Habakkuk's Two Tables 3 of 95
Ob Nplooj Ntawv Ob Daim ntawm Habakkuk 3 ntawm 95
Introduction: The Foundation of Habakkuk's Two Tables
Lus Qhia: Lub Hauv Paus ntawm Habakkuk Ob Daim Phiaj Xwm
This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.
Kab lus no hu ua Habakuk Ob Daim Rooj. Txog rau tam sim no, peb tau muab qee qhov tseeb tawm hauv Daim Chart 1843 thiab 1850 los nthuav qhia, tsis yog rau lub sijhawm no los tiv thaiv lawv raws li Vajlugkub, tiam sis yog los tsim kom pom tias Ellen White txhawb nqa cov tseeb no. Peb qhov kev hais tseg yog tias yog nej tsis lees txais cov tseeb hauv paus no, ces tib lub sijhawm nej kuj tab tom tsis lees txais tus Ntsuj Plig ntawm Kev Qhia Yaj Saub. Peb xav muab qhov no sau cia ua ntej.
Review of Millerite History and the Midnight Cry
Kev Tshawb Xyuas Txog Keeb Kwm Millerite thiab Lub Suab Hu Thaum Nruab Nrab Hmo
In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.
Hauv peb thawj zaj lus nthuav qhia, peb tau piav qhia txog keeb kwm ntawm cov Millerites, yog cov cim keeb kwm txij xyoo 1798 mus txog 1844. Hauv peb zaj lus nthuav qhia kawg, peb tau saib kom ze ntxiv txog keeb kwm txij lub sij hawm ncua mus txog rau kev kaw qhov rooj rau hnub tim 22 Lub Kaum Hli Ntuj, 1844, thiab txheeb lub sij hawm ntawd tias yog Lub Suab Quaj Thaum Ib Tag Hmo. Lub Suab Quaj Thaum Ib Tag Hmo tau nkag los rau hauv keeb kwm hauv Exeter Camp Meeting, hnub tim 12–17 Lub Yim Hli Ntuj, 1844, thiab txuas ntxiv mus txog hnub tim 22 Lub Kaum Hli Ntuj, 1844. Lub sij hawm ncua, uas tau pib rau lub Peb Hlis Ntuj 1844, yog ib feem ntawm Lub Suab Quaj Thaum Ib Tag Hmo thiab ntawm txoj kev ntxuav kom dawb huv uas tau npaj ib haiv neeg kom tshaj tawm nws txoj xov.
We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.
Peb cia siab tias nag hmo peb twb tsa qhov no rau hauv nej lub siab thiab nej lub tswv yim lawm. Txhua yam piv txwv hauv Vajtswv Txojlus hais txog lub sijhawm ncua ntev ntawd hais txog hnub kawg ntawm lub ntiaj teb. Ellen White, thaum tawm lus txog 1 Khaulinthaus 10:11, hais tias, “Txhua tus yaj saub thaum ub tau hais lus rau peb tiam no tshaj li rau lub sijhawm uas lawv tau nyob.” 1 Khaulinthaus 10:11 hais tias, “Tam sim no txhua yam no tau tshwm sim rau lawv ua piv txwv: thiab tej no raug sau cia rau peb qhov kev ceeb toom, rau peb cov uas hnub kawg ntawm lub ntiaj teb twb los txog lawm.” Keeb kwm ntawm cov Millerites yog keeb kwm ntawm yam uas yuav muaj tshwm sim rau hnub kawg ntawm lub ntiaj teb. Tag nrho tej keeb kwm Vajlugkub no hais txog lub sijhawm ncua ntev thiab yam uas raws qab ntawd los, yog tej yam piv txwv qhia txog yam uas yuav tshwm sim nyob rau lub sijhawm ncua ntev ntawm cov Millerites thiab hauv txoj Kev Quaj Thaum Ib Tag Hmo. Peb yuav tsum to taub tej no, vim keeb kwm yuav rov qab muaj dua.
The 2520: Ellen White's Endorsement
2520: Ellen White Qhov Kev Pom Zoo
We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.
Peb twb tau tab tom hais txog thawj lo lus tseem ceeb nyob rau hauv cov Daim Chart no lawm, txawm yog peb tsis tau hais txog nws ntau npaum li cas los xij. Thawj zaj lus qhuab qhia uas peb xav qhia tias Ellen White pom zoo meej meej yog 2520. Ob zaj lus nthuav tawm thawj zaug ntawd raug npaj los coj peb los txog ntawm no. Tag kis sawv ntxov, peb yuav pib xav txog lo lus Daily nyob rau hauv Daim Chart no.
Remembering the Lord's Leading and Teaching
Nco Txog Tus Tswv Txoj Kev Coj Thiab Kev Qhia
Let's begin with Life Sketches, page 196: "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." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.
Cia peb pib nrog Life Sketches, nplooj 196: “Peb tsis muaj ib yam dab tsi yuav ntshai rau yav tom ntej, 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 tag los.” Tsuas yog ib yam uas ib tug Khixatia yuav tsum ntshai txog yav tom ntej xwb, yog poob tawm ntawm txoj kev thiab raug ploj lawm. Yam uas tsim nyog ntshai tsis yog tsis tau txais txoj sia nyob mus ib txhis. Ntawm no, Muam White hais tias peb tsis muaj dab tsi yuav ntshai rau yav tom ntej, tsuas yog ob yam xwb. Nov yog ib nqe lus uas pom muaj coob hauv Ntsuj Plig Saub hauv Adventism, tiamsis tsis tshua muaj koj hnov leejtwg piav kom meej tias nws tab tom hais txog txoj kev coj twg thiab tej lus qhuab qhia twg.
We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.
Peb yuav qhia tias txoj kev coj uas nws hais txog yog keeb kwm ntawm Lub Suab Quaj Thaum Ib Tag Hmo. Hauv keeb kwm ntawm Lub Suab Quaj Thaum Ib Tag Hmo, Khetos tau ua tus coj nyob rau hauv lub sij hawm ncua ntawd, hauv kev los txog thiab kev tshaj tawm ntawm Lub Suab Quaj Thaum Ib Tag Hmo, thiab hauv kev kaw lub qhov rooj rau hnub Kaum Hli 22, 1844. Nws tau txhim kho keeb kwm ntawd kom tsim tau ib haiv neeg uas muaj peev xwm nkag los ntawm txoj kev ntseeg mus rau hauv Chaw Dawb Huv Tshaj nrog Nws. Peb yuav tsum ntshai tsam peb tsis nco qab txog keeb kwm tshwj xeeb ntawd, thiab Nws tej lus qhuab qhia ib yam nkaus.
We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.
Peb yuav qhia tias muaj ib txoj kev qhia tshwjxeeb uas ua rau muaj Txoj Kev Quaj Thaum Ib Tag Hmo. Txoj kev qhia ntawd tsis yog kev poob vau ntawm lub Faj Tim Tebchaws Ottoman thaum lub Yim Hli 11, 1840, thiab tsis yog txoj kev qhuab qhia hais txog lub xeev ntawm cov neeg tuag, uas tau tshwm sim hauv keeb kwm ntawm Txoj Xov Thib Ob tus Timtswv hauv keeb kwm Millerite. Nws yog ib txoj kev qhia tshwjxeeb hauv keeb kwm Millerite uas ua rau muaj Txoj Kev Quaj Thaum Ib Tag Hmo, qhov chaw uas tus Tswv tau coj, thiab peb tsis muaj ib yam dabtsi yuav ntshai rau yav tom ntej, tsuas yog tias peb tsis nco qab Nws txoj kev coj thiab Nws txoj kev qhia.
We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again:
Peb xav hais tias lub cim ntawm Nws txoj kev coj thiab Nws txoj kev qhia yog Txoj Kev Quaj Nruab Nrab Hmo Ntuj. Cia peb rov nyeem nqe lus no hauv Ellen White thawj lub zeem muag ib zaug ntxiv:
"On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."
“Nyob rau hauv txoj kev no cov neeg Advent tab tom taug kev mus rau lub nroog uas nyob ntawm qhov kawg deb ntawm txoj kev. Muaj ib lub teeb ci ntsa iab raug tsa nyob tom qab lawv ntawm qhov pib ntawm txoj kev, uas ib tug tim tswv hais rau kuv tias yog lub suab quaj thaum ib tag hmo. Lub teeb no ci thoob plaws raws txoj kev, thiab muab qhov kaj rau lawv tej taw, xwv kom lawv tsis txhob dawm. Yog lawv khaws lawv ob lub qhov muag ntsia ruaj rau Yexus, uas nyob nraum lawv xub ntiag me ntsis, coj lawv mus rau lub nroog, lawv thiaj muaj kev nyab xeeb. Tiamsis tsis ntev ces ib txhia qaug zog, thiab hais tias lub nroog tseem nyob deb heev, thiab lawv tau cia siab tias yuav tau nkag mus rau ntawd ua ntej lawm. Ces Yexus txhawb lawv los ntawm kev tsa Nws sab tes xis uas muaj hwjchim ci ntsa iab, thiab ntawm Nws sab npab ntawd muaj ib txoj kev kaj tawm los yuj hla saum pab Advent, ces lawv qw hais tias, ‘Alleluia!’ Lwm tus txawm lam tsis lees paub lub teeb uas nyob tom qab lawv, thiab hais tias tsis yog Vajtswv uas tau coj lawv tawm los deb npaum ntawd.”
They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry.
Lawv tab tom tsis lees paub Txoj Kev Quaj Hmo Ib Tag Hmo, thiab nyob rau hauv kev txuas nrog Txoj Kev Quaj Hmo Ib Tag Hmo ntawd, lawv tab tom sib cav tias tus Tswv tsis tau coj lawv hauv Txoj Kev Quaj Hmo Ib Tag Hmo. Lawv tab tom tsis lees paub Vajtswv txoj kev coj hauv Txoj Kev Quaj Hmo Ib Tag Hmo.
"The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."
Lub teeb nyob tom qab lawv txawj tag lawm, cia lawv tej ko taw nyob hauv txoj kev tsaus ntuj nti tag nrho, thiab lawv dawm taw thiab plam tsis pom lub cim thiab Yexus lawm, ces poob ntawm txoj kev nqes mus rau hauv lub ntiajteb tsaus ntuj thiab limhiam uas nyob hauv qab no.
The Midnight Cry in Context
Lub Suab Hu Thaum Ib Tag Hmo nyob hauv Nws Cov Ntsiab Lus thiab Keeb Kwm
We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.
Peb yuav rov saib dua ib zaug ntxiv txog keeb kwm ntawm Txoj Kev Quaj Thaum Ib Tag Hmo kom muab nws tso rau hauv nws qhov ntsiab lus kom raug ua ntej peb hais txog 2520.
From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."
Los ntawm The Great Controversy, nplooj 391–395: “Thaum lub sijhawm uas thaum chiv thawj tau cia siab tias tus Tswv yuav los twb dhau mus lawm, thaum caij nplooj ntoos hlav xyoo 1844,”—qhov no yog lub sijhawm ncua, yog thawj zaug kev poob siab—“cov uas tau saib ntsoov rau Nws qhov kev tshwm sim los nrog kev ntseeg tau nyob ib ntus hauv kev ua xyem xyav thiab kev tsis meej pem. Thaum lub ntiajteb suav hais tias lawv twb swb tag nrho lawm thiab raug pov thawj tias tau tuav rawv ib txoj kev dag ntxias, lo lus ntawm Vajtswv tseem yog lawv qhov chaw txais kev nplij siab. Coob leej tseem txuas ntxiv tshawb nrhiav Vajluskub, rov tshuaj xyuas dua cov pov thawj ntawm lawv txoj kev ntseeg thiab ua tib zoo kawm tej lus faj lem kom tau txais qhov kaj ntxiv.”
If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here.
Yog tias coob leej ua li no, qhov ntawd txhais tau tias muaj ib txhia uas tsis ua. Nws tsis hais tias “lawv”; nws hais tias “coob leej”—nyob ntawm no muaj ob pab.
"The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.
Lus tim khawv hauv Phau Vajlugkub uas txhawb lawv txoj kev ntseeg ntawd zoo li meej thiab txaus txiav txim kawg. Tej cim uas tsis muaj cuab kav yuam kev tau taw tes qhia tias Khetos txoj kev los twb nyob ze lawm. Txoj koob hmoov tshwjxeeb ntawm tus Tswv, ob qho tib si hauv kev hloov siab lees txim ntawm cov neeg txhaum thiab hauv kev rov ciaj sia ntawm txoj sia sab ntsuj plig hauv cov Khixatia, tau ua tim khawv tias txoj xov ntawd yog los saum Ntuj los. Thiab txawm cov ntseeg tsis muaj peev xwm piav tau lawv txoj kev poob siab los xij, lawv yeej muaj kev ntseeg ruaj khov tias Vajtswv tau coj lawv hauv lawv tej kev paub dhau los lawm.
"Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."
Nrog rau tej lus faj lem uas lawv tau xav tias hais txog lub sijhawm ntawm txoj kev los zaum ob, kuj muaj tej lus qhuab qhia uas raug npaj tseg tshwjxeeb kom haum rau lawv lub xeev ntawm kev tsis paub tseeb thiab kev tos ntsoov, thiab txhawb lawv kom ua siab ntev tos hauv txoj kev ntseeg tias yam uas tam sim no tseem tsaus ntuj rau lawv txoj kev nkag siab yuav raug qhia kom meej nyob rau lub sijhawm tsim nyog.
In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.
Hauv hauv nqe lus ntawd, nws hais tias, “Muaj tej lus faj lem uas xaws sib cuam tshuam ua ke, uas lawv tau suav hais tias yog siv rau lub sijhawm ntawm txoj kev rov los zaum ob . . . .” Lawv ntseeg tias tej lus faj lem twg yog siv rau Txoj Kev Rov Los Zaum Ob? Yog 2520, 2300, thiab 1335. Lawv ntseeg tias peb zaj lus faj lem txog lub sijhawm no xaus tag nrho rau xyoo 1843, thiab qhov ntawd yog Txoj Kev Rov Los Zaum Ob.
"Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"
Nyob rau hauv tej lus faj lem no muaj ib lo uas yog Habakkuk 2:1–4: “Kuv yuav sawv saum kuv qhov chaw zov, thiab yuav tso kuv tus kheej rau saum lub pej thuam, thiab yuav saib seb Nws yuav hais dab tsi rau kuv, thiab thaum kuv raug qhuab ntuas lawm kuv yuav teb li cas. Thiab tus Tswv teb kuv, thiab hais tias, Sau lub zeem muag, thiab ua kom meej rau saum tej txiag, xwv kom tus uas nyeem tau nws yuav khiav tau. Vim lub zeem muag tseem yog rau lub sijhawm uas twb teem tseg lawm, tab sis thaum txog qhov kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws qeeb los, cia li tos nws; rau qhov nws yeej yuav los tiag, nws yuav tsis ncua. Saib seb, tus ntsuj plig uas raug tsa siab ntawd tsis ncaj ncees nyob hauv nws: tiam sis tus ncaj ncees yuav muaj sia nyob los ntawm nws txoj kev ntseeg.”
As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: 'The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.'
Txij thaum xyoo 1842 los lawm, txoj kev qhia uas tau muab rau hauv zaj lus faj lem no kom “sau lub zeem muag, thiab ua kom nws meej rau saum tej txiag, xwv kom tus uas nyeem nws yuav khiav tau,” tau ua rau Charles Fitch pom zoo npaj ib daim ntawv faj lem los piav qhia txog tej zeem muag hauv Daniyee thiab Tshwm Sim. Kev luam tawm daim ntawv no raug suav hais tias yog kev ua tiav raws li lo lus txib uas tau muab rau Habakkuk. Txawm li cas los xij, thaum ntawd tsis muaj leejtwg pom tias hauv tib zaj lus faj lem ntawd kuj muaj kev ncua uas zoo li tshwm hauv kev ua tiav ntawm lub zeem muag—ib lub sijhawm qhaj qeeb. Tom qab kev poob siab ntawd lawm, nqe Vajlugkub no thiaj li tshwm los muaj qhov tseem ceeb heev tias: “Lub zeem muag tseem tos txog lub sijhawm uas twb teem tseg lawm, tiamsis thaum kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws qhaj qeeb los, cia li tos nws; vim nws yuav los tiag tiag, nws yuav tsis qhaj qeeb. . . . Tus ncaj ncees yuav muaj sia nyob los ntawm nws txoj kev ntseeg.”
The 1843 Chart and the Spirit of Prophecy
Daim Ntawv Teev Npe Xyoo 1843 thiab Tus Ntsuj Plig ntawm Kev Yaj Saub
It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.
Nws tsis muaj qhov tseem ceeb tias koj ua haujlwm tsis tu ncua lossis ua haujlwm tsis raws cai—cov nqe lus uas Ellen White siv rau haujlwm hauv conference thiab haujlwm txhawb nqa tus kheej, raws li lawv. Txawm koj mus rau cov koom haum haujlwm txhawb nqa tus kheej uas ua thawj hauv Adventism lossis mus rau General Conference lossis Biblical Research Institute, yog koj nug lawv txog Daim Ntawv Qhia 1843, lawv yuav hais tias, “Muaj ntau yam yuam kev nyob rau hauv Daim Ntawv Qhia no.” Lawv tsis pom zoo nrog Ellen White, tus uas hais tias tus Tswv tau tuav Nws txhais tes saum “ib qho yuam kev” hauv qee cov lej ntawm Daim Ntawv Qhia no.
But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.
Tiamsis lawv kuj muab lawv tus kheej los tawm tsam Vajtswv Txojlus. Hauv Habakhuk, nws hais tias zaj yog toog no “yuav . . . tsis dag.” Zaj yog toog uas Cov Pioneer yuav tsum muab tso rau hauv Daim Ntawv Qhia Xyoo 1843, uas lawv kuj tau ua lawm, yog qhov ua tiav ntawm Habakhuk 2. Qhov no yog zaj yog toog uas lawv yuav tsum muab tso rau saum Daim Ntawv Qhia no, thiab Habakhuk 2 hais tias zaj yog toog no “yuav . . . tsis dag.” Yog li ntawd, thaum koj hais tias Daim Ntawv Qhia no “puv npo ntawm tej kev ua yuam kev,” koj tab tom tawm tsam ob qho tib si Tus Ntsuj Plig ntawm Kev Yaj Saub thiab phau Vajlugkub.
"A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."
Ib feem ntawm Exekees tej lus faj lem kuj yog ib qhov chaw txhawb zog thiab nplij siab rau cov ntseeg: “Lo lus ntawm tus Tswv tau los rau kuv, hais tias, Leej tub ntawm neeg, zaj paj lug uas nej muaj hauv lub tebchaws Yixalayees ntawd yog dabtsi, uas hais tias, Hnub nyoog raug ncua mus ntev, thiab txhua yam yog toog pom yeej ploj mus? Yog li ntawd cia li hais rau lawv tias, Tus Tswv Vajtswv hais li no. . . . Hnub nyoog twb los ze lawm, thiab txhua yam yog toog pom tej txiaj ntsig twb yuav tshwm sim. . . . Kuv yuav hais, thiab lo lus uas kuv yuav hais ntawd yuav muaj tiav; nws yuav tsis raug ncua mus ntev ntxiv lawm.” “Cov neeg hauv tsev neeg Yixalayees hais tias, Yog toog pom uas nws pom ntawd yog rau ntau hnub tom ntej no, thiab nws cev lus faj lem txog lub sijhawm uas tseem nyob deb heev. Yog li ntawd cia li hais rau lawv tias, Tus Tswv Vajtswv hais li no; Yuav tsis muaj ib lo lus twg ntawm kuv raug ncua mus ntev ntxiv lawm, tiamsis lo lus uas kuv tau hais lawm yuav muaj tiav.” Exekees 12:21–25, 27, 28.
Two Classes of Worshippers
Ob Hom Pab Ob Pawg
Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.
Nco ntsoov tias nws tab tom hais txog ob pawg neeg pe hawm. Nws hais tias coob leej, thaum txoj kev poob siab no los txog, tseem txuas ntxiv kawm txog tej lus faj lem, uas qhia tias muaj ib pawg uas tsis tau txuas ntxiv. Peb yuav tau txais qhov kaj ntxiv txog qhov sib txawv ntawm ob pawg no.
The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.
Kev ua tiav ntawm Habakuk 2:1–4 yog Daim Ntawv Qhia 1843 no thiab Daim Ntawv Qhia 1850. Txawm nyob hauv Habakuk los, nqe 4 hais tias tus ncaj ncees yuav muaj sia nyob los ntawm nws txoj kev ntseeg, thiab tus uas nws lub siab raug tsa siab. Nws tab tom piav txog ob pawg neeg pe hawm. Keeb kwm ntawm Lub Suab Quaj Thaum Ib Tag Hmo tsim tawm ob pawg neeg pe hawm, thiab ob pawg ntawd raug hais txog hauv Habakuk.
In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.
Hauv hauv nqe tom ntej no, tom qab hais txog Habakkuk 2 thiab Ezekiel, nws qhia txog ib pab neeg tias: “cov uas tos.” Cov uas tos yog leej twg? Lawv yog cov uas ua tiav Daniel 12 hais tias, “Foom koob hmoov rau tus uas tos, thiab los txog rau 1335.” Pab neeg no yog cov uas tos.
"The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."
Cov uas tos ntsoov ntawd zoo siab hlo, ntseeg hais tias Nws tus uas paub qhov kawg txij thaum pib lawm tau ntsia nqes los dhau txhua tiam, thiab thaum pom ua ntej lawv txoj kev chim siab poob siab, tau pub cov lus txhawb siab thiab kev cia siab rau lawv.
We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.
Peb muaj ib tug muam hu tuaj uas tau ua hauj lwm nyob rau hauv ib lub teb chaws ntawm Sab Hnub Tuaj Europe tau ob peb xyoos lawm. Nws yog neeg nyob ntawd, tau tsiv mus nyob rau Tebchaws Meskas, thiab thaum nws to taub zaj lus no lawm, nws thiaj rov tsiv mus nyob rau ntawd dua. Nws tau ntsib kev tawm tsam, nrog rau nws tsev neeg pawg ntseeg yav tas los tau mus cuag cov thawj coj hauv nws lub teb chaws kom “kaw lub qhov rooj rau nws.” Tsis ntev no, tus Tswv tau qhib lub qhov rooj rau nws los qhia zaj lus no rau cov pab pawg.
She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.
Nws hu thaum ntxov no, qhia tias ib qho kev thaiv yog kev thauj mus los. Lawv xav tau ib lub tsheb kom thiaj li mus ncig thiab qhia zaj lus no, tiamsis lawv tsis muaj nyiaj txaus. Thaum lawv nyuam qhuav mus txog qhov chaw no, cov phooj ywg hauv Tebchaws Meskas, raug tus Tswv txhawb hauv siab, tau xa nyiaj txaus los yuav ib lub tsheb.
This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."
Qhov no yog yam kev paub uas tau muaj tshwm sim rau cov uas poob siab lawm. Lawv yeej poob siab tiag, tiam sis tus Tswv tau coj lawv mus rau hauv Vajluskub kom txhawb lawv, hais tias, “Qhov kev poob siab no yog raws li kuv tau coj. Cia li tseem mus tom ntej xwb.”
"Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."
Yog tsis yog vim muaj tej nqe Vajluskub zoo li no, uas ntuas kom lawv tos nrog kev ua siab ntev thiab kom tuav rawv lawv txoj kev cia siab ruaj khov hauv Vajtswv txoj lus, ces lawv txoj kev ntseeg yuav tau poob mus lawm hauv lub sijhawm kev sim siab ntawd.
The Parable of the Ten Virgins and the Tarrying Time
Zaj Lus Qhia Txog Kaum Tus Nkauj Nkauj Nraug thiab Lub Sijhawm Ncua Tseg
Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.
Cim seb Muam White txuas zaj lus piv txwv txog Kaum Leej Nkauj Nraug Ntxawm nrog Habakkuk 2, vim ob qho tib si hais txog ib lub sij hawm ncua ntev thiab ob pab neeg pe hawm.
"The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"
Zaj lus piv txwv txog kaum tus ntxhais nkauj xwb hauv Mathais 25 kuj yog ib daim duab qhia txog tej xwm txheej uas cov neeg Adventist tau dhau los. Hauv Mathais 24, thaum teb cov lus nug ntawm Nws cov thwjtim txog lub cim ntawm Nws txoj kev los thiab txog hnub kawg ntawm lub ntiajteb, Khetos tau taw qhia qee yam xwm txheej tseem ceeb tshaj plaws hauv keeb kwm ntawm lub ntiajteb thiab ntawm pawg ntseeg txij thaum Nws thawj zaug los txog rau Nws txoj kev los zaum ob; yog li no, kev puas tsuaj ntawm Yeluxalees, txoj kev txom nyem loj ntawm pawg ntseeg nyob hauv qab kev tsim txom ntawm cov neeg teev dab mlom thiab ntawm txoj kev tsim txom los ntawm papacy, kev tsaus ntuj ntawm lub hnub thiab lub hli, thiab cov hnub qub poob. Tom qab no Nws tau hais txog Nws txoj kev los hauv Nws lub tebchaws, thiab tau piav zaj lus piv txwv uas qhia txog ob pawg tub qhe uas tos ntsoov rau Nws qhov kev tshwm sim. Tshooj 25 pib nrog cov lus no: “Thaum ntawd lub nceeg vaj saum ntuj yuav raug piv ib yam li kaum tus ntxhais nkauj xwb.” Ntawm no yog coj los qhia txog pawg ntseeg uas nyob hauv hnub kawg,
Now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.
Tam sim no nws tab tom siv qhov no rau hauv Millerite Keeb Kwm, tiam sis nej cia li nco ntsoov seb nws tab tom hais dab tsi—“Ntawm no yog qhia kom pom pawg ntseeg uas nyob hauv hnub kawg,”—leej twg yog “pawg ntseeg uas nyob hauv hnub kawg”? Yog peb ntawd.
"The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"
“Yam uas tau raug taw tes qhia tib yam ntawd nyob rau hauv qhov xaus ntawm tshooj 24. Nyob hauv zaj lus piv txwv no, lawv tej kev paub dhau los raug piav qhia los ntawm cov xwm txheej ntawm ib txoj kev sib yuav nyob rau sab Hnub Tuaj. ‘Ces lub nceeg vaj saum ntuj yuav raug muab piv rau kaum tus nkauj xwb, uas nqa lawv tej teeb mus, thiab tawm mus ntsib tus nraug vauv. Thiab tsib leej ntawm lawv yog cov muaj tswv yim, hos tsib leej yog cov ruam. Cov ruam ntawd nqa lawv tej teeb mus, tiam sis tsis nqa roj nrog lawv; tab sis cov muaj tswv yim nqa roj rau hauv lawv tej thooj roj nrog rau lawv tej teeb. Thaum tus nraug vauv tseem qeeb, lawv txhua tus tsaug zog thiab pw tsaug zog. Thiab thaum ib tag hmo, muaj ib lub suab qw tawm tias, Saib maj, tus nraug vauv tab tom los; nej cia li tawm mus ntsib nws.’”
"The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.
