We have been forewarned that “old controversies” would be revived in the last days.
Peb twb raug ceeb toom ua ntej lawm tias “tej kev sib cav qub” yuav raug tsa rov qab los nyob rau hnub kawg.
“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.” Selected Messages, book 2, 109.
“Hauv keeb kwm thiab yav tom ntej uas Vajtswv tau qhia tseg, Vajtswv Txojlus nthuav qhia txog kev tawm tsam ntev mus li ntawm qhov tseeb thiab qhov yuam kev. Qhov kev tawm tsam ntawd tseem tab tom txuas ntxiv mus. Tej yam uas twb tau muaj lawm yuav rov muaj dua. Tej kev sib ceg qub yuav raug tsa rov los dua, thiab tej tswv yim tshiab yuav tshwm sim tuaj tsis tu ncua.” Selected Messages, phau ntawv 2, 109.
Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.
Yam tsis tu ncua, tej kev sib cav qub ntawd yog ib qho kev sim ntawm Xatas los rhuav tshem tes dej num ntawm Loos Niaj Hnub No, rau qhov yog Loos papacy hauv hnub kawg uas tsa lub zeem muag ntawd kom ruaj khov. Muaj ntau yam piv txwv txog qhov tseeb no hauv keeb kwm ntawm Adventism. Qhov thawj yog kev sib cav ntawm cov Protestants thiab cov Millerites raws li tau sawv cev rau saum daim ntawv qhia pioneer xyoo 1843. Qhov tsuas yog ib lo lus siv rau saum daim ntawv qhia pioneer dawb huv xyoo 1843, uas “raug tus Tswv coj thiab tsis tsim nyog hloov,” uas tsis yog ib qho kev siv ncaj qha rau ib qho tseeb yaj saub hauv Vajtswv Txojlus, yog qhov sawv cev ntawm kev sib cav ntawm cov Millerites nrog cov Protestants ntawm lub sijhawm ntawd. Cov Protestants txheeb hais tias “cov tub sab ntawm koj haiv neeg” hauv Daniyees tshooj kaum ib, nqe kaum plaub, yog Antiochus Epiphanes, hos cov Millerites paub tias nws yog Loos.
“164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.
“164 Kev Tuag ntawm Antiochus Epiphanes, tus uas yeej tsis tau sawv tawm tsam Tus Tub Vaj Ntxwv ntawm cov tub vaj ntxwv, raws li nws twb tuag tau 164 xyoos lawm ua ntej Tus Tub Vaj Ntxwv ntawm cov tub vaj ntxwv yug los.” 1843 Pioneer Chart.
Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.
Tom qab ntawd muaj kev sib cav sib ceg ntawm James White thiab Uriah Smith hais txog kev txheeb xyuas kom raug ntawm “vajntxwv sab qaum teb” hauv Daniyee tshooj kaum ib. James yog tus raug thaum nws txheeb xyuas “vajntxwv sab qaum teb” hauv cov nqe kawg ntawm Daniyee tshooj kaum ib tias yog Loos papacy, lossis raws li kuv hu nws tias Loos niaj hnub no. Smith sib cav tias “vajntxwv sab qaum teb” hauv Daniyee tshooj kaum ib, nqe peb caug rau yog Fabkis uas tsis ntseeg Vajtswv.
“VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.
“NQE 36. Thiab tus vajntxwv yuav ua raws li nws lub siab nyiam; thiab nws yuav tsa nws tus kheej siab, thiab qhuas nws tus kheej tshaj txhua tus vajtswv, thiab yuav hais tej lus txaus ntshai tawm tsam Vajtswv ntawm cov vajtswv, thiab nws yuav vam meej mus txog thaum txoj kev chim siab tiav lawm; rau qhov yam uas tau txiav txim cia lawm yuav tsum muaj raws li ntawd.”
“The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and the Revelation, 292.
“Tus vajntxwv uas tau muab nthuav qhia ntawm no tsis tuaj yeem txhais tias yog tib lub hwjchim uas nyuam qhuav raug hais txog kawg no; uas yog, lub hwjchim papal; vim hais tias cov ntsiab lus qhia meej ntawd yuav tsis haum yog muab siv rau lub hwjchim ntawd.” Uriah Smith, *Daniel and the Revelation*, 292.
Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s Word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.
Smith tau ntxig nws tus kheej “kev txhais tshwj xeeb” thaum nws hais tias, “Tus vajntxwv uas raug coj los hais ntawm no tsis tuaj yeem txhais tau tias yog tib lub hwjchim uas nyuam qhuav raug hais txog kawg no; uas yog, lub hwjchim papal; rau qhov cov ntsiab lus qhia kom meej yuav tsis phim yog muab siv rau lub hwjchim ntawd.” Vajtswv Txojlus yeej tsis swb ib zaug li, thiab raws li kev sau lus nws tsis raug cai siv tibneeg ib lo lus thov los tsis lees paub tus qauv kev sau lus uas meej ntawm nqe no. Nqe vajlugkub hais tias “thiab tus vajntxwv” uas yuam kom peb pom tias tus vajntxwv uas tab tom raug txheeb qhia yog tib tus vajntxwv uas tau raug sawv cev hauv zaj lus ua ntej. Tsis muaj ib qho pov thawj li tias muaj ib tug vajntxwv tshiab, thiab Smith lees tias “tib lub hwjchim uas nyuam qhuav raug hais txog kawg no” yog “lub hwjchim papal.” Nws lees paub hauv nws phau ntawv tias txij nqe peb caug-ib mus txog nqe peb caug-tsib yog lub hwjchim papal, thiab vim tsis muaj ib qho pov thawj raws li kev sau lus uas qhia tias muaj ib tug vajntxwv tshiab hauv nqe peb caug-rau, nws tsuas sib cav tias cov nqe uas tom qab nqe peb caug-tsib los tsis sawv cev rau cov yam ntxwv yajsaub ntawm lub hwjchim papal. Vim li ntawd nws thiaj li ntxig nws lub tswv yim hais txog Fabkis.
