When the Lord entered into covenant with ancient Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified the responsibility of ancient Israel to present a living testimony of the two tables to the world. When the Lord entered into covenant with modern Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified their responsibility to present a living testimony of all four tables to the world.
Thaum tus Tswv tau los cog lus nrog cov Yixayee thaum ub, Nws tau muab ob lub pob zeb phaj ua lub hauv paus thiab lub cim ntawm txoj kev sib raug zoo hauv lo lus cog tseg ntawd. Ob lub pob zeb phaj ntawd kuj qhia txog lub luag hauj lwm ntawm cov Yixayee thaum ub kom nthuav tawm ib zaj lus tim khawv uas muaj sia txog ob lub pob zeb phaj ntawd rau lub ntiaj teb. Thaum tus Tswv tau los cog lus nrog cov Yixayee niaj hnub no, Nws tau muab ob lub pob zeb phaj ua lub hauv paus thiab lub cim ntawm txoj kev sib raug zoo hauv lo lus cog tseg ntawd. Ob lub pob zeb phaj ntawd kuj qhia txog lawv lub luag hauj lwm kom nthuav tawm ib zaj lus tim khawv uas muaj sia txog tag nrho plaub lub pob zeb phaj rau lub ntiaj teb.
The two tables were given to literal ancient Israel just after God delivered them out of the literal slavery of Egyptian bondage, and brought them through the disappointment of the Red Sea crossing. The period of time that literal ancient Israel was in bondage had been specifically identified in prophecy as four hundred and thirty years, and while in bondage literal ancient Israel forgot, and ceased to observe, the seventh-day Sabbath.
Ob lub phiaj txiag tau muab rau cov neeg Ixayees qub tiag tom qab uas Vajtswv tau cawm lawv tawm hauv txoj kev qhev tiag hauv tebchaws Iyi txoj kev quab yuam, thiab coj lawv hla dhau qhov kev chim siab ntawm kev hla Hiavtxwv Liab. Lub sijhawm uas cov neeg Ixayees qub tiag nyob hauv txoj kev qhev ntawd twb raug qhia meej tseg hauv tej lus faj lem tias yog plaub puas peb caug xyoo, thiab thaum lawv tseem nyob hauv txoj kev qhev ntawd, cov neeg Ixayees qub tiag tau hnov qab, thiab tso tseg tsis ua raws, Hnub Xanpataus hnub xya.
The two tables were given to spiritual modern Israel just after God delivered them out of the spiritual slavery of Catholic bondage, and brought them through the great disappointment of 1844. The period of time that spiritual modern Israel was in bondage had been specifically identified in prophecy as twelve hundred and sixty years, and while in bondage spiritual modern Israel forgot, and ceased to observe, the seventh-day Sabbath.
Ob daim txiag cai ntawd tau muab rau sab ntsuj plig Ixayees niaj hnub nim no tam sim tom qab Vajtswv tau cawm lawv tawm hauv txoj kev ua qhev sab ntsuj plig hauv txoj kev khi ntawm Kas Tos Liv, thiab coj lawv hla dhau txoj kev poob siab loj xyoo 1844. Lub sijhawm uas sab ntsuj plig Ixayees niaj hnub nim no nyob hauv txoj kev ua qhev ntawd tau raug qhia meej tshwj xeeb hauv zaj lus faj lem tias yog ib txhiab ob puas rau caum xyoo, thiab thaum tseem nyob hauv txoj kev ua qhev ntawd sab ntsuj plig Ixayees niaj hnub nim no tau hnov qab, thiab tseg tsis coj raws, Hnub Xanpataus hnub xya.
In the very history when God provided the two tables to Moses to take to ancient Israel, his brother Aaron was making a golden image of a calf. The two tables of the Ten Commandments identify that God is a jealous God, and His jealousy is especially manifested against idolatry, and as Moses descended the mount, ancient Israel was dancing naked around a golden image that had been produced by the one who had been chosen as God’s spokesman.
Nyob hauv keeb kwm ntawd heev thaum Vajtswv muab ob daim txiag rau Mauxe coj mus rau cov Yixayee thaum ub, nws tus kwv Aloos tseem tab tom ua ib tug mlom kub zoo li ib tug menyuam nyuj. Ob daim txiag ntawm Kaum Lo Lus txib qhia meej tias Vajtswv yog Vajtswv uas khib siab, thiab Nws txoj kev khib siab ntawd tshwj xeeb tshaj yog tshwm tawm tawm tsam kev pe mlom; thiab thaum Mauxe nqes saum roob los, cov Yixayee thaum ub tab tom seev cev liab qab nyob ncig ib tug mlom kub uas tau raug tsim los ntawm tus uas twb raug xaiv los ua Vajtswv tus neeg hais lus lawm.
And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him. And Moses and Aaron went and gathered together all the elders of the children of Israel: And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. Exodus 4:28–30.
Thiab Mauxes qhia rau Aloos txhua lo lus ntawm tus Tswv uas tau txib nws mus, thiab txhua yam cim uas Nws tau txib nws ua. Thiab Mauxes thiab Aloos nkawd tau mus hu tuaj sau ua ke txhua tus txwj laus ntawm cov neeg Ixayees; thiab Aloos tau hais txhua lo lus uas tus Tswv tau hais rau Mauxes, thiab tau ua tej cim ntawd rau ntawm cov neeg xubntiag. Khiav Dim 4:28–30.