Kev tuaj ntawm Khetos, raws li tau tshaj tawm hauv thawj tug timtswv zaj lus, tau to taub tias raug sawv cev los ntawm nraug vauv txoj kev tuaj. Txoj kev kho dua tshiab uas nthuav dav nyob hauv qab kev tshaj tawm txog Nws txoj kev yuav los sai sai ntawd, sib haum nrog cov nkauj xwb txoj kev tawm mus. Hauv zaj lus piv txwv no, ib yam li hauv Mathais 24, muaj ob pab raug sawv cev. Lawv sawvdaws tau nqa lawv tej teeb, yog Phau Vajlugkub, thiab raws li nws lub teeb lawv tau tawm mus ntsib tus Nraug Vauv. Tiamsis thaum cov ruam nqa lawv tej teeb tsis muaj roj, cov txawj ntse ho nqa roj rau hauv lawv tej hub. Cov txawj ntse tau txais Vajtswv txoj kev tshav ntuj, yog tus Vaj Ntsuj Plig Dawb Huv lub hwjchim uas yug dua tshiab thiab muab kev kaj siab, uas ua rau Nws txoj lus yog ib lub teeb rau lawv ko taw. Lawv kawm Vajluskub kom paub qhov tseeb thiab mob siab nrhiav kom muaj siab dawb huv thiab lub neej dawb huv. Cov no muaj kev paub dhau los rau lawv tus kheej thiab muaj kev ntseeg hauv Vajtswv thiab Nws txoj lus, uas kev poob siab thiab kev ncua tsis tuaj yeem rhuav tshem tau. Lwm tus txav raws li kev kub siab ib ntus, vam khom lawv cov kwvtij txoj kev ntseeg, txaus siab rau tej kev xav zoo tabsis tsis muaj kev nkag siab tob txaus txog qhov tseeb lossis tsis muaj ib txoj haujlwm tseeb tiag ntawm txoj kev tshav ntuj. Lawv tsis tau npaj rau kev ncua thiab kev poob siab. Thaum kev sim siab los txog, lawv txoj kev ntseeg poob zog, thiab lawv tej teeb ci tsaus nti.
"While the bridegroom tarried," When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.
“Thaum tus nraug vauv qeeb,” tus Nraug Vauv tau qeeb thaum twg? Lub Peb Hlis 22, 1844. Nws tseem qeeb. Tam sim no yuav muaj dab tsi tshwm sim? Ob pawg no yuav raug muab tshwm tawm los.
When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.
Thaum peb tsis nco qab Txoj Kev Quaj Thaum Ib Tag Hmo thiab poob ntawm txoj kev mus rau lub ntiaj teb phem uas nyob hauv qab no, peb qhia tias peb tsis to taub Txoj Moo Zoo. Txoj Moo Zoo Uas Nyob Mus Ib Txhis yog txoj haujlwm ntawm Khetos hauv kev tsim ob pawg neeg pe hawm, raws li ib txoj lus faj lem uas sim siab. Txij lub sij hawm ncua mus txog rau lub qhov rooj kaw, qhov no yog lub ncov kawg ntawm Txoj Moo Zoo Uas Nyob Mus Ib Txhis. Ntawm no, tus Tswv coj ob pawg neeg hauv lub sij hawm ncua, nrhiav coj lawv nrog Nws tus kheej mus rau hauv Kev Txiav Txim, thiab muab lawv hla ib txoj kev sim siab kom ua pov thawj seb lawv yeej muaj roj tiag tiag los tsis muaj. Qhov no yog lub ncov kawg ntawm Khetos txoj haujlwm cais kub tawm ntawm qias neeg, nplej tawm ntawm txhauv, cov ntse tawm ntawm cov ruam.
"While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."
“Thaum tus nraug vauv ncua sij hawm, lawv txhua tus txawm tsaug zog thiab pw tsaug zog.” Los ntawm qhov uas tus nraug vauv ncua sij hawm no yog sawv cev rau kev dhau mus ntawm lub sijhawm uas neeg tau cia siab tias tus Tswv yuav los, rau txoj kev poob siab, thiab rau qhov zoo li yog muaj kev qeeb. Nyob rau lub sijhawm no uas tsis muaj kev paub tseeb, txoj kev kub siab ntawm cov uas nyob sab nraud xwb thiab cov uas tsis rau siab kawg siab kawg ntsws tsis ntev txawm pib yuj yees, thiab lawv tej kev siv zog txawm pib nqig; tiam sis cov uas lawv txoj kev ntseeg tau tsim tsa rau saum txoj kev paub Vajlugkub ntawm lawv tus kheej muaj ib lub pob zeb nyob hauv qab lawv ko taw, uas nthwv dej ntawm txoj kev poob siab tsis muaj peev xwm ntxuav kom ploj mus. “Lawv txhua tus txawm tsaug zog thiab pw tsaug zog;” ib pab nyob hauv txoj kev tsis quav ntsej thiab tso tseg lawv txoj kev ntseeg, hos lwm pab ua siab ntev tos mus txog thaum muaj qhov kaj uas meej dua raug pub tawm los. Txawm li ntawd los, hauv hmo ntuj ntawm txoj kev sim siab, pab tom kawg no zoo li poob, ib feem twg, lawv txoj kev kub siab thiab kev mob siab rau. Cov uas tsis rau siab kawg siab kawg ntsws thiab cov nyob sab nraud xwb tsis muaj cuab kav vam khom ntxiv lawm rau lawv cov kwv tij txoj kev ntseeg. Txhua tus nyias yuav tsum sawv los sis poob rau nws tus kheej.
When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.
Thaum txoj kev poob siab los txog, ob pab neeg pib tsaug zog txawv nyias; tiam sis txawm yog cov nkauj xwb muaj tswvyim los kuj plam ib feem ntawm lawv txoj kev kub siab. Tus Tswv tab tom coj hauv qhov no, xwv kom thaum xov Midnight Cry los txog hauv Exeter Camp Meeting, Nws yuav ua kom tiav ib txoj hauj lwm nyob hauv lawv.
The Testing Process: The Tarrying Time and the Midnight Cry
Txoj Kev Sim Siab: Lub Sijhawm Tos Ntev thiab Lub Suab Quaj Thaum Ib Tag Hmo
From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.
Los ntawm Spirit of Prophecy, volume 4, page 228: Cia li nco ntsoov tias txoj kev txheej txheem no—Lub Suab Qw Nruab Nrab Hmo Ntuj, txij lub Sijhawm Tos Mus Ntev mus txog rau lub qhov rooj raug kaw—yog tus Tswv tab tom sim Nws haiv neeg. Lub Suab Qw Nruab Nrab Hmo Ntuj ntawm Exeter Camp Meeting, hauv nws txoj kev tshaj tawm mus txog lub Kaum Hli 22, 1844, tsuas yog ib feem ntawm zaj keeb kwm ntawd xwb. Nws tsis tuaj yeem muab cais tawm ntawm lub sij hawm tos mus ntev, uas npaj rau qhov txiaj ntsig ntawm Lub Suab Qw Nruab Nrab Hmo Ntuj rau ob pawg neeg pe hawm. Koj yuav tsum to taub Lub Suab Qw Nruab Nrab Hmo Ntuj, vim yog koj tsis to taub, koj yuav poob tawm ntawm txoj kev.
"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods", in the plural. "Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"
“Vajtswv tau npaj tseg los sim Nws haiv neeg. Nws txhais tes tau npog ib qho yuam kev hauv kev suav cov sij hawm cev Vajtswv lus faj lem. Nws txhais tes, yog tus Tswv txhais tes, tau npog ib qho yuam kev tshwj xeeb hauv kev suav cov sij hawm cev Vajtswv lus faj lem,” nyob rau hauv ntau lub sij hawm. “Cov Adventists tsis tau nrhiav pom qhov yuam kev ntawd, thiab cov uas kawm txawj tshaj plaws ntawm lawv cov neeg tawm tsam los kuj tsis tau nrhiav pom thiab. Cov tom kawg hais tias, ‘Nej txoj kev suav cov sij hawm cev Vajtswv lus faj lem yog raug lawm. Muaj ib qho xwm txheej loj tab tom yuav tshwm sim; tiam sis nws tsis yog yam uas Mr. Miller twv hais tseg; nws yog lub ntiaj teb tig los ntseeg Vajtswv, tsis yog Khetos txoj kev rov qab los zaum ob.’”
The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.
Lub sij hawm ntawm kev cia siab ntawd twb dhau mus lawm, thiab Khetos tsis tau tshwm sim los cawm Nws haiv neeg dim. Cov uas tau tos ntsoov lawv tus Cawmseej nrog txoj kev ntseeg siab dawb paug thiab txoj kev hlub tiag tiag tau ntsib ib txoj kev chim siab iab heev. Txawm li ntawd los, tus Tswv twb ua tiav Nws lub hom phiaj lawm: Nws twb sim cov siab ntawm cov uas tshaj tawm tias lawv tab tom tos Nws txoj kev tshwm sim los. Nyob hauv lawv muaj coob leej uas raug kev ntshai txhawb zog ntau dua li txoj kev hlub rau qhov tseeb. Thaum qhov xwm txheej uas lawv cia siab ntawd tsis tshwm sim, cov neeg no tshaj tawm tias lawv tsis chim siab li; lawv yeej tsis tau ntseeg tias Khetos yuav los. Lawv yog ib txhia thawj cov uas pib thuam luag qhov kev tu siab ntawm cov ntseeg tiag.
This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.
Qhov no yog tus Tswv lub hom phiaj. Peb tsis muaj ib yam yuav ntshai rau yav tom ntej, tsuas yog thaum peb hnov qab tias tus Tswv tau coj peb li cas hauv peb tej kev paub yav tas los, thiab tsis muaj ib yam yuav ntshai tsuas yog thaum peb hnov qab tus Tswv tej lus qhia hauv peb tej kev paub yav tas los. Peb tab tom hais qhia rau nej tias nej cais tsis tau txoj kev coj no tawm ntawm Nws tej lus qhia.
Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.
Phau Ntawv Qhia Txog James White thiab Ellen G. White 1888, nplooj 186–187: “Vajtswv tau sim thiab txheeb xyuas Nws haiv neeg los ntawm kev dhau mus ntawm lub sijhawm nyob rau xyoo 1843. Qhov yuam kev—ib qho yuam kev tshwj xeeb—uas lawv tau ua hauv kev suav cov sijhawm cev lus faj lem ntawd, tsis tau raug pom tam sim ntawd txawm yog los ntawm cov neeg txawj ntse uas tawm tsam cov kev xav ntawm cov uas tab tom tos ntsoov Khetos txoj kev los. Cov kws txawj tob no tau tshaj tawm tias Mr. Miller yog lawm hauv nws txoj kev xam lub sijhawm, txawm lawv tsis pom zoo nrog nws txog qhov xwm txheej uas yuav ua tiav lub sijhawm ntawd. Tiamsis lawv, thiab Vajtswv haiv neeg uas tab tom tos, kuj tau koom nyob hauv tib qho yuam kev txog lo lus nug ntawm lub sijhawm.”
"We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.
Peb ntseeg ruaj khov kawg tias Vajtswv, hauv Nws txoj kev txawj ntse, tau npaj kom Nws haiv neeg ntsib ib qho kev poob siab, uas tsim nyog heev los nthuav tawm tej siab ntsws thiab txhim kho tus cwj pwm tseeb—tsis yog tsuas yog nthuav tawm lawv tej siab ntsws xwb, tiam sis kuj txhim kho lawv tus cwj pwm, coj nws mus txog rau ib theem uas yuav raug muab ua pov thawj thaum muaj kev kub ntxhov uas los txog rau ntawm Midnight Cry. Cov uas tau txais thawj tus tim tswv txoj xov los ntawm kev ntshai Vajtswv txoj kev txiav txim, tsis yog vim lawv hlub qhov tseeb thiab ntshaw kom tau ib feem cuab tam hauv lub nceeg vaj saum ntuj ceeb tsheej, tam sim no tau tshwm sim raws li lawv qhov tseeb. Lawv yog cov thawj tshaj plaws uas thuam cov uas poob siab ntawd, uas mob siab ntshaw thiab hlub Yexus qhov kev tshwm sim los. Qhov kev sim siab uas tshawb nrhiav tob tshaj plaws no ntawm Vajtswv tau nthuav tawm tus cwj pwm tseeb ntawm cov uas yuav thim ntawm lub luag hauj lwm thiab ntawm txoj kev raug neeg thuam los ntawm kev tsis lees lawv txoj kev ntseeg hauv lub sijhawm ntawm kev sim siab.
Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.
Cov uas tau ntsib kev poob siab ntawd tsis raug tso tseg rau hauv qhov tsaus ntuj; vim nyob rau hauv lawv txoj kev tshawb nrhiav lub sij hawm yav tom ntej nrog kev thov Vajtswv kub siab, qhov yuam kev tau raug tshawb pom—yog qhov yuam kev tshwj xeeb ntawd—thiab kuj yog txoj kev raws qab tus cwj mem yav tom ntej nqes los thoob plaws lub sij hawm ncua ntawd. Nyob rau hauv txoj kev cia siab kaj siab ntawm Khetos txoj kev los, qhov kev ncua uas zoo nkaus li muaj hauv zaj yog toog ntawd tsis tau raug coj los xam txog, thiab qhov ntawd yog ib qho kev ceeb thiab kev tu siab uas tsis tau xav tseg li. Txawm li ntawd los, qhov kev sim no yog ib yam uas tsim nyog heev kom thiaj txhim kho thiab ntxiv dag zog rau cov ntseeg uas ncaj ncees rau qhov tseeb. Lub sij hawm ncua ntawd yog ib yam uas tsim nyog heev. Nws tsis yog tsuas yog yuav qhia kom pom ob pab neeg thiab pib nthuav lawv tus cwj pwm uas yuav raug qhia kom pom nyob rau hauv keeb kwm ntawm Lub Suab Hu Thaum Ib Tag Hmo mus txog rau qhov kaw ntawm lub qhov rooj xwb, tiam sis nws kuj tsim nyog los ntxiv dag zog rau cov uas yuav tawm los nyob rau sab raug ntawm qhov teeb meem. Nej cais tsis tau lub sij hawm ncua ntawd tawm ntawm Lub Suab Hu Thaum Ib Tag Hmo los yog qhov kaw ntawm lub qhov rooj.
