The second generation of Laodicean Adventism arrived in 1888, and that generation is symbolically represented in Ezekiel chapter eight, as the second abomination, which is represented by the “chambers of his imagery.”
Tiam thib ob ntawm Laodicean Adventism tau los txog rau xyoo 1888, thiab tiam ntawd raug sawv cev ua cim nyob hauv Ezekiel tshooj yim, raws li txoj kev qias vuab tsuab thib ob, uas raug sawv cev los ntawm “cov chav ntawm nws tej duab xav.”
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.
Yog li kuv thiaj mus rau hauv thiab pom; saib maj, txhua yam tsiaj nkag hauv av, thiab tej tsiaj qias vuab tsuab, thiab txhua yam mlom ntawm tsev neeg Ixayees, raug kos rau saum phab ntsa ib ncig txhua txhia qhov. Thiab xya caum tus txwj laus ntawm tsev neeg Ixayees sawv ntawm lawv xub ntiag, thiab hauv lawv nruab nrab Yaasaniyas tus tub ntawm Xafas sawv ntawd, txhua tus tuav nws lub lauj kaub hlawv xyab rau hauv tes; thiab ib pawg huab xyab tuab heev ncho mus saud. Ces nws hais rau kuv tias, Leej Tub Neeg, koj puas tau pom tej uas cov txwj laus ntawm tsev neeg Ixayees ua nyob hauv qhov tsaus ntuj, txhua tus nyob hauv chav ntawm nws tej duab mlom? rau qhov lawv hais tias, Tus Tswv tsis pom peb; Tus Tswv twb tso lub ntiajteb tseg lawm. Exekees 8:10–12.
The chambers of imagery represent the wicked secrets within the hearts of those represented as the ancient men, and they have brought that very wickedness into not only the chambers of their minds, but also into the chambers of God’s sanctuary.
Cov chav uas muaj tej duab sawv cev rau tej kev phem phem uas zais nyob hauv lub siab ntawm cov uas raug sawv cev ua cov txwj laus qub; thiab lawv tau coj tib txoj kev phem ntawd los tsis yog rau hauv cov chav ntawm lawv lub siab xwb, tiamsis kuj tseem coj los rau hauv cov chav ntawm Vajtswv lub tuam tsev dawb huv thiab.
Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. Proverbs 23:6, 7.
Tsis txhob noj mov ntawm tus uas muaj qhov muag phem, thiab tsis txhob ntshaw nws tej zaub mov qab zib: rau qhov raws li nws xav hauv nws lub siab, nws kuj yog li ntawd: “Noj thiab haus,” nws hais rau koj; tiam sis nws lub siab tsis nrog koj. Paj Lug 23:6, 7.
The wickedness of the chambers of imagery is written both on the walls of the temple and the walls of the ancient men’s minds. The secret chambers of imagery of the second abomination of Ezekiel chapter eight, represent the second generation of Laodicean Adventism, and of the four abominations the second abomination takes more time to emphasize a corporate rebellion, although all four abominations are represented as being carried out by the men who were supposed to be the guardians of the people.
Kev kev phem ntawm tej chav uas muaj duab xav nyob, raug sau tseg ob qho tib si rau saum tej phab ntsa hauv lub tuam tsev thiab rau saum tej phab ntsa ntawm cov tswv yim hauv siab ntawm cov txwj laus. Tej chav zais ntawm cov duab xav nyob hauv txoj kev qias vuab tsuab thib ob ntawm Exekees tshooj yim, sawv cev rau tiam thib ob ntawm Laodicean Adventism, thiab ntawm plaub txoj kev qias vuab tsuab ntawd, txoj kev qias vuab tsuab thib ob siv sij hawm ntau dua los hais kom meej txog ib qho kev tawm tsam ntawm pawg neeg sawv daws, txawm yog tias tag nrho plaub txoj kev qias vuab tsuab ntawd raug piav qhia tias yog cov txiv neej uas tsim nyog ua cov neeg zov thiab tiv thaiv haiv neeg ua.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
“Lub cim ntawm kev cawm dim twb raug muab tso rau saum cov uas ‘quaj ntsuag thiab quaj hu txog txhua yam kev qias vuab tsuab uas raug ua.’ Nim no tus tim tswv ntawm txoj kev tuag tawm mus, raws li tau sawv cev hauv Ezekiel txoj kev yog toog pom los ntawm cov txiv neej uas tuav tej cuab yeej tua neeg, rau cov uas tau muab lo lus txib tias: ‘Nej cia li tua kom ploj tag, cov laus thiab cov hluas, ob leeg cov ntxhais nkauj xwb, thiab cov me nyuam yaus, thiab cov poj niam; tiam sis txhob txav ze ib tug neeg twg uas muaj lub cim nyob saum nws; thiab nej cia li pib ntawm Kuv lub chaw dawb huv.’ Tus yaj saub hais tias: ‘Lawv pib ntawm cov txiv neej laus uas nyob ntawm xub ntiag lub tuam tsev.’ Ezekiel 9:1–6. Txoj hauj lwm ntawm kev rhuav tshem pib ntawm cov uas tau lees tias yog cov saib xyuas sab ntsuj plig ntawm haiv neeg. Cov neeg zov uas cuav yog cov xub poob ua ntej. Tsis muaj leej twg yuav khuv leej los sis yuav tseg cia. Txiv neej, poj niam, ntxhais hluas, thiab cov me nyuam yaus puav leej tuag ua ke.” The Great Controversy, 656.
The rebellion that marks the arrival of the second generation is specifically associated with the leadership of Laodicean Adventism, as fulfilled at the 1888 General Conference meeting in Minneapolis. It is represented by the expression “ancients of the house of Israel” and also by the “seventy men.” It was seventy elders that were associated with the work of Moses, and Jesus’ second group of disciples consisted of seventy men. “Seventy” represents leadership, as does “the ancients.” The second abomination places an extra emphasis upon the leadership, and in so doing it places the emphasis upon the abomination as being associated with a corporate rebellion of the leadership.