When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.
Thaum Smith los hais txog nqe plaub caug, lub hauv paus cev lus faj lem uas muaj qhov yuam kev uas nws tau tsa los ntawm nws tus kheej kev txhais yuam kom nws yuav tsum txheeb ib qho kev tsov rog peb tog, uas raws li nws tej kev kwv yees ua rau nws txheeb tus vajntxwv sab qab teb tias yog Iyi tebchaws, tus uas nyob hauv nqe ntawd “thawb” tawm tsam Fabkis, thiab Qaib Cov Txwv nws txheeb tias yog tus vajntxwv sab qaum teb uas kuj tuaj tawm tsam Fabkis thiab. Qhov kev txhais ntxiv ntawd uas yog tibneeg tsim tsa ib tug qauv cev lus faj lem uas ua rau Smith txheeb ib qho Armageddon tiag tiag, uas Qaib Cov Txwv taug kev mus rau Yeluxalees, cim txog qhov kaw ntawm tibneeg lub sijhawm sim siab thaum Michael sawv tsees. Muaj ntau phau ntawv hauv keeb kwm Adventism tau raug sau los qhia kom raug txog qhov yuam kev ntawm kev siv xws li ntawd.
It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.
Lub hom phiaj ntawm zaj lus no tsis yog los tham txog cov txiaj ntsig uas tshwm los ntawm Uriah Smith txoj kev txhais Vajluskub raws li nws tus kheej, tiam sis tsuas yog los txheeb xyuas qhov kev tsis sib haum uas tau tshwm sim thaum nws pib txhawb nqa nws txoj kev txhais raws li nws tus kheej xwb; vim thaum James White tawm tsam nws txoj kev xav yuam kev ntawd, nws thiaj los ua ib txoj kab kev sib cav ntxiv hauv Adventism, qhov uas kev txheeb kom raug txog Loos raug tawm tsam los ntawm kev siv tsis raug cuav.
There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.
Tseem kuj muaj qhov kev sib cav ntev thiab rub ntev txog “yam uas ua txhua hnub” hauv phau Daniyee, thaum Laodicean Adventism tau txais yuav txoj kev xav ntawm cov Protestant uas tau poob kev ntseeg, uas txheeb “yam uas ua txhua hnub” hauv phau Daniyee tias yog Khetos txoj hauj lwm qhuab qhia hauv lub tuam tsev dawb huv, uas tawm tsam ncaj qha rau qhov tseeb hauv paus uas twb tau muab tsa ruaj khov lawm tias “yam uas ua txhua hnub” yog ib lub cim sawv cev rau Loos pagan.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.
“Tom qab ntawd kuv pom hais txog lo lus ‘txhua hnub’ (Daniel 8:12) tias lo lus ‘kev txi’ yog tibneeg txoj kev txawj ntse ntxiv los, thiab tsis yog ib feem ntawm cov ntawv qub, thiab tias tus Tswv tau muab txoj kev nkag siab uas yog rau cov uas tau tshaj tawm txoj kev quaj hu txog lub sijhawm txiav txim. Thaum tseem muaj kev sib haum xeeb, ua ntej xyoo 1844, yuav luag txhua tus tau koom siab rau txoj kev to taub uas yog txog lo lus ‘txhua hnub’; tiam sis hauv txoj kev ntxhov siab txij thaum xyoo 1844 los, lwm yam kev xav tau raug lees txais, thiab kev tsaus ntuj nrog kev ntxhov siab tau raws qab los. Lub sijhawm tsis tau yog ib qho kev sim txij thaum xyoo 1844 los, thiab nws yuav tsis rov qab ua ib qho kev sim dua li.” Early Writings, 74.
At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.
Nyob rau lub sijhawm kawg, xyoo 1989, thaum rau nqe kawg ntawm Daniyees kaum ib raug qhib lub ntsiab, vajntxwv sab qaum teb thiaj raug lees paub tias yog Loos papas, ib yam li James White tau qhia tseg yav dhau los hauv nws txoj kev sib cav nrog Uriah Smith. White tau siv txoj kev kawm hu ua “kab saum kab” thaum nws teb Smith txoj kev yuam kev. White tau sib cav tias yog lub hwjchim kawg uas sawv cev hauv Daniyees ob, thiab lub hwjchim kawg uas sawv cev hauv Daniyees xya, thiab lub hwjchim kawg uas sawv cev hauv Daniyees yim, puav leej yog Loos, ces raws li peb txoj kab timkhawv, lub hwjchim uas los txog nws qhov kawg hauv Daniyees kaum ib yog Loos, tsis yog li Smith tau hais tias yog Qaib Cov Txwv.
