It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Yeej tseem ceeb heev, kom thiaj nkag siab tau txoj xov uas tab tom raug qhib tawm hauv phau Qhia Tshwm, yuav tsum lees paub txog keeb cag, txoj kev loj hlob, thiab qhov tseem ceeb ntawm Kev Hloov Tshiab Protestant. Peb txoj kab tseem ceeb hauv keeb kwm ntawm txoj Kev Hloov Tshiab ntawd hais txog Phau Vajlugkub, thiab hais txog txoj kev qhia raug uas yuav tsum siv hauv kev kawm Phau Vajlugkub, thiab kuj hais tias cov tub txib uas raug xaiv tseg hauv keeb kwm ntawd yog tej cim kev ntawm keeb kwm ntawd. Ib yam li ib txwm muaj, Xatas tau sim zais phau Vajlugkub King James los ntawm ntau yam cuav, thiab nws tau nrhiav kev zais txoj kev qhia raug rau kev to taub Phau Vajlugkub los ntawm ntau yam cuav, thiab nws kuj tau nrhiav kev zais cov tub txib raug (tej cim kev) uas raug tsa sawv los raws txoj kev hauv keeb kwm ntawd.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Tiamsis Xatas tsis tau nyob twjywm li. Nim no nws tau sim ua yam uas nws twb tau sim ua hauv txhua txoj kev txav kev kho dua tshiab lawm—yog dag ntxias thiab rhuav tshem cov neeg los ntawm kev muab yam cuav los hloov chaw rau txoj hauj lwm tseeb. Ib yam li muaj cov Khetos cuav hauv thawj xyoo pua ntawm pawg ntseeg Khixatia, ib yam ntawd thiab tau sawv los muaj cov yaj saub cuav hauv xyoo pua kaum rau.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

Hauv keeb kwm Millerite txij xyoo 1840 mus txog 1844, lub tsho txheej ntawm Protestantism, (uas yog ib qho ntawm ob lub kub ntawm tus tsiaj hauv ntiajteb uas yog Tebchaws Meskas), Millerite Adventism tau los ua lub kub Protestant. Tib lub sijhawm ntawd, cov pawg ntseeg uas yav dhau los tau lees tias yog Protestant tau dhau los ua Protestantism uas poob kev ntseeg lawm, lossis raws li cov Millerites tau hu lawv, “cov ntxhais ntawm Loos.” Thaum cov Protestants tsis kam lees thawj tus timtswv ceeb toom hauv xyoo 1843, lawv thiaj poob, thiab cov Millerites thiaj ris txuas ntxiv lub tsho txheej ntawm Protestantism. Keeb kwm Millerite yog qhov kawg siab tshaj plaws ntawm Vajtswv txoj hauj lwm hauv kev coj Nws “pawg ntseeg hauv tebchaws moj sab qhua” kom mus txog rau txoj kev nkag siab tag nrho txog Vajtswv Txojlus.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Kev qhib ntawm txoj kev txiav txim tshuaj xyuas tau coj los txog qhov kev sim siab ntawm Vajtswv txoj kevcai, thiab tshwjxeeb yog Hnub Xanpataus. Kev tshaj tawm tus timtswv thib peb txoj xov yuav tsum muaj ib pawg ntseeg uas txhawb nqa Vajtswv txoj kevcai, uas tau raug faus hauv qab cov kab lig kev cai thiab tej kev coj ua ntawm lub hwjchim papas thaum lub Caij Nyoog Tsaus Ntuj. Khetos tau coj cov Protestant los txog rau keeb kwm xyoo 1840 mus rau 1844 thiab nthuav tawm qhov kev sim siab ntawm Eliyas, uas William Miller yog tus raug piv txwv los ntawm nws, thiab thaum cov Protestant tsis lees txais Miller txoj xov lawv thiaj rov qab mus rau Loos. Qhov kev sim siab ntawm tus timtswv thawj txoj xov raws li Miller tau tshaj tawm ntawd raug piv txwv los ntawm Eliyas saum Roob Khamel.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

Ces Eliyas thiaj los cuag tag nrho cov neeg, thiab hais tias, Nej yuav tseem yig mus nyob nruab nrab ob lub tswv yim mus txog thaum twg? Yog hais tias tus Tswv yog Vajtswv, ces cia li raws nws qab; tab sis yog Npas-As, ces cia li raws nws qab. Thiab cov neeg tsis teb nws ib lo lus li. 1 Vajntxwv 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Xyoo 1840, thaum lawv tau ntsib nrog Eliyas txoj xov, uas Miller thiab thawj tug tim tswv sawv cev rau ntawd, cov Protestants tau xaiv Npa-as!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Kev Hloov Siab Ntseeg Protestant yog ib txoj kev qhib tawm cov tseeb hauv phau Vajlugkub uas tau pib nrog “lub hnub qub kaj ntug,” uas tau cog lus tias yuav muab rau thaum lub caij keeb kwm uas pawg ntseeg Thyatira sawv cev. Kev tawm tsam ncaj qha rau phau Vajlugkub tau pib ntau puas xyoo ua ntej ntawd thiab raug nthuav qhia meej nyob rau hauv The Great Controversy, tshwj xeeb yog nyob hauv keeb kwm ntawm cov Waldensians. Xyoo 1930, Benjamin Wilkerson tau luam tawm phau ntawv hu ua, Our Authorized Bible Vindicated. Phau ntawv ntawd teev tseg txog kev ua rog tawm tsam cov ntawv qub dawb huv thawj zaug uas thaum kawg tau raug siv los txhais phau King James Bible thiab ntau yam ntawv cuav cuav uas yog Xatas tsim, uas cov Catholics, Protestantism uas tau thim txoj kev ntseeg, thiab cov Laodicean Adventists tau txhawb nqa thiab tseem tab tom txhawb nqa. Kev ua rog ntawd tau pib ntev ua ntej lub caij keeb kwm ntawm cov Waldensians, tiam sis lawv yog tus cim taw qhia thiab lub cim sawv cev ntawm cov uas tau muab lawv txoj sia los ua tim khawv txog qhov tseem ceeb ntawm cov ntawv qub uas raug lawm, uas thaum kawg tau raug txhais rau hauv phau 1611 King James Bible.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Kev tsim tawm Phau Vajlugkub King James xyoo 1611 tau dhau los ntawm ib txoj txheej txheem txhais lus uas meej tshwj xeeb heev. Txoj txheej txheem txhais thiab luam tawm Phau Vajlugkub tau raug ua tiav los ntawm xya kauj ruam ntawm kev tsim tawm. Nws kuj tau siv xya xyoo los ua kom tiav, thiab xya xyoo hauv phau Vajlugkub yog ob txhiab tsib puas nees nkaum hnub. Qhov ntawd yeej yog tib tus naj npawb ntawm hnub yav tom ntej uas Yexus tau lees paub txoj kev cog lus nrog coob leej raws li kev ua tiav ntawm Daniyee cuaj. Nyob hauv nruab nrab ntawm lub lim tiam dawb huv ntawd Khetos raug ntsia saum ntoo khaub lig, thiab yeej muaj tseeb tias Khetos uas raug ntsia saum ntoo khaub lig yog lub hauv paus nruab nrab ntawm Phau Vajlugkub. Xya kauj ruam ntawd los tsim kom muaj Txoj Lus ntshiab ntawm Vajtswv yog raws li nram no.

  • First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

    Thawj: Kev Txhais Thawj Zaug los ntawm Cov Tib Neeg: Kwv yees li 50 tus neeg txhais lus raug faib ua rau pab pawg, thiab txhua pab raug muab haujlwm saib xyuas ntau ntu sib txawv ntawm Phau Vajlugkub. Cov neeg no tau ua haujlwm txhais los ntawm cov lus qub (Henplais, Aramaic, thiab Kili) los rau hauv lus Askiv.

  • Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

    Theem Ob: Pawg Neeg Saib Xyuas Rov Ntsuam Xyuas: Tom qab txhua pawg neeg saib xyuas ua tiav lawv txoj kev txhais ib feem lawm, txoj hauj lwm ntawd raug rov ntsuam xyuas los ntawm cov tswv cuab hauv pawg neeg saib xyuas lawv tus kheej. Qhov no ua rau muaj kev sib koom tes muab tswv yim thiab kho cov uas yuam kev.

  • Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

    Qib Peb: Pawg Neeg Saib Xyuas Dav Dav Rov Ntsuam Xyuas: Tom qab ntawd, cov txhais lus uas txhua pawg neeg txhais tau raug xa mus rau ib pab kws txawj ntse loj dua, hu ua Pawg Neeg Saib Xyuas Dav Dav. Pawg neeg no muaj cov sawv cev los ntawm txhua pawg txhais lus rau pawg. Lawv tau rov tshuaj xyuas tag nrho txoj hauj lwm ntawd, muab cov txhais lus sib txawv ntawm ntau pawg neeg los sib piv thiab ua kom sib haum.

  • Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

    Plaub: Kev Rov Ntsuam Xyuas thiab Kev Kho Dua Ntxiv: Daim qauv uas Pawg Saib Xyuas Loj tau kho dua raug xa rov qab mus rau cov pawg ib leeg kom lawv rov ntsuam xyuas thiab txhim kho ntxiv. Txoj kev ua rov qab mus rov qab los no tau pab kom paub tseeb tias txoj kev txhais lus ntawd muaj kev sib haum xeeb thiab raug tseeb.

  • Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

    Qib: Kev Rov Ntsuam Xyuas thiab Kev Pom Zoo Kawg: Thaum cov pawg sab laj ib leeg tau ua tiav lawv cov kev kho lawm, daim qauv kawg raug xa mus rau Pawg Sab Laj Dav Dav kom rov ntsuam xyuas zaum kawg thiab pom zoo.

  • Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

    Qhov Rau: Kev Pom Zoo Los Ntawm Vajntxwv thiab Kev Tshaj Tawm: Tom qab ntawd, phau txhais lus uas tau pom zoo lawm raug muab nthuav tawm rau Vajntxwv James I kom nws pom zoo.

  • Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

    Xya: Thaum nws tau tso cai raws li nws txoj kev pom zoo ua vajntxwv lawm, ces kev txhais ntawd thiaj raug luam tawm rau xyoo 1611 ua Vajluskub King James Version (Authorized Version).

