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# Parallel Warnings - Number Four

Kev Ceeb Toom Sib Txawv Uas Mus Ua Ke - Zauv Plaub

Foundations of Faith and the Peril of Forgetting: Lessons from Prophecy and History

Lub Hauv Paus Ntawm Txoj Kev Ntseeg thiab Kev Phom Sij Ntawm Kev Tsis Nco Qab: Tej Zaj Lus Qhia Los Ntawm Kev Yaj Saub thiab Keeb Kwm

Author

Jeff Pippenger

Published

August 8, 2023

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> 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.

> Nws yuav qhia kev paub rau leej twg? thiab nws yuav ua rau leej twg to taub txoj kev qhia? yog cov uas twb txiav mis lawm, thiab raug rub tawm ntawm lub mis.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> Vim hais tias yuav tsum yog lus qhuab qhia saum lus qhuab qhia, lus qhuab qhia saum lus qhuab qhia; kab saum kab, kab saum kab; ntawm no me ntsis, thiab ntawm tod me ntsis:

> 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.

> Vim nws yuav hais rau haiv neeg no los ntawm daim di ncauj txhaws txhaws thiab ib yam lus txawv. Rau cov uas nws tau hais tias, Nov yog qhov chaw so uas nej yuav pub tus qaug zog tau so; thiab nov yog qhov chaw ua kom rov qab muaj zog: los lawv tsis kam mloog.

> 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. Isaiah 28:9–13.

> Tiamsis lo lus ntawm tus Tswv los txog rau lawv ua kevcai ntxiv rau kevcai, kevcai ntxiv rau kevcai; kab ntxiv rau kab, kab ntxiv rau kab; ntawm no me ntsis, thiab ntawm ntawd me ntsis; xwv kom lawv mus, thiab ntog rov qab, thiab raug lov, thiab raug daig hauv cuab, thiab raug ntes. Yaxayas 28:9–13.

These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.

Cov nqe no hauv Yaxayas no twb raug hais rov hais dua ntau zaus hauv Habakkuk Cov Ntaub Ntawv. Ntawm no kuv tsuas yog yuav kov me ntsis xwb kom rub tau ib los yog ob lub ntsiab lus tawm ntawm cov nqe yav dhau los no, los ntxiv rau kev sib tham tam sim no. Nqe Vajlugkub no qhia txog ib haiv neeg uas swb ib qho kev sim, rau qhov lawv “mus, thiab poob rov qab, thiab raug tsoo tawg, thiab raug daig cuab, thiab raug ntes.” Lawv yog ib haiv neeg uas swb ib qho kev sim hais txog tus uas Vajtswv yuav sim “qhia” kom “to taub” txog “kev txawj ntse” los yog “qhuab qhia.” Qhov ntawd yog ib qho kev sim uas raug tsa raws li kev to taub txog ib qho kev nce ntxiv ntawm kev txawj ntse, yog li ntawd nws yog tib qho kev sim uas cais cov neeg muaj tswvyim thiab cov neeg phem nyob hauv Daniyees tshooj kaum ob, rau qhov txhua tus yaj saub pom zoo thiab txheeb qhia txog kawg ntiajteb. Nyob hauv Daniyees kaum ob, cov “neeg muaj tswvyim” to taub, tab sis cov “neeg phem” tsis to taub qhov kev nce ntxiv ntawm kev txawj ntse.

The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.

Cov neeg hauv nqe lus ntawm Yaxayas raug sim los ntawm “Vajtswv txoj lus” uas “lawv tsis kam mloog.” Thiab “Vajtswv txoj lus” tshwj xeeb uas lawv tsis lees txais, thiab uas yuav tau pub rau lawv “nkag siab” txog kev nce ntxiv ntawm “kev paub,” yog txoj cai hauv Vajluskub uas txhais hais tias yuav ua li cas thiaj muab tej keeb kwm yaj saub los sib dhos kom raug. Cov uas poob rau hauv nqe lus ntawm Yaxayas ntawd tau tsis lees txais txoj cai uas qhia tias, yog yuav kom to taub ib zaj keeb kwm yaj saub, koj yuav tsum nrhiav txoj kab ntawd “ntawm no me ntsis, thiab ntawm ntawd me ntsis.” Vajtswv txoj lus uas tsim kev sim siab, uas lawv tau tsis lees txais, yog txoj kev xaiv tej kab yaj saub ntawm no thiab ntawd, thiab tom qab ntawd muab ib txoj kab keeb kwm yaj saub uas twb xaiv lawm coj los tso sib txuam nrog lwm txoj kab keeb kwm yaj saub uas hais txog tib lub ntsiab. Kev vam meej ntawm qhov haujlwm los muab kab rau saum kab raws li txoj no nyob ntawm kev siv tej cai tseeb tiag ntawm kev txhais yaj saub. Cov cai ntawd, uas yog “tej lus qhuab qhia,” kuj yuav tsum muab coj los sib sau ua ke thiab lawv nyob ntawm no thiab ntawd hauv phau Vajluskub. Cov ntxhais nkauj xwb ntawm Yaxayas uas swb qhov kev sim ntawd, swb vim lawv hnov qab yam tseem ceeb tshaj plaws uas lawv tsis tsim nyog yuav hnov qab, thiab yam ntawd yog, keeb kwm rov tshwm sim dua.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Peb tsis muaj ib yam dab tsi yuav ntshai txog yav tom ntej, tsuas yog thaum peb tsis nco qab txoj kev uas tus Tswv tau coj peb los, thiab Nws tej lus qhuab qhia hauv peb keeb kwm yav dhau los.” Life Sketches, 196.

God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.

Vajtswv tsis yog tus tsim kev ntxhov siab, thiab ib qho chaw ruaj khov uas qhia qhov tseeb ntawd yog tias txhua tus yaj saub hauv phau Vajlugkub yeej tab tom txheeb tib txoj kab lus faj lem xwb. Lawv tsis yog txhua tus pom cov xwm txheej tib yam nkaus nkaus rau ntawm txoj kab ntawd, los sis pom txhua yam xwm txheej zoo ib yam, tiam sis nws yeej yog tib txoj kab ntawm cov xwm txheej nyob rau thaum kawg ntawm lub ntiajteb. Cov no yog cov xwm txheej uas coj mus txog rau lub sijhawm uas txoj kev sim neej raug kaw, ces tom qab ntawd yog xya lub phom sij kawg, uas xaus rau hauv txoj Kev Los Zaum Ob ntawm Khetos. Zaj lus ntawm ib tug yaj saub tej zaum yuav hais txog Vajtswv haiv neeg ncaj ncees hauv txoj kab keeb kwm ntawd, tab sis lwm tus yaj saub tej lus tim khawv kuj yuav hais txog Vajtswv haiv neeg tsis ncaj ncees, los sis hais txog Tebchaws Meskas, Vatican, United Nations, cov tub lag luam hauv ntiajteb, los sis Islam, los nws yeej ib txwm yog tib txoj kab ntawd xwb.

Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.

Txoj xov ntawm Eliyas hauv Malakis, thiab cov xov uas sawv cev hauv Tshwmsim tshooj ib, kaum plaub thiab kaum yim, nrog rau txoj xov ntawm Daniyees kaum ib thiab kaum ob, yog tib txoj xov nkaus xwb. Lawv txhua tus yog tib txoj kab keeb kwm, tiam sis txhua tus nyias muaj nws tus kheej qhov kev pab tshwj xeeb rau zaj keeb kwm ntawd.

What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.

