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# Directed by the Hand of the Lord

Qhia los ntawm Vajtswv txhais Tes

Habakkuk's Two Tables

Ob Lub Rooj ntawm Habakkuk

Author

Jeff Pippenger

Published

October 16, 2012

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Habakkuk's Two Tables 4 of 95

Ob lub Rooj ntawm Habakkuk 4 ntawm 95

For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.

Rau kuv mas nyuaj kawg li uas yuav hla tau yim nplooj ntawv ntawm cov ntawv sau tseg no hauv ib teev ntawm kev nthuav qhia, kwv yees li ntawd. Thiab yog nej yuav pom, peb muaj 20 nplooj ntawv; yog li ntawd, kuv tsuas yog qhia rau nej paub tias kuv tsis npaj yuav nyeem cov ntawv sau tseg no. Kuv npaj yuav nyeem qee nqe lus hauv no rau cov uas tab tom saib hauv LiveStream kom lawv thiaj rub tau cov ntawv sau tseg no; thiab rau cov uas thaum kawg yuav saib qhov no hauv DVD kom lawv muaj qhov no khaws cia hauv cov ntaub ntawv rau lawv tus kheej, yog lawv tseem tsis tau muaj cov xwm txheej sau no uas twb muaj rau lawv lawm. Yam uas peb tab tom hais txog no yog Habakkuk Ob Daim Phiaj, thiab nyob rau lub sijhawm no txhua yam uas peb tab tom ua tsuas yog sim ua pov thawj tias Ellen White tau pom zoo nrog cov tseeb uas sawv cev rau saum Daim Phiaj 1843 no.

The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.

Peb thawj peb zaj lus nthuav qhia uas peb xaus nag hmo tau qhia tias Ellen White meej meej thiab tshwj xeeb tshaj plaws lees paub zaj lus faj lem txog lub sij hawm 2520 tias yog raug thiab siv tau nyob rau hauv Early Writings, nplooj 236.

When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.

Thaum hais txog thawj qhov kev poob siab thaum lub Peb Hlis xyoo 1844, nws hais tias tom qab qhov kev poob siab ntawd cov Millerites tseem txuas ntxiv kawm Vajlugkub, thiab lawv pom tias tib cov pov thawj uas tau coj lawv los twv tias xyoo 1843 yog rau 2520, 2300, thiab 1335, tib cov pov thawj ntawd thiaj raug lees paub thaum ntawd hauv xyoo 1844, los ua pov thawj tias cov sijhawm yaj saub no xaus rau xyoo 1844. Thiab peb tau tham tias tsuas yog cov sijhawm yaj saub uas nws yuav hais tau txog xwb yog ob qho no [hais txog 2520 thiab 2300 nyob rau saum Daim Chart 1843], tsis yog 1335. Tus 1335 tau pib nyob rau lub sijhawm AD; nws tau xaus rau xyoo 1843. Yog li ntawd, nws tab tom muab nws txoj kev pom zoo tso rau saum qhov kev nkag siab txog 2520 thiab zaj lus yaj saub 2300 xyoo.

And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.

Tom qab ntawd nws tseem hais ntxiv tias nyob rau lub sijhawm ntawd, thaum lawv pib ua pov thawj tias peb zaj lus faj lem hais txog sijhawm tau xaus rau xyoo 1844, qhov no yog yam uas ua rau muaj kev tsim txom uas ntiab cov Millerites tawm hauv pawg ntseeg mus. Yog li ntawd, tsis yog ib qho xwm txheej uas tshwm los yam tsis muaj lub ntsiab tias ntawm no, thaum kawg ntawm lub ntiajteb no, txiv neej thiab poj niam tab tom raug tsim txom hauv Adventist Church vim lawv nthuav tawm cov ntaub ntawv hais txog yog vim li cas 2520 thiaj li tau xaus rau xyoo 1844.

## Directed by the Hand of the Lord

Qhia los ntawm Txhais Tes ntawm tus Tswv

So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.

Yog li ntawd, nim no peb tab tom txav mus rau lwm zaj lus, zaj no nyob ntawm no [hais txog AD508 hauv Daim Ntawv Qhia 1843]. Nej yuav pom, yog nej tseem tsis tau saib cov Daim Ntawv Qhia no, Muam White hais txog Daim Ntawv Qhia 1843 no tias, “Kuv pom tias tus Tswv yog tus coj hauv Daim Ntawv Qhia no,” thiab nws hais txog Daim Ntawv Qhia 1850 no tias Vajtswv nyob hauv txoj kev luam tawm ntawm Daim Ntawv Qhia no. Yog li ntawd, nws tau qhia rau peb tias Vajtswv muaj feem koom tes hauv kev tsim tawm ntawm ob Daim Ntawv Qhia no tib si, thiab txoj kev uas lawv raug teeb tsa yog muaj tib neeg lub hom phiaj txhob txwm ua. Cov Millerites tau ua li ntawd txhob txwm, tiam sis yog raws li Vajtswv txoj kev npaj.

Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.

Saum no, txij xyoo 677 BC nqes los txog rau yam uas lawv ntseeg tias yog, AD1843, qhov no yog kem [hais txog kem thib ob nyob ntawm sab laug ntawm Daim Duab 1843] uas txhais kom meej txog 2520, uas pib rau xyoo 677 BC thiab lawv xav tias xaus rau AD1843.

And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.

Thiab lawv thiaj khaws cia daim duab piv txwv no rau hauv Daim Ntawv Qhia xyoo 1850, txij ntawm no [hais txog kab thib peb ntawm sab laug] 677BC mus txog rau ntawm no, AD1844. Nov yog kab ntawm 2520 uas muaj nyob rau saum ob daim ntawv qhia tib si.

And right in the middle of these columns is the cross, in both instances.

Thiab ncaj nraim hauv nruab nrab ntawm ob pawg no yog tus ntoo khaub lig, hauv ob rooj plaub tib si.

And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.

Thiab tam sim ntawd hauv qab tus ntoo khaub lig yog lo lus qhia txog Tus Niaj Txhua Hnub. Thiab lub cim ntawm Tus Niaj Txhua Hnub, yog kev teev dab mlom, lub hauv paus cag ntawm kev ntseeg dab mlom, yog kev tsa yus tus kheej siab; thiab, qhov no yog qhov chaw uas koj pom tau tus Tswv txhais tes nyob hauv qhov no, tsis tas yuav yog neeg txhais tes nyob saum ob daim kab kos no.

For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.

Rau koj thiab kuv, lossis leejtwg los xij, kom peb raug muab peb txoj kev tsa peb tus kheej siab tshem tawm ntawm peb mus, peb yuav tsum los txog ntawm taw rooj Khaublig, raws li pom nyob hauv ob Daim Chart no tib si. Zaj lus qhuab qhia ntawd raug piav qhia meej.

And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.

Thiab, yeej yog lawm, thaum peb hais txog cov kem ntawm 2520 nrog tus ntoo khaub lig nyob hauv nruab nrab, peb paub tias raws li kev ua tiav ntawm Daniel 9, thaum Khetos los lees paub txoj kev cog lus nrog coob leej rau ib lim tiam, ces ib lim tiam ntawd sib npaug rau 2520 hnub, thiab nyob hauv nruab nrab ntawm lub lim tiam ntawd Nws raug ntsia saum tus ntoo khaub lig. Yog li ntawd, nyob hauv nruab nrab ntawm cov kem no ntawm txhua daim Phiaj no peb pom tus ntoo khaub lig, thiab tej no tab tom qhia txog 2520 hnub uas Khetos tau lees paub txoj kev cog lus nrog coob leej.

So, now we are going to take up the Daily and Ellen White's endorsement of it.

Yog li no, peb yuav los tham txog qhov Kev Niaj Hnub thiab Ellen White qhov kev pom zoo rau nws.

> "September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.

> “Lub Cuaj Hlis tim 23, tus Tswv tau qhia rau kuv tias Nws tau ncab Nws txhais tes zaum ob kom txhiv cov seem uas tseem tshuav ntawm Nws haiv neeg, thiab tias yuav tsum muab dag zog rau ntau npaug ntxiv nyob rau lub sijhawm sib sau no. Thaum lub sijhawm tawg khiav, cov Yixayee raug nplawm thiab raug dua ua tej daim, tiam sis nim no, hauv lub sijhawm sib sau, Vajtswv yuav kho thiab qhwv Nws haiv neeg tej qhov txhab. Thaum lub sijhawm tawg khiav, tej kev siv zog uas tau ua los nthuav qhov tseeb muaj tsuas yog me ntsis txiaj ntsig xwb, ua tau tsuas yog me ntsis lossis tsis tau dab tsi li; tiam sis hauv lub sijhawm sib sau, thaum Vajtswv tau tsa Nws txhais tes los sib sau Nws haiv neeg, tej kev siv zog los nthuav qhov tseeb yuav muaj raws li lub hom phiaj uas tau teem tseg rau lawv. Txhua tus yuav tsum koom ib siab thiab kub siab rau hauv txoj hauj lwm no. Kuv tau pom tias tsis yog rau leejtwg los siv lub sijhawm tawg khiav ua piv txwv los kav peb nim no hauv lub sijhawm sib sau; rau qhov yog Vajtswv yuav tsis ua dab tsi ntxiv rau peb nim no tshaj qhov Nws tau ua thaum ntawd, Yixayee yuav tsis muaj hnub raug sib sau. Kuv tau pom tias daim chart xyoo 1843 raug coj los ntawm tus Tswv txhais tes, thiab tias nws tsis tsim nyog raug hloov; tias cov lej ntawd yog raws li Nws xav kom lawv ua li ntawd; tias Nws txhais tes nyob saum nws thiab tau zais ib qho yuam kev nyob hauv qee cov lej, kom tsis muaj leejtwg pom tau nws, mus txog thaum Nws txhais tes raug tshem tawm.”

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

> Tom qab ntawd kuv pom hais txog lo lus “—daily” (Daniel 8:12) tias lo lus “—sacrifice” yog tibneeg txoj kev txawj ntse ntxiv rau, thiab tsis yog ib feem ntawm zaj ntawv ntawd, thiab tias tus Tswv tau muab txoj kev to taub uas yog rau cov uas tshaj tawm lub suab quaj txog lub sij hawm txiav txim. Thaum tseem muaj kev sib haum xeeb, ua ntej xyoo 1844, yuav luag txhua tus tau koom siab rau txoj kev to taub uas yog txog lo lus “—daily”; tiam sis hauv txoj kev ntxhov siab txij li xyoo 1844 los, lwm yam kev to taub tau raug lees txais, thiab kev tsaus ntuj nrog kev ntxhov siab tau raws qab los. Lub sij hawm tsis tau ua ib qho kev sim txij li xyoo 1844 los, thiab nws yuav tsis rov ua ib qho kev sim dua li.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> “Tus Tswv tau qhia rau kuv tias zaj lus ntawm tus tim tswv thib peb yuav tsum tawm mus, thiab yuav tsum raug tshaj tawm rau cov me nyuam uas raug tawg khiav ntawm tus Tswv, tiam sis nws yuav tsum tsis txhob raug khi rau lub sijhawm. Kuv pom tias qee leej tab tom raug ib qho kev kub siab cuav ntes, uas tshwm sim los ntawm kev tshaj tawm txog lub sijhawm; tiam sis zaj lus ntawm tus tim tswv thib peb muaj hwj chim loj dua li lub sijhawm yuav txhawb tau. Kuv pom tias zaj lus no sawv tau ruaj khov saum nws tus kheej lub hauv paus thiab tsis xav tau lub sijhawm los txhawb nws; thiab tias nws yuav tawm mus nrog hwj chim loj kawg nkaus, thiab ua tiav nws tes dej num, thiab yuav raug txiav luv nyob rau hauv txoj kev ncaj ncees.”

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.

> Ces kuv tau raug taw tes mus rau ib txhia uas nyob rau hauv txoj kev yuam kev loj uas ntseeg hais tias yog lawv lub luag hauj lwm yuav tsum mus rau Qub Yeluxalees, thiab xav tias lawv muaj ib txoj hauj lwm yuav tsum ua nyob ntawd ua ntej tus Tswv los. Kev xav zoo li ntawd yog tsim los kom coj lub siab thiab kev txaus siab tawm ntawm tus Tswv txoj hauj lwm tam sim no, nyob hauv txoj xov ntawm tus tim tswv thib peb; rau qhov cov uas xav tias lawv tseem yuav tsum mus rau Yeluxalees yuav muab lawv lub siab tso rau ntawd, thiab lawv tej cuab tam yuav raug khaws tseg tsis pub rau txoj hauj lwm ntawm qhov tseeb tam sim no, kom thiaj li coj tau lawv tus kheej thiab lwm tus mus txog ntawd. Kuv pom tias txoj hauj lwm tshaj tawm zoo li ntawd yuav tsis ua tiav ib yam zoo tiag tiag li, tias yuav siv sij hawm ntev heev thiaj ua tau kom tsuas yog ob peb tug Yudais ntseeg txawm yog nyob rau hauv Khetos thawj zaug kev los xwb, hos haj yam nyuaj dua kom ntseeg txog Nws txoj kev los zaum ob. Kuv pom tias Xatas tau dag ntxias ib txhia heev kawg hauv qhov teeb meem no, thiab tias cov ntsuj plig nyob ib ncig ntawm lawv hauv thaj av no yeej yuav raug lawv pab tau thiab coj tau kom ceev Vajtswv tej lus txib, tiamsis lawv tab tom tso lawv tseg kom piam sij. Kuv kuj pom tias Qub Yeluxalees yuav tsis raug txhim kho dua li; thiab tias Xatas tab tom siv tag nrho nws lub peev xwm los coj tus Tswv cov me nyuam lub siab mus rau tej yam no tam sim no, hauv lub sij hawm sib sau no, kom txhob cia lawv muab lawv txoj kev txaus siab tas nrho rau hauv tus Tswv txoj hauj lwm tam sim no, thiab kom ua rau lawv tsis quav ntsej txog txoj kev npaj uas tsim nyog rau hnub ntawm tus Tswv.” Early Writings, 74–76.

A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.

Ob peb yam uas peb yuav los qhia no yog tias peb muaj ib nqe lus hauv Early Writings, nplooj 74. Peb twb tau hais txog qhov no yav dhau los lawm. Ntau yam no uas peb yuav los hais hauv qhov kev nthuav qhia no, peb twb tau hais txog lawm yav tas los; tiam sis, feem coob ntawm peb tsis to taub tias nqe lus no hauv Early Writings tau dhau los ntawm ib txoj kev hloov zuj zus. Raws li nws muaj nyob hauv phau ntawv Early Writings, tibneeg yuav siv yam uas muaj nyob hauv Early Writings los sawv cev yuam kev rau qhov tseeb. Tiam sis, yog tias nej rov qab mus saib cov ntaub ntawv thawj qhov chaw qub, ces lub laj thawj rau lawv txoj kev sawv cev yuam kev rau qhov tseeb yuav raug tshem tawm.

So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.

Yog li no, tseem muaj ntau yam uas yuav hais tau txog qhov no. Kuv tsuas yuav taw qhia ob peb lub ntsiab lus xwb, vim peb tab tom hais txog Txhua Hnub ntawm no. Tiamsis, hauv nqe no hauv Early Writings, kuv xav kom nej ua tib zoo mloog ob lub tswv yim thawj zaug kiag li, Cuaj Hlis tim 23.

Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.

Zoo. Lub Cuaj Hlis tim 23, yog tias koj tsis tau paub txog qhov no, koj yuav muab 1850 tso rau ntawd; Lub Cuaj Hlis tim 23, 1850. Qhov no muaj feem cuam tshuam rau kev nkag siab kom raug txog Lub Txhua Hnub.

The end of the first paragraph is a statement that we have dealt with here already for the past few days, "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it until His hand was removed."

Qhov xaus ntawm thawj nqe lus yog ib lo lus tshaj tawm uas peb twb tau hais txog ntawm no lawm ob peb hnub uas dhau los, “Kuv tau pom tias daim ntawv qhia 1843 tau raug coj raws li tus Tswv txhais tes, thiab tias nws tsis tsim nyog yuav hloov; tias cov lej ntawd yog raws li Nws xav kom lawv ua li ntawd; tias Nws txhais tes nyob saum nws thiab zais ib qho yuam kev hauv qee cov lej, kom tsis muaj leej twg pom tau nws mus txog thaum Nws txhais tes raug tshem tawm.”

The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?

Nqe lus thib ob hais tias, “Tom qab ntawd kuv pom hais txog qhov —txhua hnub’ (Daniel 8:12) . . . .” Nim no, kuv xav kom nej cia li khaws cia rau hauv nej lub txhab nco—peb yuav los hais txog qhov no tom qab no tsis muaj qhov tsis ntseeg li, yog tus Tswv pub—thaum tus Txhua Hnub raug sawv cev rau hauv Daim Ntawv Qhia 1843, nyob ntawm no, nws hais tias, “kev tshem tawm tus txhua hnub”; nws hais tias, “Daniel 12:11 thiab 12.” Nyob rau hauv Daim Ntawv Qhia 1850, thaum nws hais txog tus Txhua Hnub, nws hais tias, “kev kav tebchaws ntawm cov neeg pe dab mlom lossis thaum tus txhua hnub raug tshem tawm mus, Daniel 11:31.” Yog li ntawd, hauv ob Daim Ntawv Qhia no, qhov kev hais kom meej uas lawv tab tom txheeb xyuas los ntawm Daniel 11:31 thiab Daniel 12:11 yog kev tshem tawm tus Txhua Hnub. Zoo lawm?

> And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."

> Thiab nyob hauv Daniel 11:31 thiab Daniel 12:11, lo lus Henplais uas txhais tias “rho tawm” yog sur, thiab nws txhais tias “rho tawm”; nws txhais tias “tshem tawm.”

But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."

Tiamsis, hauv Daniyees 8, hauv nqe 11, qhov uas nws hais tias yam Txhua Hnub raug muab tshem mus, nws yog ib lo lus Henplais txawv. Nws yog rum, thiab nws txhais tias “tsa kom siab thiab qhuas kom loj.”

So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.

Yog li ntawd, William Miller tau siv Cruden's Concordance, thiab Cruden's Concordance tsis muab ib qho kev nkag siab rau koj txog lus Henplais los sis lus Kili. Yog li ntawd, tus Tswv tab tom coj cov Millerites; vim hais tias, ntawm peb qhov chaw uas “the Daily” raug hais txog hauv Phau Ntawv Daniyees, Daniyees tshooj 8, Daniyees tshooj 11, thiab Daniyees tshooj 12, hauv tshooj 11 thiab 12 lo lus Henplais uas raug txhais ua “muab tshem tawm” txhais hais tias “muab tshem tawm.” Thiab qhov ntawd yog yam uas lawv tab tom hais kom pom tseeb rau hauv cov Daim Duab no, yog thaum Paganism raug muab tshem tawm lawm ces tej lus faj lem 1290 thiab 1335 yuav pib.

But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.

Tiamsis, hauv Daniel 8, thaum muab tus Daily tshem tawm, nws tsis yog hais txog kev raug tshem tawm; nws yog hais txog txoj kev ntseeg Paganism raug tsa kom siab thiab raug qhuas kom loj. Yog li ntawd, cov Millerites to taub raug lawm. Lawv tau hais txog ob tshooj hauv Daniel uas hais txog tus Daily raug tshem tawm.

But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.

Tiamsis ntawm no hauv *Early Writings* thiab thaum peb rov qab mus tshawb xyuas cov ntaub ntawv keeb kwm thawj zaug, nej yuav pom hauv tshooj no tias thaum chiv thawj tsis muaj nqe siv Daniel 8:12 no nyob ntawd. Kuv tsis paub tias Ellen White puas tau hais kom lawv muab qhov ntawd tso rau hauv xyoo 1882 thaum lawv luam *Early Writings*, los yog puas yog ib tug ntawm cov kws kho ntawv tau ntxiv nws tso rau. Qhov no tsis ua rau kuv ntshai, vim hais tias ntawm no nws tsis hais txog qhov kev muab tshem tawm ntawd.

It says in the second paragraph, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry."

Nqe lus ntawd hais nyob rau nqe lus thib ob tias, “Ces kuv pom hais txog —txhua hnub’ (Daniel 8:12) tias lo lus —kev txi’ yog neeg txoj kev txawj ntse muab ntxiv rau, thiab tsis yog ib feem ntawm cov ntawv qub, thiab tus Tswv tau pub txoj kev to taub uas yog rau cov uas tshaj tawm txoj kev quaj ceeb toom txog teev txiav txim.”

Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.

Tam sim no, peb tau muaj ib rooj sib ntsib nrog ib txhia xibhwb tseem ceeb hauv tebchaws Yelemes thiab ib txhia xibfwb hauv tsev kawm qhia Vajlugkub los ntawm tebchaws Yelemes ob peb xyoos dhau los, hauv tebchaws Yelemes, qhov chaw uas kuv tau nthuav tawm, thiab lawv tau muab lawv cov pob zeb ntuav rau zaj lus no.

And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.

Thiab muaj ib tug xibhwb nyob ntawd tuaj ntawm Ltalis, thiab nws tau hais tawm ib qho ntawm cov lus sib cav ruam txog nqe Vajlugkub no. Thiab yam uas nws hais yog—thiab muaj ntau yam lus sib cav ruam txog lo lus Daily, yog li nej pom tias hom lus sib cav ruam no raug siv ntau zaus, thiab peb yuav muab nws sau cia rau hauv cov ntaub ntawv no. Nws hais tias, “Tom qab ntawd kuv pom hais txog lo lus —daily' (Daniel 8:12) tias lo lus —sacrifice' yog tibneeg txoj kev txawj ntse ntxiv nkag los, thiab tsis yog ib feem ntawm zaj lus ntawd, thiab tus Tswv tau muab txoj kev to taub uas yog rau nws rau cov neeg uas tau tshaj tawm txoj kev hu txog lub sij hawm txiav txim.” Nov yog lo lus sib cav ruam ntawd: Lawv hais tias Ellen White tsis yog tab tom lees paub lo lus Daily ntawm no; nws tab tom lees paub txoj kev to taub ntawm cov Pioneer tias lo lus sacrifice yog tibneeg txoj kev txawj ntse ntxiv rau thiab tsis yog ib feem ntawm zaj lus ntawd. Yog li lov? Yog li, tus xibhwb Ltalis no tab tom siv lo lus sib cav no.

And I said, "Well, explain the next sentence to me, Pastor."

Thiab kuv hais tias, “Zoo, thov piav rau kuv txog kab lus tom ntej no, Xibhwb.”

The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.

Kab lus tom ntej hais tias, “Thaum kev sib koom siab tseem muaj, ua ntej xyoo 1844, yuav luag txhua tus puavleej tau koom siab rau txoj kev to taub uas raug ntawm lo lus ‘txhua hnub’; . . . .” Qhov no tsis yog hais txog txoj kev to taub uas raug ntawm lo lus sacrifice uas neeg lub tswv yim txawj ntse tau ntxiv nkag los. Ellen White ntawm no—thiab qhov no yog ib qho nyuaj heev, qhov no yog ib qho nyuaj heev rau cov neeg no uas niaj hnub no hauv Adventism tsis kam mloog thiab tsis kam pom. Nqe lus no, tej zaum muaj ntau tus kws txawj teev ntuj tau poob lawv txoj kev cawm dim vim nqe lus no tshaj li lwm nqe lus twg hauv Vaj Ntsuj Plig Tej Lus Qhia. Kuv tsis hais tshaj; kuv xav tias tej zaum qhov ntawd yog qhov tseeb.

In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.

Thaum thaum pib ntawm tiam nees nkaum, thaum txoj kev xav cuav hais txog Tus Txhua Hnub raug coj los nkag rau hauv Adventism, txhua tus uas tab tom sib cav txog nws ntawm ob tog ntawm qhov teeb meem ntawd yeej paub tias lawv tab tom sib ntaus sib tua txog nqe lus no. Thaum Stephen Haskell sawv los tiv thaiv txoj kev to taub ntawm cov Pioneer hais tias Tus Txhua Hnub yog Paganism, nws tau ua li cas? Nws rov luam daim Chart xyoo 1843 no dua, thiab nws muab nqe lus no tso rau hauv qab. Yog li ntawd, nqe lus no yog lub ntsiab chaw ntawm kev sib cav, thiab ntawm no yog qhov chaw uas ntau tus txiv neej, ntau tus heev, tau poob rau saum lawv tej ntaj thiab tuag.

So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.

Yog li ntawd, tsawg kawg nkaus raws li qhov uas kuv xav kom nej pom ntawm no, vim nej muaj tej tug xibhwb xws li tsis ntev no, Steve Wohlberg ntawm White Horse Ministries, nws tau sawv tawm tsam zaj lus no. Thiab ib qho ntawm nws cov lus sib cav yog hais tias, “Zoo, Ellen White yeej tsis tau muaj ib txoj hauj lwm hais txog ‘the Daily,’ yog li kuv kuj tsis tas yuav muaj ib txoj hauj lwm thiab,” uas yog ib txoj kev sawv ntsug ruam kawg nkaus. Tiamsis, txawm yog peb pub qhov ua tau rau nws tias Ellen White yeej tsis tau muaj ib txoj hauj lwm hais txog qhov no los xij, nws hais li cas hauv nqe lus no? Nws hais tias cov Pioneer yeej muaj txoj kev to taub raug txog nws. Txawm yog nws tus kheej tsis paub tias nws yog dab tsi los xij, ntawm no nws tseem hais tias muaj ib txoj kev to taub raug, uas txhais hais tias yeej muaj ib txoj kev to taub yuam kev, tej zaum kuj muaj ntau txoj kev to taub yuam kev thiab.

You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.

Nej muaj tej txivneej zoo li Vance Ferrell. Vance Ferrell; tibneeg tso siab rau Vance Ferrell cov kev txhais lus yaj saub, thiab kuv tsis paub yog vim li cas. Vance Ferrell tsis yog tib tug xwb, tabsis nws yog ib tug ntawm cov txivneej uas hais tias “the Daily” sawv cev rau ob yam tib si, yog Paganism thiab Khetos txoj hauj lwm qhuab qhia hauv lub Tuam Tsev Dawb Huv. Yog li lov? Nws tab tom hais tias lub cim no sawv cev rau Xatas thiab Khetos tib si.

What kind of discernment is being employed with that kind of reasoning?

Hom kev txawj txiav txim siab zoo li cas tab tom raug siv nyob rau hauv hom kev xav li ntawd?

Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?

Zoo, Viv Ncaim White, txawm tias “the Daily” sawv cev rau dab tsi nyob ntawm no los xij, nws hais tias muaj ib txoj kev to taub uas yog. Yog li ntawd, peb tsawg kawg kuj pom zoo tau nrog qhov kev premis ntawd nyob ntawm no, puas yog?

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—

> “Tom qab ntawd kuv pom hais txog lo lus “—txhua hnub” (Daniel 8:12) tias lo lus “—kev txi” yog tib neeg txoj kev txawj ntse ntxiv nkag los, thiab tsis yog ib feem ntawm zaj ntawv ntawd, thiab tias tus Tswv tau pub txoj kev to taub uas yog txog nws rau cov uas tau tshaj tawm txoj xov quaj txog lub sij hawm txiav txim. Thaum kev sib haum xeeb tseem muaj, ua ntej xyoo 1844, yuav luag txhua tus puav leej sib koom siab rau txoj kev to taub uas yog txog lo lus “—txhua hnub”; tiam sis hauv txoj kev ntxhov ntxhias txij li xyoo 1844 los, lwm yam kev to taub kuj tau raug lees txais,”

This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?

