywm ntxiv lawm, khav theeb tias peb nplua nuj thiab muaj ntau yam khoom lawm, tsis xav tau dabtsi li.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Leejtwg thiaj hais tau nrog qhov tseeb tias: ‘Peb tej kub twb raug sim hauv hluav taws lawm; peb tej ris tsho tsis muaj chaw qias neeg los ntawm lub ntiaj teb no’? Kuv pom peb tus Xibfwb taw rau tej ris tsho ntawm qhov uas hu ua kev ncaj ncees. Thaum Nws hle tej ntawd tawm lawm, Nws nthuav tawm qhov kev qias vuab tsuab uas nyob hauv qab. Ces Nws hais rau kuv tias: ‘Koj puas tsis pom tias lawv tau muab lawv qhov kev qias vuab tsuab thiab qhov kev lwj ntawm tus cwj pwm zais npog cia nrog kev khav theeb li cas? ‘Ua cas lub nroog uas ib txwm ncaj ncees ho los ua ib tug poj niam ua nkauj ua nraug!’ Kuv Txiv lub tsev twb raug muab ua ib lub tsev ua lag luam, yog ib qho chaw uas Vajtswv lub xub ntiag thiab lub hwjchim ci ntsa iab twb ncaim lawm! Vim li no thiaj muaj kev qaug zog, thiab tsis muaj zog lawm.’” Testimonies, volume 8, 249, 250.
Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”
Adventism yog “lub nroog ncaj ncees” thaum nws tshaj tawm Txoj Kev Qhia Nruab Nrab Hmo Ntuj hauv xyoo 1844. Los txog xyoo 1863, nws tau pib txoj txheej txheem ntawm kev tsis lees txais “tej hauv paus” uas tau raug tsa los ntawm txoj hauj lwm qhuab qhia ntawm William Miller. Thaum lawv pib muab tej qhov tseeb hauv paus tseg, ces npog tej ntawd nrog cov hniav nyiaj hniav kub cuav thiab cov nyiaj npib cuav, lawv twb tab tom txhim tsa ib lub hauv paus tshiab. Cov uas tau pib, tau ua kom tiav, thiab tseem tab tom txuas ntxiv txoj hauj lwm ntawd, raug sawv cev hauv cov ntawv sau ntawm Tus Ntsuj Plig Qhia Txog Yav Tom Ntej tias yog “cov uas tau txais txoj kev kaj loj.”
The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”
“lub teeb loj” uas lawv ib zaug tau muaj ntawd, tau raug sawv cev hauv Miller txoj kev npau suav ua cov pob zeb muaj nqis nyob hauv lub thawv nyiaj hniav kub, uas Miller muab tso rau saum ib lub rooj nyob hauv nruab nrab ntawm nws chav, thiab cov ntawd ci ntsa iab tshaj “lub hnub.” Hauv nqe lus uas nyuam qhuav raug hais ntawd, Muam White qhia meej txog “cov uas tau txais lub teeb loj,” tabsis “tau xaiv lawv tus kheej txojkev.”
They chose a new way in 1863. She says it is “a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.”
Lawv tau xaiv ib txoj kev tshiab rau xyoo 1863. Nws hais tias nws yog “ib qho kev dag ntxias uas ntxim nyiam heev, uas txeeb tau lub siab thaum cov neeg uas ib zaug twb paub qhov tseeb lawm, yuam kev muab daim duab ntawm kev hwm Vajtswv los hloov chaw rau nws tus ntsuj plig thiab nws lub hwj chim; thaum lawv xav hais tias lawv nplua nuj thiab muaj khoom ntau zuj zus thiab tsis qaug ib yam dabtsi li, thaum qhov tseeb tiag lawv tab tom qaug txhua yam.”
She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?
