Article

# The Book of Daniel - Number Seventy-Three

Phau Ntawv Daniyee - Tus Zauv Xya Caum Peb

Unveiling the Historical Parallels: Jeroboam’s Deception and the Adventist Movement’s Test of Faith

Qhia Cov Kev Sib Txawv Zoo Hauv Keeb Kwm: Jeroboam Txoj Kev Dag Ntxias thiab Kev Xeem Ntawm Kev Ntseeg hauv Adventist Movement

Author

Jeff Pippenger

Published

February 6, 2024

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The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.

Ob lub tebchaws qaum teb thiab qab teb tau tawg ua zej ua zos nyob hauv Vajtswv txoj kev chim txwv rau ob txhiab tsib puas nees nkaum xyoo, kom ua tiav raws li txoj kev cog lus uas raug rhuav ntawm Leviticus nees nkaum tsib thiab nees nkaum rau. Plaub caug rau xyoo uas nyob nruab nrab ntawm qhov xaus ntawm thawj zaug thiab zaum kawg ntawm txoj kev chim txwv ntawd tau sawv cev rau kev sib sau ntawm ob lub tebchaws ntawd los ua ib lub tebchaws ntawm sab ntsuj plig niaj hnub no Ixayees xyoo 1844. Kev sib sau ntawm ob haiv neeg ntawd tau raug sawv cev los ntawm ob tug qws uas Exekees muab txuas ua ke, thiab ob tug qws uas tus poj ntsuam ntawm Xalefath khaws tseg hauv zaj keeb kwm ntawm Eliyas. Hnub tim 22 lub Kaum Hli, 1844, keeb kwm cev Vajtswv lus ntawm ob lub tebchaws qaum teb thiab qab teb tau xaus lawm, thiab hauv qhov ua li ntawd nws tau rov hais dua keeb kwm ntawm qhov pib ntawm ob lub tebchaws ntawd.

Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.

Yele-aujelauj tsa tsa ib txoj kev pe hawm cuav nyob rau hauv lub nceeg vaj qaum teb kom txwv tsis pub nws cov pej xeem mus rau Yudas thiab pe hawm Vajtswv hauv lub tuam tsev dawb huv hauv Yeluxalees.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Yeleyaunas hais hauv nws lub siab tias, Tam sim no lub tebchaws no yuav rov qab mus rau tsev neeg Daviv lawm: Yog hais tias haiv neeg no nce mus ua kev txi rau hauv lub tsev ntawm tus Tswv uas nyob hauv Yeluxalees, ces lub siab ntawm haiv neeg no yuav rov tig mus rau lawv tus tswv, yog rau Rehoboa uas yog vajntxwv ntawm Yudas, thiab lawv yuav tua kuv, thiab rov mus cuag Rehoboa uas yog vajntxwv ntawm Yudas. Vim li ntawd vajntxwv thiaj nrog luag sab laj, thiab ua ob tug nyuj kub, thiab hais rau lawv tias, Nej nce mus rau Yeluxalees mas nyuaj dhau rau nej lawm: saib seb, Au Ixayees, no yog nej tej vajtswv uas tau coj nej tawm hauv lub tebchaws Iziv los. Nws muab ib tug tso rau hauv Npe‑ees, hos ib tug ntxiv nws muab tso rau hauv Das. Thiab yam no txawm los ua kev txhaum: rau qhov haiv neeg mus pe hawm ntawm tus ntawd, mus txog Das. Nws kuj ua ib lub tsev rau tej chaw siab, thiab tsa pov thawj tawm hauv cov neeg qis tshaj plaws, cov uas tsis yog ntawm Levi cov tub. Thiab Yeleyaunas tsa ib rooj kevcai nyob rau lub hli yim, hnub tim kaum tsib ntawm lub hli, zoo ib yam li rooj kevcai uas muaj nyob hauv Yudas, thiab nws txi saum lub thaj. Nws ua li ntawd hauv Npe‑ees, txi rau cov nyuj uas nws tau ua; thiab nws tsa rau hauv Npe‑ees cov pov thawj ntawm tej chaw siab uas nws tau ua. Yog li ntawd nws txi saum lub thaj uas nws tau ua hauv Npe‑ees rau hnub tim kaum tsib ntawm lub hli yim, yog lub hli uas nws tau npaj los ntawm nws tus kheej lub siab; thiab tsa ib rooj kevcai rau cov Yixayee cov menyuam; thiab nws txi saum lub thaj, thiab hlawv xyab. 1 Vajntxwv 12:26–33.

His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.