The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.
Kev txav yaj saub ntawm tus timtswv thib peb uas tau pib xyoo 1989 ntawd, tsis ntev tom qab lub Cuaj Hlis 11, 2001, tau ntsib ib qho kev sib cav hais txog Yau-es tshooj ib. Nyob hauv thawj tsib nqe, ob tug timkhawv, ua ntej yog ntawm tej tiam neeg, ces yog ntawm tej kab, qhia txog ib qho kev puas tsuaj uas nce zuj zus tuaj rau saum Adventism los ntawm Loos. Cov “neeg qaug cawv” hauv yaj saub lus raws li Yaxayas yog cov “neeg thuam uas kav Yeluxalees.” Lawv tsim dheev nyob rau tiam plaub thiab tiam kawg. Qhov kev puas tsuaj uas nce zuj zus ntawd yog ib qho kev puas tsuaj ntawm sab ntsuj plig, rau qhov nws tab tom hais rau Yeluxalees ntawm hnub kawg, thiab txij ntawm txoj kev ntxeev siab xyoo 1863 los mus, cov Laodicean Xya-hnub Adventist tau nce zuj zus haus nkag rau hauv tej lus qhuab qhia ntawm Loos.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.
Nov yog lo lus ntawm tus Tswv uas tuaj rau Yau‑ees, tus tub ntawm Pethu‑ees. Nej cov txwj laus, cia li mloog qhov no, thiab nej txhua tus uas nyob hauv lub tebchaws, cia li tig ntsej mloog. Tej no puas tau muaj nyob rau hauv nej lub sijhawm, lossis txawm nyob rau hauv nej tej yawg koob lub sijhawm? Nej cia li piav txog nws rau nej cov menyuam, thiab nej cov menyuam cia lawv piav rau lawv cov menyuam, thiab lawv cov menyuam rau lwm tiam neeg. Yam uas kab txiav nplooj tseg cia, kooj txom nyem tau noj; yam uas kooj txom nyem tseg cia, kab txiav qoob tau noj; thiab yam uas kab txiav qoob tseg cia, kab ntsig tau noj. Nej cov neeg qaug cawv, cia li tsim dheev thiab quaj ntsuag; thiab nej txhua tus uas haus cawv txiv hmab, cia li quaj qw, vim yog cawv txiv hmab tshiab raug txiav tawm ntawm nej lub qhov ncauj. Yau‑ees 1:1–5.
After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.
Tom qab cov tsev loj hauv New York City poob los lawm, thiaj to taub tias nag tom qab ntawd pib “txau” lawm, thiab tias qhov kev sib cav hauv Habakkuk tshooj ob, uas tau ua tiav hauv keeb kwm Millerite, rov qab pib dua ib zaug ntxiv. Qhov kev sib cav ntawd yog hais txog txoj kev siv txheej txheem yaj saub kom raug.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.
Kuv yuav sawv rau saum kuv qhov chaw zov, thiab tsa kuv tus kheej rau saum lub pej thuam, thiab kuv yuav saib xyuas seb nws yuav hais dab tsi rau kuv, thiab thaum kuv raug cem lawm kuv yuav teb li cas. Ces tus Tswv teb kuv, thiab hais tias, Sau zaj yog toog pom no tseg, thiab ua kom meej rau saum tej daim txiag, xwv kom tus uas nyeem tau ntawd khiav tau. Rau qhov zaj yog toog pom no tseem tos txog lub sijhawm uas twb teem tseg lawm, tiam sis thaum txog qhov kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws qeeb los, cia li tos nws; vim nws yuav los txog tseeb tiag, nws yuav tsis ncua. Saib maj, tus uas nws tus ntsuj plig raug tsa siab tsis ncaj ncees nyob hauv nws: tiam sis tus ncaj ncees yuav muaj sia nyob los ntawm nws txoj kev ntseeg. Muaj tseeb thiab, vim nws ua txhaum los ntawm cawv txiv hmab, nws yog tus neeg khav theeb, thiab tsis nyob twj ywm hauv tsev; tus uas nthuav nws txoj kev ntshaw dav li qhov ntxa teb, thiab zoo ib yam li txoj kev tuag, thiab txaus tsis tau li; tiam sis nws txoos txhua haiv neeg los rau nws, thiab sau txhua tsoom neeg los ua nws tug. Habakkuk 2:1–5.
The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”
Kev sim siab ntawm Habakkuk ob yog ib daim qauv qhia txog kev sim siab ntawm txoj kev txav ntawm ib puas plaub caug plaub txhiab leej, uas tau pib thaum tus timtswv muaj hwjchim loj hauv Tshwmsim tshooj kaum yim nqes los rau hnub Cuaj Hlis 11, 2001. Ces ib qho kev sib cav tau pib muaj nyob nruab nrab ntawm cov uas sawv ruaj khov saum cov hauv paus ntawm Adventism raws li tau sawv cev rau saum daim pioneer chart xyoo 1843, thiab cov uas hauv Habakkuk “ua txhaum vim cawv txiv hmab” thiab yog “cov qaug cawv” hauv Joel uas ces “tsim dheev,” tsuas yog kom “cawv txiv hmab tshiab” raug txiav tawm ntawm lawv “lub qhov ncauj.”