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

Tus Tswv tej lus yog lus dawb huv; zoo li nyiaj uas muab yaj hauv lub cub hauv av, lim kom dawb huv xya zaus. Au tus Tswv, koj yuav khaws tej lus ntawd cia; koj yuav pov hwm tej lus ntawd kom dim ntawm tiam neeg no mus ib txhis. Ntawv Nkauj 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Nyob rau hauv Xatas txoj kev ua rog tawm tsam Vajtswv Txojlus, thiab tawm tsam cov cim ciam teb uas raug sawv cev los ntawm ntau tus tubtxib sib txawv ntawm keeb kwm uas tab tom nthuav tawm ntawd, thiab tawm tsam txoj kev kawm raug uas yuav tsum raug siv hauv kev faib Nws Txojlus kom raug, Vajntxwv Yakhauj Phau Vajlugkub xyoo 1611 yog ib qho cim ciam teb uas raug txheeb meej tshwj xeeb hauv Ntawv Nkauj kaum ob. Tsis muaj ib phau Vajlugkub cuav twg hauv ntau phau uas raug tsim los ntawm cov ntaub ntawv Catholic uas raug ua kom qias ntawd ua tau raws li cov qauv hauv Ntawv Nkauj kaum ob. Txoj txheej txheem ntxuav kom dawb huv uas taug xya theem thiab lub sijhawm ob txhiab tsib puas nees nkaum hnub ntawd qhia meej tias Vajntxwv Yakhauj Phau Vajlugkub yog Vajtswv “cov lus ntshiab.” Vajtswv cog lus tias yuav khaws Vajntxwv Yakhauj Phau Vajlugkub ua Nws Txojlus ntshiab mus ib txhis, thiab vim li ntawd Nws kuj cog lus tias yuav txhawb nqa txoj kev kawm “historicism” uas cov Protestant cov neeg kho dua tshiab tau siv, nrog rau William Miller thiab.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

Nyob rau xyoo pua kaum plaub, John Wycliffe, uas nyob hauv phau ntawv The Great Controversy raug hu ua “lub hnub qub kaj ntug ntawm Kev Hloov Tshiab,” Vajtswv tau siv nws los txhais Vajlugkub ua ib hom lus uas txawm yog ib tug neeg pej xeem ib txwm los kuj to taub tau. Nws yog tus tubtxib uas cim tseg tus ciam qhia txojkev pib ntawm Kev Hloov Tshiab Protestant.

“The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

“Qhov kev txav loj uas Wycliffe tau pib, uas yuav tso lub siab dawb paug thiab lub tswv yim kom dim, thiab yuav tso cov haiv neeg uas tau raug khi ntev los rau lub tsheb yeej koob meej ntawm Loos, muaj nws lub hauv paus nyob hauv phau Vajlugkub. Ntawm no yog lub hauv paus ntawm tus dej koob hmoov ntawd, uas, ib yam li dej txojsia, tau ntws los hla txhua tiam txij li xyoo pua kaum plaub los. Wycliffe tau lees txais Vajluskub Dawb Huv nrog txoj kev ntseeg tsis xyiv fab tias nws yog qhov kev tshwm sim tshoov siab txog Vajtswv lub siab nyiam, yog txoj cai txaus nkaus rau txoj kev ntseeg thiab kev coj ua. Nws tau raug cob qhia kom saib lub Koom Txoos Loos ua txoj cai los saum ntuj los, tsis yuam kev, thiab kom txais nrog kev hwm uas tsis nug txog tej lus qhuab qhia thiab tej kab ke uas tau tsim muaj los tau ib txhiab xyoo; tiam sis nws tig nraub qaum ntawm tag nrho tej ntawd kom mloog Vajtswv lo lus dawb huv. Qhov no yog txoj cai uas nws yaum kom cov pej xeem lees paub. Hloov chaw uas lub koom txoos hais lus dhau ntawm tus pope, nws tshaj tawm tias tib txoj cai tseeb xwb yog Vajtswv lub suab hais los ntawm Nws lo lus. Thiab nws qhia tsis yog xwb tias phau Vajlugkub yog qhov kev tshwm sim zoo kawg nkaus txog Vajtswv lub siab nyiam, tiam sis tias Vaj Ntsuj Plig Dawb Huv yog tus txhais nws xwb, thiab tias txhua tus neeg yuav tsum, los ntawm kev kawm nws tej lus qhuab qhia, kawm paub nws tes dej num rau nws tus kheej. Yog li no nws tau tig neeg lub siab ntawm tus pope thiab lub Koom Txoos Loos mus rau Vajtswv lo lus.”

“Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

“Wycliffe yog ib tug ntawm cov Neeg Hloov Kev Ntseeg loj tshaj plaws. Hauv qhov dav ntawm kev txawj ntse, hauv qhov meej ntawm kev xav, hauv qhov ruaj khov los tuav rawv qhov tseeb, thiab hauv qhov siab tawv los tiv thaiv nws, tsuas muaj tsawg leej ntawm cov uas los tom qab nws thiaj yuav muab piv tau rau nws. Kev dawb huv ntawm lub neej, kev rau siab tsis nkees hauv kev kawm thiab hauv kev ua haujlwm, kev ncaj ncees uas tsis raug xeb, thiab txoj kev hlub thiab kev ncaj ncees zoo li Khetos hauv nws txoj hauj lwm qhuab qhia, yog tej yam uas cim tus thawj ntawm cov Neeg Hloov Kev Ntseeg. Thiab qhov no txawm yog nyob rau hauv nruab nrab ntawm kev tsaus ntuj ntawm kev txawj ntse thiab kev lwj liam ntawm kev ncaj ncees ntawm lub caij nyoog uas nws tawm los.”

“The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

“Tus cwj pwm ntawm Wycliffe yog ib zaj lus tim khawv txog lub hwj chim cob qhia thiab hloov dua tshiab ntawm Vajluskub Dawb Huv. Vajluskub yog yam uas ua kom nws los ua tus uas nws yog. Kev siv zog kom nkag siab cov tseeb loj ntawm kev tshwm sim los saum ntuj pub kev tshiab thiab kev muaj zog rau txhua lub peev xwm ntawm tus neeg. Nws nthuav lub siab, ua kom kev pom kev ntse dua, thiab ua kom kev txiav txim loj hlob tiav. Kev kawm Vajluskub yuav tsa kom siab txhua txoj kev xav, kev hnov, thiab kev ntshaw, ib yam uas tsis muaj lwm yam kev kawm twg ua tau. Nws muab kev ruaj khov rau lub hom phiaj, kev ua siab ntev, kev ua siab loj, thiab kev tiv tawv; nws lim kom tus cwj pwm huv thiab dawb huv tus ntsuj plig. Kev kawm Vajluskub nrog siab dawb paug thiab kev hwm tshua, uas coj tus kawm lub siab mus ntsib ncaj qha nrog lub siab uas tsis txawj kawg, yuav pub rau lub ntiajteb no muaj cov neeg uas muaj lub tswv yim muaj zog thiab nquag dua qub, thiab kuj muaj tej txheej txheem ncaj ncees siab dua, dua li qhov uas tau tshwm sim los ntawm txoj kev cob qhia muaj peev xwm tshaj plaws uas tibneeg tej kev txawj ntse qhuab qhia tau muab. Tus sau nkauj nkauj hais tias, ‘Thaum koj tej lus nkag los, nws muab qhov kaj; nws pub kev nkag siab.’ Ntawv Nkauj 119:130.” The Great Controversy, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Tom qab zaj lus tim khawv hais txog John Wycliffe hauv The Great Controversy, Muam White muab ib daim npe ntawm cov neeg kho dua tshiab uas ncaj ncees (waymarks), uas thaum kawg mus txog tus neeg kho dua tshiab John Knox. Nws qhia txog ib lo lus nug tseem ceeb uas Mary, Poj Huab Tais ntawm Scotland, tau nug rau John Knox.

“John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

“John Knox twb tau tig nraub qaum ntawm tej kab ke thiab tej kev to taub yam txuj ci tob tob ntawm pawg ntseeg lawm, kom pub nws tus kheej noj ntawm tej qhov tseeb hauv Vajtswv Txojlus, thiab txoj kev qhia ntawm Wishart tau txhawb nws txoj kev txiav txim siab kom tso tseg txoj kev koom siab nrog Loos, thiab los koom nws tus kheej nrog cov neeg hloov kho txoj kev ntseeg uas raug tsim txom....”

“When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

“Thaum raug coj los ntsib tim ntsej tim muag nrog tus huab tais poj niam ntawm Scotland, nyob rau hauv nws xub ntiag uas txoj kev kub siab ntawm ntau tus thawj coj Protestant twb ploj nqaim lawm, John Knox tau ua tim khawv ruaj nreb rau qhov tseeb yam tsis txav. Nws tsis yog tus yuav raug yeej los ntawm kev ntxias muag; nws tsis poob siab ntshai nyob rau ntawm tej lus hem. Tus huab tais poj niam liam nws tias yog neeg qhuab qhia cuav. Nws tau qhia cov pejxeem kom txais ib txoj kev ntseeg uas lub xeev txwv tsis pub, raws li nws tau hais, thiab vim li ntawd nws thiaj tau ua txhaum Vajtswv tej lus txib uas kom cov pejxeem mloog lus rau lawv cov thawj kav. Knox teb ruaj khov tias:—‘Ib yam li txoj kev ntseeg tseeb tsis tau txais nws qhov chaw yug los los sis nws txoj cai los ntawm cov thawj kav, tiam sis tsuas yog los ntawm Vajtswv uas nyob mus ib txhis xwb, ces cov pejxeem kuj tsis raug khi kom teeb lawv txoj kev ntseeg raws li qhov nyiam ntawm lawv cov thawj kav. Rau qhov feem ntau ces yog cov thawj kav, tshaj txhua tus lwm tus, uas tsis paub Vajtswv txoj kev ntseeg tseeb tshaj plaws. Yog txhua haiv noob ntawm Abraham tau nyob hauv Falau txoj kev ntseeg, uas lawv tau ua nws cov pejxeem ntev heev, kuv thov nug koj, niam huab tais, ces nyob hauv lub ntiajteb yuav muaj txoj kev ntseeg dabtsi? Thiab yog txhua tus nyob rau tiam ntawm cov tubtxib tau nyob hauv txoj kev ntseeg ntawm cov huab tais Loos, kuv thov nug koj, niam huab tais, ces nimno saum npoo ntiajteb no yuav muaj txoj kev ntseeg dabtsi? … Yog li ntawd, niam huab tais, koj yuav pom tau tias cov pejxeem tsis raug khi rau txoj kev ntseeg ntawm lawv cov thawj kav, txawm yog lawv raug txib kom hwm lawv los xij.’”

“Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

Maivliag hais tias, “Koj txhais Vajluskub ib yam, hos lawv [cov xibfwb Loos] txhais nws dua ib yam; kuv yuav ntseeg leejtwg, thiab leejtwg yuav ua tus txiav txim?”

“‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

“‘Nej yuav tsum ntseeg Vajtswv, tus uas hais meej tseeb hauv Nws Txojlus,’ tus neeg kho dua tshiab teb hais tias; ‘thiab dhau qhov uas Txojlus qhia nej lawm, nej yuav tsum tsis txhob ntseeg tus no los tus tod ib yam nkaus. Vajtswv Txojlus meej tseeb nyob hauv nws tus kheej, thiab yog nyob rau ib qho chaw twg muaj qhov tsis meej, Vaj Ntsujplig Dawb Huv, tus uas yeej tsis tawm tsam Nws tus kheej li, yuav piav qhov ntawd kom meej dua nyob rau lwm qhov chaw, xwv kom tsis txhob muaj ib qho kev ua xyem xyav seem nyob, tsuas yog rau cov uas tawv ncauj nyob hauv kev tsis paub xwb.’ Cov no yog tej lus tseeb uas tus neeg kho dua tshiab uas tsis ntshai ntawd, txawm raug nws txoj sia nyob rau kev phom sij los xij, tau hais rau hauv pob ntseg ntawm vaj ntxwv txoj cai kav. Nrog tib txoj kev ua siab loj uas tsis thim rov qab ntawd, nws rau siab khov kho rau nws lub hom phiaj, thov Vajtswv thiab tawm tsam tus Tswv tej rog, mus txog thaum Scotland dim ntawm txoj kev ntseeg Loos.” The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Kev sib txuas lus ntawm tus hloov kho thiab tus huab tais poj niam qhia meej txog txoj hlua thib peb hauv keeb kwm ntawm Kev Hloov Kho uas txheeb tau Xatas txoj kev siv dag ntxias los cuav theej phau Vajlugkub, cov neeg hloov kho, thiab txoj kev kawm Vajlugkub raws li txoj txheej txheem. Yauhas cov lus teb rau tus Huab Tais Poj Niam yog tias txoj txheej txheem uas raug yog “historicism,” uas muaj nws lub hauv paus nyob rau hauv ib kab keeb kwm yaj saub raug piav qhia los ntawm tus Vaj Ntsuj Plig Dawb Huv nrog ib lwm kab keeb kwm yaj saub.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Qhov kaj tau qhib tawm hauv qhov tsaus ntuj. Wycliffe thiab cov neeg hloov kho thaum chiv thawj, mus thoob plaws hauv keeb kwm Millerite, tau siv ib txoj kev kawm Vajlugkub uas hu ua “historicism.” Keeb kwm ntawm txoj kev Vajlugkub no hauv kev kawm Vajlugkub feem ntau raug saib tsis taus, tiamsis nws yog yam tseem ceeb uas yuav tsum paub txog yog hais tias ib tug neeg yeej yuav pom qhov tseem ceeb ntawm cov cai ntawm kev txhais lus yaj saub uas Miller tau lees txais, thiab tom qab ntawd Future for America kuj tau lees txais thiab siv.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Tsuas muaj ob pawg ntseeg xwb uas Muam White tau txheeb tias yog Vajtswv haiv neeg uas muaj npe hu tshwj xeeb. Cov ntawd yog Ixayees thaum ub thiab pawg ntseeg Xya-hnub Adventist.

“The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

“Cov laj thawj uas peb raug hu ua haiv neeg ntawm Vajtswv yuav tsum rov hais dua thiab rov hais dua.” Deuteronomy 4:1–13, Manuscript Releases, ntim 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

“Lub koom txoos ntawm cov thwj tim,” thiab lub koom txoos nyob hauv tebchaws moj sab qhua thaum lub sijhawm tsaus ntuj ntawm kev ua vajntxwv ntawm tus pope, yeej tsis tau hu ua Vajtswv haiv neeg uas raug hu raws npe; rau qhov lo lus ntawd (uas txhais hais tias raug tis npe) sawv cev rau ib lub koom txoos uas raug muab txoj hauj lwm los ua tus khaws cia Vajtswv txoj kevcai, thiab nrog Adventism lawv kuj yuav tsum yog cov khaws cia Vajtswv tej lus tseeb uas yog lus faj lem thiab.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Vajtswv tau hu Nws pawg ntseeg nyob rau tiam no, ib yam li Nws tau hu cov Yixayee thaum ub, kom sawv ua qhov kaj rau saum ntiajteb. Los ntawm rab riam loj kawg uas yog qhov tseeb, uas yog tej lus ntawm tus timtswv thawj, tus timtswv ob, thiab tus timtswv peb, Nws tau cais lawv tawm ntawm tej pawg ntseeg thiab tawm ntawm lub ntiajteb, kom coj lawv los nyob ze rau Nws hauv txoj kev dawbhuv. Nws tau tsa lawv ua cov uas khaws cia Nws txoj kevcai, thiab tau tso siab rau lawv tej qhov tseeb loj ntawm tej lus faj lem rau lub sijhawm no. Ib yam li tej lus dawbhuv uas tau muab tso rau cov Yixayee thaum ub, cov no yog ib qho kev tso siab dawbhuv uas yuav tsum tshaj tawm rau lub ntiajteb. Peb tug timtswv hauv Tshwmsim 14 sawv cev rau cov neeg uas lees txais qhov kaj ntawm Vajtswv tej lus thiab tawm mus ua Nws cov tubtxib tshaj tawm lo lus ceeb toom mus thoob plaws txhua qhov ntev thiab dav ntawm lub ntiajteb.” Testimonies, volume 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller sawv cev rau tus tub txib uas raug xaiv los qhib Vajtswv tej qhov tseeb ntawm yav tom ntej, thiab thaum tej qhov tseeb ntawd coj ib haiv neeg mus txog ntawm lub qhov rooj qhib ntawm Qhov Chaw Dawb Huv Tshaj Plaws xyoo 1844, Vajtswv thiaj qhib tawm Vajtswv txoj kevcai. Wycliffe yog ib lub cim taw qhia hauv kev qhib phau Vajlugkub thiab tsim kom muaj qhov pib ntawm Kev Hloov Tshiab Protestant, tiamsis nws kuj yog ib lub cim taw qhia ntawm Vajtswv tes haujlwm los tsa “tej qhov tseeb loj ntawm yav tom ntej.” John Wycliffe yog lub hnub qub thaum sawv ntxov uas raug txheeb qhia hauv keeb kwm ntawm txoj kev kav ntawm papacy ib txhiab ob puas rau caum xyoo. Nws tes haujlwm pib hauv tiam kaum plaub, ces hauv tiam kaum xya muaj dua ib lub cim taw qhia ntawm txoj kab yav tom ntej ntawd, yog kev tsim tawm ntawm King James Bible xyoo 1611. Nyob rau txoj kab ntawd thaum kawg peb mus txog lub cim taw qhia ntawm Miller tej cai rau kev txhais lus yav tom ntej. Miller yog ib lub cim taw qhia hauv txoj kab tseeb ntawd, thiab nws tej cai kuj yog ib yam li ntawd. Nws tej cai ua tim khawv txog ib lub cim taw qhia ntawm qhov kawg ntawm Adventism uas sawv cev los ntawm kev luam tawm ntawm Prophetic Keys.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Yog tias peb tsis to taub tias Miller cov cai yog ib lub cim qhia kev hauv ib txoj kab keeb kwm yav tom ntej sawv cev rau txoj hauj lwm los khaws cia cov thawj thiab cov ntawv Vajlugkub uas yog raug, thiab kuj yog txoj hauj lwm qhib tawm txoj kev to taub tseeb txog Vajlugkub, uas yuav tsum kom cov neeg hloov kho tau raug coj los to taub thiab siv txoj kev kawm dawb huv hu ua “historicism,” ces peb yuav tsis muaj cov ntaub ntawv uas yuav tsum muaj kom thiaj paub txog tej kev tseeb yav tom ntej uas txuas nrog txoj hauj lwm ntawm kev nthuav tawm thiab khaws cia qhov kaj ntawm tus tim tswv thib peb thaum kawg ntawm Adventism. Vim li no, nws tseem ceeb uas yuav los ua ib qho kev tshuaj xyuas luv luv txog txoj kab keeb kwm ntawd.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Lub ntsiab txhais tseeb tiag nkaus xwb ntawm lo lus “Protestant” yog los tawm tsam Loos. Yog ib lub koom txoos tseg tsis tawm tsam Loos lawm, nws tsis yog Protestant ntxiv lawm, thiab ces nws dhau los ua ib tug ntxhais ntawm Loos, ib yam li cov Protestant uas tsis lees txais tus tim tswv thawj zaug txoj xov. Qhov kev nkag siab tseem ceeb tshaj plaws uas dhau los ua “lus qhuab qhia” ntawm cov Protestant uas tawm hauv lub Koom Txoos Kas Tos Liv los yog hais tias “Phau Vajlugkub thiab Phau Vajlugkub xwb.” Txawm li ntawd los, keeb kwm ua tim khawv tias Phau Vajlugkub yuav tsum raug faib kom raug.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Cia li rau koj tus kheej kom pom zoo rau Vajtswv, yog ib tug neeg ua haujlwm uas tsis tsim nyog txaj muag, uas faib ncaj ncees txoj lus tseeb. Tiamsis nej yuav tsum zam tej lus tsis dawb huv thiab tej lus tham dawb paug uas tsis muaj nqis: rau qhov tej ntawd yuav loj hlob mus rau txoj kev tsis hwm Vajtswv ntau zuj zus. 2 Timothy 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Txojkev kawm Vajlugkub uas cov Protestants tau raug coj los siv hauv lawv tej kev rau siab kom faib txoj lus tseeb kom raug yog “historicism.” Txojkev ntawd yog ib lub homphiaj tshwjxeeb thiab loj uas Xatas yuav tsum tawmtsam, thiab nws yeej tau tawmtsam lawm.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

“Peb yuav tsum paub rau peb tus kheej tias yam twg ua rau muaj Kev Ntseeg Khixatia, yam twg yog qhov tseeb, yam twg yog txoj kev ntseeg uas peb tau txais lawm, yam twg yog tej cai hauv Phau Vajlugkub—tej cai uas tau muab rau peb los ntawm txoj cai loj tshaj plaws.” The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Kev rhuav tshem txoj kev txhais Vajluskub raws li txheej txheem uas cov Neeg Hloov Kev Ntseeg tau siv mus txog rau thiab suav nrog William Miller, raug qhia meej tias pib hauv tiam kaum tsib nrog ib tug kws txawj Jesuit hu ua Francisco Ribera (1537–1591), uas raug suav tias yog tus uas ua kom txoj kev txhais yav tom ntej ntawd nrov dav. Nws tau sau ib phau lus piav txog phau Tshwm Sim uas muab ib txoj kev txhais cov lus faj lem rau yav tom ntej, cais lawv tawm ntawm lawv lub ntsiab keeb kwm. Ribera tau tsim txoj kev no tawm los txhawm rau tawm tsam qhov tseeb uas txoj kev txhais keeb kwm ib txwm coj los tshwm. Qhov tseeb ntawd yog tias tus pope ntawm Loos yog tus antichrist uas raug hais tseg hauv Vajluskub tej lus faj lem.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

