In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen, we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, and sifting process which is represented as the Messenger of the Covenant in Malachi chapter three, cleansing the silver and gold is now under way. In Malachi chapter three, it identifies a purging.
Hauv ob zaj lus dhau los no uas hais txog qhov kev txhais ntiag tug uas hais tias Tebchaws Meskas twb raug ua tus qauv piv txwv los ntawm cov “tub sab ntawm koj haiv neeg” uas “tsa lub zeem muag kom ruaj” hauv Daniel tshooj kaum ib nqe kaum plaub, peb tau hais ib nqe lus tawm hauv Ellen White tus cwj mem uas hais tias, “Cov tswvcuab ntawm pawg ntseeg txhua tus nyias yuav raug sim thiab raug kuaj kom pom tseeb.” Txoj haujlwm ntawm kev kuaj, kev sim, thiab kev lim cais ntawd, uas raug sawv cev ua Tus Tubtxib ntawm Txoj Lus Cog Tseg hauv Malachi tshooj peb, uas ntxuav cov nyiaj thiab cov kub kom huv, tam sim no twb tab tom pib ua lawm. Hauv Malachi tshooj peb, nws qhia txog ib txoj haujlwm ntxuav kom dawb huv.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Nws yuav zaum ua tus lim thiab tus ntxuav nyiaj kom huv; thiab Nws yuav ntxuav cov tub ntawm Levi kom huv, thiab lim lawv ib yam li kub thiab nyiaj, xwv kom lawv thiaj li muab tau ib qho kevcai fij rau tus Tswv hauv kev ncaj ncees. Ces qhov kevcai fij ntawm Yudas thiab Yeluxalees yuav qab ntxiag rau tus Tswv, ib yam li nyob rau hauv tej hnub thaum ub, thiab ib yam li nyob rau hauv tej xyoo yav tag los. Malakhi 3:3, 4.
Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.
Cov neeg uas tuav rawv rau lub tswv yim hais tias Tebchaws Meskas yog lub cim uas tsa lub zeem muag kom ruaj khov, tsis tau muaj peev xwm los yog tsis kam to taub tias cov lus uas raug qhib lub foob thaum Lub Xya Hli xyoo 2023 ntawd yog yam uas lim kom huv cov neeg sib tw yuav los nyob hauv pab ib puas plaub caug plaub txhiab. Hauv lub tsev sablaj ntawm Kapena-us, kev lim kom huv zaum kawg ntawm pab ib puas plaub caug plaub txhiab tau raug ua ua piv txwv yav tom ntej.
“Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.
Yexus hais ncaj qha rau lawv tias, “Muaj ib txhia ntawm nej uas tsis ntseeg;” thiab ntxiv tias, “Yog li ntawd Kuv thiaj hais rau nej tias, tsis muaj leejtwg yuav los cuag Kuv tau, tsuas yog leej Txiv pub rau nws xwb.” Nws xav kom lawv to taub tias yog lawv tsis raug rub los cuag Nws, ces yog vim lawv lub siab tsis qhib rau tus Vaj Ntsuj Plig Dawb Huv. “Tus neeg cev nqaij daim tawv tsis txais tej uas yog ntawm Vaj Ntsuj Plig ntawm Vajtswv li; vim tej ntawd yog kev ruam rau nws: nws kuj tsis muaj peev xwm paub tej ntawd, vim tej ntawd tsuas raug txiav txim tau ntawm sab ntsuj plig xwb.” 1 Khaulee 2:14. Yog los ntawm txojkev ntseeg uas tus ntsujplig pom Yexus lub yeeb koob. Lub yeeb koob no raug muab zais cia, txog thaum, los ntawm tus Vaj Ntsuj Plig Dawb Huv, txojkev ntseeg raug kub nyhiab hauv tus ntsujplig.
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Los ntawm qhov uas Nws qhuab ntuas lawv txoj kev tsis ntseeg ntawd rau sawv daws pom, cov thwj tim no yim raug cais deb ntawm Yexus ntxiv. Lawv chim siab heev, thiab vim xav ua kom tus Cawm Seej raug mob siab thiab txaus siab rau cov Falixais txoj kev lim hiam, lawv tig nraub qaum rau Nws, thiab tso Nws tseg mus nrog kev thuam saib tsis taus. Lawv twb xaiv lawm,—lawv tau txais daim duab sab nraud uas tsis muaj tus ntsuj plig, plhaub uas tsis muaj lub ntsiab. Lawv txoj kev txiav txim ntawd tsis tau hloov dua li; rau qhov lawv tsis nrog Yexus taug kev ntxiv lawm.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Tus uas tuav rab lim cua nyob hauv Nws txhais tes, thiab Nws yuav ntxuav Nws lub tshav nplej kom huv si, thiab sau Nws cov nplej rau hauv lub txhab.’ Matthew 3:12. Qhov no yog ib zaug ntawm lub sijhawm lim kom huv. Los ntawm tej lus ntawm qhov tseeb, cov xyeeb twb raug cais tawm ntawm cov nplej. Vim lawv khav theeb dhau thiab xav tias lawv tus kheej ncaj ncees dhau los txais yuav kev qhuab ntuas, thiab hlub lub ntiajteb dhau los lees txais txoj sia txo hwjchim, coob leej thiaj tig nraub qaum rau Yexus. Coob leej tseem tabtom ua tib yam no. Niaj hnub no tej ntsujplig raug sim ib yam li cov thwjtim ntawd hauv lub tsev sablaj ntawm Kaperna-us. Thaum qhov tseeb raug coj los ncaj qha rau hauv siab, lawv pom tias lawv lub neej tsis haum raws li Vajtswv lub siab nyiam. Lawv pom tias lawv tus kheej yuav tsum hloov pauv tag nrho; tiamsis lawv tsis kam ris txoj haujlwm uas yog kev tsis lees tus kheej ntawd. Yog li ntawd lawv thiaj chim thaum lawv tej kev txhaum raug muab nthuav tawm. Lawv thiaj ncaim mus vim raug ua rau chim siab, ib yam li cov thwjtim tau ncaim Yexus mus, yws hais tias, ‘Qhov no yog ib lo lus nyuaj; leejtwg yuav mloog taus?’” The Desire of Ages, 392.