Nws tab tom qhia txog lub xeev Lau-audikias, uas nws thiab nws tus txiv tau txheeb xyuas tias tau tshwm sim nyob rau xyoo 1856. Tom qab ntawd lawv raug sim rau xya xyoo, tiam sis lawv poob rau qhov kev sim ntawd nyob rau xyoo 1863, thiab pib tsa lub hauv paus cuav uas coj los rau qhov kev dag ntxias loj raws li Povlauj cov lus ceeb toom hauv Thexalaunikes. Povlauj cov lus ceeb toom hauv Thexalaunikes yog ib lub chaw khov rau ob qho tib si ntawm qhov kev txav thaum pib thiab thaum kawg ntawm Adventism, thiab phim txig nrog Miller txoj kev npau suav, uas hais txog ob qho tib si qhov pib thiab qhov kawg ntawm Adventism. Nws txoj kev npau suav qhia meej tias thaum tes haujlwm ntawm kev rov kho cov qub hniav nyiaj hniav kub ntawm qhov tseeb tiav lawm, cov qhov tseeb ntawd yuav ci kaum npaug dua li thaum lawv xub ci thaum Hmo Ntuj Quaj hauv thaum pib ntawm Adventism. Ua li cas thiaj hais tau tias Miller txoj kev to taub ci dua tam sim no, dua li thaum nws xub pom qhov tseeb?
There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.
Muaj ntau yam tseeb raug sawv cev rau saum ob daim ntawv dawb huv hauv Habakkuk tshooj ob. Cov tseeb ntawd raug sawv cev hauv Miller zaj npau suav ua tej pob zeb muaj nqis uas thaum kawg yuav raug muab kho rov los rau hauv hnub kawg, ua ntej tshaj plaws ua ntej Lub Suab Quaj Ib Tag Hmo. Cov pob zeb muaj nqis cuav uas raug nqa tawm ntawm lub qhov rais hauv Miller zaj npau suav sawv cev rau ob qho tib si tej lus qhuab qhia cuav uas raug coj los rau hauv Adventism kom tsim tau ib lub hauv paus cuav, thiab kuj yog los zais lub hauv paus tseeb; tiam sis lawv kuj sawv cev rau cov uas tsis kam tso tseg tej lus qhuab qhia cuav uas tsim ua lub hauv paus cuav ntawd thiab. “The daily” yog tus ncej ruaj khov rau William Miller lub qauv kev tseeb uas tsa tau lub hauv paus qub, thiab nyob rau hauv hnub kawg “the daily” tsis yog tsuas yog cim txog paganism xwb, raws li Miller tau qhia kom raug, tiam sis nws kuj yog lub cim ntawm txoj kev ntxeev siab uas tau tsim lub hauv paus cuav.
The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.
Phau Vajlugkub, Ntsuj Plig Txoj Lus Qhia Yav Tom Ntej thiab keeb kwm txhua tus puav leej ua tim khawv tias lub suab quaj txog teev txiav txim ntawm xyoo 1798 mus txog 1844, yog kev tshaj tawm txoj xov uas William Miller nrhiav tau thiab nthuav tawm. Vim li no thiaj hu qhov kev txav ntawd ua qhov kev txav Millerite. Raws li txoj kev xav muaj laj thawj, kev tsis lees txais qhov kev txav ntawd, yog kev tsis lees txais txoj kev kaj uas raug tsim tawm nyob rau xyoo 1798, uas Daniyee tau qhia tias yog kev nce ntxiv ntawm kev paub.
Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.
Yaxayas hais txog cov neeg qaug cawv ntawm Efa-i, thiab nws qhia meej tias cov neeg qaug cawv ntawd yog cov txiv neej thuam luag uas kav cov neeg hauv Yeluxalees. Yaxayas qhia tias lawv tsis qaug cawv los ntawm cawv tiag tiag, lawv qaug cawv los ntawm cawv sab ntsuj plig. Hauv phau Vajlugkub, cawv sab ntsuj plig yuav yog lus qhuab qhia tseeb lossis lus qhuab qhia cuav, raws li lub ntsiab lus nyob hauv nqe ntawd. Cov neeg qaug cawv ntawm Efa-i qaug rau saum lus qhuab qhia cuav, uas yog cawv ntawm Npanpiloo, raws li tau sawv cev los ntawm tus niam ntiav ntawm Tha-i hauv tshooj kaum xya ntawm Qhia Tshwm, thiab los ntawm Belshazzar hauv hmo kawg uas nws tab tom lom zem noj haus.
Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.
Yaxayas tau qhia txog tej kev tshwm sim ntawm txoj kev qaug cawv sab ntsuj plig uas los raug cov neeg thuam luag uas kav cov neeg hauv Yeluxalees.
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 29:9–16.
Nej tus kheej cia li nyob twj ywm thiab xav tsis thoob; quaj nrov nrov, thiab quaj: lawv qaug dej qaug cawv, tiamsis tsis yog vim cawv txiv hmab; lawv dawm taw, tiamsis tsis yog vim dej cawv muaj zog. Vim tus Tswv tau muab tus ntsuj plig tsaug zog tob tob nchuav los rau saum nej, thiab tau kaw nej ob lub qhov muag lawm; cov yaj saub thiab nej cov thawj, cov neeg pom kev yog toog, nws tau npog lawv lawm. Thiab lub zeem muag ntawm txhua yam tau los rau nej zoo li tej lus hauv ib phau ntawv uas raug kaw nias, uas neeg muab xa mus rau tus uas kawm txawj lawm, hais tias, Thov nyeem qhov no rau kuv: thiab nws hais tias, Kuv nyeem tsis tau; vim phau ntawv ntawd raug kaw nias lawm: Thiab phau ntawv ntawd raug xa mus rau tus uas tsis tau kawm, hais tias, Thov nyeem qhov no rau kuv: thiab nws hais tias, Kuv tsis tau kawm. Yog li ntawd tus Tswv hais tias, Vim haiv neeg no txav los ze kuv nrog lawv lub qhov ncauj, thiab nrog lawv daim di ncauj hwm kuv, tiamsis lawv tau muab lawv lub siab txav deb ntawm kuv, thiab lawv txoj kev ntshai kuv yog ib yam uas raug qhia raws li neeg tej lus qhuab qhia: Yog li ntawd, saib seb, kuv yuav ua ib txoj hauj lwm uas txaus xav tsis thoob nyob hauv haiv neeg no, yog ib txoj hauj lwm txaus xav tsis thoob thiab yog ib qho kev xav kawg li: vim lawv cov neeg txawj ntse txoj kev txawj ntse yuav piam mus, thiab lawv cov neeg paub tab txoj kev nkag siab yuav raug muab zais tseg. Kev txom nyem rau cov uas nrhiav kev nkaum tob tob kom zais lawv tej lus npaj ntawm tus Tswv, thiab lawv tej hauj lwm nyob hauv qhov tsaus ntuj, thiab lawv hais tias, Leejtwg pom peb? thiab leejtwg paub peb? Muaj tseeb tiag, nej txoj kev tig tej xwm txheej muab ntxeev tiaj yuav raug suav tias zoo li tus kws puab lauj kaub cov av nplaum: rau qhov puas yog yam uas raug tsim yuav hais txog tus uas tsim nws tias, Nws tsis tau tsim kuv? los yog puas yog yam uas raug puab yuav hais txog tus uas puab nws tias, Nws tsis muaj kev nkag siab? Yaxayas 29:9–16.