Nws txoj kevcai pe hawm yog ib yam piv txwv ntawm Catholicism (kev pe dab qhuas), rau qhov ib yam li Aloos txoj kev tawm tsam, nws tau tsa ib tug mlom rau thiab ntawm tus tsiaj qus. Ob tug mlom nyuj ntawd raug ua los ntawm kub, ua cim txog Npanpiloo. Cov mlom ntawd raug fij rau cov vajtswv ntawm Iyiv tebchaws, uas raug hu raws li Aloos kuj tau hu lawv thiab; tias yog “cov vajtswv uas tau coj lawv tawm hauv lub tebchaws Iyiv.” Nws tau txhim ob lub thaj nyob hauv ob lub nroog, uas thaum muab los xav ua ke ces sawv cev rau kev sib xyaw ua ke ntawm pawg ntseeg (Bethel) thiab xeev tebchaws (Dan). Cov thaj ntawd yog tej yam cuav uas hloov chaw ntawm lub thaj tseeb, uas yog Khetos, ib yam li Catholicism lees tias nws yog Khetos tus sawv cev hauv ntiajteb. Nws tau tsa ib pab pov thawj uas twb raug ua qias lawm, ib yam li cov pov thawj ntawm Catholicism. Nws tau xaiv ib hnub rau nws txoj kev pe hawm uas txawv tshwj xeeb ntawm txhua hnub ntawm Vajtswv tej hnub caiv dawb huv tseeb, yog li ntawd sawv cev rau qhov kev sib cav txog hnub pe hawm tseeb thiab hnub pe hawm cuav.

In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.

Thaum pib tsa nws lub cev kev pe hawm cuav ntawd, Vajtswv tau txib ib tug yaj saub tawm hauv Yudas tuaj cem nws txoj kev pe hawm dag ntawd.

> And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:1–3.

> Thiab saib, muaj ib tug neeg ntawm Vajtswv tawm hauv Yudas tuaj rau Npe‑thees raws li lo lus ntawm tus Tswv; thiab Yerau‑aum sawv ntawm lub thaj txi ntuj kom hlawv xyab. Thiab nws qw tawm tsam lub thaj txi ntuj raws li lo lus ntawm tus Tswv, thiab hais tias, Au lub thaj txi ntuj, lub thaj txi ntuj, tus Tswv hais li no; Saib seb, yuav muaj ib tug me nyuam yug los rau hauv tsev neeg Daviv, npe hu ua Yauxiya; thiab saum koj no nws yuav txi cov pov thawj ntawm tej chaw siab uas hlawv xyab saum koj, thiab tej pob txha neeg yuav raug hlawv saum koj. Thiab hnub ntawd nws tau muab ib lub cim, hais tias, Nov yog lub cim uas tus Tswv tau hais; Saib seb, lub thaj txi ntuj yuav tawg nthe, thiab cov hmoov tshauv uas nyob saum nws yuav nchuav tawm. 1 Vajntxwv 13:1–3.

The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.

Tus yaj saub uas los ntawm Yudas tau tshaj tawm ib zaj lus faj lem peb txheej, qhia meej txog kev yug los yav tom ntej ntawm vajntxwv Yausiyas. Nws tau twv hais tias Yausiyas yuav tua cov pov thawj phem uas ua haujlwm ntawm lub thaj cuav ntawd, thiab tias Yausiyas kuj yuav hlawv tibneeg tej pob txha rau saum lub thaj ntawd thiab. Nws kuj tau muab ib lub cim rau Yerau‑a‑oo, qhia meej tias Yerau‑a‑oo lub thaj yuav tawg qhib thiab cov hmoov tshauv yuav ntws tawm. Txhua yam no tau ua tiav raws li Lo Lus ntawm tus Tswv, tiam sis thaum Yerau‑a‑oo hnov tus yaj saub txoj kev tshaj tawm, nws npau taws thiab nrhiav kev los ua rau tus yaj saub, tab sis Vajtswv yog tus kav tswj txhua yam.

> And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 1 Kings 13:4, 5.

> Thiab tau muaj tias, thaum vajntxwv Yerobo‑a hnov lo lus ntawm tus txiv neej ntawm Vajtswv, uas tau qw tawm tsam lub thaj txi ntuj hauv Npe‑the‑es, nws txawm ncav tes ntawm lub thaj txi ntuj ntawd thiab hais tias, Cia li ntes nws. Thiab nws txhais tes uas nws tau ncav tawm tawm tsam nws ntawd txawm qhuav nkaus, mus txog qib uas nws rub tsis tau rov los rau ntawm nws lawm. Lub thaj txi ntuj kuj tawg pleb, thiab cov tshauv ntws tawm hauv lub thaj txi ntuj, raws li lub cim uas tus txiv neej ntawm Vajtswv tau qhia los ntawm lo lus ntawm tus Tswv. 1 Vajntxwv 13:4, 5.

The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.

Lub cim ntawd tau muaj tiav tam sim ntawd, thiab Jeroboos tes tau qaug tuag.

> And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:6–10.

