We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.
Peb tab tom txheeb 1863 tias yog qhov chaw sim kawg hauv ib pawg kev sim uas tau pib thaum txoj kev chim siab loj ntawm xyoo 1844. Peb thawj qho laj thawj raws kev txiav txim yog qhov tseeb tias txoj kev txav Millerite tau xaus thaum lub Koom Txoos Xya-hnub Adventist raug sau npe raws cai nrog tsoom fwv Meskas nyob rau tib xyoo ntawd. Txoj kev txav uas tau pib raws li lus faj lem xyoo 1798, tau xaus rau xyoo 1863.
Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.
Kev tshoov siab qhia rau peb tias thaum tus tim tswv muaj hwjchim loj ntawm Tshwm Sim kaum yim nqes los rau hnub Cuaj Hlis 11, 2001, qhov xwm txheej ntawd twb tau raug ua yam piv txwv lawm hauv txoj kev txav ntawm cov Millerite thaum tus tim tswv ntawm Tshwm Sim kaum nqes los. Txoj kev txav ntawm cov Millerite tau pib thaum lub sijhawm kawg xyoo 1798, thaum lub zeem muag ntawm tus dej Ulai hauv Daniyee tshooj yim thiab cuaj raug qhib tawm. Txoj kev txav ntawm ib puas plaub caug plaub txhiab leej tau pib thaum lub sijhawm kawg xyoo 1989, thaum lub zeem muag ntawm tus dej Hiddekel hauv peb tshooj kawg ntawm Daniyee raug qhib tawm.
Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.
Ob lub sijhawm xaus puav leej pib muaj kev cais tawm zuj zus ntawm cov neeg uas yav dhau los tau raug xaiv tawm ntawm cov uas nyob hauv txoj kev txav ntawm lawv tej keeb kwm raws li nyias. Thaum txoj cai thawj ntawm txhua zaj keeb kwm raug lees paub rau pej xeem lawm, tus tim tswv ntawm txhua zaj keeb kwm raws li nyias tau nqes los. Txoj xov, txoj kev txav, thiab tus tubtxib yog cov cuab yeej uas tus Tswv tau siv hauv txhua zaj keeb kwm raws li nyias los qhia kom pom txoj kev txhaum ntawm cov neeg uas yav dhau los tau raug xaiv, vim raws li Khetos tau qhia txog Nws tes haujlwm, yog tias Nws tsis tau los, ces cov Yudais uas pheej sib cav cav hauv keeb kwm yuav tsis muaj kev txhaum. Tus tubtxib, txoj xov, thiab txoj kev txav yog cov cuab yeej ntawm kev txiav txim uas yuav tuav cov neeg uas yav dhau los tau raug xaiv kom ris lub luag haujlwm rau qhov lawv tau tsis lees txais txoj kev kaj zuj zus ntawm lawv tej keeb kwm raws li nyias, thiab thaum tus tim tswv nqes los, qhov ntawd yog lub cim tias txheej txheem kev txiav txim ntawm cov neeg ntawm txoj kev cog lus qub twb tab tom pib lawm. Cov cuab yeej ntawm kev txiav txim raug qhia kom paub thaum cov yaj saub uas ua piv txwv txog zaj keeb kwm ntawd noj txoj xov uas tus Tswv tau xa tuaj rau lawv. Thaum lawv noj txoj xov ntawd lawm, lawv mam coj txoj xov ntawd mus rau cov neeg uas yav dhau los tau raug xaiv, cov uas raug piav tias yog ib haiv neeg caj dab tawv thiab ntxeev siab, uas yuav tsis mloog thiab yuav tsis tig los hloov siab. Thaum tus tim tswv tau nqes los thiab txoj xov tau raug noj lawm, kev txiav txim rau cov neeg ntxeev siab thiaj pib.
We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.
Peb tab tom siv txoj kev txiav txim ntawm cov neeg Ixayees thaum ub raws li tau piav qhia nyob hauv phau Ntawv Teev Npe rau keeb kwm ntawm txoj kev txav Millerite, thiab thaum kawg, peb yuav siv txoj kev sim no rau txoj kev txav ntawm ib puas plaub caug plaub txhiab leej. Lub cim txhais ntawm tus lej “kaum” yuav tsum raug txiav txim raws li lub ntsiab lus ntawm nqe vajlugkub uas nws raug siv nyob hauv.
The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.