Sister White quotes these verses and then adds:
Muam White tau hais nqe Vajlugkub no, ces nws mam li ntxiv tias:
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘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.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Txhua lo lus ntawm qhov no yuav raug ua kom tiav. Muaj cov uas tsis txo lawv lub siab rau ntawm Vajtswv, thiab uas yuav tsis taug kev ncaj ncees. Lawv zais lawv tej hom phiaj tseeb, thiab tseem nyob hauv kev sib raug zoo nrog tus tim tswv uas poob lawm, tus uas nyiam thiab ua tej lus dag. Tus yeeb ncuab muab nws tus ntsuj plig tso rau saum cov neeg uas nws siv tau los dag ntxias cov uas tseem nyob ib nrab hauv qhov tsaus ntuj. Qee leej tab tom raug nkag puv npo los ntawm qhov tsaus ntuj uas kav yeej, thiab tab tom muab qhov tseeb tso tseg rau kev yuam kev. Hnub uas tau raug taw qhia los ntawm zaj lus faj lem twb los txog lawm. Yexus Khetos tsis raug to taub. Yexus Khetos rau lawv ces yog ib zaj dab neeg cuav xwb. Nyob rau theem no ntawm keeb kwm ntiajteb, coob leej coj yam li cov neeg qaug cawv. ‘Nyob twjywm nej tus kheej, thiab ceeb tag; quaj tawm, muaj tseeb, quaj tawm; lawv qaug cawv, tiamsis tsis yog qaug cawv txiv hmab; lawv yuj yees mus los, tiamsis tsis yog vim dej cawv muaj zog. Rau qhov tus Tswv tau nchuav rau saum nej tus ntsuj plig ntawm txoj kev tsaug zog tob heev, thiab tau kaw nej lub qhov muag lawm. Cov yaj saub thiab nej cov thawjcoj, cov uas pom kev, nws twb muab npog lawm.’ Muaj kev qaug cawv ntawm sab ntsuj plig nyob saum coob leej uas xav tias lawv yog haiv neeg uas yuav raug tsa siab. Lawv txoj kev ntseeg kev cai dab qhuas yeej yog raws nraim li Vajluskub nqe no tau sawv cev tseg. Nyob hauv nws txoj kev tswj, lawv taug tsis tau kev ncaj. Lawv ua txojkev nkhaus rau hauv lawv tej kev ua. Ib tug rov ib tug, lawv yuj yees mus los. Tus Tswv ntsia lawv nrog kev khuvleej loj heev. Lawv tsis tau paub txojkev tseeb li. Lawv yog cov txawj npaj tswv yim raws kev txawj ntse, thiab cov uas muaj peev xwm thiab tsim nyog yuav tau pab, vim lawv muaj qhov muag pom kev ntawm sab ntsuj plig meej, los lawv tus kheej twb raug dag lawm, thiab tab tom txhawb nqa ib txoj hauj lwm phem.”
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Cov xwm txheej uas tab tom tshwm sim hauv cov hnub kawg no yuav tsis ntev mam li raug txiav txim meej. Thaum tej kev dag ntxias uas yog kev ntseeg dab no raug nthuav tawm tias yeej yog yam uas lawv tiag tiag yog,—yog tej haujlwm zais cia ntawm cov ntsuj plig phem,—cov uas tau koom tes ua ib feem hauv tej ntawd yuav dhau los zoo li cov neeg uas twb plam lawv lub siab lawm.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous 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?’
“‘Vim li ntawd tus Tswv hais tias, Vim haiv neeg no los ze kuv nrog lawv lub qhov ncauj, thiab hwm kuv nrog lawv daim di ncauj, tiamsis lawv tau muab lawv lub siab txav mus deb kuv lawm, thiab lawv txoj kev ntshai kuv yog yam uas raug qhia raws li tibneeg tej lus qhuab qhia; yog li ntawd, saib seb, kuv yuav ua ib txoj haujlwm uas txaus xav tsis thoob nyob hauv haiv neeg no, yeej yog ib txoj haujlwm uas txaus xav tsis thoob thiab ib yam txujci loj kawg li; rau qhov lawv cov neeg txawj ntse txoj kev txawj ntse yuav puam tsuaj mus, thiab lawv cov neeg muaj kev to taub txoj kev nkag siab yuav raug zais tseg. Kev txom nyem yuav raug rau cov uas nrhiav kev tob tob kom zais lawv tej tswv yim ntawm tus Tswv, thiab lawv tej haujlwm nyob hauv qhov tsaus ntuj, thiab lawv hais tias, Leejtwg pom peb, thiab leejtwg paub peb? Tseeb tiag, nej txoj kev muab txhua yam tig rov qab yuav raug suav ib yam li tus kws puab lauj kaub av nplaum; rau qhov tej haujlwm puas yuav hais txog tus uas ua nws tias, Nws tsis tau ua kuv? lossis yam uas raug puab puas yuav hais txog tus uas puab nws tias, Nws tsis muaj kev to taub?’”