In the passage we are still addressing, which comments on Christ as the angel in Revelation ten that descends, Christ as the mighty angel illustrates “the part which He is acting in the closing scenes of the great controversy with Satan.” The “position” Christ took when He placed his right foot on the sea and left foot on dry land “denotes His supreme power and authority over the whole earth.” When Christ cried “with a loud voice,” He “cried” “as when a lion roareth.”
Hauv zaj lus uas peb tseem tab tom hais no, uas piav txog Tswv Yexus raws li tus timtswv hauv Tshwmsim kaum uas nqes los, Tswv Yexus raws li tus timtswv muaj hwjchim loj nthuav qhia “txoj hauj lwm uas Nws tab tom ua nyob rau hauv tej xwm txheej kaw xaus ntawm txoj kev sib cav loj nrog Xatas.” “Txoj haujlwm sawv” uas Tswv Yexus tau coj thaum Nws tso nws sab xis ko taw rau saum hiavtxwv thiab sab laug ko taw rau saum av qhuav “qhia txog Nws lub hwjchim thiab txoj cai kav siab tshaj plaws rau tag nrho lub ntiajteb.” Thaum Tswv Yexus qw “nrog ib lub suab nrov nrov,” Nws “qw” “ib yam li thaum ib tug tsov ntxhuav nyooj.”
Christ will manifest His omnipotence in “the closing scenes of the great controversy” and when Christ manifests His omnipotence, He does so as the Lion of the tribe of Judah.
Khetos yuav nthuav tawm Nws lub hwjchim uas tsis muaj chaw kawg nyob rau hauv “cov xwm txheej kawg ntawm txoj kev sib cav loj,” thiab thaum Khetos nthuav tawm Nws lub hwjchim uas tsis muaj chaw kawg, Nws ua li ntawd raws li tus Tsov Ntxhuav ntawm xeem Yudas.
“The Saviour is presented before John under the symbols of ‘the Lion of the tribe of Judah’ and of ‘a Lamb as it had been slain.’ Revelation 5:5, 6. These symbols represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful.” Acts of the Apostles, 589.
“Tus Cawmseej raug muab nthuav tawm rau Yauhas nyob hauv tej cim qhia ntawm ‘Tus Tsov Ntxhuav ntawm xeem Yudas’ thiab ntawm ‘ib tug Menyuam Yaj zoo li twb raug tua lawm.’ Tshwmsim 5:5, 6. Tej cim no sawv cev rau kev koom ua ke ntawm hwjchim uas muaj peevxwm kawg nkaus thiab ntawm txojkev hlub uas txi yus tus kheej. Tus Tsov Ntxhuav ntawm Yudas, uas txaus ntshai heev rau cov uas tsis kam txais Nws txojkev tshav ntuj, yuav yog Vajtswv tus Menyuam Yaj rau cov uas mloog lus thiab ncaj ncees.” Cov Haujlwm ntawm Cov Tubtxib, 589.
Christ’s manifestation as the Lion of the tribe of Judah emphasizes his work in both sealing and unsealing biblical prophecy, according to His divine timing. Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.”
Kev tshwm sim ntawm Khetos ua tus Tsov Ntxhuav ntawm xeem Yudas qhia tshwj xeeb txog Nws tes dej num hauv ob qho tib si kev kaw ruaj thiab kev qhib tawm tej yaj saub hauv Vajlugkub, raws li Nws lub sijhawm uas yog Vajtswv tau teem tseg. Nyob rau tam sim ntej me ntsis ua ntej tibneeg lub sijhawm sim siab xaus, thaum “lub sijhawm twb los ze lawm,” yuav muaj kev qhib tawm ntawm ib qho tseeb tshwj xeeb hauv Vajlugkub uas qhia txog “tej uas yuav tsum tshwm sim sai sai no.”
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Kev Qhia Tshwm Sim ntawm Yexus Khetos, uas Vajtswv tau muab rau nws, kom nws qhia rau nws cov tub qhe txog tej yam uas yuav tsum tshwm sim sai sai no; thiab nws tau txib nws tus tim tswv tuaj qhia nws rau nws tus tub qhe Yauhas: tus uas tau ua tim khawv txog Vajtswv txoj lus, thiab txog Yexus Khetos zaj lus tim khawv, thiab txog txhua yam uas nws tau pom. Foom koob hmoov rau tus uas nyeem, thiab rau lawv cov uas hnov tej lus ntawm zaj lus faj lem no, thiab khaws cia tej yam uas tau sau tseg hauv no: rau qhov lub sijhawm twb ze lawm. Qhia Tshwm 1:1–3.
When the “time” that is “at hand” actually arrives into history there is a blessing pronounced upon those who read, hear “and keep those things which are written therein.” The special message is a time-sensitive message that is only recognizable when “the time is at hand.” Then—at that time, and not before—persons will be able to read, hear “and keep those things which are written” in the book of Revelation. When the “time is at hand” the blessing pronounced upon those who “readeth”, “hear” “and keep those things which are written therein” parallels the opening up of the book of Daniel at the “time of the end.”
Thaum lub “sijhawm” uas “nyob ze” ntawd yeej los txog rau hauv keeb kwm tiag tiag lawm, ces muaj ib txoj koob hmoov raug tshaj tawm rau cov uas nyeem, mloog “thiab ceev faj tseg tej yam uas sau nyob hauv ntawd.” Txoj lus tshwj xeeb no yog ib txoj lus uas raug txwv los ntawm lub sijhawm, thiab tsuas paub tau xwb thaum “lub sijhawm nyob ze.” Ces—thaum ntawd, thiab tsis yog ua ntej ntawd—neeg thiaj yuav muaj peev xwm nyeem, mloog “thiab ceev faj tseg tej yam uas sau” nyob hauv phau Tshwm Sim. Thaum lub “sijhawm nyob ze” txoj koob hmoov uas raug tshaj tawm rau cov uas “nyeem,” “mloog” “thiab ceev faj tseg tej yam uas sau nyob hauv ntawd” yog ib yam sib txuam nrog kev qhib tawm ntawm phau Daniyee thaum txog “lub sijhawm kawg.”