The brother of the prophet who led ancient Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of the image of jealousy. The husband of the prophetess who led modern Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of 1863, and 1863 marks the first generation of Adventism as being represented as an image of jealousy being placed at the entry of the gate of the altar.
Tus kwv ntawm tus yaj saub uas coj cov Ixayees thaum ub thaum lub caij keeb kwm ntawm txoj kev khi lus thaum ob daim txiag ntawm txoj kev khi lus raug muab pub ntawd, yog tus thawj coj hauv kev ntxeev siab ntawm tus mlom ntawm kev khib. Tus txiv ntawm tus yaj saub poj niam uas coj cov Ixayees niaj hnub no thaum lub caij keeb kwm ntawm txoj kev khi lus thaum ob daim txiag ntawm txoj kev khi lus raug muab pub ntawd, yog tus thawj coj hauv kev ntxeev siab xyoo 1863, thiab xyoo 1863 cim thawj tiam ntawm Adventism raws li raug sawv cev tias yog tus mlom ntawm kev khib uas raug tsa rau ntawm qhov rooj nkag ntawm lub rooj txi ntuj.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Ces nws hais rau kuv tias, Leej Tub ntawm neeg, tsa koj lub qhov muag tam sim no mus rau txoj kev tig rau sab qaum teb. Ces kuv tsa kuv lub qhov muag mus rau txoj kev tig rau sab qaum teb, thiab saib seb, rau sab qaum teb ntawm lub rooj vag ntawm lub thaj txi ntuj muaj tus mlom ntawm kev khib no nyob ntawm qhov rooj nkag. Exekees 8:5.
The “altar” is a symbol of Christ.
“thaj txi ntuj” yog ib lub cim ntawm Khetos.
“We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.
“Peb tabtom nyob rau hauv txoj kev phom sij ntawm kev tov qhov dawb huv nrog yam uas ib txwm muaj. Cov hluav taws dawb huv uas los ntawm Vajtswv yuav tsum raug siv hauv peb tej kev siv zog. Lub thaj tseeb yog Khetos; cov hluav taws tseeb yog tus Vaj Ntsuj Plig Dawb Huv. Qhov no yog peb txoj kev tshoov siab. Tsuas yog thaum tus Vaj Ntsuj Plig Dawb Huv coj thiab qhia ib tug neeg xwb, nws thiaj yog ib tug kws sab laj uas muaj kev nyab xeeb. Yog peb tig ntawm Vajtswv thiab ntawm cov uas Nws tau xaiv tseg mus nug ntawm tej thaj txawv teb chaws, peb yuav tau txais lus teb raws li peb tej haujlwm.” Selected Messages, book 3, 300.
The “gate” is the church.
“Lub rooj vag” yog pawg ntseeg.
“To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.
“Rau tus ntsuj plig uas txo hwjchim thiab ntseeg, Vajtswv lub tsev nyob hauv ntiajteb no yog rooj vag ntuj ceeb tsheej. Zaj nkauj qhuas, txoj kev thov Vajtswv, thiab tej lus uas cov sawv cev ntawm Khetos hais, yog tej cuab yeej uas Vajtswv tau tsa tseg los npaj ib haiv neeg rau pawg ntseeg saum ntuj, rau txoj kev pe hawm uas siab dua ntawd, uas tsis muaj ib yam dabtsi uas qias neeg yuav nkag tau mus.” Testimonies, volume 5, 491.
In 1863, Laodicean Adventism became a legally registered church and ceased to be a movement. They “entered” into church history at that point. In 1863, the church of Christ entered into a legal association with the government of the United States. In that year they also introduced a counterfeit chart to replace the two sacred tables of Habakkuk. As soon as the second table was prepared, in terms of prophetic history those typified by Aaron were preparing a counterfeit image.
Xyoo 1863, Kev Ntseeg Adventis Laodicea tau los ua ib lub koom txoos uas raug sau npe raws cai, thiab nws tsis yog ib qho kev txav ntxiv lawm. Lawv tau “nkag mus” rau hauv keeb kwm ntawm lub koom txoos txij thaum ntawd los. Xyoo 1863, pawg ntseeg ntawm Khetos tau nkag mus rau hauv ib txoj kev sib koom raws cai nrog tsoom fwv Meskas. Nyob rau xyoo ntawd lawv kuj tau nthuav tawm ib daim chart cuav los hloov ob lub rooj dawb huv ntawm Habakkuk. Thaum uas lub rooj thib ob raug npaj tiav lawm, raws li keeb kwm yaj saub, cov uas raug piv txwv los ntawm Aloos tab tom npaj ib daim duab cuav.
The second Commandment is the most specific warning against idolatry and the worship of images. It is also where God identifies His character as a jealous God. It is also there that He sets forth the principle that He reserves judgment upon the wicked unto the third and fourth generations. The Ten Commandments are a transcript of Christ’s character.