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“Nws raug nthuav tawm rau kuv tias nyob hauv peb txoj kev paub dhau los, peb tau ntsib thiab tam sim no tseem tab tom ntsib qhov xwm txheej no tiag tiag. Cov neeg uas tau txais qhov kaj loj thiab cov cai tshwj xeeb uas txaus xav tsis thoob tau txais lo lus ntawm cov thawj coj uas xav tias lawv tus kheej muaj tswv yim, cov uas tus Tswv tau pub txiaj ntsim thiab foom koob hmoov rau lawv heev, tiam sis lawv tau muab lawv tus kheej rho tawm ntawm Vajtswv txhais tes thiab muab lawv tus kheej tso rau hauv cov qib ntawm tus yeeb ncuab. Lub ntiaj teb yuav raug dej nyab los ntawm tej kev dag ntxias uas zoo li raug. Ib lub siab neeg, uas lees txais tej kev dag ntxias no, yuav ua hauj lwm rau lwm lub siab neeg, cov uas twb tau tig cov pov thawj muaj nqis ntawm Vajtswv txoj kev tseeb mus ua lus dag. Cov neeg no yuav raug cov tim tswv poob ntxias, thaum lawv tsim nyog yuav tsum tau sawv ua cov neeg zov uas ncaj ncees, saib xyuas ntsuj plig, ib yam li cov uas yuav tsum muab lus xam nyiaj. Lawv tau tso tseg tej cuab yeej ntawm lawv txoj kev ua rog, thiab tau mloog tej dab ntxias. Lawv ua kom Vajtswv txoj lus ntuas tsis muaj nqis thiab muab Nws tej lus ceeb toom thiab lus qhuab qhia tso tseg, thiab yeej tseeb tseeb nyob ntawm Xatas sab, mloog tej dab ntxias thiab tej lus qhuab qhia ntawm dab phem.”
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Kev qaug cawv ntawm sab ntsuj plig tam sim no tau los rau saum tibneeg uas tsis tsim nyog yuav mus dhia seev li cov neeg nyob hauv qab kev qaug cawv muaj zog. Kev ua txhaum, kev coj tsis raws cai, kev dag ntxias, kev cuav ntxias, thiab kev ua lag luam tsis ncaj ncees puv thoob ntiajteb, raws li tej lus qhuab qhia ntawm tus thawj coj uas tau tawm tsam hauv cov tshav ntuj saum ntuj.”
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“Keeb kwm yuav raug rov ua dua. Kuv yuav qhia kom meej tau tias dab tsi yuav tshwm sim rau yav tom ntej ze no, tiam sis lub sijhawm tseem tsis tau txog. Cov yam ntxwv ntawm cov neeg tuag yuav tshwm los, los ntawm Ntxwg Nyoog txoj kev txawj ntxias dag, thiab coob leej yuav koom nrog tus uas nyiam thiab ua tej lus dag. Kuv ceeb toom rau peb haiv neeg tias nyob rau hauv peb nruab nrab no ib txhia yuav tig nraub qaum rau txoj kev ntseeg, thiab mloog tej dab ntxias thiab tej kev qhuab qhia ntawm dab phem, thiab los ntawm lawv qhov tseeb yuav raug luag hais phem.” Battle Creek Letters, 123–125.
All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”
Txhua cov yaj saub, xws li Yaxaya thiab Muam White, txhua tus tab tom taw qhia txog hnub kawg. Hauv cov hnub no, cov thawj coj ntawm Adventism “tab tom saw ruaj nreb ntawm Xatas sab, mloog tej ntsuj plig ntxias dag thiab tej lus qhuab qhia ntawm dab.” Muam White nthuav tawm ib lo lus faj lem thaum nws hais tias, “Thaum tej kev dag ntxias ntawm sab ntsuj plig no raug nthuav tawm tias yog yam uas lawv yeej yog tiag tiag,—yog tej kev ua haujlwm zais cia ntawm tej ntsuj plig phem,—cov uas tau ua ib feem hauv tej ntawd yuav dhau los zoo li cov neeg uas twb poob lawv lub siab lawm.” Cov thawj coj ntawm Adventism yuav dhau los zoo li cov neeg uas twb poob lawv lub siab lawm, nyob rau lub ntsiab keeb kwm ntawm hnub kawg thaum lawv txoj kev qaug cawv raug nthuav tawm tias yog “tej kev ua haujlwm zais cia ntawm tej ntsuj plig phem.”