Kev ntxeev siab uas cim txog kev tuaj txog ntawm tiam ob raug txuas ncaj qha tshwj xeeb nrog kev coj noj coj ua ntawm Laodicean Adventism, raws li qhov tau ua tiav nyob rau hauv lub rooj sab laj General Conference xyoo 1888 hauv Minneapolis. Nws raug sawv cev los ntawm lo lus hais tias “cov txwj laus ntawm tsev neeg Ixayees” thiab kuj los ntawm “xya caum tus txiv neej.” Yog xya caum tus txwj laus uas tau koom nrog hauv tes dej num ntawm Mauxes, thiab Yexus pawg thwjtim pab ob muaj xya caum tus txiv neej. “Xya caum” sawv cev rau kev coj noj coj ua, ib yam li “cov txwj laus” kuj ua li ntawd. Txoj kev qias vuab tsuab thib ob tso ib qho kev hais hnyav ntxiv rau saum cov thawj coj, thiab los ntawm kev ua li ntawd nws tso qhov kev hais hnyav rau saum txoj kev qias vuab tsuab ntawd tias yog ib yam uas raug txuas nrog kev ntxeev siab ua ke ntawm cov thawj coj.
In the midst of the seventy ancient men stood “Jaazaniah the son of Shaphan.” The name “Jaazaniah,” means “heard of God”, and he represents a leadership that rebelled at the very time that God was speaking, for he heard God, but refused to listen, for he professed that God had forsaken his people, and that God did not see what was happening in the secret chambers. Jaazaniah was the “son of Shaphan,” and the name “Shaphan” means “to hide”. The setting of the second generation represents a rebellion of the leadership that rebelled in the very time when God was speaking, and they believed that God did not see or care about their actions.
Nyob rau hauv nruab nrab ntawm xya caum tug txwj laus thaum ub ntawd sawv “Jaazaniah tus tub ntawm Shaphan.” Lub npe “Jaazaniah” txhais tias “tau hnov txog Vajtswv,” thiab nws sawv cev rau ib hom thawj coj uas ntxeev siab rau lub sijhawm uas Vajtswv tab tom hais tiag tiag, rau qhov nws hnov Vajtswv los nws tsis kam mloog, vim nws lees tias Vajtswv tau tso Nws haiv neeg tseg lawm, thiab tias Vajtswv tsis pom yam uas tab tom tshwm sim hauv tej chav zais cia. Jaazaniah yog “tus tub ntawm Shaphan,” thiab lub npe “Shaphan” txhais tias “zais.” Qhov xwm txheej ntawm tiam thib ob no sawv cev rau kev ntxeev siab ntawm cov thawj coj uas ntxeev siab nyob rau lub sijhawm uas Vajtswv tab tom hais, thiab lawv ntseeg tias Vajtswv tsis pom thiab tsis quav ntsej txog lawv tej kev ua.
Sister White recorded that she was shown the conversations of the leadership of Laodicean Adventism during the 1888 General Conference. At the 1888 General Conference God showed Sister White the meetings of the leaders which they had among themselves when they thought God was not listening. There in the secrecy of their rooms they spoke evil against Sister White, her son, and Elders Jones and Waggoner. They believed they could speak freely, for God could not see them in their private quarters, but God showed these very conversations to the prophetess. They were in a corporate meeting, and according to inspiration they were hearing the message of the latter rain, but they refused to hear.
Muam White tau sau tseg hais tias nws tau raug qhia kom pom tej kev sib tham ntawm cov thawj coj ntawm Laodicean Adventism thaum lub rooj sablaj General Conference xyoo 1888. Hauv lub rooj sablaj General Conference xyoo 1888 ntawd Vajtswv tau qhia rau Muam White pom cov rooj sib tham uas cov thawj coj tau muaj ua ke ntawm lawv tus kheej thaum lawv xav tias Vajtswv tsis mloog. Nyob ntawd hauv txoj kev zais ntshis hauv lawv tej chav, lawv hais tej lus phem tawm tsam Muam White, nws tus tub, thiab cov Txwj Laus Jones thiab Waggoner. Lawv ntseeg tias lawv yuav hais tau ywj siab, vim Vajtswv tsis pom lawv hauv lawv tej chaw ntiag tug, tiam sis Vajtswv tau qhia tej kev sib tham no ntag rau tus cev Vajtswv lus. Lawv nyob hauv ib lub rooj sib tham koom txoos, thiab raws li kev tshoov siab lawv tab tom hnov txoj xov ntawm nag tom qab, tiam sis lawv tsis kam mloog.
What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram?
Dab tsi yog yam uas tau tsim muaj ib txoj kev coj noj coj ua uas tau qhia tawm txoj kev ntxeev siab qhib lug ua luaj ntawd nyob rau xyoo 1888, uas Niam White tau muab piv rau txoj kev ntxeev siab ntawm Khaulee, Dathas thiab Anpiram?
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
“Thaum nej raug tus Vaj Ntsuj Plig Dawb Huv qhib kev pom kev, nej yuav pom txhua yam kev phem ntawd uas tshwm sim hauv Minneapolis raws li nws yog, ib yam li Vajtswv saib nws. Yog kuv yuav tsis tau pom nej ntxiv lawm hauv ntiajteb no, ces nej cia li paub tseeb tias kuv zam txim rau nej txog txoj kev tu siab, kev ntxhov siab, thiab lub nra hnyav hauv kuv tus ntsuj plig uas nej tau coj los rau saum kuv yam tsis muaj ib qho laj thawj li. Tiamsis vim nej tus ntsuj plig, vim tus uas tau tuag rau nej, kuv xav kom nej pom thiab lees nej tej kev yuam kev. Nej yeej tau koom nrog cov uas tawm tsam Vajtswv tus Ntsuj Plig. Nej twb muaj txhua yam pov thawj uas nej xav tau lawm tias tus Tswv tab tom ua hauj lwm los ntawm Cov Kwvtij Jones thiab Waggoner; tiamsis nej tsis tau txais qhov kaj; thiab tom qab tej kev xav uas nej tso cai rau, tej lus uas nej tau hais tawm tsam qhov tseeb, nej tsis tau hnov tias nej npaj txhij los lees tias nej tau ua txhaum, tias cov txiv neej no muaj ib txoj lus ntawm Vajtswv tuaj, thiab nej tau saib tsis taus ob qho tib si—txoj lus thiab cov neeg xa lus.”