By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.
Los ntawm “cov lus tseeb,” kub thiab nyiaj ntawm Malachi daim duab piv txwv hais txog kev ntxuav kom dawb huv zaum kawg ntawm lub tuam tsev rau ib puas plaub caug plaub txhiab leej ntawd tau raug sawv cev.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.
Saib, Kuv yuav txib Kuv tus tubtxib mus, thiab nws yuav npaj txojkev ua ntej Kuv; thiab tus Tswv, uas nej tab tom nrhiav, yuav los txog rau nws lub tuam tsev tam sid, yog tus tubtxib ntawm txoj kev khi lus, uas nej zoo siab rau: saib, nws yuav los, hais tias tus Tswv ntawm cov tubrog saum ntuj. Tiamsis leejtwg yuav nyob taus hnub uas nws los? thiab leejtwg yuav sawv taus thaum nws tshwm sim? rau qhov nws zoo li hluav taws uas lim kom huv, thiab zoo li xab npum ntawm cov neeg ntxhua khaub ncaws. Malakhi 3:1, 2.
All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”
Tag nrho cov yaj saub, nrog rau Malakhi, tab tom taw qhia txog hnub kawg. Hauv thawj tsab xov xwm ntawm cov no uas peb tau hais, The 1888 Materials, nplooj 403, peb raug ceeb toom hais tias, “Tus uas txaus siab nyob twjywm rau nws tus kheej txoj kev paub tsis txhij tsis txhua txog Vajlugkub tam sim no, xav tias qhov no txaus rau nws txoj kev cawm dim, nws tab tom so siab rau hauv ib txoj kev dag ntxias uas coj mus rau kev tuag. Muaj coob leej uas tsis tau raug npaj kom txhij nrog cov lus sib cav raws Vajlugkub, xwv kom lawv thiaj muaj peev xwm paub qhov yuam kev, thiab rau txim rau txhua yam kev lig kev cai thiab kev ntseeg dab qhuas uas raug muab dag ntxias los ua qhov tseeb.” Cov uas raug txheeb qhia nyob hauv tib nqe lus ntawd “tsis yog cov kawm Vajlugkub uas ua tib zoo ze,” cov uas “tsis tau kawm nrog ib lub hom phiaj tseeb” txog cov “nqe Vajlugkub” uas muaj “kev txawv txav ntawm kev xav.” Cov uas raug hais no “tsis nyeem Vajlugkub [kom] coj cov txiaj ntsig tob kawg thiab kev nplua nuj ntawd los pub rau lawv tus kheej tej ntsuj plig. Lawv tsis hnov tias ntawd yog Vajtswv lub suab hais rau lawv. Tiamsis, yog peb xav to taub txoj kev cawm dim, yog peb xav pom tej kab ci ntawm lub Hnub ntawm kev ncaj ncees,” lawv “yuav tsum kawm Vajlugkub nrog ib lub hom phiaj.”
The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”
Zaj lus thawj tau qhia tias ib qho ntawm tej ntu hauv lawv tus qauv faj lem uas yuam kev yog nqe lus los ntawm The Great Controversy, uas sau tseg tias, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Lawv txoj kev txhais ntiag tug hais tias kab lus no tab tom qhia “Romanism” tias yog keeb kwm yav tag los, hos “apostate Protestantism” yog lub ntiaj teb niaj hnub no. Tom qab tej pov thawj ntawm kev sau qauv lus qhia meej tias txoj kev siv uas lawv muab rau kab lus no tau raug yuam kom txav deb ntawm nws lub ntsiab lus uas yog lawm, lawv tsis tau qhia ib qho kev thim rov qab rau pej xeem txog txoj kev siv cuav ntawd. Qhov tseeb, lawv tseem siv tib nqe lus ntawd los tshaj tawm lawv lub rooj sib tham zoom tom ntej. Txawm li ntawd los, peb raug ceeb toom tias “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” Tsis muaj ib qho kev rau siab los thim rov qab lo lus hais cuav ntawd, uas zoo li yog pov thawj tias cov uas txhawb nqa txoj kev siv cuav no tsis yog “inquiring diligently” kom “know what is truth.”
From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.
Txij thaum pib ntawm qhov kev sib cav no los, peb tau mus ze rau nws zoo li nws yog ib yam uas loj dua li tsuas yog kev tsis sib haum xeeb ntawm qhov tseeb thiab qhov yuam kev xwb hais txog seb “cov tub sab ntawm koj haiv neeg” sawv cev rau leej twg, thiab kuv tseem tuav rawv txoj hauj lwm ntawd. Cov tshooj lus hais txog phau ntawv Daniel tau nce mus txog tus lej ob puas, thaum ntawd qhov tseem ceeb ntawm nqe kaum peb mus txog kaum tsib ntawm Daniel kaum ib twb raug piav qhia kom meej thiab ruaj khov lawm. Cov nqe ntawd sawv cev rau keeb kwm txij xyoo 1989 mus txog rau txoj cai Sunday uas yuav los sai, uas nyob hauv nqe plaub caug ntawm Daniel kaum ib.