When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.
Thaum koj tsis lees txais Txoj Kev Hu Nruab Nrab Hmo, koj tab tom tsis lees txais tib zaj keeb kwm ntawd. Txoj Kev Hu Nruab Nrab Hmo tsis yog tsuas yog Samuel Snow cov lus uas tau tshaj tawm hauv Exeter Camp Meeting xwb; nws yog qhov kev paub dhau los ntawm lub sijhawm ncua ntawd. Nov yog qhov chaw uas tus Tswv tau coj. Peb tsis muaj ib yam dab tsi yuav ntshai rau yav tom ntej, tsuas yog thaum peb tsis nco qab tus Tswv txoj kev coj hauv peb zaj keeb kwm yav dhau los—zaj keeb kwm no ntawm lub sijhawm ncua thiab Txoj Kev Hu Nruab Nrab Hmo, qhov uas Nws coj Txoj Moo Zoo Nyob Mus Ib Txhis hauv Millerite History mus txog qhov kawg siab tshaj, ua kom muaj ob pab neeg pe hawm.
Early Writings, page 74: "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, phab 74: “Kuv tau pom tias daim duab qhia xyoo 1843 ntawd raug coj los ntawm tus Tswv txhais tes, thiab tias nws tsis tsim nyog yuav raug hloov; tias cov lej ntawd yog raws li Nws xav kom lawv ua; tias Nws txhais tes nyob saum nws thiab tau npog ib qho yuam kev hauv qee cov lej, kom tsis muaj leejtwg pom tau, mus txog thaum Nws txhais tes raug tshem tawm.”
The Mystery of Iniquity and the Testing Process
Qhov Tsis Paub Txog ntawm Kev Phem thiab Txheej Txheem Kev Sim Ntsuas
If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.
Yog peb muaj sijhawm, peb yuav tham tau txog txoj kev zais ntshis ntawm kev tsis ncaj. Txoj kev zais ntshis ntawm kev tsis ncaj yuav muaj tau ntau tshaj ib lo lus txhais uas yog, tiam sis ntawm no nws yog hais txog haujlwm ntawm Xatas hauv kev muab kev phem sib xyaw nrog kev zoo, qhov tseeb sib xyaw nrog qhov yuam kev, hauv tej keeb kwm dawb huv uas tus Tswv sim Nws haiv neeg. Hauv tej keeb kwm dawb huv ntawm Vajlugkub uas tus Tswv coj Nws haiv neeg los rau hauv ib txoj txheej txheem ntawm kev sim siab, nej yuav ib txwm pom txoj kev zais ntshis ntawm kev tsis ncaj—yog Xatas txoj haujlwm hauv kev muab qhov tseeb sib xyaw nrog qhov yuam kev. Thaum tibneeg los txog rau qhov chaw ntawm kev sim no, txoj kev zais ntshis ntawm kev tsis ncaj twb ua rau tej ntsiab teeb meem pos huab lawm.
When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.
Thaum lub sij hawm uas Nau-es raug sim tuaj txog, Phau Vajlugkub qhia peb tias noob caj noob ces ntawm Xatas twb raug sib xyaw nrog noob caj noob ces ntawm Vajtswv ua ntej ntawd lawm. Qhov no yog yam uas ua rau txoj kev tsis ncaj ncees uas zais lawm raug ua kom tiav nyob rau tiam Nau-es, raws li tau hais tseg hauv Chivkeeb tias cov tub ntawm Vajtswv tau coj cov ntxhais ntawm neeg los ua poj niam—yog kev sib xyaw ntawm ob hom noob caj noob ces, txoj kev tsis ncaj ncees uas zais lawm uas los ua ntej qhov kev sim ntawm Nau-es.
At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.
Thaum txog lub sij hawm sim siab ntawm Mauxes thiab Hiav Txwv Liab, Vajluskub piav qhia tias cov Yixayee, uas yuav raug sim ntawm Hiav Txwv Liab thiab ntawm Sinai, twb raug cov lus qhuab qhia ntawm Iyiv ua kom qias tsis huv lawm vim lawv tau nyob ntawd ntev heev. Qhov ntawd yog txoj kev tsis ncaj ncees uas zais tob—yog raug cov lus qhuab qhia uas yog ntawm Xatas los cuam tshuam.
In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.
Nyob rau tiam ntawm cov Yudais, yog tej lus qhuab qhia Kili uas tau npaj txoj kev rau cov Sanhedrin tsis lees txais lawv txoj kev kuaj xyuas ntawd.
In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.
Hauv zaj keeb kwm Millerite, cov Millerite nyob hauv cov koom txoos Protestant nyuam qhuav tawm hauv 1260 xyoo ntawm kev tswj hwm thiab hwjchim ntawm Papacy los, uas tau ua rau lub noob dawb huv qias nrog lub noob tsis dawb huv, ua rau yug los ib qho kev tsis ncaj ncees uas yog ib qho txujci zais, uas tau los ua ntej qhov kev sim siab ntawm Millerite History.
That is the mystery of iniquity that is always present.
Qhov ntawd yog txoj kev tsis ncaj ncees uas yog ib qho tsis to taub tob tob uas ib txwm muaj nyob ntawd.
If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.
Yog koj kawm txog yam tsis paub tab ntawm txojkev tsis ncaj ncees ua hauj lwm li cas, mus saib hauv Patriarchs and Prophets, thawj tshooj. Muam White qhia peb tias Xatas tau ua kom yam tsis paub tab ntawm txojkev tsis ncaj ncees tiav li cas nyob saum Ntuj Ceeb Tsheej. Yuav muaj ib qho kev sim nyob saum Ntuj Ceeb Tsheej hais txog cov timtswv twg yuav nyob ruaj thiab cov twg yuav raug tshem tawm, thiab Xatas yeej tab tom ua kom yam tsis paub tab ntawm txojkev tsis ncaj ncees ntawd tiav nyob ntawd ntag saum Ntuj Ceeb Tsheej ua ntej txoj kev sim ntawd pib.
Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.
Xatas tau ua li no los ntawm kev ntxias kom muaj kev ua xyem xyav, tsa nws tej lus siab dua Vajtswv Txojlus, thiab tseem ceeb tshaj, los ntawm kev coj lwm tus kom tshaj tawm nws tej lus qhuab qhia cuav—ib qho haujlwm phem txaus ntshai. Nws yuav cog kev ua xyem xyav rau hauv koj lub siab, ces koj thiaj tawm mus nthuav kev ua xyem xyav ntawd rau ib pab neeg. Yog leejtwg yws txog qhov kev ua xyem xyav ntawd, lawv yuav yws txog koj, tsis yog txog nws.
Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.
Tsis ntev los no, ib tug xibhwb nyob hauv Spokane, Washington, tau hais lus txog Early Writings, nplooj 74, hais tias, “Kuv tau mus saib phau txhais lus ntawm Ellen White tiam thiab lub caij nyoog, uas yog Webster’s Dictionary, thiab lo lus figures tsis txhais hais txog ib yam dab tsi uas cuam tshuam nrog zauv xam.” Feem coob ntawm cov neeg uas hnov tej ntawd yuav tsis mus xyuas kom meej thiab yuav ntseeg nws. Yam tsawg kawg nkaus, tus xibhwb ntawd tab tom tseb kev ua xyem xyav txog yam uas cov figures sawv cev rau hauv nqe no; tiag tiag mas, nws tab tom dag. Webster’s 1828 Dictionary hais tias: FIGURE, n. Hauv zauv xam, yog ib lub cim qhia txog ib tug lej, xws li 2, 7, 9.
He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."
Nws tab tom qhia txog kev ua xyem xyav, ua tes haujlwm uas raug sawv cev ua qhov kev tsis ncaj ncees zais. Nws tab tom qhia rau cov Adventists, yog lawv kam pom, tias nyob rau lub sijhawm no hauv ntiajteb keeb kwm, nej yuav tsum to taub qhov tseeb rau nej tus kheej thiab tsis txhob mloog tibneeg; vim hais tias, “. . . qhov kev tsis ncaj ncees zais twb ua hauj lwm lawm: . . . .”
Early Writings, page 74: ". . . 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, nplooj 74: “. . . tias cov lej ntawd yog raws li Nws xav kom lawv yog, tias Nws txhais tes nyob saum lawv thiab tau npog ib qho yuam kev hauv qee cov lej ntawd, xwv kom tsis muaj leejtwg pom tau, mus txog thaum Nws txhais tes raug tshem tawm.”
It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.
Qhov no yog kev tig ntsej muag dag, thiab cov kws tshawb fawb txog Vajtswv tej lus feem ntau ua li ntawd. Yog koj xav to taub ib lo lus txhais li cas hauv phau Vajlugkub lossis hauv Ntsuj Plig ntawm Kev Yaj Saub, koj tsis xub mus saib phau ntawv txhais lus; koj xub mus saib tus yaj saub. Piv txwv li, Daniyees siv lo lus Henplais rum hauv Daniel 8:11, uas raug txhais tias “muab tshem tawm lawm.” Neeg xav tias nws txhais tias “raug tshem tawm,” tiam sis Daniyees siv rum dua tsib zaug ntxiv, thiab nws yeej tsis txhais tias “muab tshem tawm” li—nws txhais tias “tsa kom siab thiab qhuas kom loj.” Yog li ntawd, xav tias rum hauv Daniel 8:11 txhais tias “muab tshem tawm” yog ua raws li kab ke qub, tsis yog raws li Daniyees siv lo lus ntawd.
Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.
Ib yam nkaus thiab, txog Ellen White: Yog koj xav hais tias hauv Early Writings, 74, lo lus “figures” txhais hais tias tej duab kos lossis cov duab qhia, tej zaum koj yuav hais tias, “Phau txhais lus nyob rau tiam Ellen White tsis hais tias figures txhais tau lej,” vam tias neeg feem coob yuav tsis mus tshuaj xyuas. Tab sis yog lawv ua li ntawd, lawv yuav pom tias figures yeej txhais tau lej tiag.
But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.
Tiamsis qhov chaw xub thawj uas koj yuav tsum mus yog rau Ellen White nws tus kheej: Nws txhais li cas los ntawm cov lej? Hauv Early Writings, nplooj 74, nws hais tias, “Nws txhais tes tau nyob saum thiab npog ib qho yuam kev hauv qee cov lej,” thiab hauv nplooj 236 nws hais tias, “Nws txhais tes tau npog ib qho yuam kev hauv kev suav cov sijhawm yaj saub.” Tus pojniam yaj saub qhia meej tias nws lo lus siv, cov lej, sawv cev rau cov sijhawm yaj saub—yog kev suav zauv, tsis yog daim duab kos.
So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.
Yog li ntawd, tus Tswv tau tso Nws txhais tes los npog dab tsi? Nws tau tso Nws txhais tes los npog ib qho kev ua yuam kev hauv kev xam txog tej lub sijhawm cev Vajtswv lus—yog cov lej.
Ellen White's Endorsement of the 2520
Kev Pom Zoo Ntawm Ellen White Rau Txoj Kev Qhia Txog 2520
This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.
Qhov no yog lub ntsiab lus tseem ceeb kawg. Muaj coob leej tab tom nthuav tib txoj lus peb tab tom nthuav, thiab kuv txhawb nqa lawv. Tiamsis thaum hais txog 2520 thiab seb Ellen White puas ntseeg tias nws yog ib qho lus faj lem uas raug cai, qhov no yog qhov kev sib cav—qhov no yog qhov pov thawj thiab yog qhov chaw uas nej yuav tsum pib. Txhua qhov kev sib cav lwm yam yeej raug thiab muaj tseeb, tiamsis qhov no yog qhov pib.
In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time, the first disappointment.
Hauv Phau Ntawv *Early Writings*, nplooj 74, qhov uas hais tias tus Tswv tau tsa Nws txhais tes npog ib qho yuam kev nyob hauv qee cov lej, nws piav qhia tias qhov ntawd txhais li cas hauv tib phau ntawv ntawd, ntawm nplooj 236: “Kuv pom Vajtswv haiv neeg zoo siab xyiv fab hauv txoj kev cia siab, tos ntsoov rau lawv tus Tswv. Tiamsis Vajtswv tau npaj tseg kom sim lawv.” Nws tab tom hais txog Lub Sijhawm Ncua Tos, uas yog thawj zaug kev chim siab.
She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.
Nws tsis tab tom hais txog Kev Poob Siab Hnub Tim 22 Lub Kaum Hli Ntuj, 1844, rau qhov lawv kuj yuav raug sim nyob ntawd thiab; tiam sis ntawm no nws tab tom hais txog lub sijhawm ncua: “Vajtswv tau npaj tseg los sim lawv.” “Nws txhais tes tau npog ib qho kev yuam kev hauv kev suav cov sijhawm yav tom ntej uas yog lus faj lem.” Nws yuav sim lawv li cas los ntawm lub sijhawm ncua? Los ntawm kev tuav Nws txhais tes saum lawv txoj kev to taub txog cov sijhawm yav tom ntej uas yog lus faj lem. Nej tsis muaj ib yam dab tsi yuav tsum ntshai rau yav tom ntej li, tsuas yog thaum peb tsis nco qab tias tus Tswv tau coj peb li cas yav tag los, hauv keeb kwm ntawm cov Millerites thiab Nws tej lus qhia.