Qhov no yog yam uas kuv tau hais rau tus xibhwb Italian. Kuv hais tias, “Zoo. Koj puas muab tau rau kuv tej ntaub ntawv keeb kwm hais tias tom qab xyoo 1844 tseem muaj lwm yam kev xav txog lo lus fij txi uas tau raug lees txais lawm?”

And he kind of backed out of that at this point.

Thiab zoo li nws tau thim rov qab ntawm qhov ntawd lawm nyob rau lub sijhawm no.

Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.

Txij xyoo 1844 los lawm no twb muaj lwm yam kev xav txog Tus Niaj Txhua Hnub raug txais yuav lawm, thiab lawv tau tsim dab tsi tawm los? Kev tsaus ntuj thiab kev ntxhov siab.

Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.

Kos kab hauv qab lo lus “kev tsaus ntuj thiab kev tsis meej pem,” vim thaum Muam White hais ntxiv txog Txhua Hnub, nws hais txog kev tsaus ntuj thiab kev tsis meej pem, thiab tag kis no peb yuav qhia rau nej pom qee yam ntawm tej ntawd.

## Take the wrong view of the Daily and it produces darkness and confusion.

Yog hais txog “Txhua Hnub” yuam kev, ces nws ua rau muaj kev tsaus ntuj thiab kev ntxhov siab.

"Time has not been a test since 1844, and it will never again be a test."

“Lub sij hawm tsis tau ua ib qho kev sim siab txij li xyoo 1844 los, thiab nws yuav tsis rov ua ib qho kev sim siab ntxiv lawm.”

So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.

Yog li ntawd, hais txog Qhov Txhua Hnub uas nej pom nyob ntawm no, no yog qhov lus sib cav. No yog qhov lus sib cav niaj hnub no; no yog qhov lus sib cav uas Ellen White tus tub tau coj los nthuav tawm. Lwm tus kuj tau nthuav nws tawm thiab, tab sis nws yog tus uas muab nws sau cia rau hauv keeb kwm teev tseg ntawm Adventism. Nws yog li no: thaum koj nyeem nqe no, yam uas koj yuav tsum to taub yog lub ntsiab lus teb chaws ntawm kev teem caij sij hawm.

—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

—“lwm txoj kev xav tau raug lees txais,”—hais txog Qhov Niaj Hnub—“thiab kev tsaus ntuj thiab kev kub ntxhov tau ua raws los. Lub sij hawm tsis tau yog ib txoj kev sim txij li xyoo 1844 los, thiab nws yuav tsis rov qab ua ib txoj kev sim dua li.”

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."

“Tus Tswv tau qhia rau kuv tias txoj xov ntawm tus tim tswv thib peb yuav tsum tawm mus, thiab yuav tsum raug tshaj tawm rau cov me nyuam uas tawg khiav mus nyob ib ncig ntawm tus Tswv, tiam sis nws yuav tsum tsis txhob raug dai rau saum lub sij hawm.”

Do you see why Willy White is saying that we need to see the context of time-setting?

Koj puas pom vim li cas Willy White thiaj hais tias peb yuav tsum pom lub ntsiab lus ntawm kev teem sijhawm hauv nws lub sijhawm?

It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.

Nws hais txog qhov kev ntxhov siab uas tej kev xav yuam kev hais txog Txoj Kev Ua Niaj Hnub tau ua kom tshwm sim, lub sij hawm tsis tau yog ib txoj kev sim siab; thiab tom qab ntawd kuj muaj ib nqe lus hais txog kev teem caij lub sij hawm.

Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.

Zoo, qhov no yog yam uas nej yuav tsum to taub: Nqe lus no hais txog kev teem sijhawm ntawd tsis muaj nyob hauv daim ntaub ntawv thawj qhov chaw; thiab, lo lus hais tias txog sijhawm tsis tau yog ib qho kev sim siab, kab lus ntawd twb raug hloov lawm. Nws nthuav qhia yuam kev txog Ellen White txoj kev xav qub. Nws tsis tau txuas ib yam dabtsi hais txog kev teem sijhawm nrog “the Daily.” Qhov no yog yam uas peb xav los tshuaj xyuas tag kis no.

So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.

Yog li ntawd, raws li kuv twb hais lawm, peb yuav tsis mus nyeem tag nrho cov nplooj ntawv no. Kuv tsuas yog yuav xyuas kom tseeb tias nej muaj tej no nyob hauv nej txhais tes kom nej thiaj li kuaj tau yam kuv tab tom hais; vim, raws li ib tug tibneeg, yeej muaj qhov ua tau tias kuv tab tom coj nej yuam kev.

Arthur White—"The Context of Time Setting"

Arthur White—“Lub Ntsiab Lus Txog Kev Teem Sijhawm”

"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.

Cov uas txhawb txoj kev xav qub tau tuav hais tias cov lus uas siv hauv nqe lus no [Early Writings, 74–75.] tau tso txoj kev pom zoo ntawm Saum Ntuj Ceeb Tsheej rau txoj kev xav txog “niaj hnub” raws li Miller tau tuav thiab tom qab ntawd Uriah Smith rov hais dua.

Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,

Arthur White, tus tub ntawm Willy White, hauv nws phau ntawv muaj rau ntim hais txog keeb kwm ntawm Ellen White, thaum nws hais txog txoj hauj lwm ntawm nws txiv uas tsis lees txais txoj kev to taub uas raug ntawm “Daily,” nws hais li no, hauv EGW, ntim 6, nplooj 252,

"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—

“Cov neeg uas txhawb txoj kev xav qub”—uas hais tias Txhua Hnub sawv cev rau Kev Teev Dab Qhuas Qub—“tau tuav hais tias lo lus siv hauv nqe lus no [Early Writings, 74–75.] tau muab kev pom zoo los saum Ntuj Ceeb Tsheej rau txoj kev xav txog tus daily uas Miller tau tuav thiab tom qab ntawd Uriah Smith rov hais dua.”—

If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."

Yog hais tias Arthur White yuav yog ib tug kws sau keeb kwm tiag tiag thiab raug txhij raug txhua, nej puas paub tias nws yuav tau hais li cas rau ntawd? Nws tsuas yog yuav tau tso ib lo lus rau hauv ntawd xwb; tiam sis, Arthur White, nws poob nthwv dej rau ntawm no. Nws yuav tau hais tias, “Cov uas txhawb nqa txoj kev pom qub tau hais tseg [raug lawm] tias lo lus siv hauv nqe lus no, —tau hais tseg tias lo lus siv hauv nqe lus no [Early Writings, 74-75.],’ tau tso kev pom zoo ntawm Saum Ntuj Ceeb Tsheej rau txoj kev pom txog ‘the daily’ uas Miller tuav, thiab tom qab ntawd Uriah Smith rov hais dua.”

But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.

Tiamsis nws tsis hais tso kom raug rau hauv ntawd. Nws tsuas yog hais raws li yam uas lawv tuav tseg xwb, zoo li muaj qhov ua tau tias lawv tau tuav ib txoj hauj lwm tsis raug. Tiam sis lawv tsis yog li ntawd; lawv tuav txoj hauj lwm raug.

—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—

—“Cov uas txhawb txoj kev xav tshiab” —nws txiv, Willy, A. G. Daniells, W. W. Prescott, thiab kuv yuav tsis mus rau qhov ntawd tam sim no—“Cov uas txhawb txoj kev xav tshiab tau hais tias yuav tsum to taub nqe lus ntawd raws li nws lub ntsiab lus ib puag ncig—uas yog lub ntsiab lus ib puag ncig ntawm kev teem sijhawm.”

We just told you their argument in Early Writings, page 74.

Peb nyuam qhuav qhia nej lawv qhov kev sib cav nyob hauv Early Writings, nplooj 74.

—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.

—“Cov uas txhawb txoj kev xav tshiab tuav hais tias lo lus hais ntawd yuav tsum raug coj los nkag siab raws li nws lub ntsiab lus nyob hauv nws qhov chaw hais—uas yog qhov chaw hais txog kev teem sijhawm. Ellen White cov lus uas rov hais ntau zaus tias ‘kuv tsis muaj qhov kaj rau ntawm lub ntsiab lus no’ (Letter 226, 1908) thiab ‘kuv tsis muaj peev xwm txhais meej cov ntsiab lus uas raug nug’ (Letter 250, 1908), thiab nws qhov uas tsis muaj peev xwm hais ib lo lus txiav txim meej thaum lo lus nug ntawd raug hais txhawb rau nws, zoo li tau muab kev txhawb rau lawv qhov kev xaus lus. Lawv kuj ntseeg ruaj khov tias cov lus ceeb toom uas raug muab los ntawm Ellen White yuav tsis sib haum xeeb nrog cov xwm txheej keeb kwm uas raug tsim kom meej lawm.” Arthur White, EGW, ntim 6, 252.

The Original Version—Review and Herald, November 1, 1850

Daim Qub Thawj—Review and Herald, Kaum Ib Hlis 1, 1850

And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.

Thiab hauv Early Writings, nplooj 74, nws raug luam tawm thaum twg? Xyoo 1882; phau ntawv Early Writings raug luam tawm xyoo 1882.

But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.

Tiamsis nyob rau hauv nqe lus ntawm *Early Writings* uas peb tab tom tshuaj xyuas no, qhov chaw uas nws thawj zaug raug luam tawm yog nyob hauv *Review and Herald*, hnub tim Kaum Ib Hlis 1, 1850, thiab nej twb muaj qhov ntawd nyob hauv nej cov ntawv sau lawm. Thiab nws muaj ob peb nqe lus, thiab raws li kuv tau hais lawm, peb yuav tsis nyeem lawv txhua nqe.

We see four paragraphs on page 2, then four paragraphs on page 3:

Peb pom plaub nqe lus nyob nplooj 2, ces plaub nqe lus nyob nplooj 3:

> "Dear Brethren and Sisters I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God's people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message —sell that ye have and give alms' had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the —loaves and fishes.' Such had much better been at home laboring with their hands, —the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.

> “Cov Kwv Tij thiab Cov Muam uas kuv hlub, kuv xav qhia rau nej ib zaj lus piav luv luv txog yam uas tus Tswv nyuam qhuav tau qhia rau kuv hauv yog toog. Kuv raug qhia kom pom Yexus txoj kev zoo nkauj ntxim hlub, thiab txoj kev hlub uas cov timtswv muaj rau ib leeg. Tus timtswv hais tias—Nej puas tsis pom lawv txoj kev hlub?—cia li ua raws li ntawd. Ib yam nkaus li ntawd, Vajtswv haiv neeg yuav tsum sib hlub. Zoo dua cia qhov kev txhaum poob rau ntawm koj tus kheej dua li poob rau saum ib tug kwv tij. Kuv pom tias txoj xov hais tias—‘muag yam uas nej muaj thiab pub ua siab dawb’—tsis tau raug ib txhia nthuav tawm raws nws lub teeb meej; tias lub hom phiaj tseeb ntawm peb tus Cawmseej tej lus ntawd tsis tau raug qhia kom meej. Kuv pom tias lub hom phiaj ntawm kev muag tsis yog kom muab rau cov uas muaj peev xwm ua haujlwm thiab txhawb nqa lawv tus kheej; tiamsis yog kom tshaj tawm qhov tseeb. Nws yog ib qho txhaum uas yuav txhawb thiab pam xeeb cov uas muaj peev xwm ua haujlwm kom nyob twj ywm hauv kev tub nkeeg. Muaj ib txhia tau kub siab tuaj koom txhua lub rooj sib txoos; tsis yog kom qhuas Vajtswv, tiamsis yog vim —‘ncuav thiab ntses.’ Cov zoo li ntawd yuav zoo dua yog nyob hauv tsev ua haujlwm nrog lawv ob txhais tes, —‘yam uas zoo,’ kom pab tau tej kev xav tau ntawm lawv tsev neeg, thiab kom muaj ib yam dab tsi pub tau los txhawb nqa txoj haujlwm muaj nqis ntawm qhov tseeb tam sim no.”

> "Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.

> Kuv pom ib txhia tau ua yuam kev hauv kev thov Vajtswv kom cov neeg mob raug kho zoo nyob rau ntawm cov tsis ntseeg xub ntiag. Yog muaj leejtwg hauv peb pab pawg mob, thiab hu kom cov txwj laus ntawm pawg ntseeg tuaj thov Vajtswv saum lawv, raws li James 5:14, 15, ces peb yuav tsum ua raws li Yexus tus yam ntxwv. Nws tau kom cov tsis ntseeg tawm hauv chav mus, mam li kho tus neeg mob; yog li ntawd peb yuav tsum nrhiav kom raug cais tawm ntawm txoj kev tsis ntseeg ntawm cov uas tsis muaj kev ntseeg, thaum peb thov Vajtswv rau cov neeg mob hauv peb nruab nrab.

> "Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.

> Tom qab ntawd kuv raug coj rov qab mus rau lub sijhawm uas Yexus coj Nws cov thwjtim mus nyob ib leeg rau hauv ib chav sab saud, thiab xub ntxuav lawv ko taw, ces mam li muab cov mov ntais rau lawv noj, los sawv cev rau Nws lub cev uas raug lov ntais, thiab muab cov kua txiv hmab los sawv cev rau Nws cov ntshav uas raug muab los. Kuv pom tias sawvdaws yuav tsum ua tej no nrog kev nkag siab, thiab ua raws li tus qauv ntawm Yexus hauv tej no; thiab thaum ua raws li tej kab ke no, yuav tsum cais deb ntawm cov tsis ntseeg kom ntau li ntau tau.

> "Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.

> Tom qab ntawd kuv raug qhia tias xya lub xwm txheej phem kawg yuav raug muab nchuav tawm, tom qab Yexus tawm hauv lub Tuam Tsev Dawb Huv. Tus timtswv hais tias—Nws yog txoj kev chim ntawm Vajtswv thiab ntawm Tus Menyuam Yaj uas ua rau kev puastsuaj lossis kev tuag los rau cov neeg phem. Ntawm Vajtswv lub suab, cov neeg dawb huv yuav muaj hwjchim thiab txaus ntshai ib yam li ib pab tub rog nrog chij; tiam sis thaum ntawd lawv yuav tsis ua raws li txoj kev txiav txim uas twb raug sau tseg lawm. Kev ua tiav ntawm txoj kev txiav txim ntawd yuav muaj thaum kawg ntawm 1000 xyoo.

> "After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that —pierced him,' being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.

> “Tom qab cov neeg dawb huv raug hloov mus ua neeg tsis txawj tuag, thiab raug tsa nce mus ua ke, thiab txais lawv tej nkauj nraug, tej kaus mom vaj, thiab lwm yam, thiab nkag mus rau hauv Lub Nroog Dawb Huv lawm, Yexus thiab cov neeg dawb huv zaum los txiav txim. Cov phau ntawv raug qhib tawm, yog phau ntawv txoj sia thiab phau ntawv txoj kev tuag; phau ntawv txoj sia muaj cov neeg dawb huv tej haujlwm zoo, hos phau ntawv txoj kev tuag muaj cov neeg phem tej haujlwm phem. Cov phau ntawv no raug muab piv nrog Phau Ntawv Txoj Cai, yog Phau Vajlugkub, thiab raws li ntawd lawv raug txiav txim. Cov neeg dawb huv, koom siab nrog Yexus, tshaj tawm lawv txoj kev txiav txim rau cov neeg phem uas tuag lawm. Saib nej! tus timtswv hais tias, cov neeg dawb huv zaum txiav txim, koom siab nrog Yexus, thiab faib rau txhua tus neeg phem raws li tej haujlwm uas lawv tau ua hauv lub cev, thiab muab teev cia rau ntawm lawv tej npe tias yam uas lawv yuav tsum tau txais yog dab tsi, thaum txoj kev txiav txim raug ua tiav. Qhov no, kuv pom, yog cov neeg dawb huv txoj haujlwm nrog Yexus, hauv Lub Nroog Dawb Huv ua ntej nws nqes los rau lub ntiajteb, thoob plaws 1000 xyoo. Ces thaum kawg ntawm 1000 xyoo, Yexus, thiab cov timtswv, thiab tag nrho cov neeg dawb huv nrog nws, tawm hauv Lub Nroog Dawb Huv mus, thiab thaum nws tab tom nqes los rau lub ntiajteb nrog lawv, cov neeg phem uas tuag lawm raug tsa sawv rov los, thiab ces cov txivneej ntawd tiag tiag uas ‘nkaug nws’ ntawd, thaum raug tsa sawv los, yuav pom nws nyob deb nroog nrog nws lub yeeb koob puv npo, nrog cov timtswv thiab cov neeg dawb huv nrog nws, thiab lawv yuav quaj ntsuag vim yog nws. Lawv yuav pom tej cim ntsia hlau hauv nws ob txhais tes, thiab hauv nws ob txhais taw, thiab qhov chaw uas lawv nkaug hmuv rau nws sab. Tej cim ntsia hlau thiab hmuv ntawd yuav yog nws lub yeeb koob thaum ntawd. Yog thaum kawg ntawm 1000 xyoo uas Yexus sawv saum Roob Txiv Aulib, thiab lub roob ntawd yuav sib ncaim ua ob sab, thiab nws yuav dhau los ua ib thaj tiaj dav kawg nkaus, thiab cov uas khiav dim rau lub sijhawm ntawd yog cov neeg phem uas nyuam qhuav raug tsa sawv los. Ces Lub Nroog Dawb Huv nqes los thiab tsaws rau saum thaj tiaj ntawd.”

> "Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.' We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.

> Ces Xatas txhaj tej neeg phem, uas twb raug tsa sawv rov los lawm, kom puv npo nws tus ntsuj plig. Nws qhuas dag lawv tias pab tub rog nyob hauv lub Nroog muaj tsawg, thiab nws pab tub rog muaj coob, thiab tias lawv yeej kov yeej tau cov neeg dawb huv thiab txeeb tau lub Nroog. Thaum Xatas tab tom sau zog nws pab tub rog, cov neeg dawb huv nyob hauv lub Nroog, saib ntsoov Vajtswv lub Vaj Kaj Siab txoj kev zoo nkauj thiab hwjchim ci ntsa iab. Yexus nyob ntawm lawv xub ntiag, coj lawv mus. Tamsim ntawd tus Cawmseej ntxim hlub ploj ntawm peb pawg mus; tiam sis tsis ntev xwb peb hnov nws lub suab ntxim hlub hais tias, —Nej cov uas kuv Txiv tau foom koob hmoov rau, nej cia li los txais lub nceeg vaj uas twb npaj cia rau nej txij thaum pib tsim lub ntiajteb los.’ Peb sawv daws los sib sau puag ncig Yexus, thiab tib lub sijhawm uas nws kaw cov rooj vag ntawm lub Nroog, lo lus foom phem kuj raug tshaj tawm rau cov neeg phem. Cov rooj vag raug kaw. Ces cov neeg dawb huv siv lawv tis ya nce mus saum ncov ntsa ntawm lub Nroog. Yexus kuj nrog lawv nyob ntawd thiab; nws lub mom muaj ci ntsa iab thiab muaj hwjchim ci loj kawg nkaus. Nws yog ib lub mom nyob hauv ib lub mom, muaj xya lub. Cov neeg dawb huv tej mom yog kub ntshiab tshaj plaws, muab hnub qub los txhim kho kom zoo nkauj. Lawv tej ntsej muag ci nrog hwjchim ci ntsa iab, rau qhov lawv nyob hauv Yexus tus yam ntxwv tseeb nthi; thiab thaum lawv sawv siab hlo, thiab txav mus ua ke tas nrho nce mus saum lub Nroog, kuv raug txoj kev pom ntawd ntxias siab kawg nkaus.

> "Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.

> Ces cov neeg phem thiaj pom yam uas lawv tau poob lawm; thiab hluav taws tau tawm ntawm Vajtswv los rau saum lawv, thiab hlawv lawv tag. Qhov no yog Kev Ua Tiav ntawm Txoj Kev Txiav Txim. Ces cov neeg phem tau txais raws li cov neeg dawb huv, uas koom siab nrog Yexus, tau muab rau lawv tseg thaum lub sijhawm 1000 xyoo. Tib hluav taws ntawd los ntawm Vajtswv uas hlawv cov neeg phem tag, kuj ntxuav kom tag nrho lub ntiaj teb huv si. Cov roob tawg tawv thiab nrag nriaj yaj tag vim kub hnyiab loj heev, huab cua los kuj yaj thiab, thiab txhua yam quav nyab kuj raug hlawv tag. Ces peb qhov qub txeeg qub teg qhib tshwm sim rau pem hauv ntej peb, muaj hwjchim ci ntsa iab thiab zoo nkauj, thiab peb tau txais tag nrho lub ntiaj teb uas raug tsim tshiab. Peb sawv daws qw nrov nrov tias, Hwjchim ci ntsa iab, Alleluia.

> "I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd."—

> “Kuv kuj pom tias cov tswv yug yaj yuav tsum sab laj nrog cov uas lawv muaj laj thawj tso siab rau, yog cov uas tau nyob ruaj hauv tag nrho tej lus tshaj tawm, thiab ruaj khov hauv txhua yam tseeb tam sim no, ua ntej lawv txhawb nqa ib qho ntsiab lus tshiab uas tseem ceeb, uas lawv tej zaum xav tias Phau Vajlugkub txhawb nqa. Ces cov tswv yug yaj yuav koom siab tag nrho, thiab pawg ntseeg yuav hnov txog kev koom siab ntawm cov tswv yug yaj ntawd. Kuv pom tias txoj kev coj li no yuav tiv thaiv tej kev sib cais uas txaus tu siab, thiab ces yuav tsis muaj kev phom sij uas pab yaj muaj nqis raug faib ua tej pab, thiab cov yaj tawg khiav mus, tsis muaj ib tug tswv yug yaj.”—

And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.

Thiab ces nws xaus nrog tsib kab lus ntxiv uas kuv tau muab tso rau hauv ib lub thawv rau nej, vim tsib kab lus no uas nyob hauv tsab ntawv ntawd yog cov uas yuav raug coj mus tso rau hauv Early Writings. Yog li ntawd tsib kab lus kawg no thiaj muaj ib lub thawv puag ncig lawv.

> "September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.

> Hnub Cuaj Hlis tim 23, tus Tswv tau qhia rau kuv tias Nws twb ncab Nws txhais tes zaum ob los cawm cov seem uas tshuav ntawm Nws haiv neeg rov los, thiab hais tias yuav tsum muab dag zog ntxiv ob npaug rau lub sijhawm sib sau no. Thaum lub sijhawm tawg khiav, cov Yixayee raug nplawm thiab raug rhuav; tiam sis tam sim no, hauv lub sijhawm sib sau no, Vajtswv yuav kho thiab qhwv Nws haiv neeg tej qhov txhab. Thaum lub sijhawm tawg khiav, tej kev siv zog uas tau ua los tshaj tawm qhov tseeb tsuas muaj kev cuam tshuam me heev, ua tau tsawg heev los sis yuav luag tsis ua dabtsi li; tiam sis hauv lub sijhawm sib sau no, thaum Vajtswv tau tsa Nws txhais tes los sib sau Nws haiv neeg, tej kev siv zog los tshaj tawm qhov tseeb yuav muaj qhov txiaj ntsig raws li tau npaj tseg. Txhua tus yuav tsum sib koom siab thiab kub siab rau hauv txoj haujlwm no. Kuv pom tias nws yog ib yam txaj muag uas leejtwg los siv lub sijhawm tawg khiav ua qauv los tswj peb tam sim no hauv lub sijhawm sib sau no; rau qhov yog Vajtswv tsis ua dabtsi ntxiv rau peb tam sim no tshaj qhov Nws tau ua thaum ntawd, cov Yixayee yeej yuav tsis tau raug sib sau li. Qhov tseeb yuav tsum raug luam tawm hauv ib daim ntawv xov xwm ib yam nkaus li raug tshaj tawm los ntawm kev qhuab qhia.

> "The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

> “Tus Tswv tau qhia kuv tias daim ntawv qhia xyoo 1843 raug coj los ntawm nws txhais tes, thiab tias tsis muaj ib feem twg ntawm nws yuav tsum raug hloov; tias cov lej yog raws nraim li nws xav kom lawv yog. Tias nws txhais tes nyob saum nws thiab zais ib qho yuam kev hauv qee cov lej, xwv kom tsis muaj leejtwg pom tau nws, mus txog thaum nws txhais tes raug tshem tawm.

> "Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.

> Ces kuv pom hais txog lo lus “—Txhua Hnub,” tias lo lus “—kev txi” yog neeg txoj kev txawj ntse ntxiv ntxig los, thiab tsis yog ib feem ntawm cov ntawv qub; thiab tias tus Tswv tau muab txoj kev to taub uas yog lawm txog qhov no rau cov uas tau tshaj tawm lub suab hu txog lub sijhawm txiav txim. Thaum tseem muaj kev sib haum xeeb, ua ntej xyoo 1844, yuav luag txhua tus tau sib koom siab nyob rau hauv txoj kev to taub uas yog lawm txog lo lus “—Txhua Hnub;” tiam sis txij xyoo 1844 los, hauv txoj kev ntxhov thiab tsis meej pem, lwm yam kev to taub tau raug txais yuav, thiab kev tsaus ntuj thiab kev kub ntxhov kuj tau raws qab los.

> "The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.

> “Tus Tswv tau qhia rau kuv tias Txij Nkawm Sijhawm tsis tau yog ib qho kev sim txij li xyoo 1844 los, thiab sijhawm yuav tsis muaj dua ib zaug li ua ib qho kev sim.”

> "Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850."

> “Tom qab ntawd kuv raug taw qhia mus rau qee leej uas nyob hauv txoj kev yuam kev loj heev, uas hais tias cov neeg dawb huv tseem yuav tau mus rau Qub Yeluxalees, thiab lwm yam, ua ntej tus Tswv los. Kev xav zoo li no raug tsim los kom rub lub siab thiab kev txaus siab tawm ntawm Vajtswv tes haujlwm tam sim no, nyob hauv qab txoj xov ntawm tus tim tswv thib peb; rau qhov yog peb yuav tsum mus rau Yeluxalees, ces peb lub siab yuav nyob ntawd raws li ntuj tsim, thiab peb tej nyiaj txiag yuav raug khaws tseg tsis pub siv rau lwm yam, kom thiaj coj tau cov neeg dawb huv mus rau Yeluxalees. Kuv pom tias qhov uas lawv raug cia mus poob rau hauv txoj kev yuam kev loj no, yog vim lawv tsis tau lees txim thiab tso tseg lawv tej kev yuam kev, uas lawv tau nyob hauv los tau ntau xyoos lawm.” Review and Herald, November 1, 1850.

Do you see them? Do you know what I am talking about?

Koj puas pom lawv? Koj puas paub tias kuv tab tom hais txog dab tsi?

Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.

Zoo. Yog peb nkag mus rau hauv tsib nqe kawg no, nej yuav pom qee yam uas txawv nyob hauv daim qub tshaj qhov uas nej yuav pom hauv Early Writings, nplooj 74.

FROM THE AUDIENCE: So, you are saying these in the box are the originals?

LOS NTAWM COV MLOOG: Yog li ntawd, koj tab tom hais tias cov no nyob hauv lub thawv yog cov thawj?

These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.

Cov nyob hauv lub thawv no, cov no yog tsib nqe kawg hauv tsab xov xwm qub no, thiab lub thawv no yog kos ncig lawv. Tsib nqe no yog yam uas thaum kawg raug muab tso rau hauv Early Writings, nplooj 74.

But, when was this printed, when was this written? November 1850.

