Article

# Rome Establishes the Vision - Number One

Hmong title unavailable.

A Private Interpretation

Kev Txhais Uas Yog Leejtwg Xav Raws Nws Tus Kheej

Author

Jeff Pippenger

Published

June 28, 2024

Formats

PDF Unavailable
Word Unavailable
Song MP3

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Thiab nyob rau lub sijhawm ntawd, yuav muaj coob leej sawv tawm tsam tus vajntxwv sab qab teb; cov tub sab ntawm koj haiv neeg los kuj yuav tsa lawv tus kheej kom tsa txoj kev yog toog kom ruaj khov; tiam sis lawv yuav poob. Daniel 11:14.

The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.

Lo lus “kev qhuab qhia” hauv lub ntsiab lus ntawm txoj Kev Ntseeg Kas Tos Liv sawv cev rau tej qhov tseeb uas twb raug tsa ruaj nyob hauv phau Vajlugkub lawm. Ntau lub koom haum uas lees tias yog Khixatia muaj ntau pawg kev qhuab qhia sib txawv raws li qhov lawv txhais tias yog tej kev qhuab qhia hauv Vajlugkub, tiam sis tsuas muaj ib qho Tseeb xwb. Qhov sib txawv ntawm “qhov tseeb uas tsis hloov” thiab “kev ntseeg tias muaj ntau yam tseeb sib npaug” yog ib qho ntsiab lus uas tsis nyob hauv peb qhov kev txiav txim siab rau lub sijhawm no.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Yog li ntawd Pilaj thiaj hais rau nws tias, Yog li no, koj puas yog vajntxwv? Yexus teb tias, Koj hais tias kuv yog vajntxwv. Vim li no kuv thiaj yug los, thiab vim li no kuv thiaj los rau hauv ntiajteb no, kom kuv yuav ua timkhawv rau qhov tseeb. Txhua tus uas yog ntawm qhov tseeb yeej hnov kuv lub suab. Pilaj hais rau nws tias, Qhov tseeb yog dabtsi? Thiab thaum nws hais li ntawd lawm, nws rov tawm mus cuag cov Yudais, thiab hais rau lawv tias, Kuv tsis pom ib qho txhaum li hauv nws. Yauhas 18:37, 38.

Truth is God’s Word; it is His voice and it is Christ Himself.

Qhov tseeb yog Vajtswv Txojlus; nws yog Nws lub suab, thiab nws yog Khetos Nws Tus Kheej.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> “Peb yuav tsum paub rau peb tus kheej tias yam twg yog txoj Kev Ntseeg Khixatia, yam twg yog qhov tseeb, yam twg yog txoj kev ntseeg uas peb tau txais los, yam twg yog tej cai hauv Phau Vajlugkub—tej cai uas tau muab rau peb los ntawm txoj cai loj tshaj plaws. Muaj coob leej ntseeg yam tsis muaj ib qho laj thawj los ua lub hauv paus rau lawv txoj kev ntseeg, tsis muaj pov thawj txaus txog qhov tseeb ntawm zaj xwm ntawd. Yog muaj ib lub tswv yim raug nthuav tawm uas sib haum nrog lawv tej kev xav uas lawv twb khaws cia ua ntej lawm, lawv yeej npaj txhij lees txais tam sid. Lawv tsis xav raws li qhov ua rau mus txog qhov tshwm sim; lawv txoj kev ntseeg tsis muaj lub hauv paus tseeb tiag li, thiab thaum txog lub sijhawm raug sim, lawv yuav pom tias lawv tau tsa tsev saum cov xuab zeb.”