Nyob rau hauv tiam kaum xya thiab kaum yim, muaj pov thawj meej tias cov Protestant paub tias Ribera txoj kev txhais cuav yog los ntawm Xatas thiab tsis raug raws li txoj cai. Cov Protestant hauv keeb kwm ntawd tau sau tej phau ntawv thiab tej ntawv tshaj tawm tawm tsam “cov lus hais tsis dawb huv thiab tsis muaj qab hau” ntawm tus kws txawj ntse Jesuit ntawd. Tiamsis xyoo 1909, tus nees Trojan, uas yog Scofield Reference Bible, tau raug luam tawm, thiab cov lus qhia ntxiv uas muab tso rau hauv qab nplooj Vajlugkub ntawd tau raws li Ribera tej lus qhuab qhia thiab raws li lwm tus Jesuit hu ua Manuel Lacunza (1731–1801). Lacunza tau sau ntawv siv lub npe cuav Juan Josafat Ben-Ezra, thiab tau luam tawm ib phau ntawv hu ua The Coming of the Messiah in Glory and Majesty. Ib yam li Ribera ua ua ntej nws, phau ntawv ntawd yog ib qho kev tawm tsam ncaj qha rau kev ua tiav ntawm tej lus faj lem hauv phau Ntawv Qhia Tshwm.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Dab Ntxwg yeej paub tias txoj xov uas nws yuav tsum ua rau tsaus nti thiab ua rau muaj kev ntxhov siab yog txoj xov ceeb toom kawg uas los ntawm phau Ntawv Qhia Tshwm. Kev muab ob tug pov thawj Jesuit tej lus qias neeg thiab tej lus khoob khuav tso nkag rau hauv cov lus siv ua kev hais qhia nyob hauv Scofield Reference Bible tau cia Ntxwg Nyoog coj cov Protestants uas tau thim kev ntseeg mus txais yuav cov txheej txheem Jesuit, thiab yog li ua rau lawv dig muag tsis pom qhov tseeb. Ntxwg Nyoog tau ua tiav li no los ntawm kev coj ntau yam qauv yaj saub ntawm Catholic los qhia, uas tshem tawm qhov yuav ua tau kom paub meej meej tias leejtwg yog tus tawm tsam Khetos hauv Vajlugkub tej lus faj lem. Qhov no tsis yog ib qho kev dag ntxias uas nyuaj rau Ntxwg Nyoog, rau qhov cov Protestants twb rov qab mus rau lub koom txoos Loos lawm nrog lawv txoj kev tsis lees txais Miller txoj xov nyob rau xyoo 1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Tau ntau xyoo dhau los no, twb muaj ntau phau ntawv thiab ntau zaj lus sau luam tawm uas teev tseg Xatas txoj kev tawm tsam rau phau Vajlugkub, uas tau pib hauv thawj ob peb tiam xyoo tom qab Khetos raug ntsia saum ntoo khaub lig. Txoj kev tawm tsam ntawd tau mus txog ib theem uas cov ntawv qub cuav raug coj los siv kom tsim tau cov Vajlugkub cuav. Xatas kuj tau tawm tsam cov neeg Hloov Kev Ntseeg uas raug tsa los tuav rawv Vajtswv Txojlus ruaj nreb thaum lawv tseem muaj txojsia nyob thiab txawm tom qab cov neeg Hloov Kev Ntseeg ntawd tau tas sim neej lawm los xij.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Tsuas yog xav txog seb cov neeg sau keeb kwm thiab cov kws txuj ci kev ntseeg niaj hnub no hauv pawg Seventh-day Adventist coj li cas rau zaj lus hais txog William Miller. Nws zoo ib yam li lawv tau khawb nws tej pob txha tawm los thiab muab pov rau hauv tus Dej Mississippi.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

“William Miller tab tom cuam tshuam Xatas lub nceeg vaj, thiab tus yeeb ncuab loj ntawd nrhiav tsis yog xwb kom txwv qhov txiaj ntsig ntawm txoj xov ntawd, tabsis kom rhuav tshem tus tub txib ntawd nws tus kheej thiab. Thaum Txiv Plig Miller coj qhov tseeb hauv Vajlugkub los siv raws kev ua tau tiag rau hauv lub siab ntawm cov uas mloog nws, txoj kev chim ntawm cov neeg uas lees lawv tus kheej tias yog Khixatia thiaj tau kub nyhiab tawm tsam nws, ib yam li txoj kev npau taws ntawm cov Yudais tau raug kub ntxhov tawm tsam Khetos thiab Nws cov tubtxib. Cov mej zeej hauv pawg ntseeg tau ntxias cov neeg hauv pawg qis thiab phem dua, thiab muaj ntau zaus cov yeeb ncuab tau npaj txhij los txeeb nws txoj sia thaum nws tawm hauv qhov chaw sib txoos mus. Tabsis cov tim tswv dawb huv nyob hauv nruab nrab ntawm cov neeg coob ntawd, thiab ib tug ntawm lawv, nyob hauv daim duab ntawm ib tug neeg, tau tuav caj npab ntawm tus Tswv tus tub qhe no, thiab coj nws tawm hauv pab neeg chim siab ntawd mus yam nyab xeeb. Nws tes haujlwm tseem tsis tau tiav, thiab Xatas nrog nws cov tub txib tau poob siab hauv lawv lub hom phiaj.” Spirit of Prophecy, volume 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Saib seb ob pawg Adventism tib yam ob pab ntawd (cov kws kawm txog Vajtswv tej lus qhuab qhia thiab cov kws tshawb keeb kwm) tau txo nqis thiab npog zais qhov tseeb siv tau ntawm Miller tej cai li cas, uas Muam White qhia peb tias yuav raug siv los ntawm txhua tus uas tseeb tiag tshaj tawm peb tug tim tswv tej lus.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

“Cov uas tab tom koom tes tshaj tawm tus timtswv ceebtoom thib peb tab tom tshawb nrhiav Vajluskub raws tib txoj kev npaj uas Leej Txiv Miller tau txais yuav. Hauv phau ntawv me uas muaj npe hu ua Views of the Prophecies and Prophetic Chronology, Leej Txiv Miller muab cov cai nram no uas yooj yim los tsis tau tsis muaj kev txawj ntse, thiab tseem ceeb, rau kev kawm Vajluskub thiab kev txhais lus:—

“[Rules one through five quoted.]

“[Cov cai ib txog tsib raws li tau hais tseg.]”

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

“Qhov uas hais los saud no yog ib feem ntawm cov cai no; thiab hauv peb txoj kev kawm Vajlugkub peb txhua tus yuav ua zoo yog peb mloog raws tej ntsiab cai uas tau muab nthuav tawm.” Review and Herald, November 25, 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Yog tsis rov xyuas peb txoj xov ntawm kab keeb kwm yaj saub uas txuas nrog kev loj hlob thiab kev tsa ruaj khov ntawm Vajtswv Txojlus ces yeej tsis muaj peev xwm pom tau qhov tseem ceeb ntawm ib zaj lus tim khawv loj uas txhawb nqa William Miller ua tus tub txib uas tau raug ua piv txwv los ntawm Eliyas hauv nws txoj kev nthuav qhia zaj lus, thiab ua Mauxes hauv lo lus cog tseg txog Miller yuav raug tsa sawv hauv txoj kev sawv rov los ntawm cov ncaj ncees, thiab ua Elixas hauv nws txoj kev txaus siab tso nws daim teb tseg thiab ua haujlwm pab rau Eliyas zaj lus. Muam White qhia meej tias peb tug phab ej hauv phau Vajlugkub no txhua tus yog cov ua piv txwv txog William Miller, tus uas tam sim no cov kws txawj ntse txog kev ntseeg thiab cov kws sau keeb kwm Adventist niaj hnub no saib thiab hais txog nws ib yam li nws tsuas yog ib tug “tub ua liaj ua teb pluag” ntawm tiam kaum yim xwb.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale yog ib tug ntawm ntau tus neeg kho kom tshiab uas raug tsa sawv hauv txoj kab keeb kwm yaj saub no. Yog kuv yuav hais tau li no, nws lo lus tshaj tawm txog nws txoj haujlwm tawm tsam cov sawv cev ntawm tus pope uas nws tau sib raug zoo nrog yog hais tias, “Kuv yuav ua kom tus tub uas tsav laij teb paub Vajluskub ntau dua li nej paub.” William Miller yog tus tub ua liaj ua teb ntawd, tus uas tsav laij teb thiab ua kom Tyndale txoj lus yaj saub ntawd tiav.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Lo lus qhib no twb raug ua kom yooj yim heev lawm hais txog txhua yam keeb kwm uas yuav raug coj los txhawb yam uas peb tau nthuav tawm los txog rau tam sim no. Tam sim no peb yuav xav txog qee yam cim kos npe ntawm Alpha thiab Omega kom thiaj coj rov qab mus rau qhov kev txiav txim siab txog Miller raws li ib lub cim taw qhia thiab ib tug tub txib.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Phau ntawv Daniyees yog qhov pib ntawm ib phau ntawv uas muaj ob phau nyob hauv. Qhov kawg ntawm phau ntawv ntawd yog phau Tshwmsim. Txawm yog tias lawv yog ob phau ntawv sib txawv, los thaum muab ua ke lawv sawv cev rau ib phau ntawv xwb.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Ntau xyoo dhau los, kuv tau muaj ib zaug kev sib tham rau pej xeem nrog ib tug kws tshaj lij kev ntseeg Seventh-day Adventist uas muaj npe nrov, tus uas ua haujlwm hauv Biblical Research Institute ntawm General Conference ntawm Seventh-day Adventist Church. Tus kws tshaj lij kev ntseeg ntawd tab tom sim kho kuv txoj kev nkag siab txog rau nqe kawg rau ntawm Daniyees tshooj kaum ib, thiab kuj txog kuv txoj kev nkag siab ntawm lo lus “daily” hauv phau Daniyees. Hauv peb txoj kev sib tham, uas tau kav ntev ib ntus, vim nws muaj xws li nws sau ib tsab xov xwm tawm los uas kuv teb rau, ces nws rov teb dua, thiab tom qab ntawd kuv kuj rov qhia kuv tej kev xav, thiab txuas ntxiv mus li ntawd. Hauv txoj kev sib tham ntawd nws tau qhia rau kuv tias hauv pawg neeg uas nws ua haujlwm nrog nyob rau General Conference, nws raug suav tias yog tus kws tshaj lij txog phau Daniyees, thiab tias ib tug neeg ua haujlwm nrog nws raug suav tias yog tus kws tshaj lij nyob ruaj hauv phau Tshwmsim. Hauv peb txoj kev sib tham nws tsis xav los hais txog cov ntsiab lus hauv phau Tshwmsim, tiam sis xav xa lawv mus rau nws tus npoj yaig. Nws xav kom txoj kev sib tham nyob rau hauv phau Daniyees xwb.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Muam White hais meej tias Daniyees thiab Tshwmsim yog ib phau ntawv xwb. Nyob rau theem ntawd nkawd sawv cev rau Phau Vajlugkub, uas yog ib phau ntawv xwb uas muaj ob phau, qub thiab tshiab. Muam White kuj hais txog pawg ntseeg Yudais, uas tsuas suav phau qub xwb tias yog tib phau ntawv ntawd, thiab nws kuj hais txog cov uas tsis quav ntsej phau qub rau qhov lawv tsuas to taub, los sis tsuas kam to taub, phau tshiab xwb. Nws zaj lus tim khawv uas tau tshoov siab qhia meej tias yog koj tsuas lees txais phau tshiab xwb, ces koj tsis lees phau qub, thiab yog tsuas lees phau qub xwb los kuj ib yam nkaus. Rau tus kws tshawb kev ntseeg los hais tias nws yog tus txawj tshaj hauv Daniyees, tiam sis tsis yog hauv Tshwmsim, ces yog rov ua raws li lub tswv yim Yudais uas tsuas lees txais Phau Qub xwb; thiab peb paub tias txoj kev pom nqaim ntawd tau coj cov Yudais mus txog qhov twg. Kev xaiv ib sab twg ntawm qhov teeb meem no; lees txais phau qub thiab tsis lees phau tshiab, los sis lees txais phau tshiab tiam sis tsis lees phau qub, yog kev tsis lees txais tag nrho zaj lus tim khawv.

