If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.
Yog nej ua tib zoo saib nqe kawg hauv zaj lus dhau los, nej yuav tau saib rau qhov chaw chiv keeb thawj ntawm nqe ntawd uas muaj nyob hauv phau ntawv Early Writings, uas A. G. Daniells hais tias nws tau nqa nrog nws mus hauv nws txoj kev sib tham txog “the daily” nrog Muam White xyoo 1910. Cov uas tab tom ua haujlwm los tsa kom ruaj khov “txoj lus dag” tias “the daily” sawv cev rau Khetos txoj hauj lwm ua hauj lwm hauv lub tuam tsev ntuj ceeb tsheej yuav tsum ua kom Muam White txoj kev pom zoo ncaj qha thiab meej rau txoj kev nkag siab raug uas tau muab rau cov uas tshaj tawm txoj suab qw txog lub sijhawm txiav txim poob qis. “Txoj lus dag” uas lawv txua tau yog tias tsuas yog ib qho lus ceeb toom uas Muam White tau hais meej txog xwb yog lo lus ceeb toom tawm tsam kev teem sijhawm. Qhov ntawd yog yam uas Arthur White siv zog los tsim tsa hauv nws phau ntawv keeb kwm, thiab yog yam uas nws txiv, Ellen White tus tub, thiab Daniells tab tom sim ua pov thawj los ntawm qhov kev sib tham uas raug txua ntawd.
As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.
Raws li twb tau hais lawm, tsis muaj ib daim ntaub ntawv teev tseg txog ib zaug kev sib tham twg ntawm Muam White thiab Daniells hais txog “the daily.” Qhov kev sib tham uas raug xav tias tau muaj ntawd thiaj raug muab nthuav tawm xyoo 1931. Yog hais tias Muam White tau pom zoo rau Daniells qhov kev xav poob qis txog “the daily” hauv ib zaug kev sib tham xyoo 1910, ces vim li cas nws, uas yog tus uas Muam White tau qhia tias mob siab rau kev txhawb nws txoj kev xav, ho yuav nyob twj ywm tsis hais txog nws qhov kev pom zoo ntawd li nees nkaum ib xyoos? Qhov ntawd tsis yog ib zaug kev sib tham; nws yog ib zaj kev tsim los xwb.
The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.
Qhov kev tsim los ntawm qhov kev xam phaj ntawd nrhiav kom muab lub ntsiab lus nyob ib puag ncig nws lo lus hais txog “the daily” cia li zoo li yog ib yam uas tsuas yog tshwm tuaj raws ntug xwb hauv nws qhov kev ceeb toom tawm tsam kev teem caij sijhawm, thiab Arthur White tau tso nws cov ntiv tes rau saum qhov kev dag ntawd raws li txoj kev uas nws nthuav tawm hauv keeb kwm xyoo 1931. Ua ib tug Khixatia nws tsim nyog tsuas yog tshaj tawm keeb kwm xwb, thiab cia li tso kev kho dua tshiab rau keeb kwm tawm ntawm qhov teeb meem ntawd. Peb tau xaus tsab xov xwm dhau los nrog nqe lus ntawm xyoo 1850, uas nqe lus hauv Early Writings raug muab los ntawm ntawd. Lo lus hais ntawd xub tshwm sim thawj zaug hauv xyoo 1850, hauv Review, thiab tom qab ntawd rov tshwm dua hauv phau ntawv Experience and Views. Zaum peb uas nws tshwm sim yog hauv phau ntawv Early Writings, tiam sis thaum nws hloov mus txog rau hauv phau ntawv Early Writings muaj qee yam kev hloov tau tshwm sim. Txawm li ntawd los, peb yuav tsis hais tias ntau cov ntawv sau ntawm tus Ntsuj Plig Yaj Saub twb raug hloov lawm raws li qee leej hais hauv lawv txoj kev siv zog los txo nws tej haujlwm kom poob npe.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Tswv tau qhia rau kuv tias daim ntawv qhia xyoo 1843 raug coj los ntawm Nws txhais tes, thiab tias tsis muaj ib feem twg ntawm nws yuav tsum raug hloov; tias cov lej yog raws li Nws xav kom lawv yog. Tias Nws txhais tes nyob saum nws thiab npog ib qho yuam kev hauv qee cov lej, kom tsis muaj leejtwg pom tau, mus txog thaum Nws txhais tes raug tshem tawm.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Ces kuv tau pom hais txog lo lus ‘Txhua Hnub,’ tias lo lus ‘kev txi’ yog tib neeg txoj kev txawj ntse ntxiv nkag los, thiab tsis yog ib feem ntawm cov ntawv qub; thiab tias tus Tswv tau pub txoj kev nkag siab uas yog lawm txog qhov ntawd rau cov uas tau tshaj tawm txoj kev quaj ceeb toom txog teev kev txiav txim. Thaum tseem muaj kev sib haum xeeb, ua ntej xyoo 1844, yuav luag txhua tus tau koom siab rau txoj kev nkag siab uas yog lawm txog lo lus ‘Txhua Hnub;’ tiam sis txij xyoo 1844 los, hauv txoj kev ntxhov thiab kev kub ntxhov, lwm yam kev pom tau raug txais yuav, thiab kev tsaus ntuj nrog kev kub ntxhov tau raws qab los.” Review and Herald, November 1, 1850.
This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.