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
Tiamsis koj, Au Daniyees, cia li kaw cov lus no, thiab muab phau ntawv no ntim ruaj, mus txog rau lub sij hawm kawg: coob leej yuav khiav mus los, thiab kev txawj ntse yuav muaj ntau zuj zus. Daniel 12:4.
The “many” that are running “to and fro,” (which represents the study of God’s Word) are doing so at the “time of the end” when “the words” that had been “shut up” in “the book” of Daniel are unsealed. But there is another class of virgins running to and fro just after the Sunday law in the United States.
Cov “coob leej coob ntau” uas tab tom “khiav mus thiab los,” (uas sawv cev rau txoj kev kawm Vajtswv Txojlus) tab tom ua li ntawd nyob rau “lub sijhawm kawg” thaum “cov lus” uas tau raug “kaw cia” hauv “phau” Daniel raug qhib lub cim. Tiamsis muaj dua ib pab nkauj xwb uas khiav mus thiab los tam sim tom qab txoj cai Hnub Caiv Sunday hauv Tebchaws Meskas.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Saib seb, hnub ntawd yuav los, tus Tswv Vajtswv hais li no, tias Kuv yuav tso kev tshaib kev nqhis los rau hauv lub tebchaws, tsis yog kev tshaib mov, thiab tsis yog kev nqhis dej, tiam sis yog kev tshaib nqhis rau kev hnov tej lus ntawm tus Tswv: Thiab lawv yuav mus yaig ib hiav txwv mus rau lwm hiav txwv, thiab ntawm sab qaum teb mus txog sab hnub tuaj, lawv yuav khiav mus los nrhiav tus Tswv txoj lus, los yuav nrhiav tsis tau. Hnub ntawd cov ntxhais hluas zoo nraug thiab cov tub hluas yuav qaug vim kev nqhis dej. Cov uas cog lus los ntawm Xamalis txoj kev txhaum, thiab hais tias, Koj tus vajtswv, Au Dan, tseem ciaj sia; thiab, Txoj kev cai ntawm Npesesheba tseem ciaj sia; lawv kuj yuav poob ntog, thiab yuav tsis sawv rov los dua li. Amos 8:11–14.
The sin of Samaria was the sin represented by Ahab and Jezebel, Ahab representing the United States and Jezebel the Catholic church. Jezebel, Ahab and the false prophets at the confrontation with Elijah at Mount Carmel typify the Sunday law. At the confrontation there were two sets of unholy prophets, the prophets of Baal and the priests of the grove. Baal was one of the gods worshipped; the other that was worshipped in the groves was Ashtaroth. Baal was a male god and Ashtaroth was a female god. Together the male deity represents the state and the female the church.
Kev txhaum ntawm Samaria yog txoj kev txhaum uas Ahab thiab Jezebel sawv cev rau; Ahab sawv cev rau Tebchaws Meskas, hos Jezebel sawv cev rau pawg ntseeg Kas Tos Liv. Jezebel, Ahab, thiab cov yaj saub cuav thaum lawv ntsib Elias saum Roob Carmel, yog ib daim qauv qhia txog txoj cai Hnub Caiv Sunday. Hauv qhov kev ntsib ntawd muaj ob pab yaj saub tsis dawb huv: cov yaj saub ntawm Baal thiab cov pov thawj ntawm lub hav ntoo. Baal yog ib tug ntawm cov vajtswv uas raug pe hawm; lwm tus uas raug pe hawm hauv cov hav ntoo yog Ashtaroth. Baal yog ib tug vajtswv txiv neej, hos Ashtaroth yog ib tug vajtswv poj niam. Thaum ob leeg nyob ua ke, tus vajtswv txiv neej sawv cev rau lub xeev, hos tus poj niam sawv cev rau pawg ntseeg.
The god that was set up in Dan was set up by Samaria’s first king Jeroboam, who erected a golden calf in both Bethel and Dan. Bethel means house of God and Dan means judgment, and together they represent the combination of church and state, which takes place in the United States in advance of the enforcement of Sunday-keeping. Those two golden calves were represented by Aaron’s golden calf.
Tus vajtswv uas raug tsa los nyob hauv Dan ntawd, raug tsa los ntawm Samaria tus vajntxwv thawj tug Jeroboam, uas tsa ib tug menyuam nyuj kub nyob hauv ob qho chaw tib si, Bethel thiab Dan. Bethel txhais tias tsev ntawm Vajtswv, hos Dan txhais tias kev txiav txim, thiab ob leeg ua ke sawv cev rau kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev, uas yuav muaj tshwm sim nyob hauv Tebchaws Asmeskas ua ntej txoj cai yuam kom hwm hnub Sunday raug coj los siv. Ob tug menyuam nyuj kub ntawd raug sawv cev los ntawm Aloos tus menyuam nyuj kub.
A calf is a beast and a golden statue is an image, so the golden calf of Aaron and also the two golden calves of Jeroboam represent the combination of church and state that takes place just prior to the enforcement of the Sunday law in the United States. With Jeroboam, the two cities provide a second witness to the symbolism of the combination of church and state, which is defined as the image of the beast in the book of Revelation.
Ib tug nyuj mos yog ib tug tsiaj nyaum, thiab ib daim pej thuam kub yog ib tug duab puab; yog li ntawd, Aloos tus nyuj mos kub thiab ob tug nyuj mos kub ntawm Yelunpa-a kuj sawv cev rau kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev uas yuav tshwm sim tam sid ua ntej txoj cai Hnub Caiv raug yuam kom siv nyob hauv Tebchaws Asmeskas. Hauv zaj xwm txheej ntawm Yelunpa-a, ob lub nroog ntawd muab ib tug tim khawv thib ob rau lub cim ntawm kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev, uas hauv phau Ntawv Qhia Tshwm tau txhais tias yog daim duab ntawm tus tsiaj nyaum.