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Tsis tau muaj dua ib zaug uas kuv tau pom nyob rau hauv peb haiv neeg muaj kev txaus siab rau tus kheej uas ruaj khov ua luaj thiab tsis kam lees txais thiab lees paub qhov kaj, ib yam li qhov uas tau tshwm sim nyob Minneapolis. Kuv tau raug qhia tias tsis muaj ib tug nyob hauv pawg uas khaws cia tus ntsuj plig uas tau tshwm sim nyob rau hauv qhov rooj sablaj ntawd yuav rov muaj qhov kaj meej ntxiv kom paub qhov muaj nqes ntawm qhov tseeb uas tau xa tuaj rau lawv ntawm saum ntuj los, mus txog thaum lawv txo lawv txoj kev khav theeb thiab lees txim tias lawv tsis tau raug tus Ntsuj Plig ntawm Vajtswv txhawb, tiam sis lawv lub siab xav thiab lawv lub siab puv npo nrog kev ntxub ntxaug ua ntej. Tus Tswv ntshaw kom los nyob ze lawv, kom foom koob hmoov rau lawv thiab kho lawv ntawm lawv tej kev rov qab poob, tab sis lawv tsis kam mloog. Lawv raug txhawb los ntawm tib tug ntsuj plig uas tau tshoov siab rau Khaula, Datas, thiab Anpilas. Cov txiv neej Ixayees ntawd tau txiav txim siab tawm tsam txhua yam pov thawj uas yuav qhia tias lawv yuam kev, thiab lawv tseem mus ntxiv zuj zus hauv lawv txoj kev tsis txaus siab thiab kev ntxeev siab mus txog thaum coob leej raug rub mus kom koom nrog lawv.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘All the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [Verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“Cov no yog leejtwg? Tsis yog cov qaug zog, tsis yog cov tsis paub, tsis yog cov uas tsis tau txais kev kaj siab. Hauv qhov kev tawm tsam ntawd muaj ob puas tsib caug tus thawjcoj uas nto npe nyob hauv pawg ntseeg, yog cov txiv neej muaj koob meej. Lawv cov lus tim khawv yog dabtsi? ‘Tag nrho pawg ntseeg puavleej dawb huv, txhua tus ntawm lawv, thiab tus Tswv nyob hauv lawv nruab nrab: yog li ntawd nej tsa nej tus kheej siab tshaj pawg ntseeg ntawm tus Tswv ua dabtsi?’ [Numbers 16:3]. Thaum Korah thiab nws cov khub raug puas tsuaj hauv qab Vajtswv txoj kev txiav txim, cov neeg uas lawv tau dag ntxias tsis pom tus Tswv txhais tes hauv qhov txuj ci tseem ceeb no. Tag nrho pawg ntseeg rau tagkis tom qab liam Mauxes thiab Aloos tias, ‘Nej twb tua tus Tswv cov neeg lawm’ [Verse 41], thiab kab mob phem los rau saum pawg ntseeg, thiab ntau tshaj kaum plaub txhiab leej raug puas tsuaj.”
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
“Thaum kuv npaj siab yuav tawm hauv Minneapolis mus, tus timtswv ntawm tus Tswv sawv ntawm kuv ib sab thiab hais tias: ‘Tsis yog li ntawd; Vajtswv muaj ib txoj hauj lwm rau koj ua nyob hauv qhov chaw no. Cov neeg tab tom ua raws li qhov kev ntxeev siab ntawm Korah, Dathan, thiab Abiram. Kuv twb muab koj tso rau hauv txoj hauj lwm uas phim koj lawm, txoj hauj lwm uas cov uas tsis nyob hauv qhov kaj yuav tsis lees paub; lawv yuav tsis mloog koj zaj lus tim khawv; tiam sis Kuv yuav nrog koj nyob; Kuv txoj kev tshav ntuj thiab kuv lub hwj chim yuav txhawb nqa koj. Tsis yog koj uas lawv tab tom saib tsis taus, tiamsis yog cov tubtxib thiab txoj xov uas Kuv xa tuaj rau Kuv haiv neeg. Lawv tau qhia txoj kev saib tsis taus rau tus Tswv txoj lus. Xatas twb ua rau lawv qhov muag dig thiab ua rau lawv txoj kev txiav txim yuam kev; thiab yog tsis yog txhua tus ntsuj plig yuav hloov siab lees txim ntawm lawv txoj kev txhaum no, txoj kev ywj pheej uas tsis raug dawb huv no uas tab tom ua phem thuam Vajtswv tus Ntsuj Plig, lawv yuav taug kev hauv qhov tsaus ntuj. Kuv yuav tshem tus ncej teeb tawm ntawm nws qhov chaw mus tshwj tsis yog lawv hloov siab lees txim thiab tig los hloov dua siab tshiab, kom Kuv thiaj kho tau lawv. Lawv twb ua rau lawv txoj kev pom ntawm sab ntsuj plig tsaus nti lawm. Lawv tsis xav kom Vajtswv yuav nthuav qhia Nws tus Ntsuj Plig thiab Nws lub hwj chim; rau qhov lawv muaj ib tug ntsuj plig thuam luag thiab ntxub ntxaug Kuv lo lus. Kev ua dog dig, kev ua tsis tsim nyog, kev ua lom zem thuam luag, thiab kev hais lus tso dag raug xyaum niaj hnub. Lawv tsis tau muab lawv lub siab los nrhiav Kuv. Lawv taug kev hauv cov nplaim taws uas lawv tus kheej zes, thiab yog lawv tsis hloov siab lees txim lawv yuav pw hauv kev quaj ntsuag. Tus Tswv hais li no: Cia li sawv ruaj nreb ntawm koj txoj hauj lwm; rau qhov Kuv nrog koj nyob, thiab yuav tsis tso koj tseg los sis ncaim ntawm koj mus.’ Cov lus no uas los ntawm Vajtswv kuv tsis tau muaj siab tawv yuav tsis quav ntsej lawv li.”