Nqe lus no thawj zaug nyob hauv daim ntawv tshaj tawm hu ua The Present Truth xyoo 1849, tiam sis nws tau luam tawm hauv Review and Herald thaum lub Kaum Ib Hlis, 1850. Nyob hauv daim ntawv sau thawj ntawd, Muam White hais meej ncaj qha tias nws tab tom sau tawm ntau yam uas tus Tswv nyuam qhuav qhia rau nws, thiab thaum koj nyeem tag nrho zaj ntawd, koj yuav pom tias muaj ntau yam ntsiab lus raug hais txog. Muaj kwv yees li nees nkaum yam ntsiab lus sib txawv uas tau raug qhia rau nws. Lub ntsiab lus yog tias hauv zaj ntawv thawj ntawd, lub ntsiab lus ntawm “the daily,” thiab lub ntsiab lus ntawm “time setting” yog ob qho kev tshwm sim txawv ntawm tej yam uas tau raug qhia rau nws.
In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.
Hauv daim ntawv qub uas sau thawj zaug ntawd, lawv raug txheeb cais nyob rau hauv ntau nqe lus sib txawv. Thaum nqe lus ntawd raug luam dua nyob hauv Experience and Views, cov kws kho ntawv tau muab nqe lus uas Muam White txhawb nqa txoj kev to taub ntawm cov pioneer txog “the daily,” los txuas ua ke nrog nqe lus tom qab uas ceeb toom tawm tsam kev teem sij hawm. Thaum koj nyeem daim ntawv qub, thov nco ntsoov tias muaj kev hais kom hnyav rau qee yam ntsiab lus los ntawm kev siv Tsab Ntawv Loj. Hauv nqe lus uas nws pom zoo txoj kev to taub ntawm cov pioneer txog “the daily,” nws sau lo lus Daily ua Tsab Ntawv Loj, hos hauv nqe lus tom ntej nws sau lo lus Time ua Tsab Ntawv Loj, li ntawd thiaj cim kom meej txog qhov sib txawv ncaj qha ntawm ob yam ntsiab lus uas tau raug qhia rau nws pom.
“Dear Brethren and Sisters,
“Cov kwv tij thiab cov muam uas hlub,
“I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God’s people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message ‘sell that ye have and give alms’ had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the ‘loaves and fishes.’ Such had much better been at home laboring with their hands, ‘the thing that is good,’ to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
“Kuv xav muab ib daim duab luv luv rau nej hais txog yam uas tus Tswv nyuam qhuav qhia rau kuv hauv yog toog. Kuv tau raug qhia kom pom txoj kev ntxim hlub ntawm Yexus, thiab txoj kev hlub uas cov tim tswv muaj rau ib leeg. Tus tim tswv hais tias—Nej tsis pom lawv txoj kev hlub los?—ua raws li ntawd. Ib yam nkaus li ntawd, Vajtswv haiv neeg yuav tsum sib hlub. Cia qhov kev txhaum poob rau ntawm koj tus kheej dua li rau saum ib tug kwv tij. Kuv pom tias lo lus tshaj tawm no tias ‘muag yam uas nej muaj thiab muab ua pub rau cov pluag’ tsis tau raug qee leej nthuav tawm hauv nws qhov kaj meej; tias lub hom phiaj tseeb ntawm peb tus Cawmseej tej lus tsis tau raug nthuav tawm kom meej. Kuv pom tias lub hom phiaj ntawm kev muag tsis yog kom muab rau cov uas muaj peev xwm ua hauj lwm thiab txhawb nqa lawv tus kheej; tiam sis yog kom nthuav qhov tseeb. Nws yog ib txoj kev txhaum uas yuav txhawb thiab pub luag txaus siab rau cov uas muaj peev xwm ua hauj lwm, kom nyob qaug zog tsis ua dab tsi. Qee leej tau kub siab mus koom txhua lub rooj sib txoos; tsis yog kom qhuas Vajtswv, tiam sis vim ‘cov ncuav thiab cov ntses.’ Cov ntawd yuav zoo dua nyob hauv tsev, ua hauj lwm nrog lawv txhais tes, ‘yam uas zoo,’ kom pab tau lawv tsev neeg tej kev txom nyem, thiab kom muaj ib yam dab tsi pub tau los txhawb nqa tes dej num muaj nqis ntawm qhov tseeb tam sim no.
“Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
“Kuv pom tias qee leej tau yuam kev rau qhov thov Vajtswv kom cov neeg mob raug kho zoo nyob ntawm cov tsis ntseeg xub ntiag. Yog muaj leej twg hauv peb muaj mob, thiab hu cov txwj laus hauv pawg ntseeg los thov Vajtswv saum lawv, raws li Yakaunpaus 5:14, 15, ces peb yuav tsum ua raws li Yexus tus qauv. Nws tau kom cov tsis ntseeg tawm hauv chav mus, ces mam kho tus neeg mob; yog li ntawd thaum peb thov Vajtswv rau cov neeg mob hauv peb nruab nrab, peb kuj yuav tsum nrhiav kev cais peb tawm ntawm txoj kev tsis ntseeg ntawm cov uas tsis muaj txoj kev ntseeg.”
“Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
“Tom qab ntawd kuv raug tig rov qab mus rau lub sijhawm uas Yexus coj Nws cov thwjtim mus nyob ib leeg, rau hauv ib chav siab saud, thiab xub ntxuav lawv ko taw, ces muab rau lawv noj ntawm lub ncuav uas muab lov, ua piv txwv txog Nws lub cev uas raug lov, thiab kua txiv hmab txiv ntoo sawv cev rau Nws cov ntshav uas tau ntws tawm. Kuv pom tias sawv daws yuav tsum ua txhua yam no nrog kev nkag siab, thiab ua raws li tus qauv ntawm Yexus hauv tej no, thiab thaum ua raws li tej kab ke no, yuav tsum cais deb ntawm cov tsis ntseeg kom ntau npaum li ua tau.”
“Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
“Tom qab ntawd kuv raug qhia tias xya phaum kev txom nyem kawg yuav raug nchuav tawm los, tom qab Yexus tawm hauv Lub Tuam Tsev Dawb Huv. Tus tim tswv hais tias—Nws yog Vajtswv thiab tus Menyuam Yaj txoj kev chim uas ua rau kev puas tsuaj lossis kev tuag los rau cov neeg phem. Thaum Vajtswv lub suab hais tawm, cov neeg dawb huv yuav muaj hwjchim thiab txaus ntshai ib yam li ib pab tub rog uas muaj chij; tiam sis lub sijhawm ntawd lawv yuav tsis ua raws li txoj kev txiav txim uas twb raug sau cia lawm. Kev ua kom tiav txoj kev txiav txim ntawd yuav muaj nyob rau thaum xaus ntawm 1000 xyoo.”
“After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that ‘pierced him,’ being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
“Tom qab cov neeg dawb huv raug hloov mus ua neeg tsis txawj tuag, thiab raug txhom nce mus ua ke, thiab tau txais lawv tej nkauj ncas, tej mom kub, thiab lwm yam, thiab nkag mus rau hauv Lub Nroog Dawb Huv, Yexus thiab cov neeg dawb huv zaum los txiav txim. Tej phau ntawv raug qhib, yog phau ntawv txojsia thiab phau ntawv kev tuag; phau ntawv txojsia muaj cov neeg dawb huv tej haujlwm zoo, hos phau ntawv kev tuag muaj cov neeg phem tej haujlwm phem. Tej phau ntawv no raug muab piv nrog Phau Ntawv Txoj Cai, yog Vajlugkub, thiab raws li ntawd lawv raug txiav txim. Cov neeg dawb huv koom siab nrog Yexus txiav txim rau cov neeg phem tuag lawm. Saib maj! tus tim tswv hais tias, cov neeg dawb huv zaum txiav txim, koom siab nrog Yexus, thiab muab rau txhua tus neeg phem raws li tej haujlwm uas tau ua hauv cev nqaij daim tawv, thiab raug teev cia rau ntawm lawv cov npe tias lawv yuav tsum tau txais yam twg, thaum kev txiav txim raug ua tiav. Qhov no, kuv pom, yog cov neeg dawb huv tes haujlwm nrog Yexus, hauv Lub Nroog Dawb Huv ua ntej nws nqes los rau hauv ntiajteb, thoob plaws 1000 xyoo. Ces thaum xaus ntawm 1000 xyoo, Yexus, thiab cov tim tswv, thiab tag nrho cov neeg dawb huv nrog nws, tawm hauv Lub Nroog Dawb Huv mus, thiab thaum nws tabtom nqes los rau hauv ntiajteb nrog lawv, cov neeg phem tuag raug tsa sawv rov los, thiab ces cov tibneeg uas ‘nkaug nws,’ thaum raug tsa sawv rov los, yuav pom nws nyob deb nroog hauv nws lub yeeb koob tag nrho, cov tim tswv thiab cov neeg dawb huv nrog nws, thiab lawv yuav quaj ntsuag vim yog nws. Lawv yuav pom tej qhov txhab ntsia hlau hauv nws ob txhais tes, thiab hauv nws ob txhais ko taw, thiab qhov chaw uas lawv muab hmuv nkaug rau hauv nws sab. Tej qhov txhab ntsia hlau thiab hmuv ntawd yuav yog nws lub yeeb koob thaum ntawd. Thaum xaus ntawm 1000 xyoo ntawd Yexus thiaj sawv saum Roob Txiv Aulib, thiab lub roob ntawd yuav sib ncaim ua ob sab, thiab nws yuav dhau los ua ib thaj tiaj loj heev, thiab cov uas khiav thaum lub sijhawm ntawd yog cov neeg phem uas nyuam qhuav raug tsa sawv rov los. Ces Lub Nroog Dawb Huv nqes los thiab nyob ruaj rau saum thaj tiaj ntawd.”
“Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, ‘Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.’ We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
“Tom qab ntawd Xatas muab nws tus ntsuj plig tso rau hauv cov neeg limhiam uas twb raug tsa sawv rov los lawm. Nws qhuas dag lawv tias pab tub rog hauv Lub Nroog muaj tsawg, hos nws pab tub rog muaj coob, thiab tias lawv yuav kov yeej cov neeg dawb huv thiab txeeb tau Lub Nroog. Thaum Xatas tab tom sib sau ua ke nws pab tub rog, cov neeg dawb huv nyob hauv Lub Nroog, ntsia ntsoov saib kev zoo nkauj thiab lub yeeb koob ntawm Vajtswv lub Vaj Kaj Siab. Yexus nyob ntawm lawv xub ntiag, coj lawv mus. Tam sim ntawd tus Cawm Seej ntxim hlub ntawd ploj ntawm peb pab neeg mus; tiam sis tsis ntev peb hnov nws lub suab ntxim hlub hais tias, ‘Nej cov uas tau koob hmoov ntawm kuv Leej Txiv, nej cia li los txais lub nceeg vaj uas tau npaj tseg rau nej txij thaum tsim lub ntiajteb los.’ Peb sib sau los cuag Yexus, thiab thaum nws nyuam qhuav kaw tej rooj vag ntawm Lub Nroog, lo lus foom phem thiaj raug tshaj tawm rau saum cov neeg limhiam. Tej rooj vag raug kaw lawm. Ces cov neeg dawb huv siv lawv tej tis thiab ya nce mus rau saum phab ntsa ntawm Lub Nroog. Yexus kuj nrog lawv nyob ntawd; nws lub mom muaj ci ntsa iab thiab muaj yeeb koob heev. Nws yog ib lub mom nyob hauv ib lub mom, xya lub ua ke. Cov mom ntawm cov neeg dawb huv yog kub huv tshaj plaws, kho kom zoo nkauj nrog cov hnub qub. Lawv tej ntsej muag ci ntsa iab nrog lub yeeb koob, rau qhov lawv nyob hauv daim duab tseeb ntawm Yexus; thiab thaum lawv sawv nce thiab txav ua ke tib si mus rau saum Lub Nroog, kuv raug tus yam ntxwv ntawd ntxias siab kawg nkaus.”
“Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
“Tom qab ntawd cov neeg phem pom yam uas lawv tau plam lawm; thiab hluav taws los ntawm Vajtswv tau tshuab los rau saum lawv, thiab hlawv lawv kom tuag tag. Qhov no yog Kev Ua Tiav ntawm Txoj Kev Txiav Txim. Ces cov neeg phem tau txais raws nraim li cov neeg dawb huv, koom ib siab nrog Yexus, tau ntsuas rau lawv thaum lub sijhawm 1000 xyoo. Tib hluav taws ntawd los ntawm Vajtswv uas hlawv cov neeg phem kom tuag tag, kuj ntxuav tag nrho lub ntiajteb kom huv. Cov roob tawg ntsoog thiab nkig nkuav yaj mus vim kub heev kawg, huab cua kuj tib yam thiab, thiab txhua yam quav nyab kuj raug hlawv tag. Ces peb tej qub txeeg qub teg qhib tawm los rau ntawm peb xub ntiag, muaj hwjchim ci ntsa iab thiab zoo nkauj kawg li, thiab peb tau txais tag nrho lub ntiajteb uas raug tsim dua tshiab. Peb txhua tus qw nrov nrov hais tias, Hwjchim ci ntsa iab, Haleluyas.”
“I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd.
“Kuv kuj tau pom tias cov yug yaj yuav tsum sab laj nrog cov uas lawv muaj laj thawj ntseeg siab rau, yog cov uas tau nyob ruaj khov hauv txhua txoj xov uas tau tshaj tawm, thiab ruaj nreb hauv txhua qhov tseeb tam sim no, ua ntej lawv txhawb nqa ib qho ntsiab lus tshiab uas muaj qhov tseem ceeb, uas lawv tej zaum xav tias phau Vajlugkub txhawb nqa. Ces cov yug yaj yuav koom siab tiav nkaus, thiab pawg ntseeg yuav hnov tau txoj kev koom siab ntawm cov yug yaj ntawd. Kuv pom tias ib txoj kev ua li no yuav tiv thaiv tej kev sib cais uas ua rau kev tu siab, thiab ces yuav tsis muaj kev phom sij uas pab yaj muaj nqis yuav raug faib ua tej pab, thiab cov yaj yuav tawg khiav mus, tsis muaj tus yug yaj.”
“September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
“Lub Cuaj Hlis tim 23, tus Tswv tau qhia rau kuv tias Nws twb ncab Nws txhais tes zaum ob lawm kom rov qab txais cov seem uas tshuav ntawm Nws haiv neeg, thiab hais tias yuav tsum muab kev siv zog ob npaug ntxiv rau hauv lub sijhawm sib sau no. Hauv lub sijhawm tawg khiav, cov Yixayee raug ntaus thiab raug rhuav; tiam sis nimno, hauv lub sijhawm sib sau, Vajtswv yuav kho thiab qhwv Nws haiv neeg tej qhov txhab. Hauv lub sijhawm tawg khiav, tej kev siv zog uas tau ua los nthuav qhov tseeb tawm mus tsuas muaj me ntsis txiaj ntsig xwb, ua tau me ntsis xwb los tsis tau dabtsi li; tiam sis hauv lub sijhawm sib sau, thaum Vajtswv twb tsa Nws txhais tes los sib sau Nws haiv neeg lawm, tej kev siv zog los nthuav qhov tseeb tawm mus yuav muaj cov txiaj ntsig raws li tau npaj tseg. Txhua tus yuav tsum koom siab thiab kub siab lug hauv txoj haujlwm no. Kuv pom tias nws yog ib qho txaj muag yog muaj leejtwg muab lub sijhawm tawg khiav los ua piv txwv los kav peb tam sim no hauv lub sijhawm sib sau; rau qhov yog Vajtswv tam sim no tsis ua ntxiv rau peb tshaj li qhov Nws tau ua thaum ntawd, ces cov Yixayee yeej yuav tsis raug sib sau li. Nws yog ib yam tseem ceeb ib yam nkaus uas qhov tseeb yuav tsum raug luam tawm hauv ib daim ntawv, ib yam li raug tshaj tawm.”