There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.
Muaj ib qho kev qhib tawm ntawm txoj hauj lwm ntawm cov neeg thuam uas kav cov pejxeem hauv Yeluxalees thaum hnub kawg. Qhov kev qhib tawm ntawd tau raug ua piv txwv hauv Miller txoj kev npau suav, thaum Miller thov Vajtswv thiab ces muaj ib lub qhov rooj qhib. Nws tshwm sim tam sim ua ntej nws kaw nws ob lub qhov muag ib pliag, qhia txog qhov kawg tiag tiag ntawm txoj kev muab foob rau ib puas plaub caug plaub txhiab leej. Kev qhib ib lub qhov rooj qhia txog ib qho kev hloov ntawm tej caij nyoog kev tuav haujlwm, thiab ntawm lub ntsiab ntawd txoj kev txav Laodikea ntawm tus tim tswv thib peb hloov mus ua txoj kev txav Filadefia ntawm tus tim tswv thib peb.
In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘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?’”
Nyob rau hauv nqe lus hauv Yaxayas, muaj ib qho lus xaus txog txoj haujlwm phem ntawm cov neeg qaug cawv hauv Efa‑i‑ees, uas yog cov neeg uas “yuav tsum tau sawv ruaj ua cov neeg zov saib ncaj ncees.” Cov lus xaus ntawd raug hais tawm tias, “‘Muaj tseeb tiag, nej txoj kev tig txhua yam rov qab yuav raug suav tias zoo li tus kws puab lauj kaub cov av nplaum; vim puas yog yam uas raug tsim yuav hais txog tus uas tsim nws tias, Nws tsis tau tsim kuv? lossis puas yog yam uas raug puab yuav hais txog tus uas puab nws tias, Nws tsis muaj kev nkag siab?’”
Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.
Miller qhov kev txheeb xyuas “qhov niaj hnub,” uas yog txhais tau tias yog kev cai dab qhuas ntawm kev pe hawm mlom lossis Loos pej kum, thaum kawg yog ib lub cim sawv cev rau Xatas, rau qhov Xatas thiab Loos pej kum ob leeg puav leej raug sawv cev ua tus zaj.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Yog li ntawd, thaum tus zaj, feem thawj, sawv cev rau Xatas, nws kuj yog, hauv ib qho kev txhais feem ob, ib lub cim sawv cev rau Loos txheej dab mlom.” The Great Controversy, 439.
Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.
Hais txog cov txiv neej uas kav Yeluxalees hauv hnub kawg, Tij Laug Dawb sau tias: “Ib txhia tab tom raug txoj kev tsaus ntuj uas kav thoob plaws ntawd nkag los puv nkaus, thiab tab tom tso qhov tseeb tseg mus txais txoj kev yuam kev. Hnub uas lus faj lem tau taw qhia los twb los txog lawm. Lawv tsis to taub Yexus Khetos. Rau lawv, Yexus Khetos tsuas yog ib zaj dab neeg cuav xwb.” Xyoo 1901, ib tug thawj coj ntawm Kev Ntseeg Adventist los ntawm lub teb chaws Yelemees pib coj kev pom cuav ntawm “qhov niaj hnub” hauv phau Daniel uas los ntawm Protestantism uas twb poob kev ntseeg lawm los nthuav qhia. Txoj kev pom ntawd txheeb tias “qhov niaj hnub” sawv cev rau Khetos tes haujlwm hauv lub chaw dawb huv, los sis ib yam kev xav uas txawv me ntsis ntawm ntawd. Kuv hais tias muaj ib yam kev hloov me ntsis, vim thoob plaws hauv keeb kwm uas ua raws tom qab xyoo 1901, tau muaj ntau yam kev hais tsom rau qhov cuav ntawd sib txawv; tiam sis cov kev pom cuav ntawd ib txwm qhia ib qho xaus tib yam, uas yog tias “qhov niaj hnub” sawv cev rau ib yam haujlwm twg ntawm Khetos.
The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.