These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
Cov sijhawm yaj saub no yog tej lus qhuab qhia uas ua rau muaj lub sij hawm ncua. “Nws txhais tes tau npog ib qho yuam kev hauv txoj kev suav cov sijhawm yaj saub. Cov uas tab tom tos ntsoov lawv tus Tswv tsis tau pom qhov yuam kev no,”—ib qho yuam kev xwb—“thiab cov txiv neej txawj ntse tshaj plaws uas tawm tsam lub sij hawm ntawd kuj tsis pom nws ib yam. Vajtswv tau teem cia kom Nws haiv neeg yuav ntsib kev poob siab. Lub sij hawm dhau mus lawm, thiab cov uas tau tos lawv tus Cawm Seej nrog kev cia siab zoo siab tau tu siab thiab qaug zog siab, hos cov uas tsis tau hlub qhov Yexus tshwm sim los, tiam sis tau txais txoj xov ntawd vim kev ntshai, zoo siab tias Nws tsis tau los thaum lub sij hawm uas lawv tau cia siab. Lawv txoj kev lees yuav tsis tau kov lub siab thiab tsis tau ntxuav kom lub neej dawb huv. Qhov uas lub sij hawm dhau mus ntawd raug xam tseg kom nthuav tawm cov siab zoo li ntawd. Lawv yog cov xub tig rov qab thiab thuam cov uas tu siab, poob siab, uas yeej hlub qhov lawv tus Cawm Seej tshwm sim los tiag tiag. Kuv pom Vajtswv txoj kev txawj ntse hauv qhov uas Nws sim Nws haiv neeg thiab muab ib txoj kev xeem tob tshawb nrhiav rau lawv kom qhia tawm cov uas yuav thim rov qab thiab tig nraub qaum thaum txog lub sij hawm sim siab.
Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.
Yes Xus thiab tag nrho pab tub rog saum ntuj tau ntsia cov neeg uas, nrog txoj kev cia siab qab zib, tau ntshaw ntev los pom Tus uas lawv tej ntsuj plig hlub, nrog kev khuv leej thiab kev hlub. Cov tim tswv tab tom nyob puag ncig lawv, txhawb nqa lawv hauv lub sijhawm ntawm lawv txoj kev sim siab. Cov uas tau tsis quav ntsej los txais txoj xov saum ntuj ntawd raug tso tseg rau hauv txoj kev tsaus ntuj, thiab Vajtswv txoj kev npau taws tau kub hnyiab tawm tsam lawv, vim lawv tsis kam txais txoj kev kaj uas Nws tau xa tuaj rau lawv saum ntuj los. Cov neeg ncaj ncees ntawd, uas poob siab thiab tsis to taub tias vim li cas lawv tus Tswv tsis tau los, tsis raug tso tseg rau hauv txoj kev tsaus ntuj. Lawv raug coj rov qab mus rau lawv tej Phau Vajlugkub dua ib zaug ntxiv kom tshawb nrhiav tej lub sij hawm yaj saub. Tus Tswv txhais tes raug thim tawm ntawm tej lej, thiab qhov yuam kev ntawd—uas tsuas muaj ib qho xwb—tau raug piav qhia.
Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.
Ntawm no nws piav txog qhov yuam kev hauv cov lej nyob rau Daim Ntawv Qhia xyoo 1843, thiab nws twb tau hais meej lawm tias cov lej ntawd sawv cev rau cov sij hawm cev lus faj lem. “Lawv pom tias cov sij hawm cev lus faj lem ncav mus txog xyoo 1844, thiab tias tib cov pov thawj uas lawv tau nthuav tawm los qhia tias cov sij hawm cev lus faj lem xaus rau xyoo 1843, yog cov ntawd xwb uas ua pov thawj tias lawv yuav xaus rau xyoo 1844.” Xaus lus sib cav! Ellen White muab nws lub cim lees paub rau 2520.
There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.
Nyob rau Daim Ntawv Qhia 1843 ntawd, tsuas muaj peb lub sij hawm cev lus faj lem xwb uas lawv to taub tias xaus rau xyoo 1843: lub 1335, lub 2520, thiab lub 2300. Vajtswv tau tuav Nws txhais tes npog ib qho kev yuam kev nyob hauv qee cov lej—yog cov sij hawm cev lus faj lem nyob rau hauv Daim Ntawv Qhia no—mus txog thaum Nws txhais tes raug muab tshem tawm. Thaum Nws muab Nws txhais tes tshem tawm lawm, cov uas tos ntsoov ncaj ncees tau raug coj los kawm dua cov sij hawm cev lus faj lem, thiab lawv pom tias tib cov pov thawj uas tau coj lawv los tshaj tawm tias cov sij hawm cev lus faj lem xaus rau xyoo 1843, thaum ntawd thiaj raug lees paub tias ua pov thawj tias ob lub xaus rau xyoo 1844.
The 1335 begins in 508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.
Lub 1335 pib rau xyoo 508 thiab xaus rau xyoo 1843. Lub 2520 pib rau xyoo 677BC thiab raug cuam tshuam los ntawm qhov puv npo ntawm lub xyoo. Cov Pioneer tau xav tias nws xaus rau xyoo 1843, tiam sis tom qab ntawd lawv to taub tias tib cov pov thawj uas coj lawv mus twv txog xyoo 1843 ntawd ua pov thawj tias zaj lus faj lem 2520 xaus rau xyoo 1844. Zaj lus faj lem 2300 pib rau xyoo 457BC, thiab lawv tau xav tias nws xaus rau xyoo 1843, tab sis tom qab txoj kev poob siab ntawd, los ntawm lawv txoj kev kawm txog cov sij hawm yaj saub, lawv thiaj paub tseeb tias nws xaus rau xyoo 1844.
There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.
Tsuas muaj peb zaj lus faj lem xwb uas lawv twv tias yuav xaus rau xyoo 1843, thiab ib zaj ntawm cov ntawd yeej xaus li ntawd: yog 1335. Zaj lus faj lem no tsis yog zaj uas tus Tswv tuav Nws txhais tes thaiv cia. Nws qhia txog keeb kwm ntawm cov Millerites txij lub Sijhawm Tos Ntev, hla dhau Lub Suab Quaj Thaum Ib Tag Hmo, mus txog rau hnub Kaum Hli 22, 1844.
In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "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.
Hauv qhov kev nthuav qhia nag hmo, peb tau xaus nrog lo lus hais no ntawm Ellen White: “Foom koob hmoov rau cov qhov muag uas tau pom tej yam uas tau pom nyob rau xyoo 1843 thiab 1844.” Qhov no yog “Foom koob hmoov rau tus uas los txog rau 1843.” Hauv kab lus tom ntej, nws hais tias, “Tau muab txoj xov lawm. Thiab yuav tsum tsis txhob qeeb rau kev rov hais txoj xov ntawd, rau qhov tej cim ntawm lub sij hawm tab tom raug ua kom tiav; txoj hauj lwm kaw yuav tsum tau ua kom tiav. Ib txoj hauj lwm loj yuav raug ua nyob rau hauv lub sijhawm luv. Tsis ntev no yuav muab ib txoj xov raws li Vajtswv txoj kev teem tseg uas yuav nthuav dav mus ua ib lub suab qw nrov nrov. Ces Daniyee yuav sawv hauv nws feem, los muab nws zaj lus tim khawv.” Manuscript Releases, volume 21, 437.
Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful see in 1843 and 1844 is a blessing that leads him into the Most Holy Place.
Daniyee sawv hauv nws feem yog nqe 13 ntawm Daniyee 12. “Zoo siab rau tej qhov muag uas tau pom tej yam uas tau pom hauv xyoo 1843 thiab 1844” yog nqe 12. Ellen White tabtom muab lus piav qhia saum ntuj los rau Daniyee 12:12–13, hais tias cov nqe no tsis yog hais txog ib txoj lus faj lem sijhawm, tiamsis hais txog ib qho kev paub dhau los uas muaj xyoo 1843 thiab 1844 nrog rau, uas yug los ntawm kev to taub yuam kev txog xyoo 1843 uas ua rau muaj lub sijhawm qeeb. Thaum lub sijhawm qeeb los txog, “Foom koob hmoov rau tus uas tos ntsoov.” Txawm yog zaj yog toog qes qeeb los, cia li tos ntsoov rau nws. Foom koob hmoov rau tus uas ua siab ncaj tos txij thaum Lub Sijhawm Qeeb mus txog thaum lub qhov rooj raug kaw. Yam uas cov neeg ncaj ncees pom hauv xyoo 1843 thiab 1844 yog ib txoj koob hmoov uas coj nws nkag mus rau Qhov Chaw Dawb Huv Tshaj Plaws.
The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.
Txoj lus faj lem 1335 tau xaus rau xyoo 1843, cim txog qhov tuaj txog ntawm Lub Suab Hu Thaum Ib Tag Hmo. Ob lub sijhawm faj lem 2520 thiab 2300 xaus rau xyoo 1844. Ellen White hais tias tib cov pov thawj uas tau coj lawv mus tshaj tawm tias 2520, 2300, thiab 1335 tau xaus rau xyoo 1843, tom qab ntawd thiaj raug lees paub tias yog pov thawj tias lawv yuav xaus rau xyoo 1844.
"Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
Qhov kaj ntawm Vajtswv Txojlus ci tuaj rau saum lawv txoj hauj lwm, thiab lawv pom tau ib lub caij ncua—“Txawm yog nws [lub zeem muag] ncua, los cia li tos nws.” Hauv lawv txoj kev hlub rau Khetos txoj kev los tam sim ntawd, lawv twb tsis quav ntsej txog lub zeem muag txoj kev ncua lawm, uas tau raug teem cia kom qhia tawm cov uas tos tiag. Dua li ntawd lawv tseem muaj ib lub sijhawm taw tes ntxiv. Txawm li ntawd los, kuv pom tias coob leej ntawm lawv tsis muaj peev xwm sawv dhau lawv txoj kev chim siab hnyav heev kom tau tuav tau qhov kev kub siab thiab lub zog ntawd uas tau cim lawv txoj kev ntseeg xyoo 1843.
"Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."
Xatas thiab nws cov timtswv yeej kov yeej lawv, thiab cov uas tsis kam txais txoj xov ntawd kuj zoo siab qhuas lawv tus kheej rau lawv txoj kev txiav txim siab uas pom deb thiab txoj kev txawj ntse vim lawv tsis tau txais txoj kev dag ntxias ntawd, raws li lawv hu nws. Lawv tsis paub tias lawv tab tom tsis lees txais Vajtswv txoj kev ntuas tawm tsam lawv tus kheej, thiab tab tom ua hauj lwm koom tes nrog Xatas thiab nws cov timtswv kom ua rau Vajtswv haiv neeg ntxhov siab, cov uas tab tom ua neej raws li txoj xov uas saum ntuj ceeb tsheej tau xa los.
In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 proved that they ended in 1844.
Hauv keeb kwm no, muaj ob pab neeg pe hawm. Pab uas tsis ncaj ncees thuam cov uas tab tom tos, tiam sis cov uas tab tom tos raug coj rov qab mus rau cov sijhawm uas yaj saub tau hais tseg thiab los to taub tias tib cov pov thawj uas tau coj lawv kom txheeb tau qhov xaus ntawm 2520 thiab 2300 hauv 1843 kuj ua pov thawj tias nkawd xaus rau hauv 1844.
Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.
Txawm yog cov uas tos ntsoov twb pom tau qhov no lawm, lawv kuj tsis kub siab rau tus Tswv ib yam li yav dhau los ua ntej thawj qhov kev poob siab ntawd. Lawv yuav rov raug kub cig dua los ntawm zaj lus tshaj tawm ntawm Kev Quaj Hu Thaum Ib Tag Hmo. Cov uas tos ntsoov twb to taub txog xyoo 1844 lawm, uas yog qhov kawg ntawm tej lus faj lem, ua ntej muaj Kev Quaj Hu Thaum Ib Tag Hmo.
The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.
Txoj xov Nruab Nrab Hmo pub rau cov uas tos ntsoov paub txheeb tau hnub tim 22 Lub Kaum Hli, 1844. Nrog rau cov ntaub ntawv ntawd, nws tsis yog tsuas nyob rau qee lub sijhawm hauv xyoo 1844 xwb; nws yog nyob rau hnub no kiag, thiab qhov ntawd tau muab hwjchim rau txoj xov ntawd.
Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.
Koj puas pom txoj kev txheej txheem no? Cov lus qhuab qhia uas ua kom muaj qhov kev paub no yog peb zaj lus faj lem no: 1335, 2300, thiab 2520.
After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.
Tom qab lawv paub qhov no lawm, lawv thiaj pib tshaj tawm hais tias, “Nej cia li tawm hauv Npanpiloo los.” Qhov no yog Xov ntawm tus Timtswv Qib Ob.
Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.
Cia peb hais kom meej: Dab tsi xaus rau ntawm lub sijhawm ncua tos? Kev siv Daim Ntawv Qhia 1843. Lawv muab Daim Ntawv Qhia no tso tseg vim tam sim no lawv twb to taub lawm tias tus Tswv tab tom los nyob rau xyoo 1844, hos Daim Ntawv Qhia ho hais xyoo 1843. Yog li ntawd, lawv thiaj muab Daim Ntawv Qhia ntawd tso tseg rau hauv keeb kwm ntawm Txoj Lus ntawm Tus Tim Tswv Qhia Zaum Ob.
What becomes their message in the history of the Second Angel? The last paragraph explains.
Lawv zaj lus yuav dhau los ua dab tsi hauv keeb kwm ntawm tus Tshiabtim Ob? Nqe lus kawg piav qhia.
"The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."
Cov ntseeg nyob hauv txoj lus no raug tsim txom hauv cov pawg ntseeg. Tau ib ntus, cov uas tsis kam txais txoj lus ntawd raug txoj kev ntshai txwv tsis pub lawv ua raws li tej kev xav nyob hauv lawv lub siab; tiam sis thaum lub sij hawm ntawd dhau mus lawm, nws thiaj nthuav tawm lawv tej kev xav tseeb. Lawv xav ua kom lub tim khawv uas cov uas tab tom tos ntsoov hnov tias raug yuam kom tshaj tawm ntawd ntsiag to, uas hais tias tej lub sijhawm cev Vajtswv lus faj lem ncav mus txog xyoo 1844.
What prophetic periods? The 2520 and the 2300. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520 and the 2300-year prophecies.