> Ces vaj ntxwv teb thiab hais rau tus txiv neej ntawm Vajtswv tias, “Tam sim no thov koj tig ntsej muag thov tus Tswv uas yog koj tus Vajtswv, thiab thov Vajtswv rau kuv, kom kuv txhais tes rov zoo li qub dua.” Ces tus txiv neej ntawm Vajtswv thov tus Tswv; thiab vaj ntxwv txhais tes thiaj rov zoo rau nws dua, thiab los ua ib yam li yav tas los. Ces vaj ntxwv hais rau tus txiv neej ntawm Vajtswv tias, “Cia li nrog kuv mus tsev, thiab rov qab muaj zog, ces kuv yuav muab nqi zog rau koj.” Tiamsis tus txiv neej ntawm Vajtswv hais rau vaj ntxwv tias, “Txawm yog koj yuav muab ib nrab ntawm koj lub tsev rau kuv los, kuv yuav tsis nrog koj mus hauv, thiab kuv yuav tsis noj mov los tsis haus dej hauv qhov chaw no; vim hais tias lo lus ntawm tus Tswv tau txib kuv li no tias, Tsis txhob noj mov, thiab tsis txhob haus dej, thiab tsis txhob rov qab los ntawm tib txoj kev uas koj tuaj.” Yog li ntawd nws thiaj mus dua lwm txoj kev, thiab tsis rov qab los ntawm txoj kev uas nws tuaj rau Npe-ee. 1 Vajntxwv 13:6–10.

Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.

Yexus ib txwm siv qhov pib ntawm ib yam los ua qauv qhia txog qhov kawg ntawm ib yam, thiab qhov pib ntawm ob lub nceeg vaj sab qaum teb thiab sab qab teb ntawm Ixayees qub tiag tiag ntawd xaus rau hauv keeb kwm qhov chaw uas ob tug pas raug txuas ua ib tug pas, sawv cev rau haiv neeg Ixayees niaj hnub no sab ntsuj plig.

In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.

Hauv keeb kwm uas ob tug pas nrig tau muab txuas ua ke ntawd, ib txoj kev sim siab muaj peb theem tau raug pib thaum lub sijhawm kawg xyoo 1798. Ob tug pas nrig ntawd (ob lub nceeg vaj) tab tom raug sau los ua ke ua ntej kev nchuav los ntawm Vaj Ntsuj Plig Dawb Huv nyob rau hauv Txoj Kev Quaj Hmo Ntuj. Thaum thawj zaug kev chim siab hauv caij nplooj ntoos hlav xyoo 1844, cov Protestants poob rau txoj kev sim siab ntawd thiab tau los ua cov ntxhais ntawm Catholicism, yog li rov ua dua qhov pib tsa ib txoj kev pe hawm cuav, ib yam li Yelemi‑oos tau ua piv txwv tseg.

The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.

Kev Hloov Tshiab Kev Ntseeg Protestant yog ib txoj hauj lwm uas Vajtswv tau ua kom coj pawg ntseeg uas nyob hauv tebchaws moj sab qhua tawm ntawm tej kev ntseeg cuav, tej kab ke qub, thiab tej kev coj ntawm lub koom txoos Loos. Txij thaum Martin Luther los, muaj ntau thiab ntau dua qhov tseeb raug muab qhib tawm, qhia meej tias tus niam ntiav ntawm Tyre tsis yog dab tsi ntxiv lawm tshaj ib txoj kev teev hawm dab qhuas tsis paub Vajtswv uas muab ib daim npog ua kev lees ntseeg Khixatia cuav los npog cia. Qhov no yog tus Tswv lub hom phiaj kom coj Nws haiv neeg uas raug txhom khi tawm hauv qhov tsaus ntuj, ib yam li Nws tau ua thaum Nws haiv neeg ua qhev nyob hauv tebchaws Iyi. Nws tau cawm lawv dim ntawm kev ua cev qhev hauv Iyi kom pub Nws txoj kevcai rau lawv. Qhov uas cov Protestant tsis kam raws mus tom qab qhov kaj uas pheej nce zuj zus ntawm txoj kev paub uas raug qhib tshem lub foob rau xyoo 1798 ntawd, tau txwv tsis pub lawv paub txog txoj kevcai thiab txoj hauj lwm tseeb ntawm lub tuam tsev dawb huv uas Khetos ua nyob rau xyoo 1844.

Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.