“The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

“Tus Cawm Seej nug nws cov thwjtim seb lawv puas to taub tej no. Lawv teb tias, ‘Yog lawm, Tus Tswv.’ Ces nws hais rau lawv tias, Yog li ntawd txhua tus kws sau Vajlugkub uas raug cob qhia rau hauv lub nceeg vaj Saum Ntuj Ceeb Tsheej kuj zoo ib yam li ib tug tswv tsev, uas rho tawm hauv nws lub txhab nyiaj tej yam tshiab thiab tej yam qub.” Hauv zaj lus piv txwv no, Yexus tau muab lub luag haujlwm ntawm cov uas txoj haujlwm yog muab rau ntiajteb no txoj kev kaj uas lawv tau txais ntawm nws los rau ntawm nws cov thwjtim xub ntiag. Thaum ntawd Phau Qub yog tag nrho tej Vajlugkub uas twb muaj lawm; tiam sis nws tsis yog sau tseg rau cov neeg thaum ub xwb; nws yog rau txhua tiam thiab rau txhua haiv neeg. Yexus xav kom cov xibhwb qhia nws tej lus qhuab qhia mob siab rau tshawb nrhiav Phau Qub kom nrhiav tau txoj kev kaj uas ua kom ruaj nws tus kheej tias nws yog tus Mexiyas uas tau raug yav saub cev lus tseg lawd, thiab qhia tawm txog qhov xwm ntawm nws txoj hauj lwm xa mus rau ntiajteb no. Phau Qub thiab Phau Tshiab sib cais tsis tau, rau qhov nkawd ob leeg puav leej yog Khetos tej lus qhuab qhia. Cov Yudais tej lus qhuab qhia, uas txais tsuas yog Phau Qub xwb, tsis coj mus rau txoj kev cawm dim, vim lawv tsis lees yuav tus Cawm Seej uas nws lub neej thiab nws tes haujlwm qhuab qhia yog qhov ua kom tiav raws li txoj kevcai thiab tej lus cev tseg yav tom ntej. Thiab cov lus qhuab qhia ntawm cov uas muab Phau Qub pov tseg los kuj tsis coj mus rau txoj kev cawm dim, vim nws muab qhov uas yog tim khawv ncaj qha txog Khetos pov tseg. Cov neeg tsis ntseeg pib los ntawm kev txo nqis tus nqi ntawm Phau Qub, thiab tsuas yog ib ruam ntxiv xwb lawv thiaj li tsis lees qhov tseeb ntawm Phau Tshiab, thiab ua li ntawd nkawd ob phau tib si thiaj raug muab pov tseg.

“The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

“Cov Yudais muaj hwjchim me ntsis heev rau saum lub ntiajteb Khixatia hauv kev ua kom lawv pom qhov tseem ceeb ntawm tej lus txib, nrog rau txoj kevcai khi ruaj ntawm Hnub Xanpataus, vim hais tias thaum lawv muab tej qub peev xwm ntawm qhov tseeb coj los nthuav tawm, lawv thiaj muab tej tshiab tseg cia rau hauv Yexus tej lus qhuab qhia txog nws tus kheej. Hos rau sab tod, qhov laj thawj muaj zog tshaj plaws uas cov Khixatia tsis muaj peev xwm cuam tshuam cov Yudais kom lees txais Khetos tej lus qhuab qhia ua yam lus ntawm Vajtswv txoj kev txawj ntse, yog vim hais tias, thaum lawv nthuav tawm tej peev xwm hauv nws Txojlus, lawv saib tsis taus tej nplua nuj ntawm Phau Qub, uas yog Leej Tub ntawm Vajtswv tej lus qhuab qhia thaum ntxov dua, dhau los ntawm Mauxes. Lawv tsis lees txais txoj kevcai uas tau tshaj tawm ntawm Xinai, thiab Hnub Xanpataus ntawm lo lus txib plaub, uas tau tsa tseg nyob hauv lub vaj Edees. Tiamsis tus tub qhe qhia txoj moo zoo, tus uas ua raws Khetos tej lus qhuab qhia, yuav tau txais kev paub tob txhij txhua txog ob Phau Qub thiab Phau Tshiab, xwv kom nws thiaj yuav qhia tau lawv rau haivneeg sawvdaws nyob rau hauv lawv lub teeb tseeb, ua ib qho uas cais tsis tau—ib qho vam khom rau thiab ci ntsa iab rau lwm qhov. Yog li ntawd, raws li Yexus tau qhia nws cov thwjtim, lawv yuav coj tej yam tawm hauv lawv lub peev xwm los, ‘tej yam tshiab thiab tej yam qub.’” Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Cov lus ntuas yav dhau los no tseem muaj lwm qhov kev siv rau cov Adventist hauv Laodicea. Kev lees hais tias ntseeg phau Vajlugkub tag nrho, ob phau Vajlugkub Qub thiab Tshiab, los tseem tsis kam lees Tus Ntsuj Plig Txojlus Qhia Yaj Saub, yog qhov tob qub tib yam ntawm kev txais yuav tsuas yog ib zaj lus tim khawv xwb. Yuav tsum muaj ob tug tim khawv thiaj tsa tau qhov tseeb ruaj, yog li ntawd yeej tsis muaj peev xwm tsa tau qhov tseeb los ntawm ib tug tim khawv xwb; thiab yog muaj leej twg sim ua li ntawd, lawv tab tom tsis lees txais ob tug tim khawv tib si, lawv tab tom tsa lawv txoj kev ntseeg rau saum yam uas hu ua “ib nrab-qhov tseeb.”

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Tam sim no yuav rov hais dua ib lo lus nug uas muaj nyob hauv ib tsab ntawv thawj zaug uas tau raug luam tawm txij thaum Lub Xya hli ntuj, 2023 los. Lo lus nug ntawd yog, “Txij xyoo 1863 los, muaj txoj kev kaj tshiab dab tsi tau tawm los ntawm Adventism?” Lo lus teb yog yooj yim xwb, “Tsis muaj li.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