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
“Lub teeb tau ci ntsa iab nyob rau hauv Battle Creek hauv tej kab ci meej thiab kaj lug; tiam sis leejtwg ntawm cov uas tau ua ib feem hauv lub rooj sib txoos nyob Minneapolis thiaj tau los cuag txoj kev kaj thiab txais tej nyiaj txiag nplua nuj ntawm qhov tseeb uas tus Tswv tau xa tuaj rau lawv saum ntuj los? Leejtwg tau taug ib kauj ruam raws ib kauj ruam nrog tus Thawj Coj, Yexus Khetos? Leejtwg tau lees txim puv npo txog lawv txoj kev kub siab uas yuam kev, lawv txoj kev dig muag, lawv txoj kev khib thiab tej kev xav phem ua xyem xyav, lawv txoj kev tawm tsam qhov tseeb? Tsis muaj ib tug li; thiab vim lawv tau tsis quav ntsej ntev dhau lawm los lees paub txoj kev kaj, nws thiaj tso lawv tseg deb heev tom qab; lawv tsis tau loj hlob hauv txoj kev tshav ntuj thiab hauv txoj kev paub txog Khetos Yexus peb tus Tswv. Lawv tau tsis lees txais txoj kev tshav ntuj uas tsim nyog, uas lawv yeej yuav tau txais, thiab uas yuav tau ua rau lawv ua neeg muaj zog hauv txoj kev paub dhau los ntawm kev ntseeg.”
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
“Txoj hauj lwm uas tau tuav nyob rau Minneapolis zoo nkaus li yog ib qho chaw khuam uas kov tsis tau, uas nyob rau ib qho loj heev tau kaw lawv nrog cov uas ua xyem xyav, cov uas nug tsis tseg, nrog cov uas tsis lees txais qhov tseeb thiab lub hwj chim ntawm Vajtswv. Thaum muaj dua ib qho teeb meem loj ntxiv los, cov uas tau tiv taus cov pov thawj uas muab ntxiv saum pov thawj ntev ua luaj yuav raug sim dua rau cov ntsiab lus uas lawv tau poob nthav ua luaj ntawd, thiab yuav nyuaj rau lawv kom txais tau yam uas yog los ntawm Vajtswv thiab tsis kam txais yam uas yog los ntawm cov hwj chim tsaus ntuj. Vim li ntawd lawv txoj kev nyab xeeb tib leeg yog taug kev hauv txoj kev txo hwj chim, ua kom lawv txoj kev ncaj nraim rau lawv ko taw, tsam cov ceg tawv yuav raug tig tawm ntawm txoj kev mus. Nws txawv txhua yam raws li peb nrog leej twg ua phooj ywg, seb puas yog nrog cov neeg uas taug kev nrog Vajtswv thiab uas ntseeg thiab cia siab rau Nws, los yog nrog cov neeg uas ua raws li lawv tus kheej txoj kev txawj ntse uas lawv xav tias muaj, taug kev hauv cov nplaim taws ntawm lawv tus kheej qhov uas lawv tau zes.”
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
“Lub sij hawm thiab kev saib xyuas thiab kev ua haujlwm uas yuav tsum tau siv los tawm tsam tus cwj pwm cuam tshuam ntawm cov uas tau ua haujlwm tawm tsam qhov tseeb ntawd tau yog ib qho kev poob loj txaus ntshai; vim peb twb yuav tau mus dhau pem hauv ntej ntau xyoo hauv kev paub sab ntsuj plig lawm; thiab ntau, ntau tus ntsuj plig yuav tau raug ntxiv los rau pawg ntseeg yog tias cov uas tsim nyog yuav tsum tau taug kev hauv qhov kaj ntawd tau pheej ua raws mus kom paub tus Tswv, xwv kom lawv thiaj paub tias Nws txoj kev tawm tuaj ntawd raug npaj cia ib yam li thaum sawv ntxov. Tiamsis thaum yuav tsum tau siv zog ua haujlwm ntau npaum ntawd nyob hauv pawg ntseeg los tawm tsam tus cwj pwm cuam tshuam ntawm cov neeg ua haujlwm uas tau sawv ntsug zoo li ib phab ntsa zeb granite tawm tsam qhov tseeb uas Vajtswv xa tuaj rau Nws haiv neeg, ces lub ntiajteb thiaj raug tso tseg cia rau hauv qhov tsaus ntuj piv txwv xwb.
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.” Manuscript Releases, volume 14, 107–111.
“Vajtswv txhais hais tias cov neeg zov xwm yuav tsum sawv tsees thiab nrog tej suab uas koom ua ib lub suab tshaj tawm ib zaj lus uas ruaj khov meej, nrov lub raj kom muaj ib lub suab tseeb meej, xwv kom cov neeg sawv daws yuav sawv dhia mus rau lawv txoj hauj lwm thiab ua lawv feem hauv tes dej num loj ntawd. Ces txoj kev kaj muaj hwj chim, muaj zog thiab meej ntawm tus tim tswv ntawd uas nqes saum ntuj los nrog hwj chim loj, yuav tau puv thoob plaws lub ntiaj teb nrog nws lub yeeb koob. Peb twb poob qab ntau xyoo lawm; thiab cov uas tau sawv nyob hauv qhov dig muag thiab tau txwv tsis pub txoj xov ntawd nce mus, yog txoj xov uas Vajtswv npaj kom tawm mus ntawm lub rooj sib tham Minneapolis zoo li ib lub teeb uas cig ntsa iab, lawv yuav tsum txo lawv lub siab rau ntawm Vajtswv xub ntiag thiab pom thiab to taub tias tes dej num no raug thaiv li cas los ntawm lawv txoj kev dig muag hauv lub siab xav thiab lub siab tawv qhawv.” Manuscript Releases, volume 14, 107–111.
What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram? The answer no doubt lies in the rebellion of 1863, that prepared the way for what Ezekiel was told would be even greater abominations. Rejecting the “seven times,” of Leviticus twenty-six, and introducing a counterfeit chart, would produce the necessity to uphold the counterfeit of 1863. Thus, Miller would watch his jewels get scattered and covered up with rubbish and counterfeit jewels and coins. The worldly saying says, “history is written by the victors.”
Dab tsi yog qhov uas tau tsim tau ib tug thawjcoj uas qhia tawm qhov kev ntxeev siab qhib lug ua luaj nyob rau xyoo 1888, uas Muam White tau muab piv rau txoj kev ntxeev siab ntawm Korah, Dathan thiab Abiram? Lo lus teb, tsis muaj qhov ua xyem xyav, nyob hauv txoj kev ntxeev siab ntawm xyoo 1863, uas tau npaj txoj kev rau yam uas Ezekiel raug qhia tias yuav yog tej kev qias neeg uas tseem loj dua qub. Kev tsis lees txais “xya lub sij hawm” hauv Leviticus nees nkaum-rau, thiab kev coj ib daim chart cuav los siv, yuav ua rau muaj qhov yuav tsum tau txhawb nqa yam cuav ntawm xyoo 1863. Yog li ntawd, Miller yuav pom nws tej hniav nyiaj hniav kub raug tawg mus ua tej qhov chaws thiab raug npog nrog khib nyiab thiab tej hniav nyiaj hniav kub cuav thiab tej npib cuav. Lo lus hais raws ntiajteb no hais tias, “keeb kwm yog cov yeej thiaj sau.”