Lawv qhov tsis lees txais txoj xov ntawm lub sij hawm txiav txim sawv cev rau qhov uas lawv tau los ua cov ntxhais ntawm pawg ntseeg Loos, thiab tom qab ntawd lawv tau tsa ib txoj kev pe hawm cuav uas hauv Vajluskub raug txheeb tias yog tus yaj saub cuav (Protestantism uas tau thim kev ntseeg lawm). Cov Millerites uas ncaj ncees, uas tau nkag mus rau hauv lub tuam tsev dawb huv los ntawm txoj kev ntseeg rau hnub Kaum Hli 22, 1844, tau txais lub teeb ntawm tus tim tswv thib peb thiab tau nthuav ib lo lus cem rau txoj kev pe hawm cuav uas lees tias yog Protestant, thaum tseem tuav rawv rau thawj kab ke qub txeeg qub teg ntawm kev teev dab mlom, uas yog kev pe hawm lub hnub. Tus yaj saub los ntawm Yudas yog ib daim qauv piv txog Millerite Adventism uas paub thiab nthuav tawm txoj xov ntawm tus tim tswv thib peb uas tau los txog rau hnub Kaum Hli 22, 1844.

When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.

Thaum raug Jeroboos hais kom tus yaj saub mus rau hauv nws lub tsev thiab rov ua kom nws tus kheej muaj zog, tus yaj saub thiaj qhia txog cov lus qhia tshwjxeeb uas tus Tswv tau muab rau nws. Tib lo lus txib ntawd kuj tau muab rau Millerite Adventism thiab. Lo lus txib ntawd yog kom txhob rov qab mus raws txoj kev uas lawv tau tuaj, thiab Millerite Adventism tau tawm hauv cov Protestant denominations los. Lawv tau raug cais tawm ntawm cov Protestants thaum thawj zaug kev poob siab nyob rau lub caij nplooj ntoos hlav xyoo 1844, thiab Yelemis muab ib qho piv txwv txog tib cov lus qhia ntawd uas tau muab rau tus yaj saub hauv Yudas.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Koj tej lus tau pom lawm, thiab kuv tau noj lawv; thiab koj lo lus tau los ua kev xyiv fab thiab kev zoo siab ntawm kuv lub siab: rau qhov kuv raug hu raws li koj lub npe, Au tus Tswv Vajtswv ntawm cov tub rog. Kuv tsis tau zaum hauv pawg neeg thuam luag, thiab kuv tsis tau zoo siab nrog lawv; kuv zaum ib leeg vim yog koj txhais tes: rau qhov koj tau puv kuv npo nrog kev chim siab. Vim li cas kuv qhov mob thiaj nyob mus li, thiab kuv qhov txhab thiaj kho tsis tau, uas tsis kam txais kev kho? Koj puas yuav ua rau kuv zoo li tus dag cuav kiag li, thiab zoo li cov dej uas qhuav tag? Yog li no tus Tswv hais li no tias, Yog koj tig rov qab, ces kuv yuav coj koj rov qab los, thiab koj yuav sawv ntawm kuv xub ntiag: thiab yog koj cais yam muaj nqis tawm ntawm yam tsis tsim txiaj, koj yuav zoo li kuv lub qhov ncauj: cia lawv tig rov los cuag koj; tiam sis koj txhob tig rov mus cuag lawv. Thiab kuv yuav ua kom koj rau haiv neeg no zoo li ib phab ntsa tooj dag uas muaj chaw tiv thaiv: thiab lawv yuav tawm tsam koj, tiam sis lawv yuav tsis kov yeej koj: rau qhov kuv nrog nraim koj los cawm koj thiab los tso koj dim, tus Tswv hais li. Thiab kuv yuav cawm koj dim ntawm txhais tes ntawm cov neeg phem, thiab kuv yuav txhiv koj tawm ntawm txhais tes ntawm cov neeg txaus ntshai. Jeremiah 15:16–21.

At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.

Thaum txog rau lub sij hawm uas yav tom ntej hais tseg ntawm txoj Kev Puas Tsuaj thib ob tau tiav lawm, hnub tim 11 lub Yim Hli, 1840, tus tim tswv muaj hwjchim loj ntawm Tshwmsim tshooj kaum nqes los nrog ib phau ntawv me qhib rau hauv nws txhais tes, thiab Yauhas raug hais kom mus coj phau ntawv ntawd thiab noj nws. Yelemis sawv cev rau cov uas tau noj phau ntawv me ntawd rau lub ncauj lus keeb kwm ntawd, thiab cov lus ntawd qab zib ib yam li zib ntab, vim lawv yog “kev xyiv fab thiab kev zoo siab ntawm” nws “lub siab.” Tiam sis vim Vajtswv “txhais tes,” Yelemis raug “puv npo” “kev chim siab,” nws raug “mob txhab,” thiab nyob hauv “kev mob uas kav mus li.” Vim Vajtswv “txhais tes” Yelemis thiaj hais tias Vajtswv tau ua “rau” Yelemis “zoo li ib tug neeg dag,” thiab zoo li “dej uas qhuav.” Tus Tswv tau tsa nws “txhais tes” npog ib qho yuam kev nyob hauv qee cov lej ntawm daim duab qhia xyoo 1843.

Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.