Tiamsis, qhov no raug luam tawm thaum twg, thiab raug sau thaum twg? Lub Kaum Ib Hlis xyoo 1850.

So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.

Yog li ntawd, kuv tau ua kom tuab cov ntsiab lus uas yuav raug hloov ntawm tsib nqe lus no. Yuav muaj ib txoj kev hloov pauv loj nrog qhov no; vim hais tias, nyob rau yav tom ntej ze heev hauv xyoo 1851 phau ntawv *A Sketch of the Christian Experience and Views of Ellen G. White* yuav raug luam tawm thiab lawv yuav muab cov nqe lus no coj mus tso rau hauv *A Sketch of the Christian Experience and Views of Ellen G. White*. Thiab txij ntawm no mus [zaj ntawv hauv *Review and Herald*, Kaum Ib Hlis 1850] mus rau *A Sketch of the Christian Experience and Views of Ellen G. White* muaj qee yam kev hloov kho me me ntawm sab kho ntawv uas tau tshwm sim rau tsib nqe lus no. Thiab ntxiv mus, txij ntawm *A Sketch of the Christian Experience and Views of Ellen G. White* hauv xyoo 1851 mus rau *Early Writings* hauv xyoo 1882, kuj muaj qee yam kev hloov kho ntawm sab kho ntawv ntxiv, thiab cov kev hloov kho ntawm sab kho ntawv ntawd yog yam uas ua rau *Early Writings*, nplooj 74, nyuaj nkag siab thiab sib to.

So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.

Yog li ntawd, hauv tsib nqe lus no uas xaus rau hauv thawj daim ntawv sau, hauv nqe lus thawj, “Lub Cuaj Hlis hnub tim 23, tus Tswv tau qhia kuv . . . ,” qhov ntawd yuav raug hloov.

In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.

Hauv cov nqe lus tom ntej no: “Tom qab ntawd kuv pom . . .”; “Tom qab ntawd kuv pom . . .”; “Tus Tswv tau qhia kuv . . .”; thiab, “Tom qab ntawd kuv raug taw tes mus rau . . .”; cov no tau raug kho me ntsis.

Shown Ten Primary Truths in Thirteen Paragraphs

Qhia Kaum Qhov Tseeb Tseem Ceeb hauv Kaum Peb Nqe Lus

But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.

Tiamsis, yam uas kuv xav kom nej pom hauv kaum peb nqe lus no los ntawm tsab xov xwm qub, nws tau qhia kaum yam tseem ceeb.

And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .

Thiab nimno kuv nco tau tias vim li cas kuv thiaj muab tej no sau ua ntawv tuab. Tsis yog vim tej ntawd yuav raug hloov. Kuv tab tom hais kom meej ib yam rau nej, yog nej pom tau, tias hauv kaum peb nqe lus no nws raug qhia kom pom qhov no . . . , nws raug qhia kom pom qhov no . . . , nws raug qhia kom pom qhov no . . . , nws raug qhia kom pom qhov no. Thiab thaum nws raug qhia kom pom ib yam, tom qab nws piav rau peb txog yam ntawd lawm, ces nws rov raug qhia kom pom ib yam uas tsis tas yuav muaj kev txuas ncaj qha rau yam uas nws nyuam qhuav raug qhia kom pom ntawd: “Kuv raug qhia kom pom qhov no . . . ; kuv raug qhia kom pom qhov no . . . ; kuv raug qhia kom pom qhov no . . . .”

You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.

Koj yeej mus tshuaj xyuas kuv tau thiab nyeem nws rau koj tus kheej, tiam sis nws tau raug qhia kaum qhov tseeb tseem ceeb hauv kaum peb nqes lus no.

Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.

Nov yog yam uas tau raug qhia rau nws. Nws tau raug qhia txog Vajtswv txoj kev hlub, txog tej khoom fij, txog kev thov Vajtswv rau cov neeg mob, txog kev ua kevcai nco txog tus Tswv, txog Xya Qhov Kev Nplawm Kawg uas txuas nrog Lub Sijhawm Txhiab Xyoo, txog qhov kaj tshiab, txog kev sib sau ua ke tom qab xyoo 1844, txog txoj haujlwm tshaj tawm, txog Daim Ntawv Qhia Xyoo 1843, txog “Tus Niaj Hnub,” txog “sijhawm” ua ib txoj kev sim, thiab txog kev mus teev tiam rau Yeluxalees. Thiab yog koj nyeem nws kom zoo, qhov no tsis yog ib qho kev ntws ntawm kev xav. Qhov no yog ib yam uas meej heev, “Kuv tau raug qhia li no,” thiab nws sau tseg yam uas tau raug qhia rau nws; thiab, nws tau raug qhia txog ib yam uas tsis tas yuav txuas nrog lwm yam. Koj yuav tsum pom qhov ntawd; vim thaum lawv pib rub cov nqe lus no los muab ua ke, lawv pib tsim ib txoj kev xav tias nws tab tom hais ib yam uas nws yeej tsis tau hais li.

Review and Herald, November 1, 1850

Review and Herald, Kaum Ib Hlis 1, 1850

Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.

Yog lawm. Cia li nco ntsoov txog thawj nqe lus ntawm tsib nqe lus uas peb tab tom tham txog no txij lub Kaum Ib Hlis 1850.

> "September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached."—

> “Hnub 23 Lub Cuaj Hli, tus Tswv tau qhia rau kuv tias nws tau ncab nws txhais tes zaum ob los rov qab coj cov seem ntawm nws haiv neeg los, thiab tias yuav tsum muab kev siv zog ua kom ob npaug ntxiv rau hauv lub sijhawm sib sau no. Nyob rau lub sijhawm tawg khiav, cov Yixayee raug ntaus thiab raug dua ua tej daim; tiam sis nim no, nyob rau lub sijhawm sib sau, Vajtswv yuav kho thiab qhwv nws haiv neeg lub qhov txhab. Nyob rau lub sijhawm tawg khiav, tej kev siv zog uas tau ua kom nthuav qhov tseeb tawm mus muaj tsawg kawg nkaus xwb, ua tiav tsawg heev los yog yuav luag tsis ua tiav ib yam dabtsi li; tiam sis nyob rau lub sijhawm sib sau no, thaum Vajtswv tau tsa nws txhais tes los sib sau nws haiv neeg, tej kev siv zog los nthuav qhov tseeb tawm mus yuav muaj tej txiaj ntsig raws li tau npaj tseg. Txhua tus yuav tsum sib koom ua ib siab thiab kub siab lug hauv txoj haujlwm no. Kuv pom tias yog ib yam txaj muag rau leejtwg los siv lub sijhawm tawg khiav ua piv txwv los tswj peb tam sim no hauv lub sijhawm sib sau; rau qhov yog Vajtswv tsis ua ntau dua rau peb tam sim no tshaj li qhov nws tau ua thaum ntawd, cov Yixayee yuav tsis muaj hnub raug sib sau li. Qhov tseeb yuav tsum raug luam tawm rau hauv ib daim ntawv xov xwm, ib yam li yuav tsum raug tshaj tawm hauv kev qhuab qhia.”

The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.

Kab lus kawg ntawm nqe lus ntawd, nws hais tias, “Nws tseem ceeb thiab tsim nyog ib yam nkaus kom qhov tseeb raug luam tawm hauv ib daim ntawv tshaj tawm, ib yam li raug tshaj tawm hauv kev qhuab qhia.” Zoo. Lub tswv yim no yuav raug tso tseg.

The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.

Nqe lus ob ntawm tsib nqe uas peb tab tom xav txog, qhov uas hais tias, "Tus Tswv tau qhia rau kuv pom," nej pom tias kuv tau kos kab rau hauv qab nws.

—"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed."—

—“Tus Tswv tau qhia rau kuv tias daim ntawv qhia xyoo 1843 ntawd raug coj los ntawm nws txhais tes, thiab tias tsis muaj ib feem twg ntawm nws uas yuav tsum raug hloov; tias cov lej ntawd yog raws nraim li nws xav kom muaj. Tias nws txhais tes nyob saum nws thiab npog ib qho yuam kev hauv qee cov lej, kom tsis muaj leejtwg pom tau, mus txog thaum nws txhais tes raug tshem tawm.”—

The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.

Qhov uas kuv tau kos kab hauv qab rau ib feem twg hauv plaub nqe lus no nyob saum toj ntawm nplooj ntawv yog vim tias tej ntawd yuav raug kho los ntawm tus kho ntawv thaum nws rov luam dua hauv *A Sketch of the Christian Experience and Views of Ellen G. White* xyoo 1851.

Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.

Zoo. “Tus Tswv tau qhia rau kuv pom,” yuav raug hloov; “los ntawm nws txhais tes” yuav raug hloov, “kom tsis txhob hloov ib feem twg ntawm nws” yuav raug hloov.

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Tom qab ntawd hauv nqe lus tom ntej uas luam ua ntawv tuab [nqe lus plaub] nyob rau ntawm nplooj ntawv hais tias,

—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

—“Tus Tswv tau qhia rau kuv tias Lub Sijhawm tsis tau yog ib qho kev sim txij li xyoo 1844 los, thiab tias lub sijhawm yuav tsis rov qab los ua ib qho kev sim dua li.”

"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

“Tus Tswv tau qhia rau kuv,” qhov ntawd yuav raug hloov. Yam lawv yuav ua rau xyoo tom ntej hauv A Sketch of the Christian Experience and Views of Ellen G. White, lawv yuav muab nqe lus ib kab lus ntawd los txuas nrog nqe lus ua ntej. Lawv yuav muab nws hloov ua ib nqe lus xwb.

But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.

Tiamsis thiab, yog hais tias ib lo lus lossis ntau lo lus raug sau ua ntawv tuab, yuav muaj qee yam kev hloov hauv lwm txoj kev thiab; thiab kuv yuav muab ib qho piv txwv qhia txog yam uas kuv txhais li cas.

And in the third paragraph it says,

Thiab nyob hauv nqe lus thib peb nws hais tias,

—"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed."—

—“Ces kuv thiaj pom hais txog —Txhua Hnub,’ tias lo lus —kev txi’ yog tib neeg tej tswv yim ntxiv nkag los, thiab tsis yog ib feem ntawm nqe Vajlugkub ntawd; thiab tus Tswv tau muab txoj kev to taub uas yog rau cov uas tau tshaj tawm txoj xov quaj txog lub sijhawm txiav txim. Thaum tseem muaj kev sib haum xeeb, ua ntej xyoo 1844, yuav luag txhua tus tau koom siab nyob hauv txoj kev to taub uas yog txog —Txhua Hnub;’ tiam sis txij li xyoo 1844 los, hauv txoj kev kub ntxhov, lwm yam kev to taub tau raug lees yuav, thiab kev tsaus ntuj nrog kev ntxhov siab tau raws los.”

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Tom qab ntawd, hauv nqe lus tom ntej uas sau ua ntawv tuab [nqe lus plaub] nyob rau ntawm nplooj ntawv, hais tias,

"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

“Tus Tswv tau qhia rau kuv tias Lub Sijhawm tsis tau yog ib qho kev sim txij xyoo 1844 los, thiab tias lub sijhawm yuav tsis rov ua ib qho kev sim dua li.”

"The Lord showed me," that is going to be changed.

“Tus Tswv qhia rau kuv pom,” qhov ntawd yuav raug hloov.

What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

Qhov uas lawv yuav ua rau xyoo tom ntej hauv A Sketch of the Christian Experience and Views of Ellen G. White, yog tias lawv yuav coj nqe lus ib kab ntawd thiab muab nws txuas ua ke nrog nqe lus ua ntej. Lawv yuav muab ob ntawd hloov ua ib nqe lus xwb.

And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.

Thiab lawv yuav hloov “Tus Tswv tau qhia kuv” mus ua “Kuv kuj tau raug qhia thiab.” Puas yog? Lawv yuav muab ob nqe lus ntawd los ua ib nqe lus xwb, thiab lawv yuav hloov nws hauv xyoo 1851 mus ua, “Kuv kuj tau raug qhia thiab.”

—"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850.

—“Tom qab ntawd kuv raug taw qhia mus rau qee leej uas nyob hauv txoj kev yuam kev loj, uas hais tias cov neeg dawb huv tseem yuav tsum mus rau Yeluxalees qub, thiab lwm yam, ua ntej tus Tswv yuav los. Kev xav li ntawd yog tsim nyog yuav rub lub siab thiab kev txaus siab kom txav deb ntawm Vajtswv tes hauj lwm tam sim no, nyob hauv qab txoj xov ntawm tus tim tswv thib peb; rau qhov yog peb yuav tsum mus rau Yeluxalees, ces peb lub siab yeej yuav nyob ntawd raws li ib txwm muaj, thiab peb tej cuab tam yuav raug tuav cia tsis pub siv rau lwm yam, kom thiaj tau coj cov neeg dawb huv mus rau Yeluxalees. Kuv pom tias qhov laj thawj uas lawv raug tso cia mus poob rau hauv txoj kev yuam kev loj no, yog vim lawv tsis tau lees txim thiab tso tseg lawv tej kev yuam kev, uas lawv tau nyob hauv ntawd tau ntau xyoo dhau los lawm.” Review and Herald, November 1, 1850.

But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "When union existed before 1844, nearly all were united on the correct view of the —Daily,' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.

Tiamsis, thaum nej mus txog rau Early Writings, nej puas paub tias lawv ua li cas? Lawv rho tawm lo lus hais tias “Kuv kuj tau raug qhia thiab,” qhov chaw uas nyob hauv Early Writings nqe lus no yuav hais tias, “Thaum kev sib haum xeeb tseem muaj ua ntej xyoo 1844, yuav luag txhua tus tau koom siab nyob rau hauv txoj kev to taub raug txog ‘Daily,’ tiam sis txij xyoo 1844 los, hauv txoj kev ntxhov thiab tsis meej pem, lwm yam kev xav tau raug lees txais, thiab kev tsaus ntuj nrog kev tsis meej pem tau ua raws los.” Lawv rho tawm lo lus hais tias “Kuv kuj tau raug qhia thiab,” thiab kab lus tom ntej yog, “sij hawm tsis tau ua ib qho kev sim txij xyoo 1844 los.” Ces tam sim ntawd nej tsis paub lawm tias lub tswv yim no hais txog sij hawm tsis yog ib qho kev sim yog ib yam uas nws tau raug qhia tshwj xeeb txog. Nej ntseeg tias qhov no yog ib feem ntawm nws txoj kev kaj txog Daily nyob rau hauv txoj kev xav cuav uas tsim kev tsis meej pem.

That is not the original. You have the original. Check it out.

Qhov ntawd tsis yog thawj daim. Koj twb muaj thawj daim lawm. Mus tshuaj xyuas nws.

The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White

Kauj Ruam Tom Ntej (Kauj Ruam Ob)—1851 Ib Daim Qhia Ntxaws Txog Kev Paub Dhau Ntawm Tus Khetos thiab Kev Pom Kev ntawm Ellen G. White

Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.

Tom qab ntawd nyob rau hauv no, koj muaj, Ib Daim Qhia Luv Txog Kev Paub thiab Kev Pom Kev ntawm Ellen G. White uas raug luam tawm xyoo 1851; thiab, koj muaj cov kev faib qhia txog cov kev hloov uas tau tshwm sim, thiab muaj ib qho kev hloov uas tseem ceeb heev, heev.

"September 23d, the Lord shewed [formerly—"showed"] me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"no part of it should be altered"] that the figures were as he wanted them. That his hand was over, and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

“Lub Cuaj Hlis hnub tim 23, tus Tswv tau qhia [yav tas los—“qhia”] rau kuv tias Nws tau ncab Nws txhais tes zaum ob kom txhiv cov seem uas tshuav ntawm Nws haiv neeg, thiab tias yuav tsum muab dag zog ntau ntxiv dua qub rau lub sijhawm sib sau no. Hauv lub sijhawm tawg khiav mus, cov Yixayee raug ntaus thiab raug dua; tiam sis nim no hauv lub sijhawm sib sau los no Vajtswv yuav kho thiab qhwv Nws haiv neeg tej qhov txhab. Hauv lub sijhawm tawg khiav mus, tej kev siv zog uas tau ua los nthuav qhov tseeb tsuas muaj txiaj ntsig tsawg heev, ua tiav tsawg heev los sis yuav luag tsis ua tiav dab tsi li; tiam sis hauv lub sijhawm sib sau los, thaum Vajtswv tau tsa Nws txhais tes los sib sau Nws haiv neeg, tej kev siv zog los nthuav qhov tseeb yuav muaj raws li lub hom phiaj uas tau teem rau ntawd. Txhua tus yuav tsum koom siab thiab kub siab lug rau txoj hauj lwm no. Kuv pom tias tsis yog rau leejtwg los muab lub sijhawm tawg khiav mus los ua qauv coj peb tam sim no hauv lub sijhawm sib sau no; rau qhov yog Vajtswv tsis ua dab tsi ntxiv rau peb tam sim no tshaj qhov Nws tau ua thaum ntawd, mas cov Yixayee yuav tsis muaj hnub raug sib sau li. [Tshem tawm: Qhov tseeb yuav tsum tau luam tawm hauv ib daim ntawv xov xwm, ib yam nkaus li yuav tsum tau tshaj tawm los ntawm kev qhuab qhia.] [Nqe lus raug muab coj los ua ke] Kuv tau pom [yav tas los—“tus Tswv tau qhia rau kuv”] tias daim ntawv teev xyoo 1843 ntawd raug coj los ntawm tus Tswv txhais tes, [yav tas los—“los ntawm Nws txhais tes”] thiab tias nws yuav tsum tsis txhob raug hloov; [yav tas los—“tsis pub muaj ib feem twg ntawm nws raug hloov”] tias cov lej ntawd yog raws li Nws xav kom lawv yog. Tias Nws txhais tes nyob saum nws, thiab zais ib qho yuam kev hauv qee cov lej, kom tsis muaj leejtwg pom tau, mus txog thaum Nws txhais tes raug thim tawm.”

"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

“Tom qab ntawd kuv tau pom txog lo lus —Daily,’ tias lo lus —sacrifice’ yog neeg txoj kev txawj ntse muab ntxiv nkag los, thiab tsis yog ib feem ntawm cov ntawv qub; thiab tias tus Tswv tau muab txoj kev to taub uas yog lawm txog qhov no rau cov uas tau tshaj tawm txoj kev quaj hu txog lub sijhawm txiav txim. Thaum tseem muaj kev sib haum xeeb, ua ntej xyoo 1844, yuav luag txhua tus tau koom siab rau txoj kev to taub uas yog lawm txog lo lus —Daily;’ tab sis txij li xyoo 1844 los, hauv txoj kev ntxhov thiab tsis meej pem, lwm yam kev xav tau raug txais yuav, thiab kev tsaus ntuj nrog kev tsis meej pem tau raws qab los. [Paragraphs Combined] Kuv kuj tau pom thiab [Yav tas los—“tus Tswv tau qhia kuv”] tias lub sijhawm tsis tau ua ib qho kev sim txij li xyoo 1844, thiab lub sijhawm yuav tsis rov ua ib qho kev sim dua li lawm.]” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

Time not Connected with the Message of the Third Angel

Lub Sijhawm Uas Tsis Muaj Kev Txuas Nrog Xov ntawm Tus Tim Tswv Peb

Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.

Ellen White tau txais ib qho yog toog pom txawv dua li qhov yog toog pom uas nws tau muaj thiab thaum kawg tau muab tso rau hauv Early Writings. Nws tau muaj ntau qhov yog toog pom; tiam sis, nws tau muaj ib qho yog toog pom uas nws raug hais ib yam dab tsi rau; nws raug hais ib nqe lus, thiab nws sau nws cia.

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

“Tswv tau qhia kuv tias tsab xov ntawm tus tim tswv thib peb yuav tsum tawm mus, thiab raug tshaj tawm rau cov me nyuam uas Tswv tau tawg khiav mus nyob ntau qhov chaw, thiab tias nws yuav tsum tsis txhob muab dai rau saum lub sijhawm; rau qhov lub sijhawm yuav tsis rov qab ua ib qho kev sim ntxiv lawm. Kuv pom tias ib txhia tau txais ib qho kev kub siab cuav uas tshwm los ntawm kev qhuab qhia txog lub sijhawm; tias tsab xov ntawm tus tim tswv thib peb muaj hwj chim loj dua li lub sijhawm yuav muaj tau. Kuv pom tias tsab xov no muaj peev xwm sawv ruaj rau saum nws tus kheej lub hauv paus, thiab tias nws tsis xav tau lub sijhawm los txhawb nws, thiab tias nws yuav tawm mus nrog hwj chim muaj zog, thiab ua tiav nws txoj hauj lwm, thiab yuav raug muab txiav luv rau hauv txoj kev ncaj ncees.” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?

Nws tab tom hais txog dab tsi nyob ntawd? Yog tias peb yuav tsum tsis txhob txuas Lus Txib ntawm Tus Timtswv Thib Peb nrog lub sijhawm dua lawm, puas yog?

Amen? Are you with me?

Ameen? Nej puas nrog kuv?

Where do you find this? Where is it located?

Koj nrhiav tau qhov no nyob qhov twg? Nws nyob qhov twg?

FROM THE AUDIENCE: (No response.)

LOS NTAWM COV MLOOG: (Tsis muaj lus teb.)

FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.

LOS NTAWM COV NEEG MLOOG: Ib Daim Duab Qhia Txog Txoj Kev Kawm thiab Kev Xav ntawm Tus Khixatia.

A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.

Ib Daim Duab Qhia Txog Kev Paub Dhau Los thiab Cov Kev Ntseeg ntawm Ellen G. White, nplooj 48, nplooj 48.

Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.

Zoo. Peb nrhiav nqe lus uas peb tab tom tham no, uas muab los ntawm Review and Herald, Kaum Ib Hlis 1850, nyob qhov twg hauv A Sketch of the Christian Experience and Views of Ellen G. White? Zoo, yog nej tig rov qab mus saib hauv nej cov ntawv sau, nws nyob hauv A Sketch of the Christian Experience and Views of Ellen G. White, phab 61 thiab phab 62.

You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?

Koj muaj ib zaj yog toog pom hauv A Sketch of the Christian Experience and Views of Ellen G. White uas raug sau tseg rau ntawm nplooj 48; tom qab ntawd koj muaj zaj yog toog pom uas thaum kawg yuav raug muab tso rau hauv Early Writings, ntawm nplooj 61 thiab 62. Ob zaj no sib nrug li 13 los sis 14 nplooj, puas yog?

And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.

Thiab lawv yuav ua li cas thaum hais txog Early Writings? Lawv yuav muab nqe lus no hauv nplooj 48 los ntxig tam sim ntawd tom qab nws cov lus uas hais tias lub sij hawm tsis yog ib qho kev sim siab lawm. Lawv yuav muab ob lub zeem muag los txuas ua ke.

Are you following what I mean?

Koj puas nkag raws li qhov kuv txhais?

MAN IN THE AUDIENCE: Yes.

TXIV NEEG HAUV COV NEEG MLOOG: Yog.

Are you following what I mean?

Koj puas tab tom ua raws li qhov kuv txhais hais?

INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)

TUS NEEG HAIS LUS RAU HAUV COV MLOOG: (Kev lees paub.)

Okay, because you are the one that I am seeing less confirmation with.

Zoo, vim koj yog tus uas kuv pom muaj kev lees paub tsawg dua.

The Last Step (Step Three)—1882 Early Writings

Kauj Ruam Kawg (Kauj Ruam Peb)—1882 Cov Ntawv Sau Thaum Ntxov

Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.

Zoo lawm. Nim no, kuv rov qab los rau nplooj 6 ntawm nej cov ntawv sau tseg; thiab, nim no nej rov muaj Early Writings dua lawm.

> "September 23, . . . I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.

> “Lub Cuaj Hli 23, . . . Kuv tau pom tias daim ntawv qhia xyoo 1843 ntawd tau raug coj los ntawm tus Tswv txhais tes, thiab tias nws tsis tsim nyog yuav raug hloov; tias cov lej ntawd yog raws li Nws xav kom lawv ua li ntawd; tias Nws txhais tes tau nyob saum nws thiab zais ib qho yuam kev hauv qee cov lej, kom tsis muaj leejtwg pom tau, txog thaum Nws txhais tes raug tshem tawm.

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

> Tom qab ntawd kuv pom, hais txog lo lus “txhua hnub” (Daniel 8:12), tias lo lus “kev txi” yog tibneeg lub tswvyim ntxiv nkag los, thiab tsis yog ib feem ntawm cov ntawv ntawd, thiab tias tus Tswv tau muab txoj kev to taub uas yog rau cov uas tshaj tawm txoj xov txog lub sij hawm txiav txim. Thaum tseem muaj kev sib koom siab, ua ntej xyoo 1844, yuav luag txhua tus tau koom siab rau txoj kev to taub uas yog txog lo lus “txhua hnub”; tiam sis hauv txoj kev ntxhov siab txij li xyoo 1844 los, lwm txoj kev to taub tau raug lees yuav, thiab kev tsaus ntuj nrog kev ntxhov siab tau raws qab los. Sij hawm tsis tau ua ib qho kev sim txij li xyoo 1844 lawm, thiab nws yuav tsis rov ua ib qho kev sim ntxiv lawm ib zaug li.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> “Tus Tswv tau qhia rau kuv tias txoj xov ntawm tus tim tswv thib peb yuav tsum mus, thiab yuav tsum raug tshaj tawm rau cov me nyuam uas tawg ua ntau pab ntawm tus Tswv, tiam sis nws yuav tsum tsis txhob raug dai rau lub sij hawm. Kuv pom tias muaj qee leej tab tom tau txais ib qho kev kub siab cuav, uas tshwm sim los ntawm kev qhuab qhia txog lub sij hawm; tab sis txoj xov ntawm tus tim tswv thib peb muaj zog tshaj li lub sij hawm yuav ua tau. Kuv pom tias txoj xov no muaj peev xwm sawv tau rau saum nws tus kheej lub hauv paus thiab tsis xav tau lub sij hawm los txhawb nws; thiab tias nws yuav mus nrog hwj chim loj kawg, thiab ua tiav nws tes dej num, thiab yuav raug txiav kom luv hauv txoj kev ncaj ncees.

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.

> “Tom qab ntawd kuv raug qhia mus rau ib txhia uas nyob hauv txoj kev yuam kev loj uas ntseeg hais tias yog lawv tes haujlwm mus rau Yeluxalees qub . . .” Early Writings, 74-76.

And the reason that this is bold-faced, this is the paragraph here where it says, ". . . When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.

Thiab yog vim li cas qhov no raug sau ua ntawv tuab; ntawm no yog nqe lus uas hais tias, ". . . Thaum kev sib haum xeeb tseem muaj, ua ntej xyoo 1844, yuav luag txhua tus tau koom siab rau txoj kev to taub uas yog lawm txog lo lus —daily'; tiam sis hauv txoj kev ntxhov txawm txij xyoo 1844 los, lwm yam kev xav tau raug txais yuav, thiab kev tsaus ntuj nrog kev ntxhov txawm tau raws los. Lub sij hawm tsis tau ua ib qho kev sim txij xyoo 1844 los, thiab nws yuav tsis rov ua ib qho kev sim dua li." nej yuav tsum nco ntsoov tias thaum chiv thawj hauv nws thawj daim ntawv teev tseg txog zaj yog toog no, nws tau hais tias, "Kuv tau raug qhia tias lub sij hawm tsis tau ua ib qho kev sim txij xyoo 1844 los," thiab qhov ntawd yog ib nqe lus txawv. Nws tau ua kom meej tseeb tias muaj kev sib txawv ntawm yam uas nws raug qhia txog lo lus Daily thiab yam uas raug qhia rau nws txog lub sij hawm ua ib qho kev sim; thiab tias nqe lus tom ntej, uas tab tom hais txog qhov tsis muaj lub sij hawm txuas nrog Txoj Xov ntawm Tus Tim Tswv Ntuj Peb, tsis nyob hauv zaj yog toog thawj. Nws nyob rau nplooj 48 ntawm Life Sketches, tsis yog nplooj 61 thiab 62.

