And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Thiab nyob rau lub sijhawm ntawd yuav muaj coob leej sawv tawm tsam tus vajntxwv sab qab teb; cov neeg tub sab ntawm koj haiv neeg kuj yuav tsa lawv tus kheej kom tsa kom muaj tseeb rau zaj yog toog; los lawv yuav poob. Daniyees 11:14.
The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.
Kev txheeb kom raug txog lub hwjchim nyob rau hauv hnub kawg uas raug sawv cev ua Loos Niaj Hnub No, thiab yog li ntawd yog lub hwjchim uas “tsa lub zeem muag kom ruaj,” yog yam tseem ceeb thiab cuam tshuam txog txoj kev cawm dim. Qhov no sawv cev rau ib feem ntawm txoj kev sim siab kawg rau ib puas plaub caug plaub txhiab leej. Lo lus “zeem muag” hauv nqe ntawd yog tib lo lus Henplais uas Xalaumoos tau xaiv siv thaum nws qhia tias yog vim li cas Vajtswv haiv neeg thiaj puam tsuaj.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Qhov uas tsis muaj yog toog pom, haiv neeg yuav puam tsuaj; tiam sis tus uas ceev txoj kevcai, nws yog tus tau koob hmoov. Paj Lug 29:18.
All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers. In the verse, there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.
Cov yaj saub txhua tus tab tom hais ncaj qha txog hnub kawg ntau dua li txhua lub caij nyoog lwm yam hauv keeb kwm dawb huv, thiab Xalaumoo txoj kev ceeb toom txog qhov yuav tsum muaj “zeem muag” yog ib lo lus nug hais txog sia los tuag. Qhov tseeb ib txwm faib neeg thiab tsim muaj ob pawg neeg pe hawm. Nyob hauv nqe ntawd, muaj ib pawg uas puam tsuaj thiab ib pawg uas zoo siab hlo tuav rawv txoj kevcai. Txawm li ntawd los, yuav tsum nco tseg tias Xalaumoo txoj lus ntuas raug muab tso rau hauv lub ntsiab lus ntawm ib qho kev sib cav txog “qhov tseeb.” Nws kuj nyob hauv lub ntsiab lus ntawm zaj lus piv txwv txog kaum tug nkauj xwb, rau qhov zaj lus piv txwv txog kaum tug nkauj xwb yog ib qho piv txwv tseem ceeb tshaj plaws ntawm kev paub dhau los ntawm Vajtswv haiv neeg hauv hnub kawg.
A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.
Tus neeg ruam hais txhua yam uas nyob hauv nws lub siab tawm los huvsi; tiam sis tus neeg txawj ntse khaws nws cia mus txog tom qab mam hais. Yog tus kav mloog lus dag, ces nws cov tub qhe sawvdaws yog neeg phem. Tus pluag thiab tus neeg dag ntxias sib ntsib ua ke; tus Tswv pub qhov pom kev rau nkawd ob lub qhov muag. Tus vajntxwv uas txiav txim rau tus pluag nrog kev ncaj ncees, nws lub zwm txwv yuav raug tsa kom ruaj khov mus ib txhis. Tus pas nrig thiab kev qhuab ntuas pub kev txawj ntse; tiam sis tus menyuam uas tso cia raws li nws lub siab nyiam coj nws niam los rau kev txaj muag. Thaum cov neeg phem muaj coob zuj zus, kev txhaum loj hlob ntxiv; tiam sis cov neeg ncaj ncees yuav pom lawv txoj kev poob. Qhuab ntuas koj tus tub, ces nws yuav pub kev so rau koj; muaj tseeb, nws yuav pub kev kaj siab rau koj tus ntsuj plig. Qhov twg tsis muaj zaj yog toog, haivneeg yuav piam sij; tiam sis tus uas khaws txoj kevcai, nws yog tus tau koob hmoov. Paj Lug 29:11–18.
It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.
Kuv tsis yog npaj siab yuav taw tes liam rau cov uas tej zaum tuav ib txoj kev to taub txog Niaj Hnub Rome txawv ntawm qhov kuv to taub. Kuv lub hom phiaj yog los qhia meej tias Xalaumoo tab tom hais rau ob pawg neeg pe hawm, uas nws txheeb lawv tias yog ib tug “neeg txawj ntse” thiab ib tug “neeg ruam.” Tus “neeg ruam” kuj raug txheeb tias yog tus “neeg phem.” Cov nkauj xwb txawj ntse thiab cov nkauj xwb ruam hauv zaj lus piv txwv kuj raug txheeb hauv txoj kab yaj saub ntawm Daniel tshooj kaum ob tias yog cov neeg txawj ntse thiab cov neeg phem.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Coob leej coob yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim; tiam sis cov neeg phem yuav tseem ua phem: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiam sis cov neeg txawj ntse yuav to taub. Daniel 12:10.
Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”
Xalaumoos thiab Daniyees pom zoo sib xws rau ib leeg, rau qhov tag nrho tej lus tim khawv cev Vajtswv lus sib haum hauv hnub kawg. Cov neeg txawj ntse to taub txog “kev nce ntxiv ntawm kev paub.”
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.
Cov neeg uas muaj tswvyim yuav ci ntsa iab ib yam li qhov ci ntawm lub ntuj khwb; thiab cov uas coj tau coob leej los rau txoj kev ncaj ncees yuav zoo li tej hnub qub mus ib txhis ib txhis li. Tiamsis koj, Au Daniyee, cia li kaw tej lus no, thiab muab phau ntawv no kaw ruaj, txog rau lub sijhawm kawg: coob leej yuav mus los mus thiab rov qab, thiab kev paub yuav muaj ntau zuj zus. Daniel 12:3, 4.
Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.
Nqe kaum qhia txog txoj kev sim peb theem uas lim cov nkauj xwb, cov uas raug hu kom nyob hauv pawg ib puas plaub caug plaub txhiab. Nyob rau ob qho tib si, txoj kev lim thiab kev sim no yog raws li seb cov nkauj xwb puas to taub txog kev nce ntxiv ntawm kev paub (lub zeem muag) uas raug qhib tawm thaum lub sijhawm kawg xyoo 1989.
“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”
“Lub sijhawm kawg” hauv cov hnub kawg yog xyoo 1989, thaum nqe plaub caug mus txog nqe plaub caug tsib ntawm Daniyees tshooj kaum ib raug qhib foob. Yog thaum ntawd thiaj raug tsim tsa tias lub ntsiab lus ntawm cov nqe ntawd yog qhov sawv rov los thiab qhov poob kawg ntawm vajntxwv sab qaum teb. Yog thaum ntawd thiaj raug tsim tsa tias vajntxwv sab qaum teb hauv cov nqe ntawd yog lub hwjchim papacy ntawm cov hnub kawg. Kev tshoov siab yeej tsis siv lo lus “Modern Rome.” Lo lus ntawd yog kuv tsim los, kom sawv cev rau lub hwjchim papacy ntawm cov hnub kawg, vim nyob hauv kev cev faj lem lo lus “modern” sawv cev rau cov hnub kawg. Ellen White yeej tsis tau siv lo lus “Modern Rome.”
There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.
Muaj ntau txoj kev xav uas tsis yog hais txog tus vajntxwv sab qaum teb sawv cev rau leejtwg nyob hauv rau nqe kawg ntawm Daniel kaum ib, tiam sis tsuas muaj ib txoj kev nkag siab xwb uas yog qhov tseeb. Qhov kev nkag siab hais tias tus vajntxwv sab qaum teb hauv cov nqe ntawd yog hwjchim papacy ntawd, raug muab los ntawm ntau tus timkhawv yaj saub. Nqe plaub caug pib los ntawm kev qhia txog papacy raug ib qho txhab tuag rau xyoo 1798, ces nqe plaub caug ib mus txog nqe plaub caug peb qhia txog cov txheej xwm uas koom tes nrog kev kho kom zoo ntawm qhov txhab tuag ntawd. Nqe plaub caug plaub piav txog txoj xov uas ua rau papacy chim heev thiab coj mus rau nqe plaub caug tsib thaum hwjchim papal tuaj txog nws qhov kawg kawg nkaus thiab tiav txhij. Lub zeem muag uas raug qhib tawm xyoo 1989 yog lub zeem muag hais txog qhov kev sawv rov los zaum kawg thiab kev poob kawg ntawm hwjchim papal nyob rau hnub kawg. Lub zeem muag ntawd yog qhov kev nce ntxiv ntawm kev paub uas tsim thiab ua kom tshwm muaj ob pawg neeg pe hawm, raws li lawv lees txais los sis tsis lees txais txoj kev paub uas nyob hauv cov nqe ntawd.
According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?
Raws li tib tshooj ntawd xwb uas qhov kev nce ntxiv ntawm kev paub tau raug qhib tshem daim foob rau xyoo 1989, cov “neeg tub sab ntawm koj haiv neeg,” uas “tsa lawv tus kheej kom siab” thiab thaum kawg “poob,” yog lub cim uas tsa kom ruaj khov rau “zaj yog toog.” Nyob rau hauv qhov kev lim cais zaum kawg, lo lus nug xub thawj ntawm txoj kev sim siab yog leejtwg thiaj raug sawv cev tias yog cov “neeg tub sab ntawm koj haiv neeg,” vim lawv yog lub cim yaj saub uas tsa kom ruaj khov rau “zaj yog toog.” Cov tub sab ntawd puas yog lub hwj chim papal, los yog puas yog Tebchaws Meskas?