Yelemiyas sawv cev rau thawj qhov kev poob siab ntawm cov Millerites, thaum qhov yog toog uas Habakuk tau txais ncua sij hawm. Rau cov uas Yelemiyas sawv cev rau lawv, nws zoo li tias txoj xov, uas raug sawv cev ua “nag,” tau ua tsis tiav lawm. Tiamsis Habakuk twb tau hais tias, “vim yog toog ntawd tseem yog rau lub sij hawm uas raug teem tseg, tiamsis thaum kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws ncua sij hawm, cia li tos nws; vim nws yeej yuav los tiag tiag, nws yuav tsis ncua sij hawm.” Yelemiyas tau xav tias Vajtswv dag, thiab tias txoj xov (nag) tau ua tsis tiav lawm, tiamsis qhov tseeb tsuas yog nws tau ncua sij hawm xwb.

Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.

Ces Vajtswv thiaj qhia rau Yelemi tias, “Yog koj tig rov qab los, kuv yuav coj koj rov los dua, thiab koj yuav sawv ntawm kuv xub ntiag: thiab yog koj muab yam muaj nqes rho tawm ntawm yam qias, koj yuav zoo li kuv lub qhov ncauj: cia lawv tig rov qab los cuag koj; tiam sis koj txhob tig rov qab mus cuag lawv.” Tom qab txoj kev poob siab ntawd, Yelemi sawv cev rau Vajtswv haiv neeg uas yuav tsum rov qab los ua haujlwm rau tus Tswv thiab tshem tawm txoj kev poob siab uas tau tshwm sim thaum zoo li hais tias txoj xov ntawd tau swb lawm. Yog Yelemi ua tau raws li tej yam uas tau teem tseg lawm, Vajtswv yuav pub nws ua Nws tus cev lus.

More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.

Qhov uas tseem ceeb tshaj rau peb txoj kev kawm nyob rau lub sij hawm no yog yam uas Vajtswv tau hais rau Yelemi txog “lub koom txoos ntawm cov neeg thuam luag” uas tab tom “zoo siab xyiv fab” rau nws txoj kev poob siab. Nws tau hais rau Yelemi tias cov neeg thuam luag ntawd yuav rov los cuag Yelemi tau, tiam sis nws yuav tsum tsis txhob rov mus cuag lawv li. Yelemi sawv cev rau cov uas tau sawv tawm tsam cov Protestants uas nyuam qhuav xaiv rov qab mus rau hauv pawg ntseeg Catholicism thiab thiaj los ua cov ntxhais ntawm Npanpiloo, yog cov yaj saub cuav ntawm Ba-as thiab Ashtaroth. Yelemi sawv cev rau tus yaj saub hauv Yudas uas, nyob rau tib qho chaw ntawd hauv txoj kab yaj saub, tau cem Yelepa-am txoj kev pe hawm cuav thaum pib ntawm lub nceeg vaj qaum teb, yog li ua ib qho piv txwv qhia txog kev nkag los ntawm ib txoj kab ke pe hawm cuav uas yog ib daim duab ntawm Catholicism thaum kawg ntawm keeb kwm ntawm lub nceeg vaj qaum teb. Tus yaj saub tau hais rau Yelepa-am, thaum Yelepa-am tau thov tsim kev sib koom tes, tias nws yuav tsum tsis txhob noj, haus, los sis rov qab mus raws txoj kev uas nws tau tuaj.

> And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.

> Ces vajntxwv hais rau tus neeg ntawm Vajtswv tias, “Cia li nrog kuv mus tsev, thiab rov ua kom koj muaj zog, ces kuv yuav muab ib yam khoom plig rau koj.” Thiab tus neeg ntawm Vajtswv hais rau vajntxwv tias, “Txawm yog koj yuav muab ib nrab ntawm koj lub tsev rau kuv, kuv los yuav tsis nrog koj mus rau hauv, thiab kuv yuav tsis noj mov thiab tsis haus dej hauv qhov chaw no: rau qhov tej no twb raug txib rau kuv los ntawm lo lus ntawm tus Tswv, hais tias, Tsis txhob noj mov, tsis txhob haus dej, thiab tsis txhob tig rov qab los ntawm tib txoj kev uas koj tuaj.” 1 Vajntxwv 13:7–9.

The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.

Cov lus hais ntawm tus yaj saub Yudas no phim raws nraim nrog txoj haujlwm ntawm cov yaj saub cuav ntawm Npa‑as thiab Ashtaroth hauv zaj keeb kwm ntawm Eliyas. Yeej tiag, keeb kwm ntawm cov Millerites kuj yog keeb kwm ntawm Eliyas thiab, vim Miller yog Eliyas. Hauv zaj keeb kwm ntawm Eliyas, cov yaj saub ntawm Npa‑as thiab Ashtaroth tau ua ib txoj kev seev cev ntawm kev dag ntxias, uas raug nthuav tawm tias yog kev ruam thaum hluav taws nqes los ntawm Vajtswv thiab hlawv Eliyas tej kev fij tag, li no ua ib yam ntxwv txog kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv hauv Midhmo Qw hauv keeb kwm Millerite. Kev sib ntsib tim ntsej tim muag ntawm zaj keeb kwm ntawd sawv cev rau kev sib ntsib tim ntsej tim muag ntawm Eliyas tus thib ob, uas yog Yauhas tus Ua Kev Cai Raus Dej thaum lub sij hawm txoj kev seev cev ntawm kev dag ntxias uas tus ntxhais ntawm Herodias (Salome) tau ua. Herodias raug ua ib yam ntxwv los ntawm Jezebel, thiab Jezebel yog ib lub cim ntawm lub Koom Txoos Kas Tos Liv.