The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.
Lo lus Henplais “reproved” hauv nqe ib txhais hais tias “sib cav nrog.” Zaj lus sib cav uas tau muab rau cov neeg zov ntawm pawg Millerite ntawd tau raug sawv cev rau saum daim phiaj pioneer xyoo 1843 uas tau tsim tawm thaum lub Tsib Hlis xyoo 1842 raws li kev ua tiav ntawm cov nqe no. Ib pab neeg uas ua neej nyob raws li lawv txoj kev ntseeg tau nyob hauv kev sib cav txog txoj xov yaj saub ntawm qhov tseeb tam sim no rau lub sijhawm ntawd, nrog rau lwm pab neeg uas ua txhaum los ntawm cawv txiv hmab. Cov ntawd yog Yau-ees cov neeg qaug cawv uas tsim dheev pom tias cawv txiv hmab, uas yog ib lub cim ntawm txoj kev qhuab qhia, raug txiav tawm ntawm lawv lub qhov ncauj. Lawv yog Yaxayas cov neeg qaug cawv ntawm Efa-i uas kav Yeluxalees thiab tsis muaj peev xwm to taub phau ntawv uas raug muab khi cia.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.
Ntsoov rau lub kaus mom ntawm kev khav theeb, rau cov neeg qaug cawv ntawm Efa‑i‑es, uas lawv txoj kev zoo nkauj uas muaj hwjchim ci ntsa iab yog ib lub paj uas tab tom qhuav ploj mus, uas nyob saum lub taub hau ntawm tej hav uas nplua mias ntawm cov uas raug cawv kov yeej! Saib seb, tus Tswv muaj ib tug uas muaj hwjchim thiab muaj zog, uas zoo li cua daj cua dub nrog lawg thiab cua daj cua dub uas rhuav tshem, zoo li dej nyab ntawm tej dej muaj zog uas ntws hla dhau, nws yuav muab lawv pov rau hauv av nrog txhais tes. Lub kaus mom ntawm kev khav theeb, cov neeg qaug cawv ntawm Efa‑i‑es, yuav raug tsuj hauv qab ko taw.... Cia li nyob twjywm, thiab xav tsis thoob; qw nrov nrov, thiab quaj: lawv qaug cawv, tiamsis tsis yog vim cawv; lawv tsees, tiamsis tsis yog vim dej cawv muaj zog.... Yog li ntawd cia li mloog lo lus ntawm tus Tswv, nej cov neeg thuam luag, uas kav cov neeg no uas nyob hauv Yeluxalees. Rau qhov tus Tswv tau nchuav tus ntsuj plig tsaug zog tob los saum nej, thiab tau kaw nej ob lub qhov muag lawm: cov yaj saub thiab nej cov thawj coj, cov uas pom yog toog nws tau npog lawm. Thiab tej yog toog ntawm txhua yam tau dhau los rau nej zoo li tej lus hauv ib phau ntawv uas raug kaw ruaj, uas neeg muab rau ib tug neeg txawj kawm, hais tias, Thov nyeem qhov no: thiab nws hais tias, Kuv nyeem tsis tau; rau qhov nws raug kaw ruaj: Thiab phau ntawv ntawd muab rau tus uas tsis txawj kawm, hais tias, Thov nyeem qhov no: thiab nws hais tias, Kuv tsis txawj kawm. Yaxayas 28:1–3, 14; 29:9–12.
The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.
Qhov kev sib cav hauv Habakkuk ntawm cov neeg qaug cawv ntawm Efa-i thiab cov uas taug kev los ntawm txoj kev ntseeg hauv Vajtswv Txoj Lus cev Vajtswv lus raug qhia meej tias yog kev sib cav hais txog txoj kev siv uas raug thiab txoj kev siv uas tsis raug hauv Yaxayas zaj lus tim khawv, rau qhov Yaxayas qhia tias yog txoj kev siv “kab ntxiv rau kab” uas ua rau cov neeg qaug cawv dawm thiab nkag mus rau hauv ib daim ntawv cog lus ntawm kev tuag.
But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.
Tiamsis lawv kuj tau yuam kev vim cawv txiv hmab, thiab vim dej cawv muaj zog lawv thiaj tawm ntawm txoj kev lawm; tus pov thawj thiab tus yaj saub tau yuam kev vim dej cawv muaj zog, lawv raug cawv txiv hmab nqos tas, lawv tawm ntawm txoj kev vim dej cawv muaj zog; lawv yuam kev hauv tej yog toog pom, lawv dawm hauv kev txiav txim. Rau qhov txhua lub rooj puv nkaus nkaus ntuav thiab kev qias neeg, ua rau tsis tshuav ib qho chaw huv si li. Nws yuav qhia kev txawj ntse rau leej twg? thiab nws yuav ua kom leej twg to taub tej lus qhuab qhia? Puas yog cov uas nyuam qhuav txiav mis lawm, thiab raug rub ntawm ob lub mis lawm? Rau qhov kab ke yuav tsum nyob saum kab ke, kab ke saum kab ke; kab saum kab, kab saum kab; ntawm no me ntsis, thiab tod me ntsis: Rau qhov nrog daim di ncauj txaij txaij hais lus thiab lwm yam lus nws yuav hais rau haiv neeg no. Cov uas nws tau hais rau tias, Nov yog qhov chaw so uas nej yuav ua rau tus neeg nkees tau so; thiab nov yog qhov chaw ua kom txhawb siab dua tshiab: los lawv tsis kam mloog. Tiamsis lo lus ntawm tus Tswv yog rau lawv tias, kab ke saum kab ke, kab ke saum kab ke; kab saum kab, kab saum kab; ntawm no me ntsis, thiab tod me ntsis; xwv kom lawv yuav mus, thiab poob rov qab, thiab tawg tas, thiab raug ntes rau hauv ntxiab, thiab raug muab ntes. Vim li no nej cov neeg thuam luag, uas kav haiv neeg no uas nyob hauv Yeluxalees, nej cia li mloog lo lus ntawm tus Tswv. Vim nej tau hais tias, Peb tau cog lus nrog txoj kev tuag, thiab nrog ntuj txiag teb tsaus peb tau sib pom zoo lawm; thaum tus nplawm loj uas nyab laim hla mus, nws yuav tsis los txog peb li: rau qhov peb tau muab kev dag ua peb qhov chaw vov, thiab nyob hauv kev cuav peb tau zais peb tus kheej. Yaxayas 28:7–15.
Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.
Yaxayas mam qhia meej tias yam uas Vajtswv tau muab tso rau hauv Habakkuk txoj kev sib cav uas yuav coj kev txiav txim los rau saum cov neeg qaug cawv ntawd yog lub pob zeb hauv paus, uas yog “xya lub sij hawm” hauv Leviticus nees nkaum rau, uas yog thawj zaj lus faj lem txog sij hawm uas Khabaliyas thiab cov tim tswv tau coj William Miller kom nkag siab.
Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. 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. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.
Vim li ntawd tus Tswv Vajtswv hais li no tias, Saib seb, Kuv muab ib lub pob zeb tso rau hauv Xi-oos ua lub hauv paus, yog ib lub pob zeb uas twb raug sim lawm, yog lub pob zeb kaum tsev uas muaj nqes heev, yog lub hauv paus ruaj khov; tus uas ntseeg yuav tsis maj nroos. Kuv tseem yuav muab kev txiav txim tso raws txoj hlua ntsuas, thiab kev ncaj ncees raws tus kav ntsug; thiab lawg yuav cheb tej chaw nkaum ntawm tej lus dag mus, thiab dej nyab yuav nyab dhau qhov chaw zais. Thiab nej tej lus cog tseg nrog kev tuag yuav raug rhuav tshem, thiab nej daim ntawv pom zoo nrog ntuj txiag teb tsaus yuav tsis nyob ruaj; thaum tus nplawm loj uas nyab laim hla tuaj, nej yuav raug nws tsuj qes. Yaxayas 28:16–18.
Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third woe, incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.
Tsis ntev tom qab tus Tswv coj Nws haiv neeg rov qab los rau tej kev qub, pib txij lub Cuaj Hlis 11, 2001, muaj ib pab neeg uas tau koom nrog hauv txoj kev txav ntawd tau txiav txim hais tias plaub yam kab ntawm Yaw‑ees sawv cev rau Islam ntawm qhov kev txom nyem thib peb. Thaum txoj kev siv “kab raws kab” tau raug qhib rau Vajtswv haiv neeg hauv tiam kawg ntawd, muaj ib txoj cai tseem ceeb ntawm lus faj lem raug lees paub. Txoj cai ntawd yog kev siv lus faj lem peb npaug, thiab pab neeg uas tau txiav txim hais tias plaub tiam ntawm Yaw‑ees sawv cev rau Islam ntawm qhov kev txom nyem thib peb, tau siv txoj cai ntawm kev siv lus faj lem peb npaug yuam kev los txhawb lawv txoj kev siv yuam kev ntawd.
Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.
Tom qab ntawd, nyob rau lub sijhawm xyoo 2014, Xatas raug tso cai nkag los rau hauv txoj kev txav no nrog cov txheej txheem “woke” txhawb kev nyiam pojniam txivneej sib deev uas tawm ntawm Great Britain thiab Australia, uas tsa nws qhov kev tawm tsam rau saum ib qho kev txhais cuav txog keeb kwm uas sawv cev nyob hauv Daniyees tshooj kaum ib nqe ib txog kaum tsib. Cov thawj coj txhawb kev nyiam pojniam txivneej sib deev uas nkag los zais thiab tawm tsam txoj kev txav no thaum kawg tau hais tias Adventism yuav tsum thov txim rau tus pope ntawm Loos, vim tias lawv liam tias Adventism tau liam yuam kev rau tus antichrist, uas yog tus pope ntawm Loos. Lub hom phiaj ntawm qhov kev tawm tsam no yog los tua txoj kev txav ntawd, thiab qhov tseem ceeb tshaj yog los tsim kev kub ntxhov rau ntawm nqe Vajlugkub ntawd heev (Daniyees 11:1–15) qhov uas “cov tub sab ntawm koj haiv neeg” raug txheeb xyuas.
All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.