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Tswv tau qhia rau kuv tias daim ntawv teev xyoo 1843 ntawd raug coj los ntawm nws txhais tes, thiab tsis txhob hloov ib feem twg ntawm nws li; tias cov lej ntawd yog raws nraim li nws xav kom lawv ua. Tias nws txhais tes nyob saum nws thiab zais ib qho yuam kev hauv qee cov lej, kom tsis muaj leejtwg pom tau, mus txog thaum nws txhais tes raug tshem tawm.
“Then I saw in relation to the “Daily,” that the word “sacrifice” was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.
“Ces kuv thiaj pom hais txog lo lus “Daily,” tias lo lus “sacrifice” yog tibneeg tej tswv yim ntxiv los, thiab tsis yog ib feem ntawm cov nqe ntawv ntawd; thiab tias tus Tswv tau muab txoj kev to taub uas yog rau cov uas tshaj tawm txoj lus hu txog lub sijhawm txiav txim. Thaum tseem muaj kev sib koom siab, ua ntej xyoo 1844, yuav luag txhua tus tau sib koom rau txoj kev to taub uas yog ntawm lo lus “Daily;” tiam sis txij li xyoo 1844 los, nyob hauv txoj kev ntxhov siab, lwm yam kev xav tau raug txais yuav, thiab kev tsaus ntuj nrog kev ntxhov siab thiaj tau raws los.
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“Tswv tau qhia kuv tias Lub Sijhawm tsis tau yog ib qho kev sim txij li xyoo 1844 lawm, thiab lub sij hawm yuav tsis rov qab los ua ib qho kev sim dua ib zaug ntxiv li.”
“Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past.” Review and Herald, November 1, 1850.
“Tom qab ntawd kuv raug taw tes mus rau qee leej uas nyob hauv qhov yuam kev loj, uas hais tias cov neeg dawb huv tseem yuav tau mus rau Yeluxalees qub, thiab lwm yam, ua ntej tus Tswv yuav los. Qhov kev xav zoo li no raug npaj los coj lub siab thiab kev txaus siab kom txav deb ntawm Vajtswv tes haujlwm tam sim no, hauv qab txoj xov ntawm tus timtswv thib peb; rau qhov yog peb yuav tsum mus rau Yeluxalees, ces peb lub siab yuav nyob ntawd raws li ntuj tsim nyog, thiab peb tej cuab tam yuav raug khaws tseg ntawm lwm yam kev siv, kom thiaj coj tau cov neeg dawb huv mus rau Yeluxalees. Kuv pom tias qhov laj thawj uas lawv raug tso cia kom poob mus rau hauv qhov yuam kev loj no, yog vim lawv tsis tau lees lawv tej kev yuam kev thiab tso tseg tej ntawd, uas lawv tau nyob hauv los tau ntau xyoos lawm.” Review and Herald, November 1, 1850.
The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.
Nqe lus ntawd pib hais tias, “Kuv xav muab ib daim duab luv luv rau nej hais txog yam uas tus Tswv tsis ntev los no tau qhia rau kuv hauv lub zeem muag.” Muaj ob peb lub ntsiab lus uas tau muab nthuav tawm, thiab nws tsis tau muab nqe uas hais txog “the daily” txuas ua ke nrog nqe tom ntej. Qhov ntawd yog yam uas tom qab no cov kws kho ntawv tau ua thaum lawv muab nqe ntawd tso rau hauv Experience and Views, thiab tom qab ntawd rau hauv Early Writings. Hauv Experience and Views, cov kws kho ntawv tau rho tawm thawj yim nqe, thiab tau muab cov nqe uas hais txog yam uas nws tau pom qhia txog “the daily” thiab txog kev teem sijhawm los sib txuas ua ke. Experience and Views tau luam tawm xyoo 1851, thiab tom qab ntawd Early Writings tau luam tawm xyoo 1882.
Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.
Early Writings yeej yog tib yam plaub nqe lus uas twb tau tshwm sim hauv Experience and Views lawm, tsuas yog muaj ib qho kev txawv tseem ceeb xwb. Hauv Experience and Views, ib nqe lus uas tsuas muaj ib kab lus thiab hais txog kev teem sijhawm tau muab txuas nrog nqe lus ua ntej uas hais txog “the daily.” Tom qab ntawd, nqe lus uas thawj zaug raws nraim tom qab nqe lus hais txog kev teem sijhawm kuj tau raug muab suav nrog. Hauv Early Writings, ib nqe lus uas los ntawm ib seem sib txawv hauv Experience and Views, tau raug muab tso rau nruab nrab ntawm nqe lus uas tam sim no hais txog ob qho tib si “the daily,” thiab kev teem sijhawm, uas thaum chiv thawj ntawd tau raug raws los ntawm ib nqe lus qhia tias vim li cas thiaj yuam kev rau kev mus ua kev hawm rau lub nroog qub Yeluxalees.
The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.