Though not actually the victors, those leading the Laodicean Adventist church have spent time and effort to construct a historical narrative that upholds the increasing rebellion through the four generations, in an attempt to place that rebellion in a light that is far from the actual history recorded by the heavenly angels. The revision of history is a hallmark characteristic of the Jesuits of the Catholic Church, and historical revisionism has been a stock and trade of Laodicean Adventist historians. What is written these days by Laodicean Adventist “historians” about the Minneapolis General Conference session is a classic example of historical revisionism.
Txawm yog hais tias tsis yog cov uas yeej tiag tiag, cov uas coj pawg ntseeg Laodicean Adventist tau siv sijhawm thiab dag zog los txhim tsa ib zaj lus piav keeb kwm uas txhawb nqa txoj kev ntxeev siab uas nce zuj zus mus dhau plaub tiam neeg, hauv ib txoj kev sim muab txoj kev ntxeev siab ntawd tso rau hauv ib lub teeb uas nyob deb heev ntawm keeb kwm tiag tiag uas cov tim tswv saum ntuj tau sau tseg. Kev kho dua tshiab rau keeb kwm yog ib qho cim tshwj xeeb tseem ceeb ntawm cov Jesuits hauv lub Koom Txoos Kas Tos Liv, thiab kev hloov kho keeb kwm kom txawv qhov tseeb tau yog ib txoj hauj lwm niaj hnub thiab ib qho lag luam ruaj khov ntawm cov kws sau keeb kwm Laodicean Adventist. Yam uas cov “kws sau keeb kwm” Laodicean Adventist sau nyob rau niaj hnub no txog lub rooj sib tham Minneapolis General Conference yog ib qho piv txwv txheem tseeb ntawm kev hloov kho keeb kwm kom txawv qhov tseeb.
There may have been a few of the rebels from that conference that eventually repented, but the exception to the rule, does not deny the rule. Sister White was commanded to stay and record the meeting, for the rebellion of Korah, Dathan and Abiram was being repeated. For Adventist historians to construct the testimony around whether the message of righteousness by faith was understood, not understood; rejected or not rejected, or thereafter accepted is to avoid the inspired testimony of a rebellion that was typified by Korah, Dathan and Abiram.
Tej zaum yuav muaj ib txhia ntawm cov neeg tawm tsam hauv lub rooj sablaj ntawd uas thaum kawg tau hloov siab lees txim, los qhov kev zam uas txawv ntawm txoj cai dav dav ntawd tsis txwv txoj cai dav dav ntawd. Muam White tau raug txib kom nyob twj ywm thiab sau tseg lub rooj sib tham ntawd, vim txoj kev tawm tsam ntawm Khaulas, Dasas, thiab Anpilaas tab tom raug rov ua dua. Rau cov kws sau keeb kwm Adventist los txhim tsa zaj lus tim khawv ntawd puag ncig seb cov lus ntawm kev ncaj ncees los ntawm txoj kev ntseeg puas tau to taub, tsis tau to taub; puas raug tsis lees txais los sis tsis raug tsis lees txais, los yog tom qab ntawd puas tau txais lawm, yog kev zam ntawm zaj lus tim khawv uas raug tshoov siab hais txog ib txoj kev tawm tsam uas tau raug ua qauv los ntawm Khaulas, Dasas, thiab Anpilaas.
Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?
Cov peb tug neeg ntxeev siab ntawd, Mauxes zaj keebkwm qhia tias leejtwg tom qab tau hloov siab lees txim thiab raug txais rov qab los koom hauv txoj kev coj thawj nrog Mauxes?
“Korah, the leading spirit in this movement, was a Levite, of the family of Kohath, and a cousin of Moses; he was a man of ability and influence. Though appointed to the service of the tabernacle, he had become dissatisfied with his position and aspired to the dignity of the priesthood. The bestowal upon Aaron and his house of the priestly office, which had formerly devolved upon the first-born son of every family, had given rise to jealousy and dissatisfaction, and for some time Korah had been secretly opposing the authority of Moses and Aaron, though he had not ventured upon any open act of rebellion. He finally conceived the bold design of overthrowing both the civil and the religious authority. He did not fail to find sympathizers. Close to the tents of Korah and the Kohathites, on the south side of the tabernacle, was the encampment of the tribe of Reuben, the tents of Dathan and Abiram, two princes of this tribe, being near that of Korah. These princes readily joined in his ambitious schemes. Being descendants from the eldest son of Jacob, they claimed that the civil authority belonged to them, and they determined to divide with Korah the honors of the priesthood.
“Kaulaj, tus ntsuj plig coj nyob hauv qhov kev txav no, yog ib tug Levis, ntawm caj ces Ka‑ha, thiab yog Mauxes ib tug kwv tij nus muag; nws yog ib tug neeg muaj peev xwm thiab muaj hwj chim. Txawm yog nws raug tsa los ua hauj lwm pab hauv lub tsev ntaub sib ntsib, los nws twb tsis txaus siab rau nws txoj hauj lwm lawm thiab ntshaw kom tau lub meej mom ntawm txoj haujlwm pov thawj hwj. Kev pub txoj haujlwm pov thawj hwj rau Aloos thiab nws tsev neeg, uas yav dhau los ib txwm poob rau thawj tug tub ntawm txhua tsev neeg, tau ua rau muaj kev khib thiab kev tsis txaus siab sawv los, thiab ib ntus ntev Kaulaj twb zais ntshis tawm tsam txoj cai kav ntawm Mauxes thiab Aloos, txawm yog nws tseem tsis tau twv ua ib yam kev ntxeev siab qhib lug li. Thaum kawg nws txawm xeeb tau ib lub tswv yim siab tawv kom rhuav tshem ob qho tib si txoj cai kav pej xeem thiab txoj cai kav kev cai dab qhuas. Nws tsis poob qab nrhiav tau cov neeg tuaj txhawb nws. Nyob ze ntawm Kaulaj thiab cov Ka‑ha cov tsev ntaub, ntawm sab qab teb ntawm lub tsev ntaub sib ntsib, yog qhov chaw pw hav zoov ntawm xeem Rubee, thiab cov tsev ntaub ntawm Dasas thiab Anpila, ob tug thawj ntawm xeem no, kuj nyob ze rau Kaulaj lub. Ob tug thawj no thiaj zoo siab koom nrog nws tej kev npau suav ntshaw loj. Vim yog nkawd yog xeeb leej xeeb ntxwv ntawm Ya‑khauj thawj tug tub, nkawd thiaj hais tias txoj cai kav pej xeem yog lawv li, thiab nkawd txiav txim siab yuav faib nrog Kaulaj tej meej mom ntawm txoj haujlwm pov thawj hwj.”