But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.

Tiamsis, thaum nej los txog *Early Writings* xyoo 1882, lawv muab tej ntawd los txuas ua ke; thiab yog li ntawd, thaum nej los txog rau xyoo 1930s thiab nej tab tom ploj mus rau hauv txoj kev tsaus ntuj tob hauv Adventism, thiab Willie White hais tias thaum nej kawm txog *the Daily* nej yuav tsum kawm nws hauv lub ntsiab lus ntawm lub sijhawm—“Thov txim, Willie, koj lub luag hauj lwm yog tus uas yuav tsum muab daim ntawv teev keeb kwm uas raug thiab tseeb ntawm tus Ntsuj Plig Qhia Yav Tom Ntej. Koj yuav tsum yog tus uas yuav tsum tawm tsam tus Ntsuj Plig Qhia Yav Tom Ntej. Thiab hauv koj txoj kev nthuav qhia ntawm *Early Writings*, phab 75, koj tsis quav ntsej cov thawj qhov chaw qub, thiab cov thawj qhov chaw qub ntawd hais tias thaum koj tsa qhov lus sib cav tias *the Daily* yuav tsum raug xam hauv lub ntsiab lus ntawm lub sijhawm hauv *Early Writings*, 74, qhov ntawd tsis muaj tseeb kiag li.”—Qhov ntawd tsis muaj tseeb! Tsis muaj peev xwm tuav tau nws raws li daim ntawv teev tseg hauv tus Ntsuj Plig Qhia Yav Tom Ntej. Tsis muaj peev xwm tuav tau nws raws li keeb kwm ntawm lub caij nyoog ntawd.

Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!

Zoo. Nqe 1, Muam White hais tias muaj ib txoj kev to taub raug txog “the Daily,” hauv Early Writings, 74. Qhov kev sib cav tseem ceeb uas tom qab no raug thawb los rau hauv keeb kwm yog tias thaum koj kawm nqe ntawd hauv Early Writings, 74, koj yuav tsum muab nws tso rau hauv lub ntsiab lus teb ntawm kev teem sij hawm. Qhov kev sib cav ntawd yog cuav; nws tsis muaj tseeb li!

So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.

Yog li ntawd, tam sim no peb tsuas tshuav txoj kev sawv hais tias muaj ib qho kev to taub uas raug txog lo Lus Daily xwb. Puas yog? Tiamsis, peb yuav muab ib lub tswv yim ntxiv los ntawm nqe lus no los saib.

It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."

Nws hais tias, “Lub Cuaj Hlis tim 23, tus Tswv tau qhia rau kuv pom . . . .” Lub Cuaj Hlis tim 23, thaum twg? Xyoo 1850: “Lub Cuaj Hlis tim 23, xyoo 1850, tus Tswv tau qhia rau kuv pom.”

What did He show her?

Nws tau qhia dab tsi rau nws?

Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.

Ib yam uas Nws tau qhia rau nws yog tias txij xyoo 1844 los, twb muaj lwm yam kev to taub txog “Daily” uas raug txais yuav lawm.

"September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

“Lub Cuaj Hlis 23, 1850 tus Tswv tau qhia rau kuv . . . . Thaum kev sib haum xeeb tseem muaj, ua ntej xyoo 1844, yuav luag txhua tus tau koom siab rau hauv txoj kev to taub uas raug txog “Txhua Hnub;” tiam sis txij li xyoo 1844 los, hauv txoj kev ntxhov thiab tsis meej pem ntawd, lwm yam kev xav tau raug lees txais, thiab kev tsaus ntuj nrog kev tsis meej pem tau raws qab los. The Review and Herald, Kaum Ib Hlis 1850.”

March 1850 The "Daily" is the Earthly Sanctuary

Lub Peb Hlis Ntuj 1850 “Kev Niaj Hnub” Yog Lub Tuam Tsev Teev Ntuj Hauv Ntiajteb

So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.

Yog li ntawd, nyob rau hauv qab kawg ntawm nplooj 6 nej muaj ib nqe lus uas tau los ntawm Review and Herald hnub Lub Peb Hlis xyoo 1850, thiab nws yog ib tsab xov xwm sau los ntawm David Arnold.

> "He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.

> “Nws [Daniyees] kuj pom tib lub hwjchim tsimtxom ntawd thiab—uas sawv tawm tsam Tus Tub Vaj Ntxwv ntawm cov tub vaj ntxwv;” yog li ntawd thiaj xaus rau txoj cai raug cai ntawm txhua yam kev txi niaj hnub uas tau raug tsa los ntawm Sinai kom coj raws niaj hnub mus txog thaum Noob ntawd los txog. Ntawm no Khetos, tus tseeb tiag, lossis txoj kev txi loj uas yog tus qauv tiav kawg, raug tua los ntawm cov tub rog Loos. Yog li ntawd los ntawm Loos—“kev txi niaj hnub raug muab tshem tawm,” thiab “thaj chaw ntawm nws lub chaw dawb huv raug muab rhuav pov tseg” los ntawm Titus, ib tug thawj tub rog Loos, thaum nws rhuav tshem lub nroog Yeluxalees, thiab lub tuam tsev ntawm Vajtswv, uas muaj “lub chaw dawb huv.” Ntawm no thiaj pib muaj kev ua tiav ntawm Khetos txoj lus faj lem. “Thiab lawv yuav poob los ntawm ntug ntaj, thiab yuav raug coj mus ua qhev nyob hauv txhua haiv neeg, thiab Yeluxalees yuav raug lwm haiv neeg tsuj nphau, MUS TXOG THAUM LUB SIJHAWM NTAWM COV LWM HAIV NEEG TAU UA TIAV.” Luka 21:24.” David Arnold, Review and Herald, Lub Peb Hlis 1850, Ntim 1, Zauv 8.

In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.

Hauv tsab xov xwm no David Arnold qhia tias “Qhov Niaj Hnub” hauv Phau Ntawv Daniyees sawv cev rau lub tuam tsev dawb huv Yudais hauv Yeluxalees uas Loos pe hawm dab tau muab tshem tawm hauv xyoo AD70.

September 1850 The "Daily" is Christ's Sanctuary Ministry

Lub Cuaj Hli 1850 “Kev Ua Txoj Hauj Lwm Niaj Hnub” yog Khetos Txoj Kev Hauj Lwm Teev Ntuj Hauv Lub Chaw Dawb Huv

Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.

Tom qab ntawd thaum lub Cuaj Hli xyoo 1850, tib lub xyoo ntawd—thiab hais los xij, leej twg yog tus kws kho ntawm Review and Herald xyoo 1850? Nws lub npe yog James White.

James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.

Yog li ntawd, thaum lub Cuaj Hli xyoo 1850, James White luam tawm ib tsab xov xwm los ntawm Crosier uas qhia tias “the Daily” sawv cev rau Khetos txoj hauj lwm ua pov thawj hauv lub Chaw Dawb Huv.

Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.

Tam sim no, James White tsis qhia tej no ncaj qha, tiam sis tibneeg muab qhov kev xaus lus uas nyob ntawd los hais tias qhov ntawd yog yam uas nws tab tom qhia. Thiab vim li cas kuv thiaj hais li no? Kuv hais li no vim nws qhov laj thawj no: Thaum lub Cuaj Hli xyoo 1850, Muam White hais tias txij xyoo 1844 los lawm, lwm yam kev xav txog “the Daily” twb raug txais yuav nyob hauv txoj kev tsaus ntuj lawm, thiab kev ntxhov siab tsis meej pem kuj tau ua raws los.

These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.

Ob txoj kev xav no ob qho [Arnold thiab Crosier] tsis yog txoj kev xav ntawm Cov Pioneer uas hais tias “txoj Kev Txhua Hnub” yog Paganism.

And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.

Thiab nyob rau nplooj 7 koj muaj ob kab lus los ntawm Crosier tsab xov xwm, uas nws tab tom xaus hais tias “the Daily” yog Khetos txoj hauj lwm qhuab qhia hauv lub Tuam Tsev Dawb Huv.

> "—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.

> “—thiab qhov chaw ntawm Nws lub Tuamtsev Dawb Huv raug muab pov tseg nqes;” Daniel 8:11. Qhov kev muab pov tseg nqes no tau tshwm sim nyob rau hauv lub caij nyoog thiab los ntawm txoj kev siv ntawm lub hwjchim Loos; yog li ntawd, lub Tuamtsev Dawb Huv hauv nqe no tsis yog lub Ntiajteb, thiab tsis yog Palestine, vim thawj qhov twb raug muab pov tseg nqes thaum lub caij pooblawm lawm, ntau tshaj 4,000 xyoo, hos qhov kawg twb raug muab pov tseg thaum lub caij raug ntes mus nyob qhev, ntau tshaj 700 xyoo ua ntej qhov xwm txheej hauv nqe lus no, thiab ob qho tib si kuj tsis yog raug ua los ntawm lub hwjchim Loos.

> "The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.

> “Lub Tuamtsev Teev Ntuj uas raug muab pov tseg yog Nws tug uas Loos tau tsa nws tus kheej kom loj tawm tsam, tus ntawd yog Tus Tub Vaj Ntxwv ntawm pab tub rog, yog Yexus Khetos; thiab Povlauj qhia tias Nws lub Tuamtsev Teev Ntuj nyob saum ntuj ceeb tsheej. Dua thiab, Daniyee 11:30–31, —Vim cov nkoj ntawm Chittim yuav los tawm tsam nws; yog li ntawd nws yuav ntxhov siab thiab tig rov qab los, thiab muaj kev chim siab (tus qws rau kev qhuab ntuas) tawm tsam txoj kev cog lus dawb huv (Kev Ntseeg Khetos), nws yuav ua li ntawd; nws tseem yuav rov qab los thiab muaj kev sib koom siab nrog lawv (cov pov thawj thiab cov npis sov) uas tso tseg txoj kev cog lus dawb huv. Thiab tej cuab yeej rog (hauv pej xeem thiab hauv kev cai dab qhuas) yuav sawv ntawm nws tog, thiab lawv (Loos thiab cov uas tso tseg txoj kev cog lus dawb huv) yuav ua kom Lub Tuamtsev Teev Ntuj uas muaj hwj chim qias neeg.’ Qhov no yog dab tsi uas Loos thiab cov timthawj ntawm Kev Ntseeg Khetos yuav sib koom ua kom qias neeg? Qhov kev sib koom no raug tsim tawm tsam txoj —kev cog lus dawb huv’, thiab yog Lub Tuamtsev Teev Ntuj ntawm txoj kev cog lus ntawd uas lawv ua kom qias neeg; qhov uas lawv ua tau ib yam li ua kom Vajtswv lub npe qias neeg; Yelemis 34:16; Exekees 20; Malakis 1:7. Qhov no yog tib yam li kev ua kom Nws lub npe tsis dawb huv lossis kev thuam Vajtswv lub npe. Hauv qhov kev nkag siab no, tus tsiaj nyaum —kev nom kev tswv-kev cai dab qhuas’ no tau ua kom Lub Tuamtsev Teev Ntuj qias neeg, (Qhia Tshwm 13:6), thiab muab nws ntiab pov tseg ntawm nws qhov chaw nyob saum ntuj ceeb tsheej, (Ntawv Nkauj 102:19; Yelemis 17:12; Henplais 8:1–2) thaum lawv hu Loos tias yog lub nroog dawb huv, (Qhia Tshwm 21:2) thiab tsa tus Pope nyob ntawd nrog cov npe hu tias, —Tus Tswv Vajtswv tus Pope’, —Leej Txiv Dawb Huv’, —Lub Taub Hau ntawm lub Koom Txoos’, thiab lwm yam, thiab nyob ntawd, hauv lub —tuamtsev ntawm Vajtswv’ cuav, nws lees tias ua yam uas Yexus ua tiag tiag hauv Nws Lub Tuamtsev Teev Ntuj; 2 Thexalaunikes 2:1–8. Lub Tuamtsev Teev Ntuj twb raug tsuj nram qab taw lawm (Daniyee 8:13), ib yam li Leej Tub ntawm Vajtswv twb raug lawm. (Henplais 10:29.)” O. R. L. Crosier, —Lub Tuamtsev Teev Ntuj’, Review and Herald, Cuaj Hli Ntuj, 1850.

The Logic of James White

Txoj Kev Xav Muaj Zaj Lus ntawm James White

Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.

Vim li cas James White thiaj yuav luam tawm zaj lus no yog tias nws twb paub zoo dua lawm? Qhov laj thawj rau qhov no yog “Txoj Kev Xav Kom Meej ntawm James White” hauv nej cov ntawv sau tseg.

The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.

Yam thawj zaug uas tau raug luam tawm tom qab Kev Poob Siab ntawd hu ua *A Word to the Little Flock*, thiab peb tug neeg uas yog cov sau hauv phau ntawv ntawd yog James thiab Ellen White thiab Joseph Bates. Yam thawj zaug uas tau raug luam tawm tom qab Lub Kaum Hli 22, 1844, los ntawm cov neeg ntawd uas tseem taug raws txoj kev, yog tsab ntawv no; thiab, hauv tsab ntawv no, Muam White lees paub Crosier txoj kev nkag siab, tsis yog nws txoj kev nkag siab txog *the Daily* tiam sis yog nws txoj kev nkag siab txog Khetos txav ntawm Chaw Dawb Huv mus rau Chaw Dawb Huv Tshaj.

Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,

Nco ntsoov, qhov no yog Niam Tsev Dawb. Qhov no yog vim li cas James White thiaj kam luam Crosier zaj lus, nws hais tias,

"I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister."—this is Ellen White—"The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.

“Kuv ntseeg hais tias Lub Tuam Tsev Dawb Huv, uas yuav raug ntxuav kom dawb huv thaum kawg ntawm 2300 hnub, yog lub Tuam Tsev hauv Yeluxalees Tshiab, uas Khetos yog ib tug xibhwb ua hauj lwm hauv.” —nov yog Ellen White— “Tus Tswv tau qhia kuv hauv kev ua yog toog pom, ntau tshaj ib xyoos dhau los, tias Tij Laug Crosier muaj txoj kev kaj tseeb, hais txog kev ntxuav Lub Tuam Tsev Dawb Huv, thiab lwm yam; thiab tias yog Nws lub siab nyiam, kom Tij Laug C. sau tawm qhov kev pom uas nws tau muab rau peb hauv The Day-Star, Extra, Lub Ob Hlis 7, 1846. Kuv xav tias kuv tau txais txoj cai tag nrho los ntawm tus Tswv, kom qhuas daim Extra ntawd rau txhua tus ntseeg dawb huv.”

"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.

“Kuv thov Vajtswv kom tej kab lus no yuav muaj tseeb ua ib txoj koob hmoov rau nej, thiab rau txhua tus me nyuam uas txaus hlub uas yuav tau nyeem tej no.” A Word to the Little Flock, May 12, 1847.

So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.

Yog li ntawd, txawm txog niaj hnub no, qee leej ntawm cov kws keeb kwm niaj hnub hauv Adventism tseem hais tias, “Saib qhov ntawd. Ellen White tab tom muab nws qhov kev pom zoo dav dav rau Crosier tsab xov xwm; thiab, vim li ntawd, yam uas Crosier hais txog Lo Lus Niaj Hnub ua Khetos txoj hauj lwm qhuab qhia hauv lub Tuam Tsev Dawb Huv yuav tsum yog qhov tseeb.” Thiab thaum lawv hais li ntawd, lawv tab tom hais yuam kev txog keeb kwm; rau qhov Crosier tsab xov xwm muaj yim ntu nyob hauv, thiab txij thaum chiv thawj los cov Adventists twb to taub lawm tias plaub ntu ntawm cov ntawd yog kev tsaus ntuj tag nrho, thiab lawv tsis tau, tsis tau, tsis tau dua ib zaug li rov luam tawm hauv Adventism.

As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.

Piv txwv li, ib qho ntawm nws tej kev sawv hauv tsab xov xwm ntawd yog tias thaum Yexus rov qab los yuav muaj ib txhiab xyoo ntawm kev thaj yeeb. Cov Adventist tsis ntseeg li ntawd thiab lawv yeej tsis tau ntseeg li ntawd ib zaug li. Txoj kev to taub ntawd yog ib txoj kev to taub uas William Miller tau tsis lees txais, uas yeej muab William Miller tso rau hauv txoj kev yog rau kev to taub qhov tseeb. Lo lus qhuab qhia ntawd yog ib lo lus qhuab qhia uas tawm tsam ncaj qha rau Millerite txoj kev to taub.

So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.

Yog li ntawd, thaum Crosier tawm los nrog zaj tshooj yim-ntu no, lawv paub tam sim ntawd txij thaum chiv thawj tias plaub ntu hauv cov no tsis tsim nyog luam tawm dua.

But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.

Tiamsis, James White luam tawm ntu uas Crosier hais qhia tias “the Daily” yog Khetos txoj hauj lwm qhuab qhia hauv lub Tuam Tsev Teev Ntuj Dawb Huv; tiamsis, nws tsuas yuav rov luam plaub ntu ntawd xwb. Nws yuav tsis rov luam dua plaub ntu seem. Tiamsis, kom James White rov luam tau plaub ntu ntawm Crosier, nws yuav tsum luam nws ua ob phau xov xwm. Nws tau yuav tsum luam nws ob zaug thaum lub Cuaj Hli xyoo 1850.

There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.

Tsis muaj chaw txaus hauv nws phau Review and Herald thaum lub Cuaj Hli 1850, yog li ntawd nws thiaj luam ob phau Review and Herald rau lub Cuaj Hli 1850 kom nws thiaj muab tau tag nrho Crosier tsab xov xwm hais txog Khetos txav ntawm Chav Dawb Huv mus rau Chav Dawb Huv Tshaj Plaws.

Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.

Tam sim no, nej yuav pom ntawm Gerard Damsteegt tias nws tab tom muab txoj kev ntsuam xyuas raws keeb kwm tias cov Adventist yeej ib txwm paub tias muaj qee feem hauv Crosier cov ntawv sau uas tsis raug thiab tias lawv tsis tuaj yeem muab luam tawm dua.

"She [Ellen Harmon] said: —The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was His will that Brother C. should write out the view which he gave us in the Day Star Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

“Nws [Ellen Harmon] tau hais tias: —Tus Tswv tau qhia rau kuv hauv zaj yog toog pom, ntau tshaj ib xyoos dhau los lawm, tias Tij Laug Crosier muaj qhov kaj tseeb txog kev ntxuav lub Tuam Tsev Dawb Huv, thiab lwm yam; thiab tias yog Nws lub siab nyiam kom Tij Laug C. sau kom meej raws li txoj kev xav uas nws tau muab rau peb nyob rau hauv Day Star Extra, Lub Ob Hlis 7, 1846. Kuv hnov tias tus Tswv tau pub cai rau kuv tag nrho, los pom zoo rau daim Extra ntawd, rau txhua tus neeg dawb huv’ (Tsab ntawv. E. G. White rau Curtis, Word to the Little Flock, 12). Cov Seventh-day Adventists feem ntau tau txhais nqe lus no tias Crosier cov lus nthuav qhia tsis yog tsis muaj kev yuam kev li, tiamsis nws cov lus sib cav tseem ceeb raws li kev ua qauv yaj saub ntawd yog qhov raug. Cov ntawv luam rov dua ntawm tsab xov xwm ntawd tau hlais tawm cov seem uas lawv xav tias tsis raug.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Never Could Reprint His Complete Document

Tsis Muaj Tej Yam Li Cas Yuav Rov Luam Tawm Tau Nws Daim Ntawv Teev Tseg Ua Ntej Kom Tiav Kav Li Ntawd

Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.

Tam sim no, nyob rau nplooj ntawv tom ntej nej yuav pom W. A. Spicer ua tim khawv txog tib yam no tias: Lawv ib txwm paub tias hauv Crosier cov nqe lus muaj kev yuam kev nyob hauv, thiab lawv yeej tsis tau luam tawm dua plaub ntu ntawd.

"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939

“Tu siab hais tias, tus hluas Crosier tau taug kev hauv qhov kaj ntawm qhov tseeb txog Hnub Xanpataus tsuas yog ib ntus luv luv xwb. Tom qab ntawd nws tau tsis lees txais txoj kev qhuab qhia txog lub tuam tsev dawb huv uas nws tau pab tsa kom ruaj khov. Peb cov kwv tij thawj tiam tau luam tawm dua nws txoj kev piav qhia txog lub tuam tsev dawb huv ob peb zaug hauv lawv cov ntawv thaum chiv thawj, tiamsis lawv yeej tsis tau luam tawm dua nws daim ntawv teev lus tiav nrho. Nyob hauv ntawd nws tau ntxiv rau txoj kev piav qhia txog lub tuam tsev dawb huv qee lub tswv yim hais txog lub caij nyoog uas yuav los—ib txhiab xyoo nyob rau lub ntiaj teb no raws lub cev nqaij daim tawv, nrog ib tiam kaj lug nyob saum lub ntiaj teb no thaum Kev Los Zaum Ob. Tej no yog yam uas peb cov kwv tij ib txwm rho tseg tawm. Cov kev qhuab qhia no hais txog lub caij nyoog uas yuav los twb nthuav dav nyob txhua qhov chaw rau cov hnub ntawd lawm. Txoj kev qhuab qhia ntawd yeej tsis haum nrog txoj xov meej tseeb txog txoj kev los rov qab; thiab tsis muaj qhov ua xyem xyav tias cov poov xab ntawm kev yuam kev no tau pab coj cov tub hluas tig deb ntawm qhov tseeb txog Hnub Xanpataus thiab lub tuam tsev dawb huv. Tsis ntev tom qab ntawd nws tig mus tawm tsam peb txoj kev txav thaum chiv thawj ntawd nrog kev iab liam hnyav.” W. A. Spicer, Review and Herald, December 14, 1939

The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.

Lub ntsiab yog, nim no muaj ib txhia neeg uas coj Muam White txoj kev lees paub rau Crosier tsab xov xwm hauv *A Word to the Little Flock* los siv, cov neeg zoo li Heidi Heikes, Heidi Heikes nrog nws phau ntawv ruam txog “the Daily” yog Khetos txoj hauj lwm ua Vajlugkub Chaw Dawb Huv. Qhov no yog ib qho ntawm nws cov lus sib cav.

People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.

Cov neeg uas ua li no tab tom tsis quav ntsej tej keeb kwm tseeb. Lawv yeej tsis muaj peev xwm luam tawm dua tau txhua tsab xov xwm uas Crosier tau sau. Thiab kev hais tawv tias Ellen White txoj kev pom zoo hauv A Word to the Little Flock yog ib qho kev pom zoo dav dav uas txais yuav tag nrho Crosier txoj hauj lwm, kuj yog kev hais tawv tias cov Adventists ntseeg tias yuav muaj ib txhiab xyoo ntawm kev thaj yeeb. Qhov ntawd yog ib qho lus sib cav ruam.

It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.

Qhov no yog kev qhia keeb kwm tsis raws qhov tseeb, thiab nws raug ua kom dag ntxias neeg thiab kom tsim kev ntxhov siab thiab kev tsaus ntuj.

So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.

Yog li no, nej muaj ob tug kws sau keeb kwm, Spicer uas twb tuag lawm thiab Damsteegt uas tseem muaj sia nyob; tiam sis, kuv lav rau nej, txawm yog Spicer los yog Damsteegt, tsis muaj ib tug twg ntawm nkawd yuav pom zoo nrog kuv txog yam kuv tab tom nthuav tawm no. Zoo, nkawd yuav tsis pom zoo li ntawd. Yog li ntawd, nej muaj ob tug kws sau keeb kwm uas sawv ua neeg tawm tsam los tseem pom zoo nrog yam uas kuv tab tom hais rau nej. Tsis muaj ib qho laj thawj tsim nyog kiag li rau kev muab Ellen White txoj kev qhuas Crosier tsab xov xwm txhais hais tias txhua yam hauv tsab ntawd yeej zoo tag nrho lawm.

The Advent Review—Volume 1, Auburn NY, Number 3

Phau Ntawv Advent Review—Ntim 1, Auburn, NY, Zaj Naj Npawb 3

The Advent Review—Volume 1, Auburn NY, Number 4

Phau Ntawv Advent Review—Ntim 1, Auburn NY, Zauv 4

The Advent Review—Volume 1, Auburn NY, Number Special

Kev Tshawb Xyuas Txog Kev Los—Phau 1, Auburn NY, Zauv Tshwj Xeeb

When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3

Thaum James White pib luam Crosier zaj tshooj thaum lub Cuaj Hli xyoo 1850, hauv The Review and Herald, ntawd yog Ntim 1, Zauv 3.

But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.

Tiamsis, nws tsis muaj peev xwm muab txhua yam ntawd tso rau hauv Volume 1, Number 3; yog li ntawd, nws thiaj ua kom tiav tsab xov xwm ntawd hauv Volume 1 ntawm The Review and Herald, Number 4. Thiab nws tau ua li no thaum twg? Nyob rau lub Cuaj Hli xyoo 1850.

Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

Zoo, muaj dab tsi tshwm sim thaum lub Cuaj Hlis xyoo 1850? Muam White tau txais ib zaj yog toog pom uas hais tias, “Lub Cuaj Hlis 23, 1850 tus Tswv tau qhia rau kuv . . . . Thaum kev sib haum xeeb tseem muaj, ua ntej xyoo 1844, yuav luag txhua tus tau koom siab rau hauv txoj kev to taub tseeb txog ‘Niaj Hnub’; tab sis txij li xyoo 1844 los, hauv txoj kev ntxhov thiab tsis meej pem, lwm yam kev xav tau raug lees txais, thiab kev tsaus ntuj nrog kev tsis meej pem tau raws los. The Review and Herald, Kaum Ib Hlis 1850.”

Who was her husband? He was the editor of The Review and Herald.

Leejtwg yog leej twg? Nws yog tus kws kho The Review and Herald.

So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."

Yog li ntawd, nws tau ua li cas thaum nws tus poj niam hais tias, “Koj puas paub tus Tswv nyuam qhuav hais dab tsi rau kuv, James? Kuv raug hais tias peb tsis tsim nyog coj los nthuav tawm tej kev xav txog Lo Lus Daily uas tawm tsam txoj kev to taub ntawm cov Pioneer tias Lo Lus Daily yog Kev Pe Dab Qhuas, vim tias qhov ntawd tab tom coj kev tsaus ntuj thiab kev ntxhov siab los.”

So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.

Yog li ntawd, Yakaunpaus Dawb tau ua dabtsi? Nyob rau lub Cuaj Hli xyoo 1850 nws tau luam dua ib phau Review and Herald ntxiv, peb zaug hauv ib hlis. Qhov no hu ua Nqe 1, Tsab Tshwj Xeeb.

And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!

Thiab nws tau ua dab tsi? Nws tau luam dua Crosier tsab xov xwm thiab tshem tawm yam uas Crosier tau hais txog lub Daily!

Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.

Kwvtij thiab Kwvniam, qhov no yog pov thawj hauv keeb kwm tias James thiab Ellen White tau to taub tias Crosier txoj kev xav txog qhov Daily yog yuam kev thiab tias nws tau coj kev tsaus ntuj thiab kev kub ntxhov los.

And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.