“Phau ntawv Daniyees thiab Tshwmsim yog ib. Ib yog lus faj lem, lwm yog kev tshwm sim; ib yog phau ntawv uas raug muab kaw, lwm yog phau ntawv uas raug muab qhib. Yauhas tau hnov tej yam tsis txawj tag uas xob quaj tau hais tawm, tiam sis nws raug txib kom tsis txhob sau tej ntawd.” Seventh-day Adventist Bible Commentary, volume 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Yog li ntawd, Alpha thiab Omega qhia kom paub tias Daniyee yog thawj thiab Phau Qhia Tshwm yog kawg. Daniyee sawv cev rau qhov pib, hos Phau Qhia Tshwm sawv cev rau qhov kawg ntawm Kev Ntseeg Adventis.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Phau Ntawv Qhia Tshwm yog ib phau ntawv uas raug muab kaw tseg, tiam sis kuj yog ib phau ntawv uas raug qhib lawm thiab. Nws sau tseg txog tej xwm txheej uas hwjchim kawg nkaus thiab zoo kawg uas yuav muaj tshwm sim nyob rau hnub kawg ntawm keeb kwm ntiajteb no. Tej lus qhuab qhia hauv phau ntawv no muaj tseeb thiab meej, tsis yog yam tsaus ntuj nti thiab tsis txawj to taub. Hauv phau ntawv no kuj tau coj tib txoj kab lus faj lem uas muaj nyob hauv Daniyee los hais dua. Muaj qee yam lus faj lem uas Vajtswv tau rov hais dua, yog li ntawd qhia tias yuav tsum muab qhov tseem ceeb rau tej ntawd. Tus Tswv tsis rov hais tej yam uas tsis muaj qhov tseem ceeb loj.” Manuscript Releases, volume 9, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Thaum pib ntawm Kev Ntseeg Adventist, nyob hauv cov nqe Vajlugkub uas yog tus ncej tseem ceeb nruab nrab ntawm Kev Ntseeg Adventist, cov nqe uas raug qhib tawm hauv xyoo 1798; Yexus tau qhia Nws Tus Kheej tias yog “Palmoni,” tus Suav Cim Txuj Ci Tseem Ceeb. Thaum kawg ntawm Kev Ntseeg Adventist, Yexus qhia Nws Tus Kheej tias yog “Alpha and Omega,” tus kws hais lus txuj ci tseem ceeb—Vajtswv Txojlus. Vim li no, thaum pib ntawm Kev Ntseeg Adventist thiab thawj tus tim tswv txoj xov tau “dai rau lub sijhawm.” Thaum kawg ntawm Kev Ntseeg Adventist, tus tim tswv thib peb txoj xov yuav dai rau Nws Txojlus.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Qhov pib thiab qhov xaus ntawm Adventism tshwm sim nyob rau hauv keeb kwm ntawm lub nceeg vaj thib rau ntawm Vajlugkub txoj lus faj lem; yog li ntawd, lawv tshwm sim nyob rau hauv qhov pib thiab qhov xaus ntawm Tebchaws Meskas. Keeb kwm raws li lus faj lem ntawm Tebchaws Meskas yog keeb kwm ntawm ob lub kub ntawm Republicanism thiab Protestantism. Thaum xaus ntawm keeb kwm ntawd, ob lub kub ntawd yuav hloov ntawm ib tug menyuam yaj mus ua ib tug zaj. Republicanism yuav hloov mus ua democracy, thiab Protestantism yuav hloov mus ua Protestantism uas tau poob kev ntseeg lawm. Thaum lub khob ntawm lub sijhawm uas txoj kev sim siab tseem qhib rau Tebchaws Meskas pib los txog rau nws qhov xaus, raws li tab tom muaj tshwm sim tam sim no, ob lub kub ntawm Republicanism uas tau poob kev ntseeg lawm thiab Protestantism uas tau poob kev ntseeg lawm yuav tsim ib daim duab rau tus tsiaj qus, yog li muab pawg ntseeg thiab lub xeev los koom ua ib lub kub uas hais lus zoo li ib tug zaj. Tiamsis Vajtswv yuav tsis nyob tsis muaj ib tug timkhawv li, rau qhov nyob hauv txoj kev coj los xaus rau Tebchaws Meskas, Nws yuav tsa lub kub tseeb tiag ntawm Protestantism kom tawm tsam ob qho tib si daim duab ntawm tus tsiaj qus hauv Tebchaws Meskas, thiab tom qab ntawd daim duab ntawm tus tsiaj qus uas ntsib tag nrho lub ntiaj teb. Kev tsa lub kub Protestant thaum kawg ntawm Tebchaws Meskas yuav raug ua kom tiav nyob hauv tib lub qauv keeb kwm li thaum lub kub Protestant raug tsa sawv hauv qhov pib ntawm Tebchaws Meskas. Ib haiv neeg qub uas yog haiv neeg ntawm txoj kev cog lus yuav raug hla dhau, thiab ib haiv neeg tshiab yuav los ua haiv neeg tshiab ntawm txoj kev cog lus. Tsis muaj ib yam tshiab nyob hauv qab lub hnub.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Thaum peb siv cov lus faj lem txog lub sij hawm raws li tau to taub thiab tau nthuav tawm hauv keeb kwm Millerite los ntsuas tus Alpha thiab tus Omega, peb pom tias nkawd yog ib yam nkaus xwb. Txhua lo lus faj lem hais txog lub sij hawm pib nrog ib zaj keeb kwm thaum lo lus faj lem ntawd raug tshaj tawm, thiab zaj keeb kwm ntawd ib txwm ua tus qauv piv txwv rau zaj keeb kwm thaum lo lus faj lem ntawd raug ua tiav.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Keeb kwm ntawm zaj lus faj lem ob txhiab peb puas xyoo pib ntawm tsab cai txib thib peb xyoo 457 BC thiab xaus rau ntawm txoj xov ntawm tus tim tswv thib peb hnub tim 22 Lub Kaum Hli, 1844. Ua ntej yuav txog, tiam sis tseem tsis tau txog, kev tuaj txog ntawm tsab cai txib thib peb, tes haujlwm tsa lub tuam tsev thiab lub nroog Yeluxalees tau tiav lawm. Ib yam nkaus li ntawd, hauv keeb kwm uas coj mus txog rau kev tuaj txog ntawm tus tim tswv thib peb, cov tseeb hauv paus ntawm lub tuam tsev Millerite tau raug tsa ruaj khov lawm.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

Xyoo 1798, zaj lus faj lem ob txhiab tsib puas nees nkaum xyoo uas tau pib xyoo 723 BC nrog kev tawg khiav ntawm kaum xeem sab qaum teb, tau ua tiav lawm. Zaj lus faj lem ntawd qhia ob ntu ntawm ib txhiab ob puas rau caum xyoo, cim txog kev muab lub tuam tsev tiag tiag thiab Yeluxalees tiag tiag tsuj hnyav los ntawm Loos haiv neeg pe dab pe mlom tiag tiag, uas tom qab ntawd raug raws los ntawm ib txhiab ob puas rau caum xyoo uas Loos papacy tsuj hnyav lub nroog sab ntsuj plig thiab lub tuam tsev. Zaj lus faj lem tau pib nrog kev puam tsuaj ntawm lub nceeg vaj sab qaum teb thiab kev tawg khiav ntawm cov pej xeem hauv lub nceeg vaj ntawd. Hauv nruab nrab ntawm zaj lus faj lem, xyoo 538, cim txog qhov kawg ntawm kev tsuj hnyav Vajtswv haiv neeg los ntawm Loos haiv neeg pe dab pe mlom, uas yog lub nceeg vaj thib plaub hauv Vajlugkub tej lus faj lem, thiab ua rau Vajtswv pawg ntseeg tawg mus rau hauv roob moj sab qhua ntawm Lub Caij Nyoog Tsaus Ntuj. Qhov kawg ntawm zaj lus faj lem ntawd xyoo 1798 cim txog qhov kawg ntawm lub nceeg vaj thib tsib hauv Vajlugkub tej lus faj lem. Kev tawg khiav ntawm kaum xeem sab qaum teb, thiab ntawm pawg ntseeg Khetos uas tau khiav mus rau hauv roob moj sab qhua, sawv cev rau kev sib sau ntawm cov uas raug teem tseg kom los ua lub kub ntawm Protestantism. Cov waymarks feem ntau raug sawv cev los ntawm yam sib txwv, thiab ib qho kev tawg khiav kuj sawv cev tau rau ib qho kev sib sau, ib yam li Eliyas sawv cev rau Yauhas tus Neeg Ua Kev Cai Raus Dej. Hauv tib qho kev sib ntsib raws li lus faj lem ntawd, Eliyas tsis tuag, hos Yauhas tus Neeg Ua Kev Cai Raus Dej tuag.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Xyoo 677 BC pawg neeg Yudas sab qab teb, (uas hauv Vajlugkub kuj raug txheeb tias yog lub tebchaws muaj koob meej) raug tawg khiav mus nyob txawv tebchaws tau ob txhiab tsib puas nees nkaum xyoo, xaus rau hnub tim 22 Lub Kaum Hli, 1844. Lo lus faj lem ntawd tab tom taw qhia txog kev raug tsuj rau Vajtswv haiv neeg, uas Daniyees hu tias yog “pab tub rog” hauv Daniyees 8:13, 14.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Ces kuv hnov ib tug neeg dawb huv hais lus, thiab muaj dua ib tug neeg dawb huv nug tus neeg dawb huv uas tabtom hais ntawd tias, Lub zeem muag hais txog txoj kev fij txhua hnub, thiab kev ua txhaum uas ua kom puam tsuaj, uas muab ob qho tib si lub chaw dawb huv thiab pab tub rog rau neeg tsuj hla hauv qab taw, yuav kav ntev npaum li cas? Thiab nws hais rau kuv tias, Mus txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv. Daniel 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Zaj lus faj lem ob puas xyoo uas xaus tib lub sij hawm nrog zaj lus faj lem ob txhiab tsib puas nees nkaum xyoo uas pib thaum xyoo 677 BC, yog qhia txog qhov kev tsuj nqes lub tuam tsev dawb huv raws li tau qhia tseg hauv Daniel 8:13, 14. Zaj lus faj lem hais txog Yudas txoj kev raug tawg khiav nyob rau xyoo 677 BC tau raug ua ntej los ntawm peb zaug kev tawm tsam ntawm Nebuchadnezzar, thiab zaj lus faj lem ntawd xaus rau thaum txoj xov thib peb los txog rau hnub tim Kaum Hli 22, 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Ob zaj lus faj lem ob txhiab tsib puas nees nkaum xyoo uas xaus raws li nyias nyob rau xyoo 1798 thiab 1844 ntawd qhia txog plaub caug rau xyoo ntawm kev txhim tsa lub hauv paus ntawm lub tuam tsev Millerite. Mauxes nyob plaub caug rau hnub txais tej lus qhia txog kev tsim lub tuam tsev, thiab kev kho dua tshiab ntawm Helauj lub tuam tsev nyob rau tiam Khetos kav ntev plaub caug rau xyoo, uas xaus rau xyoo uas Khetos txais kev cai raus dej. Tom qab kev cai raus dej ntawd Nws tau mus rau hauv tebchaws moj sab qhua plaub caug hnub, thiab thaum Nws rov qab los, Nws tau ntxuav lub tuam tsev thawj zaug, thiab cov Yudais uas nyiam sib cav xav paub tias Nws tau ua tej yam ntawd los ntawm txoj cai twg.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Thiab cov Yudais kev ua Kev Hla Dhau twb los txog lawm, thiab Yexus tau nce mus rau Yeluxalees, thiab pom hauv lub tuam tsev muaj cov uas muag nyuj, yaj, thiab nquab, thiab cov pauv nyiaj zaum nyob ntawd. Thiab thaum nws tau qhwv ib rab nplawm ntawm tej hlua me me, nws ntiab lawv txhua tus tawm hauv lub tuam tsev, nrog rau cov yaj thiab cov nyuj; thiab muab cov neeg pauv nyiaj tej nyiaj nchuav pov tseg, thiab ntxeev lawv tej rooj; thiab hais rau cov uas muag nquab tias, Cia li coj tej no tawm mus ntawm no; txhob ua kuv Leej Txiv lub tsev ua ib lub tsev ua lag luam. Thiab nws cov thwj tim nco dheev tias muaj lus sau tseg hais tias, Kev kub siab rau koj lub tsev tau hlawv kuv tag. Ces cov Yudais teb thiab hais rau nws tias, Koj qhia yam cim dabtsi rau peb, vim koj ua tej no? Yexus teb thiab hais rau lawv tias, Rhuav lub tuam tsev no pov tseg, thiab hauv peb hnub kuv yuav tsa nws rov los. Ces cov Yudais hais tias, Lub tuam tsev no tau siv plaub caug rau xyoo los txhim tsa, hos koj yuav tsa nws rov los hauv peb hnub los? Tiamsis nws hais txog lub tuam tsev uas yog nws lub cev. Yog li ntawd, thaum nws sawv hauv qhov tuag rov los lawm, nws cov thwj tim nco dheev tias nws tau hais li no rau lawv; thiab lawv ntseeg Vajluskub, thiab lo lus uas Yexus tau hais. Yauhas 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Lub tuam tsev ntawm cov neeg Millerite tau raug tsa tsim nyob hauv plaub caug rau xyoo txij xyoo 1798, ntawm qhov xaus ntawm thawj zaj lus faj lem ob txhiab tsib puas nees nkaum xyoo, thiab xaus plaub caug rau xyoo tom qab ntawm qhov ua tiav ntawm zaj lus faj lem ob txhiab tsib puas nees nkaum xyoo thib ob hauv xyoo 1844. Plaub caug rau xyoo ntawd pib nrog kev tuaj txog ntawm tus tim tswv thawj, thiab xaus nrog kev tuaj txog ntawm tus tim tswv thib peb, rau qhov Khetos tau hais tias Nws lub tuam tsev yuav raug tsa sawv rov los hauv peb hnub. Yog tias koj tsis kam pom tej xwm txheej tseeb no, ces yog vim muaj ob qho teeb meem tseem ceeb, ntxiv rau tej teeb meem uas tej zaum twb muaj lawm hauv ib lub siab uas tsis kam thiab tsis tau hloov dua siab tshiab. Teeb meem thawj yog tias koj tsis kam los cuag Txoj Lus faj lem raws txoj kev to taub tias keeb kwm rov ua dua. Koj tsis yog ib tug historicist. Lwm qhov teeb meem yog kev tsis muaj peev xwm siv cov lus cim piv txwv uas tau raug sau cia hauv Vajtswv Txoj Lus raws li Vajtswv Txoj Lus. Cov keeb pib ntawm tag nrho tej lus faj lem no qhia txog qhov kawg, thiab lawv ib txwm qhia ntau tshaj li tsuas yog tej keeb kwm uas rov ua dua xwb.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Phau Vajlugkub hais tias peb yog lub tuam tsev rau tus Vaj Ntsuj Plig Dawb Huv, thiab lub tuam tsev uas yog lub cev ntawd raug tsim los ntawm plaub caug rau lub chromosome. Cov kws tshawb fawb uas kawm txog plaub caug rau lub chromosome ntawd qhia rau peb tias nees nkaum peb lub chromosome ntawm tus txiv neej thiab nees nkaum peb lub chromosome ntawm tus poj niam raug qhwv ncig ib yam protein uas muaj daim duab zoo li tus ntoo khaub lig.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Hauv Daniyee tshooj kaum ob muaj peb zaj lus faj lem txog sijhawm uas txuas sib haum ua ke; thawj zaj yog hais txog kev tawg khiav ntawm lub hwj chim ntawm haiv neeg dawb huv, uas sawv cev rau “xya lub sijhawm” hauv Levis Kevcai nees nkaum rau. Kev tawg khiav ntawm lub hwj chim ntawm haiv neeg dawb huv uas lawv tau ua kom tiav ntawd kav tau ob txhiab tsib puas nees nkaum xyoo, tiam sis hauv Daniyee tshooj kaum ob nws tsuas yog hais txog ib nrab tom kawg ntawm lub sijhawm ntawd xwb. Qhov no nthuav qhia Daniyee zoo li nws tsis to taub yam uas tau npaj tseg los ntawm lo lus tshaj tawm ntawd.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