We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:
Peb twb tau txheeb qhia tias zaj keeb kwm ntawd yog zaj keeb kwm zais ntawm nqe plaub caug. Peb kuj tau txheeb qhia thiab tias thaum Muam White hais tias “phau ntawv uas raug muab kaw tsis yog Phau Ntawv Qhia Tshwm, tiam sis yog feem ntawd ntawm Daniel tej lus faj lem uas hais txog hnub kawg,” ces zaj keeb kwm zais ntawm Daniyees tshooj kaum ib nqe plaub caug yog “feem ntawd ntawm Daniel tej lus faj lem.” Nqe kaum peb mus txog kaum tsib sawv cev rau qhov tseeb yaj saub uas raug qhib rau hnub kawg. Yog li ntawd, peb nqe ntawd kuj raug sawv cev tib si ua ob qho tib si “Kev Qhia Tshwm ntawm Yexus Khetos” thiab “Xya Lub Xob Quaj” hauv Phau Ntawv Qhia Tshwm uas raug qhib tsuas yog me ntsis ua ntej lub sijhawm ntawm txoj kev sim siab kaw. Thaum Muam White hais txog “feem ntawd ntawm phau ntawv Daniyees,” nqe lus uas lo lus hais ntawd nyob rau hauv nws hais tias:
“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’
“Tsis txhob cia leejtwg xav tias, vim lawv tsis muaj peev xwm piav tau lub ntsiab ntawm txhua lub cim nyob hauv Phau Ntawv Tshwm Sim, ces thiaj tsis muaj nuj nqis rau lawv mus tshawb nrhiav phau ntawv no kom paub lub ntsiab ntawm qhov tseeb uas nws muaj nyob hauv. Tus uas tau qhia tej yam tsis meej no rau Yauhas yuav pub rau tus uas ua tib zoo rau siab tshawb nrhiav qhov tseeb tau saj ua ntej me ntsis txog tej yam saum ntuj ceeb tsheej. Cov uas lawv lub siab qhib los txais qhov tseeb yuav raug pab kom nkag siab nws tej lus qhia, thiab yuav tau txais txoj koob hmoov uas tau cog lus rau cov uas ‘hnov tej lus ntawm zaj lus faj lem no, thiab ceev tej yam uas tau sau tseg rau hauv.’”
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.
“Hauv Phau Tshwm Sim no txhua phau ntawv hauv Vajlugkub los sib ntsib thiab xaus rau ntawd. Ntawm no yog qhov ua kom tiav ntawm phau ntawv Daniyees. Ib phau yog lus faj lem; lwm phau yog kev tshwm sim. Phau ntawv uas raug muab kaw nrog lub cim tsis yog Phau Tshwm Sim, tiam sis yog feem ntawd ntawm Daniyees cov lus faj lem uas hais txog hnub kawg. Tus tim tswv tau txib hais tias, ‘Tiamsis koj, Daniyees, cia li kaw cov lus no tseg, thiab muab phau ntawv no kaw nrog lub cim, mus txog rau lub sijhawm kawg.’ Daniyees 12:4.” Tes Hauj Lwm ntawm Cov Thwj Tim, 584, 585.
The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.
Lo lus “complement” txhais hais tias coj kom mus txog qhov zoo tiav. Feem ntawm phau ntawv Daniyees uas hais txog hnub kawg, uas raug qhib lub cim thaum lub sijhawm kawg, raug ua kom zoo tiav thaum muab txuas ua ke, “kab ntxiv kab” nrog “Kev Tshwm Sim ntawm Yexus Khetos,” thiab “Xya Xob Nroo.” Peb yam kev sawv cev ntawd yog txoj xov uas raug qhib lub cim, thiab yog li ntawd sawv cev rau “cov lus tseeb” uas raug siv los “lim kom huv” ib puas plaub caug plaub txhiab leej hauv kev ntxuav lub tuam tsev zaum kawg hauv Malakis, raws li tau sawv cev nyob hauv nqe kaum peb txog kaum tsib ntawm Daniyees kaum ib. Nqe uas nyob nruab nrab yog nqe uas kev sib cav tam sim no raug sawv cev nyob hauv, thiab vim li ntawd nws sawv cev rau tib qho kev sib cav uas tau ntsib cov Millerites hauv lawv keeb kwm qhia yav tom ntej.
To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.
Kev hais tias cov “tub nyiag ntawm koj haiv neeg” hauv nqe kaum plaub yog Tebchaws Meskas, yog ib qho sib phim zoo kawg nkaus rau cov Protestants hauv keeb kwm Millerite uas tau hais tias cov tub nyiag ntawd sawv cev rau Antiochus Epiphanes. Qhov kev sib cav no yuav lim cov xeb thiab qias neeg tawm ntawm kub thiab nyiaj, tiam sis qhov tseem ceeb dua yog tias qhov kev sib cav no tau raug tso cai los coj cov uas sawv cev los ntawm cov Levi hauv Malakis tshooj peb kom kawm Vajtswv Txojlus yaj saub kom tob dua qub dua li yav tag los. “Tus Txiv Neej txhuam av” hauv William Miller zaj npau suav tam sim no tab tom cheb cov nyiaj npib dag thiab cov hniav nyiaj hniav kub dag tawm hauv chav, ua ntej Nws pib Nws tes haujlwm los sib sau cov hniav nyiaj hniav kub tiag kom rov los nyob hauv ib txoj kev txiav txim zoo kawg nkaus uas ci kaum npaug tshaj lub hnub.