The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.
Phau ntawv Daniyees thiab Qhia Tshwm yog tib phau ntawv, sawv cev rau ob tug tim khawv ntawm tib txoj kab lus faj lem. Daniyees yog qhov pib, hos Qhia Tshwm yog qhov xaus, thiab nkawd ua ke sawv cev rau ob tug tim khawv ntawm qhov tseeb uas raug qhib thaum lub sijhawm kawg xyoo 1989.
Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.
Daniyee piav txog txoj kev ntxuav kom dawb huv uas tshwm sim thaum Tsov Ntxhuav ntawm xeem Yudas qhib tej nqe plaub caug mus txog plaub caug tsib xyoo 1989. Lub sijhawm ntawd, ib txoj kev sim siab tau pib los txiav txim thiab qhia tawm tias leejtwg yuav yog cov “pov thawj” uas tsim tsa haiv neeg ntawm txoj kev khi lus, uas yog ib puas plaub caug plaub txhiab nyob rau hnub kawg. Hosea ntxiv tias cov uas tsis lees txais txoj kev paub uas nce ntxiv ntawm hnub kawg yuav tsis dhau los ua ib tug ntawm cov pov thawj uas tsim tsa ib puas plaub caug plaub txhiab.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Kuv haiv neeg raug rhuav tshem vim tsis muaj kev paub: vim koj tau muab kev paub pov tseg lawm, kuv kuj yuav muab koj pov tseg thiab, kom koj tsis txhob ua pov thawj rau kuv lawm: vim koj tau hnov qab koj tus Vajtswv txoj kevcai lawm, kuv kuj yuav hnov qab koj cov menyuam thiab. Hosea 4:6.
The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.
Phau ntawv Qhia Tshwm qhia meej tias txoj kev paub uas raug qhib tawm thiab raug ib pab neeg tsis lees txais, ua tiav lawv txoj kev raug muab tso tseg tam sim ua ntej lub sij hawm tshav ntuj xaus.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Nws hais rau kuv tias, Tsis txhob muab cov lus faj lem hauv phau ntawv no kaw cia: rau qhov lub sijhawm twb ze lawm. Tus uas tsis ncaj, cia nws tseem tsis ncaj ntxiv mus: thiab tus uas qias neeg, cia nws tseem qias neeg ntxiv mus: thiab tus uas ncaj ncees, cia nws tseem ncaj ncees ntxiv mus: thiab tus uas dawb huv, cia nws tseem dawb huv ntxiv mus. Tshwm Sim 22:10, 11.
The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.
Keeb kwm ntawm cov Millerite qhia txog keeb kwm ntawm ib puas plaub caug plaub txhiab tus, thiab ua ke, cov Millerites thiab ib puas plaub caug plaub txhiab tus sawv cev rau qhov pib thiab qhov xaus ntawm txoj xov thiab tes haujlwm ntawm peb tug timtswv hauv Tshwm Sim tshooj kaum plaub. Cov keeb kwm uas sib txig no qhia kom pom cov xwm txheej uas txuas nrog rau lub sijhawm kaw kev sim siab. Tes haujlwm ntawm ob yam keeb kwm no tau raug ua piv txwv los ntawm Eliyas thiab Yauhas tus Ua Kev Cai Raus Dej.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229, 230.
“Nrog kev tshee hnyo, William Miller pib nthuav tawm rau cov neeg tej yam tsis paub meej ntawm Vajtswv lub nceeg vaj, coj cov uas mloog nws hla mus raws tej lus faj lem mus txog rau qhov Khetos rov qab los zaum ob. Nrog txhua txoj kev siv zog nws thiaj li tau txais lub zog ntxiv. Ib yam li Yauhas uas ua kevcai raus dej tau tshaj tawm txog Yexus thawj zaug los thiab npaj txoj kev rau Nws txoj kev los, William Miller thiab cov uas koom nrog nws kuj tau tshaj tawm txog Vajtswv Leej Tub txoj kev los zaum ob.” Early Writings, 229, 230.
The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.
Txoj lus Millerite tau txheeb xyuas cov “xwm txheej” uas txuas nrog kev kaw lub sij hawm ntawm txoj kev sim siab, raws li tau sawv cev los ntawm ob leeg Eliyas thiab Yauhas tus Muab Neeg Ua Kev Cai Raus Dej.