Yam uas luag to taub yuam kev yuav luag thoob plaws ntiajteb hais txog zaj lus tshwjxeeb ntawd yog qhov tseeb tias nws tsuas raug qhib tawm rau Vajtswv haiv neeg paub xwb nyob tsis ntev ua ntej lub sij hawm ntawm tibneeg txoj kev sim siab xaus. Vim peb paub tias zaj lus tshwjxeeb ntawd yeej ib txwm ceeb toom txog txoj kev xaus sai sai uas tab tom los txog ntawm lub sij hawm sim siab, peb yuav xav txog tej zaum qhov piv txwv uas meej tshaj plaws hauv Phau Vajlugkub hais txog txoj kev xaus ntawm lub sij hawm sim siab.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Tus uas tsis ncaj ncees, cia nws tseem ua tsis ncaj ncees ntxiv mus; thiab tus uas qias vuab tsuab, cia nws tseem qias vuab tsuab ntxiv mus; thiab tus uas ncaj ncees, cia nws tseem ua ncaj ncees ntxiv mus; thiab tus uas dawb huv, cia nws tseem ua dawb huv ntxiv mus. Tshwm Sim 22:11.

Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.

Ua ntej tshaj tawm txog qhov kawg ntawm lub sijhawm sim siab nyob rau hauv lub tuam tsev teev ntuj saum ntuj ceeb tsheej nrog cov lus hauv nqe kaum ib, yuav tsum muaj ib zaj lus ceeb toom tshwjxeeb uas yog lus faj lem tawm hauv phau Ntawv Qhia Tshwm, uas raug qhib rau Vajtswv cov tub qhe.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Thiab nws hais rau kuv tias, Tsis txhob muab cov lus qhia yav tom ntej hauv phau ntawv no kaw cia: rau qhov lub sij hawm twb nyob ze lawm. Tus uas tsis ncaj ncees, cia nws tseem ua tsis ncaj ncees mus ntxiv: thiab tus uas qias neeg, cia nws tseem qias neeg mus ntxiv: thiab tus uas ncaj ncees, cia nws tseem ua ncaj ncees mus ntxiv: thiab tus uas dawb huv, cia nws tseem ua dawb huv mus ntxiv. Tshwm Sim 22:10, 11.

There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.

Yuav muaj ib txoj xov lus cev Vajtswv lus tshwj xeeb uas Vajtswv haiv neeg yuav tsum lees paub ua ntej me ntsis ntawm xya lub xwm txheej phem kawg. Thaum “lub sij hawm twb los ze” ntawd, “zaj lus cev Vajtswv lus hauv phau ntawv no” (yog zaj lus cev Vajtswv lus hauv Phau Ntawv Qhia Tshwm) uas tau raug kaw tseg yuav tsum raug qhib tawm. Tib zaj lus cev Vajtswv lus hauv Phau Ntawv Qhia Tshwm uas tau raug kaw tseg xwb yog zaj lus cev Vajtswv lus hais txog xya lub xob quaj.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.

> Thiab kuv pom dua ib tug timtswv muaj hwjchim loj nqes saum ntuj los, hnav ib txheej huab; thiab muaj ib tug duab zaj sawv nyob saum nws taubhau, thiab nws lub ntsej muag zoo ib yam li lub hnub, thiab nws ob txhais taw zoo li tej tug ncej hluav taws: Thiab nws tuav hauv nws txhais tes ib phau ntawv me uas qhib lawm: thiab nws muab nws txhais ko taw xis tsa saum hiavtxwv, hos nws txhais ko taw laug tsa saum daim av, Thiab qw nrov nrov, ib yam li thaum tsov ntxhuav nyooj: thiab thaum nws twb qw tas lawm, xya lub xob quaj tau nrov tawm lawv tej suab. Thiab thaum xya lub xob quaj twb nrov tawm lawv tej suab lawm, kuv tabtom yuav sau: ces kuv hnov ib lub suab saum ntuj hais rau kuv tias, Muab tej uas xya lub xob quaj tau hais ntawd kaw cia, thiab txhob sau lawv. Tshwm Sim 10:1–4.

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.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.

Ua ntej nkaus uas lub sijhawm tshuaj ntsuam rau noob neej yuav kaw, thaum “lub sijhawm twb los ze lawm,” yuav muaj kev qhib tawm ntawm ib qho tseeb tshwjxeeb hauv Vajluskub uas qhia kom paub txog “tej yam uas yuav tsum tshwm sim sai sai no.” Tus timtswv uas muaj hwjchim loj hauv Tshwmsim kaum yog Yexus Khetos, uas quaj nrov ib yam li Tsov Ntxhuav.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Tus tim tswv muaj hwjchim uas qhia Yauhas ntawd tsis yog lwm tus li, tiam sis yog Yexus Khetos. Qhov uas Nws tso Nws sab xis taw rau saum hiavtxwv, thiab Nws sab laug rau saum daim av qhuav, qhia txog feem uas Nws tab tom ua nyob rau hauv cov xwm txheej xaus kawg ntawm txoj kev sib ceg loj nrog Xatas. Txoj hauj lwm no qhia txog Nws lub hwjchim loj kawg nkaus thiab txoj cai kav saum tag nrho lub ntiajteb. Txoj kev sib ceg ntawd tau loj hlob muaj zog dua thiab ruaj khov dua ib tiam dhau ib tiam, thiab yuav tseem txuas ntxiv mus li ntawd mus txog rau cov xwm txheej xaus kawg, thaum txoj haujlwm txawj ntse heev ntawm cov hwjchim tsaus ntuj yuav mus txog nws qhov siab kawg. Xatas, koom nrog cov neeg phem, yuav dag ntxias tag nrho lub ntiajteb thiab cov koom txoos uas tsis txais txoj kev hlub ntawm qhov tseeb. Tiamsis tus tim tswv muaj hwjchim ntawd hu kom sawvdaws mloog. Nws quaj nrog suab nrov nrov. Nws yuav qhia lub hwjchim thiab txoj cai kav ntawm Nws lub suab rau cov uas tau koom nrog Xatas los tawm tsam qhov tseeb.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?

Thaum kawg “cov pawg ntseeg” uas “Xatas” dag ntxias ntawd raug dag ntxias vim lawv tsis tau txais txoj kev hlub ntawm “qhov tseeb.” Lo lus “qhov tseeb” hauv nqe lus hauv Phau Ntawv Thexalaunikes thib ob uas Muam White nyuam qhuav hais txog ntawd yog lo lus Kili thawj uas raug muab los ntawm lo lus Henplais txhais ua “qhov tseeb,” uas muaj peb tsab ntawv Henplais thiab sawv cev rau Alpha thiab Omega. Puas muaj ib qho pov thawj hauv Vajlugkub tias qhov tseeb uas txuas nrog txoj cai ntawm thawj zaug hais txog, uas sawv cev rau ib yam cwj pwm ntawm Khetos tus yam ntxwv, yog qhov tseeb uas raug tsis kam lees thiab yog li ua rau muaj kev dag ntxias loj heev?

> Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.