Cov lub sij hawm yaj saub twg? Yog 2520 thiab 2300. Qhov ntawd yog lawv zaj lus hauv keeb kwm no. Nim no lawv tab tom hais tias, “Peb nkag siab lawm! Cov lus faj lem no txuas mus txog 1844.” Lawv zaj lus hauv keeb kwm ntawm Txoj Kev Quaj Hmo Ntuj Nruab Nrab yog cov lus faj lem 2520 thiab 2300 xyoo.
"For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."
“Tau ib ntus, cov uas tsis kam txais txoj xov ntawd raug kev ntshai txwv tsis pub lawv ua raws li tej kev xav uas nyob hauv lawv lub siab; tiam sis thaum lub sijhawm ntawd dhau mus lawm, lawv tej kev xav uas muaj tseeb thiaj raug nthuav tawm. Lawv xav ua kom txoj lus tim khawv uas cov neeg tos ntsoov ntawd pom tias lawv raug yuam kom ris, nyob ntsiag to—uas yog hais tias lub sijhawm hauv cov lus faj lem ntawd ncua mus txog xyoo 1844. Cov ntseeg tau piav qhia lawv qhov yuam kev kom meej—ib qho yuam kev txawv tshaj—thiab tau nthuav qhia tej laj thawj uas ua rau lawv cia siab tias lawv tus Tswv yuav los rau xyoo 1844. Cov uas tawm tsam lawv tsis muaj ib lo lus sib cav twg los tawm tsam cov laj thawj muaj hwjchim uas tau muab los ntawd. Txawm li ntawd los, tej pawg ntseeg txoj kev chim siab twb raug kub nyhiab; lawv txiav txim siab tsis mloog tej pov thawj, thiab kaw txoj lus tim khawv tawm ntawm tej pawg ntseeg, kom lwm tus txhob hnov nws.”
What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.
Yuav muaj dab tsi tshwm sim thaum koj nthuav tawm 2520 txuas nrog 2300 hnub? Hauv Millerite History, nej raug ntiab tawm hauv cov pawg ntseeg, thiab muaj kev siv zog los txwv kom lub xibhwb ntawd ntsiag to.
"Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.
“Cov uas tsis ntshai tsis kam muab lub teeb uas Vajtswv tau pub rau lawv khaws cia tsis pub rau lwm tus, raug ntiab tawm hauv tej pawg ntseeg; tiam sis Yexus nrog lawv nyob, thiab lawv zoo siab nyob hauv qhov kaj ntawm Nws lub ntsej muag. Lawv raug npaj tseg kom txais tau txoj xov ntawm tus tim tswv thib ob.” Early Writings, 235–237.
Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.
Yog tsis nkag mus rau hauv ib txoj kev kawm txog 2520, yam uas peb tab tom sim qhia yog tias Ellen White tso nws lub foob ntawm kev pom zoo rau 2520. Yog koj tsis pom tau qhov no, koj yuav tsum thov Vajtswv kom Yexus tshem cov nplai tawm ntawm koj ob lub qhov muag. Ellen White hais tias tib cov pov thawj uas tau coj lawv mus twv txog xyoo 1843, tom qab ntawd thiaj pom tias ua pov thawj tias cov sijhawm cev Vajtswv lus no xaus rau xyoo 1844. Nws ib txwm hais txog cov sijhawm cev Vajtswv lus, los yog cov lej ntawd, nyob rau hauv ntau tus. Tsuas muaj peb lub sijhawm cev Vajtswv lus nkaus xwb rau ntawm Daim Ntawv Qhia 1843 uas xaus rau xyoo 1843.
The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.
Tus uas xaus rau xyoo 1843, uas yog 1335, raws li kev raug ntawm kev sau lus, yuav tsum muaj tsawg kawg yog ob lub sijhawm yaj saub kom nws thiaj hais tau tias “cov lej” thiab “cov sijhawm yaj saub.” Yog muaj peb lub thiab koj muab ib lub rho tawm lawm, ces ob lub uas nws lees txais yog 2520 thiab 2300, tsis hais leejtwg lwm tus yuav hais li cas los xij.
In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.
Hauv zaj keeb kwm no, nrog rau cov Adventists txoj Kev Poob Siab Loj rau hnub tim 22 Lub Kaum Hli, 1844, tus Tswv tab tom tsim ib txoj kev paub uas lawv raug muab ntiab tawm ntawm cov pawg ntseeg kom lawv thiaj sawv tsis yog saum tib neeg lub hwjchim thiab kev cuam tshuam, tiam sis saum Vajtswv Txojlus. Lawv xav tau txoj kev paub ntawd kom muaj txoj kev ntseeg txaus los txav mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws nrog Yexus Khetos. Nws tab tom ua kom lawv tiav npo kom coj Txoj Moo Zoo Nyob Mus Ib Txhis mus txog nws txoj kev xaus.
Testimony of the Pioneers: James White and Uriah Smith
Lus Tim Khawv ntawm Cov Neeg Pioneer: James White thiab Uriah Smith
Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.
Tom qab no, peb muaj ob tug Pioneer, James White thiab Uriah Smith. Cov no yog cov txiv neej tseem ceeb uas cov kws ntseeg kev cai tshiab niaj hnub no siv los hais pov thawj tias James White tau tsis lees txais 2520 xyoo 1863 thiab tias Uriah Smith tau tsis lees txais nws hauv nws cov ntawv sau nyob rau xyoo 1870s thiab 1880s.
We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.
Peb tab tom rov qab mus rau xyoo 1844 thiab tsis ntev tom qab ntawd kom pom tias James White thiab Uriah Smith piav txog tib zaj keeb kwm no li cas uas Ellen White nyuam qhuav piav lawm. Nws hais txog tej lub sij hawm yaj saub thiab tus Tswv rho Nws txhais tes tawm, thiab pom qhov kev yuam kev ntawd; ob tug thawj coj pioneer no kuj hais ib yam li ntawd thiab.
Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.
Ellen White tsis hais tias “2520” lossis “xya lub sijhawm,” tiamsis Uriah Smith thiab James White hais. Lawv qhia kom meej tias cov lub sijhawm cev Vajtswv lus uas raug lees paub hauv zaj keeb kwm no yog 2520 thiab 2300.
James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."
James White, Review and Herald, ntim 1, Lub Xya Hli 9, 1851: “Muaj ib tug neeg tawm tsam hais tias, ‘Kuv tsis ntseeg tias txoj kev qw thaum ib tag hmo twb tau raug muab lawm.’ Peb los kuj tsis ntseeg tias txoj kev qw thaum ib tag hmo twb tau raug peb hnov, los sis tias yav tom ntej yuav muaj dua li ntawd. Txoj kev qw hauv Mathais 25:6, ‘Saib seb, tus nraug vauv tabtom los,’ yog nyob hauv keeb kwm ntawm ib txoj kev tshoob sab hnub tuaj. Tiamsis tias yeej muaj ib txoj kev qw tau raug muab tawm, thiab tau raug txais yuav tag nrho los ntawm txhua pawg ntseeg Advent thaum lub caij nplooj zeeg xyoo 1844, uas phim zoo nrog txoj kev qw thaum ib tag hmo hauv zaj lus piv txwv ntawd, tsis tsim nyog raug cov uas twb muaj kev paub dhau los hauv qhov ntawd tsis lees paub.”
James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.
James White tab tom hais txog ib zaj keeb kwm uas tibneeg tab tom tsis lees txais Txoj Kev Qhuas Thaum Ib Tag Hmo thiab poob tawm ntawm txoj kev. Nws tab tom teb rau qhov no thiab yuav tham txog zaj keeb kwm no.
"It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."
“Nws tuaj txog raws nraim lub sij hawm. Lub suab qw hauv zaj lus piv txwv tau raws kiag tom qab qhov kev ncua, thiab tom qab qhov tsaug zog thiab pw tsaug zog. Qhov no tau raws peb qhov kev ncua, tom qab peb tau poob siab lawm, thiab tau nrov tuaj txog peb pob ntseg thaum peb tseem nyob hauv ib lub xeev tsaug zog lawm. Lub suab qw ntawd tsa kaum tus nkauj xwb sawv, thiab coj lawv mus kho lawv tej teeb. Qhov no, nrog txoj kev muaj hwj chim ntawm tus Ntsuj Plig nrog nraim, tau tsa cov neeg Advent sawv, thiab coj lawv mus tshawb nrhiav Vajlugkub yam uas tsis tau muaj dua ua ntej, thiab muab lawv tus kheej thiab lawv tej cuab tam hauv ntiaj teb fij kiag nrho rau tus Tswv. Cov uas tshaj tawm lub suab qw tias tus Tswv yuav los nyob rau lub xya hli, xyoo 1844, tau pom meej tias tej lub sij hawm uas yaj saub tau hais tseg xaus rau lub sij hawm ntawd; yog li ntawd, cov pov thawj uas tau muab tawm los ntawm tej lub sij hawm ntawd los ua pov thawj tias Kev Los Yuav Muaj nyob rau xyoo 1843, kuj ua pov thawj tias nws yuav muaj nyob rau xyoo 1844. Ces peb thiaj pom ib qho yuam kev hauv txoj kev suav ntawd uas tau xaus 2300 hnub rau xyoo 1843. Tsis muaj leej twg ntawm cov uas sau tawm tsam Kev Los tau pom qhov ntawd. Txhais tes ntawm Providence tau npog qhov kev ua yuam kev ntawd cia kom txog thaum lub sij hawm los txog uas yuav tsum pom nws. Qhov yuam kev ntawd nyob hauv qhov uas suav 457 xyoo puv npo tawm ntawm 2300, ces tshuav 1843, tsis tau suav ib qho li txog feem seem ntawm xyoo 457 B.C. uas twb dhau mus lawm thaum txoj lus txib tau tawm mus, uas yog txij ntawm ntawd xya caum lub lim tiam thiaj raug suav.”
"Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"
“Peb lub siab raug coj mus rau lub sij hawm ntawd, [1843,] vim hais tias thaum suav hnub nyoog ntawm ntau lub caij nyoog uas yog lus faj lem ntawd pib ntawm cov xyoo uas cov kws txheeb keeb nyoog uas raug suav tias yog cov zoo tshaj tau teev tseg tias yog lub sij hawm uas cov xwm txheej uas yuav tsum cim lawv qhov pib tau tiav lawm, lawv txhua yam zoo li xaus rau xyoo ntawd.”
Now he tells us the prophetic periods they thought terminated in 1843.
Tam sim no nws qhia peb txog cov caij nyoog cev lus faj lem uas lawv xav tias xaus rau xyoo 1843.
"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.
“Txawm li cas los xij, qhov no tsuas yog zoo li ntawd xwb.” Tsuas yog zoo li tias lawv xaus rau xyoo 1843 xwb. Lawv yuav pom tias lawv xaus rau xyoo 1844.
"We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting 677 BC from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into 1844 as it might have commenced after the beginning of 677 BC.'
“Peb muab lub ‘xya sij hawm,’ lossis 2520 xyoo, xam pib txij thaum Manaxes raug coj mus nyob txim txeeb teb chaws, uas cov kws xam keeb nyoog, nrog kev pom zoo sib xws heev, muab teem rau xyoo BC677.” Cov no yog tej lub sijhawm yaj saub uas lawv tab tom hais txog. “Hnub tim no yog tib qho uas peb tau ib txwm xam pib los rau kev qhib lub sijhawm no; thiab thaum rho 677 BC tawm ntawm 2520 xyoo, ces tseem tshuav AD1843. Txawm li cas los xij, peb tsis tau pom tias, vim nws yuav tsum muaj 677 xyoo puv nkaus hauv BC thiab 1843 xyoo puv nkaus hauv AD kom ua tiav 2520 xyoo, ces qhov ntawd kuj yuav yuam kom peb ncua lub sijhawm no mus txog rau hauv 1844 raws li tej zaum nws yuav tau pib tom qab thaum pib ntawm 677 BC.”
The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.
Cov lub caij nyoog yav tom ntej uas “txhais tes ntawm Vajtswv txoj kev saib xyuas tau khaws Nws txhais tes nyob saum qhov kev ua yuam kev ntawd,” kuj suav nrog 2520.
Uriah Smith: "As time continued beyond 1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into 1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."
Uriah Smith: “Thaum lub sij hawm txuas ntxiv mus dhau xyoo 1843 lawm, coob leej pib nug txog cov laj thawj uas ua rau lawv poob siab hais txog lub xyoo uas lawv tau cia siab tias yuav yog lub sijhawm uas lawv tau txais kev dim. Tom qab ntawd thiaj pom tseeb tias, yog muab txhua lub sijhawm yaj saub pib rau hauv cov xyoo BC, qhov chaw uas peb ib txwm tau teev lawv qhov pib, ces lawv yuav tsis tiav raws li nyias lub sijhawm, txawm yog nyob rau hauv qhov kev xav tias peb daim sijhawm keeb kwm thiab hnub tim uas lawv pib ntawd yog raug, mus txog thaum txog ib lub sijhawm nyob hauv xyoo 1844. Yog li ntawd, hais txog xya lub sij hawm, lossis 2520 xyoo, pib hauv BC677—lub xyoo zoo siab loj, lossis 2450 xyoo [tsis muaj sawv cev nyob rau ntawm daim ntawv qhia xyoo 1843 lossis 1850 li.], pib hauv BC607—thiab 2300 xyoo hauv Daniel, pib hauv BC457—vim ib feem ntawm txhua xyoo ntawd, uas yog cov xyoo uas cov sijhawm yaj saub no tau muab teev lawv qhov pib raws li nyias nyias, twb tau dhau mus lawm ua ntej qhov tshwm sim ntawm ntau yam xwm txheej uas cim lawv qhov pib, ces yuav tsum yog tias lawv ncua mus tob rau hauv xyoo 1844 kom deb npaum li lawv nyias pib tom qab thaum pib ntawm cov xyoo BC uas lawv raug suav los ntawm ntawd, thiaj li yuav yog los ua kom puv tus naj npawb xyoo hauv txhua lub, lossis los sim xyuas qhov tseeb ntawm peb daim sijhawm keeb kwm. Tiamsis yeej tsis muaj ib qho taw qhia txog lub sijhawm nyob hauv cov xyoo BC ntawd uas ntau lub sijhawm ntawd nyias pib thaum twg; thiab yog li ntawd, lub sijhawm nyob hauv lub xyoo uas lawv xaus, kuj tsis muaj peev xwm cim tseg tau kom raug nraim.”
Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.
Uriah Smith thiab James White nkawd ob leeg ua tim khawv tias cov lub sijhawm yaj saub uas raug lees paub tias xaus rau xyoo 1844 yog 2520 thiab 2300 xyoo, siv tib cov kab lus raws li Ellen White hauv Early Writings, nplooj 236 thiab txuas mus ntxiv.
The Chain of Truth: William Miller's Commencement Points
Txoj Hlua Uas Txuas Qhov Tseeb: William Miller Cov Ntsiab Lus Pib
Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"
Early Writings, nplooj 230: “Vajtswv tau txib Nws tus timtswv”—tus timtswv Khabeelees—“kom txhawb ib tug neeg ua liaj ua teb lub siab”—William Miller—“uas yav tas los tsis tau ntseeg phau Vajlugkub, kom coj nws mus tshawb nrhiav tej lus faj lem. Cov timtswv ntawm Vajtswv tau rov mus xyuas tus uas raug xaiv ntawd ntau zaus, kom coj nws lub siab thiab qhib tej lus faj lem rau nws txoj kev nkag siab uas yeej ib txwm tsaus nti rau Vajtswv haiv neeg. Qhov pib ntawm txoj saw hlau ntawm qhov tseeb tau raug muab rau nws, thiab nws raug coj mus tshawb nrhiav ib qho txuas ntxiv rau ib qho, mus txog thaum nws ntsia Vajtswv Txojlus nrog kev xav tsis thoob thiab kev qhuas loj. Nws pom nyob ntawd ib txoj saw hlau ntawm qhov tseeb uas zoo tag nrho. Txojlus ntawd uas nws tau suav tias tsis yog los ntawm Vajtswv tshoov tam sim no qhib tawm rau nws lub zeem muag hauv nws txoj kev zoo nkauj thiab hwjchim ci ntsa iab. Nws pom tias ib feem ntawm Vajluskub piav qhia lwm feem,”
Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.
Gabriel tau qhia rau nws txog txoj kev uas peb hu ua kev muab nqe Vajlugkub los ua pov thawj, kab rau kab, ntawm no me ntsis hos ntawm tod me ntsis.
Gabriel gave him the commencement of the chain of truth and the method of proof-texting.
Gabriyees tau muab rau nws qhov pib ntawm txoj saw ntawm qhov tseeb thiab txoj kev siv vaj lug kub los ua pov thawj.
William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about 508."
William Miller, Advent Review and Sabbath Herald, Plaub Hlis 18, 1854: “Los ntawm kev kawm Vaj Lug Kub ntxiv, kuv xaus hais tias xya lub sij hawm ntawm kev kav saum ntuj ceeb tsheej ntawm Lwm Haiv Neeg yuav tsum pib thaum cov Yudais tsis ua ib haiv neeg ywj pheej lawm nyob rau hauv kev poob cev qhev ntawm Manaxes, uas cov kws teev caij nyoog uas zoo tshaj tau muab teev tias yog 677 ua ntej Yexus Yug; tias 2300 hnub pib nrog xya caum lub lis piam, uas cov kws teev caij nyoog uas zoo tshaj tau teev tias pib ntawm 457 ua ntej Yexus Yug; thiab tias 1335 hnub, uas pib nrog kev muab tshem tawm txhua hnub, thiab kev tsa qhov kev qias neeg uas ua kom puam tsuaj, [Daniel 12:11] yuav tsum raug suav hnub nyoog txij thaum kev tsa txoj kev kav loj ntawm Papacy, tom qab kev tshem tawm tej kev qias neeg ntawm kev pe hawm dab qhuas, thiab uas, raws li cov neeg sau keeb kwm uas zoo tshaj uas kuv muaj peev xwm mus tshawb xyuas tau, yuav tsum muab hnub nyoog pib kwv yees li ntawm 508.”
Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are 508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.
Ellen White hais tias Khebril tau muab rau William Miller cov ntsiab pib rau txoj saw ntawm qhov tseeb, thiab William Miller ua tim khawv tias peb lub ntsiab pib uas tau muab rau nws yog 508, 677BC, thiab 457BC. Nws tau txais los ntawm tus tim tswv Khebril cov ntsiab pib ntawm tej lus faj lem no uas tau tsim tsa keeb kwm ntawm Midnight Cry.
The Last Deception: Rejecting the Spirit of Prophecy
Kev Dag Ntxias Kawg: Tsis Kam Txais Tus Ntsuj Plig Uas Yog Lus Qhia Ua Yaj Saub
Selected Messages, book 1, page 48: "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." The last deception of Satan is to destroy the Spirit of Prophecy.
Selected Messages, phau ntawv 1, nplooj 48: “Xatas yog . . . tsis tu ncua thawb tej yam cuav los hloov chaw—kom coj neeg txav deb ntawm qhov tseeb. Kev dag ntxias kawg nkaus ntawm Xatas yuav yog ua kom zaj lus tim khawv ntawm Vajtswv tus Ntsuj Plig poob nws lub hwj chim thiab tsis muaj nqis lawm.” Kev dag ntxias kawg nkaus ntawm Xatas yog rhuav tshem tus Ntsuj Plig ntawm Kev Tshwm Saub.
If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.
Yog koj tsis lees txais tej qhov tseeb uas yog lub hauv paus no, tib lub sijhawm ntawd koj kuj tab tom tsis lees txais tus Ntsuj Plig ntawm Kev Yaj Saub thiab. Ellen White tso nws txoj kev pom zoo rau saum 2520. Yog tsis lees 2520, ces koj tab tom muab tus me nyuam thiab dej da dej pov tseg tib si.
"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)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?
“Xatas yog . . . pheej nias nkag los ntawm yam cuav—kom coj tibneeg deb ntawm qhov tseeb. Qhov kev dag ntxias kawg nkaus ntawm Xatas yuav yog ua kom zaj lus tim khawv ntawm Vajtswv tus Ntsuj Plig poob tag nws lub hwj chim. ‘Qhov uas tsis muaj yog toog, haiv neeg yuav piam mus’ (Paj Lug 29:18).” Nws tab tom hais txog kev tsis kam txais Ntsuj Plig ntawm Kev Yaj Saub, thiab nrog rau qhov ntawd nws hais tias yog koj tsis kam txais Ntsuj Plig ntawm Kev Yaj Saub, qhov uas tsis muaj yog toog haiv neeg yuav piam mus. Yog toog ntawd yog dab tsi? Yog koj tsis kam txais Ntsuj Plig ntawm Kev Yaj Saub, yog toog uas koj tsis muaj ntawd yog dab tsi?
"Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV).
“Sau lub zeem muag no cia, thiab ua kom nws meej tseeb rau saum tej txiag, xwv kom tus uas nyeem nws yuav khiav tau.” Habakkuk 2:2 (KJV).
If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.
Yog koj tsis lees txais tus Ntsuj Plig ntawm Kev Yaj Saub, koj yuav tsis lees txais Daim Ntawv Qhia 1843; thiab, yog koj tsis lees txais Daim Ntawv Qhia no, ces koj tab tom tsis lees txais tus Ntsuj Plig ntawm Kev Yaj Saub.
"Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.
Xatas yuav ua hauj lwm nrog kev txawj ntxias, nyob rau ntau yam kev, thiab los ntawm ntau yam cuab tam, kom ua rau Vajtswv cov neeg seem poob lawv txoj kev ntseeg ruaj khov rau hauv zaj lus tim khawv tseeb. Yuav muaj ib qho kev ntxub ntxaug uas raug kub hnyiab tawm tsam cov Testimonies, uas yog xatas li.” Tej zaum qee zaus peb xav txog lo lus “xatas li” tias yog tej kev phem txaus ntshai thiab tsaus nti, tab sis hauv Patriarchs and Prophets peb raug qhia tias Xatas ua hauj lwm los ntawm kev ntxias kom muaj kev ua xyem xyav. Qhov ntawd yog txoj kev tawm tsam uas yog xatas li tawm tsam tus Ntsuj Plig ntawm Kev Yaj Saub thiab cov lus tseeb no uas yog lub hauv paus. Nws yog los ntawm tib neeg uas peb raug xav kom tso siab rau, uas txhaws cov kev ua xyem xyav no rau hauv siab.
"There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.
“Yuav muaj ib txoj kev ntxub ntxaug uas raug kub nyhiab tawm tsam cov Lus Tim Khawv, uas yog los ntawm Xatas. Tej haujlwm uas Xatas ua yuav yog kom rhuav kom txoj kev ntseeg ntawm cov koom txoos rau hauv cov Lus Tim Khawv ntawd tshee thiab tsis ruaj, vim li no: Xatas yuav tsis muaj ib txoj kev qhib dav thiab meej npaum ntawd los coj nws tej kev dag ntxias los khi tej ntsuj plig rau hauv nws tej kev ntxias yuam kev, yog hais tias tej lus ceeb toom, tej lus qhuab ntuas, thiab tej lus ntuas ntawm Vajtswv tus Ntsuj Plig raug mloog lus.” Selected Messages, phau 1, 48.
As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.
Thaum peb coj qhov no los xaus, thaum Muam White hais tias peb tsis muaj ib yam dab tsi yuav ntshai txog yav tom ntej tsuas yog peb hnov qab tus Tswv txoj kev coj, kuv tab tom hais tias tus Tswv txoj kev coj uas nws hais ntawd yog keeb kwm txij thaum Lub Sijhawm Tos mus txog lub qhov rooj kaw—yog keeb kwm uas sawv cev los ntawm lo lus, The Midnight Cry. Peb tsis muaj ib yam dab tsi yuav ntshai txog yav tom ntej tsuas yog peb hnov qab tias tus Tswv tau coj peb li cas hauv qhov kev paub ntawm The Midnight Cry, thiab kuj hnov qab tej lus qhuab qhia uas txuas nrog txoj kev coj ntawd. Tej lus qhuab qhia uas tsim tawm qhov kev paub no yog peb nqe lus faj lem txog lub sijhawm, uas pib nrog cov hnub tim uas Tus Tshiab Gabriel tau muab rau William Miller. Peb tsis muaj ib yam dab tsi yuav ntshai txog yav tom ntej tsuas yog peb hnov qab tej lus qhuab qhia no, suav nrog 2520, uas tau tsim tawm qhov kev paub ntawm The Midnight Cry raws li tus Tswv tau coj cov Millerites dhau los ntawm qhov kawg siab kawg ntawm Txoj Moo Zoo Nyob Mus Ib Txhis.
"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."
Ib yam yeej paub tseeb: cov Seventh-day Adventists uas xaiv sawv hauv qab Xatas tus chij yuav xub tso tseg lawv txoj kev ntseeg rau hauv tej lus ceeb toom thiab tej lus qhuab qhia kho kom raug uas muaj nyob hauv Cov Lus Timkhawv ntawm Vajtswv tus Ntsuj Plig.
You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.
Yog nej tsis lees yuav lub Hauv Paus, yog nej tab tom tsis lees yuav tus Ntsuj Plig ntawm Kev Yaj Saub. Yog nej tsis lees yuav tus Ntsuj Plig ntawm Kev Yaj Saub, yog nej tab tom tsis lees yuav lub Hauv Paus. Ob yam no mus ua ke. Qhov twg tsis muaj tus Ntsuj Plig ntawm Kev Yaj Saub, qhov ntawd tsis muaj yog toog.
"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 loj dua thiab kev ua haujlwm 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 zoo yuav rov los paub lawv tus kheej. Muaj ib txhia uas nyob hauv tej haujlwm tseem ceeb uas muaj kev tso siab rau, tiamsis lawv tsis nkag siab qhov tseeb rau lub sijhawm no. Rau lawv, yuav tsum muab txoj xov no tshaj tawm. Yog lawv txais yuav, Khetos yuav lees txais lawv, thiab yuav ua kom lawv los ua cov neeg ua haujlwm koom tes nrog nws. Tiamsis yog lawv tsis kam mloog txoj xov no, lawv yuav sawv ntsug nyob hauv daim chij dub ntawm Tus Tub Vaj Ntxwv 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 meej zuj zus ntxiv rau hauv tibneeg lub siab. Hauv ib txoj kev tshwjxeeb, txiv neej thiab poj niam yuav tsum noj Khetos cev nqaij thiab haus nws cov ntshav. Yuav muaj kev loj hlob ntawm txoj kev to taub, rau qhov qhov tseeb muaj peev xwm nthuav dav mus li. Tus Tsim tseeb los saum ntuj los yuav los rau hauv kev sib raug zoo ze dua thiab tseem ze dua ntxiv nrog cov uas rau siab mus paub nws. Thaum Vajtswv haiv neeg txais nws txoj lus ua mov ci saum ntuj ceeb tsheej, lawv yuav paub tias nws txoj kev tawm los raug npaj tseg ib yam li thaum kaj ntug. Lawv yuav txais lub zog sab ntsuj plig, ib yam li lub cev txais lub zog 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 ib nrab txog tus Tswv txoj hau kev hauv kev coj cov me nyuam Yixayee tawm hauv txoj kev qhev ntawm Iyi tebchaws, thiab coj lawv hla tebchaws moj sab qhua mus rau hauv 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 sau ua ke tej kab hluav taws saum ntuj uas ci tawm hauv txoj moo zoo, peb yuav muaj kev nkag siab meej dua txog txoj kev cai Yudais, thiab 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 sau tau ob peb kab kaj xwb. Cov uas tsis yog neeg kawm Txojlus txhua hnub yuav daws tsis tau tej teeb meem ntawm txoj kev cai Yudais. Lawv yuav tsis to taub tej qhov tseeb uas raug qhia los ntawm txoj haujlwm hauv lub tuam tsev. Vajtswv tes haujlwm raug thaiv vim yog kev to taub raws li lub ntiaj teb txog nws txoj hau kev loj. Lub neej yav tom ntej yuav nthuav qhia lub ntsiab ntawm tej kev cai uas Khetos, uas raug qhwv hauv tus ncej huab, tau muab rau nws haiv neeg.” Spalding and Magan, 305, 306.
Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.
Cov Adventist uas txais lub cim ntawm tsiaj qus, sawv hauv qab Xatas tus chij, xub thawj tsis lees txais Tus Ntsuj Plig ntawm Kev Yaj Saub.
There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.
Muaj ob pab neeg nyob hauv nqe no: cov uas pheej mus kom paub tus Tswv, tseem noj Nws cev nqaij thiab haus Nws cov ntshav, thiab tseem kawm Vajtswv Txojlus ntxiv mus, thiab cov uas tsis ua li ntawd. Kev txhim kho ntawm qhov tseeb tseem tsis tau xaus; lawv yuav muaj tej yam hais txog txoj hauj lwm hauv Lub Tuamtsev Dawb Huv uas tseem tsis tau raug hais los txog nim no. Lawv yuav hais txog qhov kev hloov ntawm txheej kev cai tswj hwm hauv lub sijhawm Khetos, uas yog ib daim duab qhia ua ntej txog qhov kev hloov hauv lub sijhawm Millerite, taw tes mus tom ntej rau txheej kev cai tswj hwm thaum Khetos hloov ntawm Kev Txiav Txim Rau Cov Tuag mus rau Kev Txiav Txim Rau Cov Muaj Sia. Lawv yuav muaj tej yam hais txog Lub Tuamtsev Dawb Huv thiab hais txog qhov uas tus Tswv cim Nws tej kev txav hauv cov kev hloov ntawm tej txheej kev cai tswj hwm no los ntawm kev nchuav tawm ntawm Nws tus Ntsujplig.
A couple more quotes and we are almost done.
Ob peb nqe lus hais ntxiv me ntsis xwb ces peb yuav luag tag lawm.
Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.
Cov xyaum Hnub Xya Adventist uas tsis lees txais Lub Suab Quaj Thaum Ib Tag Hmo poob tawm ntawm txoj kev, tsis lees txais tus Tswv txoj kev coj thiab cov lus qhuab qhia tseeb uas tsim tawm keeb kwm ntawm Lub Suab Quaj Thaum Ib Tag Hmo. Qhov ntawd yog yam uas peb yuav tsum ntshai—yog tsis lees txais cov lus qhuab qhia ntawd thiab tsis to taub qhov kev paub ntawd. Thaum ua li ntawd, peb tab tom tsis lees txais Tus Ntsuj Plig ntawm Kev Yaj Saub.
Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.
Muam Dawb muab nws lub cim pom zoo rau 2520. Peb yuav qhia tias nws muab nws lub cim pom zoo li cas rau lwm yam tseeb nyob rau hauv Daim Ntawv Qhia 1843.
At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.
Thaum txog hnub kawg ntawm lub ntiajteb no, thaum txhua yam no los txog rau qhov ncov kawg ntawm Txoj Moo Zoo Nyob Mus Ib Txhis hauv peb zaj keeb kwm, cov ntseeg Adventist yuav ntsib txoj kev sim siab muaj peb theem uas twb tau raug ua ntej ua cim qhia lawm, raws li pom nyob hauv William Miller txoj kev paub dhau los.
William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.
William Miller tau ua peb yam yuam kev: (1) Nws tsis kam lees Lub Suab Qw Nruab Nrab Hmo Ntuj thiab poob tawm ntawm txojkev mus rau lub ntiajteb phem nyob hauv qab. (2) Tom qab ntawd nws tso siab rau tibneeg txoj kev cuam tshuam, yog Joshua Himes. (3) Nws tsis kam lees Hnub Xanpataus.
A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.
Ib lo lus nug tau tshwm sim tias: “Nws puas tsis lees txais Hnub Xanpataus lossis Lub Tuamtsev Dawb Huv?” Txoj kev qhuab qhia uas tau hloov ntawm lub tuam tsev dawb huv nyob hauv ntiajteb mus rau Lub Tuamtsev Dawb Huv saum ntuj ceeb tsheej nyob rau lub sijhawm ntawd tej zaum Miller tseem tsis tau to taub nws tag nrho. Thaum Ellen White raug coj mus rau hauv Chav Dawb Huv Tshaj Plaws, nws tau pom Kaum Nqe Kevcai nyob hauv lub phij xab ntawm txoj kev cog lus, thiab txoj lus txib hais txog Hnub Xanpataus muaj ib txoj kev ci ntsa iab dawb huv nyob puag ncig nws.
The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.
Yam uas Miller tsis lees txais yog Vajtswv txoj Kevcai—hnub Xanpataus. Yog li ntawd, Miller tsis lees txais Txoj Kev Quaj Thaum Ib Tag Hmo, ces cia siab rau cev nqaij daim tawv, thiab tom qab ntawd txais lub cim ntawm tus tsiaj qus. Qhov no yuav rov muaj dua thaum kawg ntawm lub ntiajteb.
Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust."
Nqe Lus Tim Khawv, ntim 5, nplooj 211: “Ntawm no peb pom tias pawg ntseeg—tus Tswv lub chaw dawb huv—yog thawj qhov uas raug tus nplawm ntawm Vajtswv txoj kev npau taws. Cov txwj laus, yog cov uas Vajtswv tau pub lub teeb loj rau thiab uas tau sawv ua cov neeg saib xyuas tej kev txaus siab sab ntsuj plig ntawm cov neeg, tau ntxeev siab rau txoj kev tso siab uas tau muab rau lawv.”
She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.
Nws tab tom hais lus txog Ezekiel 8 thiab 9, yog hais txog kev muab lub cim ntim. Muam White hais tias kev muab lub cim ntim hauv Ezekiel 9 yog tib yam li kev muab lub cim ntim hauv Revelation 7. Nws tab tom hais txog lub sij hawm ntawm kev muab lub cim ntim rau 144,000 leej. Nws hais tias cov uas yuav tsum yog cov neeg zov thiab tiv thaiv tau ntxeev siab rau txoj kev cia siab uas tau muab rau lawv.
"They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated."
“Lawv tau tuav txoj hauj lwm hais tias peb tsis tas yuav cia siab nrhiav tej txuj ci tseem ceeb thiab qhov kev tshwm sim meej tseeb ntawm Vajtswv lub hwj chim ib yam li yav dhau los. Lub sijhawm tau hloov lawm.” Lawv thawj qhov yuam kev yog tawm tsam rau Lub Suab Quaj Thaum Ib Tag Hmo, hais tias, “Yam uas tau tshwm sim hauv zaj keeb kwm ntawm Lub Suab Quaj Thaum Ib Tag Hmo ntawd tsis rov muaj dua.”
They are falling off the path.
Lawv tab tom poob tawm ntawm txojkev.
"These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.
“Cov lus no ntxiv dag zog rau lawv txoj kev tsis ntseeg, thiab lawv hais tias: Tus Tswv yuav tsis ua qhov zoo, thiab Nws kuj yuav tsis ua qhov phem. Nws muaj kev hlub tshua dhau lawm uas yuav tuaj xyuas Nws haiv neeg hauv kev txiav txim. Yog li ntawd ‘Kev thaj yeeb thiab kev nyab xeeb’ yog lub suab qw tawm ntawm cov neeg uas yuav tsis tsa lawv lub suab dua li lub raj kom qhia Vajtswv haiv neeg lawv tej kev ua txhaum thiab qhia rau tsev neeg Yakhauj lawv tej kev txhaum. Cov dev ntsiag to no uas tsis kam tom qab yog cov uas yuav hnov txog kev pauj ncaj ncees ntawm Vajtswv uas raug ua rau chim. Cov txivneej, cov ntxhais hluas, thiab cov me nyuam yaus puav leej puam tsuaj ua ke.” Testimonies, volume 5, 211.
Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5. If you trust in a man, your heart departs from the Lord.
Yelemis, hais txog William Miller qhov kev poob siab zaum ob, tau hais tias, “Tus Tswv hais li no; foom tsis zoo rau tus neeg uas tso siab rau neeg, thiab muab cev nqaij daim tawv ua nws txhais npab, thiab nws lub siab tig ncaim ntawm tus Tswv mus.” Yelemis 17:5. Yog koj tso siab rau ib tug neeg, koj lub siab tig ncaim ntawm tus Tswv.
The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.
Qhov kev tsis lees txais thawj zaug thaum kawg yog Lub Suab Quaj Thaum Ib Tag Hmo, yog ib qho rov tshwm sim dua ntawm kev qhia tawm txog Vajtswv lub hwj chim. Qhov thib ob yog kev vam khom rau cev nqaij daim tawv. Qhov thib peb yog Txoj Cai Hnub Xya.
"There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.
Tsuas muaj tau tsuas yog ob pab neeg xwb. Txhua pab raug cim meej, yog nrog lub foob ntawm Vajtswv uas muaj sia nyob, los yog nrog lub cim ntawm tus tsiaj qus lossis ntawm nws daim duab. Txhua tus tub thiab ntxhais ntawm Adas xaiv ib leeg ntawm ob tug no, yog Khetos lossis Barapas, ua tus thawj coj ntawm nws. Thiab txhua tus uas muab lawv tus kheej tso rau sab ntawm cov uas tsis ncaj ncees sawv ntsug hauv qab Xatas tus chij dub, thiab raug txiav txim tias lawv tau tsis kam lees thiab tau saib tsis taus siv Khetos. Lawv raug txiav txim tias tau txhob txwm ntsia saum ntoo khaub lig tus Tswv ntawm txoj sia thiab lub hwjchim ci ntsa iab. Review and Herald, January 30, 1900.
One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.
Ib yam yeej muaj tseeb: cov xibfwb Seventh-day Adventists uas sawv ruaj nreb hauv qab Xatas tus chij yuav xub tso tseg lawv txoj kev ntseeg siab rau hauv Ntsuj Plig ntawm Kev Yaj Saub.
Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.
Adventism rov qab ua dua tus txheej txheem sim peb theem uas William Miller tau ua tsis tiav. Tiamsis cov tim tswv tab tom tos tsa Miller sawv rov los thiab coj nws mus tsev nrog nws tus Cawmseej. Rau cov Adventists uas txais lub cim ntawm tus tsiaj nyaum, cov uas tos lawv tsis yog cov tim tswv ntawd.
"Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.
Rov dhau rov los kuv tau raug qhia tias tej kev paub dhau los ntawm Vajtswv haiv neeg tsis txhob raug suav tias yog tej xwm txheej tuag lawm. Peb tsis txhob saib cov ntaub ntawv hais txog tej kev paub ntawd ib yam li peb yuav saib ib phau ntawv teev hli thiab hnub qub xyoo tas los. Yuav tsum khaws tej ntaub ntawv ntawd cia rau hauv siab nco ntsoov, vim keeb kwm yuav rov tshwm dua ib zaug ntxiv.” Publishing Ministry, 175.
Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.
Vim li cas peb thiaj yuav tsum nco ntsoov txog Txoj Kev Quaj Thaum Ib Tag Hmo? Vim keeb kwm yuav rov ua dua. Hauv zaj keeb kwm no, txoj xov uas yuav ua kom muaj kev co co yog 2520 thiab 2300; vim qhov no nws yuav thawb tibneeg tawm hauv cov pawg ntseeg.
But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:
Tiamsis keeb kwm no, uas yog Lub Suab Quaj Thaum Ib Tag Hmo, puas yuav rov muaj dua tiag, los yog nws tsuas yog ib zaj keeb kwm xwb? Cia li saib nqe lus tom ntej no:
"There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.
Muaj ib lub ntiajteb uas tab tom pw hauv txoj kev phem kev qias, hauv kev dag ntxias thiab kev yuam kev, hauv tus duab ntxoov ntxoo ntawm txoj kev tuag tiag tiag,—pw tsaug zog, pw tsaug zog. Leejtwg thiaj tab tom ris mob siab ntsws kom tsa lawv sawv? Lub suab twg thiaj ncav cuag tau lawv? Kuv lub siab tau raug coj mus rau yav tom ntej, thaum yuav muaj lub cim qhia tawm. “Saib seb, tus Nraug Vauv tab tom los; nej cia li tawm mus ntsib nws.” Tiamsis qee leej yuav tau ncua sij hawm kom mus nrhiav roj los ntxiv rau lawv cov teeb, thiab lig dhau lawm lawv mam pom tias tus cwj pwm, uas roj ntawd sawv cev rau, hloov tsis tau rau lwm tus. Review and Herald, February 11, 1896.
The history of the Midnight Cry is repeated to the very letter.
Keeb kwm ntawm Txoj Kev Quaj Thaum Ib Tag Hmo raug rov ua dua ib yam nkaus txhua lo lus.
Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.
Ellen White nkag siab tias 2520 yog ib lo lus faj lem txog lub sijhawm uas raug cai, thiab tias tus Tswv tau siv nws los tsim lub sijhawm ncua ntev, yog qhov kev chim siab uas tsim tau txoj kev paub dhau los uas npaj txhij txiv neej thiab poj niam kom txav mus los ntawm txoj kev ntseeg nrog Khetos mus rau hauv Chav Dawb Huv Kawg.
We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.
Peb tseem tsis tau sim ua pov thawj txog 2520 tawm hauv phau Vajlugkub los txog rau tam sim no. Hauv qhov kev kawm no txog Habakkuk Ob Daim Ntawv, peb xub xav kom meej tias Ellen White txhawb nqa cov lus qhuab qhia no uas tam sim no tab tom raug Adventism tsis lees txais; tom qab ntawd peb mam li nkag mus rau hauv qhov kev kawm hauv phau Vajlugkub.