Lub pov haum uas yog txoj kev qhuab qhia hais txog “lub niaj hnub,” uas Miller tau txheeb xyuas tias yog ib lub cim ntawm Xatas, nyob rau hauv Adventism ntawm hnub kawg, yog ib lub cim ntawm Khetos. Thaum coj los qhia rau xyoo 1901, muaj tsawg leej heev uas lees txais txoj kev xav tias “lub niaj hnub” yog ib lub cim ntawm Khetos, thiab tsis yog ib lub cim ntawm Xatas, tiam sis txog rau xyoo 1930, lub pov haum ntawm txoj kev qhuab qhia hais txog “lub niaj hnub,” uas Miller tau khawb tawm ntawm txoj hlab tseeb uas pom muaj nyob hauv 2 Thexalaunikes, tshooj ob, twb raug tsis lees txais lawm ib yam li “xya lub sij hawm” hauv Levis Kevcai nees nkaum rau tau raug tsis lees txais hauv xyoo 1863. Nyob rau qee qhov hauv keeb kwm txij xyoo 1863 mus txog rau xyoo 1930, Adventism twb hloov thawj coj lawm, tsis tau paub txog li.
“Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.
“Cov kwvtij, kuv pom nej txoj kev phom sij, thiab kuv rov nug dua, Nej cov uas yuam kev puas tau siv ib qho dag zog twg los kho qhov uas tsis ncaj? Tej ntsuj plig tej zaum yuav tab tom dawm kev mus tom ntej, taug kev hauv qhov tsaus ntuj, vim nej tsis tau ua kom txoj kev rau nej txhais ko taw ncaj. Yog nej nyob hauv tej haujlwm uas luag tso siab rau nej, kuv thov ntuas nej kom haj yam khov kho dua, vim nej tus kheej tej ntsuj plig thiab vim cov uas saib rau nej ua tus coj, kom nej hloov siab lees txim rau Vajtswv rau txhua qhov kev yuam kev uas tau ua, thiab lees txim nej qhov yuam kev.
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Yog tias koj txaus siab rau txoj kev tawv ncauj ntawm lub siab, thiab vim kev khav theeb thiab kev xav tias yus ncaj ncees ntawm tus kheej thiaj tsis lees txim koj tej kev txhaum, ces koj yuav raug tso cia nyob rau hauv Xatas tej kev ntxias. Yog thaum tus Tswv qhia koj tej kev yuam kev lawm koj tsis hloov siab lees txim lossis tsis lees txim, nws txoj kev saib xyuas yuav coj koj hla tib thaj av ntawd ib zaug ntxiv thiab ib zaug ntxiv. Koj yuav raug tso cia ua tej kev yuam kev uas muaj yam ntxwv zoo ib yam, koj yuav tseem tsis muaj tswvyim, thiab yuav hu kev txhaum ua kev ncaj ncees, thiab hu kev ncaj ncees ua kev txhaum. Cov kev dag ntxias coob kawg uas yuav kav nyob rau hauv cov hnub kawg no yuav los nyob puag ncig koj, thiab koj yuav hloov tus thawj coj, tsis paub tias koj twb tau ua li ntawd lawm.” Review and Herald, December 16, 1890.
The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “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?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”
Cov neeg thuam thuam uas kav cov neeg Yeluxalees, uas yog cov neeg “nyob rau hauv tej haujlwm uas tau tso siab rau,” yuav “hu kev txhaum tias yog kev ncaj ncees thiab hu kev ncaj ncees tias yog kev txhaum,” thiab “Muaj tseeb tiag, nej txoj kev tig tej yam ntxeev tiaj ntxeev rov qab yuav raug suav zoo li cov av nplaum hauv tes tus kws lauj kaub; rau qhov puas yog yam uas raug ua yuav hais txog tus uas ua nws tias, Nws tsis tau ua kuv? lossis puas yog yam uas raug puab yuav hais txog tus uas puab nws tias, Nws tsis muaj kev txawj ntse?” Nyob rau hauv txoj kev ntxeev siab uas loj hlob zuj zus hla plaub tiam ntawm Adventism, cov uas nyob hauv tej haujlwm uas tau tso siab rau hloov thawj coj, thiab lawv tsis paub li. Lawv tsis paub li, vim lawv tau tsis lees txais cov pov thawj txog lawv tej kev ua yuam kev ib qib dhau ib qib thiab tsis tu ncua. Nyob rau hauv txoj kev ntxeev siab uas loj hlob zuj zus ntawd “kev txawj ntse ntawm lawv cov neeg txawj ntse yuav ploj mus, thiab kev to taub ntawm lawv cov neeg ntse yuav raug zais tseg.”