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Yeej yog yam tsim nyog kom tibneeg yuav tsum raug tsa kom paub txog lawv txoj kev phom sij; kom lawv raug tsa kom npaj txhij rau tej xwm txheej loj thiab hnyav uas cuam tshuam nrog qhov xaus ntawm lub sij hawm kev sim siab.” The Great Controversy, 310.
In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”
Xyoo 1989, thaum lub Koomhaum Soviet poob lawm, ntu ntawd hauv phau ntawv Daniyees uas muaj feem xyuam rau hnub kawg tau raug qhib lub cim, thiab ib txoj kev sim siab tau pib. Qhov kev sim no tau tsa rau saum qhov peev xwm lossis qhov tsis muaj peev xwm ntawm Vajtswv haiv neeg los nkag siab lossis tsis lees txais qhov kev paub uas nce zuj zus, uas raug sawv cev nyob hauv rau nqe kawg ntawm Daniyees tshooj kaum ib; cov nqe uas coj mus rau nqe thawj ntawm tshooj kaum ob, uas qhia txog “lub sijhawm kaw kev sim siab.” Tom qab ntawd cov lus ntawm “tej xwm txheej uas txuas nrog lub sijhawm kaw kev sim siab” tau raug qhib lub cim, thiab txoj hauj lwm ntawm cov uas yog cov neeg tsim nyog los ua “cov pov thawj” ntawm ib puas plaub caug plaub txhiab tau pib. Lawv tes haujlwm yog los “nkag siab” thiab tshaj tawm cov lus uas raug sawv cev nyob hauv ntu ntawd. Cov lus thiab tes haujlwm ntawm ib puas plaub caug plaub txhiab yog los nthuav tawm cov lus uas twb raug qhib lub cim lawm kom txhawb neeg sawv “npaj rau tej xwm txheej loj thiab dawb huv uas txuas nrog lub sijhawm kaw kev sim siab.”
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.
“Hnub no, nyob hauv tus ntsuj plig thiab lub hwj chim ntawm Elias thiab ntawm Yauhas uas ua kevcai raus dej, cov tubtxib uas Vajtswv tau tsa tab tom hu kom lub ntiajteb uas raug teem tseg rau txoj kev txiav txim no tig los mloog txog cov xwm txheej uas loj kawg thiab hnyav kawg uas yuav tshwm sim tsis ntev no nyob rau hauv kev txuas nrog cov sij hawm kawg ntawm lub sijhawm hlub uas tab tom kaw thiab nrog rau qhov uas Khetos Yexus yuav tshwm los ua Vajntxwv ntawm cov vajntxwv thiab Tswv ntawm cov tswv. Tsis ntev no txhua tus neeg yuav raug txiav txim raws li tej haujlwm uas tau ua nyob hauv lub cev nqaij daim tawv. Lub sijhawm ntawm Vajtswv txoj kev txiav txim twb los txog lawm, thiab saum cov tswvcuab ntawm Nws pawg ntseeg nyob hauv ntiajteb no muaj ib lub luag haujlwm hnyav thiab dawb huv, uas yog yuav tsum ceeb toom rau cov uas sawv zoo li nyob ntawm ntug kev puas tsuaj mus ib txhis lawm. Rau txhua tus tibneeg thoob plaws lub ntiajteb loj uas yuav mloog lus yuav tsum tau ua kom meej txog cov ntsiab cai uas tab tom raug cuam tshuam hauv txoj kev sib cav loj uas tab tom raug ua ntawd, yog cov ntsiab cai uas txoj hmoo ntawm txhua tus tibneeg sawvdaws dai rau.” Prophets and Kings, 715, 716.
The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.
Keeb kwm ntawm Yauhas Tus Muab Neeg Ua Kev Cai Raus Dej thiab Khetos, ib yam li keeb kwm ntawm cov Millerite thiab, qhia kom pom cov lus thiab tes haujlwm ntawm ib puas plaub caug plaub txhiab leej. Ob leeg, Yauhas thiab Khetos, nkag siab lawv cov lus tias sawv cev rau qhov kaw ntawm lub sij hawm kev sim siab.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Tiamsis thaum nws pom coob tus Falixai thiab Xadukais tuaj rau nws txoj kevcai raus dej, nws thiaj hais rau lawv tias, Au nej caj ces nab muaj taug, leejtwg tau ceebtoom nej kom khiav dim ntawm txoj kev npau taws uas yuav los? Mathais 3:7.
Christ presented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews about, as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.
Khetos tau nthuav tawm txog kev puas tsuaj ntawm Yeluxalees—yog tib yam kev puas tsuaj uas Yauhas tau ceeb toom rau cov Yudais uas nyiam sib cav txog—raws li yam uas tab tom los ze. Yexus tau siv qhov kev puas tsuaj ntawd ua ib lub cim ntawm “kev chim” uas pib thaum Nws, raws li Mikhaees, sawv tsees hauv Daniyees tshooj kaum ob, nqe ib.
“Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.
“Yexus Khetos pom hauv Yeluxalees ib lub cim ntawm lub ntiajteb uas twb tawv nrees rau hauv txoj kev tsis ntseeg thiab kev ntxeev siab, thiab tab tom maj nroos mus ntsib Vajtswv txoj kev txiav txim pauj rov qab. Cov kev txom nyem ntawm ib haiv neeg uas poob rau hauv kev txhaum, nias hnyav rau saum Nws tus ntsuj plig, thiaj yuam kom tawm ntawm Nws daim di ncauj lo lus quaj ntsuag uas iab kawg li. Nws pom daim ntawv teev kev txhaum raug kos tseg rau hauv tibneeg txoj kev txom nyem, kua muag, thiab ntshav; Nws lub siab raug tsuj los ntawm txoj kev hlub tshua tsis kawg rau cov raug txom nyem thiab raug kev txom nyem hauv ntiajteb no; Nws ntshaw kawg kom cawm lawv txhua tus dim ntawm tej ntawd. Tiamsis txawm yog Nws txhais tes los kuj tsis tau thim tau nthwv dej ntawm tibneeg txoj kev txom nyem rov qab; tsawg leej thiaj yuav nrhiav Nws, tus tib tug Chaw Pab uas lawv muaj. Nws txaus siab nchuav Nws tus ntsuj plig tawm mus txog rau kev tuag, kom coj txoj kev cawm dim los nyob hauv lawv qhov ncav cuag; tiamsis tsawg leej thiaj yuav los cuag Nws xwv kom lawv tau txoj sia.”
“The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.
“Tus Hwjchim Saum Ntuj quaj kua muag! Vajtswv tus Tub uas tsis muaj ciam txhawj ntsuav hauv plig, nyo hau vim kev mob kev ntsaj! Zaj xwm ntawd ua rau tag nrho saum ntuj ceeb tsheej puv npo kev xav tsis thoob. Zaj xwm ntawd qhia rau peb pom txog qhov txhaum phem tshaj plaws ntawm txoj kev txhaum; nws qhia tias txawm rau Lub Hwjchim uas tsis muaj ciam los yeej yog ib txoj hauj lwm nyuaj npaum li cas thiaj cawm tau cov neeg txhaum kom dim ntawm tej txiaj ntsig uas los ntawm kev ua txhaum Vajtswv txoj kevcai. Yexus, thaum ntsia mus rau tiam kawg, pom lub ntiajteb poob rau hauv ib txoj kev dag ntxias zoo ib yam li txoj kev dag ntxias uas tau ua rau Yeluxalees raug kev puam tsuaj. Txoj kev txhaum loj ntawm cov Yudais yog lawv qhov tsis kam lees yuav Khetos; txoj kev txhaum loj ntawm lub ntiajteb Khixatia yuav yog lawv qhov tsis kam lees yuav Vajtswv txoj kevcai, uas yog lub hauv paus ntawm Nws txoj kev kav saum ntuj thiab hauv ntiajteb. Yehauvas tej lus txib yuav raug saib tsis taus thiab muab tso ua yam tsis muaj nqis. Ntau plhom leej raug khi rau hauv kev txhaum, yog Xatas qhev, raug txiav txim kom raug kev txom nyem hauv txoj kev tuag zaum ob, yuav tsis kam mloog tej lus tseeb hauv lawv hnub uas raug tuaj xyuas. Kev dig muag txaus ntshai! Kev qaug ntxias txawv kawg li!” The Great Controversy, 22.
The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.
Txoj lus ceeb toom uas Yauhas tus Uas Muab Kev Cai Raus Dej tau tshaj tawm thiab kuj yog los ntawm Khetos thiab, yog tib zaj lus ceeb toom ntawd, ib yam li zaj lus ceeb toom ntawm cov Millerites kuj yog tib zaj lus uas qhia kom paub txog tej xwm txheej txuas nrog rau lub sijhawm uas kev sim siab xaus, uas ib puas plaub caug plaub txhiab leej yuav tshaj tawm. Peb tug tim khawv; Yauhas tus Uas Muab Kev Cai Raus Dej, Khetos, thiab cov Millerites ua tim khawv tias tes haujlwm thiab zaj lus ntawm ib puas plaub caug plaub txhiab leej yog ib txoj kev sim uas txiav txim txog txoj sia lossis txoj kev tuag, uas ua tiav los ntawm kev paub uas nce ntxiv uas raug qhib tawm xyoo 1989. Zaj lus uas raug qhib tawm rau lub sijhawm ntawd yog lub zeem muag ntawm hnub kawg uas cov neeg txawj ntse yuav tsum to taub yog lawv yuav los ua cov “pov thawj” uas tsim ua ib puas plaub caug plaub txhiab leej. Yog cov neeg sib tw ntawd tsis to taub lub zeem muag ntawd, ces lawv raug txheeb tias yog cov neeg phem, lossis yog cov neeg ruam, thiab lawv puas tsuaj. Lawv thiab lawv cov me nyuam raug muab pov tseg raws li lawv tau tsis lees txais lub zeem muag uas yog qhov kev paub uas nce ntxiv.