Txoj Cai Thib Ob yog lo lus ceeb toom uas meej tshaj plaws tawm tsam kev pe mlom thiab kev pe hawm tej duab puab. Nyob hauv ntawd thiab, Vajtswv qhia nws tus yam ntxwv tias Nws yog ib tug Vajtswv uas khib. Nyob rau ntawd thiab, Nws qhia tawm lub hauv paus ntsiab lus tias Nws khaws tseg kev txiav txim rau saum cov neeg phem mus txog tiam peb thiab tiam plaub. Kaum Lo Lus Txib yog ib daim ntawv theej tawm txog Khetos tus yam ntxwv.
“For the rejection of Christ, with the results that followed, they were responsible. A nation’s sin and a nation’s ruin were due to the religious leaders.
“Vim qhov uas lawv tsis lees txais Khetos, nrog rau tej kev tshwm sim uas tau ua raws ntawd, lawv yog cov muaj lub luag haujlwm. Ib haiv neeg txoj kev txhaum thiab ib haiv neeg txoj kev puam tsuaj yog vim cov thawj coj kev ntseeg.”
“In our day are not the same influences at work? Of the husbandmen of the Lord’s vineyard are not many following in the steps of the Jewish leaders? Are not religious teachers turning men away from the plain requirements of the word of God? Instead of educating them in obedience to God’s law, are they not educating them in transgression? From many of the pulpits of the churches the people are taught that the law of God is not binding upon them. Human traditions, ordinances, and customs are exalted. Pride and self-satisfaction because of the gifts of God are fostered, while the claims of God are ignored.
“Hnub no niaj hnub no, puas tsis yog tib yam tej yam cuam tshuam ntawd tseem tab tom ua hauj lwm? Ntawm cov neeg tu vaj txiv hmab ntawm tus Tswv, puas tsis muaj coob leej tab tom taug raws cov thawj coj Yudais tus hneev taw? Puas tsis yog cov xibfwb kev ntseeg tab tom tig neeg kom khiav deb ntawm tej yam yuav tsum ua uas meej tseeb hauv Vajtswv Txojlus? Dua li ntawm kev cob qhia lawv kom mloog Vajtswv txoj kevcai lus, puas tsis yog lawv tab tom cob qhia lawv kom ua txhaum? Ntawm ntau lub sam thiaj hauv cov koom txoos, cov neeg raug qhia tias Vajtswv txoj kevcai tsis khi rau lawv lawm. Tibneeg tej kab ke, tej cai, thiab tej kev coj raws li qub raug tsa kom siab. Kev khav theeb thiab kev txaus siab rau tus kheej vim yog Vajtswv tej txiaj ntsim raug txhawb nqa, thaum Vajtswv tej lus thov txim raug tsis quav ntsej.”
“In setting aside the law of God, men know not what they are doing. God’s law is the transcript of His character. It embodies the principles of His kingdom. He who refuses to accept these principles is placing himself outside the channel where God’s blessings flow.” Christ’s Object Lessons, 305.
“Hauv kev muab Vajtswv txoj kevcai tso tseg, tibneeg tsis paub tias lawv tab tom ua dabtsi. Vajtswv txoj kevcai yog daim qauv qhia txog Nws tus cwj pwm. Nws muaj nyob hauv no tej ntsiab cai ntawm Nws lub nceeg vaj. Tus uas tsis kam lees txais tej ntsiab cai no, nws tab tom muab nws tus kheej tso rau sab nraud ntawm txoj kab uas Vajtswv tej koob hmoov ntws los.” Christ’s Object Lessons, 305.
The character of Christ is His image, and it includes that He is a jealous God. God’s jealousy was manifested in Christ when He twice cleansed the temple. In the first temple cleansing the disciples who witnessed the work were then led to remember that the Scriptures referenced God’s jealousy.
Tus yam ntxwv ntawm Khetos yog Nws daim duab, thiab qhov ntawd muaj nrog tias Nws yog ib tug Vajtswv uas khib siab. Vajtswv txoj kev khib siab tau raug qhia tawm hauv Khetos thaum Nws ntxuav lub tuam tsev ob zaug. Hauv thawj zaug uas Nws ntxuav lub tuam tsev, cov thwjtim uas pom txoj haujlwm ntawd tau raug coj kom nco txog tias Vaj Lug Kub tau hais txog Vajtswv txoj kev khib siab.
And the Jews’ Passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. John 2:13–17.
Thiab cov Yudai txoj Kevcai Hla Dhau twb los ze lawm, thiab Yexus nce mus rau hauv Yeluxalees, thiab pom hauv lub tuam tsev cov uas muag nyuj, yaj, thiab nquab, thiab cov uas pauv nyiaj zaum ntawd: Thaum Nws tau xaws ib rab nplawm ntawm tej hlua me me lawm, Nws thiaj ntiab lawv sawvdaws tawm hauv lub tuam tsev, nrog rau cov yaj thiab cov nyuj; thiab muab cov uas pauv nyiaj tej nyiaj nchuav pov tseg, thiab muab lawv tej rooj ntxeev lawm; Thiab Nws hais rau cov uas muag nquab tias, Cia li muab tej no rho tawm ntawm no mus; txhob ua kom kuv Txiv lub tsev ua ib lub tsev lag luam. Thiab Nws cov thwjtim nco dheev tias twb muaj lus sau tseg tias, Kev kub siab rau Koj lub tsev twb nqos kuv tag lawm. Yauhas 2:13–17.