They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.
Lawv yuav tig txhua yam ntxeev tiaj, thiab hu txoj kev txhaum ua kev ncaj ncees, hos hu kev ncaj ncees ua kev txhaum. Lub cim ntawm qhov kev ntxeev siab no yog txoj kev qhuab qhia hais txog “the daily,” uas rau Miller yog ib lub cim Xatas, thiab uas hnub no Adventism txheeb paub tias yog ib lub cim ntawm Khetos. Yam uas ib zaug yog lub thauj tog rau nkoj uas tsa tau tus qauv ntawm William Miller cov kev siv lus faj lem, nimno twb dhau los ua ib lub cim ntawm kev qaug cawv ntawm cov neeg thuam luag uas kav saum cov neeg Yeluxalees lawm. Lub ntsiab cim uas txuas nrog “the daily,” hauv phau Daniyee ci ntsa iab zoo li lub hnub thaum raug lees paub nyob rau hauv Miller lub hleb thaum chiv thawj Adventism, tiamsis nyob rau hnub kawg qhov tseeb ntawd ci kaum npaug kaj dua, rau qhov tus lej kaum yog ib lub cim ntawm ib qho kev sim siab, thiab rau cov neeg Ixayees thaum ub qhov kev sim siab thib kaum yog qhov kev sim siab kawg.
Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”
Cov Falixais niaj hnub no tau “muab” “Khetos tes haujlwm” “rau tej cuab tam ntawm Xatas” thaum lawv txheeb xyuas kev pe dab qhuas ua “Vajtswv lub hwj chim dawb huv.”
“The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.
Cov Falixais tau ua txhaum tawm tsam Vaj Ntsujplig Dawb Huv. Lawv tej txuj ci hais lus raug siv los thuam tus Cawmseej ntawm lub ntiajteb, thiab tus timtswv sau tseg tau sau lawv tej lus cia rau hauv tej phau ntawv saum ntuj ceeb tsheej. Lawv muab tej hauj lwm uas yog Vajtswv lub hwjchim dawb huv, uas tau tshwm sim hauv Khetos tej haujlwm, hu ua tej haujlwm ntawm Xatas lub hwjchim. Lawv tsis muaj peevxwm zam dhau Nws tej haujlwm txaus ceeb kawg ntawd, lossis muab tej ntawd xam tias yog los ntawm tej xwm txheej ntuj tsim, yog li ntawd lawv thiaj hais tias, “Tej no yog dab ntxwgnyoog tej haujlwm.” Vim tsis ntseeg lawv thiaj hais txog Vajtswv Leej Tub ib yam li hais txog ib tug neeg xwb. Tej haujlwm kho mob uas tau ua rau ntawm lawv xub ntiag, tej haujlwm uas tsis muaj ib tug neeg twg tau ua dua lossis ua tau li, yog ib qho kev tshwm sim ntawm Vajtswv lub hwjchim, los lawv tseem liam Khetos tias Nws koom tes nrog ntuj txiag teb tsaus. Tawv ncauj, chim ntsws, siab tawv li hlau, lawv txiav txim siab kaw lawv ob lub qhov muag rau txhua yam pov thawj, thiab li ntawd lawv thiaj tau ua txhaum txoj kev txhaum uas tsis muaj kev zam txim li.” Manuscript Releases, volume 4, 360.
We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.
Peb yuav txuas ntxiv peb txoj kev txiav txim siab txog kev nce ntxiv ntawm kev paub, uas tau raug qhib tawm hauv txoj kev txav ntawm tus tim tswv thawj, hauv tsab xov xwm tom ntej.