God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.
Vajtswv Txojlus qhia meej tias Loos yog lub hwjchim uas tsa nws tus kheej siab, txeeb Vajtswv haiv neeg tej cuab tam, ces poob lawm thiab tsa lub zeem muag kom ruaj khov. Lo lus nug hais tias Loos Niaj Hnub No puas yog lub hwjchim papacy los yog Tebchaws Asmeskas yog txoj kev sim uas qhia tawm tias cov neeg sib tw ntawd yog cov nkauj xwb txawj ntse los yog cov nkauj xwb ruam. Txoj kev sim no yog ib txoj kev sim raws li yaj saub lus uas muab los ntawm phau Daniyees, thiab tom qab ntawd raug lees paub thiab coj mus txog qhov zoo tiav hauv phau Tshwmsim. Lub ntsiab lus ntawm Loos Niaj Hnub No tsis yog tsuas yog xaiv ntawm lub hwjchim papacy los yog Tebchaws Asmeskas xwb; nws yog txoj kev sim kawg rau ib puas plaub caug plaub txhiab leej. Nws yog ib txoj kev sim raws li yaj saub lus, thiab yog to taub kom raug ces nws khaws tag nrho txhua yam kev sawv cev ntawm txoj kev sim kawg uas tau muab nthuav tawm nyob hauv Vajtswv txoj timkhawv yaj saub uas twb raug dawb huv lawm.
The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.
Txojkev xeem xyuas nyob rau lub sijhawm uas Yauhas tus Neeg Ua Kev Cai Raus Dej thiab Khetos nyob ntawd tau muab los ntawm phau Daniyees, ib yam li txojkev xeem xyuas nyob rau lub sijhawm ntawm cov Millerites thiab. Ua ib qho kev sim raws li yaj saub, txoj kev siv txheej txheem uas qhov tseeb raug tsim kom ruaj yog tseem ceeb rau cov uas raug xaiv ntawd kom siv kom raug, ib yam li tsuas yog tuav rawv txojkev pom raug hais txog tus twg yog Loos Tshiab. Txawm yog kev txheeb kom raug txog Loos Tshiab, los yog kev siv txoj txheej txheem raug, ob qho no tib si ntawm txojkev sim ntawd raug muab tso cia rau hauv phau Daniyees. Hauv Daniyees tshooj ib, Daniyees tau hla dhau ib txojkev xeem xyuas peb theem pib ntawm kev noj haus, ces yog ib qho kev sim pom ntawm qhov muag, tom qab ntawd mam yog ib qho kev sim uas Nebukhanexas ua tiav, uas yog ib lub cim Vajlugkub qhia txog Vajntxwv Qaum Teb, yog hwjchim vaj qhuab qhia ntawm hnub kawg.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Hais txog plaub tug tub hluas no, Vajtswv pub rau lawv muaj kev txawj ntse thiab kev kawm hauv txhua yam kev txawj ntse thiab kev txawj xav; thiab Daniyees muaj kev to taub txog txhua yam yog toog pom thiab kev npau suav. Thaum txog hnub kawg uas vajntxwv tau hais kom coj lawv los rau hauv, tus thawj ntawm cov eunuchs thiaj coj lawv los rau ntawm Nebukhanexa. Vajntxwv hais lus nrog lawv; thiab hauv lawv txhua tus tsis pom muaj ib tug twg zoo ib yam li Daniyees, Hananiya, Mishaees, thiab Axaliya: yog li ntawd lawv thiaj sawv ntawm vajntxwv xub ntiag. Thiab hauv txhua yam hais txog kev txawj ntse thiab kev to taub uas vajntxwv nug lawv, nws pom tias lawv zoo dua kaum npaug tshaj txhua tus khawv koob thiab cov kws hnub qub uas nyob thoob plaws hauv nws lub tebchaws. Daniyees 1:17–20.
“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.