Thiab Crosier txoj kev xav txog “Txoj Hauj Lwm Txhua Hnub” yog dab tsi? Nws ntseeg tias ntawd yog Khetos txoj hauj lwm qhuab qhia hauv lub Tuam Tsev Dawb Huv.

So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—

Yog li ntawd, hauv *Early Writings*, 74, thaum nws hais tias, “Lub Cuaj Hlis 23, tus Tswv tau qhia rau kuv tias cov Millerites muaj kev to taub raug txog qhov Daily,” cov pov thawj keeb kwm qhia tias cov Millerites tau to taub—

Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?

Tam sim no, Kwv Tij thiab Cov Muam, Kwv Tij thiab Cov Muam, nej txhob nco qhov tseeb no: Qhov no yog dab tsi: Lub Cuaj Hlis 1850 Muam White raug qhia tias txij xyoo 1844 los twb muaj lwm yam kev xav txog “the Daily” raug lees txais lawm; Lub Tsib Hlis 1850, Arnold nthuav tawm “the Daily” ua lub tuam tsev dawb huv Yudais; Lub Cuaj Hlis 1850, thawj feem ntawm 2 feem ntawm Crosier tsab xov xwm raug luam tawm, suav nrog nws txoj kev nthuav “the Daily” ua Khetos txoj haujlwm qhuab qhia hauv lub chaw dawb huv; Lub Cuaj Hlis 1850, feem 2 ntawm 2 feem ntawm Crosier tsab xov xwm raug luam tawm; Lub Cuaj Hlis 1850, Crosier tsab xov xwm raug luam dua, tab sis nws txoj kev xav txog “the Daily” raug tshem tawm lawm? Muaj dab tsi tab tom tshwm sim?

We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."

Peb pom nyob rau tib xyoos uas Daim Duab Qhia 1850 no raug tsim tawm, thiab Daim Duab Qhia no hais li cas txog “Qhov Txhua Hnub”? “Kev Kav Tswj Cuavlossis, lossis QHOV TXHUA HNUB raug muab tshem tawm. Dan. 11:31 508.”

Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.

Ellen White paub zoo tias txoj hauj lwm hais txog “the Daily” ntawm cov uas tshaj tawm txoj kev quaj ntawm Teev Kev Txiav Txim yog dab tsi. Thaum nws hais tias lawv muaj txoj kev nkag siab uas yog lawm, nws paub tias txoj kev nkag siab uas yog lawm ntawd yog tias nws sawv cev rau txoj kev kav ntawm Pagan uas raug muab tshem tawm mus; “the Daily” sawv cev rau Paganism.

And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.

Thiab nyob rau xyoo no, xyoo 1850, cov ntaub ntawv keeb kwm ua pov thawj tias nws tau tsis lees txais, thiab nws tus txiv kuj tau tsis lees txais, txoj kev qhia uas hais tias “the Daily” sawv cev rau Khetos txoj hauj lwm ua hauj lwm hauv lub Tuam Tsev Dawb Huv, uas yog txoj kev qhia uas Lub Tsev Kawm Tshawb Fawb Vajlugkub ntawm Pawg Ntseeg Seventh-day Adventist txhawb nqa. Nws yog txoj kev qhia uas cov haujlwm txhawb nqa tus kheej, xws li Heartland thiab Steps to Life, txhawb nqa. Nws yog txoj kev qhia uas coj kev tsaus ntuj thiab kev ntxhov siab.

Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,

Tam sim no hais txog Daim Chart xyoo 1850. Qhov no yog nyob rau lub Kaum Ib Hlis xyoo 1850. Qhov no yog tib lub hli uas nws tau txais zaj yog toog pom uas nws tau sau cia, uas thaum kawg dhau mus raws txoj kev hloov kho hauv xyoo 1851, thiab tom qab ntawd xyoo 1882 thiaj xaus rau hauv Early Writing, nyob rau hauv tib lub hli no, hauv tib lub hli no, nyob rau lub Kaum Ib Hlis xyoo 1850. Nws hais tias,

"Monday we returned to Dorchester where our dear Brother Nichols and family live."—

“Txog hnub Monday peb tau rov qab mus rau Dorchester uas peb tus Kwv tij Nichols uas peb hlub heev thiab nws tsev neeg nyob.”

Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?

Nyob rau ntawm no [hais txog Daim Ntawv Qhia xyoo 1850, kaum sab saud xis], “Published by Otis Nichols, Dorchester, Massachusetts.” Yog li ntawd lov? Nws tab tom hais txog qhov no, puas yog? Nej puas pom nws, Daim Ntawv Qhia no?

—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.

—“Nyob ntawd hmo ntuj Vajtswv tau pub ib zaj yog toog pom uas txaus nyiam heev rau kuv, feem ntau ntawm qhov ntawd nej yuav pom nyob hauv daim ntawv. Vajtswv tau qhia rau kuv txog qhov yuav tsum tau npaj tawm ib daim chart. Kuv pom tias qhov ntawd yog yam yuav tsum muaj thiab tias qhov tseeb uas raug nthuav kom meej rau saum tej ntxhuav yuav ua tau ntau yam heev thiab yuav ua rau tej ntsuj plig los txog rau kev paub qhov tseeb.” Manuscript Releases, number 15, 210 November, 1850.

She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."

Nws tau txais ib zaj yog toog pom ntawm Nichols lub tsev hauv Dorchester—uas txhua yam twb nyob rau saum Daim Duab Qhia no lawm—hais tias, “Koj yuav tsum ua ib daim duab qhia.”

And what does she say about the chart? How does she describe it?

Thiab nws hais dab tsi txog daim ntawv qhia? Nws piav txog nws li cas?

Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.

Mus rau Henpakkuk 2, “Kuv pom qhov yuav tsum tau muab ib daim ntawv qhia tawm los,” thiab nws yuav ua dab tsi? Nws yog qhov tsim nyog, “kom qhov tseeb raug ua kom meej rau saum tej ntawv.” Henpakkuk 2, nqe 2, hais tias, “Thiab tus Tswv teb kuv thiab hais tias, Sau zaj yog toog pom ntawd, thiab ua kom meej rau saum tej ntawv, . . . .” Nws tab tom hais tias daim Ntawv Qhia xyoo 1850 ntawm Otis Nichols no, uas raug luam tawm hauv Dorchester, Massachusetts, yog qhov ua tiav ntawm Henpakkuk, ib yam li nws hais hauv The Great Controversy tias daim Ntawv Qhia xyoo 1843 yog qhov ua tiav ntawm Henpakkuk.

Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.

Zoo, nej puas pom qhov ntawd lov? Nej puas pom thaum twg nws tau txais qhov yog toog no? Nyob rau tib lub sijhawm uas tej no tab tom tshwm sim: “September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ’s Sanctuary ministry brings darkness and confusion,” thiab nws tus txiv tam sid rov luam dua tsab ntawv ntawd thiab tshem ob nqe lus ntawd tawm. Tsis tau rov luam dua ib zaug ntxiv li hauv Adventism mus txog xyoo 1931 thaum Willie White rov luam dua nws; thiab, thaum nws ua li ntawd, nws muaj ib qho tim khawv cuav nyob hauv tib daim ntawv me uas nws luam tawm. Qhov no yeej muaj peev xwm ua pov thawj tau.

Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.

Tam sim no, kuv xav nyeem ib yam dab tsi ntawm no rau nej mloog, ib nqe lus ntev dua, hais txog tib lub sijhawm no. Qhov no yog hnub tim 27 Kaum Ib Hlis, 1850.

"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.

“Kuv tau tsis quav ntsej sau ntawv tuaj rau nej ib ntus lawm. Tam sim no kuv yuav qhia kuv tej laj thawj. Ua ntej, kuv tsis muaj sijhawm sau ntawv tau li ob peb lub lis piam tom qab kuv tau txais Muam Arabella tsab ntawv uas muaj siab zoo thiab zoo siab txais tos, yog li ntawd kuv thiaj tsis tau ua raws li nws qhov kev thov kom teb rov qab tsis pub dhau ob lub lis piam. Kuv nyiam tsab ntawv ntawd heev. Peb sawv daws puav leej muaj siab nyiam rau tsab ntawv ntawd thiab cia siab tias kuv qhov kev ncua yuav tsis txwv nej kom tsis txhob teb tsab ntawv no sai li sai tau thaum nej nyeem nws, thiab lwm zaus kuv yuav tsis cia ntev ua luaj ntxiv lawm.”

"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.

Tam sim no thiab Yakaunpau lub zog tam sim no kuj zoo heev lawm. Peb lub tsev nyob hauv Paris, ntawm Tij Laug Andrews lub tsev, nyob tsis deb ntawm lub chaw xa ntawv thiab lub chaw luam ntawv. Peb yuav nyob ntawm no ib ntus me ntsis. Nov yog ib tsev neeg uas muaj siab dawb siab zoo heev, txawm li ntawd los kuj pluag heev. Txhua yam ntawm no lawv pub dawb raws li yam uas lawv muaj. Peb tsis xav tias yog qhov tsim nyog yuav ua kom lawv raug nuj nqis dab tsi thaum peb nyob ntawm no. Kuv xav ntsib nej txhua tus heev kawg thiab Tus Muam Gorham uas kuv hlub.

"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.

“Peb lub rooj sablaj hauv Topsham yog ib lub uas muaj kev txaus siab tob kawg. Muaj nees nkaum yim leej tuaj; txhua tus puav leej tau koom hauv lub rooj sib txoos.”

"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.

Hnub Sunday, Vajtswv lub hwj chim los saum peb ib yam li cua hlob nrov nthe ceev nrooj. Txhua tus sawv tsees ntsug thiab qhuas Vajtswv nrog lub suab nrov nthe; nws zoo ib yam li thaum tsa lub hauv paus ntawm Vajtswv lub tuam tsev. Lub suab quaj tsis paub cais tau ntawm lub suab qw nrov. Nws yog ib lub sijhawm muaj yeej; sawv daws tau txais kev txhawb zog thiab rov qab muaj zog tshiab. Kuv yeej tsis tau pom dua ib lub sijhawm muaj hwj chim loj li no dua los.

"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. On our return to Brother Nichols', the Lord gave me a vision and showed me that the truth must be made plain upon tables, and it would cause many to decide for the truth by the three angels' messages, with the two former being made plain upon tables."—

“Peb lub rooj sablaj tom ntej nyob hauv Fairhaven. Kwv tij Bates thiab nws tus poj niam kuj tuaj koom. Nws yog ib lub rooj sib txoos zoo heev. Thaum peb rov qab los rau Kwv tij Nichols lub tsev, tus Tswv tau pub ib lub zeem muag rau kuv thiab qhia rau kuv tias qhov tseeb yuav tsum muab nthuav kom meej rau saum daim txiag, thiab qhov ntawd yuav ua rau coob leej txiav txim siab los txais qhov tseeb los ntawm peb tug tim tswv tej lus, thaum ob zaj lus yav dhau los raug muab nthuav kom meej rau saum daim txiag.”

That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.

Qhov ntawd nyob hauv qab kawg ntawm no, [qhia rau sab laug hauv qab ntawm Daim Chart 1850]. Yog lawm? Lawv nyob rau saum Daim Chart no, yam uas nws tab tom hais txog.

—"I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them, containing present truth, to put in the hands of those that hear, and then the truth would not fade from the mind, and that the paper would go where the messengers could not go. Other things I saw which will appear in the paper.

—“Kuv kuj pom tias kev luam daim ntawv tawm los tseem ceeb ib yam li cov tub txib yuav tsum mus, vim cov tub txib xav tau ib daim ntawv nqa nrog lawv, uas muaj qhov tseeb rau tiam no, kom muab tso rau hauv tes ntawm cov uas mloog, ces qhov tseeb ntawd yuav tsis ploj mus ntawm lawv lub siab; thiab daim ntawv ntawd yuav mus txog qhov chaw uas cov tub txib mus tsis tau. Tseem muaj lwm yam uas kuv tau pom thiab uas yuav tshwm tawm hauv daim ntawv ntawd.

"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.

“Nej sawv daws nyob sib haum xeeb li cas? Nej sawv daws puas tabtom siv zog mus nrhiav txoj sia nyob mus ib txhis? Kuv xav ntsib nej heev kawg li, thiab kuv xav tias tsis ntev no kuv yuav tau ntsib nej. Tam sim no yog lub sijhawm npaj, thiab kuv cia siab tias peb sawv daws yuav ua txoj haujlwm kom ruaj khov rau txoj sia nyob mus ib txhis. Lub sijhawm zoo li luv heev, thiab yam peb yuav ua, peb yuav tsum ua kom sai.”

"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.

“Lub Kaum Ib Hlis tim 20, ib lim tiam dhau los no, Kwv Tij Henry Nichols thiab kuv tus kheej tau mus rau Topsham. Peb nyuam qhuav sawv ntawm rooj mov su rau hnub Thursday [Kaum Ib Hlis tim 21], thaum ib tug ntawm Kwv Tij Foey cov me nyuam los hauv thiab hais tias lawv niam twb tsis nco qab lawm. Peb maj nroos hla tus dej ib mais thiab pom peb tus muam uas peb hlub, Muam Foey, tab tom yuav tuag. Kuv txoj kev ntxhov siab loj heev thaum kuv pom tias nws twb tsis paub kuv lawm. Nws pheej nyob ntev hauv kev txom nyem loj mus txog thaum nruab nrab ntawm peb teev thiab plaub teev, ces nws nqus tau nws lub pa kawg. Nws tau tso ib tug txiv thiab peb tug me nyuam tseg cia quaj ntsuag txog lawv txoj kev ploj.”

"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?

Tag kis thaum [Nov. 22], Kwvtij Henry tuaj rau Paris kom James chais plaub hau rau nws kom nws thiaj mus koom lub ntees tuag tau. Peb tau muaj ib lub sijhawm tseem ceeb thiab muaj nqis heev. Tus Tswv tsis tau tso peb tseg, tiamsis pub Nws tus Ntsuj Plig nyob saum peb. Muam Foey hnub kawg no yeej yog hnub uas muaj sab ntsuj plig tshaj plaws thiab zoo tshaj plaws ntawm nws lub neej. Kwvtij Foey muaj qhov no los nplij nws, tias nws tuag hauv txoj kev ntseeg Khetos. Nws sawv taus zoo. Vajtswv pub txoj kev tshav ntuj rau nws nyiaj taus txoj kev txom nyem no. Au, zoo kawg nkaus li uas muaj kev cia siab rau Vajtswv, ib txoj kev cia siab uas yuav txhawb nqa tau nyob hauv txhua yam kev sim siab thiab kev txom nyem. Qhuas Vajtswv rau txoj kev cia siab, txoj kev cia siab zoo. Nej txhua tus, nej yuav muab dab tsi los pauv nej txoj kev cia siab?

"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—

“Tuav rawv txoj kev ntseeg kom ruaj. Cia li muaj zog hauv Vajtswv thiab cia siab rau Nws txhais npab uas nyob mus ib txhis. Nws yuav tsis txhob poob koj li, tiam sis yuav txhawb nqa koj nyob hauv txhua txoj kev txom nyem. Kuv vam tias nej txhua tus yuav loj hlob muaj zog zuj zus hauv qhov tseeb. Tsis txhob qaug zog, tiam sis cia li rau siab ntso mus rau lub nceeg vaj.”—

Here we go. Here is what I want you to see.

Peb pib tam sim no. Nov yog yam uas kuv xav kom nej pom.

—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—

“Ib lim tiam dhau los no, hnub Xanpataus tas los, peb tau muaj ib rooj sib tham uas txaus siab heev. Kwv tij Hewit ntawm Dead River tuaj nyob ntawd. Nws tuaj nrog ib zaj lus uas hais txog tias kev puastsuaj ntawm cov neeg phem thiab kev tsaug zog ntawm cov neeg tuag yog ib qho kev qias vuab tsuab nyob hauv ib lub qhov rooj kaw uas ib tug poj niam Yexenpees, uas yog ib tug pojniam cev Vajtswv lus, tau coj los nkag los; thiab nws ntseeg tias kuv yog tus poj niam ntawd, Yexenpees.”

Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.

Puas yog li no? Tij Laug Hewit tab tom hais tias Ellen White yog Jezebel thiab nws tau coj peb txoj kev yuam kev los.

"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—

“—Peb tau hais rau nws txog qee yam ntawm nws tej kev yuam kev yav tag los, tias 1335 hnub twb xaus lawm, thiab txog nws ntau yam kev yuam kev. Qhov ntawd tsuas muaj me ntsis txiaj ntsig xwb. Nws txoj kev tsaus ntuj raug hnov nyob saum lub rooj sib txoos, thiab nws ua rau lub rooj sib txoos ncua ntev.”

Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.

Tam sim no, kuv xav kom nej pom qhov no. Kuv muaj ib yam yuav hais txog nqe lus no uas kuv xav kom nej ua tib zoo raws, yog nej ua tau.

If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.

Yog hais tias koj puas tau ntsib cov nyob hauv Adventism uas rov siv dua tej lus faj lem hais txog sijhawm rau thaum kawg ntawm lub ntiajteb no, lawv tsuas muaj peb nqe lus uas lawv siv xwb—lawv siv ntau nqe lus, tabsis lawv muaj peb nqe lus tseem ceeb uas lawv siv. Nov yog ib nqe ntawm cov ntawd; vim lawv yuav mus rau ntawd thiab hais tias, “Peb tau qhia nws txog qee yam ntawm nws tej kev ua yuam kev yav tag los,” thiab lawv yuav lees tias thaum nws hais tias “1335 hnub ntawd twb xaus lawm” ces qhov ntawd yog ib yam ntawm nws tej kev ua yuam kev. Nej puas pom tias nej yuav ntxeev cov qauv kab lus ntawd tau me ntsis li cas: “Peb tau qhia nws txog qee yam ntawm nws tej kev ua yuam kev yav tag los? Peb kuj tau qhia nws tias 1335 hnub ntawd twb xaus lawm”; tabsis cov uas teem sijhawm hais tias peb tau qhia nws qee yam ntawm nws tej kev ua yuam kev yav tag los thiab ib yam ntawm cov kev ua yuam kev ntawd yog tias koj tab tom qhia tias 1335 hnub twb xaus lawm, thiab qhov ntawd yog ib qho yuam kev.” Yog li ntawd, koj yuav ntxeev nws tau ob txoj kev tib si.

The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.

Thawj zaug thawj uas kuv tau muaj kev sib ntsib tim ntsej tim muag nrog Eugene Prewitt yog nyob hauv Oklahoma, thiab nws tab tom sib cav hais tias Keeb Kwm Millerite tsis rov muaj dua thaum kawg ntawm lub ntiaj teb no, thiab kuv muab ob peb nqe lus hauv Ntsuj Plig ntawm Cov Lus Qhia Yaj Saub rau nws.

And he says, "Jeff, you know that Ellen White was a careless writer."

Thiab nws hais tias, “Jeff, koj twb paub lawm tias Ellen White yog ib tug neeg sau ntawv tsis ceev faj.”

And I said, "What do you mean?"

Thiab kuv hais tias, “Koj txhais li cas?”

And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.

Thiab nws thiaj mus rau nqe lus no. Nws hais tias nqe lus no ua pov thawj tias nws yog ib tug kws sau ntawv tsis ceev faj; vim nws paub tias kuv paub tias cov uas teem sijhawm yuav muab nqe lus no txhais ntxeev tau, yog lawv xav ua li ntawd.

Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?

Tam sim no, qhov tseeb uas ib qho chaw zoo li Washita muaj txoj kev cuam tshuam uas qhia nws cov tub ntxhais kawm tias Ellen White yog ib tug kws sau ntawv uas tsis ceev faj yog ib yam; tiam sis, puas yog nws yog ib tug kws sau ntawv uas tsis ceev faj nyob ntawm no?

—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.

—“Kuv hnov tias kuv yuav tsum hais ob peb lo lus. Nyob hauv Yexus lub npe, kuv sawv tsees, thiab tsis dhau tsib feeb xwb qhov kev sib txoos twb hloov lawm. Txhua tus hnov nws tib lub sij hawm. Txhua lub ntsej muag ci ntsa iab. Vajtswv lub xub ntiag puv nkaus qhov chaw ntawd. Kwv tij Hewit txhos caug ntog thiab pib quaj thov Vajtswv. Kuv raug coj mus rau hauv yog toog pom thiab pom ntau yam uas kuv sau tsis tau. Qhov no muaj hwj chim loj heev rau Kwv tij Hewit. Nws lees tias qhov no yog los ntawm Vajtswv los thiab txo hwj chim mus txog plua tshauv. Txij thaum kev sib txoos ntawd los nws twb sau ntawv tas li, thiab tam sim no tseem tab tom sau ntawm tib lub rooj ntawd, tsis lees tseg txhua yam kev yuam kev uas nws tau tshaj tawm. Kuv ntseeg tias Vajtswv tab tom tsa nws sawv, thiab nws yog tus uas tsim nyog ua tau qhov zoo, yog Vajtswv txav los ntawm nws.

"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.

“Xa kev hlub ntau rau tus muam uas kuv hlub, Muam Gorham. Qhia rau nws kom muaj zog. Vajtswv nrog nws nyob, thiab Nws yuav tsis tso nws tseg. Xa kev hlub ntau rau nej sawv daws. Kuv vam tias cov me nyuam yuav tsis tsaug zog, tiam sis yuav muaj siab nyiam qhov tseeb thiab rau siab ntso ua kom lawv txoj kev hu thiab txoj kev xaiv tsa ruaj khov. Sau ntawv, nco ntsoov sau ntawv, thiab tsis txhob ua li kuv tau ua. Kuv hlub nej, nej sawv daws. Sau ntawv.” Manuscript Releases, volume 16, 206–209. Sau hauv Paris, Maine, Kaum Ib Hlis 27, 1850.

Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.

Cov kwv tij thiab cov muam, keeb kwm ntawm qhov no yog li cas; nws tab tom sau qhov no nyob qhov twg? Nws tab tom sau qhov no xyoo 1850, hauv Vaj Tijlaug Nichols lub tsev.

In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.

Nyob rau lub sijhawm no, tus Tswv tab tom ua dabtsi? Nws tab tom qhia tias cov Pioneers muaj txoj kev to taub raug txog “the Daily,” thiab nws tab tom hais txog qhov ntawd. Nws tab tom hais tias Khetos txoj hauj lwm qhuab qhia hauv lub Sanctuary yog txoj kev to taub cuav txog “the Daily.”

In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."

Hauv keeb kwm no, yog keeb kwm no tiag tiag—tsis yog tsuas yog keeb kwm no xwb thiab tsis yog tsuas yog lub xyoo ntawd xwb, tiam sis yog lub hli ntawd tiag tiag ntawm lub xyoo uas nws tab tom txais tej yog toog pom thiab nws tab tom piav kom meej txog qhov tseeb no hais txog txoj hauj lwm ntawm cov Pioneer rau ntawm lo lus Daily, hais tias cov uas tau tshaj tawm txoj Kev Qhuab Qhia Txog Teev Sij Hawm Txiav Txim muaj txoj kev to taub tseeb txog lo lus Daily; thiab, hauv tib nqe lus ntawd, nws hais tias, "Kuv tau pom tias Daim Ntawv Qhia 1843 raug Vajtswv txhais tes coj thiab nws yuav tsum tsis txhob raug hloov, thiab tias cov uas tau tshaj tawm txoj Kev Qhuab Qhia Txog Teev Sij Hawm Txiav Txim muaj txoj kev to taub tseeb txog lo lus Daily."

And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.

Thiab nws hais li cas txog “Txhua Hnub” rau saum Daim Ntawv Qhia 1843 no? Zoo, nws hais tias nws raug tshem tawm hauv AD508; thiab, 1335 xyoo tom qab ntawd coj koj mus rau xyoo 1843 thiab tias 1335 ntawd yog nyob rau yav dhau los.

Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?

Koj puas xav tau, tias nyob rau tib lub hli ntawd, nyob rau tib lub xyoos ntawd, nws yuav hais rau Tij Laug Hewit ntawm Dead River tias qhov ntawd tseem nyob yav tom ntej?

Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.

Yog lawm, cov uas teem sij hawm no, cov uas teem sij hawm no, thiab cov neeg no uas ntseeg tias Muam White yog ib tug kws sau ntawv uas tsis ceev faj. Keeb kwm tsis txhawb nqa qhov no.

So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.

Yog li ntawd, kuv xav kom nej pom tias, nyob hauv kev txuas nrog “Txhua Hnub,” Ellen White twb to taub txawm yog 1335 thiab.

Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?

Ellen White tsis yog tsuas yog muab nws lub cim lees paub rau qhov uas hu ua “the Daily” tias yog Kev Teev Dab Qhuas Cuav xwb; nws to taub tias qhov ntawd yog yam uas pib zaj lus faj lem 1335 xyoo, uas xaus rau xyoo 1843, thiab nws tau tiv thaiv txoj hauj lwm ntawd rau sawv daws pom tawm tsam Tij Laug Hewit ntawm Dead River. Koj puas pom qhov ntawd?

And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.

Thiab nyob hauv tib lub hli ntawd, thaum nws hais tias Khetos tes haujlwm ua pov thawj hauv lub Tuamtsev Dawb Huv raws li Kev Niaj Hnub tsuas coj kev tsaus ntuj thiab kev ntxhov siab los xwb; thiab nws tus txiv, teb rau qhov yog toog pom ntawd, muab txoj kev qhia ntawd tshem tawm hauv Review and Herald.

Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.

Nyob rau saum no hauv nej tej ntawv sau, qhov chaw uas hais tias “1850 Chart,” nov yog yam uas nws hais nyob ntawm no kiag [hais txog kab thib peb suav ntawm sab laug rau hauv 1850 Chart, yog cov lus uas nyob tom qab Yexus saum tus ntoo khaub lig hauv AD31]. Kuv xav kom nej thiaj muaj tau qhov no nyob hauv nej tej ntawv sau.

> Away Daniel 11:31 508

> Txav mus Daniel 11:31 508

And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:

Thiab tom qab ntawd, saum daim ntawv Chart xyoo 1843 ntawm no [hais txog kab nruab nrab, hauv qab Yexus saum tus ntoo khaub lig hauv AD31]:

Taking away of the daily sacrifice. Dan. 12:11, 12

Kev tshem tawm ntawm qhov kev txi niaj hnub. Dan. 12:11, 12

Okay, these are these two Charts.

Zoo, cov no yog ob Daim Duab Qhia no.

Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.

Muam White to taub tias cov txiv neej no muaj txoj kev nkag siab raug, thiab nws to taub tias qhov ntawd yog qhov pib ntawm txoj lus faj lem 1335 xyoos uas xaus rau xyoo 1843; thiab, nws to taub tias qhov ntawd sawv cev rau txoj kev kav ntawm cov neeg teev dab uas raug muab tshem tawm xyoo 508.

Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,

Nyob hauv qab ob qho kev siv mus rau cov Daim Duab Qhia no, koj muaj dua ib nqe lus hais nyob rau lub caij nyoog ntawm Tij Laug Nichols, thiab nws tab tom cem tibneeg kom txhob ua lwm yam daim duab qhia ntxiv vim lawv cov duab kos yog ntawm Xatas; hos nws hais tias, cov duab kos uas nyob saum ob Daim Duab Qhia no yog saum ntuj los. Nws hais tias,

"I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols."—

“Kuv pom tias txoj hauj lwm ua daim ntawv qhia ntawd yuam kev tas nrho. Nws pib los ntawm Tij Laug Rhodes thiab ces Tij Laug Case tau ua raws txuas ntxiv mus. Tau siv nyiaj txiag los ua daim ntawv qhia thiab tsim tej duab ntxhib ntxub ntxaug, qias neeg, los sawv cev rau cov tim tswv thiab Yexus uas muaj hwjchim ci ntsa iab. Kuv pom tias tej yam ntawd tsis haum Vajtswv siab. Kuv pom tias Vajtswv tau nyob hauv txoj kev luam tawm daim ntawv qhia los ntawm Tij Laug Nichols.”—

Who was in the publishment of this 1850 Chart? God!