The manner of Beersheba represents the covenant of Abraham. The first mention of the name “Beersheba” is in Genesis twenty-one, which is a passage that the apostle Paul employs to oppose those who were suggesting in his day that you must retain the ceremonial laws and circumcision in order to be saved. Paul uses the passage where the first mention of Beersheba is located. He employs that history to address two different and opposite covenants in the same story. Paul uses the son of the bondwoman (Ishmael) to represent a covenant that is based upon human power and contrasts Ishmael with Isaac who he employs to represent a covenant that is based upon God’s power. This passage of the Bible is the first time that Beersheba is mentioned, and later in history Paul employs that history to describe a situation in his personal history that had been illustrated in biblical history. Paul believed and taught that biblical history repeats.
Tus yam ntxwv ntawm Beersheba sawv cev rau zaj lus cog tseg ntawm Aplahas. Thawj zaug uas lub npe “Beersheba” raug hais txog yog nyob hauv Chivkeeb nees nkaum ib, uas yog ib nqe lus uas tus tubtxib Povlauj siv los tawm tsam cov uas nyob rau nws tiam tab tom hais tias nej yuav tsum khaws cia cov kevcai kev cai dab qhuas thiab kev cai txiav tawv qau thiaj li yuav dim. Povlauj siv nqe lus uas thawj zaug hais txog Beersheba nyob ntawd. Nws siv zaj keeb kwm ntawd los hais txog ob zaj lus cog tseg uas txawv nhau thiab tawm tsam sib txeeb nyob hauv tib zaj dab neeg. Povlauj siv tus tub ntawm tus qhev pojniam (Ishmael) los sawv cev rau ib zaj lus cog tseg uas raws li tibneeg lub hwjchim, thiab nws muab Ishmael piv txawv rau Ixaj, uas nws siv los sawv cev rau ib zaj lus cog tseg uas raws li Vajtswv lub hwjchim. Nqe Vajluskub no yog thawj zaug uas Beersheba raug hais txog, thiab tom qab no hauv keeb kwm Povlauj siv zaj keeb kwm ntawd los piav txog ib qho xwm txheej hauv nws tus kheej keeb kwm uas twb raug ua piv txwv qhia tseg lawm hauv keeb kwm Vajluskub. Povlauj ntseeg thiab qhia tias keeb kwm Vajluskub rov tshwm sim dua.
Even though Paul uses this passage from Genesis twenty-one to illustrate two opposite covenants, in the passage there are two covenants that God makes with Abraham, but they are not the two covenants that Paul derives from the story. In the passage God again promised to fulfill His promise of making Abraham the father of many nations through Isaac and He also promised that He would make Ishmael the father of a great nation. One passage of Scripture, four covenants referenced, and it’s the first time Beersheba is mentioned in Scriptures.
Txawm yog hais tias Povlauj siv nqe no hauv Chiv Keeb nees nkaum-ib los ua piv txwv txog ob txoj kev khi lus uas nyob sib txeeb, hauv nqe ntawd muaj ob txoj kev khi lus uas Vajtswv tau cog nrog Anplahas, tiam sis ob txoj ntawd tsis yog ob txoj kev khi lus uas Povlauj rho tawm ntawm zaj keeb kwm ntawd. Hauv nqe ntawd Vajtswv rov cog lus dua tias Nws yuav ua kom tiav Nws lo lus cog tseg uas yuav tsa Anplahas ua leej txiv ntawm ntau haiv neeg los ntawm Ixaj, thiab Nws kuj tau cog lus tias Nws yuav ua kom Isama‑ees ua leej txiv ntawm ib haiv neeg loj. Ib nqe Vajluskub xwb, plaub txoj kev khi lus raug hais txog, thiab ntawd yog thawj zaug uas Npeses-npas raug hais txog hauv Vajluskub.
Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. Genesis 21:10–14.
Yog li ntawd nws thiaj hais rau Anplahas tias, “Cia li ntiab tus qhev pojniam no thiab nws tus tub tawm mus; rau qhov tus tub ntawm tus qhev pojniam no yuav tsis tau ua qub txeeg qub teg nrog kuv tus tub, yog nrog Ixaj.” Thiab qhov ntawd ua rau Anplahas tu siab heev, vim yog hais txog nws tus tub. Vajtswv hais rau Anplahas tias, “Tsis txhob cia qhov no ua rau koj tu siab vim tus me nyuam tub thiab vim koj tus qhev pojniam; txhua yam uas Xala tau hais rau koj, cia li mloog nws lub suab; rau qhov hauv Ixaj koj caj ces thiaj yuav raug hu. Thiab tus tub ntawm tus qhev pojniam ntawd thiab, Kuv yuav ua kom nws los ua ib haiv neeg, vim nws yog koj caj ces.” Ces Anplahas sawv ntxov heev thaum kaj ntug, thiab coj mov ci, thiab ib hwj dej, muab rau Hakas, tso rau saum nws xub pwg, nrog rau tus me nyuam, thiab xa nws mus lawm; nws thiaj ncaim mus, thiab mus ncig ua loj ua liam hauv teb moj sab qhua ntawm Npe‑e‑xenpas. Chiv Keeb 21:10–14.
Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.
Npesheba sawv cev rau Anplahas txoj kev cog lus. Nyob hauv tib tshooj ntawd Anplahas kuj tau cog lus nrog Anpimelej thiab.
And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear.
Thiab muaj li ntawd rau lub sijhawm ntawd, Abimelej thiab Phikhau, tus thawj tub rog loj ntawm nws pab tub rog, tau hais rau Anplaham tias, Vajtswv nrog nraim koj nyob hauv txhua yam uas koj ua; yog li no cia li cog lus rau kuv ntawm no rau Vajtswv tias koj yuav tsis dag ntxias kuv, tsis dag ntxias kuv tus tub, thiab tsis dag ntxias kuv tus tub tus tub; tiam sis raws li txoj kev siab zoo uas kuv tau ua rau koj lawm, koj yuav tsum ua ib yam li ntawd rau kuv thiab rau lub tebchaws uas koj tau nyob ua qhua. Thiab Anplaham hais tias, Kuv yuav cog lus.