Thiab kuv hnov tus txivneej uas hnav ntaub linen, tus uas nyob saum cov dej ntawm tus dej loj ntawd; thaum nws tsa nws sab tes xis thiab sab tes laug rau saum ntuj ceeb tsheej, nws cog lus los ntawm Tus uas muaj sia nyob mus ib txhis tias, tej no yuav kav ib ncua sij hawm, ob ncua sij hawm, thiab ib nrab; thiab thaum nws ua tiav txoj hauj lwm faib kom tawg lub hwj chim ntawm haiv neeg dawb huv lawm, txhua yam no yuav tiav xaus. Thiab kuv hnov, tiam sis kuv tsis to taub; ces kuv hais tias, Au kuv tus Tswv, qhov kawg ntawm tej no yuav yog dab tsi? Daniel 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Daniyee kaum ob tab tom piav txog txoj xov uas raug qhib lub cim rau lub sijhawm kawg, uas yog xyoo 1798. Hauv nqe lus ntawd Daniyee sawv cev rau William Miller, lub cim tseem ceeb tshaj plaws ntawm cov neeg txawj ntse hauv zaj keeb kwm ntawd. Miller xub raug coj mus rau lo lus faj lem ob txhiab tsib puas nees nkaum xyoo hauv Leviticus nees nkaum rau, thiab hauv nqe xya thiab nqe yim nws sawv cev rau cov neeg txawj ntse uas yuav tsum muab qhov tseeb no los sib haum: tias kev tawg khiav mus thoob plaws ob txhiab tsib puas nees nkaum xyoo ntawd yeej raug qhia meej tseeb tias yog Vajtswv txoj kev ua kom Nws haiv neeg tawg khiav mus.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Thiab yog nej tseem yuav tsis mloog kuv txawm yog muaj txhua yam no lawm, ces kuv yuav rau txim rau nej xya npaug ntxiv vim nej tej kev txhaum. Thiab kuv yuav rhuav tshem txoj kev khav theeb ntawm nej lub hwj chim; thiab kuv yuav ua rau nej lub ntuj zoo li hlau, thiab nej lub ntiajteb zoo li tooj dag. Leviticus 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

“Kev khav theeb” ntawm cov Ixayees thaum ub yog thaum lawv raug tso cai tsis lees txais Vajtswv ua lawv tus vajntxwv thiab xaiv ib tug vajntxwv tibneeg. Lawv txoj kev khav theeb, uas los ua ntej txoj kev poob (Paj Lug 16:18), yog lawv txoj kev ntshaw xav ua kom zoo ib yam li txhua lub tebchaws pe dab mlom nyob ib ncig ntawm lawv. Kev muab thawj zaug lub nceeg vaj qaum teb tshem tawm, thiab tom qab ntawd lub nceeg vaj qab teb, yog kev faib kom tawg ntawm lub hwjchim (vajntxwv) hauv xyoo 723 BC thiab 677 BC raws li kev txiav txim.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller sawv cev rau cov neeg txawj ntse uas to taub txog qhov kev paub uas tau muab qhib lawm nyob rau hauv cov nqe yav dhau los ntawm Daniyees kaum ob, thiab nyob rau hauv nqe xya thiab nqe yim nws raug sawv cev tias tsis to taub txog kev sib txuas ntawm ib txhiab ob puas rau caum xyoo nrog ob txhiab tsib puas nees nkaum xyoo ntawm kev tawg khiav ntawm Vajtswv haiv neeg. Daniyees tab tom sawv cev rau Vajtswv haiv neeg thaum kawg ntawm Adventism, ib yam li Miller thaum pib ntawm Adventism. Thaum kawg ntawm Adventism, tib qho kev nyuaj ntawd tseem muaj nyob, rau qhov thaum Adventism muab Miller txoj kev to taub txog “xya zaug” tseg lawm, lawv thiaj raug yuam kom tsuas txheeb xyuas ib txhiab ob puas rau caum xyoo xwb tias yog Lub Caij Tsaus Ntuj. Cov neeg txawj ntse thaum kawg kuj muaj ib qho teeb meem zoo ib yam uas yuav tsum daws, raws li Daniyees thiab Miller qhia. Vim li cas thiaj siv lo lus siv hauv Leviticus nees nkaum rau los piav txog peb thiab ib nrab zaug es tsis yog xya zaug?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Miller yeej tsis tau daws qhov kev tsis sib haum no kom tiav hlo li, tiam sis xyoo 1856 “qhov kaj tshiab ntawm tej lus faj lem” kawg tau raug nthuav tawm hauv ib txheej rau tsab xov xwm uas tsis tau xaus, qhia tias xya lub sij hawm sawv cev rau peb xyoos ib nrab ntawm Loos txawv teb chaws uas tab tom tsuj nqes Vajtswv cov Yixayee tiag tiag, tom qab ntawd yog peb xyoos ib nrab ntawm Loos papas uas tab tom tsuj nqes Yixayee sab ntsuj plig. Xya xyoo tom qab ntawd Adventism tau tsis lees txais kiag li tag nrho qhov kaj ntawm xya lub sij hawm, npaj qhov kev tsis sib haum ntawd cia rau cov neeg txawj ntse thaum lub sij hawm kawg xyoo 1989, thaum ntawd, raws li tau piav tseg hauv Daniyees kaum ib, nqe plaub caug, cov teb chaws uas sawv cev rau yav tas los Soviet Union tau raug papas thiab Tebchaws Meskas cheb ploj mus.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

Qhov thawj txoj kev kaj uas tau muab rau Miller raug tsis lees txais hauv xyoo 1863, thiab txoj kev kaj kawg hais txog qhov ncauj lus ntawd tau muab los ntawm Hiram Edson hauv rau zaj ntawv ntawd. Cov zaj ntawv ntawd raug txiav tso tseg, thiab xya xyoo (times) tom qab no, hwj chim ntawm Ixayees niaj hnub nim no raug muab tso tseg tseg kom xyaum raws li cov pawg ntseeg pe mlom uas ob peb xyoos ua ntej ntawd twb raug txheeb kom raug lawm tias yog cov ntxhais ntawm Npanpiloo. Xya lub sij hawm ntawm Levis Kevcai nees nkaum rau ua ib txoj kev qhia yaj saub tau dhau los ua lub pob zeb dawm taw, thiab txoj kev khav theeb ntawm Ixayees txheej thaum ub raws li tau sawv cev hauv lawv txoj kev ntshaw kom muaj Xa-u los kav lawv ua vajntxwv raug rov ua dua. Yexus sawv cev qhia qhov kawg nrog qhov pib.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Phau ntawv Daniyee kuj qhia txog ib zaj lus faj lem ib txhiab ob puas cuaj caug xyoo nrog rau ib zaj lus faj lem ib txhiab peb puas peb caug tsib xyoo, uas ob zaj no pib ntawm kev tshem tawm “qhov niaj hnub” hauv 508. Kev tshem tawm “qhov niaj hnub” sawv cev rau kev muab lub zog tawm tsam ntawm Loos haiv neeg pe dab qhuas tshem tawm kom qhib kev rau kev sawv los ntawm lub hwj chim papacy hauv 538. Muaj ib lub sijhawm hloov hla peb caug xyoo ua ntej lub hwj chim papacy raug tsa rau saum lub zwm txwv ntawm lub ntiaj teb hauv 538, ces cov seem ib txhiab ob puas rau caum xyoo xaus rau xyoo 1798. Peb caug xyoo ntawm kev hloov hla ntawm ib lub nceeg vaj mus rau lub tom ntej no qhia txog cov xyoo kawg ntawm papacy txoj kev kav uas coj mus rau lub nceeg vaj thib rau ntawm Vajlugkub tej lus faj lem raug tsa rau saum lub zwm txwv ntawm lub ntiaj teb hauv 1798. Qhov pib ntawm zaj lus faj lem ib txhiab ob puas cuaj caug xyoo qhia txog kev hloov hla ntawm ib lub nceeg vaj ntawm Vajlugkub tej lus faj lem mus rau lub nceeg vaj tom ntej ntawm Vajlugkub tej lus faj lem, ib yam li qhov kawg ntawm zaj lus faj lem ntawd thiab.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Yaj Saub puas peb caug tsib xyoos txoj lus faj lem uas pib thaum muab “yam uas niaj hnub” tshem tawm hauv xyoo 508 xaus rau xyoo 1843.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