Leejtwg tus nyob hauv txoj kev tshaj tawm Daim Duab Qhia xyoo 1850 no? Vajtswv!

—"I saw that there was"—what?—"a prophecy of this chart in the Bible, and if this chart is designed for God's people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

—“Kuv pom tias muaj”—dabtsi?—“ib lo lus cev Vajtswv lus hais txog daim chart no nyob hauv phau Vajlugkub, thiab yog hais tias daim chart no raug npaj tseg rau Vajtswv haiv neeg, yog tias nws txaus rau ib tug ces nws txaus rau lwm tus thiab, thiab yog tias ib tug xav kom pleev ib daim chart tshiab rau ntawm ib qho loj dua, ces sawvdaws kuj xav tau nws ib yam nkaus.

"I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting."—

“Kuv pom tias nyob hauv Tij Laug Case muaj ib qho kev xav tsis tus, ntxhov siab, tsis txaus siab, thiab tsis muaj kev ua tsaug uas ntshaw kom muaj dua ib daim chart ntxiv. Kuv pom tias cov chart uas pleev xim no tau muaj ib qho kev phem rau pawg ntseeg. Qhov ntawd ua rau muaj ib tug ntsuj plig luag thuam uas me me thiab muag nyias nyob hauv lub rooj sib txoos.”—

Now, this is the one that I want you to think through.

Tam sim no yog yam uas kuv xav kom nej ua tib zoo xav kom meej.

—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—

—“Kuv pom tias tej daim ntawv qhia uas Vajtswv tau txib tseg ntawd kov tau lub siab lub ntsws kom zoo siab, txawm yog tsis muaj lus piav qhia los xij.”—

"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."

“Kuv tau pom tias cov chart,” ntau daim, “uas Vajtswv tau tsa kom muaj . . . .” Cov chart twg, nyob hauv ntau daim, uas Vajtswv tau tsa kom muaj? Ob Daim Chart no [Daim Chart xyoo 1843 thiab Daim Chart xyoo 1850] yog Vajtswv tau tsa kom muaj.

> These two Charts are a fulfillment of Habakkuk 2.

> Ob Daim Duab Qhia no yog kev ua tiav ntawm Habakkuk 2.

—"There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case's mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

—“Muaj ib yam dab tsi kaj, ntxim hlub, thiab saum ntuj ceeb tsheej nyob hauv daim duab sawv cev txog cov tim tswv uas nyob saum tej daim ntawv qhia. Lub siab raug coj mus cuag Vajtswv thiab ntuj ceeb tsheej yuav luag tsis pom tias raug coj li. Tiamsis lwm daim ntawv qhia uas tau npaj tawm los ntawd ua rau lub siab qias thiab ntxub, thiab ua rau lub siab nyob tsom rau ntiajteb ntau dua li ntuj ceeb tsheej. Tej duab sawv cev txog cov tim tswv zoo li dab phem ntau dua li cov uas yog neeg saum ntuj ceeb tsheej. Kuv pom tias tej daim ntawv qhia ntawd tau nyob hauv Brother Case lub siab tau ntau hnub thiab ntau lub limtiam, thaum uas nws tsim nyog tau nrhiav saum ntuj ceeb tsheej txoj kev txawj ntse ntawm Vajtswv, thiab tsim nyog tau loj hlob hauv txoj kev tshav ntuj ntawm tus Ntsuj Plig thiab hauv txoj kev paub tseeb.”

"I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever." Manuscript Releases, number 13, 359; 1853.

“Kuv pom tias yog cov nyiaj txiag uas tau nkim rau kev luam tawm cov daim duab qhia ntawd, twb tau siv los muab qhov tseeb nthuav tawm kom meej rau ntawm cov kwvtij hauv kev luam tawm tej ntawv me, thiab lwm yam, ces nws yuav tau ua tau ntau yam zoo thiab cawm tau tej ntsujplig. Kuv pom tias txoj hauj lwm ua daim duab qhia ntawd tau nthuav mus zoo li tus kub ib ce.” Manuscript Releases, number 13, 359; 1853.

The 1290 and 1335 Days

1290 thiab 1335 Hnub

I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.

Kuv muaj ib zaj ntawv raws li ib tsab xov xwm hauv Review and Herald, Lub Ib Hlis 28, 1858. Vim li cas kuv thiaj muab nws tso rau hauv nej tej ntaub ntawv sau tseg yog kom nej pom tau tias xyoo 1858 lawv tseem tab tom qhia tias lo lus Daily yog Kev Pe Hawm Dab Qhuas. Nej muaj nws nyob hauv nej qhov chaw siv los ua kev siv lus tim khawv; yim xyoo tom qab 1850 lawv tseem to taub tias lo lus Daily yog Kev Pe Hawm Dab Qhuas.

> "ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:

> “LWM LUB SIJ HAWM yaj saub tseem ceeb dua ib ntu uas txoj kev qhuab qhia txog Kev Los Zaum Ob tau tsa saum nws, yog 1335 hnub hauv Daniyees 12, uas 1290 hnub txuas nrog nws ze heev. Ob ntu no raug qhia rau peb li no:”

> "—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.

> “—Thiab txij lub sijhawm uas kev txi niaj hnub raug muab tshem tawm, thiab qhov qias vuab tsuab uas ua kom puam tsuaj raug tsa los, yuav muaj ib txhiab ob puas cuaj caug hnub. Foom koob hmoov rau tus uas tos ntsoov thiab los txog rau ib txhiab peb puas peb caug tsib hnub. Tiamsis koj mas, cia li mus koj txoj kev mus txog thaum kawg los txog; rau qhov koj yuav tau so, thiab yuav sawv hauv koj feem thaum kawg ntawm cov hnub.” Daniel 12:11–13.

"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*

“Cov lus nug cia li sawv los tam sim ntawd tias, Peb puas qhia tau tias tej xwm txheej twg yog cov uas yuav tsum siv los pib suav cov ntu sijhawm no; thiab yog li ntawd, peb puas qhia tau tias lawv tau tshwm sim thaum twg? Peb xub nug tias, Dab tsi yog—‘niaj hnub’ (kev txi) thiab—‘yam qias neeg uas ua kom puam tsuaj’? Yuav pom tias lo lus, kev txi, raug sau ua ntawv qaij: qhia tias nws yog ib lo lus uas muab ntxiv nkag los xwb. Tib yam no kuj yuav pom nyob rau lwm qhov chaw uas lo lus ntawd tshwm nyob hauv phau Daniel, yog, tshooj 11:31 thiab 8:11–13. Cia peb hais luv luv txog tshooj tom qab no. Hauv nqe 13 yuav pom tias ob yam kev puam tsuaj raug nthuav tawm los rau pom; niaj hnub (kev puam tsuaj), thiab kev txhaum uas ua kom puam tsuaj. Qhov tseeb no Josiah Litch tau ua kom meej heev, uas peb ua tsis tau zoo dua li tsuas hais nws cov lus no:*”

"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'

“—Txoj kev txi niaj hnub yog txoj kev nyeem tam sim no ntawm nqe lus ntawd; tiam sis tsis muaj ib yam dab tsi zoo li kev txi uas pom muaj nyob hauv phau thawj. Qhov no raug lees paub los ntawm txhua sab. Nws yog ib lo lus piav ntxiv lossis ib txoj kev txhais uas cov neeg txhais lus tau muab tso rau saum nws. Txoj kev nyeem tseeb yog, “qhov niaj hnub thiab txoj kev txhaum ntawm kev puam tsuaj;” qhov niaj hnub thiab txoj kev txhaum raug txuas ua ke los ntawm lo lus “thiab”—qhov kev puam tsuaj niaj hnub thiab txoj kev txhaum ntawm kev puam tsuaj. Lawv yog ob lub hwjchim ua kom puam tsuaj uas yuav tsum tuaj ua kom lub Chaw Dawb Huv thiab pab tub rog puam tsuaj.”

"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.

“Los ntawm qhov no nws pom tseeb hais tias lo lus —daily,’ tsis tuaj yeem muaj ib qho kev siv rau txoj kev pe hawm Yudais uas txoj kev xav qub thiab nrov tshaj tau muab siv rau nws; thiab qhov no tseem pom tseeb ntxiv thaum xav txog tias yog cov ncua sij hawm no, txawm muab coj raws li qhov tseeb ncaj qha los yog raws li kev piv txwv muaj lub ntsiab lus, raug suav hnub tim pib ntawm ib qho kev tshem tawm ntawm txoj kev pe hawm no, ces lawv tsis coj peb mus txog ib qho xwm txheej twg li uas tsim nyog raug sau tseg.”

"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:

“Yog li ntawd, yam fij niaj hnub thiab yam qias neeg txaus ntxub yog ob lub hwjchim ua kom raug puam tsuaj uas yuav tsim txom pawg ntseeg: peb puas muaj peevxwm txiav txim paub tias cov hwjchim no yog dabtsi? Peb tsuas yog yuav tsum txais yuav William Miller txoj kev xav thiab kev txiav txim hauv lo lus no xwb, ces peb yuav mus txog tib yam xaus lus nrog nws. Nws hais tias:

> "—I read on, and could find no other case in which if [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thessalonians 2:7, 8, —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.'&c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is —the daily!' Well, now, what does Paul mean by —he who now letteth' or hindereth? By —the Man of Sin,' and the —wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, —the daily' must mean Paganism.'+

> "—Kuv nyeem mus ntxiv, thiab nrhiav tsis tau ib rooj xwm txheej twg ntxiv uas lo lus [niaj hnub] raug pom tsuas yog hauv Daniyee xwb. Ces kuv thiaj [muaj kev pab ntawm ib phau concordance] coj cov lus uas sawv txuas nrog nws los saib, —tshem tawm;’ —nws yuav tshem tawm qhov niaj hnub’; —txij lub sijhawm uas qhov niaj hnub yuav raug tshem tawm’; thiab lwm yam. Kuv nyeem mus ntxiv thiab xav tias tej zaum kuv yuav tsis pom ib qho kaj rau nqe ntawd. Thaum kawg kuv tuaj txog 2 Thessalonians 2:7, 8, —Rau qhov qhov tsis ncaj ncees uas yog ib qho tsis paub tseeb twb ua haujlwm lawm; tsuas yog tus uas tam sim no txwv cia yuav tseem txwv cia mus txog thaum nws raug tshem tawm ntawm txoj kev lawm, thiab thaum ntawd tus neeg phem ntawd yuav raug muab tshwm tawm los.’ thiab lwm yam. Thiab thaum kuv tuaj txog nqe ntawd lawm, Au, qhov tseeb ntawd zoo meej thiab muaj yeeb koob npaum li cas rau kuv pom! Nyob ntawd ntag! Qhov ntawd yog —qhov niaj hnub!’ Zoo, nim no, Povlauj txhais li cas los ntawm —tus uas tam sim no txwv cia’ lossis cheem? Los ntawm —Tus Neeg ntawm Kev Txhaum,’ thiab —tus neeg phem,’ yog txhais txog Kev Ntseeg Kav Tos Liv. Zoo, ces yam twg yog yam uas txwv tsis pub Kev Ntseeg Kav Tos Liv raug muab tshwm tawm? Vim li cas, nws yog Kev Teev Dab Qhuas Xeeb Txawm. Zoo, yog li ntawd, —qhov niaj hnub’ yuav tsum txhais tias Kev Teev Dab Qhuas Xeeb Txawm.’+

> "We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.

> Peb pom nyob hauv Daniyees 8 hais tias, yog tus kub me, uas sawv los hloov tus tshis, lossis lub tebchaws Kili, ntawd thiaj yog tus tshem tawm qhov —niaj hnub;' thiab nws yog tib lub hwjchim uas raug coj los qhia tom qab kev faib lub nceeg vaj ntawm Aleksandas mus txog lub sijhawm uas Lub Chaw Dawb Huv yuav raug ntxuav thaum kawg ntawm 2300 hnub. Tus kub me no peb twb tau qhia nyob rau hauv nws qhov chaw tsim nyog lawm tias yog Loos raug coj ua ib leeg xwb, phim raws li lub nceeg vaj thib plaub hauv Daniyees lwm zaj yog toog pom. Nim no nws yog ib qhov tseeb tias yeej muaj ib txoj kev hloov tshwm sim hauv lub hwjchim Loos, ntawm kev pe dab qhuas mus rau kev kav ntawm Popes. Kev pe dab qhuas txij hnub nyoog ntawm cov vajntxwv Asxili mus txog rau lub sijhawm uas nws raug hloov kho mus ua Popery, twb yog qhov niaj hnub, lossis raws li Xibfwb Whiting txhais nws, —qhov kev puam tsuaj tsis tu ncua,' uas Xatas tau sawv tawm tsam Yehauvas tes haujlwm los ntawm qhov ntawd. Hauv nws cov pov thawj, nws tej thaj txi ntuj, thiab nws tej kev txi, nws muaj qhov zoo sib xws rau daim qauv teev hawm Yehauvas raws Levis; tiam sis thaum daim qauv Levis tso chaw rau daim qauv teev hawm Khixatia, Xatas, kom thiaj tawm tsam tau tes haujlwm ntawd kom muaj txiaj ntsig, kuj yuav tsum hloov nws daim qauv kev tawm tsam thiab; yog li ntawd cov tuam tsev, tej thaj txi ntuj, thiab tej pej thuam ntawm kev pe dab qhuas thiaj raug ua kevcai raus dej los rau hauv tej kev thuam Vajtswv ntawm Popery.

> "But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*

> “Tiamsis qhov niaj txwm, Paganism, raug hais tseg hauv zaj lus faj lem tias muaj ib lub chaw dawb huv, thiab qhov chaw ntawm nws lub chaw dawb huv yuav raug pov tseg nqes los. Tias ib lub chaw dawb huv feem ntau raug txuas nrog kev pe dab mlom thiab kev teev hawm ntawm cov neeg tsis paub Vajtswv, raws li qhov chaw ntawm lawv txoj kev mob siab thiab kev pe hawm, yog pom tseeb hauv cov vaj lug kub hauv qab no: Yaxayas 16:12; Amoos 7:9, 13, margin. Exekees 28:18. Hais txog lub chaw dawb huv ntawm qhov niaj txwm hauv Daniyee 8, peb muab qhov hauv qab no los ntawm Apollos Hale:*”

"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"

“—Dab tsi thiaj yuav raug txhais hais tias yog —lub chaw dawb huv’ ntawm kev pe dab mlom? Kev pe dab mlom, thiab txhua yam kev yuam kev, muaj lawv tej chaw dawb huv ib yam li qhov tseeb. Cov no yog cov tuam tsev lossis tej chaw cawm siav uas raug fij tseg rau lawv txoj hauj lwm. Yog li ntawd, tej zaum ntawm no kuj yog hais txog ib lub tuam tsev tshwj xeeb thiab nto moo ntawm kev pe dab mlom. Ntawm nws cov tuam tsev muaj koob meej coob heev, lub twg thiaj yog? Ib qho ntawm cov qauv vaj tsev classic uas zoo kawg tshaj plaws hu ua Pantheon. Nws lub npe txhais hais tias —lub tuam tsev lossis chaw cawm siav ntawm txhua tus vajtswv.’ Qhov chaw uas nws nyob yog Loos.+ Cov mlom ntawm ntau haiv neeg uas cov Loos tau kov yeej raug muab tso cia nrog kev hwm nyob rau hauv ib lub qhov lossis ib feem twg ntawm lub tuam tsev no, thiab ntau zaus kuj los ua tej yam uas cov Loos lawv tus kheej pe hawm thiab. Puas yuav muaj peev xwm nrhiav tau ib lub tuam tsev ntawm kev pe dab mlom uas phim meej tshaj no ua —nws lub chaw dawb huv.’”

"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.

Tam sim no twb paub tseeb lawm tias “qhov niaj hnub” yog Kev Pe Hawm Dab Qhuas, thiab “kev ua txhaum uas ua kom puam tsuaj,” lossis—“yam qias neeg uas ua kom puam tsuaj,” yog lub Papacy, thiab tias lub chaw dawb huv tshwj xeeb ntawm Kev Pe Hawm Dab Qhuas yog Pantheon, thiab tias “qhov chaw” uas nws nyob yog Loos, peb mam li tshawb nrhiav ntxiv.

"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:

“1. Puas yog kev pe hawm dab qhuas —tau raug muab tshem tawm’ los ntawm lub hwj chim pej xeem Loos? Cov lus nram no uas hais txog ib qhov tseeb tseem ceeb thiab paub zoo hauv keeb kwm ntawm pawg ntseeg thiab lub ntiaj teb, peb xav tias teb tau raws li zaj lus faj lem ntawd. Nws hais txog Constantine, tus thawj huab tais Khetos, thiab hais tias:

"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++

“—Nws thawj txoj haujlwm ntawm kev kav tebchaws yog xa ib daim ntawv tshaj tawm mus thoob plaws hauv lub tebchaws vajntxwv, ntuas nws cov pejxeem kom lees yuav txoj kev ntseeg Khetos.”++

"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:

“2. Puas yog Loos yog lub nroog lossis qhov chaw ntawm nws lub chaw dawb huv, (Pantheon,) uas raug pov tseg los ntawm txoj cai tswj hwm ntawm Lub Xeev? Nqe lus hauv qab no teb tias:”

"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*

"—Kev tuag ntawm tus yeeb ncuab kawg uas tawm tsam Constantine tau muab lub tebchaws faj tim teb chaws khi ruaj rau hauv kev thaj yeeb. Loos ib zaug ntxiv tau los ua tus poj huab tais ntawm txhua haiv neeg uas tsis muaj leej twg sib cav tau. Tiamsis, nyob rau hauv lub sijhawm uas nws raug tsa siab thiab ci ntsa iab ntawd, nws twb raug tsa mus txog ntug qhov tsua tob lawm. Nws kauj ruam tom ntej yuav yog nqes mus thiab tsis muaj hnub rov qab tau. Kev hloov chaw ntawm tsoom fwv mus rau Constantinople tseem ua rau tus kws sau keeb kwm tsis meej pem. Qhov no yog ib qho kev ua uas tawm tsam ncaj qha rau tag nrho txoj kev xav qub thiab muaj meej mom ntawm lub siab Loos. Qhov no tsis yog tes haujlwm ntawm ib tug neeg nplua nuj nyob Esxias uas muab nws tus kheej rau kev lom zem raws li tej kev coj noj coj ua thiab huab cua sab hnub tuaj, tiam sis yog tes haujlwm ntawm ib tug neeg kov yeej uas tawv li hlau, yug los nyob sab hnub poob, thiab saib tsis taus, ib yam li txhua tus Loos, tej kev ua neej ntawm cov neeg sab hnub tuaj; nws yog tes haujlwm ntawm ib tug kws nom tswv ntse kawg nkaus, los kuj yog ib qho kev txiav txim tsis muaj tswv yim nom tswv nyob rau qhov pom tseeb tshaj plaws. Txawm li ntawd los, Constantine tau tso Loos tseg, lub chaw ruaj khov loj thiab lub zwm txwv ntawm cov Xixas, mus rau ib lub ces kaum tsaus ntuj uas tsis muaj npe nyob hauv Thrace, thiab siv seem ntawm nws lub neej uas tseem muaj zog thiab muaj kev ntshaw loj hauv ob txoj haujlwm hnyav no tib si: tsa ib lub nroog tshiab uas yog ib pawg neeg nyob ua ke los ua lub peev ntawm nws lub tebchaws faj tim teb chaws, thiab txo lub peev ntawd nqes mus rau txoj koob meej uas qaug zog thiab lub hwj chim uas raug txo hwjchim zoo li ib pawg neeg nyob ua ke xwb.'*"

"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.

“Cov ntaub ntawv no uas tawm hauv tus cwj mem ntawm tus kws sau keeb kwm yog meej dhau lawm tsis tsim nyog yuav tsum muaj lus piav ntxiv. Zaj lus faj lem hais tias, qhov chaw ntawm nws lub chaw dawb huv raug muab pov tseg; thiab tom qab ib lo lus piav txog cov tseeb raws li saum no, txawm yog tus uas ceev faj tshaj plaws hauv kev txhais lus faj lem los kuj yuav tsum txaus siab txog qhov uas nws siv rau.”

"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,

“Txij thaum txoj kev fij niaj txwm yuav raug tshem tawm mus, thiab yam qias neeg uas ua kom puam tsuaj raug tsa los, yuav muaj ib txhiab ob puas cuaj caug hnub. Foom koob hmoov rau tus uas tos ntsoov thiab los txog rau ib txhiab peb puas peb caug tsib hnub. Nrog rau tej tseeb uas nyob ntawm peb xub ntiag no tias txoj kev fij niaj txwm yog Kev Teev Dab Qhuas Cuav, tias yam qias neeg uas ua kom puam tsuaj yog Hwj Chim Papacy, tias muaj ib txoj kev hloov ntawm thawj yam mus rau yam tom qab hauv lub hwj chim Loos, thiab yog los ntawm txoj cai tswj hwm ntawm Lub Xeev, ces peb tsuas yog yuav tsum tshawb nrhiav ntxiv xwb tias qhov no tau tshwm sim thaum twg hauv ib txoj kev uas ua kom raws li zaj lus faj lem; vim yog peb nrhiav tau qhov no meej, ces peb yuav muaj lub ntsiab chaw pib uas yuav siv los teev hnub rau tej lub sij hawm yaj saub hauv nqe lus uas nyob ntawm peb xub ntiag no. Yog li ntawd,”

> "3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.

> “3. Tej xwm txheej uas raug hais txog hauv zaj lus faj lem ntawd tau tshwm sim thaum twg? Cia li nco ntsoov tias, lo lus nug tsis yog tias cov neeg dawb huv raug muab cob rau hauv tes ntawm Papacy thaum twg, tiam sis yog tias thaum twg txoj kev hloov kev ntseeg ntawm Paganism mus rau Papacy tau raug ua tiav mus deb txaus kom ua rau qhov kawg ntawd los ua kev ntseeg ntawm lub tebchaws, thiab muab nws tso rau hauv ib qho xwm txheej uas pib tau nws txoj hauj lwm. Qhov no, ib yam li txhua yam kev hloov loj, tsis yog ib tes dej num uas ua tiav rau ib pliag xwb. Nws cov kev txav pib thawj zaug twb tshwm meej ntev ua ntej lawm. Povlauj hais tias txawm yog nyob rau hauv nws lub sijhawm los twb muaj txoj kev tsis ncaj ncees uas zais lawm, tus Txiv Neej ntawm Kev Txhaum, tus—‘dab qias tsis huv uas ua rau puam tsuaj,’ twb tab tom ua hauj lwm lawm. Thiab yog nyob rau hauv qhov kaj ntawm nqe Vajluskub no uas peb yuav tsum to taub peb tus Tswv cov lus hauv Mathais 24:15, hais txog dab qias tsis huv ntawm kev puam tsuaj, qhov chaw uas nws qhia meej meej txog Daniyees 9:27. Vim hais tias txawm yog Paganism tseem tsis tau tso chaw rau Papacy nyob rau xyoo 70 thaum Yeluxalees raug cov Loos rhuav tshem, los peb yeej to taub tias lub hwj chim uas thaum ntawd tau tshwm los, txawm hloov me ntsis ntawm npe thiab qauv los xij, yog tib lub hwj chim uas yuav tsum, raws li tus dab qias tsis huv ntawm kev puam tsuaj, tsim txom cov neeg dawb huv kom qaug zog thiab ua rau pawg ntseeg ntawm Tus Siab Tshaj Plaws puam tsuaj.”

"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++

Txog rau lub sijhawm uas Clovis, vajntxwv ntawm Fabkis, hloov siab los ntseeg, uas tau tshwm sim xyoo 496, cov Fabkis thiab lwm haiv neeg ntawm Rome sab hnub poob tseem yog cov pe hawm dab mlom; tiam sis tom qab qhov xwm txheej ntawd, tej kev siv zog los coj cov pe hawm mlom los cuag Khetos tau txais kev vam meej loj kawg nkaus. Muaj lus hais tias kev hloov siab los ntseeg ntawm Clovis tau ua rau muaj kevcai hu tus vajntxwv Fabkis nrog cov npe tias Tus Huab Tais Uas Yog Tus Ntseeg Khetos Tshaj Plaws thiab Tus Tub Hlob ntawm lub Koom Txoos.+ Nyob nruab nrab ntawm lub sijhawm ntawd thiab A.D. 508, los ntawm “cov kev sib koom tes,” “cov ntawv cog lus tso tseg” thiab kev kov yeej, “cov Avborici,” “cov tub rog zov chaw Roman nyob sab hnub poob,” Brittany, cov Burgundians thiab cov Visigoths, raug coj los nyob hauv kev mloog lus.'++

"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.

—Txawm hais tias kev teev dab qhuas cuav hauv lub teb chaws Loos sab hnub poob tsis muaj kev ua xyem xyav tau ncua kev nthuav dav ntawm txoj kev ntseeg Khetos, tshwj xeeb hauv cov teb chaws uas raug tsim txom—xws li nyob rau hauv rooj plaub ntawm Askiv—los ntawm kev txeem tuaj ntawm cov xeem neeg qus uas tseem pheej teev mlom, txij no mus nws twb tsis muaj lub hwjchim lawm, txawm yog tias nws tseem muaj lub siab xav, los tsuj kom ploj txoj kev ntseeg Kas Tos Liv, los yog los thaiv kev nthuav dav ntawm tus Thawj Pov Thawj Loos.

"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS

“Txij thaum ntawd los, txoj kev qias vuab tsuab ntawm Papacy yeej koob meej lawm, raws li hais txog Paganism. Nws tej kev sib tw uas yuav muaj tom ntej no yog nrog lwm pab ntseeg Khixatia, uas ib txwm raug suav tias yog cov cuav kev ntseeg; thiab nrog cov thawj kav teb chaws, uas ib txwm raug suav tias yog cov neeg tawm tsam lossis cov faib lub cev ntawm Khetos. Cov hwj chim tseem ceeb hauv teb chaws Europe tso lawv txoj kev lo rau Paganism tseg tsuas yog kom thiaj khaws nws tej kev qias vuab tsuab cia rau hauv lwm yam duab xwb; rau qhov Paganism tsuas yog yuav tsum txais kev cai raus dej xwb ces thiaj los ua Khixatia raws li txoj kev to taub Catholic; thiab thaum tej txiaj ntsig lossis kev pauj chim ntawm nws tus thawj tuav hauj lwm ua kom muaj qhov yuav tsum tau ua li ntawd, lawv tej cuab tam thiab tej zwm txwv,—tej zaum txawm yog lawv txoj sia thiab,—yuav tsum raug muab nteg rau saum lub thaj txi Ntuj. SS”

"* Prophetic Exposition, Volume 1, 127.

"* Kev Qhia Txog Yaj Saub, Phau 1, 127.

"+ Goodrich's Universal Hist. and Gutherie's Geog.'

+ Goodrich's Universal Hist. thiab Gutherie's Geog.

"+ Mosheim Christian History, Volume 1, 132, 133.

+ Mosheim Keeb Kwm Khixatia, Ntu 1, 132, 133.

"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.