And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.
Thiab Aplahas thiaj cem Anpimelej vim hais txog ib lub qhov dej uas Anpimelej cov tub qhe tau txeeb mus lawm. Anpimelej hais tias, Kuv tsis paub leejtwg tau ua qhov no li; koj kuj tsis tau qhia rau kuv, thiab kuv los tsis tau hnov txog li, tsuas yog hnub no xwb.
And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. And Abraham set seven ewe lambs of the flock by themselves. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?
Abraham thiaj coj yaj thiab nyuj los, thiab muab rau Abimelek; nkawd ob leeg thiaj li tau cog lus ua ke. Thiab Abraham muab xya tug me nyuam yaj maum cais rau ib sab nyias. Ces Abimelek hais rau Abraham tias, Xya tug me nyuam yaj maum no, uas koj tau cais rau ib sab nyias, txhais li cas?
And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. Wherefore he called that place Beersheba; because there they sware both of them. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the Lord, the everlasting God.
Nws nws hais tias, Vim xya tug menyuam yaj pojniam no, koj yuav tsum txais ntawm kuv txhais tes, kom lawv thiaj ua timkhawv rau kuv tias kuv yog tus uas tau khawb lub qhov dej no. Yog li ntawd nws thiaj hu thaj chaw ntawd ua Beersheba; vim nkawd ob leeg tau cog lus rau qhov ntawd. Yog li nkawd thiaj tau khi lus cog tseg ntawm Beersheba; ces Abimelech sawv tsees, thiab Phichol uas yog tus thawj tub rog ntawm nws pab tub rog, nkawd thiaj rov mus rau hauv lub tebchaws ntawm cov Filixatee. Thiab Abraham cog ib lub hav ntoo hauv Beersheba, thiab nyob ntawd hu txog tus Tswv lub npe, uas yog Vajtswv tus nyob mus ib txhis.
And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.
Thiab Anplahas thiaj nyob ua neeg txawv teb chaws hauv tebchaws Filixatee ntau hnub. Chivkeeb 21:22–34.
Beersheba is the symbol of God’s covenant with Abraham. There are several covenant histories marked in the Bible that connect Beersheba with Abraham’s covenant. “Beer” means well and “sheba” means “seven.” Sheba is the same Hebrew word that is translated as “seven times” that William Miller correctly understood to represent the prophecy of twenty-five hundred and twenty years in Leviticus twenty-six. It was the very first “time prophecy” he discovered, and it was the first foundational truth to be set aside in 1863. In the passage where the word “sheba” is translated as “seven times” in four different verses, the punishment of God that is represented by the “seven times” is called “the quarrel of my covenant.”
Beersheba yog tus cim ntawm Vajtswv txoj kev khi lus nrog Abraham. Muaj ntau zaj keeb kwm txog kev khi lus uas raug cim tseg hauv Phau Vajlugkub, thiab tej ntawd txuas Beersheba nrog Abraham txoj kev khi lus. “Beer” txhais hais tias qhov dej, hos “sheba” txhais hais tias “xya.” Sheba yog tib lo lus Henplais uas raug txhais ua “xya zaug” uas William Miller to taub kom raug tias sawv cev rau zaj lus faj lem txog ob txhiab tsib puas nees nkaum xyoo hauv Leviticus nees nkaum rau. Qhov ntawd yog thawj zaj “lus faj lem txog lub sij hawm” uas nws nrhiav tau, thiab nws kuj yog thawj qhov tseeb hauv paus uas raug tso tseg tseg rau xyoo 1863. Hauv nqe Vajlugkub uas lo lus “sheba” raug txhais ua “xya zaug” nyob hauv plaub nqe sib txawv, Vajtswv txoj kev rau txim uas raug sawv cev los ntawm “xya zaug” ntawd raug hu ua “kev sib cav ntawm kuv txoj kev khi lus.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Ces kuv kuj yuav tawm tsam nej ib yam li ntawd, thiab yuav rau txim rau nej xya npaug ntxiv vim nej tej kev txhaum. Thiab kuv yuav coj rab ntaj los rau saum nej, uas yuav ua pauj rau qhov uas nej tau ua txhaum kuv txoj kev cog lus; thiab thaum nej sib sau nyob hauv nej tej nroog, kuv yuav xa tus kab mob sib kis los nyob hauv nej; thiab nej yuav raug muab cob rau hauv tes ntawm tus yeeb ncuab. Leviticus 26:24, 25.
The word translated as “seven times” and represents the “quarrel” of God’s covenant in Leviticus twenty-six, which is “sheba” in the word Beersheba, is also translated twice in the book of Daniel once as “the oath” that is written in the law of Moses and once as “the curse.” Both the “oath” and the “curse” are translated from the word “sheba” for it not only means ‘seven’ but it includes the concept of a covenant or “oath” that if broken produces a “curse.”
Lo lus uas txhais ua “xya npaug” thiab sawv cev rau “kev sib cav” ntawm Vajtswv txoj kev cog lus hauv Leviticus nees nkaum-rau, uas yog “sheba” nyob hauv lo lus Beersheba, kuj raug txhais ob zaug hauv phau Daniel: ib zaug ua “txoj lus cog tseg” uas raug sau cia hauv Mauxes txoj kevcai, thiab ib zaug ua “kev foom phem.” Ob qho tib si “txoj lus cog tseg” thiab “kev foom phem” raug txhais los ntawm lo lus “sheba,” rau qhov nws tsis yog tsuas txhais tias “xya” xwb, tiam sis nws tseem muaj nrog rau lub ntsiab ntawm ib txoj kev cog lus lossis “lus cog tseg” uas yog thaum raug rhuav lawm ces ua rau muaj “kev foom phem.”