> Tam sim no thov ntuas nej, cov kwvtij, vim peb tus Tswv Yexus Khetos txoj kev los, thiab vim peb txoj kev sib sau ua ke mus cuag nws, kom nej tsis txhob maj mam poob siab hauv nej lub siab, lossis raug ntxhov siab, tsis yog los ntawm ntsuj plig, los ntawm lus, lossis los ntawm ntawv uas zoo li yog tuaj ntawm peb, xws li tias hnub ntawm Khetos twb los ze lawm. Tsis txhob cia leejtwg dag ntxias nej los ntawm ib txoj kev twg li; rau qhov hnub ntawd yuav tsis los, tsuas yog thaum xub thawj muaj kev thim kev ntseeg tawm mus, thiab tus neeg txhaum ntawd raug muab nthuav tawm los, tus tub ntawm kev puastsuaj; tus uas tawm tsam thiab tsa nws tus kheej siab tshaj txhua yam uas hu ua Vajtswv, lossis txhua yam uas raug pehawm; kom txog rau qhov nws zaum hauv Vajtswv lub tuam tsev ib yam li yog Vajtswv, qhia nws tus kheej tias nws yog Vajtswv. Nej tsis nco qab lod, tias thaum kuv tseem nrog nej nyob, kuv twb qhia tej no rau nej lawm? Thiab nimno nej yeej paub yam uas txwv nws cia, kom nws thiaj raug muab nthuav tawm rau hauv nws lub sijhawm. Rau qhov txoj kev tsis ncaj ncees uas zais tob ntawd twb tabtom ua haujlwm lawm: tsuas yog tus uas nimno tseem txwv cia yuav tseem txwv mus, mus txog thaum nws raug muab tshem tawm hauv txoj kev. Ces mam li muaj tus Neeg Phem ntawd raug muab nthuav tawm los, tus uas tus Tswv yuav muab txojsia ntawm nws lub qhov ncauj rhuav tshem, thiab yuav muab kev ci ntsa iab ntawm nws txoj kev los ua kom puastsuaj: yog tus ntawd ntag, uas nws txoj kev los yog raws li Xatas txoj haujlwm, nrog txhua lub hwjchim thiab tej cim thiab tej txujci dag, thiab nrog txhua yam kev dag ntxias ntawm kev tsis ncaj ncees nyob hauv cov uas tabtom puastsuaj; vim lawv tsis kam txais txoj kev hlub rau qhov tseeb, kom lawv thiaj dim tau. Thiab vim li no Vajtswv yuav xa ib txoj kev yuam kev muaj zog tuaj rau lawv, kom lawv ntseeg txoj kev dag: kom lawv txhua tus raug txim, cov uas tsis ntseeg qhov tseeb, tiamsis nyiam kev tsis ncaj ncees. 2 Thexalaunika 2:1–12.

This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.

Nqe lus no hauv Thessalonians twb tau hais txog ntau zaus lawm hauv Habakkuk’s Tables, yog li ntawm no peb tsuas yuav hais ib lo lus piav luv xwb. Yam uas Muam White hu ua “Satan’s marvelous act” yog yam uas Povlauj hu ua “the working of Satan with all power and signs and lying wonders.” Txoj hauj lwm dag ntxias uas Muam White thiab Povlauj tau qhia tseg ntawd pib thaum muaj txoj cai Hnub Sunday hauv Tebchaws Meskas.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Los ntawm txoj cai txib uas yuam kom tsa thiab txhawb lub koom haum Papacy, uas yog kev ua txhaum rau Vajtswv txoj kevcai, peb haiv neeg yuav txiav nws tus kheej tawm kiag li ntawm txoj kev ncaj ncees. Thaum Protestantism yuav nthuav nws txhais tes hla lub hav tob mus tuav tes nrog lub hwjchim Loos, thaum nws yuav ncav hla lub qhov tsua tob mus sib tuav tes nrog Kev Ntseeg Ntsujplig, thaum, nyob hauv qab lub hwjchim ntawm qhov kev sib koom ua peb feem no, peb lub tebchaws yuav tsis lees paub txhua lub hauv paus ntsiab lus ntawm nws Txoj Cai Lij Choj raws li ib tsoom fwv Protestant thiab republican, thiab yuav npaj kev txhawb rau kev nthuav tawm cov lus cuav thiab kev dag ntxias ntawm papal, ces peb thiaj yuav paub tias lub sijhawm twb los txog rau Xatas tej haujlwm uas txaus ntshai thiab txawv kawg, thiab tias qhov kawg twb nyob ze lawm.” Testimonies, volume 5, 451.

In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”

Hauv zaj lus no hauv Thessalonians uas peb tab tom xav txog no, Povlauj qhia tus pope thaum kawg ntawm lub ntiajteb no nrog plaub lo lus sib txawv. Tus pope yog “tus neeg ntawm kev txhaum,” nws yog “tus tub ntawm kev puam tsuaj,” nws yog “qhov tsis meej ntawm kev tsis ncaj” thiab “Tus Phem ntawd.” Povlauj kuj muab ob peb yam cwj pwm ntxiv txog tus pope dhau ntawm plaub lub npe no, rau qhov nws qhia rau peb tias tus pope, (uas thaum Povlauj tiam tseem nyob rau yav tom ntej) “yuav raug muab tshwm sim tawm los nyob rau nws lub sijhawm.”

The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.

Tus pope “yuav raug muab tshwm nyob rau hauv nws lub sijhawm,” thiab qhov pov thawj hauv Vajlugkub uas meej tshaj plaws, txawm li cas los xij tsis yog tib qhov tseeb hauv Vajlugkub xwb; qhov tseeb hauv Vajlugkub uas meej tshaj plaws tias tus pope ntawm pawg ntseeg Loos yog tus antichrist uas tej lus faj lem hauv Vajlugkub hais txog ntawd, raug tsim tsa los ntawm xya nqe siv txawv nhau thiab ncaj qha hauv Vajlugkub uas qhia txog “lub sijhawm” uas txoj kev ua pope yuav kav lub ntiajteb, yog tib lub “sijhawm” uas noob neej hu ua Lub Caij Nyoog Tsaus Ntuj. Vajlugkub nthuav tawm tus pope raws li txoj kev ua pope los ntawm kev rov qhia dua ntau zaus txog lub caij nyoog “sijhawm” uas raug teev meej, txij xyoo 538 mus txog 1798, uas txoj kev ua pope yuav kav lub ntiajteb. Povlauj hais tias nws yuav raug muab tshwm nyob rau hauv nws lub sijhawm.

Paul also identifies that it is the pope that “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.

Povlauj kuj qhia meej tias tus pope yog tus uas “tawm tsam thiab tsa nws tus kheej siab dua txhua yam uas hu ua Vajtswv, lossis yam uas neeg pe hawm; kom nws zoo li Vajtswv zaum hauv Vajtswv lub tuam tsev, qhia nws tus kheej tias nws yog Vajtswv.” Ntawm lwm yam, qhov no qhia meej tias tus antichrist hauv Vajlugkub tej lus faj lem yog ib lub cim kev ntseeg. Nws tsis yog ib tug Hitler, lossis ib tug Alexander the Great. Qhov no hajyam nqaim ntxiv rau kev txheeb tus pope, rau qhov nws tsis yog tsuas yog ib tug neeg lim hiam hauv kev ntseeg xwb, nws yog ib tug neeg lim hiam hauv kev ntseeg uas lees tias nws nyob hauv Vajtswv lub tuam tsev. Tus antichrist hais tias nws zaum nyob hauv pawg ntseeg Khetos.

According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:

Raws li Povlauj thiab Daniyee hais tseg, thaum tus pope nyob hauv nws lub koom txoos Khetos uas nws lees tias yog li ntawd, nws nthuav tawm tus cwj pwm ntawm Xatas, tus uas ntshaw kom zaum saum Vajtswv lub zwm txwv thiab kom raug tsa siab dua txhua yam. Kuv hais tias Povlauj thiab Daniyee, vim feem coob ntawm cov neeg piav Vajlugkub lees paub tias thaum Povlauj qhia tias ib yam ntawm cov yam ntxwv ntawm tus pope yog tias nws yog ib tug neeg khav theeb rau nws tus kheej tag nrho, ces Povlauj tsuas yog hais rov qab raws li Daniyee qhov kev piav txog tus pope hauv Daniyee tshooj kaum ib, qhov chaw uas Daniyee sau tseg hais tias:

> “And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> “Thiab tus vajntxwv yuav ua raws li nws siab nyiam; thiab nws yuav tsa nws tus kheej kom siab, thiab qhuas nws tus kheej saum txhua tus vajtswv, thiab yuav hais tej lus txawv txav tawm tsam Vajtswv tus Vajtswv, thiab nws yuav vam meej mus txog thaum txoj kev npau taws tiav lawd: rau qhov yam uas twb raug teem tseg lawm yuav tsum muaj tiav.” Daniel 11:36.