“The state of feeling among the people favored the designs of Korah. In the bitterness of their disappointment, their former doubts, jealousy, and hatred had returned, and again their complaints were directed against their patient leader. The Israelites were continually losing sight of the fact that they were under divine guidance. They forgot that the Angel of the covenant was their invisible leader, that, veiled by the cloudy pillar, the presence of Christ went before them, and that from Him Moses received all his directions.
“Lub xeev ntawm txoj kev xav hauv cov pejxeem txhawb nqa Khaulas tej kev npaj. Nyob hauv txoj kev iab kev khwv ntawm lawv txoj kev poob siab, lawv tej kev ua xyem xyav yav tas los, txoj kev khib, thiab kev ntxub tau rov qab los, thiab dua ib zaug lawv tej lus yws cem raug tig mus rau lawv tus thawj coj uas ua siab ntev. Cov Yixayee ib txwm poob kev pom qhov tseeb tias lawv nyob hauv Vajtswv txoj kev coj. Lawv tsis nco qab tias tus Tshiab Ntuj Ceeb Tsheej ntawm txoj kev cog lus yog lawv tus thawj coj uas pom tsis tau, tias, raug npog los ntawm tus ncej huab, Khetos lub xub ntiag mus ua lawv ntej, thiab tias Mauxes tau txais tag nrho nws tej lus qhia ntawm Nws los.”
“They were unwilling to submit to the terrible sentence that they must all die in the wilderness, and hence they were ready to seize upon every pretext for believing that it was not God but Moses who was leading them and who had pronounced their doom. The best efforts of the meekest man upon the earth could not quell the insubordination of this people; and although the marks of God’s displeasure at their former perverseness were still before them in their broken ranks and missing numbers, they did not take the lesson to heart. Again they were overcome by temptation.” Patriarchs and Prophets, 395, 396.
“Lawv tsis kam txo hwj chim lees yuav qhov kev txiav txim uas txaus ntshai tias lawv txhua tus yuav tsum tuag rau hauv roob moj sab qhua, yog li ntawd lawv thiaj npaj txhij los siv txhua yam ua chaw qhia tias tsis yog Vajtswv tiamsis yog Mauxes uas tab tom coj lawv thiab yog tus uas tau tshaj tawm lawv txoj kev puas tsuaj. Txawm yog qhov kev siv zog zoo tshaj plaws ntawm tus neeg uas txo hwj chim tshaj plaws saum npoo ntiajteb los kuj tsis muaj peev xwm tswj tau haiv neeg no txoj kev tsis mloog lus; thiab txawm yog cov cim qhia txog Vajtswv txoj kev chim rau lawv tej kev ntxeev siab yav dhau los tseem nyob ntawm lawv xub ntiag hauv lawv tej kab ke uas tawg ua tej pawg thiab hauv cov neeg uas ploj lawm, los lawv tseem tsis khaws zaj lus qhia ntawd rau hauv siab. Dua ib zaug ntxiv, lawv yeej swb rau kev ntxias.” Patriarchs and Prophets, 395, 396.
Laodicean Adventism began in 1856, and in 1863 it became the legally registered Laodicean Adventist church. As previously addressed in prior articles, there is no inspired testimony that Laodicea is ever saved. It cannot be saved unless it repents of its condition, and accepts the experience represented by Philadelphia. Laodicea is a people that is judged, by being spewed out of the mouth of the Lord. As the Laodicean church, inspiration identifies that the church was destined to wander in the wilderness as did ancient Israel.
Kev Ntseeg Adventist Laodicea tau pib xyoo 1856, thiab xyoo 1863 nws tau los ua pawg ntseeg Adventist Laodicea uas raug sau npe raws li txoj cai. Raws li twb tau hais tseg hauv cov ntawv yav dhau los lawm, tsis muaj ib zaj lus tim khawv uas raug tshoov siab twg qhia tias Laodicea yeej raug cawm li. Nws tsis tuaj yeem raug cawm tau tshwj tsis yog nws hloov siab lees txim txog nws tus yam ntxwv, thiab txais yuav txoj kev paub uas Philadelphia sawv cev rau. Laodicea yog ib haiv neeg uas raug txiav txim, los ntawm kev raug nti tawm ntawm tus Tswv lub qhov ncauj. Raws li pawg ntseeg Laodicea, kev tshoov siab qhia meej tias pawg ntseeg ntawd tau raug teem cia kom taug kev nyob hauv tebchaws moj sab qhua ib yam li cov Yixayee thaum ub.
Which of the rebels of ancient Israel wandered in the wilderness for forty years and then entered into the Promised Land? Not a single soul, and their wandering typified the wandering of modern Israel.
Leejtwg cov neeg ntxeev siab hauv cov Yixayee txheej thaum ub uas tau taug kev yuam kev nyob hauv tebchaws moj sab qhua tau plaub caug xyoo, ces mam li nkag mus rau hauv Lub Tebchaws Cog Tseg? Tsis muaj ib tug ntsuj plig li, thiab lawv txoj kev taug kev yuam kev ntawd yog ib daim duab piv txwv txog txoj kev taug kev yuam kev ntawm cov Yixayee niaj hnub no.
The rebellion of Korah, Dathan and Abiram (that typified the rebellion of 1888), was premised upon their unwillingness to accept the judgment upon the people assigning them to wander for forty years in the wilderness. The rebellion of 1888, was premised upon the leadership’s rejection of the pronouncement identifying them as Laodicea and assigning them to wander many more years in the wilderness because of their insubordination.