The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”
Kev sib cav ntawd raug tso cai kom tshwm sim los ua kom tiav txoj hauj lwm ntawd tiag tiag, rau qhov peb twb raug qhia lawm tias, “Vajtswv yuav tsa Nws haiv neeg sawv; yog tias lwm txoj kev tsis ua tiav, tej kev qhia yuam kev yuav nkag los nyob hauv lawv nruab nrab, uas yuav lim lawv, cais cov hus nplej tawm ntawm cov nplej tiag. Tus Tswv hu kom txhua tus uas ntseeg Nws txoj lus tsim dheev tawm hauv kev tsaug zog. Qhov kaj muaj nqis twb los txog lawm, phim rau lub sijhawm no. Nws yog qhov tseeb hauv Phau Vajlugkub, qhia txog tej kev phom sij uas tab tom nyob ze rau saum peb. Qhov kaj no yuav tsum coj peb mus rau txoj kev kawm Vaj Lug Kub kom mob siab heev thiab kev tshuaj ntsuam uas nruj tshaj plaws txog cov kev sawv uas peb tuav. Vajtswv xav kom txhua yam ncauj ke thiab txhua txoj kev sawv ntawm qhov tseeb raug tshawb nrhiav kom meej pem, tob, thiab tsis tso tseg, nrog kev thov Vajtswv thiab kev yoo mov. Cov ntseeg tsis txhob so nyob hauv tej kev xav twv thiab tej tswv yim tsis meej tseeb txog yam uas ua rau muaj qhov tseeb.”
The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”
Cov “kev qhia cuav” uas Nws tso cai thiab siv los tsa Nws cov neeg dawb huv uas tab tom tsaug zog sawv yog “tej kev sib cav qub.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.
“Hauv keeb kwm thiab tej lus faj lem, Vajtswv Txojlus qhia txog txoj kev tsis sib haum xeeb uas tau kav ntev ntawm qhov tseeb thiab qhov yuam kev. Txoj kev tsis sib haum ntawd tseem tab tom mus ntxiv. Tej yam uas twb muaj lawm, yuav rov muaj dua. Tej kev sib cav qub yuav raug tsa rov los dua, thiab tej kev qhuab qhia tshiab yuav pheej tshwm sim tsis tu ncua. Tiamsis Vajtswv haiv neeg, cov uas hauv lawv txoj kev ntseeg thiab hauv kev ua kom tiav raws li tej lus faj lem tau txais ib feem hauv kev tshaj tawm thawj, ob, thiab peb tug timtswv tej lus tshaj tawm, lawv paub meej tias lawv sawv qhov twg. Lawv muaj ib qho kev paub uas muaj nqes tshaj kub zoo lim. Lawv yuav tsum sawv ruaj khov ib yam li lub pob zeb, tuav rawv qhov pib ntawm lawv txoj kev tso siab kom ruaj nreb mus txog thaum kawg.” Selected Messages, phau 2, 109.
The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.
Kev sib cav txog cov “tub sab ntawm koj haiv neeg” yog ib qho kev sib cav qub txij li hauv keeb kwm Millerite los, uas yog “thaum pib ntawm lawv txoj kev ntseeg siab” uas lawv raug hais kom tuav “kom ruaj khov mus txog thaum kawg.” “Thaum pib ntawm” ib puas plaub caug plaub txhiab leej “txoj kev ntseeg siab” yog cov ntsiab tseeb hauv paus uas raug sawv cev rau saum daim ntawv qhia pioneer xyoo 1843 thiab 1850.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.
“Tus yeeb ncuab tab tom nrhiav kom tig peb cov kwv tij thiab cov muam lub siab tawm ntawm tes hauj lwm npaj ib haiv neeg kom sawv taus nyob rau hnub kawg no. Nws tej lus dag ntxias raug npaj tseg kom coj tib neeg lub siab mus deb ntawm tej xwm txheej txaus ntshai thiab tej luag hauj lwm ntawm lub sij hawm no. Lawv suav qhov kaj uas Khetos tau los saum ntuj ceeb tsheej coj los muab rau Yauhas rau Nws haiv neeg ntawd ua yam tsis muaj nqis dab tsi. Lawv qhia tias tej xwm txheej uas nyob nraum ntej peb tam sim no tsis tseem ceeb txaus kom tsim nyog txais kev xyuam xim tshwj xeeb. Lawv ua kom qhov tseeb uas muaj keeb kwm saum ntuj ceeb tsheej poob hwj chim, thiab txeeb Vajtswv haiv neeg tej kev paub dhau los ntawm lawv mus, muab ib yam txuj ci cuav los hloov rau lawv.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’
“‘Tus Tswv hais li no tias, Nej cia li sawv ntawm tej kev, thiab saib, thiab nug txog tej kev qub, seb txojkev zoo nyob qhov twg, thiab nej cia li taug txojkev ntawd mus.’”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Tsis txhob cia leejtwg nrhiav rhuav tshem tej hauv paus ntawm peb txoj kev ntseeg,—tej hauv paus uas tau raug tsa tseg thaum pib ntawm peb tes haujlwm, los ntawm kev kawm Vajtswv Txojlus nrog kev thov Vajtswv thiab los ntawm kev tshwm sim. Saum tej hauv paus no peb tau ua vaj tsev txuas ntxiv los tau tsib caug xyoo kawg no. Tej neeg yuav xav tias lawv twb nrhiav tau ib txoj kev tshiab lawm, thiab tias lawv muaj cuab kav tsa tau ib lub hauv paus uas ruaj khov dua li qhov uas twb tau raug tsa tseg lawm. Tiamsis qhov no yog ib qho kev dag ntxias loj heev. Tsis muaj leejtwg yuav tsa tau lwm lub hauv paus dua li qhov uas twb tau raug tsa tseg lawm.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.