In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.

Xyoo 1844, cov pawg ntseeg Protestant tau los ua Salome, tus ntxhais ntawm Herodias (Jezebel). Hauv txoj kev seev cev ntawm kev dag ntxias, Herod tau cog lus yuav muab ib nrab ntawm nws lub tebchaws, thiab nws tau ua li ntawd rau hnub nws yug, yog li ntawd thiaj ua ib hom piv txwv txog hnub kawg thaum kaum tus vajntxwv, uas raug piv txwv los ntawm Ahab (tus vajntxwv ntawm kaum lub nceeg vaj sab qaum teb), pom zoo muab lawv lub nceeg vaj rau lub hwjchim papacy (Jezebel). Kev muab “ib nrab ntawm koj lub tebchaws” yog ib lub cim ntawm kev sib koom ua ib pab, thiab tus yajsaub uas tuaj ntawm Yudas tau ceeb toom meej rau Jeroboam tias nws yuav tsis tsim kev koom tes nrog tus vajntxwv uas thim kev ntseeg tseg, lossis txhawb nws txoj kev pe hawm cuav.

That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.

Qhov ntawd yog yam uas tus Tswv kuj tau hais rau Yelemis, thaum Nws hais tias “lub koom txoos ntawm cov thuam luag” (Protestantism uas tau thim txoj kev ntseeg) yeej yuav rov los cuag Yelemis tau, tiamsis Yelemis yuav tsum tsis txhob rov qab mus cuag lawv li, lossis rov qab los ntawm txoj kev uas nws tuaj. Tiamsis tus yaj saub Yudai ntawd tau ua ib yam nkaus li ntawd, vim nws raug ib tug yaj saub cuav thiab dag ntxias ntxeev siab ntxias ua ntej nws rov qab mus rau Yudai—ua ntej nws ua tiav tes haujlwm uas tau muab rau nws.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.

> Muaj ib tug yaj saub laus nyob hauv Npes‑ees; nws cov tub tuaj qhia nws txog txhua yam haujlwm uas tus neeg ntawm Vajtswv tau ua hnub ntawd hauv Npes‑ees; thiab tej lus uas nws tau hais rau vajntxwv, lawv kuj qhia rau lawv txiv thiab. Lawv txiv hais rau lawv tias, Nws taug txojkev twg? Vim nws cov tub twb pom tus neeg ntawm Vajtswv, uas tuaj ntawm Yudas los, taug txojkev twg lawm. Ces nws hais rau nws cov tub tias, Xauv nees luav rau kuv. Lawv txawm xauv nees luav rau nws; thiab nws caij mus saum nws, thiab mus caum tus neeg ntawm Vajtswv, pom nws zaum hauv qab ib tsob ntoo qhib; nws hais rau nws tias, Koj puas yog tus neeg ntawm Vajtswv uas tuaj ntawm Yudas los? Nws hais tias, Kuv yog. Ces nws hais rau nws tias, Rov los tsev nrog kuv, thiab noj mov. Nws hais tias, Kuv tsis tau rov qab nrog koj, los yog nrog koj mus hauv; kuv kuj yuav tsis noj mov thiab yuav tsis haus dej nrog koj hauv qhov chaw no li: vim muaj lus hais rau kuv los ntawm Yehauvas txojlus tias, Koj yuav tsum tsis txhob noj mov thiab tsis txhob haus dej nyob ntawd, thiab tsis txhob tig rov qab mus raws txojkev uas koj tuaj los. Nws hais rau nws tias, Kuv kuj yog ib tug yaj saub ib yam li koj; thiab ib tug timtswv tau hais rau kuv los ntawm Yehauvas txojlus tias, Coj nws rov qab nrog koj mus rau hauv koj tsev, kom nws tau noj mov thiab haus dej. Tiamsis nws dag nws. Yog li ntawd nws thiaj rov qab nrog nws mus, thiab tau noj mov hauv nws tsev, thiab haus dej. Thaum lawv zaum ntawm rooj mov, Yehauvas txojlus los rau tus yaj saub uas tau coj nws rov qab los; thiab nws quaj hu rau tus neeg ntawm Vajtswv uas tuaj ntawm Yudas los tias, Yehauvas hais li no tias, Vim koj tau tsis mloog Yehauvas lub qhov ncauj, thiab tsis tau ceev txoj lus txib uas Yehauvas koj tus Vajtswv tau txib koj, tiamsis koj twb rov qab los, thiab tau noj mov thiab haus dej hauv qhov chaw uas Yehauvas tau hais rau koj tias, Tsis txhob noj mov, thiab tsis txhob haus dej; yog li ntawd koj lub cev tuag yuav tsis tau los txog rau hauv koj cov yawg koob lub qhov ntxa.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.