Kev ntxeev siab ntawm Khaula, Dathas thiab Anpi-laas (uas yog ib yam piv txwv txog kev ntxeev siab xyoo 1888), tau raug tsa los saum lawv txoj kev tsis kam lees txais lo lus txiav txim rau saum haiv neeg uas tsa lawv kom mus ua neeg taug kev rau plaub caug xyoo hauv tebchaws moj sab qhua. Kev ntxeev siab xyoo 1888 kuj tau raug tsa los saum txoj kev uas cov thawj coj tsis lees txais lo lus tshaj tawm uas qhia lawv tias lawv yog Laudekias thiab tsa lawv kom mus ua neeg taug kev ntxiv ntau xyoo hauv tebchaws moj sab qhua vim lawv txoj kev tsis mloog lus.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Txoj lus uas tau muab rau peb los ntawm A. T. Jones, thiab E. J. Waggoner yog Vajtswv txoj lus rau pawg ntseeg Laodicea, thiab yuav muaj kev txom nyem rau leejtwg los xij uas lees tias ntseeg qhov tseeb los tseem tsis ci ntsa iab rau lwm tus pom cov duab tshav uas Vajtswv tau pub.” The 1888 Materials, 1053.
The ancient men, who were to be the guardians of the people in 1888, believed they were “rich and increased with goods”. We will consider what produced this condition in advance of 1888, in the next article.
Cov txivneej thaum ub, uas yuav tsum yog cov neeg zov hwm haiv neeg ntawd nyob rau xyoo 1888, ntseeg tias lawv yog cov “nplua nuj thiab muaj tej khoom nce ntxiv”. Hauv zaj lus tom ntej peb yuav txiav txim saib yam twg ua rau muaj qhov xwm txheej no ua ntej xyoo 1888.
“My soul is made very sad to see how quickly some who have had light and truth will accept the deceptions of Satan, and be charmed with a spurious holiness. When men turn away from the landmarks the Lord has established that we may understand our position as marked out in prophecy, they are going they know not whither.
“Kuv tus ntsuj plig tu siab kawg li thaum pom tias qee leej uas twb tau txais qhov kaj thiab qhov tseeb lawm yuav txais Xatas tej kev dag ntxias sai npaum li cas, thiab raug ib txoj kev dawb huv cuav ntxias lub siab. Thaum tibneeg tig mus deb ntawm cov ciam cim uas tus Tswv tau tsa cia kom peb thiaj to taub peb txoj hauj lwm raws li tau raug qhia tseg hauv tej lus faj lem, lawv tabtom mus rau qhov chaw uas lawv tus kheej tsis paub.”
“I question whether genuine rebellion is ever curable. Study in Patriarchs and Prophets the rebellion of Korah, Dathan, and Abiram. This rebellion was extended, including more than two men. It was led by two hundred and fifty princes of the congregation, men of renown. Call rebellion by its right name and apostasy by its right name, and then consider that the experience of the ancient people of God with all its objectionable features was faithfully chronicled to pass into history. The Scripture declares, ‘These things … are written for our admonition, upon whom the ends of the world are come.’ And if men and women who have the knowledge of the truth are so far separated from their Great Leader that they will take the great leader of apostasy and name him Christ our Righteousness, it is because they have not sunk deep into the mines of the truth. They are not able to distinguish the precious ore from the base material.
“Kuv nug seb puas muaj ib zaug li uas kev ntxeev siab tseeb yuav raug kho tau. Cia kawm hauv Patriarchs and Prophets txog kev ntxeev siab ntawm Khaulas, Dathas, thiab Anpisas. Txoj kev ntxeev siab no tau nthuav dav mus ntxiv, muaj ntau dua ob tug neeg xwb koom nrog. Nws raug coj los ntawm ob puas tsib caug leej thawj ntawm lub koom txoos, yog cov neeg muaj npe nrov. Hu kev ntxeev siab raws nws lub npe tsim nyog thiab hu kev thim txoj kev ntseeg raws nws lub npe tsim nyog, ces mam xav txog tias tej xwm txheej ntawm Vajtswv haiv neeg thaum ub nrog rau tag nrho nws tej yam tsis tsim nyog ntawd tau raug sau tseg ncaj ncees kom dhau los ua keeb kwm. Vaj Lug Kub hais tias, ‘Tej no … raug sau cia ua lus ceeb toom rau peb, cov uas hnub kawg ntawm lub ntiajteb twb los txog lawm.’ Thiab yog cov txivneej thiab cov pojniam uas muaj kev paub txog qhov tseeb raug cais deb ntawm lawv Tus Thawj Coj Loj mus txog npaum li uas lawv yuav txais tus thawj coj loj ntawm txoj kev thim kev ntseeg thiab hu nws tias Khetos Peb Txoj Kev Ncaj Ncees, mas yog vim lawv tsis tau nqis tob rau hauv tej qhov txhia zeb ntawm qhov tseeb. Lawv tsis muaj peev xwm cais tau cov hlau muaj nqis tawm ntawm cov khoom tsis muaj nqis.”
“Read the cautions so abundantly given in the Word of God in regard to false prophets that will come in with their heresies, and if possible will deceive the very elect. With these warnings, why is it that the church does not distinguish the false from the genuine? Those who have in any way been thus misled need to humble themselves before God, and sincerely repent, because they have so easily been led astray. They have not distinguished the voice of the true Shepherd from that of a stranger. Let all such review this chapter of their experience.
“Nyeem cov lus ceeb toom uas Vajtswv Txojlus tau muab nplua mias hais txog cov yaj saub cuav uas yuav los nrog lawv tej kev qhia yuam kev, thiab yog ua tau, yuav dag ntxias txawm cov uas raug xaiv lawm. Nrog tej lus ceeb toom no, ua cas pawg ntseeg thiaj tsis paub cais qhov cuav ntawm qhov tseeb? Cov uas tau raug coj yuam kev li no nyob rau ib yam twg yuav tsum txo hwjchim rau ntawm Vajtswv xub ntiag, thiab hloov siab lees txim tiag tiag, vim lawv tau cia kom raug coj yuam kev yooj yim ua luaj. Lawv tsis tau paub cais tus Tswv Yug Yaj tseeb lub suab ntawm tus neeg txawv lub suab. Cia txhua tus zoo li no rov xyuas tshooj no ntawm lawv txoj kev paub dhau los.”