Nqe lus uas raug tshem tawm ntawm ib nplooj ntawv txawv hauv Experience and Views, thiab tom qab ntawd raug ntxig rau hauv nqe lus ntawm Early Writings, tsuas yog ntxiv rau txoj kev ntxhov siab hais txog “the daily” uas twb tau pib txij xyoo 1844 los lawm. Nqe lus ntawd tsis nyob hauv Sister White zaj lus piav thawj zaug txog nws txoj kev yog toog pom.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Tus Tswv tau qhia rau kuv tias txoj xov ntawm tus tim tswv thib peb yuav tsum tawm mus, thiab yuav tsum raug tshaj tawm rau cov me nyuam uas tawg khiav ntawm tus Tswv, thiab tias nws yuav tsum tsis txhob raug khi rau lub sij hawm; vim lub sij hawm yuav tsis muaj dua ib zaug li los ua ib qho kev xeem. Kuv pom tias qee leej tab tom tau txais ib qho kev kub siab cuav uas tshwm los ntawm kev tshaj tawm txog lub sij hawm; tias txoj xov ntawm tus tim tswv thib peb muaj zog tshaj qhov uas lub sij hawm yuav ua tau. Kuv pom tias txoj xov no tuaj yeem sawv ruaj khov saum nws lub hauv paus ntawm nws tus kheej, thiab tias nws tsis xav tau lub sij hawm los txhawb nws, thiab tias nws yuav tawm mus hauv hwj chim loj kawg, thiab ua tiav nws tes dej num, thiab yuav raug txiav kom luv hauv kev ncaj ncees.” Experience and Views, 48.
The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.
Nqe lus hauv nplooj plaub caug yim ntawm *Experience and Views* raug ntxig ntxiv tom qab nqe lus hauv *Early Writings*, uas tau raug tsim los ntawm kev muab ob nqe lus sib txawv los ua ke, thiab nws tau muab ib qho kev hais tsom rau kev teem sij hawm uas tsis tau muaj nyob hauv zaj lus piav thawj.
In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.
Xyoo 1931, cov thawjcoj qub uas kav cov neeg hauv Yeluxalees tau tsim ib zaj dab neeg uas hais tias Daniells tau xam phaj Niam Tsev Dawb hauv xyoo 1910, thiab hauv zaj lus tim khawv uas Daniells muab ntawd nws hais txog daim chart xyoo 1843, thiab hais tias thaum nws xam phaj Niam Tsev Dawb nws tau taw tes rau lub chaw dawb huv uas tsis muaj nyob rau hauv daim chart ntawd. Nws kuj raug hais tias nws tau nqa phau ntawv Early Writings nrog nws, thiab thaum nws nug nws txog yam uas nws txhais, raws li nws cov lus teb nws tsuas xaus tau tias nqe lus hauv Early Writings uas txhawb nqa cov pioneer txoj kev to taub txog “the daily,” yeej yog ib lo lus ceeb toom tawm tsam kev teem caij sijhawm xwb. Nees nkaum ib xyoos tom qab qhov kev xam phaj uas raug tsim ntawd, thiab kaum rau xyoos tom qab txoj kev tuag ntawm cov neeg uas raug hais tias tau raug xam phaj, Daniells tau tso zaj lus tim khawv ntawd rau hauv keeb kwm ntawm tiam thib peb.
F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.
F. C. Gilbert yog ib tug kws paub lus Henplais, thiab nws tsis yog tsuas txhawb txoj kev nkag siab raug txog “yam niaj hnub” tias yog Kev Pe Hawm Lwm Haiv Neeg vim cov thawj coj tsim tsa thiab Ellen White tau hais tias yog li ntawd xwb. Nws tau tiv thaiv txoj kev nkag siab ntawd raws li kev to taub txog cov ntawv Henplais uas tus yaj saub Daniel tau siv. Nyob rau lub sij hawm ntawd nws yog tus kws paub lus Henplais Adventist uas muaj koob meej tshaj. Thaum qhov kev sib cav txog “yam niaj hnub” uas Daniells thiab Prescott tab tom txhawb txuas ntxiv loj hlob tuaj, Gilbert yog ib tug ntawm cov kws txawj uas muaj koob meej sawv los tiv thaiv txoj hauj lwm ntawm cov thawj coj tsim tsa. Nws tau muaj kev sib tham nrog Ellen White rau hnub tim 8 Lub Rau Hli, 1910, thiab tom qab ntawd nws tau sau tseg txog yam uas nws thiab Niam Laus White tau sib tham. Daniells zaj lus tim khawv yeej tsis sib haum kiag li nrog F. C. Gilbert li.
In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”
Nyob rau hauv phau nees nkaum, nplooj kaum xya mus txog nees nkaum ob, ntawm Manuscript Releases, Muam White hais txog Daniells thiab Prescott txoj hauj lwm hais txog “the daily”. Cov kab lus uas nej pom nyob hauv F. C. Gilbert daim ntawv ceeb toom txog nws qhov kev sib tham nrog Ellen White yuav luag zoo ib yam nkaus li yam uas Muam White nws tus kheej tau hais tseg hauv zaj lus ntawm Manuscript Releases. Yog li ntawd, tau ntau xyoo ua ntej Manuscript Releases raug luam tawm thiab muab tshaj tawm, tsis tau muaj ib qho tim khawv tshwm sim uas meej tseeb los tawm tsam los yog txhawb Daniells qhov kev hais tias txog cov ntsiab lus ntawm qhov kev sib tham uas nws liam tias nws tau muaj nrog Muam White. Qhov tseem ceeb tshaj ntawd, tsis tau muaj ib qho kev pom zoo tshwm sim los txhawb nws txoj kev nkag siab yuam kev txog “the daily”. Qhov tseem ceeb tshaj plaws dua, tam sim no uas Manuscript Releases twb muaj lawm lawm—los tseem tsis tau muaj ib qho kev pom zoo tshwm sim los txhawb nws txoj kev nkag siab yuam kev txog “the daily!”