“Yav dhau los ntau leej tau tsim tsa ib txoj kev ntseeg tshiab, thiab tsa cov hauv paus ntsiab lus tshiab. Tiamsis lawv qhov kev tsim tsa ntawd sawv ruaj tau ntev npaum li cas?—Tsis ntev nws kuj poob lawm; vim nws tsis raug tsa rau saum lub Pob Zeb.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?
“Cov thawj cov thwjtim puas tsis tau ntsib tej lus hais ntawm neeg? Lawv puas tsis tau mloog tej kev qhuab qhia cuav, thiab tom qab uas tau ua txhua yam lawm, ces sawv ruaj khov, hais tias, ‘Tsis muaj leejtwg yuav tsa tau lwm lub hauv paus dua li lub uas twb raug tsa lawm’?”
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.
“Yog li no peb yuav tsum tuav peb txoj kev ntseeg siab thaum chiv thawj ntawd kom ruaj khov mus txog thaum kawg. Cov lus muaj hwjchim tau raug xa los ntawm Vajtswv thiab los ntawm Khetos rau haiv neeg no, coj lawv tawm hauv lub ntiajteb no, ib qib zuj zus, los rau hauv qhov kaj ntshiab ntawm qhov tseeb rau lub sijhawm tam sim no. Nrog daim di ncauj uas hluav taws dawb huv tau kov lawm, Vajtswv cov tub qhe tau tshaj tawm txoj xov no. Vajtswv txoj lus uas los saum ntuj tau muab nws lub cim foob rau qhov tseeb tiag ntawm qhov tseeb uas tau raug tshaj tawm.” Review and Herald, March 3, 1904.
Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.
Yelemis “txojkev qub,” yog cov “hauv paus uas tau muab tsa tseg thaum pib peb tes haujlwm.” Cov kev tseeb ntawd tau muab tsa “rau saum lub Pobtsuas,” thiab hauv keeb kwm Millerite cov kev tseeb ntawd uas yog hauv paus ntawd yog zaj lus “kev tseeb tam sim no” uas tau raug tshaj tawm xyoo 1842, 1843 thiab 1844.
“May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Thov Vajtswv pab nej kom txais tau tej lus uas kuv tau hais. Cia cov uas sawv ua Vajtswv cov neeg zov kaus ntawm phab ntsa Xi-oos yog cov txiv neej uas pom tau tej kev phom sij ua ntej rau cov neeg,—cov txiv neej uas paub cais tau qhov tseeb ntawm qhov yuam kev, txoj kev ncaj ncees ntawm txoj kev tsis ncaj ncees.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.
“Tau muaj lus ceeb toom los lawm: Tsis txhob cia ib yam dab tsi nkag los uas yuav cuam tshuam lub hauv paus ntawm txoj kev ntseeg uas peb tau tsim tsa nyob saum no txij thaum txoj xov tuaj txog hauv xyoo 1842, 1843, thiab 1844. Kuv twb nyob hauv txoj xov no, thiab txij thaum ntawd los kuv tau sawv ntawm lub ntiajteb xub ntiag, ncaj ncees rau qhov kaj uas Vajtswv tau pub rau peb. Peb tsis npaj yuav txav peb txhais ko taw tawm ntawm lub hauv paus ruaj khov uas lawv tau raug muab tso rau saum ntawd thaum peb niaj hnub nrhiav tus Tswv nrog kev thov Vajtswv uas kub siab, nrhiav qhov kaj. Nej puas xav tias kuv yuav tso tseg tau qhov kaj uas Vajtswv tau pub rau kuv? Nws yuav tsum zoo li lub Pob Zeb Ruaj Khov Mus Ib Txhis. Nws twb coj kuv txoj kev los txij thaum nws raug pub los. Cov kwv tij thiab cov muam, Vajtswv tseem muaj sia nyob thiab kav thiab ua hauj lwm niaj hnub no. Nws txhais tes nyob saum lub log, thiab hauv Nws txoj kev tu vaj tu tsev Nws tab tom tig lub log raws li Nws tus kheej lub siab nyiam. Tsis txhob cia tibneeg muab lawv tus kheej khi rau tej ntawv, hais tias lawv yuav ua dab tsi, thiab lawv yuav tsis ua dab tsi. Cia lawv muab lawv tus kheej khi rau tus Tswv Vajtswv saum ntuj ceeb tsheej. Ces qhov kaj saum ntuj ceeb tsheej yuav ci nkag rau hauv lub tuam tsev ntawm tus ntsuj plig, thiab peb yuav pom Vajtswv txoj kev cawm dim.” Review and Herald, April 14, 1903.
The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.
Txoj lus uas tau tshaj tawm “xyoo 1842, 1843, thiab 1844” yog txoj lus uas tau sawv cev rau saum daim phiaj pioneer xyoo 1843. Nyob rau lub Tsib Hlis xyoo 1842, peb puas daim phiaj 1843 tau raug luam tawm. Ellen White thiab cov pioneer sawv daws tau ua tim khawv tias daim phiaj ntawd yog qhov ua tiav ntawm lo lus txib nyob hauv Habakkuk tshooj ob kom sau zaj yog toog pom thiab ua kom meej rau saum tej daim phiaj. Hauv zaj keeb kwm ntawd yeej muaj peb puas tus xibhwb Millerite, thiab cov kws sau keeb kwm SDA ua tim khawv txog qhov tseeb tias lawv sawv daws puav leej siv daim phiaj 1843.
What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?