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Yog lawm, tag nrho cov Yixayee tau ua txhaum koj txoj kevcai, txawm yog los ntawm kev tig mus lawm, xwv kom lawv tsis mloog koj lub suab; yog li ntawd txoj kev foom phem thiaj raug muab nchuav los rau saum peb, thiab txoj lus cog tseg uas sau tseg nyob hauv Mauxes tus tub qhe ntawm Vajtswv txoj kevcai, vim peb tau ua txhaum tawm tsam nws. Daniyees 9:11.
The word “sheba” or seven that represented seven lambs offered at a well at Beersheba represents the covenant. And God’s covenant or His oath states that the obedient live and the disobedient die.
Lo lus “sheba” los sis xya, uas sawv cev rau xya tug menyuam yaj uas raug muab fij ntawm ib lub qhov dej ntawm Beersheba, sawv cev rau txoj kev cog lus. Thiab Vajtswv txoj kev cog lus, los sis Nws lo lus cog tseg, hais tias cov uas mloog lus yuav muaj sia, hos cov uas tsis mloog lus yuav tuag.
Beersheba symbolizes the covenant that is represented by the faith of Abraham. So, when the “fair virgins” of Amos eight, who are also the “foolish virgins” of Matthew twenty-five, who are also the “wicked” of Daniel twelve are swearing “by the sin of Samaria” they are swearing allegiance to the mark of Jezebel (the papacy) who has committed fornication with Ahab (the United Nations) and who rules over the image of the beast (the United States).
Npe-eeeshepas sawv cev rau txoj kev khi lus cog tseg uas raug sawv cev los ntawm txoj kev ntseeg ntawm Anplahas. Yog li ntawd, thaum cov “hluas nkauj zoo nraug” hauv Amos yim, uas kuj yog cov “hluas nkauj ruam” hauv Mathais nees nkaum tsib, thiab kuj yog cov “neeg phem” hauv Daniyees kaum ob, tab tom cog lus “raws li txoj kev txhaum ntawm Xamalis,” lawv tab tom cog lus ua siab ncaj rau lub cim ntawm Yesebees (lub hwj chim papacy), tus uas tau ua nkauj ua nraug nrog Ahaj (lub Koom Haum Tebchaws United Nations) thiab tus uas kav saum tus duab ntawm tus tsiaj nyaum (Tebchaws Meskas).
When those very same “fair virgins” say “Thy god, O Dan, liveth,” they are bowing down to the golden image of a calf as identified by two witnesses (Aaron and Jeroboam). The golden calf represents the image of the beast, which is the combination of church and state.
Thaum cov “nkauj xwb zoo nkauj” ntawd hais tias “Koj tus vajtswv, Au Dan, tseem ciaj sia,” lawv tab tom pe hawm daim duab kub ntawm ib tug nyuj mos raws li ob tug tim khawv (Aaron thiab Jeroboam) tau txheeb tseg. Tus nyuj mos kub sawv cev rau daim duab ntawm tus tsiaj qus, uas yog kev sib xyaw ua ke ntawm pawg ntseeg thiab lub xeev.
When those same virgins claim the “manner” of Beersheba “liveth,” the word “manner” means “way.” This is the very same word that is used to identify the “ways” of the “old paths” in Jeremiah 6:16. Those virgins are saying that even though they have bowed to the image of the beast and accepted the mark of his authority that they are still children of Abraham. They are frantically running to and fro in God’s Word looking for the message represented by the “east” and the “north” and from “sea to sea,” and still claiming to be Seventh-day Adventists, but it is too late.
Thaum cov nkauj xwb tib yam ntawd hais tias “txoj kev” ntawm Beersheba “muaj sia nyob,” lo lus “txoj kev” txhais tias “kev.” Qhov no yog tib lo lus uas raug siv los qhia txog “cov kev” ntawm “tej txoj kev qub” hauv Yelemis 6:16. Cov nkauj xwb ntawd tab tom hais tias txawm yog lawv twb pe hawm tus tsiaj qus tus mlom thiab txais lub cim ntawm nws txoj cai lawm los lawv tseem yog Anplahas cov me nyuam. Lawv tab tom khiav ntxhov plawv mus los hauv Vajtswv Txojlus nrhiav txoj xov uas “sab hnub tuaj” thiab “sab qaum teb” thiab “ntawm hiav txwv mus rau hiav txwv” sawv cev rau, thiab tseem lees hais tias lawv yog Xya-Hnub Advenis, tiam sis twb lig dhau lawm.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Tiamsis tej xov uas tawm tuaj ntawm sab hnub tuaj thiab ntawm sab qaum teb yuav ua rau nws ntxhov siab; yog li ntawd nws yuav tawm mus nrog kev npau taws loj heev kom rhuav tshem, thiab kom muab coob leej tshem pov tseg kiag li. Thiab nws yuav tsa tej tsev ntaub ntawm nws lub vaj ntxwv lub tsev loj nyob nruab nrab ntawm ob lub hiav txwv rau saum lub roob dawb huv uas muaj yeeb koob; txawm li ntawd los nws yuav los txog nws qhov kawg, thiab yuav tsis muaj leej twg pab tau nws. Daniel 11:44, 45.
Those virgins are looking for the message of these previous two verses. The final warning message that was unsealed at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the “countries” representing the former Soviet Union were swept away by the papacy and the United States, identifies the final rise and fall of the papacy. In these two verses a message represented by the east and the north enrages the king of the north (the pope) and the final persecution begins, and it ends in verse forty-five when the papacy plants the “tabernacles” which comes from the Hebrew word meaning “tent,” (tent is a symbol of a church), but it’s “the tabernacle” of his “palace,” which represents a state. Where he places the tent that represents the combination of church and state, or as John calls it in the Revelation, the image of the beast, is “between the seas,” in the plural. The fair virgins are looking for the final warning message represented in verses forty-four and forty-five of Daniel eleven, and in the very next verse Michael stands up and probation closes. And at that time Amos 8:14 says that the fair virgins “shall fall, and never rise up again.”