Kab ke ntawm kaum qhov kev sim siab pib ntawm lub sijhawm poob siab, yog ntawm Hiavtxwv Liab rau cov Yixayee thaum ub lossis lub Kaum Hli 22, 1844 rau cov Millerite. Muam White qhia txog cov qhov tseeb “landmark” uas tau raug qhib tawm rau lub sijhawm ntawd, pib nrog yam uas nws hu ua “the passing of time.” Kev poob siab rau cov Henplais yog txoj kev hem thawj ntawm Falau pab tub rog. Kev tsis muaj kev ntseeg rau Vajtswv lub hwjchim ntawm cov Henplais tau tshwm sim tawm los hauv lawv qhov teb rau lawv txoj kev ntshai ntawm pab tub rog ntawm lawv cov yeeb ncuab, ib yam li tau muaj nyob rau qhov kev sim siab thib kaum thiab zaum kawg. Yexus piav qhia qhov kawg txij thaum pib los, yog li txoj kev ntshai cov neeg loj hauv Tebchaws Cog Tseg uas kaum tus neeg soj xyuas tau qhia tseg ntawd yog tib txoj kev ntshai uas kuj tau ua rau lawv poob siab ntawm ntug Hiavtxwv Liab. Qhov kev sim siab thib kaum thiab zaum kawg rau Millerite txoj kev txav yuav yog ib zaj lus faj lem txog sijhawm, ib yam li lub Kaum Hli 22, 1844.
The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.
Qhov kev chim siab loj hauv txoj kev sim siab uas maj mam nce mus hauv keeb kwm Millerite tau cim qhov pib ntawm ib zaj keeb kwm uas twb raug ua qauv qhia meej lawm los ntawm kev cawm dim ntawm Ixayees thaum ub tawm hauv tebchaws Iziv. Pib ntawm Hiavtxwv Liab muaj ib txoj kab ntawm kaum qhov kev sim siab, thiab qhov kev sim siab kawg yuav rov qhia txog thawj qhov kev sim siab. “Lub sij hawm dhau mus” thaum lub sijhawm kev chim siab loj ntawd tau tshwm sim los ntawm kev to taub yuam kev txog ib lo lus faj lem hais txog sij hawm. Qhov kawg ntawm txoj kev sim siab rau Ixayees sab ntsuj plig yuav zoo ib yam li thawj qhov. Xyoo 1863, cov thawj coj ntawm Ixayees tiag tau xaiv rov qab mus rau txoj kev kawm Vajlugkub raws li txheej txheem ntawm cov uas lawv nyuam qhuav tau txheeb tias yog cov ntxhais ntawm Loos, thiab lawv tau tsis kam txais, lossis koj kuj hais tau tias, tau to taub yuam kev txog lo lus faj lem ntev tshaj plaws hais txog sij hawm hauv phau Vajlugkub. Qhov kawg ntawm kaum qhov kev sim siab hauv ob qho tib si, Ixayees tiag thiab Ixayees sab ntsuj plig, raug sawv cev los ntawm qhov pib. Thiab thaum kawg, hauv ob qho xwm txheej no, cov neeg tawm tsam tau qhia tawm ib txoj kev ntshaw xav rov qab mus rau qhov chaw uas lawv nyuam qhuav raug cawm dim tawm los.
By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.
Los ntawm qhov uas tsis lees txais xya lub sij hawm hauv Leviticus nees nkaum rau, Laodicean Adventism tau tsim ib qho teeb meem yaj saub uas lawv tsis tau pom ua ntej. Txog niaj hnub no lawv tseem daws tsis tau qhov teeb meem ntawd, txawm yog lawv muab ntau hom dab neeg cuav los ua ib pluag mov los sim daws nws. Qhov teeb meem ntawd nyob hauv nqe vaj lug kub uas Muam White qhia tias yog lub hauv paus thiab tus ncej tseem ceeb nruab nrab ntawm Adventism.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Nqe Vajlugkub uas tshaj txhua nqe lwm tus tau ua tib si lub hauv paus thiab tus ncej loj nruab nrab ntawm txoj kev ntseeg Advent yog lo lus tshaj tawm no hais tias, ‘Txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv.’ [Daniel 8:14.]” The Great Controversy, 409.
Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.
Kev Ntseeg Adventist muaj ntau yam hais txog nqe kaum plaub, tiam sis lawv yeej tsis hais txog thawj qhov kev soj ntsuam uas tsim nyog yuav tsum pom txog nqe ntawd. Qhov kev soj ntsuam ntawd yog tias nqe kaum plaub yog ib lo “lus teb.” Ib lo lus teb tsis muaj nqis dab tsi li, yog hais tias nws tsis muaj lo lus nug uas ua kom muaj lo lus teb ntawd. Nqe kaum peb tsis muaj cai, raws li kev xav raws laj thawj, raws li qauv kab lus, los yog raws li qhov tsim nyog, yuav raug cais tawm ntawm nqe kaum plaub, rau qhov nqe kaum peb yog lo lus nug, hos nqe kaum plaub yog lo lus teb.
The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.
Lo lus nug no, thaum raug nthuav qhia kom raug thiab ncaj ncees, ua rau nqe kaum plaub muaj ib lub ntsiab lus txawv heev ntawm yam uas Adventism qhia. Qhov no tsis txhais hais tias nqe kaum plaub tsis yog “lub hauv paus thiab tus ncej nruab nrab ntawm txoj kev ntseeg Advent,” vim nws yeej yog li ntawd. Nws txhais hais tias thaum Adventism to taub yuam kev thiab tso tseg xya lub sijhawm rau xyoo 1863, lawv thiaj tsis muaj peev xwm los txhais kom meej tag nrho tias nqe kaum plaub txhais li cas tiag. Hauv Vaj Lug Kub, ib nrab qhov tseeb tsis yog qhov tseeb. Thaum to taub kom raug lawm, lo lus nug hauv nqe kaum peb thov kom muaj kev lees paub txog zaj lus faj lem uas cim tseg txog kev ntxuav lub chaw dawb huv uas twb raug tsuj nqes lawm, thiab kuj yuav tsum lees paub txog zaj lus faj lem uas cim tseg txog kev tsuj nqes rau pab tub rog. Zaj lus faj lem ob txhiab peb puas xyoo hais txog “lub chaw dawb huv” thiab zaj lus faj lem ob txhiab tsib puas nees nkaum xyoo hais txog “pab tub rog.”