Dab tsi yuav txhawb ib tug neeg kom hais tias qhov kev txheeb xyuas ntawm cov pioneers hais tias Loos yog “cov tub sab ntawm koj haiv neeg,” raws li tau sawv cev rau saum daim chart, yog ib qho yuam kev? Dab tsi yuav txhawb ib tug neeg kom lees txais qhov lus thov ntawd? Txawm li cas los xij, dab tsi txhawb peb cov uas hais tias peb lees txais qhov kev nkag siab ntawm cov pioneers tias Loos raug cim nrog lo lus hais tias, “cov tub sab ntawm koj haiv neeg,” los tseem qhov tseeb ho tsis muaj peev xwm tiv thaiv qhov kev nkag siab ntawd rau peb tus kheej?
In the first article we cited the following passage:
Hauv thawj zaj lus peb tau hais txog nqe lus nram no:
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.
“Txawm tibneeg yuav muaj kev txawj ntse loj hlob npaum li cas los xij, tsis txhob cia nws xav ib pliag li tias tsis tsim nyog yuav tsum tshawb nrhiav Vajlugkub kom tob thiab tsis tseg mus nrhiav qhov kaj loj dua. Ua ib haiv neeg, peb raug hu kom nyias muaj nyias ua tub kawm txog tej lus faj lem. Peb yuav tsum zov tos nrog txoj kev kub siab tiag tiag xwv kom peb thiaj yuav paub pom ib txoj kab ntawm qhov kaj twg uas Vajtswv yuav nthuav qhia rau peb.” Testimonies, volume 5, 708.
I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represents the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.
Kuv tshaj tawm tias “lub teeb uas Vajtswv” tam sim no tab tom nthuav “rau peb” yog qhov no: peb tseem tsis tau tsim dheev tag nrho rau peb lub luag hauj lwm kom to taub thawj kaum tsib nqe ntawm Daniyees tshooj kaum ib rau peb tus kheej, thiab peb tsis tau to taub tias nqe kaum peb mus txog kaum tsib ntawm tib tshooj ntawd sawv cev rau tej qhov tseeb uas ua kom tiav qhov kev lim kom huv kawg thiab kev muab khi cim ntawm ib puas plaub caug plaub txhiab leej. Yog hais tias tsis muaj tej kev qhia cuav raug coj los nkag rau hauv zaj keeb kwm no kiag li, ces qhov ntawd yuav yog pov thawj tias peb tsaug zog kiag. Tiamsis qhov kev sib cav no ua pov thawj tias tsis yog li ntawd.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..
Qhov tseeb uas tsis muaj kev sib ceg lossis kev kub ntxhov nyob hauv Vajtswv haiv neeg yuav tsum tsis txhob raug suav tias yog pov thawj txiav txim kawg tias lawv tab tom tuav rawv tej lus qhuab qhia uas raug thiab huv. Muaj laj thawj txaus ntshai tias tej zaum lawv yuav tsis tab tom cais kom meej ntawm qhov tseeb thiab qhov yuam kev. Thaum tsis muaj lus nug tshiab raug tsa los ntawm kev tshawb nrhiav Vajluskub, thaum tsis muaj kev sib txawv ntawm lub tswv yim tshwm sim uas yuav ua rau neeg tshawb nrhiav phau Vajlugkub rau lawv tus kheej kom paub tseeb tias lawv muaj qhov tseeb, ces yuav muaj coob leej tam sim no, ib yam li yav thaum ub, uas yuav tuav rawv kab ke qub thiab pe hawm yam uas lawv tsis paub tias yog dab tsi....
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Vajtswv yuav tsa Nws haiv neeg kom sawv los; yog lwm yam kev siv tsis ua tiav, ces tej kev ntseeg cuav yuav nkag los nyob hauv lawv nruab nrab, uas yuav tshau lawv, cais cov tawv nplej tawm ntawm cov noob nplej. Tus Tswv hu kom txhua tus uas ntseeg Nws txoj lus tsim dheev tawm hauv kev tsaug zog. Ib lub teeb uas muaj nqis heev twb los txog lawm, haum raws li lub sijhawm no. Nws yog qhov tseeb hauv Vajlugkub, qhia txog cov kev phom sij uas twb nyob ze rau ntawm peb lawm. Lub teeb no yuav tsum coj peb mus rau txoj kev kawm Vajlugkub kom rau siab ntso, thiab mus rau txoj kev tshuaj xyuas kom nruj kawg nkaus txog cov lus qhuab qhia uas peb tuav. Vajtswv xav kom txhua yam kev sib txuas thiab txhua txoj hauj lwm ntawm qhov tseeb raug tshawb nrhiav kom tob thiab tsis tso tseg, nrog kev thov Vajtswv thiab kev yoo mov. Cov ntseeg yuav tsum tsis txhob so rau saum tej kev xav xwb thiab tej tswv yim uas tsis meej meej txog yam uas ua qhov tseeb. Lawv txoj kev ntseeg yuav tsum raug tsa kom ruaj khov rau saum Vajtswv txoj lus, kom thaum lub sijhawm sim siab los txog thiab lawv raug coj mus sawv ntawm cov rooj sablaj kom teb txog lawv txoj kev ntseeg, lawv thiaj muaj peev xwm muab tau ib lo lus qhia txog qhov laj thawj ntawm txoj kev cia siab uas nyob hauv lawv, nrog kev txo hwj chim thiab kev ntshai.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.
“Qhib siab, qhib siab, qhib siab. Cov ntsiab lus uas peb nthuav tawm rau lub ntiaj teb yuav tsum yog qhov tseeb uas muaj sia nyob rau peb. Nws yog ib qho tseem ceeb tias thaum peb tiv thaiv tej kev qhuab qhia uas peb suav hais tias yog tej ncej tseem ceeb ntawm txoj kev ntseeg, peb yuav tsum tsis txhob cia peb tus kheej siv tej lus sib cav uas tsis yog qhov ruaj khov tag nrho.” Testimonies, volume 5, 708.