“Hauv tebchaws England, Arthur, tus thawj vaj ntxwv Khixatia, tau tsa kev pe hawm Khixatia rau saum tej tshauv ntawm kev pe dab mlom.* Rapin, uas lees tias nws ua raws sijhawm ntawm tej xwm txheej hauv nws phau keeb kwm kom raug dua, hais tias nws raug xaiv los ua vaj ntxwv kav Britain hauv xyoo 508. Phau 2, 129.

"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:

“Lub Rooj Qav ntawm Loos nyob hauv yam xwm txheej twg rau lub sijhawm no? —Symmachus yog Vaj Qhia Kav txij xyoo 498 lossis 9 mus txog 514. Nws txoj hauj lwm ua Vaj Qhia Kav tau raug cim tseg los ntawm cov xwm txheej thiab tej xwm txheej tseem ceeb no:

"1. He —left Paganism' when he entered the —church of Rome.'

“1. Nws tau —tso kev teev dab teev mlom tseg’ thaum nws nkag los rau hauv —lub koom txoos Loos.’”

"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.

“2. Nws tau nrhiav tau txoj hau kev mus txog lub zwm txwv Papal los ntawm kev tawm tsam nrog nws tus neeg sib tw txawm mus txog ntshaav. Du Pin.

"3. By the adulation paid to him as the successor of St. Peter.

“3. Los ntawm txoj kev qhuas hwm uas tau muab rau nws raws li tus uas sawv hloov chaw ntawm St. Peter.”

"4. By the excommunication of the Emperor Anastasius.+

“4. Los ntawm kev cais Huab Tais Anastasius tawm hauv pawg ntseeg.+”

"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++

“—Mosheim hais tias, kev xav ntawm qee leej tau txhawb nqa npaum li cas rau tej kev thov hwj chim kav loj ntawm cov Roman Pontiffs, yeej yuav xav tau yooj yim los ntawm ib lo lus hais ntawm Ennodius, tus neeg qhuas luag ntxias uas phem thiab tshaj lij, tus uas qhuas Symmachus, uas yog ib tug thawj coj pawg ntseeg uas muaj koob npe tsis meej. Tus kws qhuas luag no uas ua raws li neeg pub mov no, nrog rau lwm yam lus hais tsis tsim nyog, tau khaws cia hais tias tus Pontiff raug tsa ua tus txiav txim nyob rau hauv Vajtswv qhov chaw, uas nws tuav raws li tus Sawv Cev ntawm Tus Uas Siab Tshaj Plaws.’++”

"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'

“Vim qhov muaj zog uas tau ruaj khov rau txoj haujlwm Khas Tos Liv nyob sab hnub poob, los ntawm cov kev vam meej no, thiab los ntawm txoj hauj lwm ntawm cov vicar thiab lwm tus neeg sawv cev ntawm Lub Rooj Zaum ntawm Loos, pab pawg uas txhawb tus Vaj Qhia nyob hauv Constantinople tau raug —muab tso— rau hauv ib txoj hauj lwm uas ua rau lawv muaj cai pib kev ua rog qhib lug sawv cev rau lawv tus tswv nyob Loos. Xyoo 508, cua daj cua dub ntawm kev ntxub siab kev ntseeg thiab kev tsov rog hauv teb chaws tau cheb nrog hluav taws thiab ntshav hla cov kev ntawm lub nroog peev sab hnub tuaj.”

"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS

Gibbon, hauv xyoo 508–514, thaum hais txog tej kev kub ntxhov hauv Constantinople, hais tias—Cov pej thuam ntawm tus huab tais raug tsoo pov tseg, thiab nws tus kheej tau mus zais rau hauv ib thaj tsam nyob deb nroog, txog thaum kawg ntawm peb hnub mam li muaj siab thov kev khuv leej ntawm nws cov pej xeem. [Popery yog tus yeej lawm.] Tsis muaj nws lub kaus mom vaj ntxwv, thiab nyob hauv tus yam ntxwv ntawm ib tug neeg thov khawv kev zam txim, Anastasius tau tshwm los zaum saum lub zwm txwv hauv lub circus. Cov Catholics, nyob ntawm nws xub ntiag, rov hu zaj Trisagion uas yog tseeb tiag; lawv zoo siab heev rau qhov kev muab uas nws tshaj tawm los ntawm suab ntawm tus neeg hu xov, tias nws yuav tso tseg txoj kev kav vaj ntxwv; lawv mloog qhov lus ceeb toom tias, vim tsis yog sawv daws txhua tus yuav kav tau, lawv yuav tsum xub pom zoo ua ntej rau kev xaiv ib tug kav tebchaws; thiab lawv txais cov ntshav ntawm ob tug thawj tub qhe uas tsis muaj neeg nyiam, uas lawv tus tswv, tsis muaj kev yig li, tau txiav txim rau cov tsov ntxhuav. Cov kev ntxhov siab no uas chim heev tab sis kav tsis ntev raug txhawb zog los ntawm txoj kev vam meej ntawm Vitalian, uas nrog nws pab tub rog Huns thiab Bulgarians, feem coob yog cov pe dab mlom pe hawm, tau tshaj tawm nws tus kheej ua tus tiv thaiv txoj kev ntseeg Catholic. Hauv qhov kev tawm tsam uas hu ua dawb huv no nws ua rau Thrace puam tsuaj tsis muaj neeg nyob, kaw v围 Constantinople, rhuav tshem rau caum tsib txhiab leej ntawm nws cov kwv tij Khixatia, txog thaum nws tau txais kev hu rov qab los ntawm cov npis sov, kev txaus siab ntawm tus Pope, thiab kev tsa kom ruaj khov ntawm pawg sablaj Chalcedon, ib daim ntawv cog lus orthodox, uas Anastasius uas tab tom yuav tuag tau kos npe rau yam tsis txaus siab, thiab uas tus txiv ntxawm ntawm Justinian tau ua raws nrog kev ncaj ncees dua. Thiab qhov no yog qhov txiaj ntsig ntawm thawj zaug ntawm cov kev tsov kev rog kev ntseeg uas tau raug ua nyob hauv lub npe, thiab los ntawm cov thwjtim, ntawm tus Vajtswv ntawm Kev Thaj Yeeb. SS

"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.

“Nrog rau zaj lus nram qab no uas rho tawm ntawm Appollos Hale, peb xaus txoj kev tim khawv txog qhov no: —Tam sim no peb caw peb cov Gamaliel niaj hnub no los sawv nrog peb nyob rau hauv qhov chaw ntawm lub chaw dawb huv ntawm Kev Pe Hawm Cuav (uas tom qab no raug lees tias yog “cuab tam qub txeeg qub teg ntawm St. Peter”) hauv xyoo 508. Peb ntsia rov qab ob peb xyoos rau yav dhau los, thiab txoj kev pe hawm cuav lim hiam ntawm cov neeg qus qaum teb tab tom ntws los rau saum lub teb chaws vam meej ntawm Western Rome uas tsuas yog hu ua Khixatia xwb—yeej kov yeej txhua qhov txhia chaw—thiab lawv txoj kev yeej ntawd txhua qhov txhia chaw raug cim tseg los ntawm kev lim hiam phem tshaj plaws. . . . Lub teb chaws vam meej poob lawm thiab tawg ua tej thooj. Ib tug zuj zus, cov tswv thiab cov thawj kav ntawm tej thooj ntawd tso tseg lawv txoj kev pe hawm cuav thiab lees yuav txoj kev ntseeg Khixatia. Hauv kev ntseeg, cov uas kov yeej tab tom swb rau cov uas raug kov yeej. Tiamsis tseem li ntawd, txoj kev pe hawm cuav tseem tab tom kov yeej. Nyob hauv cov uas txhawb nws muaj ib tug neeg kov yeej uas nruj khov thiab muaj yeej. (Clovis.) Tiamsis tsis ntev tom qab ntawd nws kuj nyo hau rau ntawm lub hwj chim ntawm txoj kev ntseeg tshiab thiab dhau los ua nws tus tiv thaiv. Nws tseem yog tus kov yeej, tiamsis, raws li ib tug hero thiab tus kov yeej, nws nce mus txog qhov siab kawg nkaus ntawm lub ntsiab chaw uas peb tab tom nyob no, xyoo A.D. 508.”

"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.

“—Hauv tib xyoos ntawd lossis ze rau tib xyoos ntawd, qhov kev faib tseem ceeb kawg ntawm lub tebchaws faj tim teb chaws uas poob lawm raug muab ua Khixatia rau sawv daws pom, thiab yog ua li ntawd los ntawm kev tsa vaj ntxwv saum lub mom ntawm nws tus huab tais uas yeej lawm.”

"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.

"—Tus pontiff rau lub caij nyoog uas peb tab tom sawv no yog ib tug Pagan uas nyuam qhuav hloov siab los ntseeg. Txoj kev sib ntaus sib tua uas muaj ntshav ntws los uas tsa nws rau saum lub zwm txwv ntawd, tau raug txiav txim los ntawm kev cuam tshuam ntawm ib tug vajntxwv Arian. Luag pe hawm thiab qhuas nws tias yog tus nyob tuav —qhov chaw ntawm Vajtswv nyob saum nplaimteb no.’ Cov txwj laus senate nyob rau hauv nws lub hwjchim heev npaum li ntawd, tias thaum muaj kev xyeej tias tej kev nyiam ntawm lub Rooj Seev ntawm Loos yuav tsum muaj li ntawd, lawv txawm ntiab tus emperor tawm ntawm pawg ntseeg. . . . Xyoo 508 lub chaw nres tawg raug qhib nyob hauv qab lub zwm txwv ntawm Lub Tebchaws Eastern Empire. Qhov uas sawv los ntawm txoj kev ntxhov thiab kev sib ceg uas qhov ntawd ua rau yog kev txo hwjchim rau nws tus tswv uas muaj cai raug cai. Tam sim no lo lus nug yog, thaum twg Paganism thiaj raug tswj kom nqis qis mus deb txaus, kom qhib chaw rau tus uas hloov chaw thiab los ua tus txais nws qhov chaw, yog papal kev qias neeg? Thaum twg qhov kev qias neeg no thiaj raug tsa rau hauv ib qho chaw uas nws yuav pib nws txoj hauj lwm ntawm kev hais lus thuam Vajtswv thiab kev ua kom ntshav ntws? Puas muaj lwm hnub tim rau qhov uas nws raug “tsa,” lossis “muab tsa rau sawv” rau hauv chav ntawm Paganism, dhau ntawm 508? Yog tus poj ntxoog uas muaj kev ntxias tob ntawd tseem tsis tau coj txhua tus uas nws yuav tua los rau hauv nws lub hwjchim tagnrho los, nws twb tau tuav nws qhov chaw lawm, thiab ib txhia twb twb swb rau txoj kev ntxias ntawd lawm."

"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*

“Cov seem raug txo hwj chim thaum kawg, —thiab vajntxwv, thiab tej haiv neeg, thiab pab coob, thiab txhua haiv neeg, thiab txhua yam lus,’ raug coj los nyob hauv txoj kev khawv koob uas npaj lawv tseg, txawm nyob rau hauv lub sijhawm uas lawv —qaug cawv rau cov ntshav ntawm Yexus cov timkhawv tuag vim txojkev ntseeg,’ kom —xav hais tias lawv tab tom ua haujlwm rau Vajtswv,’ thiab kom xav yuam kev tias lawv yog cov uas ntuj ceeb tsheej hlub tshwjxeeb nkaus xwb, thaum lawv tab tom dhau los ua ib qho tsiaj txhu yooj yim dua thiab nplua nuj dua rau kev puas tsuaj ntawm dabteb’*

"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.

“Peb twb muaj hnub tim lawm. Qhov —‘txhua hnub’ raug tshem tawm, thiab yam qias neeg uas ua rau tebchaws puam tsuaj raug tsa los nyob hauv xyoo 508. Suav txij ntawm lub ntsiab no mus, 1290 hnub lossis xyoo xaus rau xyoo 1798, qhov chaw uas, raws li twb tau qhia lawm, lub hwjchim xeev tau raug muab nplawm tawm ntawm Tus Pope los ntawm txhais npab ntawm Buonaparte. 1335 hnub coj peb mus ntxiv 45 xyoo puv rau sab no ntawm qhov xwm txheej ntawd.”

"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.

“Tiamsis, tej txhia tej zaum yuav hais tias, Ua cas nej thiaj ua rau tej lub caij nyoog xaus rau yav tag los? Puas yog nws tsis sau hais tias Daniyees yuav tau so thiab sawv hauv nws feem thaum kawg ntawm tej hnub? Yeej yog lawm; thiab peb ntseeg li ntawd. Tab sis Daniyees sawv hauv nws feem txhais li cas? Lub ntsiab no yuav raug muab los xav txog thaum peb los piav txog qhov kev hla dhau ntawm lub sij hawm, thiab tshuaj xyuas tej xwm txheej uas yeej tau tshwm sim thaum kawg ntawm tej hnub. Nyob rau lub sij hawm no, peb muab taws nkoj rau ntawm no mus txog rau lwm lub lim tiam.” Review and Herald, Lub Ib Hlis 28, 1858.

Errors and Dangers of Prescott and Daniells; The Cities to Be Worked

Kev Ua Yuam Kev thiab Kev Phom Sij ntawm Prescott thiab Daniells; Cov Nroog Uas Yuav Tsum Tau Mus Ua Haujlwm Hauv

(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")

(A. G. Daniells tau raug xaiv los ua tus thawj tswj hwm ntawm General Conference xyoo 1901. Qhov no qhia tias daim ntawv no tej zaum tau raug sau xyoo 1910, ib lub sijhawm uas Mrs. White txhawj xeeb heev txog Daniells txoj kev tsis quav ntsej cov nroog thiab nws txoj kev koom tes hauv kev sib cav txog “Daily.”)

Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.

Tam sim no no, Steve Wohlberg tau hais tias nws tsis tas yuav tuav ib txoj hauj lwm hais txog “the Daily” vim Ellen White yeej tsis tau tuav ib txoj hauj lwm hais txog “the Daily,” thiab yog tias qhov uas tus yaj saub poj niam tuav txoj hauj lwm ntawd zoo txaus rau nws lawm, ces nws kuj zoo txaus rau nws thiab.

Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.

Tau kawg, Ellen White yeej muaj ib txoj hauj lwm hais txog lo lus Daily. Nws hais tias cov Millerites muaj txoj kev to taub raug txog nws, thiab nws to taub tias nws yog Paganism. Nws to taub tias thaum muab Paganism tshem tawm lawm, ces 1335 pib; thiab, nws to taub tias lwm txoj kev xav uas txawv ntawm ntawd xwb tsuas tsim kev tsaus ntuj thiab kev ntxhov siab xwb.

And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.

Thiab tus uas koj muaj peev xwm qhia tau los ntawm keeb kwm xyoo 1850 tias yeej raug cais tawm tseeb tias coj kev tsaus ntuj thiab kev ntxhov siab los, yog Crosier txoj kev xav uas hais tias tus Daily sawv cev rau Khetos txoj hauj lwm qhuab qhia hauv Lub Chaw Dawb Huv; yog li ntawd, kuv xav tias nws muaj kev to taub txog yam uas tus Daily yog, tsis yog tsuas yog nws yog dab tsi xwb, tiamsis tseem yog yam uas nws sawv cev rau thiab, vim hais tias yog koj tso txoj hauj lwm ntawd tseg, koj yuav poob mus rau hauv kev tsaus ntuj thiab kev ntxhov siab.

But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.

Tiamsis, xyoo 1910 Ellen White kuj tau qhuab ntuas tus Thawj Tswj Hwm ntawm General Conference thiab W. W. Prescott vim nkawd tau txhawb nqa tib txoj kev xav no ib yam li Crosier li.

And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.

Thiab tsis muaj ib tug kws sau keeb kwm twg yuav sib cav hais tias Prescott thiab Willie White thiab A. G. Daniells, thaum lawv tab tom txhawb “the Daily,” lawv tab tom txhawb lub tswv yim tias “the Daily” sawv cev rau Khetos txoj hauj lwm qhuab qhia hauv lub Tsev Dawb Huv. Txhua tus yeej paub qhov ntawd.

But, you have got the entire article here from Manuscript Releases, volume 20.

Tiamsis, nej twb muaj tag nrho tsab ntawv no nyob ntawm no los ntawm Manuscript Releases, phau 20.

When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.

Qhov no raug muab tawm thaum twg? Zoo, nws raug muab tawm xyoo 1988; yog li ntawd, nws muaj rau cov tub ntxhais kawm txog Adventism los txiav txim siab rau xyoo 1988.

When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.

Thaum twg Willie White thiab Prescott thiab Daniells thiaj tau tsa lub tswv yim cuav hais txog “Lub Niaj Hnub” hauv Adventism? Txij xyoo 1919 mus txog 1931 yog lub sijhawm uas lawv ua tiav lawv txoj hauj lwm. Txog xyoo 1931 lawm, tsis tas yuav hais ntxiv li lawm!! Adventism yuav qhia tias “Lub Niaj Hnub” sawv cev rau Khetos tes haujlwm ua Vaj Ntsuj Plig Dawb Huv hauv lub Tuam Tsev Ntshiab, vim lawv twb lees txais txoj kev txhais Vajluskub uas los ntawm Protestantism uas tau thim txoj kev ntseeg lawm thiab Catholicism. Thiab txij ntawm no mus, “Lub Niaj Hnub” raug txheeb tias yog Khetos tes haujlwm hauv lub Tuam Tsev Ntshiab.

Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.

Ua ci, muaj tej lub suab uas tawm tsam qhov no, cov uas paub zoo dua ntawd, tiam sis txij ntawm lub sijhawm ntawd mus, txoj kev hloov ntawm lub sijhawm twb tig nrho lawm.

And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.

Ces xyoo 1988, Ellen White Estate thiaj li tso tawm rau peb zaj lus no los ntawm xyoo 1910, nyob rau tib lub sij hawm uas Prescott, Daniells, thiab Willie White tab tom ua kom muaj kev kub ntxhov txog lo lus “Daily.”

> "At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working;"

> “Nyob rau theem no ntawm peb txoj kev paub dhau los, peb yuav tsum tsis txhob cia peb lub siab raug rub mus deb ntawm qhov pom kev tshwjxeeb uas tau muab [rau peb] los xav txog hauv lub rooj sib txoos tseem ceeb ntawm peb lub koom txoos. Thiab muaj Tij Laug Daniells, uas tus yeeb ncuab tab tom ua hauj lwm rau hauv nws lub siab;”

What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.

Qhov ntawd txhais li cas? Nws txhais li cas uas tus yeeb ncuab tab tom ua haujlwm rau hauv nej lub siab? Nws txhais hais tias tus Vaj Ntsuj Plig Dawb Huv tsis ua haujlwm rau hauv nej lub siab.

> "...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."

> “…thiab koj lub siab thiab Txwj Laug Prescott lub siab tab tom raug cov timtswv uas raug ntiab tawm saum ntuj ceeb tsheej ua hauj lwm rau…”

> "Satan's work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan's devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence."

> “Dab Ntxwg Nyoog tes haujlwm yog tig nej lub siab mus kom nej coj tej ntsiab lus me me thiab tej kab lus me me los ntxig rau, yam uas tus Tswv tsis tau tshoov nej kom coj los ntxig. Tej ntawd tsis yog yam tseem ceeb. Tiamsis qhov no muaj nqis loj heev rau qhov hauj lwm ntawm qhov tseeb. Thiab cov tswv yim hauv nej lub siab, yog tias nej raug ntxias kom tig mus rau tej ntsiab lus me me lossis tej kab lus me me ntawd, ces yog ib txoj haujlwm uas Dab Ntxwg Nyoog tau npaj tseg. Nej xav tias kev kho tej yam me me hauv cov phau ntawv uas twb sau lawm yuav yog ua ib txoj hauj lwm loj. Tiamsis kuv raug txib hais tias, Kev nyob ntsiag to yog lus muaj hwj chim.”

They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.

Lawv xav nkag mus rau hauv Uriah Smith phau ntawv, *Thoughts on Daniel and Revelation*, thiab tshem tawm yam uas nws tau hais txog “the Daily” tias yog Kev Pe Hawm Dab Qhuas. Vim li ntawd, nyob rau lub sijhawm no, ib tug ntawm cov txiv neej uas tab tom tawm tsam Willie White thiab Prescott thiab Daniells yog ib tug txiv neej hu ua Larry Smith.

Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.

Leejtwg yog leejtwg? Nws yog Uliya tus tub, thiab nws paub tias lawv xav ua dab tsi, thiab nws sawv nrog nws txiv: Kev Txhua Hnub yog Kev Pe Hawm Dab Qhuas Cuav.

> "I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy's plan to get all the supposed objectionable features where all classes of minds did not agree.

> “Kuv raug hu kom hais tias, Tsum nej tsis txhob nrhiav tej kev txhaum lawm. Yog lub hom phiaj no ntawm dab ntxwg nyoog tsuas yog ua tau tiav xwb, ces [nws] zoo nkaus li rau nej [tias] nej txoj hauj lwm yuav raug suav tias yog yam uas zoo kawg nkaus tshaj plaws hauv kev npaj lub tswv yim. Nws yog tus yeeb ncuab txoj kev npaj kom muab txhua yam uas raug xav tias tsim nyog tawm tsam tso rau qhov chaw uas txhua pab neeg muaj tswv yim sib txawv tsis pom zoo.”

> "And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would"

> “Thiab yog li cas ntxiv? Txoj hauj lwm ntawd ntag uas ua rau dab ntxwg nyoog txaus siab yuav tshwm sim los. Yuav muaj ib yam kev sawv cev muab rau cov neeg sab nraud hais txog peb txoj kev ntseeg raws nraim li yam uas haum rau lawv, uas yuav txhawb kom tej yam cwj pwm hauv tus yam ntxwv loj hlob tuaj uas yuav”

do what? "cause great confusion."

ua dab tsi? “ua kom muaj kev kub ntxhov loj.”

Other views of the Daily have been adopted that bring confusion and darkness.

Lwm txoj kev xav hais txog Txoj Kev Niaj Hnub tau raug txais yuav uas coj kev ntxhov siab thiab kev tsaus ntuj los.

> "and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

> “thiab siv cov sijhawm kub uas yuav tsum raug siv nrog kev kub siab los coj txoj xov loj ntawd los rau ntawm cov neeg. Cov lus nthuav tawm txog txhua yam ncauj lus uas peb tau ua haujlwm rau ntawd tsis muaj peev xwm txhua yam yuav sib haum xeeb tau, thiab qhov tshwm sim yuav yog ua rau lub siab ntawm cov ntseeg thiab cov tsis ntseeg ntxhov. Qhov no yog yam uas Xatas twb tau npaj tseg kom yuav muaj tshwm sim lawm—txhua yam uas yuav raug ua kom loj hlob tau zoo li yog ib qho kev tsis sib haum xeeb.”

Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.

Yog tus Tswv pub, thaum peb pib ua pov thawj txog tej lus qhuab qhia no los ntawm peb txoj kev kawm Vajluskub, peb yuav saib rau Ezekiel 28; vim Ezekiel 28 yog qhov chaw uas lub hauv paus tseeb ntawm Txoj Kev Txhua Hnub raug txheeb qhia. Ezekiel 28 hais txog kev tsa Lucifer kom siab, thiab nws tab tom cim tseg qhov ntawd; vim thaum lawv tab tom sim hais tias Txoj Kev Txhua Hnub sawv cev rau Khetos txoj hauj lwm hauv Lub Tuam Tsev Dawb Huv, tsis yog xwb lawv tau tsis lees txais txoj kev to taub tseeb txog Txoj Kev Txhua Hnub, uas yog ib lub cim ntawm kev tsa yus tus kheej kom siab, tiam sis lawv kuj tab tom nthuav tawm qhov kev tsa yus tus kheej kom siab ntawd hauv lawv tus kheej tej kev paub dhau los. Nws hais kom meej tias lawv yuav coj kev ntxhov siab los rau hauv peb cov qib.

> "Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

> “Tam sim no yog ib txoj hauj lwm loj heev, qhov uas tej ntsuj plig txawv txawv yuav nkag los ua tes dej num tau. Tiamsis tus Tswv muaj ib txoj hauj lwm uas yuav tsum [tau] ua kom cawm tau tej ntsuj plig uas tab tom piam sij; thiab tej chaw uas Xatas, hnav cev cuav, yuav nkag los puv tau, coj kev kub ntxhov los rau hauv peb cov qib, nws yuav ua kom tiav npo, thiab tag nrho tej kev sib txawv me me ntawd yuav raug nthuav kom loj hlob, pom tseeb tshaj tawm.”

And what does it mean, "And I was shown"? God specifically told her this.

Thiab lo lus “Thiab kuv raug qhia pom” txhais li cas? Vajtswv tau hais qhov no rau nws tshwj xeeb.

> "And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan's wiles be brought in, should this "Daily" be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced,"

> “Thiab txij thaum chiv keeb los kuv twb tau raug qhia lawm tias tus Tswv tsis tau muab lub nra ntawm txoj hauj lwm no rau Txwj Laus Daniells los sis Prescott li. Puas tsim nyog cia Xatas tej tswv yim dag ntxias raug coj los nkag, puas tsim nyog cia lo lus “Txhua Hnub” no dhau los ua ib qho teeb meem loj ua luaj kom raug coj los ua rau tib neeg lub siab ntxhov thiab txwv tsis pub txoj hauj lwm no mus tom ntej hauv lub sijhawm tseem ceeb no? Tsis tsim nyog li, txawm yuav yog li cas los xij. Zaj lus no tsis tsim nyog raug muab coj los nthuav tawm,”

Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.

Muam White tau nkag siab txog lo Lus “Daily,” thiab nws tau nkag siab tias txoj kev qhia tias “Daily” yog Khetos txoj hauj lwm qhuab qhia hauv Lub Tuam Tsev Ntshiab yog ib yam uas los ntawm cov tim tswv uas raug ntiab tawm saum Ntuj Ceeb Tsheej los, thiab tias nws tsuas yog coj kev ntxhov siab thiab kev tsaus ntuj xwb; thiab, nws paub txog txoj kev sawv ntawm cov Pioneer tias “Daily” sawv cev rau Kev Teev Dab Qhuas Khej, thiab tias thaum “Daily” raug muab tshem tawm lawm, ces lub sij hawm cev lus faj lem 1335 xyoos thiaj pib. Nws paub qhov ntawd. Nws paub qhov txawv, txawm cov neeg no xav hais li cas los xij.

> "It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan's cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

> “Nws yuav tsum tsis txhob li, txawm yuav muaj yam twg los xij. Tsis tsim nyog coj zaj lus no los nthuav tawm, rau qhov tus ntsuj plig uas yuav raug coj los nkag los ntawd yuav yog tus txwv tsis pub, thiab Lucifer tab tom saib xyuas txhua qhov kev txav mus los. Cov cuab tam uas yog los ntawm Xatas yuav pib nws txoj hauj lwm, thiab kev ntxhov siab yuav raug coj los rau hauv peb cov qib. Koj tsis muaj kev hu kom mus nrhiav qhov kev sib txawv ntawm kev xav uas tsis yog ib lo lus nug sim ntsuas; tiam sis koj txoj kev ntsiag to yog kev hais lus meej. Kuv twb pom qhov teeb meem no txhua yam meej nthuav nyob ntawm kuv xub ntiag. Yog tus dab ntxwg nyoog yuav cuam tshuam tau ib tug twg hauv peb haiv neeg tus kheej rau hauv tej yam no, raws li nws tau npaj siab ua, ces Xatas tes haujlwm yuav yeej. Tam sim no, txoj hauj lwm yuav tsum raug tuav tseg tsis muaj kev ncua, thiab tsis txhob hais tawm ib qho [kev sib txawv] ntawm kev xav li.”