In the Scriptures, both the Hebrew and the Greek the word “zealous” is also the word “jealous.” They are the same word. When Christ cleansed the temple, He was manifesting God’s jealousy, which is the attribute of God’s character that is identified in the second commandment, and it is especially manifested against idolatry. When Moses descended the mount with the two tables and understood what Aaron had done and what the people were doing, he broke the two tables. The two tables were the true image of jealously, for they were physical representations that identified God as a jealous God. When Moses broke the two tables, he was manifesting the very jealousy that is identified in the second commandment.
Hauv cov Vajlugkub, tsis hais lus Henplais los lus Kili, lo lus “kub siab heev” kuj yog tib lo lus nrog “khib.” Ob lo lus ntawd yog tib lo lus xwb. Thaum Khetos ntxuav lub tuam tsev, Nws tab tom qhia tawm Vajtswv txoj kev khib, uas yog ib yam ntxwv hauv Vajtswv tus cwj pwm uas raug txheeb rau hauv lo lus txib thib ob, thiab nws tshwj xeeb tshaj yog raug qhia tawm tawm tsam kev pe dab mlom. Thaum Mauxes nqes saum roob los nrog ob daim phiaj, thiab nws nkag siab txog yam Aloos tau ua thiab yam cov neeg tab tom ua, nws muab ob daim phiaj ntawd rhuav. Ob daim phiaj ntawd yog daim duab tseeb ntawm txoj kev khib, rau qhov lawv yog tej yam cev nqaij daim tawv uas qhia kom paub Vajtswv tias yog Vajtswv khib. Thaum Mauxes muab ob daim phiaj ntawd rhuav, nws tab tom qhia tawm tib txoj kev khib uas raug txheeb nyob hauv lo lus txib thib ob.
And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. Exodus 32:15–19.
Ces Mauxes txawm tig rov qab, nqis saum lub roob los, thiab ob daim phiaj lus tim khawv nyob hauv nws txhais tes: ob daim phiaj ntawd raug sau rau ob sab siav; ib sab thiab ib sab puav leej raug sau. Thiab ob daim phiaj ntawd yog Vajtswv tes haujlwm, thiab tej ntawv uas sau ntawd yog Vajtswv tej ntawv, txaug rau saum cov phiaj. Thaum Yausuas hnov suab nrov ntawm cov pejxeem thaum lawv qw nrov, nws hais rau Mauxes tias, Muaj suab ua rog hauv lub yeej. Thiab nws hais tias, Tsis yog suab ntawm cov uas qw vim yeej, thiab tsis yog suab ntawm cov uas quaj vim swb: tiamsis yog suab ntawm cov uas hu nkauj uas kuv hnov. Thiab muaj li no tshwm sim, thaum nws los ze lub yeej lawm, nws pom tus mlom menyuam nyuj thiab kev seev cev; ces Mauxes txoj kev npau taws kub lug, thiab nws muab ob daim phiaj ntawd pov tawm hauv nws txhais tes, tsoo kom tawg rau hauv qab lub roob. Kev Khiav Dim 32:15–19.
The two tables were the testimony of God’s character. The character of God is the image that is to be formed in men through the righteousness of Christ. The two tables are the true image of jealousy, and Aaron had produced a counterfeit image of jealousy at the very time that the true image of jealousy was being delivered to ancient Israel. Those who have Christ formed within have His image, and the robe of His righteousness, yet Aaron’s celebrants were dancing naked, for they were Laodiceans. Laodiceans are “wretched, and miserable, and poor, and blind, and naked.”
Ob lub phaj yog zaj lus tim khawv txog Vajtswv tus cwj pwm. Vajtswv tus cwj pwm yog daim duab uas yuav tsum raug tsim nyob hauv tibneeg los ntawm Khetos txoj kev ncaj ncees. Ob lub phaj yog daim duab tseeb ntawm kev khib siab, hos Aloos tau tsim ib daim duab cuav ntawm kev khib siab nyob rau tib lub sijhawm uas daim duab tseeb ntawm kev khib siab tab tom raug muab cob rau cov Yixayee thaum ub. Cov uas muaj Khetos raug tsim nyob hauv lawv muaj Nws daim duab, thiab lub tsho ntev ntawm Nws txoj kev ncaj ncees, los Aloos cov neeg ua kev lom zem ntawd tab tom seev cev liab qab, rau qhov lawv yog cov Laodiceans. Cov Laodiceans yog “txom nyem kawg, thiab txhawj xeeb kawg, thiab pluag, thiab dig muag, thiab liab qab.”
And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:25.
Thaum Mauxe pom tias cov tibneeg twb liab qab lawm; (rau qhov Aloos twb ua rau lawv liab qab mus txog qhov lawv txaj muag rau hauv lawv cov yeeb ncuab). Khiav Dim 32:25.
In 1856, seven years before the counterfeit chart was produced, both James and Ellen White identified that the movement had transitioned into the Laodicean condition. In 1863, Adventism was as spiritually “naked” as was ancient Israel literally “naked” as they danced around the counterfeit image of jealousy. The counterfeit that Aaron had made was an idol made of gold, but it was an image of a calf, which is a beast. It was an image of the beast, and also an image to the beast. The golden calf was an image of the beast, but it also had been dedicated to the gods that Aaron unrighteously declared had delivered Israel from Egyptian bondage.