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> “Tus uas so txaus siab nyob ruaj hauv nws tus kheej txoj kev paub tam sim no uas tseem tsis tiav txog Vajlugkub, xav tias qhov no twb txaus rau nws txoj kev cawm dim lawm, nws tab tom so hauv ib txoj kev dag ntxias uas coj mus rau kev puastsuaj. Muaj coob tus uas tsis tau npaj tiav nrog tej lus sib cav hauv Vajlugkub kom txhij, xwv kom lawv thiaj muaj peev xwm txheeb tau qhov yuam kev, thiab txiav txim rau txhua yam kab ke qub thiab kev ntseeg dab qhuas uas raug muab nthuav los ua qhov tseeb. Xatas tau coj nws tus kheej tej tswv yim los ntxig rau hauv kev pe hawm Vajtswv, kom nws thiaj li yuav ua kom txoj moo zoo uas yooj yim ntawm Khetos raug qias. Muaj ib co neeg coob uas lees tias ntseeg qhov tseeb rau lub sijhawm tam sim no, los lawv tsis paub tias yam twg yog qhov tseem ceeb ntawm txoj kev ntseeg uas ib zaug tau raug muab rau cov neeg dawb huv lawm—Khetos nyob hauv nej, yog txoj kev cia siab rau yeeb koob. Lawv xav tias lawv tab tom tiv thaiv tej ciam qub qub, tab sis lawv nyob txias txias thiab tsis quav ntsej. Lawv tsis paub tias txhais li cas rau kev xaws rau hauv lawv txoj kev ua neej thiab kom muaj tiag tiag txoj hwjchim zoo ntawm kev hlub thiab kev ntseeg. Lawv tsis yog cov kawm Vajlugkub ze ze, tiamsis lawv tub nkeeg thiab tsis xyuam xim. Thaum tej kev xav sib txawv tshwm sim txog tej nqe Vajlugkub, cov no uas tsis tau kawm kom muaj lub hom phiaj thiab tsis tau txiav txim meej txog yam uas lawv ntseeg, poob ntawm qhov tseeb mus. Peb yuav tsum hais kom sawv daws pom qhov yuav tsum tau tshawb nrhiav qhov tseeb saum ntuj ceeb tsheej kom mob siab, xwv kom lawv thiaj paub tias lawv yeej paub tias qhov tseeb yog dabtsi. Muaj ib txhia hais tias lawv muaj kev paub ntau, thiab lawv txaus siab rau lawv tus kheej tus xwm txheej, thaum lawv twb tsis muaj siab kub lug ntxiv rau txoj haujlwm lawm, tsis muaj kev hlub kub siab ntxiv rau Vajtswv thiab rau cov ntsuj plig uas Khetos tau tuag rau, tshaj qhov uas lawv yuav muaj yog tias lawv yeej tsis tau paub Vajtswv li. Lawv tsis nyeem Vajlugkub [kom] coj cov kua txob thiab roj nplua nuj ntawd los ua lawv tus ntsuj plig li. Lawv tsis hnov tias ntawd yog Vajtswv lub suab hais rau lawv. Tiamsis, yog peb xav to taub txoj kev cawm dim, yog peb xav pom cov kab hluav taws ntawm Lub Hnub ntawm kev ncaj ncees, peb yuav tsum kawm Vajlugkub kom muaj lub hom phiaj, rau qhov tej lus cog tseg thiab tej lus faj lem hauv Vajlugkub ci tawm cov kab kaj ntug ntawm yeeb koob rau saum Vajtswv txoj hau kev cawm dim, uas tej qhov tseeb loj kawg no tseem tsis tau raug to taub meej.” The 1888 Materials, 403.

We are required to know what those doctrines are, and how to present, establish and defend those truths.

Peb raug hu kom paub tias cov lus qhuab qhia ntawd yog dab tsi, thiab yuav nthuav qhia, tsa kom ruaj, thiab tiv thaiv cov lus tseeb ntawd li cas.

> “It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.

> “Nim no zoo li ua tau tias yuav muaj leejtwg yuav tsum sawv ib leeg; tiam sis yog Vajtswv puas tau hais los ntawm kuv ib zaug twg li, lub sij hawm yuav los thaum peb yuav raug coj mus sawv ntawm cov rooj sab laj thiab ntawm ntau txhiab leej vim Nws lub npe, thiab txhua tus yuav tsum muab qhov laj thawj ntawm nws txoj kev ntseeg. Ces yuav muaj kev tshuaj xyuas uas hnyav tshaj plaws rau txhua txoj hauj lwm uas tau raug tuav tseg rau qhov tseeb. Yog li ntawd, peb yuav tsum kawm Vajtswv Txojlus, kom peb thiaj paub tias vim li cas peb ntseeg cov lus qhuab qhia uas peb txhawb nqa. Peb yuav tsum ua tib zoo tshawb nrhiav Yehauvas tej lus muaj txoj sia.” Review and Herald, December 18, 1888.