Txhua tej kev sib cav no txhua yam yeej yog ib qho kev sim siab ntawm Xatas los ua kom lub cim ntawm Loos papal ntxhov siab. Raws li tus txiv neej uas txawj ntse tshaj plaws uas tau muaj sia nyob ib zaug tau hais tseg, tsis muaj ib yam dabtsi tshiab nyob hauv qab hnub. Niaj hnub no, txoj kev sib cav no rov qab los dua raws li kev txheeb kom paub tias Loos yog leejtwg, uas raug cim ua “cov tub sab ntawm koj haiv neeg”. Txoj kev txhais tshiab thiab ntiag tug no hais tias “cov tub sab ntawm koj haiv neeg” yog Tebchaws Meskas, thiab thaum lawv ua li ntawd mas lawv pom tseeb tsis paub tias qhov no yog tib yam kev sib cav nkaus li thawj qhov kev sib cav ntawm cov Millerites thiab cov Protestants, thiab yog raws li lo lus qub uas muab xam rau tus kws sau ntawv tiam kaum rau John Heywood uas hais tias, “Tsis muaj leejtwg dig muag npaum li cov uas tsis kam pom.” Ib qho kev hloov me ntsis ntawm nws lo lus ntawd yog, “Tsis muaj leejtwg lag ntseg npaum li cov uas tsis kam hnov.” Feem coob tej zaum tsis paub tias lo lus no raug muab xam rau Heywood, thiab lawv kuj tsis to taub tias Heywood lo lus ntawd raug muab rho los ntawm tej nqe Vajlugkub xws li cov uas pom muaj nyob hauv Yelemis, Yaxayas thiab raug Yexus hais rov qab hauv Phau Tshiab.
Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.
Tam sim no mloog qhov no, nej cov neeg ruam thiab tsis muaj kev nkag siab; nej muaj qhov muag los tsis pom; nej muaj pob ntseg los tsis hnov. Yelemi 5:21.
It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.
Nws yog Daniyees cov “neeg phem” thiab Mathais cov “nkauj xwb ruam” uas tsis to taub txog “kev txawj ntse nce ntxiv” ntawd. Kev txawj ntse nce ntxiv hauv xyoo 1989, qhov tseem ceeb tshaj, yog kev lees paub tias rau nqe kawg rau ntawm Daniyees tshooj kaum ib qhia txog qhov kawg kev sawv thiab kev poob ntawm hwj chim txiv plig Loos, los yog raws li kuv tau hu nws tias Loos Niaj Hnub No. Cov nqe ntawd qhia txog Tebchaws Meskas, tiam sis tsuas yog hais txog txoj kev sib raug zoo ntawm Tebchaws Meskas nrog hwj chim txiv plig xwb. Cov “neeg phem” thiab “ruam” raug muab piv rau cov “neeg txawj ntse”, thiab cov neeg txawj ntse ntawm hnub kawg yeej muaj kev to taub txog kev txawj ntse nce ntxiv hauv xyoo 1989. Cov ruam yog cov uas muaj qhov muag los tsis pom, thiab muaj pob ntseg los tsis hnov.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.
Kuj kuj hnov tus Tswv lub suab hais tias, Kuv yuav txib leejtwg mus, thiab leejtwg yuav mus rau peb? Ces kuv thiaj hais tias, Kuv nyob ntawm no; thov txib kuv mus. Thiab Nws hais tias, Cia li mus, thiab hais rau haiv neeg no tias, Nej hnov yeej tseeb, los nej tsis nkag siab; thiab nej pom yeej tseeb, los nej tsis to taub. Ua kom haiv neeg no lub siab rog, thiab ua kom lawv pob ntseg hnyav, thiab kaw lawv qhov muag; tsam lawv yuav pom nrog lawv qhov muag, thiab hnov nrog lawv pob ntseg, thiab to taub nrog lawv lub siab, thiab tig los, thiab raug kho kom zoo. Yaxaya 6:8–10.
The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.
Cov neeg uas raug hais txog nyob hauv Yaxayas tshooj rau, yog cov uas lees paub tias lawv nyob hauv zaj xov “qhov tseeb tam sim no” uas tuaj txog rau hnub tim 11 lub Cuaj Hli, 2001, vim Yaxayas rau qhia meej tias nqe ntawd tshwm sim thaum “tag nrho lub ntiaj teb puv npo ntawm tus Tswv lub yeeb koob”. Lub ntiaj teb tau txais kev kaj los ntawm Vajtswv lub yeeb koob thaum tus tim tswv hauv Tshwmsim kaum yim nqes los thaum tej tsev loj hauv lub nroog New York raug muab ntog pov tseg los ntawm ib qho kov ntawm Vajtswv.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.
Nyob rau xyoo uas vajntxwv Uxiya tuag, kuv kuj pom tus Tswv zaum saum ib lub zwm txwv, siab thiab raug tsa ua siab loj, thiab qab ntug ntawm nws lub tsho puv nkaus lub tuam tsev. Saum nws muaj cov serafis sawv; txhua tus muaj rau tis; nrog ob tis nws npog nws lub ntsej muag, nrog ob tis nws npog nws ob txhais ko taw, thiab nrog ob tis nws ya. Thiab ib tug hu rau ib tug, hais tias, Dawb huv, dawb huv, dawb huv yog tus Tswv uas kav cov tub rog saum ntuj; tag nrho lub ntiajteb puv npo ntawm nws lub hwjchim ci ntsa iab. Thiab ncej ntawm lub qhov rooj txav ntawm suab ntawm tus uas hu, thiab lub tsev puv nkaus nrog pa taws. Yaxayas 6:1–4.
Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.
Muam White txuas tus tim tswv txoj kev tshaj tawm nrog qhov xwm txheej uas cim thaum tus tim tswv ntawm Tshwmsim tshooj kaum yim ua kom tag nrho lub ntiajteb puv npo nrog nws lub yeeb koob.
“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]
“Thaum Vajtswv tab tom yuav xa Yaxayas mus nrog ib zaj lus rau Nws haiv neeg, Nws xub pub rau tus yaj saub pom hauv kev ua yog toog rau hauv qhov chaw Dawb Huv Tshaj Plaws nyob hauv lub tuam tsev teev hawm. Ces tam sim ntawd, lub qhov rooj thiab daim ntaub thaiv sab hauv ntawm lub tuam tsev zoo li raug tsa los sis rub tawm mus, thiab nws raug pub kom ntsia tau mus rau sab hauv, rau hauv qhov chaw Dawb Huv Tshaj Plaws, qhov chaw uas txawm yog tus yaj saub txhais taw los kuj nkag tsis tau. Muaj ib qho yog toog sawv tsees los rau ntawm nws xub ntiag txog Yehauvas zaum saum ib lub zwm txwv uas siab thiab raug tsa kom siab kawg, hos tus ntug tsho ntawm Nws lub hwjchim ci ntsa iab puv nkaus lub tuam tsev. Nyob ib ncig ntawm lub zwm txwv muaj cov serafim, zoo li cov neeg zov vaj ntxwv nyob ib ncig ntawm tus Vaj Ntxwv loj, thiab lawv ci rov qab tawm lub hwjchim ci ntsa iab uas nyob ib ncig ntawm lawv. Thaum lawv tej nkauj qhuas nrov mus ua suab tob ntawm kev pe hawm, tej ncej ntawm lub qhov rooj tshee hnyo, zoo li raug av qeeg co. Nrog tej di ncauj uas tsis tau raug kev txhaum ua qias, cov timtswv no ntws lug tawm tej lus qhuas Vajtswv. ‘Dawb huv, dawb huv, dawb huv, yog tus Tswv uas kav txhua pab tub rog,’ lawv qw nrov; ‘tag nrho lub ntiajteb puv nkaus Nws lub hwjchim ci ntsa iab.’ [Saib Yaxayas 6:1–8.]”
“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.
“Cov serafim uas nyob ib ncig ntawm lub zwm txwv puv npo nrog kev ntshai hwm uas tob kawg nkaus thaum lawv ntsia pom Vajtswv lub hwjchim ci ntsa iab, ua rau lawv tsis txawm ib pliag tig los saib lawv tus kheej nrog kev qhuas. Lawv txoj kev qhuas yog rau tus Tswv ntawm cov tub rog saum ntuj. Thaum lawv ntsia mus rau yav tom ntej, thaum tag nrho lub ntiajteb yuav puv npo nrog Nws lub hwjchim ci ntsa iab, zaj nkauj kov yeej ntawd nrov rov qab ntawm ib tug mus rau lwm tus hauv lub suab hu uas qab zib, ‘Dawb huv, dawb huv, dawb huv, yog tus Tswv ntawm cov tub rog saum ntuj.’” Gospel Workers, 21.
Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.
Yaxayas, uas sawv cev rau Vajtswv haiv neeg thaum lub sijhawm muab lub cim ntim uas tau pib rau hnub tim 11 lub Cuaj Hli xyoo 2001, tau raug muab ib zaj lus kom nqa mus rau ib haiv neeg uas muaj qhov muag, tiamsis tsis xaiv pom, thiab muaj pob ntseg, tiamsis tsis xaiv hnov. Yexus, raws li Alpha thiab Omega, qhia txog qhov kawg ntawm lub sijhawm muab lub cim ntim ntawm ib puas plaub caug plaub txhiab los ntawm qhov pib. Thaum kawg yuav rov muaj ib tug tub txib uas Yaxayas sawv cev rau, uas nqa ib zaj lus mus rau ib haiv neeg uas xaiv tsis pom thiab tsis hnov. Zaj lus ntawd yuav tsim kom muaj txoj kev lim kom huv kawg nkaus ntawm ib puas plaub caug plaub txhiab. Zaj lus ntawd yog cov lus ntawm Qhov Tseeb, uas raug coj los ntawm Vajtswv tej lus tim khawv yaj saub. Cov lus tim khawv yaj saub ntawd yog “lub zeem muag” uas raug tsa kom ruaj los ntawm lub hwj chim uas raug cim ua “cov tub sab ntawm koj haiv neeg”.
In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.
Hauv tsab ntawv txuas mus no peb yuav coj txhua qhov kev sib cav no los muab tso sib tshooj raws li txoj kab saum txoj kab. Txoj kab Millerite, txoj kab Smith thiab White, txoj kab “txhua hnub”, txoj kab “vajntxwv sab qaum teb” xyoo 1989, txoj kab kab hauv Yau‑ees, thiab kev sib cav tam sim no. Rau qhov kev sib cav qub no, thaum muab saib raws txoj kab saum txoj kab lawm, yeej qhia meej meej txhawb nqa qhov tseeb ntawm thawj qhov kev sib cav uas raug sawv cev rau saum daim ntawv pioneer chart xyoo 1843. Qhov tseeb ntawd yog tias Loos yog “cov tub sab ntawm koj haiv neeg”, uas tsa lawv tus kheej kom siab, thiab uas poob, thiab tsim tsa zaj yog toog pom.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Kuv tau pom tias daim ntawv qhia xyoo 1843 ntawd raug Vajtswv txhais tes coj, thiab tias nws tsis tsim nyog yuav raug hloov; tias cov lej ntawd yog raws nraim li Nws xav kom lawv yog; tias Nws txhais tes nyob saum nws thiab npog ib qho yuam kev hauv qee cov lej, kom tsis muaj leejtwg pom tau, mus txog thaum Nws txhais tes raug muab tshem tawm.” Early Writings, 74.