And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.
Txawm li ntawd los, niaj hnub no, Laodicean Adventism raug qhia tias Muam White tsis muaj ib txoj hauj lwm li hais txog “the daily”, tsuas yog hais tias nws tsis yog ib lo lus nug sim siab thiab tias peb yuav tsum “ua twj ywm txog zaj lus no”. Muaj ib yam tau raug tig rov qab rau niaj hnub no, thiab yam uas raug tig rov qab ntawd yog tias txoj hauj lwm tseeb hais txog “the daily” tam sim no nyob hauv txoj kev xav ntawm cov tsawg nyob hauv Vajtswv haiv neeg. Xyoo 1910, txoj kev xav ntawm cov tsawg yog Conradi txoj kev xav uas Daniells thiab Prescott tab tom thawb nqa, hos txoj kev xav ntawm cov coob yog txoj hauj lwm ntawm cov pioneer.
The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.
Qhov hauv qab no yog F. C. Gilbert cov lus tshaj tawm hais txog nws qhov kev xam phaj nrog Muam White, uas tsim nyog muab piv nrog Manuscript Releases, uas tau muab tso tag nrho lawm, hauv tsab xov yim caum ib ntawm zaj The Book of Daniel no.
“Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.
“Daniells thiab Prescott... tsis kam pub rau cov kwv tij laus hauv txoj hauj lwm muaj ib lub sijhawm hais ib lo lus li.... Daniells nyob ntawm no tuaj ntsib kuv, tab sis kuv tsis kam ntsib nws.... Kuv tsis xav hais ib yam dabtsi rau nws txog ib yam dabtsi li. Hais txog qhov ‘daily’ uas lawv tab tom sim tsa kom sawv los, yeej tsis muaj dabtsi nyob hauv li.... Thaum kuv nyob hauv Washington mas zoo li muaj ib yam dabtsi uas qhwv lawv lub siab lub ntsws tseg, thiab kuv zoo li kov tsis tau lawv. Peb tsis txhob muaj dabtsi ua nrog zaj lus no txog qhov ‘daily’... Kuv twb paub lawm tias lawv yuav tawm tsam kuv zaj lus, ces cov neeg yuav tsis xav tias kuv zaj lus muaj dabtsi li. Kuv twb sau ntawv rau nws thiab hais rau nws tias nws tab tom qhia nws tus kheej tias tsis tsim nyog ua tus thawj tswj hwm ntawm General Conference.... tsis yog tus neeg yuav tsum khaws txoj hauj lwm Thawj Tswj Hwm.”
“If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.
“Yog tias zaj lus no hais txog ‘txhua hnub’ yog ib zaj lus sim siab, tus Tswv yeej yuav tau qhia rau kuv. Cov neeg no tsis pom qhov kawg txij thaum pib nyob hauv qhov teeb meem no....Kuv tsis kam kiag li ntsib ib tug twg ntawm lawv uas tab tom koom tes ua txoj hauj lwm no.
“The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.
“Qhov kaj uas Vajtswv tau pub rau kuv yog tias Tij Laug Daniells tau nyob hauv txoj hauj lwm Thawj Tswj Hwm ntev txaus lawm.... thiab kuv raug hais kom tsis txhob muaj kev sib tham ntxiv nrog nws txog ib yam ntawm tej no li. Kuv yuav tsis ntsib Daniells txog qhov teeb meem no, thiab kuv yuav tsis hais ib lo lus nrog nws li. Lawv tau thov kuv kom pub nws muaj kev sib ntsib nrog kuv, tab sis kuv tsis kam.... Kuv raug hais kom ceeb toom peb haiv neeg kom tsis txhob muaj ib yam dab tsi cuam tshuam nrog yam no uas lawv tab tom qhia.... Tus Tswv tau txwv kuv tsis pub mloog nws. Kuv twb hais meej lawm tias kuv tsis muaj ib tee kev ntseeg siab rau nws li.... Tag nrho yam uas lawv tab tom ua no yog dab ntxwg nyoog ib txoj kev ntxias.” F. C. Gilbert daim ntawv ceeb toom txog ib zaug kev sib tham uas Ellen White tau pub rau nws thaum Lub Rau Hli 8, 1910.
We will continue this subject in the next article.
Peb yuav txuas ntxiv txog zaj kawm no hauv tsab xov xwm tom ntej.
“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.