“For more than half a century God has been giving His people light through the testimonies of His Spirit. After all this time is it left for a few men and their wives to undeceive the whole church of believers, declaring Mrs. White a fraud and a deceiver? ‘By their fruits ye shall know them.’
“Tau ntau tshaj ib nrab xyoo pua, Vajtswv tau pub qhov kaj rau Nws haiv neeg los ntawm tej lus tim khawv ntawm Nws tus Ntsuj Plig. Tom qab txhua lub sij hawm no, puas yuav cia rau ob peb tug txivneej thiab lawv tej pojniam los qhib qhov muag rau tag nrho pawg ntseeg cov ntseeg, tshaj tawm tias Mrs. White yog ib tug neeg dag thiab ib tug neeg ntxias? ‘Nej yuav paub lawv los ntawm lawv tej txiv.’”
“Those who can ignore all the evidences which God has given them, and change that blessing into a curse, should tremble for the safety of their own souls. Their candlestick will be removed out of its place unless they repent. The Lord has been insulted. The standard of truth, of the first, second, and third angels’ messages has been left to trail in the dust. If the watchmen are left to mislead the people in this fashion, God will hold some souls responsible for a lack of keen discernment to discover what kind of provender was being given to His flock.
“Cov uas muaj peev xwm tsis quav ntsej txhua yam pov thawj uas Vajtswv tau pub rau lawv, thiab hloov txoj koob hmoov ntawd ua ib txoj kev foom phem, lawv tsim nyog tshee hnyo rau txoj kev nyab xeeb ntawm lawv tus kheej tej ntsuj plig. Lawv lub teeb txawb yuav raug tshem tawm ntawm nws qhov chaw, yog lawv tsis hloov siab lees txim. Tus Tswv twb raug saib tsis taus lawm. Tus qauv ntawm qhov tseeb, ntawm thawj tug tim tswv, tus tim tswv thib ob, thiab tus tim tswv thib peb tej lus tshaj tawm, twb raug tso cia kom luag hauv plua tshauv. Yog cia cov neeg zov kev mus dag ntxias cov pej xeem li no, Vajtswv yuav tuav qee leej ntsuj plig kom ris lub luag hauj lwm vim tsis muaj kev txawj pom meej txaus los txheeb seb yam zaub mov dab tsi raug muab pub rau Nws pab yaj.”
“Apostasies have occurred and the Lord has permitted matters of this nature to develop in the past in order to show how easily His people will be misled when they depend upon the words of men instead of searching the Scriptures for themselves, as did the noble Bereans, to see if these things are so. And the Lord has permitted things of this kind to occur that warnings may be given that such things will take place.
“Kev thim kev ntseeg tau tshwm sim lawm, thiab yav tag los tus Tswv tau tso cai kom tej xwm txheej zoo li no loj hlob tuaj, kom qhia tias nws haiv neeg yuav raug coj yuam kev yooj yim npaum li cas thaum lawv vam khom tibneeg tej lus es tsis txhob tshawb nrhiav Vajluskub rau lawv tus kheej, ib yam li cov neeg Berea uas muaj lub siab zoo, kom pom seb tej no puas yog tiag. Thiab tus Tswv tau tso cai kom tej yam zoo li no tshwm sim xwv kom muaj lus ceeb toom raug muab qhia tias tej yam zoo li no yuav tshwm sim.”
“Rebellion and apostasy are in the very air we breathe. We shall be affected by them unless we by faith hang our helpless souls upon Christ. If men are so easily misled now, how will they stand when Satan shall personate Christ, and work miracles? Who will be unmoved by his misrepresentations then—professing to be Christ when it is only Satan assuming the person of Christ, and apparently working the works of Christ? What will hold God’s people from giving their allegiance to false christs? ‘Go not after them.’
“Kev ntxeev siab thiab kev thim txojkev ntseeg nyob hauv huab cua uas peb ua pa nqus. Peb yuav raug lawv txoj kev cuam tshuam tshwj tsis yog tias peb, los ntawm txojkev ntseeg, dai peb tej ntsuj plig uas tsis muaj peev xwm rau saum Khetos. Yog tias nim no neeg raug coj yuam kev yooj yim ua luaj, mas thaum Xatas yuav ua txuj ua Khetos, thiab ua tej txuj ci tseem ceeb, lawv yuav sawv taus li cas? Leejtwg yuav tsis txav mus raws nws tej kev dag ntxias thaum ntawd—nws lees tias nws yog Khetos thaum qhov tseeb tsuas yog Xatas tab tom ris Khetos tus yam ntxwv, thiab pom tseeb ua tej hauj lwm zoo li Khetos tej hauj lwm? Dabtsi yuav tuav Vajtswv haiv neeg kom txhob muab lawv txojkev mloog lus thiab kev ncaj ncees rau cov Khetos cuav? ‘Tsis txhob raws lawv qab mus.’”
“The doctrines must be plainly understood. The men accepted to preach the truth must be anchored; then their vessel will hold against storm and tempest, because the anchor holds them firmly. The deceptions will increase, and we are to call rebellion by its right name. We are to stand with the whole armor on. In this conflict we do not meet men only, but principalities and powers. We wrestle not against flesh and blood. Let Ephesians 6:10–18 be read carefully and impressively in our churches.” Notebook Leaflets, 57, 58.
“Cov lus qhuab qhia yuav tsum raug to taub meej tseeb. Cov neeg uas raug lees txais los tshaj tawm qhov tseeb yuav tsum ruaj khov; ces lawv lub nkoj yuav tiv taus cua daj cua dub thiab cua hlob, vim tus thauj tog rau nkoj tuav lawv ruaj nreb. Kev dag ntxias yuav nce zuj zus, thiab peb yuav tsum hu kev ntxeev siab raws li nws lub npe tseeb. Peb yuav tsum sawv ntsug nrog tag nrho tej cuab yeej tiv thaiv hnav puv npo. Hauv qhov kev sib ntaus no peb tsis yog ntsib tib neeg xwb, tiam sis yog cov thawj tswj hwm thiab cov hwj chim. Peb tsis tawm tsam nqaij thiab ntshav. Cia nyeem Efexaus 6:10–18 kom zoo thiab kom muaj hwj chim nyob hauv peb tej pawg ntseeg.” Notebook Leaflets, 57, 58.