To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.
Kev piav txog kev sib raug zoo ntawm ob nqe vajlugkub no yuav tsum muaj ib qho kev kawm uas ntev, uas kuv tsis npaj siab yuav ua rau lub sijhawm no hauv cov ntawv no. Cov ntsiab lus no twb raug hais txog ntau zaus dhau ntau xyoo lawm thiab muaj peev xwm nrhiav tau hauv zaj kab ke Habakkuk’s Tables. Kuv tseem tab tom piav txog lub cim yaj saub ntawm Eliyas thiab xav xub ua kom tiav cov tseeb ntawd tso.
William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.
William Miller yog tus Eliyas ntawm thaum pib ntawm Kev Ntseeg Adventist, thiab nws qhov kev tshawb pom thawj zaug yog xya lub sijhawm hauv Leviticus nees nkaum rau, yog li ntawd qhov kev tsis lees txais qhov tseeb ntawd hauv xyoo 1863 yog kev tsis lees txais Eliyas txoj xov. Nyob rau lub sijhawm no kuv tab tom hais txog tus yam ntxwv ntawm Alpha thiab Omega uas qhia qhov kawg kom phim nrog qhov pib. Qhov kev sim siab kawg rau cov Ixayees thaum ub tau raug sawv cev nyob hauv qhov kev sim siab thawj zaug. Ob qho kev sim siab no sawv cev rau txoj kev ntshai tias cov tebchaws lwm haiv neeg muaj hwjchim loj dua Vajtswv. Qhov kev sim siab thib kaum, vim yog tib yam hauv lub hauv paus ntsiab cai, thiaj li ntxeev siab heev dua qhov kev sim siab thawj zaug, rau qhov keeb kwm ntawm Vajtswv txoj kev yeej hauv qhov kev sim siab thawj zaug yuav tsum tau tsim kom muaj kev tso siab ruaj khov nyob hauv cov neeg ntxeev siab. Lawv tau qhia lawv txoj kev tsis lees txais Vajtswv txawm yog muaj pov thawj ntau dua txog Nws lub hwjchim tshaj li qhov lawv tau muaj ntawm Hiavtxwv Liab. Txog xyoo 1863, Millerite Adventism twb tab tom piav qhia lawm tias qhov kev poob siab loj yog ib txoj hauj lwm muaj hwjchim ntawm Vajtswv, los lawv tseem txiav txim siab xaiv ib tug thawjcoj thiab rov qab mus rau tim Ejyptes thiab tsis lees txais txoj xov uas Daniyees hu ua “lus cog tseg muaj lus cog” ntawm Mauxes uas tau raug sawv cev los ntawm Eliyas.
Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.
Es tsis yog siv sij hawm los nthuav tawm cov pov thawj txog qhov tseeb muaj cai ntawm xya lub sij hawm raws li ib zaj lus faj lem txog lub sij hawm, kuv npaj siab yuav siv qee qhov laj thawj yooj yim los ua pov thawj txog nws qhov tseeb muaj cai hauv lwm txoj kev. Rau qhov kev txav uas tau pib xyoo 1798, qhov kev sim siab kawg ntawm 1863 kuj yuav sawv cev rau qhov kev sim siab kawg rau kev txav ntawm tus tim tswv muaj hwjchim hauv Tshwmsim kaum yim. Kev tshoov siab tau hais meej heev tias qhov kev sim siab kawg yog dab tsi rau ob qho kev txav no.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.
“Xatas yog... pheej thawb tej yam cuav los hloov chaw—kom coj neeg kom tig deb ntawm qhov tseeb. Qhov dag ntxias kawg nkaus ntawm Xatas yuav yog ua kom zaj lus tim khawv ntawm Vajtswv Tus Ntsuj Plig poob nws lub hwj chim mus. ‘Qhov chaw uas tsis muaj yog toog, cov neeg yuav puam tsuaj’ (Paj Lug 29:18).” Selected Messages, phau 1, 48.
There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.