“Thaum kawg ntawm tej hnub,” uas raws li txoj kev yaj saub yog cov hnub kawg thaum ib puas plaub caug plaub txhiab leej raug sim, Daniyee thiab peb tug uas tsim nyog tau raug pom tias “zoo dua kaum npaug tshaj txhua tus neeg txawj ua khawv koob thiab cov neeg saib hnub qub uas nyob thoob plaws nws lub tebchaws,” thiab Daniyee muaj “kev nkag siab hauv txhua yam yog toog pom thiab npau suav.” Daniyee sawv cev rau ib puas plaub caug plaub txhiab leej, uas nyob rau cov hnub kawg nkag siab txog kev nce ntxiv ntawm kev paub uas los txog thaum Khetos, uas yog Tsov Ntxhuav ntawm xeem Yudas, tau qhib lub cim rau “feem ntawd ntawm phau Daniyee uas hais txog cov hnub kawg,” nyob rau xyoo 1989.
Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.
Daniyee tsis yog tsuas yog to taub ntau dua li lwm tus txog tej npau suav thiab tej zeem muag xwb, nws muaj “kev nkag siab hauv txhua yam zeem muag thiab npau suav.” Nws sawv cev rau cov uas siv txoj kev kawm ib kab ntxiv rau ib kab, rau qhov txoj kev ntawd coj “txhua yam zeem muag thiab npau suav” los sib sau ua ib zaj lus sib haum xeeb. Zaj lus uas coj txhua yam npau suav thiab zeem muag los koom ua ib txoj kab lus faj lem qhia txog “cov xwm txheej uas txuas nrog rau qhov kaw ntawm lub sij hawm sim neej.” Zaj lus ntawd raug tsa ruaj khov los ntawm lub cim faj lem uas yog Loos Niaj Hnub No, lub hwj chim uas tsa nws tus kheej siab, nyiag Vajtswv haiv neeg tej cuab tam, thiab poob lawm.
That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.
Lub hwjchim ntawd yuav raug tsim tsa tau tsuas yog los ntawm kev siv txoj kev ua raws li txoj kev raug xwb. Feem coob ntawm cov uas lees tias lawv kawm Vajlugkub tsis lees txais txoj kev ua kab saum kab, thiab ib txhia uas lees tias lawv siv nws, ho siv yuam kev cov cai uas tsim los ua txoj kev ua kab saum kab ntawd. Cov cai ntawd thawj zaug tau muab teev cia rau hauv ntaub ntawv pej xeem los ntawm cov Millerites, thiab Vajtswv haiv neeg ntawm hnub kawg twb raug ceeb toom ua ntej lawm tias cov uas yog cov tub txib tiag tiag ntawm tus tim tswv peb yuav siv William Miller cov cai ntawm kev txhais tej yaj saub.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
“Cov uas koom tes tshaj tawm tus tim tswv thib peb txoj xov yog tab tom tshawb nrhiav Vajlugkub raws li tib txoj kev uas Txiv Miller tau siv.” Review and Herald, November 25, 1884.
William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first truth John identified when He saw Christ, was identifying Christ as the Lamb of God, that takes away the sins of the world.
William Miller sawv cev rau qhov pib ntawm peb tug tim tswv hauv Qhia Tshwm tshooj kaum plaub, thiab nws raug ua qauv los ntawm Yauhas Tus Muab Neeg Ua Kev Cai Raus Dej, uas yog qhov pib ntawm txoj xov uas Khetos yog qhov xaus ntawm nws. Muam White hais ncaj qha tias txoj kev sim ntawm Yauhas Tus Muab Neeg Ua Kev Cai Raus Dej mus rau Khetos yog sib haum nrog txoj kev sim ntawm peb tug tim tswv. Yauhas tau pib txoj xov ntawd, thiab tsuas yog txog kiag ua ntej tus ntoo khaub lig xwb, thaum Khetos tau coj Nws cov thwj tim mus rau Caesarea Philippi, Yexus mam li ntxiv cov ntsiab lus ntawm txoj xov uas Yauhas twb tau pib lawm. Qhov tseeb thawj zaug uas Yauhas taw qhia thaum nws pom Khetos yog, nws qhia tias Khetos yog Tus Menyuam Yaj ntawm Vajtswv, uas tshem tej kev txhaum ntawm lub ntiajteb mus.
These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.
Tej no tau ua muaj nyob rau pem Bethabara sab tim ub ntawm tus Dej Yaladee, qhov chaw uas Yauhas tab tom ua kevcai raus dej. Hnub tom qab ntawd Yauhas pom Yexus tab tom los cuag nws, thiab hais tias, Saib maj, tus Menyuam Yaj ntawm Vajtswv, uas ris tshem txoj kev txhaum ntawm lub ntiajteb no. Nov yog tus uas kuv tau hais txog tias, Tom qab kuv los muaj ib tug txivneej uas loj dua kuv: rau qhov nws twb nyob ua ntej kuv lawm. Yauhas 1:28–30.
Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.