In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.

Kom thiaj raug coj mus sawv ntawm “txhiab leej” mas yeej pom tseeb tias qee leej ntawm cov uas tiv thaiv qhov tseeb nyob rau hnub kawg yuav raug yuam kom tiv thaiv qhov tseeb ntawd hauv ib qho chaw tshaj tawm xws li TV lossis kev tshaj tawm hauv web. Yog tsis yog li ntawd, ces yuav ua li cas txhiab leej thiaj saib tau zaj lus tim khawv uas ib puas plaub caug plaub txhiab leej muab? Cov lus qhuab qhia uas peb txhawb nqa no qhia meej txog lub hauv paus ntawm peb txoj kev ntseeg.

> “The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.

> “Cov mej cuab ntawm pawg ntseeg yuav raug sim thiab raug kuaj ib leeg zuj zus. Lawv yuav raug muab tso rau hauv tej xwm txheej uas lawv yuav raug yuam kom ua tim khawv rau qhov tseeb. Coob leej yuav raug hu kom hais lus ntawm tej rooj sab laj thiab hauv tej tsev hais plaub, tej zaum nyias nyias thiab nyob ib leeg xwb. Kev paub dhau los uas yuav tau pab lawv nyob rau hauv lub sijhawm kub ntxhov no lawv twb tsis quav ntsej nrhiav kom tau lawm, thiab lawv tej ntsuj plig raug hnyav vim kev khuv xim rau tej sijhawm uas nkim pov tseg thiab tej cib fim uas raug tsis quav ntsej.” Testimonies, volume 5, 463.

God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what we believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.

Vajtswv lus yeej tsis poob ib zaug li; yog li ntawd, yog peb yuav raug suav nrog rau ib puas plaub caug plaub txhiab leej, peb yuav tsum paub yam peb ntseeg raws li yam uas tau sau tseg hauv Vajtswv lus. Ua ntej lub sij hawm sim siab los txog, thaum Vajtswv haiv neeg raug yuam kom piav qhia tej lus qhuab qhia uas lawv ntseeg, Vajtswv tso cai kom kev yuam kev raug coj los nkag los, kom yuam Vajtswv haiv neeg rau siab tshawb nrhiav Nws Txojlus kom tob thiab kom meej.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> “Qhov tseeb uas tsis muaj kev sib cav lossis kev ntxhov siab nyob hauv Vajtswv haiv neeg yuav tsum tsis txhob raug suav tias yog pov thawj txaus kawg uas qhia tias lawv tab tom tuav rawv txoj kev qhuab qhia tseeb. Muaj laj thawj txaus ntshai tsam lawv tsis tau paub meej cais qhov tseeb ntawm qhov yuam kev. Thaum tsis muaj lus nug tshiab tshwm sim los ntawm kev tshawb nrhiav Vaj Lug Kub, thaum tsis muaj kev txawv tswv yim sawv los uas yuav ua rau tib neeg mus tshawb nrhiav phau Vajlugkub rau lawv tus kheej kom paub tseeb tias lawv muaj qhov tseeb, ces yuav muaj coob leej tam sim no, ib yam li thaum ub, uas yuav tuav rawv kev coj qub thiab pe hawm yam uas lawv tsis paub tias yog dab tsi.”