Tsis muaj ib txoj kev ncaj ncees twg los txais yuav cov ntawv sau ntawm Ellen White thiab hais tias nws tsis tau lees paub tag nrho txog xya zaug hauv Leviticus nees nkaum rau. Muam White, raws li peb tau qhia tseg yav tas los hauv cov tshooj lus no thiab raws li tau muab pov thawj meej zoo hauv cov kab lus txuas hu ua Habakkuk’s Tables, qhia meej rau peb tias Vajtswv yog tus coj ob daim ntawv kos xyoo 1843 thiab 1850. Nws qhia ncaj qha tias ob daim ntawv ntawd yog ib qho kev ua tiav ntawm Habakkuk tshooj ob. Ob daim ntawv kos ntawd tib si qhia txog xya zaug hauv Leviticus nees nkaum rau ua qhov chaw nruab nrab ntawm lawv qhov kev teeb duab. Hauv ob daim ntawv ntawd tib si, txoj kab ntawm xya zaug muaj tus ntoo khaub lig ntawm Khetos ua qhov chaw nruab nrab ntawm txoj kab yaj saub ntawm xya zaug.
Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.
Nrog nrog nws qhov kev pom zoo rau Habakkuk ob daim phiaj, nws kuj tau sau tseg ntau zaus tias peb yuav tsum txuas ntxiv nthuav tawm zaj lus uas tau raug nthuav tawm txij xyoo 1840 mus txog 1844, thiab txhua tus kws keeb kwm Adventist uas hais txog txoj kev uas cov Millerites tau txhawb nqa zaj lus uas lawv tshaj tawm, yeej qhia meej tias lawv tau siv daim phiaj xyoo 1843. Tsis yog xwb nws pom zoo rau cov lus uas tau sawv cev rau saum cov daim phiaj, thiab ntuas Vajtswv haiv neeg kom txuas ntxiv nthuav tawm tib cov lus uas tau raug nthuav tawm nyob rau hauv keeb kwm ntawd, nws kuj tseem muab ntau nqe lus uas nws ceeb toom tias cov lus ntawd yuav raug tawm tsam thoob plaws hauv keeb kwm ntawm Vajtswv cov neeg seem. Thaum nws ceeb toom txog cov kev tawm tsam ntawd, nws rov hais dua ntau zaus tias qhov ntawd yog txoj hauj lwm ntawm Vajtswv cov neeg zov tsom los tiv thaiv cov tseeb ntawd ntag.
If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.
Yog cov txheej txheem duab ntawd tsis raug, ces cov lus uas lawv sawv cev qhia los ntawm daim duab kuj tsis raug. Yog hais tias cov lus uas cov Millerites tau tshaj tawm txij xyoo 1840 mus txog 1844 tsis raug, ces Ellen White qhov kev txheeb xyuas rov hais dua tias cov lus ntawm cov Millerites yog lub hauv paus los kuj tsis raug thiab. Yog cov lus ntawd tsis raug, ces nws cov lus txib rov hais dua kom txuas ntxiv nthuav tawm tib cov tseeb ntawd yog lus qhia cuav. Yog cov lus ntawm cov Millerites tsis sawv cev rau tej lub hauv paus uas yuav tsum tau khaws cia thiab tiv thaiv ntawm Xatas tej kev tawm tsam, ces cov lus ntuas ntawd kuj yuam kev thiab. Kev mus txog qhov xaus tias txhua yam teeb meem no uas txuas nrog Eliyas txoj lus ntawm zaj keeb kwm ntawd yog yuam kev, yuav qhia meej tias Ellen White yog ib tug yaj saub cuav.
Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?
Adventism niaj hnub nimno tseem qhia nyob rau hauv lawv cov rooj sablaj txog Phau Ntawv Qhia Tshwm tias pawg ntseeg seem yuav muaj tus Ntsuj Plig ntawm Kev Txawj Saib Ua Yaj Saub, uas yog Yexus zaj lus tim khawv, tiam sis lawv yeej tsis qhia rau cov uas lawv tab tom nrhiav los coj kom los koom ua tswvcuab hauv pawg ntseeg paub tias lawv tsis lees txais kiag li Ellen White qhov kev pom zoo thiab cov lus ceeb toom uas muaj feem rau cov thawj qhov tseeb hauv paus ntawd thiab keeb kwm thaum ntxov. Nqe lus hauv qab no txhais li cas rau koj?
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Peb tsis muaj ib yam dab tsi yuav ntshai txog yav tom ntej li, tsuas yog thaum peb yuav hnov qab txoj kev uas tus Tswv tau coj peb los, thiab Nws tej lus qhuab qhia hauv peb zaj keeb kwm yav dhau los.” Life Sketches, 196.
In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.
Xyoo 1863, pawg txav Millerite tau mus txog qhov xaus thiab tau sau npe ua ib lub koom haum raws cai nrog tsoom fwv; qhov no thaum kawg yuav tsim ib daim duab rau papacy, uas raws li Ellen White txoj kev txhais yog kev sib koom ua ke ntawm pawg ntseeg nrog lub xeev.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
“Hauv tej kev txav uas tam sim no tab tom ua nyob hauv Tebchaws Meskas kom tau rau cov koom haum thiab tej kev coj siv ntawm pawg ntseeg txoj kev txhawb nqa los ntawm lub xeev, cov Protestants tab tom taug raws cov kauj ruam ntawm cov papists. Tsis yog li ntawd xwb; lawv tseem tab tom qhib lub qhov rooj rau txoj Papacy kom rov tau dua hauv Meskas uas yog Protestant txoj kev muaj hwjchim loj tshaj plaws uas nws twb tau plam lawm hauv Lub Ntiaj Teb Qub.” The Great Controversy, 573.
Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.
Nyob hauv lub hauv paus ntsiab lus tias kev koom tes raws cai nrog tsoom fwv yog ib feem ntawm qhov tsim nyog rau kev npaj kom muaj txheej txheem, nyob rau lub sijhawm uas cov hluas ntawm lub teb chaws raug hu los koom ua rog rau hauv qhov kev tua neeg ntshav loj uas hu ua Tsov Rog Hauv Teb Chaws, txoj kev txav ntawm cov Millerites tau xaus lawm. Xyoo 1863, ob qho tib si los ntawm ib tsab xov xwm luam tawm thiab ib daim ntawv teev lus qhia tshiab, pawg ntseeg Seventh-day Adventist tau tsis lees txais zaj lus faj lem hais txog kev ua qhev uas Daniel hu ua lo lus cog tseg ntawm Mauxes. Xyoo 1850, tus Tswv tau qhia Nws haiv neeg kom ua daim ntawv thib ob ntawm Habakkuk, thiab kho qhov yuam kev uas Nws tau tuav Nws txhais tes npog cia rau saum daim ntawv xyoo 1843. Daim ntawv uas tau txib kom ua xyoo 1850 tau ua tiav nws lub hom phiaj tag nrho, rau qhov Ellen White tau hais tias nws pom tias “Vajtswv nyob hauv txoj haujlwm luam tawm daim ntawv teev lus qhia ntawd,” thaum tib lub sijhawm kuj qhia meej tias daim ntawv xyoo 1850 raug txheeb qhia nyob hauv Habakkuk tshooj ob.
The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.
Lub hom phiaj ntawm daim ntawv qhia xyoo 1850 yog tib yam li daim ntawv qhia xyoo 1843. Nws yog yuav tsum ua cuab tam tshaj tawm txoj moo zoo uas siv los nthuav tawm txoj xov ntawm tus tim tswv thib peb rau ib lub ntiaj teb uas tab tom tuag. Xyoo 1863, txoj xov ntawd raug muab pov tseg. Txoj kev sim siab uas raug piv txwv los ntawm txoj kev sim siab uas tau pib ntawm Hiav Txwv Liab, tau pib nrog lo lus cev faj lem txog lub sijhawm uas txheeb qhia txog lub chaw dawb huv uas yuav raug tsuj nqes rau hauv nqe kaum peb ntawm Daniyees yim, thiab txoj kev sim siab ntawd tau xaus nrog lo lus cev faj lem txog lub sijhawm uas txheeb qhia txog pab tub rog uas yuav raug tsuj nqes rau hauv nqe kaum peb ntawm Daniyees yim.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Tom qab ntawd kuv hnov ib tug neeg dawb huv hais lus, thiab muaj dua ib tug neeg dawb huv hais rau tus neeg dawb huv uas tab tom hais ntawd tias, Qhov yog toog pom hais txog kev txi niaj hnub, thiab txoj kev ua txhaum uas ua kom raug puam tsuaj, uas muab ob leeg tib si lub chaw dawb huv thiab pab tub rog rau kom raug tsuj rau hauv qab taw, yuav kav ntev npaum li cas? Thiab nws hais rau kuv tias, Mus txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv. Daniel 8:13, 14.
The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.
Txoj kev sim siab uas tau pib rau hnub tim 22 Lub Kaum Hli, 1844, muaj lub cim ntawm Alpha thiab Omega. Qhov pib ntawm txoj kev sim siab ntawd yog ib lo lus faj lem hais txog lub sijhawm uas sawv cev rau lub tuam tsev dawb huv uas yuav raug tsuj hwm. Nws yog ib lo lus faj lem uas, thaum tau ua tiav lawm, tau coj los tsim teeb ci loj. Txoj kev sim siab uas tau xaus rau xyoo 1863, kuj muaj lub cim ntawm Alpha thiab Omega. Qhov xaus ntawm txoj kev sim siab ntawd yog ib lo lus faj lem hais txog lub sijhawm uas sawv cev rau pab tub rog uas yuav raug tsuj hwm. Nws yog ib lo lus faj lem uas raug npaj tseg kom tsim teeb ci loj thaum nws tau ua tiav. Nws yog ib lo lus faj lem hais txog lub sijhawm uas raug nthuav tawm los ntawm Eliyas ntawm keeb kwm ntawd, thiab thaum nws raug tsis lees txais thiab muab tso tseg, nws thiaj tsim tsaus ntuj loj.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.
Thiab qhov no yog txoj kev txiav txim lawm, tias qhov pom kev tau los rau hauv lub ntiajteb no, thiab tibneeg nyiam txoj kev tsaus ntuj dua li qhov pom kev, vim lawv tej haujlwm yog phem. Yauhas 3:19.
The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?