Cov nkauj xwb ntawd tab tom nrhiav txoj xov ntawm ob nqe vaj lug kub ua ntej no. Txoj xov ceeb toom kawg uas tau muab qhib tawm thaum lub sijhawm kawg hauv xyoo 1989, thaum raws li tau piav nyob hauv Daniyees kaum ib, nqe plaub caug, cov “tebchaws” uas sawv cev rau yav tas los Koom Haum Soviet raug lub hwj chim papacy thiab Tebchaws Meskas cheb pov tseg, qhia kom pom qhov kev sawv thiab kev poob zaum kawg ntawm papacy. Hauv ob nqe no muaj ib txoj xov uas sab hnub tuaj thiab sab qaum teb sawv cev rau ua rau vajntxwv sab qaum teb (tus pope) npau taws heev, thiab kev tsim txom zaum kawg pib, ces xaus rau hauv nqe plaub caug-tsib thaum papacy tsa cov “tsev ntaub” uas los ntawm lo lus Henplais txhais tias “tsev pheebsuab,” (tsev pheebsuab yog ib lub cim ntawm pawg ntseeg), tiam sis nws yog “lub tsev ntaub” ntawm nws “lub vaj ntxwv lub tsev,” uas sawv cev rau ib lub xeev. Qhov chaw uas nws tso lub tsev pheebsuab uas sawv cev rau kev sib txuas ntawm pawg ntseeg thiab lub xeev, los yog raws li Yauhas hu nws hauv Phau Qhia Tshwm, tus yam ntxwv ntawm tsiaj qus, yog “nyob nruab nrab ntawm cov hiavtxwv,” nyob hauv tus naj npawb ntau. Cov nkauj xwb zoo nkauj tab tom nrhiav txoj xov ceeb toom kawg uas sawv cev nyob hauv nqe plaub caug-plaub thiab plaub caug-tsib ntawm Daniyees kaum ib, thiab hauv nqe txuas tom qab ntawd Mihkha-eev sawv tsees thiab lub sijhawm ntawm kev sim siab xaus. Thiab thaum ntawd Amoos 8:14 hais tias cov nkauj xwb zoo nkauj “yuav poob, thiab yuav tsis sawv rov qab los ib zaug ntxiv li.”
When the fair virgins claim to be Seventh-day Adventists at the very time they are bowing to the image of the beast they are represented by John as Jews who say they are Jews but are not. They are claiming to be the children of Abraham, but they do lie.
Thaum cov ntxhais nkauj xwb zoo nkauj lees tias lawv yog Cov Ntseeg Hnub Xya rau lub sijhawm uas lawv tseem tab tom pe hawm tus yam ntxwv ntawm tus tsiaj qus ntawd, Yauhas sawv cev rau lawv ib yam li cov Yudais uas hais tias lawv yog Yudais los lawv tsis yog. Lawv tab tom lees tias lawv yog Anplahas cov menyuam, tiamsis lawv dag tiag.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Saib seb, kuv yuav ua rau cov uas yog ntawm lub tsev pe hawm ntawm Xatas, cov uas hais tias lawv yog neeg Yudais, tiamsis tsis yog, tab sis dag; saib seb, kuv yuav ua rau lawv tuaj pe hawm ntawm koj txhais ko taw xub ntiag, thiab kom lawv paub tias kuv tau hlub koj lawm. Qhia Tshwm 3:9.
They have accepted the mark of the papacy and thus have accepted his character. They profess to be Jews, or they profess to be Sabbath-keeping Adventists, but they then have the character of the pope, who among other things sits “in the temple of God.” They profess to be Adventists, or they profess to be in the Adventist temple, but they are no more Adventists than the pope is Christian.
Lawv tau lees txais lub cim ntawm txoj hwj chim papacy, thiab yog li ntawd lawv tau lees txais nws tus cwj pwm. Lawv hais tias lawv yog Yudais, lossis lawv hais tias lawv yog Adventists uas khaws Hnub Xanpataus, tiam sis lawv ho muaj tus cwj pwm ntawm tus pope, uas hauv lwm yam kuj zaum “hauv lub tuam tsev ntawm Vajtswv.” Lawv hais tias lawv yog Adventists, lossis lawv hais tias lawv nyob hauv lub tuam tsev Adventist, tiam sis lawv tsis yog Adventists tshaj qhov uas tus pope yog neeg Khixatia.
Those running “to and fro” seeking “the word of the Lord” are not “the wise” identified in the book of Daniel—but they are identified as “virgins.” It is obvious that those who are wandering, starving and dying of thirst in the verses do not “understand” the “words of the Lord” for they are seeking that very thing in the verses. The Word of the Lord that is revealed just before probation closes is the Revelation of Jesus Christ, and the foolish, wicked or “fair virgins” are those who did not understand the increase of knowledge from the book of Daniel. They did not have the necessary oil to follow on to the wedding as Matthew teaches.
Cov uas tabtom “khiav mus los” nrhiav “Lo Lus ntawm tus Tswv” tsis yog “cov neeg txawj ntse” uas raug txheeb tseg hauv phau ntawv Daniel—tiamsis lawv raug txheeb ua “cov nkauj xwb.” Nws pom tseeb tias cov uas tabtom taug kev yuam kev, tshaib plab thiab nqhis dej tuag hauv cov nqe ntawd tsis “to taub” “Lo Lus ntawm tus Tswv,” rau qhov lawv tabtom nrhiav yam ntawd heev nyob hauv cov nqe ntawd. Lo Lus ntawm tus Tswv uas raug nthuav tawm tam sim ua ntej lub sijhawm kev sim siab kaw yog Tshwm Sim ntawm Yexus Khetos, thiab cov ruam, cov neeg phem, lossis “cov nkauj xwb zoo nraug” yog cov uas tsis tau to taub txog kev nce ntxiv ntawm kev paub los ntawm phau ntawv Daniel. Lawv tsis muaj roj uas tsim nyog los mus raws ntxiv mus rau kev tshoob, raws li Mathais qhia.