Xyoo 1856, xya xyoo ua ntej daim ntawv qhia cuav raug tsim tawm, ob leeg James thiab Ellen White tau qhia tias txoj kev txav no twb tau hloov mus rau hauv lub xeev Laodicea lawm. Xyoo 1863, Adventism kuj “liab qab” ntawm sab ntsuj plig ib yam li cov Yixayee thaum ub “liab qab” tiag tiag thaum lawv seev cev ncig tus duab cuav ntawm kev khib. Tus cuav uas Aloos tau ua ntawd yog ib tug mlom ua los ntawm kub, tiam sis nws yog ib tug duab ntawm ib tug nyuj plab hlaub, uas yog ib tug tsiaj qus. Nws yog ib tug duab ntawm tus tsiaj qus, thiab kuj yog ib tug duab rau tus tsiaj qus thiab. Tus nyuj kub ntawd yog ib tug duab ntawm tus tsiaj qus, tiam sis nws kuj raug fij tseg rau cov vajtswv uas Aloos tau tshaj tawm yam tsis ncaj ncees tias yog cov uas tau cawm cov Yixayee dim ntawm txoj kev qhev hauv tebchaws Iziv.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:4–6.
Nws tau txais tej ntawd ntawm lawv txhais tes, thiab xuas cuab tam txaug puab ua kom zoo, tom qab nws tau muab nchuav ua ib tug mlom nyuj; thiab lawv hais tias, Au cov Yixayee, cov no yog nej tej vajtswv uas tau coj nej tawm hauv tebchaws Iziv los. Thiab thaum Aloos pom li ntawd, nws txhim ib lub thaj txi ntuj rau ntawm nws xub ntiag; thiab Aloos tshaj tawm, hais tias, Tag kis no yuav yog ib lub kevcai noj haus rau tus Tswv. Thiab lawv sawv ntxov ntxov rau hnub tom qab, thiab muab tej xyeem hlawv fij, thiab nqa tej xyeem sib haum xeeb los; ces cov neeg zaum los noj thiab haus, thiab sawv tsees mus lomzem. Khiav Dim 32:4–6.
The golden calf was an image of a beast, but it was dedicated to false gods, and so it was also an image (offering) to the beast. The image was made of gold, which is the symbol of Babylon, and it was a calf, which is the highest form of offering in the sanctuary service. It was dedicated to the gods of Egypt. Mystery Babylon (for all the prophetic testimonies identify the end of the world) consists of a woman riding upon a beast. The beast the woman rides is the United Nations (ten kings), and is a symbol of the dragon, atheism and Egypt. The woman herself is a counterfeit of God’s true church. The golden calf that Aaron dedicated to the gods of Egypt typified the great whore of Revelation seventeen, who is Babylon (gold), riding upon a beast (Egypt) and a counterfeit church (calf).
Tus nyuj kub yog ib daim duab ntawm ib tug tsiaj qus, tiam sis nws raug fij rau tej vajtswv cuav, yog li ntawd nws kuj yog ib daim duab (kev fij) rau tus tsiaj qus thiab. Daim duab ntawd raug ua los ntawm kub, uas yog lub cim ntawm Npanpiloo, thiab nws yog ib tug menyuam nyuj, uas yog hom kev fij siab tshaj plaws hauv txoj hauj lwm pabcuam hauv lub chaw dawb huv. Nws raug fij tseg rau tej vajtswv ntawm Iziv tebchaws. Npanpiloo Tsis Meej (rau qhov txhua zaj lus timkhawv hauv yaj saub txheeb xyuas qhov kawg ntawm lub ntiajteb) muaj ib tug pojniam caij saum ib tug tsiaj qus. Tus tsiaj qus uas tus pojniam caij ntawd yog Koom Haum Tebchaws Sib Koom Siab (United Nations) (kaum tus vajntxwv), thiab yog lub cim ntawm tus zaj, kev tsis ntseeg Vajtswv, thiab Iziv tebchaws. Tus pojniam nws tus kheej yog ib qho cuav hloov ntawm Vajtswv lub koom txoos tseeb. Tus nyuj kub uas Aloos fij rau tej vajtswv ntawm Iziv tebchaws yog ib yam ntxwv yav tom ntej ntawm tus niam ntiav loj hauv Tshwm Sim kaum xya, uas yog Npanpiloo (kub), caij saum ib tug tsiaj qus (Iziv) thiab yog ib lub koom txoos cuav (menyuam nyuj).
At the same time Aaron built an altar, which, as just defined, represents Christ, the true altar. He then instituted a counterfeit system of worship, for he proclaimed a feast to the Lord on the following day. Aaron’s golden calf was an image “of” and “to” the beast, and it was set up “before” a counterfeit Christ, and a day was set aside to celebrate his false system of worship.
Tib lub sijhawm ntawd Aloos txhim ib lub thaj txi ntuj, uas raws li tau piav tseg lawm, sawv cev rau Khetos, lub thaj txi ntuj tseeb. Tom qab ntawd nws tsa ib txoj kev pe hawm cuav, rau qhov nws tshaj tawm ib hnub ua kevcai rau tus Tswv rau hnub tom qab. Aloos tus nyuj kub yog ib daim mlom “ntawm” thiab “rau” tus tsiaj nyaum, thiab nws raug tsa “rau ntawm xub ntiag” ib tug Khetos cuav, thiab ib hnub raug cais tseg los ua kev zoo siab rau nws txoj kev pe hawm cuav ntawd.