Lub laj thawj uas kuv npaj siab yuav xaus zaj lus no nrog yog yam uas kuv twb tau hais tseg lawm. Puas yog Vajtswv, los ntawm Ellen White, tau pom zoo rau daim ntawv qhia xyoo 1843 thiab daim ntawv qhia xyoo 1850?
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.” Early Writings, 74.
“Kuv twb pom lawm tias daim ntawv qhia xyoo 1843 ntawd raug Vajtswv txhais tes coj thiab tswj, thiab hais tias nws tsis tsim nyog muab hloov; tias cov lej ntawd yeej raws nraim li Nws xav kom lawv yog; tias Nws txhais tes tau nyob saum nws thiab npog ib qho yuam kev nyob hauv qee cov lej, xwv kom tsis muaj leej twg pom tau, txog thaum Nws txhais tes raug tshem tawm.” Early Writings, 74.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, number 13, 359; 1853.
“Kuv pom tias Vajtswv tau nyob hauv txoj haujlwm tshaj tawm daim ntawv qhia los ntawm Kwv Tij Nichols. Kuv pom tias muaj ib zaj lus faj lem hais txog daim ntawv qhia no nyob hauv phau Vajlugkub, thiab yog daim ntawv qhia no raug npaj rau Vajtswv haiv neeg, yog tias nws txaus rau ib tug ces nws kuj txaus rau lwm tus, thiab yog tias ib tug xav tau ib daim ntawv qhia tshiab uas pleev rau hauv qhov loj dua, ces txhua tus kuj xav tau nws tib yam nkaus.” Manuscript Releases, number 13, 359; 1853.
Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?
Puas yog Vajtswv tau siv Ellen White los pom zoo rau txoj xov uas cov Millerites tau nthuav tawm nyob hauv keeb kwm txij xyoo 1840 mus txog 1844?
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Vajtswv tsis muab ib zaj lus tshiab rau peb. Peb yuav tsum tshaj tawm zaj lus uas nyob rau xyoo 1843 thiab 1844 tau coj peb tawm hauv lwm cov ntseeg pawg ntseeg.” Review and Herald, January 19, 1905.
“God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.
“Vajtswv txib peb kom muab peb lub sijhawm thiab peb lub zog rau txoj hauj lwm tshaj tawm rau cov neeg sawv daws tej lus uas ua rau txiv neej thiab poj niam sawv ntxhov siab hauv xyoo 1843 thiab 1844.” Manuscript Release, Number 760.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Tag nrho tej lus uas tau muab tawm txij xyoo 1840 mus txog 1844 yuav tsum raug muab tshaj tawm kom muaj hwj chim tam sim no, rau qhov muaj coob leej neeg uas tau poob lawv txoj kev taw qhia lawm. Tej lus ntawd yuav tsum mus cuag txhua pawg ntseeg.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Khetos tau hais tias, ‘Nej ob lub qhov muag tau koob hmoov lawm, vim lawv pom; thiab nej ob lub pob ntseg, vim lawv hnov. Rau qhov tseeb kuv hais rau nej tias, Muaj ntau tus yaj saub thiab cov neeg ncaj ncees tau ntshaw xav pom tej yam uas nej pom, los lawv tsis tau pom; thiab xav hnov tej yam uas nej hnov, los lawv tsis tau hnov’ [Mathais 13:16, 17]. Cov qhov muag uas tau pom tej yam uas tau pom nyob rau xyoo 1843 thiab 1844 yeej tau koob hmoov lawm.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Txoj lus tau muab tawm lawm. Thiab yuav tsum tsis txhob ncua sij hawm rau kev rov tshaj txoj lus ntawd, vim tej cim qhia txog lub sijhawm tab tom tiav raws nraim; txoj hauj lwm kaw xaus yuav tsum tau ua tiav. Ib txoj hauj lwm loj yuav raug ua tiav nyob rau hauv ib lub sijhawm luv. Tsis ntev no yuav muaj ib txoj lus raug muab tshaj tawm raws li Vajtswv txoj kev teem tseg uas yuav nthuav mus ua ib lub suab quaj nrov ncha. Ces Daniel yuav sawv hauv nws feem, kom muab nws zaj lus tim khawv.” Manuscript Releases, volume 21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“Cov lus tseeb uas peb tau txais nyob rau xyoo 1841, ‘42, ‘43, thiab ‘44 tam sim no yuav tsum raug kawm thiab raug tshaj tawm. Cov lus ntawm thawj tug tim tswv, tug tim tswv thib ob, thiab tug tim tswv thib peb yav tom ntej yuav raug tshaj tawm nrog suab nrov muaj hwj chim. Lawv yuav raug muab tawm nrog kev txiav txim siab siab dawb paug thiab nyob hauv lub hwj chim ntawm tus Ntsuj Plig.” Manuscript Releases, volume 15, 371.
“We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.
“Peb to taub txog qhov kev qaug zog thiab qhov me me ntawm txoj hauj lwm tam sim no. Peb twb muaj ib qho kev paub dhau los lawm. Hauv kev ua txoj hauj lwm uas Vajtswv tau muab rau peb, peb yuav mus tom ntej nrog kev cia siab ruaj khov, muaj kev paub tseeb tias Nws yuav yog peb lub zog thiab peb qhov peev xwm. Nws yuav nrog nraim peb nyob rau xyoo 1906, ib yam li Nws tau nrog peb nyob rau xyoo 1841, 1842, 1843, thiab 1844.” Loma Linda Messages, 156.
“Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.
“Cov uas sawv ua xibfwb thiab ua thawj coj hauv peb cov koom haum yuav tsum ruaj khov hauv txojkev ntseeg thiab hauv tej ntsiab cai ntawm peb tus timtswv saum ntuj thib peb txoj xov. Vajtswv xav kom Nws haiv neeg paub tias peb muaj txoj xov raws li Nws tau muab rau peb nyob rau xyoo 1843 thiab 1844.” General Conference Bulletin, Plaub Hlis 1, 1903.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Lo lus ceeb toom twb tau los txog lawm: Tsis txhob cia ib yam dab tsi nkag los uas yuav cuam tshuam lub hauv paus ntawm txoj kev ntseeg uas peb tau txhim tsa saum nws txij li thaum txoj xov tau los txog xyoo 1842, 1843, thiab 1844. Kuv tau nyob hauv txoj xov no, thiab txij thaum ntawd los kuv tau sawv ntawm lub ntiaj teb xub ntiag, ncaj ncees rau txoj kev kaj uas Vajtswv tau pub rau peb. Peb tsis npaj yuav tshem peb txhais ko taw tawm ntawm lub sam thiaj uas lawv tau muab tso rau saum ntawd, thaum ib hnub dhau ib hnub peb nrhiav tus Tswv nrog kev thov Vajtswv kub siab, nrhiav kom tau txoj kev kaj. Nej puas xav tias kuv yuav tso tseg txoj kev kaj uas Vajtswv tau pub rau kuv? Nws yuav tsum nyob ruaj khov ib yam li Pob Zeb ntawm Txhiab Tiam. Nws twb tau coj kuv kev txij thaum nws raug pub los.” Review and Herald, Plaub Hlis 14, 1903.
Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?
Puas yog Vajtswv los ntawm Ellen White tau ceeb toom Nws haiv neeg kom tiv thaiv tej kev tawm tsam uas yuav rhuav tshem tej qhov tseeb ntawm keeb kwm Millerite?
“The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.
“Cov cim tseem ceeb loj ntawm qhov tseeb, uas qhia peb txog peb qhov chaw nyob hauv keeb kwm yaj saub, yuav tsum raug ceev faj khaws cia kom ruaj, tsam txhob raug rhuav tshem pov tseg, thiab raug hloov los ntawm tej kev xav uas yuav coj kev ntxhov siab los hloov qhov kaj tiag tiag.” Selected Messages, phau 2, 101, 102.
“Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.
“Niaj hnub no Xatas tabtom nrhiav sijhawm los rhuav tshem cov cim qhia txojkev tseeb,—cov monuments uas tau raug tsa tsa raws txojkev taug; thiab peb xav tau tej kev paub dhau los ntawm cov tub qhe laus uas tau txhim tsa lawv lub tsev rau saum lub pob zeb ruaj khov, cov uas dhau ntawm lus phem ib yam li lus zoo los tseem nyob ruaj nreb rau txojkev tseeb.” Gospel Workers, 104.
“God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.
“Vajtswv tsis txhob cia lub ntiajteb nyob tsis muaj cov tibneeg uas muaj peev xwm paub qhov txawv ntawm qhov zoo thiab qhov phem, qhov ncaj ncees thiab qhov tsis ncaj ncees. Vajtswv muaj cov tibneeg uas Nws tau tsa tseg kom sawv nyob rau sab xub ntiag ntawm kev sib ntaus sib tua thaum lub sijhawm kub ntxhov. Thaum muaj kev kub ntxhov, Nws yuav tsa cov tibneeg sawv los ib yam li Nws tau ua nyob rau tiam qub. Cov tub hluas yuav raug hu kom koom tes nrog cov neeg laus uas ris tus chij, xwv kom lawv tau txais zog thiab raug qhia los ntawm tej kev paub uas cov neeg ncaj ncees no muaj, cov uas tau dhau los hauv ntau qhov kev tawm tsam, thiab cov uas Vajtswv, dhau ntawm tej lus tim khawv ntawm Nws tus Ntsuj Plig, tau hais lus rau ntau zaus, qhia txojkev yog thiab txiav txim rau txojkev tsis yog. Thaum tej kev phom sij tshwm sim, uas sim cov neeg ntawm Vajtswv txojkev ntseeg, cov thawj coj ua haujlwm no yuav tsum rov piav tej kev paub yav tag los, thaum tej kev kub ntxhov zoo ib yam li no tau los txog, thaum qhov tseeb raug nug, thaum tej kev xav txawv txawv, uas tsis yog los ntawm Vajtswv, raug coj los nkag.”
“The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.
“Kev paub dhau los ntawm cov neeg ua haujlwm laus ntawd yog yam uas yuav tsum muaj tam sim no; rau qhov Xatas tab tom ceev faj txhua lub sijhawm kom ua rau txojkev taw qhia qub tsis muaj nqis li,—cov cim nco txog uas tau raug tsa los raws txojkev.” Review and Herald, November 19, 1903.