That “famine” is the close of probation. Amos’ “virgins” who are seeking for bread (the Word of God) and water (the Holy Spirit) in the verses, are Daniel’s “wicked” that do not “understand”. They are Matthew’s foolish virgins who are seeking for the Holy Spirit, which together on three witnesses identifies those who realize their opportunity to prepare for the marriage is past and they have no garment to go to the wedding, for they refused to “hear” the special message that is now being unsealed. From the time when the special message is unsealed, until the close of probation is the time of the last call for salvation. To come to that time unprepared is to prepare to hear the words, “Too late!”
“Kev tshaib nqhis” ntawd yog lub sijhawm xaus kev sim siab. Amos cov “nkauj xwb” uas nrhiav mov (Vajtswv Txojlus) thiab dej (Leej Ntuj Plig Dawb Huv) hauv cov nqe vaj lug kub ntawd, yog Daniyees cov “neeg phem” uas tsis “to taub”. Lawv yog Mathais cov nkauj xwb ruam uas tab tom nrhiav Leej Ntuj Plig Dawb Huv, uas ua ke los ntawm peb tug tim khawv qhia meej txog cov uas paub tias lawv lub sijhawm los npaj rau txoj kev tshoob twb dhau lawm thiab lawv tsis muaj tsoos tsho mus rau rooj tshoob, rau qhov lawv tsis kam “mloog” txoj xov tshwj xeeb uas nim no tab tom raug qhib lub foob. Txij lub sijhawm uas txoj xov tshwj xeeb raug qhib lub foob los, mus txog thaum kawg kev sim siab xaus, yog lub sijhawm ntawm txoj kev hu kawg rau txoj kev cawm seej. Los txog rau lub sijhawm ntawd yam tsis tau npaj txhij yog npaj siab yuav hnov cov lus no hais tias, “Lig dhau lawm!”
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Muaj ib lub ntiajteb uas tabtom pw hauv kev phem, hauv kev dag ntxias thiab kev yuam kev, nyob hauv tus duab ntxoov ntxoo ntawm txojkev tuag,—tsaug zog, tsaug zog. Leejtwg yog cov uas tabtom hnov kev mob plawv hauv tus ntsujplig kom tsa lawv sawv? Suab twg thiaj mus cuag tau lawv? Kuv lub siab raug coj mus rau yav tom ntej, thaum yuav muab lub cim tshaj tawm. ‘Saib seb, tus Nraug Vauv tabtom los; nej cia li tawm mus ntsib nws.’ Tiamsis ib txhia yuav tau ncua sijhawm kom tau cov roj los puv lawv cov teeb, thiab thaum lig dhau lawm lawv mam li pom tias tus cwjpwm, uas cov roj sawv cev rau, tsis yog yam yuav muab hloov tau rau lwm tus.” Review and Herald, February 11, 1896.
The prophetic line represented by the parable of the ten virgins uses oil to represent character, but “the golden oil” and “holy oil” also represents the messages of “God’s Spirit.”
Txoj kab lus cev Vajtswv txoj lus yav tom ntej uas tau sawv cev los ntawm zaj lus piv txwv txog kaum tus nkauj xwb siv roj los sawv cev rau tus cwj pwm, tiam sis “cov roj kub” thiab “cov roj dawb huv” kuj sawv cev rau tej lus ntawm “Vajtswv Tus Ntsuj Plig.”
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Cov neeg raug xaiv tseg uas sawv ntawm tus Tswv ntawm tag nrho lub ntiajteb, muaj txoj hauj lwm uas ib zaug tau muab rau Xatas ua tus Khelauj uas npog. Los ntawm cov neeg dawb huv uas nyob ib ncig ntawm Nws lub zwm txwv, tus Tswv tswj kom muaj kev sib txuas lus tsis tu ncua nrog cov neeg nyob hauv lub ntiajteb. Cov roj kub sawv cev rau txoj kev tshav ntuj uas Vajtswv siv los ua kom cov teeb ntawm cov ntseeg muaj roj txaus, xwv kom lawv tsis txhob plam plam thiab tuag. Yog tsis yog vim cov roj dawb huv no raug ntws los saum ntuj los hauv tej lus ntawm Vajtswv tus Ntsuj Plig, ces tej hwj chim ntawm txoj kev phem yuav muaj kev tswj kav tag nrho saum neeg.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Vajtswv raug thuam tsis hwm thaum peb tsis txais tej lus qhia uas Nws xa tuaj rau peb. Yog li no peb thiaj tsis kam txais cov roj kub uas Nws yuav nchuav rau hauv peb tus ntsuj plig kom muab xa mus rau cov uas nyob hauv qhov tsaus ntuj. Thaum lub suab hu yuav los hais tias, ‘Saib maj, tus nraug vauv los lawm; nej cia li tawm mus ntsib nws,’ cov uas tsis tau txais cov roj dawb huv, cov uas tsis tau khaws cia txoj kev tshav ntuj ntawm Khetos hauv lawv lub siab, yuav pom, zoo ib yam li cov nkauj xwb ruam, tias lawv tsis tau npaj txhij ntsib lawv tus Tswv. Lawv tsis muaj, nyob hauv lawv tus kheej, lub hwj chim los nrhiav tau cov roj ntawd, thiab lawv lub neej raug puas ntsoog. Tiamsis yog thov Vajtswv tus Ntsuj Plig Dawb Huv, yog peb thov qhuab ntuas mob siab ib yam li Mauxes tau ua hais tias, ‘Thov qhia koj lub hwjchim ci ntsa iab rau kuv saib,’ ces Vajtswv txoj kev hlub yuav raug muab nchuav puv nkaus rau hauv peb lub siab. Los ntawm cov raj kub, cov roj kub yuav raug xa tuaj rau peb. ‘Tsis yog los ntawm lub zog, tsis yog los ntawm lub hwj chim, tiamsis yog los ntawm kuv tus Ntsuj Plig, tus Tswv ntawm cov tub rog hais li no.’ Los ntawm kev txais cov kab ci ntsa iab ntawm Lub Hnub ntawm Kev Ncaj Ncees, Vajtswv cov me nyuam ci ntsa iab ua tej teeb nyob hauv ntiajteb.” Review and Herald, July 20, 1897.