The United States is the power that sets up an image to the beast and then forces the world to follow its example. The United States has power to force that system of worship upon the world, and it does so in sight of the beast “before” it.
Tebchaws Asmeskas yog lub hwjchim uas tsa ib tug duab rau tus tsiaj nyaum, ces yuam kom lub ntiajteb ua raws li nws tus qauv. Tebchaws Asmeskas muaj hwjchim los yuam kom lub ntiajteb txais yuav txoj kev pe hawm ntawd, thiab nws ua li ntawd nyob ntawm tus tsiaj nyaum xub ntiag, “ua ntej” nws.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:11, 12.
Thiab kuv pom dua ib tug tsiaj qus ntxiv sawv tawm hauv lub ntiajteb los; nws muaj ob tug kub zoo li ib tug menyuam yaj, thiab nws hais lus zoo li ib tug zaj. Thiab nws siv tag nrho lub hwjchim ntawm tus tsiaj qus thawj tug ntawd nyob ntawm nws xub ntiag, thiab ua kom lub ntiajteb thiab cov uas nyob hauv ntawd pe hawm tus tsiaj qus thawj tug ntawd, uas nws lub qhov txhab tuag taus twb zoo lawm. Qhia Tshwm 13:11, 12.
The man of sin, who is the papacy, is the sea beast of Revelation thirteen. When the United States speaks as a dragon, at the soon-coming Sunday law, it then begins to force the world to set up an image to the beast “before” it. The beast before the United States (the earth beast), is the papacy (the sea beast). The papacy is a counterfeit Christ, and Aaron had set up his golden image, before a counterfeit Christ, for Christ is the true altar. Aaron then instituted a false system of worship as represented by the proclamation of the feast day that was to take place on the next day. The United States also forces a false system of worship, and it is also associated with a counterfeit day of worship.
Tus neeg txhaum, uas yog txoj kev kav ntawm papacy, yog tus tsiaj qus hiav txwv hauv Tshwmsim kaum peb. Thaum Tebchaws Meskas hais lus zoo li ib tug zaj, thaum txoj kevcai Hnub Caiv yuav los sai no, ces nws pib yuam lub ntiajteb tsa ib daim duab rau tus tsiaj qus “rau ntawm” nws xub ntiag. Tus tsiaj qus uas nyob rau ntawm Tebchaws Meskas (tus tsiaj qus hauv av) xub ntiag, yog papacy (tus tsiaj qus hiav txwv). Papacy yog ib tug Khetos cuav, thiab Aloos tau tsa nws daim duab kub rau ntawm ib tug Khetos cuav xub ntiag, rau qhov Khetos yog lub thaj txi ntuj tseeb. Aloos ces tsa ib txoj kev teev hawm cuav raws li tau sawv cev los ntawm txoj kev tshaj tawm txog hnub ua kevcai uas yuav muaj rau hnub tom qab. Tebchaws Meskas kuj yuam ib txoj kev teev hawm cuav, thiab nws kuj txuas nrog ib hnub teev hawm cuav thiab.
When Moses descended the mount, the controversy was between the true and the false image of jealousy—the image of Christ or the image of Satan. The counterfeit consisted of a counterfeit Christ (the altar), a counterfeit experience (Laodicean), a counterfeit day of worship (“tomorrow is a feast of the Lord”). The rebellion of the golden calf represents the rebellion of the soon-coming Sunday law, but it also represents the rebellion of Laodicean Adventism in 1863.
Thaum Mauxes nqes saum lub roob los, qhov kev sib cav ntawd yog nyob nruab nrab ntawm daim duab tseeb thiab daim duab cuav ntawm kev khib—yog daim duab ntawm Khetos los yog daim duab ntawm Xatas. Qhov cuav ntawd muaj ib tug Khetos cuav (lub thaj), ib qho kev paub dhau los cuav (Laodicean), thiab ib hnub teev hawm cuav (“tag kis no yog ib lub tsiab peb caug rau tus Tswv”). Kev ntxeev siab ntawm tus mlom nyuj kub sawv cev rau kev ntxeev siab ntawm txoj cai Hnub Caiv uas yuav los sai sai no, tiam sis nws kuj sawv cev rau kev ntxeev siab ntawm Laodicean Adventism xyoo 1863.
In 1863, a counterfeit table was introduced to cover up the jewels of Miller’s dream as represented upon Habakkuk’s two tables. Those two tables had been typified by the two tables Moses received on the mount. In 1863, a legal connection was made with the government of the United States, thus ending the Millerite movement and legally registering the Laodicean movement as the Seventh-day Adventist church. That relationship was represented by Aaron’s image to the beast, which prophetically is defined as the combination of Church and State, thus typifying the Millerites establishing a Church-State relationship in 1863, and also typifying the United States at the soon-coming Sunday law.