To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.
Kev tsis lees txais tej qhov tseeb uas nyob saum daim chart ntawd yog tib lub sijhawm tsis lees txais txoj cai ntawm tus Ntsuj Plig ntawm Kev Yaj Saub, thiab daim chart ntawd qhia meej tias yog Loos, tsis yog Tebchaws Meskas, uas tsa “lub zeem muag” los, uas yog lub zeem muag uas Xalaumoos qhia peb tias yog tsis muaj “lub zeem muag” ntawd, Vajtswv haiv neeg yuav puam tsuaj.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Xatas yog... pheej nias tso yam cuav los rau hauv—kom coj kom txav deb ntawm qhov tseeb. Qhov kev dag ntxias kawg nkaus ntawm Xatas yuav yog ua kom zaj lus tim khawv ntawm Vajtswv tus Ntsuj Plig tsis muaj nqis dab tsi li. ‘Qhov uas tsis muaj yog toog pom, haiv neeg thiaj puam tsuaj’ (Proverbs 29:18). Xatas yuav ua hauj lwm nrog tswv yim tob, los ntawm ntau txoj kev sib txawv thiab los ntawm ntau hom cuab yeej, kom ua rau Vajtswv cov neeg seem uas nyob ruaj khov tsis muaj kev ntseeg siab rau zaj lus tim khawv tseeb.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Yuav muaj ib txoj kev ntxub ntxaug raug nplaim taws tawm tsam cov Lus Tim Khawv uas yog los ntawm Xatas. Tej hauj lwm uas Xatas ua yuav yog txhawm rau ua kom kev ntseeg ntawm cov pawg ntseeg rau hauv cov lus ntawd raug tshee hnyo, vim li no: Xatas yuav tsis muaj ib txoj hauv kev qhib dav npaum li ntawd los coj nws tej kev dag ntxias los, thiab khi tej ntsuj plig rau hauv nws tej kev yuam kev, yog hais tias tej lus ceeb toom thiab lus qhuab ntuas thiab lus ntuas ntawm Vajtswv tus Ntsuj Plig raug mloog.” Selected Messages, phau 1, 48.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Tug uas pom dhau ntawm daim tawv nraud, tus uas nyeem tau txhua tus neeg lub siab, hais txog cov uas tau txais qhov kaj loj tias: ‘Lawv tsis raug kev txom nyem thiab tsis poob siab vim lawv lub xeev ncaj ncees thiab sab ntsuj plig.’ Yeej muaj tseeb, lawv tau xaiv lawv tus kheej tej kev, thiab lawv tus ntsuj plig zoo siab rau lawv tej kev qias neeg. Kuv kuj yuav xaiv lawv tej kev dag ntxias, thiab yuav coj tej uas lawv ntshai los raug rau lawv; vim thaum Kuv hu, tsis muaj leej twg teb; thaum Kuv hais, lawv tsis mloog: tiam sis lawv tau ua phem nyob ntawm Kuv lub xub ntiag, thiab xaiv yam uas Kuv tsis txaus siab rau.’ ‘Vajtswv yuav xa txoj kev dag ntxias muaj hwj chim tuaj rau lawv, kom lawv ntseeg txoj kev dag,’ vim lawv tsis tau txais txoj kev hlub rau qhov tseeb, xwv kom lawv thiaj dim tau,’ ‘tiam sis nyiam kev tsis ncaj ncees.’ Yaxayas 66:3, 4; 2 Thexalaunikes 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Tus Xibfwb saum ntuj nug hais tias: ‘Dab tsi yog txoj kev dag ntxias uas muaj zog tshaj uas yuav ntxias tau lub siab dua li qhov ua txuj tias nej tab tom txhim tsa rau saum lub hauv paus uas yog lawm thiab tias Vajtswv lees txais nej tej haujlwm, thaum qhov tseeb tiag nej tab tom ua ntau yam raws li txoj kev cai tswv yim ntawm lub ntiajteb thiab tab tom ua txhaum rau Yehauvas? Au, qhov no yog ib txoj kev dag ntxias loj kawg, ib txoj kev ntxias uas txaus nyiam, uas los kav lub siab thaum tibneeg uas ib zaug twb paub qhov tseeb lawm, yuam kev muab daim duab ntawm kev hwm Vajtswv ua qhov ntsuj plig thiab lub hwjchim ntawm nws; thaum lawv xav tias lawv nplua nuj thiab muaj cuab muaj tam ntau ntxiv thiab tsis xav tau dabtsi li, thaum qhov tseeb tiag lawv tab tom xav tau txhua yam.’” Testimonies, volume 8, 249, 250.