> "Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

> Xatas yuav txhawb cov neeg ntawd uas tau tawm ntawm peb mus kom koom siab nrog cov tim tswv phem thiab txwv peb tes dej num tseg rau hauv tej lus nug uas tsis tseem ceeb, thiab yuav muaj kev zoo siab npaum li cas nyob hauv lub yeej rog ntawm tus yeeb ncuab. Cia sib nias los ze, sib nias los ze. Cia txhua qhov sib txawv raug faus tseg. Tam sim no peb tes dej num yog yuav fij tag nrho peb lub zog cev nqaij daim tawv thiab lub zog hlab ntsha ntawm lub hlwb kom tshem tej qhov sib txawv no tawm ntawm txoj kev, thiab kom sawv daws sib haum xeeb. Yog Xatas, nrog nws txoj kev txawj ntse loj uas tsis raug ua kom dawb huv, raug tso cai kom tau txawm yog ib qho me me los tuav tau, [nws yuav zoo siab].

> "Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

> “Tam sim no, thaum kuv pom nej ua haujlwm li cas, kuv lub siab thiaj nkag siab tag nrho qhov xwm txheej ntawd thiab cov txiaj ntsig uas yuav tshwm sim yog nej tseem yuav mus tom ntej thiab pub rau cov uas tau ncaim peb lawm txawm yog lub sijhawm me tshaj plaws los coj kev ntxhov los rau hauv peb cov qeb. Nej qhov tsis muaj kev txawj ntse yog yam uas Xatas xav kom muaj tshaj plaws. Nej qhov tshaj tawm nrov ncha ntawd tsis yog nyob hauv txoj kev tshoov siab ntawm tus Vaj Ntsuj Plig Dawb Huv. Kuv tau raug qhuab qhia kom hais rau nej tias, nej qhov nrhiav xaiv qhov txhaum hauv cov ntawv sau ntawm cov txiv neej uas Vajtswv tau coj ntawd tsis yog tau tshoov siab los ntawm Vajtswv. Thiab yog tias qhov no yog txoj kev txawj ntse uas Txwj Laus Daniells yuav muab rau haiv neeg, tsis txhob muab ib txoj haujlwm nom tswv rau nws li, rau qhov nws tsis muaj peev xwm txiav txim los ntawm qhov ua rau mus rau qhov tshwm sim. Nej qhov nyob twj ywm rau ntawm zaj lus no yog nej txoj kev txawj ntse. Nim no, txhua yam zoo li kev nrhiav xaiv qhov txhaum hauv cov ntawv luam tawm ntawm cov txiv neej uas twb tsis muaj sia lawm tsis yog txoj haujlwm uas Vajtswv tau muab rau nej ib tug twg ua. Rau qhov yog tias cov txiv neej no—Txwj Laus Daniells thiab Prescott—tau ua raws li cov lus qhia uas tau muab rau lawv hauv txoj haujlwm ua haujlwm hauv cov nroog, ces yeej yuav muaj coob leej, coob heev, raug qhuab ntuas txog qhov tseeb thiab hloov dua siab tshiab, yog cov neeg muaj peev xwm uas [nim no] nyob hauv tej haujlwm uas lawv yuav tsis muaj hnub raug cuag tau lawm.”

> "All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

> “Tag nrho lub ntiajteb no yuav tsum raug suav tias yog ib tsev neeg loj nkaus xwb. Thiab thaum nej muaj ib lub qhov dej txhawv ntawm kev paub zoo li no uas nej thiaj rub tau los ntawm, ua cas nej ho cia lub ntiajteb puam tsuaj mus tau ntau xyoo nrog tej lus tim khawv uas peb tus Tswv Yexus Khetos tau muab? Kev ntseeg tseeb qhia peb kom suav txhua tus txiv neej thiab poj niam tias yog ib tug neeg uas peb muaj peev xwm ua tau qhov zoo rau.”

> "This has been in print many years: —A Balanced Mind,' testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

> “Qhov no twb tau raug luam tawm tau ntau xyoo lawm: —Ib Lub Siab Ntsws Uas Muaj Kev Nruab Nrab,’ lus tim khawv rau Txwj Laus Andrews. Lub siab ntsws yuav raug cob qhia kom dhau los ua ib lub hwj chim paub thaum twg yuav hais lus thiab yuav ris tej nra dab tsi thiab yuav dais tej ntawd li cas, rau qhov Khetos yog nej tus Xib Fwb. Thiab kuv ntshai kawg rau nej [thaum kuv pom nej] tsa nej tus kheej txoj kev txawj ntse siab thiab taug ib txoj kev uas yuav coj kev txawv txav hauv kev xav los. Tus Tswv hu cov neeg txawj ntse uas muaj peev xwm nyob twj ywm thaum [yog] kev txawj ntse kom lawv ua li ntawd. Yog nej xav ua ib tug neeg tiav txhij, nej yuav tsum tau kev dawb huv los ntawm Yexus Khetos. Nim no twb muaj ib txoj hauj lwm nyuam qhuav pib lawm, thiab cia kev txawj ntse tshwm nyob hauv txhua tus xibhwb, hauv txhua tus thawj tswj hwm ntawm [ib] lub rooj sab laj. Tiamsis ntawm no twb muaj ib txoj hauj lwm rau nej los tuav tes ua tau ntau xyoo dhau los, qhov chaw uas nej raug xav tau kom tsa nej lub suab rau qhov hauj lwm no ntag. Khetos tau muab tej lus qhuab qhia tshwj xeeb rau tag nrho Nws haiv neeg txog yam uas lawv yuav tsum ua thiab tej yam uas lawv yuav tsum tsis txhob ua. Thiab tseem tshuav sij hawm me ntsis rau peb los ua kom tiav tus Tswv txoj kev ncaj ncees. Nej yeej to taub tau tus Tswv txoj kev. Kuv pom nej lub hom phiaj uas yuav coj tej xwm txheej raws li nej tus kheej kev npaj tom qab uas nej raug tsa ua thawj tswj hwm. Nej twb tau xav tias nej yuav ua tej yam loj kawg nkaus, uas yuav yog ib txoj hauj lwm uas Vajtswv tsis tau muab rau hauv nej txhais tes kom ua. Nim no, nej txoj hauj lwm tsis yog tsim kev quab yuam, tiamsis yog tso tawm txhua yam kev tsim nyog uas ua tau yog tus Tswv tau txais nej los ua haujlwm. Tiamsis nej twb tau qhia pov thawj ntxov heev lawm tias kev txawj ntse thiab kev txiav txim uas dawb huv tsis tau raug nej nthuav tawm. Nej tau tshaj tawm tej teeb meem uas yuav tsis raug txais yuav tshwj tsis yog tus Tswv muab txoj kev kaj.”

> "I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the —Daily' and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

> “Kuv twb tau raug qhia lawm tias tsis tsim nyog yuav tau ua tej kev txav nrawm nrawm li ntawd, xws li xaiv koj los ua tus thawj tswj hwm ntawm lub koom txoos sab laj txawm yog ntxiv dua ib xyoos. Tiamsis tus Tswv txwv tsis pub muaj tej kev ua lag luam nrawm nrawm li ntawd ntxiv lawm mus txog thaum muab qhov teeb meem no coj los rau ntawm tus Tswv hauv kev thov Vajtswv; thiab vim koj twb tau txais txoj xov tuaj rau koj lawm tias tes dej num ntawm tus Tswv uas nyob saum tus thawj tswj hwm yog ib txoj hauj lwm muaj lub luag hauj lwm dawb huv thiab hnyav tshaj plaws, ces koj yeej tsis muaj cai ncaj ncees li yuav tawg plam tawm raws li koj tau ua txog lo lus nug ntawm “Daily,” thiab xav tias koj lub hwj chim yuav txiav txim tau qhov teeb meem ntawd. Muaj Txwj Laus Haskell, uas tau ris cov luag hauj lwm hnyav, thiab muaj Txwj Laus Irwin thiab ob peb tug txivneej ntxiv uas kuv yuav hais npe tau, uas ris cov luag hauj lwm hnyav.”

> "Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord's judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

> “Nej qhov kev hwm rau cov txwj laus nyob qhov twg? Nej yuav siv tau txoj cai dab tsi yog tsis coj txhua tus txiv neej uas ris lub luag haujlwm los tshuaj xyuas qhov teeb meem no? Tiamsis tam sim no cia peb tshawb xyuas qhov teeb meem no. Tam sim no peb yuav tsum rov xav dua seb puas yog tus Tswv txoj kev txiav txim, nyob rau hauv qhov muag ntsia ntawm txoj haujlwm uas twb raug tsis quav ntsej lawm, kom qhia nej txoj kev kub siab rau kev nqa txoj haujlwm mus ntxiv ib xyoos ntxiv thiab. Yog hais tias nej yuav nqa txoj haujlwm mus ntxiv ib xyoos ntxiv nrog txoj kev pab uas yuav koom nrog nej, ces yuav tsum muaj ib qho kev hloov tshwm sim hauv nej thiab Txwj Laus Prescott. Thiab nej yuav tsum txo nej lub siab rau ntawm Vajtswv xub ntiag. Tus Tswv yuav tsum pom nyob hauv nej ib qho kev qhia tawm ntawm ib txoj kev paub dhau los uas txawv dua, rau qhov yog muaj dua ib zaug twg uas tib neeg yuav tsum tau tig dua siab tshiab rau lub sijhawm tam sim no no, ces yog Txwj Laus Daniells thiab Txwj Laus Prescott.”

> "Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

> Yuav tsum xaiv xya tug txiv neej uas yog neeg muaj tswvyim, thiab los ntawm txoj haujlwm ntawm Vajtswv txoj kev tshav ntuj [muab] pov thawj [txog] kev tig rov los dua tshiab. Rau qhov yog muaj tej tug txiv neej uas digmuag heev ua luaj tsis muaj peevxwm txiav txim ntawm qhov ua rau mus rau qhov tshwm sim, uas lawv yuav tsis quav ntsej cov txiv neej uas tau ris lub luag haujlwm ntawm txoj haujlwm no thiab cov thawj tswj hwm ntawm cov koom txoos no, [thiab] cov txiv neej [uas] tau nqa txoj haujlwm no mus ntev tshaj ob xyoos raug tsis quav ntsej, thiab muaj ib yam kev tshwm sim ceev nrooj thiab raws siab raws ntsws li ntawd tshwm sim, kom cov txiv neej thiaj li yuav tsis saib xyuas txoj haujlwm uas tau muab tsa ua ntej lawv tau ntau xyoo lawm—ua haujlwm rau hauv cov nroog—thiab tsis muaj, lossis muaj tsawg heev, kev saib rau cov txiv neej laus kom tau lus ntuas, tiam sis tshaj tawm tej yam uas lawv xaiv muab rau cov neeg, qhov no yeej ua timkhawv ntawm nws tus kheej txog qhov tsis ruaj ntseg ntawm cov txiv neej uas yuav raug tso siab rau ib txoj haujlwm loj thiab hwjchim kawg nkaus li no.

> "Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

> “Khetos tsis tuag. Nws yuav tsis cia Nws tes dej num raug coj mus ua raws li txoj kev txawv txawv no li. Cia cov phau ntawv nyob twj ywm. Yog muaj ib yam kev hloov uas tseem ceeb tiag, Vajtswv yuav ua kom muaj kev sib haum xeeb hauv txoj kev hloov ntawd kom tsim nyog; tiam sis thaum ib txoj xov tau raug tso siab rau tib neeg nrog tej luag hauj lwm loj uas koom nrog, [Vajtswv] thov kom muaj kev ncaj ncees uas yuav ua hauj lwm los ntawm kev hlub thiab ua kom tus ntsuj plig huv. Txwj Laug Daniells thiab Prescott nkawd ob leeg puav leej xav tau kev tig dua siab tshiab. Ib txoj hauj lwm txawv txawv tau nkag los lawm, thiab nws tsis sib haum nrog tes dej num uas Khetos tau los rau peb lub ntiaj teb no ua; thiab txhua tus uas tau tig siab los tseeb tiag yuav ua Khetos tej hauj lwm.”

> "We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

> “Peb txhua tus [yuav tsum] ua tiav tes haujlwm uas yuav ua rau Leej Txiv tau koob meej. Peb twb los txog rau lub sijhawm txiav txim siab lawm—yuav tsum hloov kom phim tus cwj pwm ntawm Yexus Khetos nyob rau lub sijhawm npaj no tiag tiag, lossis tsis txhob sim [ua li ntawd]. Txwj Laus Daniells, [koj tsis] txhob xav tias koj muaj kev ywj pheej cia koj lub suab nrov tshaj plaws li koj tau ua hauv tej xwm txheej zoo ib yam no. Thiab nej yuav tsum to taub tias, tus thawj tswj hwm ntawm ib lub rooj sablaj tsis yog ib tug kav. Nws ua haujlwm koom tes nrog cov neeg txawj ntse uas nyob hauv txoj hauj lwm ua thawj tswj hwm uas Vajtswv tau lees txais. Nws tsis muaj kev ywj pheej los cuam tshuam rau cov ntawv uas nyob hauv cov phau ntawv luam tawm, cov uas tawm hauv tej cwj mem uas Vajtswv tau lees txais. Lawv yuav tsum tsis txhob kav ntxiv lawm tshwj tsis yog lawv qhia kom pom tias muaj tsawg zuj zus ntawm tus yam ntxwv kav thiab tswj hwm lwm tus. Lub sijhawm txiav txim siab twb los txog lawm, rau qhov Vajtswv yuav raug txaj muag.”

> "How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, —There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And "I, if I be lifted up," the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.' Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]

> “Tus Tswv saib cov nroog uas tseem tsis tau raug ua hauj lwm li cas? Khetos nyob saum ntuj ceeb tsheej. Nim no nws txoj kev lees paub yuav tsum yog li no, —Tsis muaj kev kav vaj ntxwv. Thiab nim no yog txoj kev kub ntxhov txiav txim ntawm lub ntiaj teb no. Nim no Kuv yog Lub Hwjchim cawm dim los sis rhuav tshem. Nim no yog lub sijhawm uas txoj hmoo kawg ntawm txhua tus nyob hauv Kuv txhais tes. Kuv tau muab Kuv txoj sia los cawm lub ntiaj teb. Thiab “Kuv, yog tias Kuv raug tsa kom siab,” txoj kev tshav ntuj cawm dim uas Kuv yuav pub yuav ua pov thawj tias txhua tus uas yuav raug puab kom zoo ib yam li tus yam ntxwv saum ntuj thiab yuav koom ua ib nrog Kuv yuav ua hauj lwm ib yam li Kuv ua nrog Kuv lub hwjchim ntawm txoj kev tshav ntuj txhiv dim.’ Leejtwg los yeem, [cia nws] nrog nws cov kwvtij tuav rawv tes ua txoj hauj lwm uas tau muab rau lawv ua thaum lawv nyob hauv tej chaw muaj lub luag hauj lwm raws li txoj kev ntuas uas tus Tswv pub, thiab nrhiav kom mob siab kawg ua hauj lwm nyob hauv kev sib raug zoo puv npo nrog Nws tus uas hlub lub ntiaj teb kawg nkaus txog npaum li Nws tau muab Nws txoj sia ua ib qho kev txi tiav txhij rau txoj kev cawm dim ntawm lub ntiaj teb. Kuv hais rau peb cov xibhwb, tias thaum lawv nkag mus pib ua hauj lwm hauv peb tej nroog, cia muaj ib txoj kev ntsiag to dawb huv nrog txoj kev qhuab qhia ntawm Lo Lus. Peb tsis muaj peev xwm ua tau qhov kev nplua siab tsim nyog rau hauv neeg lub siab yog tias peb . . . [Qab ib feem peb ntawm nplooj ntawv no raug tso dawb paug.]”

> "I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil's side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

> “Kuv luam tawm hauv kuv Phau Ntawv Sau Hnub. Qhov tseeb raws li nws nyob hauv Yexus—hais nws, thov Vajtswv txog nws, ntseeg txhua lo lus hauv nws txoj kev yooj yim. Nej yuav tau dabtsi yog tias tej kev ua yuam kev raug coj los tso rau ntawm cov neeg uas twb ncaim ntawm txoj kev ntseeg lawm thiab mloog tej ntsuj plig ntxias, cov neeg uas tsis ntev dhau los no tseem nrog peb nyob hauv txoj kev ntseeg? Nej puas yuav sawv ntawm dab ntxwg nyoog sab? Cia nej ua tib zoo saib xyuas tej teb uas tseem tsis tau ua haujlwm. Ib txoj haujlwm thoob qab ntuj tab tom nyob ntawm peb xub ntiag. Kuv tau txais tej kev qhia txog John Kellogg.”

> "A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

> Ib tug neeg uas txaus nyiam heev tab tom sawv cev rau tej tswv yim ntawm cov lus sib cav uas zoo li muaj tseeb uas nws tab tom nthuav tawm, yog tej kev xav txawv ntawm qhov tseeb tiag ntawm Phau Vajlugkub. Thiab cov uas tab tom tshaib nqhis thiab nqhis dej rau ib yam dab tsi tshiab ntawd tab tom nthuav tej tswv yim [uas zoo li muaj tseeb heev] ua rau Txwj Laus Prescott nyob hauv kev phom sij loj heev. Txwj Laus Daniells kuj nyob hauv kev phom sij loj heev [uas yuav] raug qhwv rau hauv ib txoj kev dag ntxias tias yog tej kev xav no yuav raug hais tawm txhua txhia qhov chaw, ces nws yuav zoo li yog ib lub ntiaj teb tshiab.

> "Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

> “Yog lawm, yeej yuav ua li ntawd; tiam sis thaum lawv lub siab raug nqus tag li ntawd, kuv raug qhia pom tias Tij Laug Daniells thiab Tij Laug Prescott tab tom xaws tej kev xav uas muaj yam ntxwv zoo li sab ntsuj plig [spiritualistic] nkag rau hauv lawv txoj kev paub dhau los, thiab tab tom rub peb haiv neeg mus rau tej kev xav zoo nkauj uas, yog ua tau, yuav dag ntxias txawm yog cov uas raug xaiv lawm los xij.”

The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?

Cov neeg uas raug xaiv tshwj xeeb tiag tiag yuav tsis raug dag ntxias, tiam sis yuav muaj ib txhia uas sawv nrog cov raug xaiv tshwj xeeb ntawd uas yuav raug dag ntxias. Cov raug xaiv tshwj xeeb yog cov nkauj xwb uas muaj tswvyim. Cov nkauj xwb uas ruam yuav raug dag ntxias, puas yog?

And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.

Thiab raws li cov nkauj xwb uas txawj ntse nyob hauv lub sijhawm no, thaum txoj kev sim siab nyob ntawd uas yuav dag ntxias txawm yog cov uas raug xaiv lawm, thaum cov nkauj xwb txawj ntse tab tom txais txoj kev nchuav tawm los ntawm Vaj Ntsuj Plig Dawb Huv, ces cov nkauj xwb ruam tab tom txais dab tsi? Txoj kev dag ntxias muaj hwjchim loj raws li 2 Thexalaunika. Peb kuj yuav hais txog qhov ntawd thiab, hauv kev txuas nrog rau Qhov Niaj Hnub.

—"were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

—“tab tom xaws nkag rau hauv lawv tej kev paub txog lub neej tej kev xav uas muaj ib yam zoo li sab ntsuj plig [spiritualistic] thiab tab tom rub peb haiv neeg mus rau tej kev xav zoo nkauj uas yuav dag ntxias, yog ua tau, txawm yog cov uas raug xaiv lawm los xij.”

What is the very bottom line of spiritualism?

Dab yog lub ntsiab tseem ceeb kawg nkaus ntawm kev ntseeg cuav hu ntsuj plig yog dab tsi?

When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.

Thaum hais txog zaj keeb kwm ntawm Vajntxwv Xa-u, Xamuyee hais li cas? “Kev ntxeev siab yog ib yam li kev ua khawv koob.” Kev ntxeev siab yog kev ua khawv koob.

Where does Saul end up?

Xa-u xaus rau qhov twg?

FROM THE AUDIENCE: With the witch of Endor.

LOS NTAWM COV MLOOG: Nrog tus poj dab ntawm Endo.

With the witch of Endor.

Nrog tus poj saub poj ntxoog ntawm Endo.

What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.

Vajntxwv Xa-u uas ua rau muaj cov xwm txheej no txuas mus coj nws cuag tus poj niam khawv koob ntawm Endor? Nws tsa nws tus kheej lo lus siab dua Vajtswv Txojlus. Nws twb raug qhia lawm tias nws yuav tsum ua li cas, tiam sis nws tseem ua mus raws li nws lub siab nyiam thiab ua yam uas nws xav ua.

The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.

Lub hauv paus kawg nkaus ntawm kev ntseeg dab yog tsa koj tej lus siab dua Vajtswv Txojlus. Txhua yam pib ntawm ntawd. Qhov ntawd yog khawv koob.

Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.

Kev khawv koob yog kev txheeb paub seb Xatas coj koj los nyob hauv nws txoj kev tswj ciaj li cas. Txoj uas nws ua rau koj raug nws ntxias nkag siab yuam kev ntawd yog ib lo lus siv hauv kev khawv koob hais txog kev dag ntxias khawv koob.

When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.

Thaum nej raug khawv koob ntxias lawm, leejtwg yog tus xub raug ntxias? Tus ua khawv koob. Txhua yam pib thaum kuv tsa kuv tej lus kom siab dua Vajtswv Txojlus. Qhov ntawd yog khawv koob, qhov ntawd yog kev ntxeev siab, thiab kuv yog tus uas twb raug ntxias lawm. Thiab qhov ntawd yog yam uas tau tshwm sim rau Daniells thiab Prescott.

And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.

Thiab lub siab xav twg uas Daniells thiab Prescott tab tom nrhiav coj los nkag thaum tej no tab tom tshwm sim? Yog ib txoj kev to taub yuam kev txog “Txoj Kev Niaj Hnub.”

And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.

Thiab txoj kev to taub tseeb txog “Daily” yog dab tsi? Nws yog Kev Pe Hawm Dab Cuav, thiab Kev Pe Hawm Dab Cuav yog txoj kev ntseeg ntawm kev tsa tus kheej kom siab. Nws yog ib txoj kev ntseeg uas tau pib hauv tej tshav ntuj ntawm Saum Ntuj Ceeb Tsheej thaum Xatas, thaum Xatas, tsa nws tej lus siab dua Vajtswv Txojlus thiab coj qhov kev tsis ncaj ncees uas zais tob ntawd los rau hauv keeb kwm ntawm noob neej.

The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.

Qhov kev zais tob ntawm txoj kev tsis ncaj yog Xatas tes haujlwm hauv kev ua kom peb raug dag ntxias zoo li raug khawv koob. Nws yog Xatas tes haujlwm hauv kev ua kom peb tsa peb tej lus lossis nws tej lus siab dua Vajtswv Txojlus.

Do you follow my thought?

Koj puas nkag raws li qhov kuv xav hais?

Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.

Nrhiav lo lus iniquity. Nws yuav txhais lo lus iniquity nyob hauv Strong's Concordance. Thiab thaum koj coj nws nqes mus rau lo lus cag, lo lus cag ntawm iniquity yog dab tsi? Alpha, alpha. Qhov ntawd yog Alpha Apostasy.

When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.

Daniells thiab Prescott tau thawb txoj kev xav ruam no thaum twg? Nyob rau lub sijhawm ntawm txoj kev thim txoj kev ntseeg Alpha.

So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.

Yog li ntawd, txhob cia li plam qhov uas Muam White tab tom hais ntawm no txog kev dag ntxias cov uas raug xaiv tiag tiag heev thiab txog kev nyeem Ezekiel 28. Nws paub zoo txog yam uas tab tom tshwm sim. Nws paub tias zaj lus no txog “Daily” yog ib yam uas tsis yog tsuas yog yuam kev raws li kev qhuab qhia xwb, tiamsis tseem yuam kom cov uas yuav mus tshaj tawm txoj kev xav yuam kev txog “Daily” tsa lawv tej lus kom siab dua Vajtswv Txojlus thiab muab lawv tso rau hauv txoj hauj lwm uas lawv raug ntxias dag; thiab yog li ntawd, lawv thiaj yog ib yam cuab tam nyob hauv Xatas txhais tes los ntxias dag lwm tus nrog lawv txoj kev tawm tsam.

> "I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter,"

> “Kuv yuav tsum sau tseg nrog kuv tus cwj mem tias cov kwv tij no yuav pom tej kev tsis txaus hauv lawv tej tswv yim dag ntxias uas yuav ua rau qhov tseeb poob rau hauv kev tsis meej; thiab [txawm li ntawd los] lawv [yuav] sawv tawm ib yam li [yog lawv muaj] kev txawj ntse sab ntsuj plig loj heev. Nim no kuv yuav tsum hais rau lawv [tias] thaum qhov teeb meem no raug qhia rau kuv pom,”

People say, "Oh, Ellen White, she doesn't have a position on the Daily."

Neeg hais tias, “Au, Ellen White, nws tsis muaj ib txoj hauj lwm hais txog Tus Niaj Hnub.”

> "when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—

> “thaum kuv raug qhia txog qhov teeb meem no thaum Txwj Laus Daniells tab tom tsa nws lub suab zoo li ib lub raj tshuab nrov hauv kev txhawb nqa nws tej tswv yim hais txog ‘Txhua Hnub,’ ces tej txiaj ntsig uas yuav tshwm tom qab raug muab nthuav tawm. Peb haiv neeg tab tom poob rau hauv kev ntxhov siab. Kuv pom qhov txiaj ntsig ntawd, thiab ces muaj tej lus ceeb toom raug muab rau kuv tias yog Txwj Laus Daniells, tsis quav ntsej txog qhov yuav xaus li cas, yuav raug tej kev xav ntawd thawb kom nws cia nws tus kheej ntseeg tias nws nyob hauv Vajtswv txoj kev tshoov siab,”

This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.

Qhov no yog kev dab qhuas ntsuj plig. Nws tau tsa nws cov lus siab dua Vajtswv Txojlus. Nws ntseeg tias Vajtswv yog tus tshoov siab rau nws.

> "that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

> “yog hais tias Txwj Laus Daniells tsis quav ntsej txog qhov yuav xaus li cas, thiab cia li raug tej kev xav ntawd txhawb kom ntseeg hais tias nws nyob hauv Vajtswv txoj kev tshoov siab, ces kev ua xyem xyav yuav raug tseb thoob plaws hauv peb cov qib txhua qhov chaw, thiab peb yuav nyob rau qhov chaw uas Xatas yuav nqa nws tej lus tuaj. Kev tsis ntseeg thiab kev ua xyem xyav uas ruaj khov yuav raug tseb rau hauv tibneeg lub siab, thiab tej qoob loo txawv txawv ntawm kev phem yuav los hloov qhov tseeb. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

The strange crops of evil are growing all over Adventism today.

Cov qoob loo txawv txav ntawm txoj kev phem tab tom hlob thoob plaws hauv Adventism niaj hnub no.

Ellen White places her endorsement on the Pioneer understanding of the 2520.

Ellen White muab nws txoj kev pom zoo rau cov Kev Nkag Siab ntawm cov Pioneer txog 2520.

Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.

Ellen White muab nws txoj kev pom zoo rau txoj kev to taub ntawm cov Pioneer hais tias Lo Lus “Txhua Hnub” hauv Phau Ntawv Daniel sawv cev rau Kev Pe Dab Qhuas.

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