Xyoo 1863, ib lub rooj cuav raug muab nthuav tawm los npog cov hlaws muaj nqis ntawm Miller txoj kev npau suav raws li tau sawv cev rau saum Habakkuk ob lub rooj. Ob lub rooj ntawd twb raug ua qauv qhia ua ntej los ntawm ob lub rooj uas Mauxes tau txais saum lub roob. Xyoo 1863, muaj kev sib txuas raws cai raug tsim nrog tsoom fwv Meskas, yog li xaus rau txoj kev txav Millerite thiab sau npe raws cai rau txoj kev txav Laodicean ua pawg ntseeg Seventh-day Adventist. Txoj kev sib raug zoo ntawd raug sawv cev los ntawm Aloos tus duab rau tsiaj qus, uas raws li lus faj lem raug txhais tias yog kev koom ua ke ntawm Koom Txoos thiab Xeev, yog li ua qauv qhia txog cov Millerites uas tau tsim kev sib raug zoo ntawm Koom Txoos thiab Xeev xyoo 1863, thiab kuj ua qauv qhia txog Tebchaws Meskas thaum txoj cai Sunday uas yuav los sai.
Aaron’s naked dancing fools, representing the counterfeit experience of Laodicea, is just as the Millerite movement had become in 1856. The spiritual experience represented by Aaron’s dancing fools was contrasted with the experience of Moses, who was manifesting the jealousy of God’s character towards idolatry. A “dance” in prophecy is a symbol of deception, and Aaron’s dancing fools, also represented the deception that is brought about by the United States as it forces the world to “dance” to Nebuchadnezzar’s band, while the whore of Tyre sings her songs.
Cov neeg seev cev liab qab ruam ntawm Aloos, uas sawv cev rau txoj kev paub cuav ntawm Laodicea, kuj zoo ib yam li qhov uas kev txav mus los ntawm Millerite twb tau dhau los ua nyob rau xyoo 1856. Txoj kev paub sab ntsuj plig uas cov neeg seev cev ruam ntawm Aloos sawv cev ntawd, raug muab piv txawv nrog txoj kev paub ntawm Mauxes, tus uas tab tom nthuav tawm txoj kev khib xeeb ntawm Vajtswv tus cwj pwm rau kev pe dab mlom. Ib “kev seev cev” hauv lus faj lem yog ib lub cim ntawm kev dag ntxias, thiab cov neeg seev cev ruam ntawm Aloos kuj sawv cev rau txoj kev dag ntxias uas Tebchaws Meskas coj los txog thaum nws yuam kom lub ntiaj teb “seev cev” raws li Nau‑esxumaka tus pab nkauj, thaum tus niam ntiav ntawm Tyre hu nws tej nkauj.
In 1863, the Laodicean Millerite movement transitioned to the legally registered Laodicean Seventh-day Adventist church. As identified in previous articles, in 1863, Jericho was rebuilt, for Jericho is a symbol of the affluence of Laodicea and serves as a counterfeit of the city of Jerusalem. In 1863, the introduction of a counterfeit prophetic chart represented a repetition of the history of Aaron, the golden calf and the dancing fools. The history of the Red Sea deliverance has been repeatedly employed by Sister White to illustrate the history of early Adventism, and this application aligns perfectly with the history of Moses and Aaron in the controversy over the image of jealousy.
Xyoo 1863, txoj kev txav Millerite Laodicea tau hloov mus ua lub koom txoos Laodicea Seventh-day Adventist uas raug sau npe raws cai. Raws li tau qhia tseg hauv cov ntawv dhau los, xyoo 1863, Jericho raug txhim kho dua, rau qhov Jericho yog ib lub cim ntawm kev nplua nuj ntawm Laodicea thiab ua haujlwm ua ib qho cuav dag ntawm lub nroog Yeluxalees. Xyoo 1863, kev nthuav tawm ib daim ntawv qhia cev Vajtswv lus cuav dag sawv cev rau ib qho kev rov qab ua dua ntawm keeb kwm Aloos, tus menyuam nyuj kub, thiab cov neeg vwm uas seev cev. Keeb kwm ntawm txoj kev dim ntawm Hiav Txwv Liab tau raug Muam White siv ntau zaus los ua ib qho piv txwv txog keeb kwm ntawm Adventism thaum ntxov, thiab qhov kev siv no sib haum raws nraim nrog keeb kwm ntawm Mauxes thiab Aloos hauv qhov kev sib cav txog tus mlom ntawm kev khib.
In 1863, the first generation of Laodicean Adventism began as an image of jealousy was placed in the gate (church), which was before the altar (Christ). That first generation then “entered” into an escalating history of abominations.
Xyoo 1863, thawj tiam ntawm Laodicean Adventism tau pib thaum ib tug mlom ntawm kev khib siab raug tsa rau hauv lub rooj vag (pawg ntseeg), uas nyob rau ntawm xub ntiag ntawm lub thaj txi Ntuj (Khetos). Ces thawj tiam ntawd thiaj li “nkag mus” rau hauv ib zaj keeb kwm ntawm tej kev qias vuab tsuab uas muaj ntxiv zuj zus.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Ces nws hais rau kuv tias, Leej Tub ntawm neeg, cia li tsa koj ob lub qhov muag ntsia mus rau sab qaum teb tam sim no. Yog li kuv tsa kuv ob lub qhov muag ntsia mus rau sab qaum teb, thiab saib seb, ntawm sab qaum teb ntawm lub rooj vag ntawm lub thaj txi ntuj, muaj tus mlom ntawm kev khib no nyob ntawm qhov chaw nkag. Exekees 8:5.