Thiab txij lub sijhawm uas yuav muab txoj kev xyeem hlawv txhua hnub tshem tawm mus, thiab tsa yam qias vuab tsuab uas ua kom puam tsuaj sawv los, yuav muaj ib txhiab ob puas cuaj caum hnub. Foom koob hmoov rau tus uas ua siab ntev tos, thiab tuaj txog rau ib txhiab peb puas peb caug tsib hnub. Daniyees 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Lo lus faj lem txog ib txhiab peb puas peb caug tsib xyoos tau xaus rau xyoo 1843, thiab Daniyees hais tias cov uas “tos” thaum lo lus faj lem ntawd yuav tiav yuav tau koob hmoov. Muam White hais li no.

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Foom koob hmoov yog cov qhov muag uas tau pom tej yam uas tau raug pom nyob rau xyoo 1843 thiab 1844.

“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.

“Cov lus ntawd twb raug muab lawd. Thiab yuav tsum tsis txhob ncua sij hawm hauv kev rov tshaj cov lus ntawd, rau qhov tej cim ntawm lub sij hawm tab tom muaj tiav; tes hauj lwm xaus kawg yuav tsum tau ua kom tiav. Ib tes hauj lwm loj yuav raug ua tiav nyob rau hauv ib lub sij hawm luv luv. Tsis ntev no ib txoj xov yuav raug muab los ntawm Vajtswv txoj kev teem tseg uas yuav nthuav dav mus ua ib lub suab qw nrov ncha. Ces Daniel yuav sawv hauv nws feem, los muab nws zaj lus tim khawv.” Manuscript Releases, volume 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Yog li no, qhov pib ntawm zaj lus faj lem ib txhiab peb puas peb caug tsib xyoos ntawd qhia kom paub txog ib qho kev hloov ntawm txoj kev ntseeg dab qhuas cuav mus rau txoj kev ntseeg papalism, yog li ntawd kuj qhia kom paub txog ib qho kev hloov ntawm Protestantism mus rau Millerite Protestantism.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Cov uas yog neeg Advenees uas tsis lees txais cov hauv paus ntsiab lus tseeb ntawm kev ntseeg Advenees, lawv tsis lees txais txhua yam lus faj lem hais txog lub sijhawm uas cov Millerites tau nthuav tawm, txawm yog ob txhiab peb puas hnub nyoog ntawm Daniel 8:14 los xij. Tej zaum lawv yuav tsis kam lees qhov tseeb no, tiam sis raws li kev xav muaj laj thawj mas yeej qhia tau tias qhov tseeb no yog tseeb; txawm li cas los, lub ntsiab lus uas kuv xav hais tam sim no yog txawv, yog li kuv yuav tso tseg qhov no rau tam sim no thaum peb tab tom sim xaus tsab xov xwm no.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Kev tawg khiav ri niab ntawm “thaj av muaj hwjchim ci ntsa iab” ntawm Yudas hauv xyoo 677 BC sawv cev rau kev raug tsuj hnyo ntawm “pab tub rog” hauv Daniyee 8:13, 14, thiab qhia mus rau kev tsim tsa ntawm thaj av muaj hwjchim ci ntsa iab niaj hnub no, yog Tebchaws Meskas. Ob txhiab peb puas xyoo hauv tib nqe Vajlugkub ntawd tau pib hauv xyoo 457 BC, thiab sawv cev rau kev raug tsuj hnyo ntawm “lub chaw dawb huv.”

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Tom qab ntawd kuv hnov ib tug neeg dawb huv hais lus, thiab lwm tus neeg dawb huv hais rau tus neeg dawb huv ntawd uas tab tom hais lus tias, Lub zeem muag hais txog kev txi niaj hnub, thiab kev txhaum uas ua kom puam tsuaj, uas muab ob qho tib si lub chaw dawb huv thiab pab tub rog rau luag tsuj taw, yuav kav ntev npaum li cas? Ces nws hais rau kuv tias, Txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv. Daniel 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

Xyoo 677 BC thiab 457 BC yog ob hnub tim uas txuas ua ke los ntawm kev sib raug zoo ntawm Vajtswv haiv neeg thiab Vajtswv lub tuam tsev dawb huv. Vajtswv tau coj ob leeg tib si, yog pab neeg thiab lub tuam tsev dawb huv, los rov los sib sau ua ke tib lub sijhawm rau lub Kaum Hli 22, 1844. Ob puas nees nkaum xyoo nyob nruab nrab ntawm 677 BC thiab 457 BC ua lub cim sawv cev rau ib ntus uas Vajtswv tsa ib lub cim qhia kev sawv kev, uas sawv cev rau qhov pom kev ntxiv zuj zus. Rau lub Kaum Hli 22, 1844, qhov pom kev ntawm tus tim tswv thib peb tau los txog, qhov pom kev ntawm lub tuam tsev dawb huv tau pib ci ntsa iab, thiab muaj ib pab neeg nyob ntawd los tshaj tawm qhov pom kev ntawd.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Nyob rau hauv txoj kab yaj saub uas qhia txog peb txheej kev ua rog uas Xatas thiab Khetos tau koom tes sib tua, phau Vajlugkub King James xyoo 1611 tau raug tsim tawm. Tseeb tiag ob puas nees nkaum xyoo tom qab, xyoo 1831, William Miller tau luam tawm nws txoj xov thawj zaug:

“For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

“Tau cuaj xyoos William Miller yeej ntseeg ruaj nreb tias nws tsim nyog coj nws txoj xov mus rau tej pawg ntseeg; tiam sis nws tseem tos, vam tias yuav muaj ib tug thawj coj uas sawv daws lees paub tshaj tawm txoj xov zoo kaj siab txog tus Cawmseej uas yuav los sai. Hauv qhov uas nws tos li no, nws tsuas yog ua pov thawj rau qhov tseeb ntawm txoj xov ntawd xwb; lawv muaj ib lub npe tias lawv ciaj sia, tiam sis lawv tab tom tuag sai heev. Xyoo 1831 Miller thiaj tau hais nws thawj zaj lus qhuab qhia txog tej lus faj lem.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Vajtswv tau tiv thaiv cov ntawv qub dawb huv thiab raug tseeb uas tau siv los tsim phau Vajlugkub. Tom qab ntawd Nws tau tsim Nws phau Vajlugkub xyoo 1611. Tom qab ntawd Nws tau tsa ib tug tub txib sawv los uas yuav siv cov cai uas nyob hauv, raug muab rho tawm los ntawm, thiab raug tsa ruaj hauv phau Vajlugkub los tsim thawj tus tim tswv txoj xov. Xyoo 1831, Miller txoj xov raug muab teeb tsa kom muaj daim qauv tseeb ib yam li txoj xov hauv Khetos keeb kwm raug muab teeb tsa kom muaj daim qauv tseeb los ntawm Yauhas tus Neeg Ua Kevcai Raus Dej, ib yam li txoj xov tau raug muab teeb tsa kom muaj daim qauv tseeb hauv txhua txoj kev txav kho dua tshiab. Miller txoj xov, yog thawj tus tim tswv txoj xov uas tshaj tawm txog kev qhib ntawm txoj kev txiav txim, raug txhawb ncaj qha los ntawm kev siv lub sij hawm yaj saub ob puas nees nkaum xyoo. Nws yog txoj xov ceeb toom thaum pib ntawm lub nceeg vaj thib rau hauv Vajlugkub tej yaj saub lus—Tebchaws Meskas.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

Xyoo 1996, txoj hauj lwm qhuab qhia ntawm Future for America tau pib, thiab zaj lus ntawm tus tim tswv thib peb uas tau raug qhib lawm nyob rau xyoo 1989, yog zaj lus qhia uas txheeb xyuas txog kev kho kom zoo ntawm lub qhov txhab tuag taus ntawm lub hwj chim papacy thiab txoj cai Sunday uas yuav los txog sai, tau raug luam tawm hauv ib phau ntawv xov xwm hu ua, The Time of the End. Zaj lus nyob rau thaum kawg ntawm Adventism tau raug muab teeb tsa ua qauv raws cai ib yam li zaj lus nyob rau thaum pib tau raug muab teeb tsa ua qauv raws cai. Thaum pib, zaj lus ntawd tau dai rau ntawm lub sij hawm thiab sawv cev rau ib qho kev txhim kho ntxiv ntawm cov tseeb uas muaj nyob hauv Vajtswv Txojlus. Xyoo 1996, ob puas nees nkaum xyoo tom qab yug los ntawm Tebchaws Meskas nyob rau xyoo 1776, zaj lus nyob rau thaum kawg ntawm Adventism tau raug muab teeb tsa ua qauv raws cai thiab sawv cev rau ib qho kev txhim kho ntxiv ntawm peb tug tim tswv tej lus.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Thaum peb hais txog keeb kwm sib txuam ntawm lub kub ntawm Republican thiab lub kub ntawm Protestant hauv keeb kwm ntawm lub nceeg vaj thib rau hauv zaj lus faj lem hauv Phau Vajlugkub, yuav tsum to taub meej tias lub kub Protestant yog leej twg thiab tsis yog leej twg.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Kawm kom koj pom zoo nyob rau ntawm Vajtswv xub ntiag, zoo li ib tug neeg ua haujlwm uas tsis tsim nyog txaj muag, uas faib lo lus tseeb kom raug. Tiamsis nej yuav tsum zam tej lus hais tsis hwm ntuj thiab tsis muaj nqis; rau qhov tej ntawd yuav coj mus ntxiv rau txojkev tsis hwm Vajtswv ntau zuj zus. 2 Timothy 2:15, 16.