In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.
Xyoo 1863 kev txav ntawm cov Millerite tau xaus los ntawm kev tsis lees txais thawj qhov tseeb uas Eliyas ntawm zaj keeb kwm ntawd tau raug coj kom to taub. Nws txoj kev sim siab kawg tau raug tsa raws li ob nqe hauv Daniel yim uas qhia txog kev tsuj hneev nqis ntawm lub chaw dawb huv thiab pab tub rog. Qhov kaj ntawm lub chaw dawb huv tau raug qhib tawm ntawm thawj qhov hauv kaum qhov kev sim siab, thiab qhov tsaus ntuj tau raug coj los rau saum pab tub rog ntawm qhov kawg hauv kaum qhov kev sim siab.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Muaj ib yam uas yeej paub tseeb: cov Seventh-day Adventists uas sawv nyob hauv qab Xatas tus chij yuav xub tso tseg lawv txoj kev ntseeg rau hauv tej lus ceeb toom thiab tej lus qhuab ntuas uas muaj nyob hauv Vajtswv tus Ntsuj Plig Tej Lus Tim Khawv.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Kev hu kom muaj kev fij tus kheej ntau dua thiab kev ua haujlwm uas dawb huv dua tab tom raug tshaj tawm, thiab yuav tseem raug tshaj tawm mus ntxiv. Qee leej uas tam sim no tab tom hais tawm Xatas tej lus pom yuav rov los paub meej. Muaj ib txhia nyob hauv tej haujlwm tseem ceeb uas muaj kev cia siab tso rau lawv, tiamsis lawv tsis to taub qhov tseeb rau lub sijhawm no. Yuav tsum muab txoj xov no qhia rau lawv. Yog lawv txais yuav, Khetos yuav lees txais lawv, thiab yuav ua kom lawv los ua cov neeg ua haujlwm koom nrog nws. Tabsis yog lawv tsis kam mloog txoj xov no, lawv yuav sawv ruaj nrees hauv qab tus chij dub ntawm Tus Huab Tais ntawm Kev Tsaus Ntuj.
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“Kuv raug qhia kom hais tias qhov tseeb muaj nqis rau lub sijhawm no tab tom qhib tawm los meej dua thiab meej dua rau hauv tibneeg tej siab ntsws. Hauv ib txoj kev tshwjxeeb, txiv neej thiab pojniam yuav tsum noj Khetos cev nqaij daim tawv thiab haus nws cov ntshav. Yuav muaj kev loj hlob ntawm kev to taub, rau qhov qhov tseeb muaj peevxwm nthuav dav mus tsis tu ncua. Tus Tswv uas yog lub hauv paus keebkwm saum ntuj los ntawm qhov tseeb yuav los rau hauv kev sib raug zoo ze dua thiab tseem ze dua nrog cov uas mus ntxiv kom paub nws. Thaum Vajtswv haivneeg txais nws Txojlus ua mov ncuav saum ntuj ceebtsheej, lawv yuav paub tias nws txoj kev tawm tuaj twb npaj tseg lawm ib yam li thaum kaj ntug. Lawv yuav txais tau lub zog ntawm sab ntsujplig, ib yam li lub cev txais lub zog ntawm sab nqaij daim tawv thaum noj mov.”
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“Peb tsis to taub txaus ib nrab txog tus Tswv lub hom phiaj thaum Nws coj cov me nyuam Yixayee tawm hauv txoj kev quab yuam ua qhev nyob rau hauv Iyi tebchaws, thiab coj lawv hla roob moj sab qhua mus rau lub tebchaws Khana-as.
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Thaum peb khaws ua ke tej duab ci saum ntuj uas ci tawm hauv txoj moo zoo, peb yuav pom meej dua txog txoj kab ke Yudais, thiab yuav muaj kev txaus siab tob dua rau nws tej qhov tseeb tseem ceeb. Peb txoj kev tshawb nrhiav qhov tseeb tseem tsis tau tiav. Peb tsuas yog khaws tau ob peb txoj kab kaj xwb. Cov uas tsis niaj hnub kawm Txojlus yuav daws tsis tau tej teeb meem ntawm txoj kab ke Yudais. Lawv yuav tsis to taub tej qhov tseeb uas raug qhia los ntawm txoj hauj lwm hauv lub tuam tsev. Vajtswv tes dej num raug thaiv tseg los ntawm txoj kev to taub raws li ntiajteb txog nws txoj hau kev loj kawg nkaus. Txoj sia yav tom ntej yuav qhib qhia lub ntsiab lus ntawm tej kevcai uas Khetos, nyob hauv tus ncej huab, tau muab rau nws haiv neeg.” Spalding and Magan, 305, 306.
We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.
Peb yuav txuas ntxiv peb txoj kev xav txog lub cim ntxoov ntxoo ntawm Eliyas raws li muaj feem xyuam nrog xyoo 1863 hauv tshooj lus tom ntej.