> Thiab tau muaj li no tias, tom qab uas nws tau noj mov thiab tau haus dej lawm, nws txawb lub luj nees rau tus luj rau nws, yog rau tus yaj saub uas nws tau coj rov qab los. Thiab thaum tus ntawd mus lawm, ib tug tsov ntxhuav ntsib nws ntawm txoj kev thiab tua nws; nws lub cev tuag poob rau ntawm txoj kev, tus luj sawv ntawm ib sab, thiab tus tsov ntxhuav kuj sawv ntawm ib sab ntawm lub cev tuag ntawd thiab. Thiab saib seb, muaj neeg taug kev hla dhau, lawv pom lub cev tuag poob rau ntawm txoj kev thiab tus tsov ntxhuav sawv ntawm ib sab ntawm lub cev tuag; ces lawv tuaj hais qhia hauv lub nroog uas tus yaj saub laus nyob. Thiab thaum tus yaj saub uas tau coj nws rov qab ntawm txoj kev hnov li ntawd, nws hais tias, Tus ntawd yog tus txiv neej ntawm Vajtswv, tus uas tsis mloog lus rau lo lus ntawm tus Tswv; yog li ntawd tus Tswv thiaj muab nws cob rau tus tsov ntxhuav, uas tau dua nws thiab tua nws lawm, raws li lo lus ntawm tus Tswv uas Nws tau hais rau nws. Ces nws hais rau nws cov tub tias, Txawb lub luj nees rau kuv. Thiab lawv txawb rau nws. Ces nws mus thiab pom nws lub cev tuag poob rau ntawm txoj kev, thiab tus luj thiab tus tsov ntxhuav sawv ntawm ib sab ntawm lub cev tuag ntawd; tus tsov ntxhuav tsis tau noj lub cev tuag ntawd, thiab tsis tau dua tus luj li. Thiab tus yaj saub txawm nqa lub cev tuag ntawm tus txiv neej ntawm Vajtswv, muab tso rau saum tus luj, thiab coj rov qab los; ces tus yaj saub laus tuaj rau hauv lub nroog, kom quaj ntsuag thiab faus nws. Thiab nws muab nws lub cev tuag tso rau hauv nws lub ntxa; thiab lawv quaj ntsuag nws, hais tias, Au, kuv tus kwv! Thiab tau muaj li no tias, tom qab uas nws tau faus nws lawm, nws hais rau nws cov tub tias, Thaum kuv tuag lawm, nej cia li faus kuv rau hauv lub ntxa uas tus txiv neej ntawm Vajtswv raug faus rau ntawd; nej muab kuv cov pob txha tso ib sab ntawm nws cov pob txha: Vim lo lus uas nws tau qw tawm los ntawm tus Tswv lo lus tawm tsam lub thaj txi Ntuj hauv Bethel, thiab tawm tsam txhua lub tsev ntawm tej chaw siab uas nyob hauv tej nroog Xamalis, yeej yuav muaj tseeb raws nraim. 1 Vajntxwv 13:11–32.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> “Thaum Vajtswv lub hwjchim ua timkhawv qhia tias qhov twg yog qhov tseeb, qhov tseeb ntawd yuav tsum nyob ruaj khov mus ib txhis ua qhov tseeb. Tsis txhob pub muaj tej kev xav tom qab uas tawm tsam qhov kaj uas Vajtswv tau pub los. Yuav muaj neeg sawv los nrog tej kev txhais Vajluskub uas rau lawv yog qhov tseeb, tiamsis uas tsis yog qhov tseeb. Qhov tseeb rau lub sijhawm no Vajtswv tau muab rau peb ua lub hauv paus rau peb txojkev ntseeg. Nws Tus Kheej twb qhia peb lawm tias qhov twg yog qhov tseeb. Ib tug yuav sawv los, thiab dua ib tug ntxiv, nrog qhov kaj tshiab, uas tawm tsam qhov kaj uas Vajtswv tau pub los raws li kev ua timkhawv tseeb ntawm Nws tus Vaj Ntsuj Plig Dawb Huv. Tseem tshuav ob peb tug tseem muaj sia nyob uas tau dhau los ntawm txojkev kawm paub uas tau txais thaum tab tom tsa qhov tseeb no los khov kho. Vajtswv tau ua siab zoo khaws lawv txoj sia cia kom lawv rov hais dua, thiab rov hais dua mus txog thaum kawg ntawm lawv txoj sia, txog txojkev paub uas lawv tau dhau los ib yam li Yauhas tus tubtxib tau ua mus txog rau thaum kawg nkaus ntawm nws txoj sia. Thiab cov neeg nqa chij uas twb tuag lawm yuav tsum hais lus txuas ntxiv los ntawm kev luam dua lawv tej ntawv. Kuv raug qhia tias yog li ntawd lawv lub suab thiaj yuav tsum raug hnov. Lawv yuav tsum ua timkhawv qhia txog yam uas tsim nyog hu ua qhov tseeb rau lub sijhawm no.”