When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope who “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”

Thaum Povlauj hais txog tus yam ntxwv khav theeb qia dub ntawm tus pope, nws muab Daniyees nqe lus ntawd los hais dua thiab qhia tias yog tus pope uas “tiv thaiv thiab tsa nws tus kheej siab tshaj txhua yam uas hu ua Vajtswv, lossis yam uas neeg pe hawm; kom nws ib yam li yog Vajtswv zaum hauv Vajtswv lub tuam tsev, qhia nws tus kheej tias nws yog Vajtswv.” Nqe lus hauv Daniyees uas qhia txog tus yam ntxwv ntawm txoj kev kav papacy kuj hais txog “lub sijhawm” uas raug teem tseg kom “qhia tawm” tias papacy yog tus antichrist, raws li nws qhia tias papacy yuav “vam meej” mus txog thaum “txoj kev npau taws ua tiav.”

The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.

“Kev chim” ntawd tau xaus rau xyoo 1798, yog li ntawd Daniyee hauv nqe no (txawm hais tias qhov no tsis yog ib qho ntawm xya qhov chaw ncaj qha hauv cov phau ntawv Daniyee thiab Tshwmsim uas hais txog keeb kwm 1260 xyoo), los nws tseem qhia ncaj qha txog lub hwjchim papal thiab cim tias nws tau txais “ib qho raug mob tuag taus,” raws li Yauhas hu nws, hauv xyoo 1798. Yog li ntawd, nqe no qhia txog qhov kawg ntawm lub sijhawm uas papal kav, txawm tias nws tsis qhia meej txog ntev npaum li cas ntawm txoj kev kav ntawd.

In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.

Hauv hauv nqe ntawd, Povlauj kuj qhia kom meej txog ib lub hwjchim uas yuav txwv tsis pub lub papacy los kav lub ntiajteb xyoo 538, thaum nws hais tias cov Thessalonikas uas nws tab tom sau ntawv rau twb paub qhov tseeb tshwjxeeb ntawd lawm. Nws tsa lo lus nug tias, “Nej puas tsis nco qab, tias, thaum kuv tseem nrog nej nyob, kuv twb qhia tej no rau nej lawm?” Nws ceebtoom lawv tias lawv twb paub lawm “yam uas txwv tseg” (txhais tias thaiv lossis cheem) lub papacy mus txog thaum nws yuav “qhia tawm hauv nws lub sijhawm.” Lub hwjchim uas nyob ua ntej thiab txwv tsis pub lub papacy los kav lub ntiajteb yog lub hwjchim uas kav lub ntiajteb thaum Povlauj sau tsab ntawv ntawd. Qhov ntawd yog pagan Rome. Povlauj sau tias pagan Rome yuav raug “rho tawm ntawm txoj kev mus” kom lub papacy thiaj li los kav tau lub ntiajteb.

It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.

Qhov kev to taub no thiaj coj William Miller los lees paub tias lub hwjchim uas raug cim ua “txhua hnub” hauv phau Daniel yog Loos kev pe dab qhuas. Adventism lees paub tias lub qauv, thiab yog li ntawd tag nrho William Miller tej kev to taub txog lus faj lem, tau raug txhim tsa saum nws txoj kev to taub txog cov phau Daniel thiab Tshwm Sim, thiab tias ob phau ntawv ntawd hais txog ob lub hwjchim ua kom puam tsuaj, yog Loos kev pe dab qhuas thiab Loos papacy. Hauv nqe lus hauv Thessalonians, Miller, uas twb paub lawm (ib yam li txhua tus Protestant paub nyob rau nws tiam, tias tus pope yog tus antichrist); thaum nws pom tias Loos kev pe dab qhuas yog lub hwjchim hauv keeb kwm uas los ua ntej txoj kev kav ntawm papacy, thiab tias Povlauj tau hais tias Loos kev pe dab qhuas yuav tsum raug muab tshem tawm ua ntej papacy nce mus zaum saum lub zwm txwv ntawm lub ntiaj teb, nws thiaj txuas qhov no nrog phau Daniel thiab “txhua hnub,” qhov chaw uas hais peb zaug tias “txhua hnub” yuav tsum raug “muab tshem tawm” ua ntej papacy los tswj lub ntiaj teb. Povlauj zaj lus tim khawv tau pub Miller pom tias Loos kev pe dab qhuas yog Daniel li “txhua hnub,” thiab tom qab ntawd nws thiaj lees paub tau tias Daniel ob lub hwjchim ua kom puam tsuaj yog Loos kev pe dab qhuas thiab Loos papacy. Qhov tseeb no sawv cev ua lub hauv paus ntawm kev txav Millerite. Adventism yeej tsis lees txais Miller tes haujlwm niaj hnub no, los lawv tseem to taub tias daim duab dav dav no ntawm Miller txoj kev loj hlob hauv kev to taub txog “txhua hnub” hauv Daniel ua pov thawj tias lub hwjchim uas Povlauj hais tias “txwv” txoj kev sawv los ntawm papal hwjchim kom txog rau thaum nws raug muab tshem tawm yog Loos kev pe dab qhuas, yog qhov kev tshuaj ntsuam kom raug txog Miller txoj kev xav rau cov ntsiab lus no.

With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.

Thaum qhov tseeb hais txog “qhov niaj hnub” hauv phau ntawv Daniyees yog ib lub cim sawv cev rau Loos txheej dab qhuas uas tau ua ntej lub nceeg vaj ntawm Loos papacy, uas Daniyees tau sawv cev tias yog qhov qias neeg uas ua rau kev puas tsuaj, Miller thiaj li muaj peev xwm paub txog tej lub sijhawm yaj saub uas txuas nrog cov nceeg vaj hauv yaj saub Vajlugkub; thiab thaum nws lub siab raug qhib rau tej kev nkag siab no, nws tau sau ua ke ib txheej ntawm tej qhov tseeb uas sawv cev rau lub hauv paus ntawm Kev Ntseeg Adventist. Tej qhov tseeb ntawd tau raug tsa cia rau saum ob daim phiaj ntawm cov pioneer chart xyoo 1843 thiab 1850. Tej qhov tseeb ntawd yog lub hauv paus ntawm Kev Ntseeg Adventist, thiab lawv tau tsim raws li kev lees paub txog “sijhawm.” Keeb kwm ntawm thaum twg cov hauv paus ntawd raug muab tsa los yog ib qho kev sib tham tseem ceeb hauv Habakkuk’s Tables.

What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).

Yam uas tsis tau raug taw qhia nyob rau hauv Habakuk Cov Rooj yog tias tej lub hauv paus uas raug tsa los raws li lub sij hawm ntawd tau tsim ib lub qauv uas muab qhov kev pom uas tsim nyog rau tiam kawg kom paub tias muaj tej qhov tseeb uas raug sawv cev ua lub hauv paus. Muaj ib qhov tseeb thawj zaug uas yog lub pob zeb thawj thawj uas muab tso rau hauv lub hauv paus, tiam sis “yam niaj hnub” hauv phau Daniyees tsis yog Miller thawj qhov tseeb. Qhov tseeb uas yuav los ua lub pob zeb thawj zaug hauv lub hauv paus uas Miller raug tsa los txhim yog “xya lub sij hawm” ntawm Levis Kevcai nees nkaum rau, tiam sis yog tsis muaj qhov tseeb ntawm “yam niaj hnub,” Miller yuav tsis tau paub txog tus qauv ntawm yav tom ntej lus faj lem uas nws yuav tsum paub thiaj li nthuav tau thawj tus tim tswv txoj xov. Nws tus qauv yog muab lus faj lem tso rau hauv txoj kev pom ntawm ob lub hwj chim ua kom puam tsuaj. Miller tab tom hais txog tus zaj (Loos kev pe dab qhuas) thiab tus tsiaj nyaum (lub hwj chim papacy). Tus tim tswv thib peb hais txog tus zaj (Koom Haum Tebchaws Ntiajteb), tus tsiaj nyaum (lub hwj chim papacy), thiab tus yaj saub cuav (Tebchaws Meskas).