As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”
Thaum peb mus ntxiv rau hauv qhov kev xav txog cov tub sab ntawm Vajtswv haiv neeg no, peb yuav qhia kom meej tias qhov kev sib cav txog nqe kaum plaub hauv Daniyees kaum ib ntawm cov Protestant thiab cov Millerite yog tib yam nkaus li qhov kev sib cav ntawm txoj kev txhais tshiab thiab ntiag tug uas hais tias Tebchaws Meskas, tsis yog Loos, yog tus tsa qhov yog toog pom ntawd. Txoj kev sawv hais tias The Great Controversy siv lo lus, “old world” los txheeb xyuas keeb kwm yav dhau los yog ib qho “kev xav twv thiab lub tswv yim tsis meej” thiab nws yog ib qho piv txwv ntawm ib “qhov kev sib cav uas tsis yog muaj suab nrov txhij txhua.”
Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.
Cov neeg uas tau siv nqe Vajlugkub ntawd los txhawb lawv txoj kev xav tias cov Millerite tau ua yuam kev hauv kev txheeb Rome tias yog cov neeg tub sab ntawm koj haiv neeg, yuav tsum ua kom tiav lawv txoj hauj lwm Khetos thiab thim lawv txoj kev hais tawm ntawd rau pej xeem, vim qhov kev lees ntawd sawv tsis taus raws li qauv lus thiab raws li keeb kwm. Hos cov uas zaum nyob ntawm ib sab ntawm qhov kev sib cav no, nej muaj lub luag hauj lwm kom muab lo lus tseeb faib kom raug, rau qhov nej tau raug hu kom ua ib tug neeg uas yog ib tug kawm txog tej lus faj lem, tsis yog ib tug raws li tib neeg lub tswv yim.
Men wrest the Scriptures to their own destruction.
Tibneeg muab Vajluskub txhais yuam kev kom coj kev puam tsuaj los rau lawv tus kheej.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.
Thiab cia tias qhov kev ua siab ntev ntev ntawm peb tus Tswv yog txoj kev cawm seej; ib yam li peb tus kwv tij uas hlub, Povlauj, kuj tau sau tuaj rau nej raws li txoj kev txawj ntse uas tau muab rau nws lawm; ib yam li hauv nws txhua tsab ntawv thiab, thaum nws hais txog tej no nyob hauv lawv; nyob hauv tej ntawd muaj qee yam uas nyuaj to taub, uas cov neeg tsis muaj kev kawm thiab tsis ruaj khov muab nkhaus hloov, ib yam li lawv ua rau lwm nqe Vajlugkub thiab, kom coj tau kev puas tsuaj los rau lawv tus kheej. Vim li ntawd, cov uas kuv hlub, thaum nej twb paub tej no ua ntej lawm, nej yuav tsum ceev faj tsam nej thiab, raug coj mus raws kev yuam kev ntawm cov neeg phem, poob ntawm nej tus kheej txoj kev ruaj khov. Tiamsis nej yuav tsum loj hlob hauv txoj kev tshav ntuj, thiab hauv txoj kev paub txog peb tus Tswv thiab tus Cawm Seej Yexus Khetos. Cia lub hwjchim ci ntsa iab muaj rau nws tam sim no thiab mus ib txhis. Amees. 2 Petus 3:15–18.
Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.
Petus hais tias cov uas yog “tsis kawm paub thiab tsis ruaj khov” yog cov “yuam kev txhais” Vajluskub “mus rau lawv tus kheej txoj kev puam tsuaj.” Uas yog ib yam nkaus li ntawd, Muam White tau ceeb toom peb ntau zaus kom peb kawm tshawb nrhiav rau peb tus kheej. Yog peb tsis ua kom tiav peb lub luag hauj lwm uas yog los ua cov tub ntxhais kawm txog tej lus faj lem, ces peb tab tom txiav txim rau peb tus kheej txoj kev puam tsuaj.
It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.
Cov tub sab ntawm koj haiv neeg yog cov uas tsa lub zeem muag kom ruaj khov, thiab Xalaumoos qhia meej tias qhov chaw uas tsis muaj lub zeem muag, cov neeg yuav puam tsuaj.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Qhov twg tsis muaj yog toog pom, haiv neeg yuav puam tsuaj; tiamsis tus uas ceev txoj kev cai, nws tau koob hmoov. Paj Lug 29:18.
One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?
Ib qho ntawm tej kev txhais ntawm lo lus “puam tsuaj” yog raug ua kom liab qab. Qhov twg muaj kev to taub tsis raug txog lub zeem muag, qhov ntawd yog raws li qhov tseeb tias lub cim uas tsim tsa lub zeem muag ntawd tsis raug to taub, los sis raug to taub yuam kev. Kev nyob nrog cov uas puam tsuaj hauv Xalaumoos txoj kev ceeb toom yog los tuav cia qhov kev liab qab uas raug sawv cev los ntawm cov Laodixiya uas raug ntuav tawm ntawm tus Tswv lub qhov ncauj thaum txoj cai hnub Xyaum Hnub Caiv yuav los sai sai ntawd. Vim li cas peb yuav lees txais ib lub tswv yim uas qhia yuam kev txog lub ntsiab lus meej ntawm Muam White tej lus hais txog lub ntiaj teb qub thiab lub ntiaj teb tshiab, thiab uas tsis lees txais txoj kev txheeb xyuas ntawm cov Millerite tias yog Loos uas tsim tsa lub zeem muag, uas raug sawv cev ncaj qha rau saum daim ntawv qhia xyoo 1843, uas sawv cev rau tej qhov tseeb hauv paus ntawm Kev Ntseeg Adventist, thiab uas yog Khetos, Lub Pob Zeb ntawm txhua tiam, uas raug sawv cev los ntawm txhua daim duab dawb huv hais txog tej hauv paus?