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.

> “Peb yuav tsum tsis txhob txais cov lus ntawm cov uas tuaj nrog ib txoj xov uas tawm tsam cov ntsiab lus tshwj xeeb ntawm peb txoj kev ntseeg. Lawv khaws ntau nqe Vajlugkub los sib sau ua ke, thiab muab txawb ua pov thawj nyob ib ncig ntawm lawv tej kev xav uas lawv tau tshaj tawm. Qhov no twb raug ua dua thiab rov ua dua ntau zaus hauv tsib caug xyoo uas dhau los no. Thiab txawm Vajlugkub yog Vajtswv Txojlus, thiab tsim nyog yuav tsum hwm, los kev coj lawv los siv, yog hais tias txoj kev siv ntawd txav ib tug ncej ntawm lub hauv paus uas Vajtswv tau txhawb nqa nyob rau tsib caug xyoo no, ces yog ib qho yuam kev loj heev. Tus uas coj los siv li ntawd tsis paub txog qhov kev qhia loj kawg nkaus ntawm Vaj Ntsuj Plig Dawb Huv uas tau muab hwjchim thiab lub zog rau tej lus xov yav dhau los uas tau los rau Vajtswv haiv neeg.”

> “Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.

> “Cov pov thawj uas Tij Laug G muab los tsis tsim nyog ntseeg. Yog txais lawv, lawv yuav rhuav tshem txoj kev ntseeg ntawm Vajtswv haiv neeg rau hauv qhov tseeb uas tau ua kom peb los ua yam peb yog.”

> “We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]

> “Peb yuav tsum txiav txim ruaj khov txog zaj lus no; rau qhov tej ntsiab lus uas nws tab tom sim ua pov thawj los ntawm Vajluskub ntawd, tsis yog qhov raug. Tej ntawd tsis ua pov thawj tias tej kev paub dhau los ntawm Vajtswv haiv neeg yav tag los yog ib qho dag ntxias. Peb twb muaj qhov tseeb lawm; peb raug Vajtswv cov tim tswv coj. Nws yog nyob hauv kev coj ntawm tus Vaj Ntsuj Plig Dawb Huv uas kev nthuav qhia txog lo lus nug ntawm lub tuam tsev dawb huv thiaj raug muab pub los. Nws yog ib yam tsim nyog heev rau txhua tus kom nyob ntsiag to hais txog tej yam ntxwv ntawm peb txoj kev ntseeg uas lawv tsis tau muaj feem dab tsi nrog. Vajtswv yeej tsis tawm tsam Nws tus kheej. Tej pov thawj hauv Vajluskub raug siv yuam kev yog thaum muab yuam kom ua tim khawv rau qhov uas tsis muaj tseeb. Ib tug ntxiv thiab tseem muaj dua lwm tus yuav sawv los thiab coj yam uas xav tias yog qhov kaj loj heev los, thiab yuav hais lawv tej lus lees tseg. Tiamsis peb sawv ruaj nreb rau ntawm tej ciam cim qub. [1 Yauhas 1:1–10 quoted.]

> “I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.

> “Kuv raug qhia kom hais tias peb siv tau cov lus no raws li tsim nyog rau lub sijhawm no, rau qhov lub sijhawm twb los txog lawm uas kev txhaum yuav tsum raug hu raws nws lub npe tseeb. Peb raug txwv hauv peb tes haujlwm los ntawm cov neeg uas tseem tsis tau hloov siab los ntseeg, uas nrhiav lawv tus kheej lub koob meej. Lawv xav kom luag suav hais tias lawv yog cov pib tsim tej kev qhuab qhia tshiab, tej uas lawv nthuav tawm los nrog kev thov tias yog qhov tseeb. Tab sis yog txais yuav tej kev qhuab qhia no, ces tej ntawd yuav coj mus rau txoj kev tsis lees qhov tseeb uas tau tsib caug xyoo dhau los no Vajtswv tau pub rau Nws haiv neeg, thiab tau lees paub nws los ntawm kev ua kom pom tseeb ntawm tus Vaj Ntsuj Plig Dawb Huv.” Selected Messages, book 1, 161.

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