“Tug uas pom tob dua li saum npoo xwb, tug uas nyeem tau txhua tus neeg lub siab, hais txog cov uas tau txais txoj kev kaj loj tias: ‘Lawv tsis raug kev txom nyem siab thiab tsis ceeb ntshai vim lawv txoj kev coj ncaj ncees thiab sab ntsuj plig tus yam ntxwv.’ ‘Muaj tseeb, lawv tau xaiv lawv tej kev ntawm lawv tus kheej, thiab lawv tus ntsuj plig zoo siab rau hauv lawv tej kev qias neeg. Kuv thiab yuav xaiv lawv tej kev dag ntxias, thiab yuav coj yam uas lawv ntshai los rau saum lawv; vim thaum Kuv hu, tsis muaj leejtwg teb; thaum Kuv hais, lawv tsis mloog: tiamsis lawv tau ua phem rau ntawm Kuv lub qhov muag, thiab xaiv yam uas Kuv tsis txaus siab rau.’ ‘Vajtswv yuav xa txoj kev dag ntxias muaj zog los rau lawv, kom lawv ntseeg txoj lus dag,’ vim lawv tsis tau txais txoj kev hlub ntawm qhov tseeb, ‘kom lawv thiaj dim tau,’ ‘tiamsis lawv zoo siab rau txoj 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.’
“Tswv Xibhwb saum ntuj nug hais tias: ‘Muaj kev dag ntxias twg uas muaj hwj chim dua tuaj ntxias tau lub siab tshaj qhov kev ua txuj tias nej tab tom tsa saum lub hauv paus uas yog lawm thiab tias Vajtswv lees txais nej tej haujlwm, thaum qhov tseeb tiag nej tab tom ua ntau yam raws li tej tswv yim hauv ntiajteb no thiab tab tom ua txhaum rau Yehauvas? Au, qhov no yog ib txoj kev dag ntxias loj heev, yog ib txoj kev ntxias uas txaus nyiam heev, uas los kav tej siab ntsws thaum cov neeg uas ib zaug twb paub qhov tseeb lawm, yuam kev muab daim duab ntawm kev pe hawm Vajtswv ua qhov chaw rau nws tus ntsuj plig thiab nws lub hwj chim; thaum lawv xav tias lawv nplua nuj thiab tau ntau yam ntxiv lawm thiab tsis muaj kev xav tau dabtsi li, thaum qhov tseeb tiag lawv tseem 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 rau Nws cov tub qhe ncaj ncees uas tab tom khaws lawv tej ris tsho kom dawb huv tsis muaj qhov paug. Tiamsis coob leej tab tom qw hais tias, ‘Kev thaj yeeb thiab kev ruaj ntseg,’ thaum kev puas tsuaj tam sim ntawd tab tom los rau saum lawv. Yog tsis muaj kev hloov siab lees txim kom txhij txhua, yog tibneeg tsis txo hwjchim lawv lub siab los ntawm kev lees txim thiab txais yuav qhov tseeb raws li nws nyob hauv Yexus, lawv yuav tsis tau nkag mus saum ntuj ceeb tsheej li. Thaum kev huv ntxuav yuav tshwm sim hauv peb cov qeb, peb yuav tsis nyob kaj siab lug ntxiv lawm, khav theeb tias peb nplua nuj thiab muaj ntau yam khoom, tsis txom nyem ib yam 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.’
“Leejtwg thiaj hais tau tseeb tias: ‘Peb tej kub twb raug sim hauv hluav taws lawm; peb tej tsoos tsho tsis muaj chaw txhob los ntawm lub ntiajteb no’? Kuv pom peb tus Xibfwb taw tes rau tej tsoos tsho ntawm qhov uas luag hu ua kev ncaj ncees. Thaum Nws hle tej ntawd tawm lawm, Nws qhib qhov qias neeg uas nyob hauv qab kom pom tseeb. Ces Nws hais rau kuv tias: ‘Koj tsis pom lov tias lawv tau ua yam dag muag npog lawv qhov qias neeg thiab lawv tus cwj pwm uas lwj siab? “Tus nroog uas ncaj ncees ua cas ho dhau los ua ib tug niam ntiav lawm!” Kuv Txiv lub tsev raug muab ua ib lub tsev lag luam, ib qho chaw uas Vajtswv lub xub ntiag thiab hwjchim ci ntsa iab twb ncaim lawm! Vim li no thiaj muaj kev qaug zog, thiab tsis muaj zog lawm.’”
“Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.
“Yog lub koom txoos, uas tam sim no raug keeb nrog nws tus kheej txoj kev thim rov qab, tsis txhob hloov siab lees txim thiab tig los hloov dua siab tshiab, nws yuav noj cov txiv ntawm nws tus kheej tej kev ua, mus txog thaum nws yuav ntxub nws tus kheej. Thaum nws tawm tsam txoj kev phem thiab xaiv txoj kev zoo, thaum nws nrhiav Vajtswv nrog tag nrho kev txo hwj chim thiab mus cuag nws txoj hauj lwm hu siab kawg hauv Khetos, sawv ruaj nreb saum lub hauv paus ntawm qhov tseeb nyob mus ib txhis thiab los ntawm txoj kev ntseeg tuav rawv tej kev ua tiav uas tau npaj tseg rau nws lawm, nws yuav raug kho kom zoo. Nws yuav tshwm sim hauv qhov yooj yim thiab kev dawb huv uas Vajtswv tau pub rau nws, cais tawm ntawm tej kev cuam tshuam hauv ntiajteb, qhia tias qhov tseeb yeej tau ua kom nws dim tiag tiag. Ces nws cov tswvcuab yuav yog cov uas Vajtswv tau xaiv tiag, yog Nws cov neeg sawv cev.” Testimonies, volume 8, 249, 250.