If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.

Yog ib tug neeg lees txais tag nrho, tsis yog qee yam xwb, tiam sis tag nrho cov lus faj lem txog lub sij hawm uas cov Millerites tau nthuav tawm rau ntawm ob daim ntawv kab ke dawb huv ntawm cov pioneer, tus neeg ntawd yuav tsum tshuaj xyuas cov lus tseeb ntawd rau nws tus kheej. Koj yuav ua li cas thiaj lees txais tau lawv, yog tias koj yeej tsis tau tshuaj xyuas lawv? Yog cov neeg uas tab tom tshuaj xyuas cov lus tseeb hauv paus ntawd coj cov lus tseeb ntawd los ua lawv tus kheej lub luag hauj lwm los sim xyuas, thiab tom qab ntawd lees txais tag nrho cov lus tseeb ntawd, ces lawv twb tau txhim tsa saum Pob Zeb lawm, tsis yog saum xuab zeb.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Cia cov uas sawv ua Vajtswv cov neeg zov ntawm phab ntsa Xi-oos yog cov txivneej uas pom tau tej kev phom sij ua ntej cov neeg,—cov txivneej uas paub cais qhov tseeb tawm ntawm qhov yuam kev, kev ncaj ncees tawm ntawm kev tsis ncaj ncees.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Lus twb tau los lawm: Tsis txhob cia ib yam dab tsi los nkag los uas yuav cuam tshuam lub hauv paus ntawm txoj kev ntseeg uas peb tau txhim tsa saum nws txij li thaum txoj xov ntawd tau los txog hauv xyoo 1842, 1843, thiab 1844. Kuv tau nyob hauv txoj xov no, thiab txij thaum ntawd los kuv tau sawv ntawm lub ntiaj teb xub ntiag, ncaj ncees rau qhov kaj uas Vajtswv tau pub rau peb. Peb tsis npaj yuav txav peb txhais ko taw tawm ntawm lub chaw sawv uas lawv tau muab tso rau, thaum ib hnub dhau ib hnub peb nrhiav tus Tswv nrog kev thov Vajtswv kub siab, nrhiav qhov kaj. Nej puas xav tias kuv yuav tso tseg qhov kaj uas Vajtswv tau pub rau kuv? Nws yuav tsum zoo ib yam li Pob Zeb Ruaj Khov Mus Ib Txhis. Nws tau coj kuv kev txij li thaum nws raug pub los.” Review and Herald, April 14, 1903.

In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.

Yuav kom cov uas yuav hnov thiaj li tshuaj xyuas tau tej lus faj lem hais txog lub sij hawm hauv keeb kwm Millerite, nws yuav tsum muaj txoj kev ua uas tig mus saib cov ntu keeb kwm uas tej lus faj lem hais txog lub sij hawm sawv cev rau. Qhov no sawv cev rau txoj hauj lwm ntawm kev piav qhia tej xwm txheej rau saum ib txoj kab sij hawm. Thaum ib tug kawm txog lus faj lem twb mus txog qib kev tshawb nrhiav uas nws xav txog cov ntu faj lem no, uas cov Millerites tau txheeb xyuas tawm hauv phau Vajlugkub thiab tom qab ntawd raug txhawb nqa los ntawm cov ntaub ntawv keeb kwm, nws yuav nyob rau hauv ib txoj hauj lwm uas yuav paub tau tias keeb kwm ntawm thaum pib ntawm zaj lus faj lem hais txog lub sij hawm ntawd, ua piv txwv raws li lub cim, sawv cev rau keeb kwm ntawm thaum kawg ntawm tib zaj lus faj lem ntawd. Nrog rau qhov chaw sawv no, tus kawm ntawd yuav tsum kawm paub tias keeb kwm rov muaj dua. Nrog rau qhov kev nkag siab ntawd twb nyob ruaj lawm, nws kuj yuav tsum pom tias Yexus piav txog qhov kawg los ntawm qhov pib.

And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.

Thiab los ntawm txoj kab yaj saub ntawm kev faj lem uas nthuav qhia hnub kawg ntawm lub ntiajteb raws li yog “kev txhim tsa ib lub tuam tsev,” tus kawm yuav tsum paub tias muaj ib lub pob zeb kaw ncov kawg nkaus uas raug muab tso rau saum lub tuam tsev uas raug tsa saum lub hauv paus. Nws yuav tsum los pom tias lub hauv paus ntawm lub tuam tsev uas Miller raug siv los coj los rau qhov pom kev (uas sawv cev rau Yexus Khetos, rau qhov tsis muaj lwm lub hauv paus twg uas yuav muab tsa tau dua li Yexus Khetos), yog ib lub hauv paus uas raug tsa raws li lub sijhawm yaj saub. Vim Yexus qhia txog qhov kawg los ntawm qhov pib, tus kawm yuav tsum pom ib yam nkaus tias lub pob zeb kaw ncov, yog lub pob zeb kawg ntawm lub tuam tsev—yuav tsum mus raws nraim li lub hauv paus. Rau Miller, lub hauv paus ntawm lub tuam tsev yog lub sijhawm yaj saub, tiam sis txawm li ntawd los lub hauv paus ntawd yeej yog Yexus Khetos.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:10, 11.

> Raws li Vajtswv txoj kev tshav ntuj uas tau muab rau kuv, ib yam li tus thawj kws txhim tsev uas muaj tswvyim, kuv twb tsa lub hauv paus lawm, thiab lwm tus tab tom txhim saum ntawd. Tiamsis kom txhua tus ceev faj seb nws txhim saum ntawd li cas. Rau qhov tsis muaj leejtwg tsa tau lwm lub hauv paus dua li lub uas twb tsa lawm, uas yog Yexus Khetos. 1 Khaulee 3:10, 11.

Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.

Povlauj tab tom qhia nws tes dej num tias yog kev tsa ib lub tuam tsev uas nws tau muab lub hauv paus tso cia, los yog yog qhov pib. Nws yog tus tubtxib rau lwm haiv neeg, thiab Vajtswv tau siv nws los tsa lub hauv paus ntawm pawg ntseeg Khixatia. Hauv tib nqe lus ntawd thiab, Povlauj kuj qhia tias peb lub cev yog lub tuam tsev ntawm tus Vaj Ntsuj Plig Dawb Huv. Tseem muaj Xalaumoo lub tuam tsev thiab lub tsev teev ntuj dawb huv hauv tebchaws moj sab qhua, uas txhua yam ntawd puav leej muaj lub hauv paus, thiab txhua lub hauv paus ntawd raug sawv cev tias yog Yexus Khetos. Lub hauv paus uas Miller raug siv los tsa yog lub tuam tsev ntawm Kev Ntseeg Advent, thiab lub hauv paus ntawm lub tuam tsev ntawd yeej yog Yexus Khetos tiag tiag, tiam sis hais kom meej dua, nws yog lub tuam tsev uas raug tsa los ntawm cov khoom siv uas yog sab ntsuj plig thiab sab yaj saub.

The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.