Those running “to and fro” in Amos add to the testimony identifying the class of Seventh-day Adventist’s that reject their responsibility to “understand” the special message from the book of Revelation that is unsealed when “the time is at hand.”
Cov uas “khiav mus los” hauv Amos ntxiv rau txoj timkhawv uas qhia meej txog pawg Seventh-day Adventist uas tsis lees txais lawv lub luag haujlwm kom “to taub” txoj xov tshwj xeeb hauv phau Ntawv Qhia Tshwm uas raug qhib thaum “lub sijhawm twb los ze lawm.”
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“Tam sim no tab tom nyob hauv ib lub sij hawm uas txaus ntshai tshaj plaws, thiab tsis txhob cia ib tug twg ntawm peb qeeb qeeb rau hauv kev nrhiav kev npaj rau txoj kev los ntawm Khetos. Tsis txhob cia leej twg ua raws li tus yam ntxwv ntawm cov nkauj xwb ruam, thiab xav tias yuav muaj kev nyab xeeb yog tos kom txog thaum lub caij txom nyem los txog tso mam li nrhiav tau txoj kev npaj ntawm tus cwj pwm kom sawv taus rau lub sij hawm ntawd. Yuav lig dhau lawm los nrhiav Khetos txoj kev ncaj ncees thaum cov qhua raug hu los nkag los thiab raug tshuaj xyuas. Tam sim no yog lub sij hawm los hnav Khetos txoj kev ncaj ncees,—uas yog lub tshoob tsho uas yuav ua rau koj haum nkag mus rau hauv pluas hmo tshoob ntawm tus Menyuam Yaj. Hauv zaj lus piv txwv, cov nkauj xwb ruam raug sawv cev tias thov roj, tiam sis tsis tau txais raws li lawv qhov kev thov. Qhov no yog lub cim qhia txog cov uas tsis tau npaj lawv tus kheej los ntawm kev txhim kho ib tug cwj pwm kom sawv taus tau thaum lub sij hawm txom nyem los txog. Nws zoo ib yam li lawv yuav mus cuag lawv cov neeg zej zog thiab hais tias, Muab nej tus cwj pwm rau kuv, tsis li kuv yuav ploj mus. Cov uas muaj tswvyim tsis muaj peev xwm muab lawv cov roj pub rau cov teeb uas tab tom ploj ploj ntawm cov nkauj xwb ruam. Cwj pwm tsis yog yam muab tau ntawm ib tug mus rau lwm tus. Nws tsis yog yam yuav los sis muag tau; nws yog yam yuav tsum tau txais. Tus Tswv tau pub rau txhua tus neeg ib lub cib fim kom tau ib tug cwj pwm ncaj ncees thaum lub sij hawm sim siab tseem qhib; tiam sis Nws tsis tau npaj ib txoj hauv kev uas ib tug tib neeg thiaj yuav muab tau rau lwm tus tus cwj pwm uas nws tau txhim kho los ntawm kev hla dhau kev nyuaj siab, los ntawm kev kawm tej zaj lus los ntawm tus Xib Fwb Loj, xwv kom nws thiaj muaj peev xwm qhia tau kev ua siab ntev hauv kev sim siab, thiab xyaum txoj kev ntseeg kom nws thiaj txav tau tej roob ntawm yam uas zoo li tsis muaj peev xwm ua tau. Tsis muaj peev xwm muab tau tus ntxhiab tsw qab ntawm txoj kev hlub,—los muab kev mos siab muag, kev txawj ntse hauv kev coj cwj pwm, thiab kev ua siab ntev rau lwm tus. Tsis muaj peev xwm uas ib lub siab ntawm tib neeg yuav nchuav tau txoj kev hlub ntawm Vajtswv thiab ntawm tib neeg mus rau hauv lwm lub siab.”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth’s Instructor, January 16, 1896.
“Tiamsis hnub tab tom los, thiab twb ze rau peb heev lawm, thaum txhua theem ntawm tus cwj pwm yuav raug muab nthuav tawm los ntawm kev sim siab tshwjxeeb. Cov uas tseem nyob ruaj nreb hauv txoj cai tseem ceeb, cov uas siv txoj kev ntseeg mus txog thaum kawg, yuav yog cov uas tau raug pov thawj tias ncaj ncees hauv kev xeem thiab kev txom nyem nyob rau cov sijhawm dhau los ntawm lawv lub caij sim xyuas, thiab tau tsim tsa tus cwj pwm kom zoo ib yam li Khetos. Yuav yog cov uas tau xyaum cob qhia kom muaj kev paub sib raug zoo ze nrog Khetos, cov uas, los ntawm Nws txoj kev txawj ntse thiab txoj kev tshav ntuj, tau los ua cov uas koom nrog hauv tus yam ntxwv ntuj ceeb tsheej. Tiamsis tsis muaj ib tug tibneeg twg yuav muab tau rau lwm tus kev mob siab rau hauv lub siab thiab cov txiaj ntsig siab zoo ntawm lub siab ntsws, thiab kho nws qhov tsis txaus kom puv nrog lub hwjchim ncaj ncees. Peb txhua tus yeej ua tau ntau yam rau ib leeg los ntawm kev muab tus yam ntxwv piv txwv zoo ib yam li Khetos rau tibneeg, thiab ua li ntawd thiaj cuam tshuam lawv kom mus cuag Khetos kom tau txais txoj kev ncaj ncees uas tsis muaj qhov ntawd lawv yuav sawv tsis taus hauv txoj kev txiav txim. Tibneeg yuav tsum ua tib zoo xav txog hauv kev thov Vajtswv txog qhov teebmeem tseem ceeb ntawm kev txhim kho tus cwj pwm, thiab tsim lawv tus cwj pwm raws li tus qauv saum ntuj los.” The Youth’s Instructor, January 16, 1896.