We will continue these considerations in the next article.
Peb yuav txuas ntxiv tej kev xav no hauv tsab xov xwm tom ntej.
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.
“Peb lub xeev yog li cas nyob rau lub sij hawm txaus ntshai thiab hnyav dawb ceev no? Alas, txoj kev khav theeb twg tab tom kav hauv pawg ntseeg, txoj kev ua ntsej muag dawb huv cuav twg, txoj kev dag ntxias twg, txoj kev nyiam hnav tsoos tsho, kev ua si tsis muaj nqis, thiab kev lom zem twg, txoj kev ntshaw kom nyob siab tshaj lwm tus twg! Txhua yam kev txhaum no tau ua kom lub siab tsaus nti, xwv kom tej yam nyob mus ib txhis tsis tau raug pom tseeb. Peb puas yuav tsis tshawb nrhiav Vaj Lug Kub, xwv kom peb thiaj paub tias peb nyob qhov twg hauv keeb kwm ntawm lub ntiaj teb no? Peb puas yuav tsis los ua neeg txawj to taub txog txoj hauj lwm uas tab tom raug ua tiav rau peb rau lub sij hawm no, thiab txog txoj hauj lwm uas peb, uas yog neeg txhaum, tsim nyog nyob hauv thaum txoj hauj lwm ua kev theej txhoj no tab tom mus ntxiv? Yog peb tseem muaj ib qho kev saib taus rau txoj kev cawm peb tus ntsuj plig, peb yuav tsum ua ib qho kev hloov pauv meej thiab ruaj khov. Peb yuav tsum nrhiav tus Tswv nrog kev hloov siab lees txim tiag tiag; peb yuav tsum nrog kev tu siab tob kawg hauv tus ntsuj plig lees peb tej kev txhaum, xwv kom tej ntawd thiaj raug lwv tawm.”
“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?
“Peb tsis txhob nyob twjywm saum thaj av uas raug kev ua khawv koob ntxias lawm ntxiv lawm. Peb tabtom nrawm nroos los txog rau qhov xaus ntawm peb lub sijhawm sim neej. Cia txhua tus ntsujplig nug tias, Kuv sawv li cas nyob ntawm Vajtswv xub ntiag? Peb tsis paub tias yuav ntev li cas ntxiv ua ntej peb cov npe raug coj los rau ntawm Khetos daim di ncauj, thiab peb tej rooj plaub raug txiav txim kawg nkaus. Au, au, cov kev txiav txim no yuav yog li cas! Puas yuav suav peb nrog cov neeg ncaj ncees, los puas yuav muab peb sau nrog cov neeg phem?”
“Let the church arise, and repent of her backslidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands His servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death.
“Cia pawg ntseeg sawv tsees, thiab hloov siab lees txim rau Vajtswv txog nws tej kev ncaim rov qab. Cia cov neeg zov sawv tsim, thiab tshuab raj kom muaj suab nrov meej tseeb. Nov yog ib lo lus ceeb toom tseeb tiag uas peb yuav tsum tshaj tawm. Vajtswv txib Nws cov tub qhe hais tias, ‘Qw nrov nrov, txhob tseg li, tsa koj lub suab zoo li raj, thiab qhia rau kuv haiv neeg lawv tej kev txhaum, thiab rau tsev neeg Yakhauj lawv tej kev txhaum’ (Yaxayas 58:1). Yuav tsum muab tau cov neeg mloog los tsom ntsoov; yog tsis ua tau li ntawd, txhua txoj kev siv zog puav leej tsis muaj nqis; txawm yog ib tug tim tswv saum ntuj nqes los hais rau lawv, nws tej lus kuj yuav tsis ua tau dab tsi zoo tshaj li yog nws hais rau hauv pob ntseg txias ntawm txoj kev tuag.”
“The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self-exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.” Selected Messages, book 1, 125, 126.
“Pawg ntseeg yuav tsum raug tsa kom sawv los ua tes haujlwm. Vaj Ntsuj Plig ntawm Vajtswv yuav tsis tuaj li kom txog thaum nws npaj txoj kev. Yuav tsum muaj kev tshawb nrhiav lub siab nrog kev mob siab tshaj plaws. Yuav tsum muaj kev thov Vajtswv sib koom ua ke thiab ua siab ntev tsis tseg, thiab los ntawm txoj kev ntseeg yuav tsum tuav rawv Vajtswv tej lus cog tseg. Yuav tsum muaj, tsis yog kev hnav khaub ncaws quaj ntsuag rau lub cev ib yam li lub sijhawm thaum ub, tiam sis yog kev txo hwj chim tob kawg ntawm tus ntsuj plig. Peb tsis muaj ib qho laj thawj thawj zaug li rau kev qhuas peb tus kheej thiab kev tsa peb tus kheej siab. Peb yuav tsum txo peb tus kheej nyob hauv qab Vajtswv txhais tes uas muaj hwj chim. Nws yuav tshwm los nplij siab thiab foom koob hmoov rau cov uas nrhiav Nws tiag tiag.” Selected Messages, phau 1, 125, 126.