“But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.
“Tiamsis txhua lub tsev uas tsa rau saum lwm lub hauv paus dua li Vajtswv txoj lus yuav poob tag. Tus uas, ib yam li cov Yudais nyob rau tiam Yexus Khetos, tsa rau saum lub hauv paus ntawm tibneeg tej tswv yim thiab kev xav, ntawm tej qauv thiab kab ke uas tibneeg tsim, lossis rau saum ib yam haujlwm twg uas nws muaj peev xwm ua tau yam tsis vam khom Khetos txoj kev tshav ntuj, tus ntawd tab tom tsa nws lub qauv cwj pwm rau saum cov xuab zeb txav mus los. Tej cua daj cua dub hnyav ntawm kev sim siab yuav cheb lub hauv paus xuab zeb ntawd mus, thiab yuav tso nws lub tsev cia li puas ntsoog nyob ntawm ntug dej hiav txwv ntawm lub sijhawm.”
“‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.
“‘“Vim li no tus Tswv Vajtswv hais li no, … Kuv yuav muab kev txiav txim tso raws txoj hlua ntsuas, thiab kev ncaj ncees tso raws tus txhuas dai ntsuas phab ntsa; thiab lawg yuav cheb pov tseg lub chaw cawm dim ntawm tej lus dag, thiab dej yuav nyab lub chaw nkaum.” Yaxayas 28:16, 17.
“But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.
“Tiamsis hnub no txoj kev hlub tshua tseem thov tus neeg txhaum. ‘Raws li Kuv muaj sia nyob, hais tias tus Tswv Vajtswv, Kuv tsis muaj kev zoo siab rau txoj kev tuag ntawm tus neeg phem; tiam sis kom tus neeg phem tig ntawm nws txoj kev thiab muaj sia nyob: nej tig los, nej tig los ntawm nej tej kev phem; rau qhov yog vim li cas nej thiaj yuav tuag?’ Ezekiel 33:11. Lub suab uas hais rau tus uas tsis hloov siab lees txim hnub no yog lub suab ntawm Tus uas, nrog kev mob nyuaj siab hauv lub siab, tau qw tawm thaum Nws ntsia lub nroog uas Nws hlub tias: ‘Au Yeluxalees, Yeluxalees, tus uas tua cov yaj saub, thiab muab pob zeb ntaus cov uas raug xa tuaj cuag nws! Kuv twb muaj siab sau koj cov me nyuam ua ke pes tsawg zaus, ib yam li tus qaib maum sau nws cov me qaib los rau hauv qab nws tis, los nej tsis kam! Saib seb, nej lub tsev raug tso tseg rau nej ua chaw khoob lug.’ Luke 13:34, 35, R.V. Hauv Yeluxalees, Yexus pom ib lub cim piv txwv ntawm lub ntiaj teb uas tau tsis lees thiab saib tsis taus Nws txoj kev tshav ntuj. Nws tab tom quaj, Au lub siab tawv ncauj, rau koj! Txawm thaum Yexus tej kua muag poob rau saum lub roob lawm los, Yeluxalees tseem muaj peev xwm hloov siab lees txim, thiab dim ntawm nws txoj kev puas tsuaj. Ib ntus luv luv ntxiv lawm xwb, lub Txiaj Ntsim saum ntuj tseem tos kom nws txais. Yog li ntawd, Au lub siab, Khetos tseem hais rau koj nrog suab lus puv npo kev hlub tias: ‘Saib seb, Kuv sawv ntawm qhov rooj thiab khob: yog leej twg hnov Kuv lub suab, thiab qhib qhov rooj, Kuv yuav los rau hauv nws, thiab yuav nrog nws noj hmo, thiab nws nrog Kuv.’ ‘Tam sim no yog lub sijhawm uas txais tau; saib seb, tam sim no yog hnub ntawm txoj kev cawm seej.’ Revelation 3:20; 2 Corinthians 6:2.”
“You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
“Nej uas tabtom tso nej txoj kev cia siab rau nej tus kheej tabtom ua tsev saum cov xuab zeb. Tiamsis tseem tsis tau lig dhau rau kev dim ntawm txoj kev puam tsuaj uas tabtom los txog. Ua ntej cua daj cua dub tawg los, nej cia li khiav mus rau lub hauv paus ruaj khov. ‘Vajtswv Tus Tswv hais li no tias, Saib seb, Kuv tabtom muab ib lub pob zeb tso rau hauv Xi-oos ua lub hauv paus, yog ib lub pob zeb uas twb raug sim lawm, ib lub pob zeb kaum tsev uas muaj nqis heev, yog lub hauv paus ruaj khov: tus uas ntseeg yuav tsis maj nroos.’ ‘Nej cia li tig los ntsia Kuv, ces nej yuav dim, nej txhua tus uas nyob rau txhua qhov kawg ntawm lub ntiajteb: rau qhov Kuv yog Vajtswv, tsis muaj dua lwm tus li.’ ‘Tsis txhob ntshai; rau qhov Kuv nrog nraim koj: tsis txhob poob siab; rau qhov Kuv yog koj tus Vajtswv: Kuv yuav txhawb koj kom muaj zog; muaj tseeb tiag, Kuv yuav pab koj; muaj tseeb tiag, Kuv yuav tuav rawv koj nrog sab tes xis ntawm Kuv txojkev ncaj ncees.’ ‘Nej yuav tsis raug txaj muag los sis raug poob ntsej muag mus ib txhis tsis kawg.’ Yaxaya 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.