Yog li ntawd, lub pob zeb hau saum toj kawg nkaus yuav tsum yog Yexus Khetos thiab, tiam sis lub pob zeb hau saum toj kawg nkaus kuj yuav tsum muaj ib txoj cai yaj saub thawj tshaj plaws nrog thiab, rau qhov Miller tau txais ib pawg kev cai uas muaj txoj cai thawj tshaj plaws ntawm cov Millerites, uas yog lub hauv paus ntsiab cai “xyoo-rau-ib-hnub.” Yog tsis muaj txoj cai ntawd, ces yuav tsis muaj kev lees paub txog yav tom ntej raws sij hawm, thiab yog li ntawd yuav tsis muaj lub hauv paus li. Yuav tsum muaj ib qho uas phim sib npaug rau thaum kawg uas sawv cev rau Yexus Khetos (Lub Hauv Paus) thiab uas yog ib txoj cai thawj tshaj plaws nyob hauv ib pawg kev cai uas tsa tau Kev Qhia Tshwm ntawm Yexus Khetos. Txoj cai ntawd, raws li paub tseeb lawm, yog txoj cai ntawm “kev hais thawj zaug,” uas sawv cev rau tus cwj pwm yam ntxwv ntawm Khetos uas qhia qhov kawg txij thaum pib.

In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:

Hauv 2 Thexalaunika, cov uas tsis txais txoj kev hlub rau qhov tseeb kom lawv thiaj dim, tau tsis lees txais qhov tseeb raws li sawv cev los ntawm lo lus Kili uas yog muab los ntawm lo lus Henplais uas tsim los ntawm peb tug tsiaj ntawv, uas raug txhais ua “qhov tseeb” hauv Phau Qub. Pawg uas txais txoj kev dag ntxias muaj hwj chim loj, vim lawv ntseeg txoj kev dag, tau tsis kam rov qab mus rau tej qub kev, yog lub hauv paus ntawm Kev Ntseeg Adventism raws li sawv cev rau saum ob daim duab dawb huv. Yog li ntawd, hauv nqe lus uas peb tau xav txog tau ib ntus no hais tias:

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Tug tim tswv muaj hwjchim uas qhia Yauhas ntawd tsis yog lwm tus li Tswv Yexus Khetos. Qhov uas Nws tsa Nws txhais ko taw xis rau saum hiav txwv, thiab Nws txhais ko taw laug rau saum av qhuav, qhia txog feem hauj lwm uas Nws tab tom ua nyob rau hauv tej xwm txheej kawg ntawm txoj kev sib cav loj nrog Xatas. Txoj hauj lwm ntawd qhia txog Nws lub hwjchim thiab txoj cai kav siab tshaj plaws rau tag nrho lub ntiajteb. Txoj kev sib cav ntawd twb muaj zog tuaj thiab ruaj khov zuj zus txij tiam dhau tiam, thiab tseem yuav txuas ntxiv mus li ntawd mus txog rau tej xwm txheej xaus kawg, thaum tej hauj lwm txawj ntse ntawm cov hwjchim tsaus ntuj yuav nce mus txog qhov siab kawg. Xatas, koom tes nrog cov neeg phem, yuav dag ntxias tag nrho lub ntiajteb thiab cov pawg ntseeg uas tsis txais txoj kev hlub ntawm qhov tseeb. Tiamsis tus tim tswv muaj hwjchim hu kom sawv daws mloog. Nws qw nrov nrov. Nws yuav tsum qhia txog lub hwjchim thiab txoj cai kav ntawm Nws lub suab rau cov uas tau koom nrog Xatas tawm tsam qhov tseeb.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.

Hauv hauv nqe lus dhau los no, “cov pawg ntseeg uas tsis tau txais txoj kev hlub rau qhov tseeb” yog cov nkauj xwb phem thiab ruam hauv Daniel thiab Mathais; cov uas Amoos 8:12 qhia tias yuav pib nrhiav Vajtswv txoj xov ceeb toom kawg thaum twb lig dhau lawm. Nws lig dhau lawm, vim lawv tau ntseeg ib qho cuav hais txog lub hauv paus ntawm Adventism. Adventism xub pib nqus rau hauv qhov cuav ntawd xyoo 1863, thiab txij thaum ntawd mus nws tsuas yog poob qis zuj zus mus tas li xwb.

What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.

Yam uas kuv yuav sau no, kuv xav tias yog ib yam uas nyob rau sab kev xav tus kheej nkaus xwb; tiamsis txij xyoo 1863 los, puas muaj ib qho kaj tshiab ntawm lus cev Vajtswv lus twg raug coj los qhia rau hauv Adventism? Ellen White hais txog Jones thiab Waggoner txoj lus hauv xyoo 1888 tias, ntawd yog tib txoj lus uas nws twb tau nthuav qhia los tau ntau xyoo lawm. Tej zaum lawv txoj lus tau hnov zoo li tshiab thiab ua rau Adventism ceeb thiab poob siab heev hauv xyoo 1888; tiamsis qhov kev tshiab thiab qhov kev poob siab ntawd tsis yog los ntawm ib txoj lus tshiab, tiam sis yog los ntawm ib qho kev dig muag uas twb pib nqes los rau saum Vajtswv haiv neeg txij xyoo 1863 los.

Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?

Ellen White tau qhia tias haiv Neeg Adventist nyob hauv lub xeev Laodicea ua ntej xyoo 1863, yog li ntawd txoj kev dig muag ntawm Laodicea twb pib nkag los rau saum Adventism ua ntej xyoo 1863 lawm; tiam sis xyoo 1863 pawg ntseeg tau muab qhov tseeb hais txog “xya lub sijhawm” hauv Leviticus nees nkaum rau tso tseg raws txoj kev cai, uas yog thawj zaug “lus faj lem txog lub sijhawm” uas Miller tau tshawb pom. Txij xyoo 1863 los tsis tau muaj ib qho kaj lug faj lem twg tshwm sim hauv Adventism li! Yam twg tau hloov?

The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…

Lub pob zeb xub thawj kiag ntawm lub hauv paus tuam tsev uas tau txhim tsa saum lub sijhawm yaj saub thiab sawv cev rau Yexus Khetos, raug Adventism muab tso tseg xyoo 1863. Lub pob zeb thawj uas Miller muab tso rau hauv lub hauv paus tuam tsev uas raug tsa saum lub sijhawm raws li Khetos tau nthuav tawm hauv Daniyees, tus uas sawv cev rau Nws Tus Kheej ua Palmoni, tus “uas suav tej naj npawb uas txaus xav kawg,” raug tsis lees txais thiab muab txav mus tso tseg. Lub pob zeb xub thawj kiag uas Miller tau nrhiav pom…

> “In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:

> “Hauv kev hais txog zaj lus faj lem ntawm lub pob zeb uas raug tsis lees txais, Khetos tau hais txog ib qho xwm txheej tiag tiag hauv keeb kwm ntawm cov Yixayee. Qhov xwm txheej ntawd muaj feem txuas nrog kev tsim thawj lub tuam tsev. Txawm yog thaum Khetos los thawj zaug nws muaj ib qho kev siv tshwj xeeb, thiab tsim nyog yuav tsum kov cov Yudais lub siab nrog hwj chim tshwj xeeb, los nws kuj muaj ib zaj lus qhuab qhia rau peb thiab. Thaum tsa lub tuam tsev uas Xalaumoos ua, cov pob zeb loj kawg rau tej ntsa thiab lub hauv paus twb raug npaj txhij tas nrho hauv qhov chaw txua pob zeb lawm; thaum coj los txog rau qhov chaw ua tsev, tsis pub siv ib yam cuab yeej ntaus rau saum lawv li; cov neeg ua haujlwm tsuas yog muab lawv tso rau lawv tej chaw xwb. Rau kev siv ua lub hauv paus, lawv tau nqa ib lub pob zeb uas loj txawv txav thiab muaj yam ntxwv txawv txav tuaj; tiam sis cov neeg ua haujlwm nrhiav tsis tau chaw rau nws, thiab tsis kam lees txais nws. Nws ua rau lawv ntxhov siab thaum nws pw tsis tau siv nyob hauv lawv txoj kev. Tau ntev nws tseem nyob ua ib lub pob zeb uas raug tsis lees txais. Tiamsis thaum cov neeg ua tsev los txog rau kev txawb lub pob zeb kaum tsev, lawv nrhiav ntev ntev kom tau ib lub pob zeb uas loj txaus thiab muaj zog txaus, thiab muaj tus yam ntxwv kom raug, los tuav tau qhov chaw tshwj xeeb ntawd, thiab ris tau lub nra hnyav loj uas yuav nias saum nws. Yog lawv xaiv tsis muaj tswvyim rau qhov chaw tseem ceeb no, ces kev nyab xeeb ntawm tag nrho lub tsev yuav raug rau kev phom sij. Lawv yuav tsum nrhiav tau ib lub pob zeb uas muaj peev xwm tiv taus lub hnub, te, thiab cua daj cua dub. Muaj ntau lub pob zeb uas tau raug xaiv hauv ntau lub sijhawm sib txawv, tiam sis hauv qab qhov hnyav loj kawg nkaus lawv tawg ua tej daim. Lwm lub ho tsis taus qhov kev sim ntawm huab cua hloov sai sai. Tiamsis thaum kawg neeg thiaj tig los saib lub pob zeb uas raug tsis lees txais tau ntev ntawd. Nws twb raug huab cua, raug tshav ntuj, thiab raug cua daj cua dub lawm, tsis tau qhia tawm ib qho me me txawm yog ib txoj kab tawg. Cov neeg ua tsev xyuas lub pob zeb ntawd. Nws twb dhau txhua qhov kev sim lawm tsuas tshuav ib qho xwb. Yog nws taus qhov kev sim ntawm kev nias hnyav kawg, lawv txiav txim siab yuav lees txais nws ua lub pob zeb kaum tsev. Lawv thiaj ua qhov kev sim ntawd. Lub pob zeb raug lees txais, raug coj los rau qhov chaw uas tau teem rau nws, thiab pom tias phim raws nraim. Hauv kev ua yog toog yaj saub, Yaxayas raug qhia tias lub pob zeb no yog ib lub cim qhia txog Khetos. Nws hais tias:”

> “‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.

> “‘Cia li ua kom tus Tswv uas yog tus Tswv kav txhua pab tub rog dawb huv; thiab cia Nws ua nej txoj kev ntshai, thiab cia Nws ua nej txoj kev txhawj tshee. Thiab Nws yuav ua ib lub chaw dawb huv; tiam sis Nws yuav ua ib lub pob zeb uas ua rau dawm thiab ib lub pob tsuas uas ua rau raug kev txhaum rau ob lub tsev ntawm cov Yixayee, ua ib lub vas thiab ua ib txoj hlua cuab rau cov neeg nyob hauv Yeluxalees. Thiab coob leej hauv lawv yuav dawm, thiab poob, thiab tawg tas, thiab raug cuab, thiab raug ntes.’ Raug coj los nqis hauv kev ua yog toog pom yav tom ntej mus rau thaum Khetos thawj zaug los, tus yaj saub raug qhia kom pom tias Khetos yuav tsum ris kev sim siab thiab kev xeem, uas txoj kev saib xyuas tus thawj pob zeb taub hau kaum tsev hauv lub tuam tsev Xalaumoos yog ib qho piv txwv cev Vajtswv lus txog. ‘Vim li no tus Tswv Vajtswv hais li no, Saib seb, Kuv tsa ib lub pob zeb rau hauv Xi-oos ua lub hauv paus, yog ib lub pob zeb uas raug sim lawm, yog tus pob zeb taub hau kaum tsev uas muaj nqis heev, yog ib lub hauv paus ruaj khov: tus uas ntseeg yuav tsis maj nroos.’ Yaxayas 8:13–15; 28:16.”

> “In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.

> “Nyob rau hauv txoj kev txawj ntse uas tsis muaj kawg, Vajtswv tau xaiv lub pob zeb hauv paus, thiab Nws tus kheej tau muab nws tso. Nws hu nws tias ‘ib lub hauv paus ruaj khov.’ Tag nrho lub ntiaj teb no yeej yuav tso tau lawv tej nra hnyav thiab tej kev nyuaj siab rau saum nws; nws muaj peev xwm ris tau lawv txhua yam. Nrog txoj kev ruaj ntseg tag nrho lawv yuav tsim tsa tau rau saum nws. Khetos yog ‘ib lub pob zeb uas twb raug sim lawm.’ Cov uas tso siab rau Nws, Nws yeej tsis ua rau lawv poob siab. Nws twb ris dhau txhua txoj kev sim siab lawm. Nws tau tiv dhau Adas txoj kev txhaum, thiab txoj kev txhaum ntawm nws tej xeeb leej xeeb ntxwv, thiab tau tawm los ua tus yeej ntau tshaj tus yeej tawm tsam tej hwj chim ntawm kev phem. Nws tau ris tej nra hnyav uas txhua tus neeg txhaum uas hloov siab lees txim tau muab pov rau saum Nws. Hauv Khetos tus siab uas muaj kev txhaum tau nrhiav tau kev kaj siab. Nws yog lub hauv paus ruaj khov. Txhua tus uas ua kom Nws yog tus uas lawv vam khom, tau so nyob rau hauv txoj kev ruaj ntseg uas zoo tag nrho.”

> “In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:

> “Hauv txoj hau kev cev Vajtswv lus ntawm Yaxayas, Khetos raug tshaj tawm tias yog ob yam tib si: ib lub hauv paus ruaj khov thiab ib lub pob zeb uas ua rau dawm. Tus tubtxib Petus, thaum sau ntawv raws li kev tshoov siab ntawm tus Vaj Ntsuj Plig Dawb Huv, qhia meej tias Khetos yog lub pob zeb hauv paus rau leej twg, thiab yog lub pob zeb uas ua rau chim siab rau leej twg:”

> “‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.

> “‘Yog tias nej twb tau saj lawm tias tus Tswv muaj kev hlub tshua. Nej los cuag Nws, ib yam li los cuag ib lub pob zeb uas muaj txoj sia, uas tibneeg tsis lees txais tiag, tiamsis Vajtswv tau xaiv thiab muaj nqes heev, nej kuj ib yam li cov pob zeb uas muaj txoj sia, raug txhim tsa ua ib lub tsev ntawm sab ntsuj plig, ua ib pawg pov thawj dawb huv, kom muab tej xyeem ntawm sab ntsuj plig uas Vajtswv txais yuav los ntawm Yexus Khetos. Yog li ntawd kuj muaj sau cia hauv Vajluskub tias, Saib seb, Kuv muab ib lub pob zeb loj ntawm lub ces kaum tso rau hauv Xi-oos, yog tus xaiv tseg, muaj nqes heev: thiab tus uas ntseeg Nws yuav tsis raug txaj muag. Yog li ntawd rau nej cov uas ntseeg, Nws muaj nqes heev: tiamsis rau cov uas tsis mloog lus, lub pob zeb uas cov ua tsev tsis lees txais, lub pob zeb ntawd thiaj los ua lub taub hau ntawm lub ces kaum, thiab ua ib lub pob zeb uas ua rau dawm, thiab ua ib lub pob tsuas uas ua rau chim siab, rau lawv uas dawm ntog rau ntawm lo lus, vim yog tsis mloog lus.’ 1 Petus 2:3–8.”

> “To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.