Ces pib lub sijhawm sim siab peb xyoos ib nrab uas xaus rau saum tus ntoo khaub lig. Tom qab Yauhas raug tua tuag tsis ntev ua ntej tus ntoo khaub lig, Yexus thiaj pib piav qhia lo lus thawj zaug ntawd uas Yauhas tau hais.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.
Thaum Yexus los txog rau cheeb tsam Xesaliya Filipi, nws nug nws cov thwj tim hais tias, Neeg hais tias kuv, Neeg Leej Tub, yog leejtwg? Lawv teb tias, Ib txhia hais tias koj yog Yauhas tus uas ua kevcai raus dej; ib txhia hais tias yog Eliyas; thiab lwm tus hais tias yog Yelemis, los sis ib tug ntawm cov cev Vajtswv lus. Nws hais rau lawv tias, Tiamsis nej hais tias kuv yog leejtwg? Ximoos Petus teb hais tias, Koj yog tus Khetos, Vajtswv tus Tub uas muaj sia nyob. Yexus teb hais rau nws tias, Ximoos Pajau-yoona, koj tau koob hmoov lawm; rau qhov tsis yog cev nqaij daim tawv thiab ntshav uas qhia qhov no rau koj, tiamsis yog kuv Leej Txiv uas nyob saum ntuj. Thiab kuv kuj hais rau koj tias, koj yog Petus, thiab saum pob zeb no kuv yuav txhim tsa kuv pawg ntseeg; thiab rooj vag dabteb yuav tsis kov yeej tau nws. Thiab kuv yuav muab cov yuam sij ntawm lub nceeg vaj saum ntuj rau koj; txhua yam uas koj yuav khi rau hauv ntiajteb, yuav raug khi rau saum ntuj; thiab txhua yam uas koj yuav daws rau hauv ntiajteb, yuav raug daws rau saum ntuj. Ces nws txib nws cov thwj tim kom lawv txhob qhia rau leejtwg tias nws yog Yexus tus Khetos. Txij thaum ntawd los Yexus pib qhia rau nws cov thwj tim tias, nws yuav tsum mus rau Yeluxalees, raug cov txwj laus thiab cov pov thawj hlob thiab cov kws qhia Vajluskub tsimtxom ntau yam, thiab raug tua, thiab hnub peb yuav sawv rov los. Mathais 16:13–21.
Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.
Caesarea Philippi yog lub npe ntawm Panium nyob rau lub sijhawm ntawm Khetos, thiab Panium raug txheeb tseg hauv nqe vaj lug kub uas raws nqe kaum plaub ntawm Daniyee kaum ib, qhov chaw uas cov tub sab ntawm koj haiv neeg, uas tsa lawv tus kheej kom siab, tiam sis poob, raug nthuav qhia. Txoj xov ntawm Yauhas uas Muab Neeg Ua Kev Cai Raus Dej, uas yog tshoov siab thiab zoo tag nrho, yog txoj xov thaum chiv keeb uas sawv cev rau txoj xov Millerite, uas tau raug tsim tsa raws li Miller tej cai. Khetos txoj xov thaum qhov xaus, uas raug tsa saum thiab nthuav dav tawm ntawm Yauhas txoj xov, thiab nws yog tus qauv qhia ua ntej txog txoj xov thaum qhov xaus ntawm peb tug tim tswv, uas yog raws li Miller tej cai thiab cov ntsiab lus ntxaws uas raug ntxiv rau Miller txoj xov thaum txoj kev txheej txheem kab saum kab tuaj txog qhov xaus.
To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.
Kev mus txog ib txoj kev to taub yuam kev txog lub cim uas tsa lub zeem muag los ntawm lub cim ntawm Loos Niaj Hnub No yog sib txig nrog cov uas nyob hauv keeb kwm ntawm Khetos uas tau tsis lees txais txoj xov ntawm tus ntoo khaublig. Peb raug qhia tias cov Yudais uas tau tsis lees txais txoj xov ntawm Yauhas tus Muab Neeg Ua Kev Cai Raus Dej tsis muaj peev xwm txais txiaj ntsig los ntawm tej lus qhuab qhia ntawm Yexus, thiab tias keeb kwm ntawm cov Yudais ntawd uas tau ua yam ntawd sawv cev rau cov uas tau tsis lees txais thawj tus tim tswv txoj xov. Cov Millerite tau txheeb xyuas cov tub sab ntawm koj haiv neeg, uas tom qab no kuv tau hais tseg los ntawm cov lus tias, “Loos Niaj Hnub No,” tias yog lub hwj chim papacy.
We will continue these considerations in the next article.
Peb yuav txuas ntxiv cov kev txiav txim siab no hauv zaj lus tom ntej.