> “Rau cov uas ntseeg, Khetos yog lub hauv paus ruaj khov tseeb. Cov no yog cov uas poob los rau saum lub Pob Zeb thiab raug lov tawg. Kev zwm rau Khetos thiab kev ntseeg rau hauv Nws raug sawv cev ntawm no. Poob los rau saum lub Pob Zeb thiab raug lov tawg txhais hais tias tso peb txoj kev ncaj ncees ntawm peb tus kheej tseg thiab mus cuag Khetos nrog tus me nyuam txoj kev txo hwj chim, hloov siab lees txim rau peb tej kev txhaum, thiab ntseeg rau hauv Nws txoj kev hlub uas zam txim. Thiab ib yam nkaus li ntawd, yog los ntawm kev ntseeg thiab kev mloog lus peb thiaj tsa saum Khetos ua peb lub hauv paus.”

> “Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.

> “Saum lub pob zeb uas muaj sia no, cov Yudais thiab Lwm Haiv Neeg ib yam nkaus yeej tuaj yeem txhim tsa tau. Nov yog tib lub hauv paus uas peb thiaj li tuaj yeem txhim tsa tau ruaj ntseg. Nws dav txaus rau sawv daws, thiab muaj zog txaus yuav txhawb tau lub nra hnyav thiab lub nra ris ntawm tag nrho lub ntiajteb. Thiab los ntawm kev koom nrog Khetos, uas yog lub pob zeb uas muaj sia, txhua tus uas txhim tsa saum lub hauv paus no yuav dhau los ua tej pob zeb uas muaj sia. Coob leej raug txaug, raug txhuam kom du, thiab raug ua kom zoo nkauj los ntawm lawv tus kheej txoj kev siv zog; tiam sis lawv tsis tuaj yeem dhau los ua ‘tej pob zeb uas muaj sia,’ vim lawv tsis txuas nrog Khetos. Yog tsis muaj txoj kev txuas no, tsis muaj leejtwg yuav cawm tau. Yog tsis muaj Khetos txoj sia nyob hauv peb, peb tsis muaj peev xwm tiv taus tej cua daj cua dub ntawm kev ntxias. Peb txoj kev nyab xeeb mus ib txhis nyob ntawm qhov uas peb txhim tsa saum lub hauv paus uas ruaj khov. Hnub no muaj neeg coob heev tab tom txhim tsa saum tej hauv paus uas tseem tsis tau raug sim. Thaum nag los, thiab cua daj cua dub hlob, thiab dej nyab tuaj, lawv lub tsev yuav vau, vim nws tsis tau muab tsa saum lub Pob Zeb Nyob Mus Ib Txhis, yog lub pob zeb kaum tsev thawj, Khetos Yexus.”

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “‘Rau cov uas ntog rau lo lus, vim yog lawv tsis mloog lus,’ Khetos yog ib lub pob zeb uas ua rau poob siab. Tiamsis ‘lub pob zeb uas cov kws ua tsev tsis kam txais, tib lub ntawd thiaj los ua lub taub hau ntawm lub ces kaum.’ Zoo ib yam li lub pob zeb uas raug muab tseg ntawd, Khetos hauv Nws tes haujlwm hauv ntiajteb tau ris kev tsis quav ntsej thiab kev tsim txom. Nws yog ‘tus uas neeg saib tsis taus thiab muab cais tseg; yog ib tug txiv neej uas muaj kev nyuaj siab thiab paub kev quaj ntsuag: … Nws raug saib tsis taus, thiab peb tsis suav Nws tias muaj nqis li.’ Yaxayas 53:3. Tiamsis lub sijhawm twb ze lawm uas Nws yuav raug tsa kom muaj yeeb koob. Los ntawm kev sawv hauv qhov tuag rov los Nws yuav raug tshaj tawm tias yog ‘Vajtswv Leej Tub nrog hwjchim.’ Loos 1:4. Thaum Nws rov qab los zaum ob, Nws yuav raug qhia tawm tias yog tus Tswv ntawm ntuj ceeb tsheej thiab ntiajteb. Cov uas tam sim no twb yuav ntsia Nws saum ntoo khaub lig yuav lees paub Nws txoj kev loj kawg. Nyob rau ntawm txhua yam tsim nyob hauv lub qab ntuj khwb, lub pob zeb uas raug muab tseg yuav los ua lub taub hau ntawm lub ces kaum.”

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Thiab rau tus twg uas lub pob zeb no poob los rau, nws yuav muab tus ntawd zom ua hmoov av.” Cov neeg uas tsis lees txais Khetos tsis ntev tom qab no yuav pom lawv lub nroog thiab lawv lub teb chaws raug rhuav tshem. Lawv lub meej mom yuav raug tsoo kom tawg tas, thiab tawg khiav ri niab ib yam li hmoov av nyob ntawm cua xub ntiag. Thiab yam twg yog qhov uas rhuav tshem cov Yudais? Nws yog lub pob zeb uas, yog lawv tsa saum nws, ces nws yuav tau ua lawv txoj kev ruaj ntseg. Nws yog Vajtswv txoj kev zoo uas raug ntxub ntxaug, txoj kev ncaj ncees uas raug muab ntiab pov tseg, txoj kev khuv leej uas raug saib tsis taus. Tibneeg tsa lawv tus kheej tawm tsam Vajtswv, thiab txhua yam uas yuav tau ua lawv txoj kev cawm dim kuj raug tig los ua lawv txoj kev puas tsuaj. Txhua yam uas Vajtswv tau teem tseg rau txoj sia, lawv pom tias yog rau kev tuag. Hauv qhov uas cov Yudais muab Khetos ntsia saum ntoo khaub lig twb muaj kev rhuav tshem Yeluxalees nyob hauv lawm. Cov ntshav uas tau ntws rau saum Khaulauxais yog lub nra hnyav uas ua rau lawv poob mus rau kev puastsuaj rau lub ntiajteb no thiab rau lub ntiajteb uas yuav los. Yog li ntawd kuj yuav muaj nyob rau hnub kawg loj ntawd, thaum kev txiav txim yuav poob los rau cov uas tsis kam lees txais Vajtswv txoj kev tshav ntuj. Khetos, uas yog lawv lub pob zeb uas ua rau lawv dawm, thaum ntawd yuav tshwm rau lawv zoo li ib lub roob ua pauj. Lub hwjchim ci ntsa iab ntawm Nws lub ntsej muag, uas rau cov ncaj ncees yog txoj sia, rau cov neeg phem yuav yog hluav taws kub nyhiab hlawv kom ploj. Vim txoj kev hlub uas raug tsis lees txais, txoj kev tshav ntuj uas raug saib tsis taus, tus neeg txhaum yuav raug rhuav tshem.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.

> “Los ntawm ntau yam piv txwv thiab tej lus ceeb toom uas rov hais dua ntau zaus, Yexus tau qhia tias yam twg yuav yog qhov tshwm sim rau cov Yudais vim lawv tsis kam lees txais Vajtswv Leej Tub. Hauv cov lus no Nws tab tom hais rau txhua tus hauv txhua tiam uas tsis kam txais Nws ua lawv tus Cawmseej. Txhua lo lus ceeb toom yog rau lawv. Lub tuam tsev uas raug ua kom qias, tus tub uas tsis mloog lus, cov neeg tu vaj txiv cuav, cov neeg tsim tsev uas saib tsis taus, muaj lawv qhov piv txwv sib xws nyob hauv kev paub dhau los ntawm txhua tus neeg txhaum. Yog nws tsis hloov siab lees txim, txoj kev puastsuaj uas tej no tau ua duab ntxoov ua ntej yuav yog nws li.” Desire of Ages, 597–600.

We will continue this in the next article.

Peb yuav txuas ntxiv qhov no rau hauv tsab xov xwm tom ntej.

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