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> “Kuv tau raug qhia pom tias coob leej uas lees tias lawv muaj kev paub txog qhov tseeb rau lub sijhawm tam sim no, tsis paub qhov uas lawv ntseeg. Lawv tsis to taub tej pov thawj ntawm lawv txoj kev ntseeg. Lawv tsis muaj kev txaus siab tsim nyog rau txoj haujlwm rau lub sijhawm tam sim no. Thaum lub sijhawm ntawm kev sim siab los txog, muaj cov neeg uas tam sim no tab tom tshaj rau lwm tus, uas thaum lawv tshuaj xyuas tej kev ntseeg uas lawv tuav, yuav pom tias muaj ntau yam uas lawv muab tsis tau ib qho laj thawj txaus siab. Txog thaum raug sim li no lawm, lawv mam li tsis paub txog lawv txoj kev tsis paub loj npaum li cas. Thiab kuj muaj coob leej hauv pawg ntseeg uas cia li xav tias lawv to taub yam uas lawv ntseeg; tiamsis, txog thaum muaj kev sib cav tshwm sim, lawv tsis paub lawv tus kheej txoj kev qaug zog. Thaum raug cais tawm ntawm cov uas muaj tib txoj kev ntseeg thiab raug yuam kom sawv ib leeg thiab nyob ib leeg los piav qhia txog lawv txoj kev ntseeg, lawv yuav xav tsis thoob thaum pom tias lawv tej tswv yim txog yam uas lawv tau lees txais ua qhov tseeb ntawd ntxhov siab npaum li cas. Qhov no yeej muaj tseeb tiag tias tau muaj ib txoj kev tig ncaim ntawm Vajtswv uas muaj txoj sia nyob hauv peb nruab nrab thiab tig mus rau tibneeg, muab tibneeg lub tswvyim los hloov chaw rau Vajtswv txoj kev txawj ntse.”

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Vajtswv yuav tsa Nws haiv neeg sawv; yog lwm txoj kev tsis ua tiav, tej kev ntseeg cuav yuav nkag los rau hauv lawv nruab nrab, uas yuav ntxuav lawv, cais cov qoob nplej qhuav tawm ntawm cov noob nplej zoo. Tus Tswv hu kom txhua tus uas ntseeg Nws lo lus tsim dheev tawm hauv txoj kev tsaug zog. Lub teeb muaj nqes heev twb los txog lawm, phim rau lub sij hawm no. Qhov no yog qhov tseeb hauv Phau Vajlugkub, qhia txog cov kev phom sij uas twb nyob ze ntawm peb lawm. Lub teeb no yuav tsum coj peb mus rau txoj kev kawm Vajluskub uas mob siab rau, thiab mus rau txoj kev tshuaj xyuas kom nruj tshaj plaws txog tej lub hauv paus ntsiab lus uas peb tuav. Vajtswv xav kom txhua yam kev coj thiab txhua lub hauv paus ntawm qhov tseeb raug tshawb nrhiav kom tob thiab ua siab ntev, nrog kev thov Vajtswv thiab kev yoo mov. Cov ntseeg tsis txhob so nyob hauv kev twv thiab hauv tej tswv yim uas tsis meej meej txog yam uas tsim nyog hu ua qhov tseeb. Lawv txoj kev ntseeg yuav tsum raug tsa kom ruaj khov rau saum Vajtswv Txojlus, xwv kom thaum lub sij hawm sim siab los txog thiab thaum lawv raug coj mus sawv ntawm cov pawg sab laj kom teb txog lawv txoj kev ntseeg, lawv thiaj muaj peev xwm muab tau ib qho laj thawj txog txoj kev cia siab uas nyob hauv lawv, nrog kev txo hwj chim thiab kev ntshai.”

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Ua kom kub siab, ua kom kub siab, ua kom kub siab. Cov ntsiab lus uas peb nthuav qhia rau lub ntiajteb yuav tsum yog ib yam muaj sia tiag tiag rau peb. Nws yog ib yam tseem ceeb tias thaum peb tiv thaiv tej lus qhuab qhia uas peb suav tias yog tej tshooj tseem ceeb hauv txoj kev ntseeg, peb yuav tsum tsis txhob cia peb tus kheej siv tej lus sib cav uas tsis yog raug ncho kom txhij txhua. Tej ntawd tej zaum yuav pab tau kom tus uas tawm tsam nyob ntsiag to, tabsis lawv tsis qhuas qhov tseeb. Peb yuav tsum nthuav qhia tej lus sib cav uas raug ncho, uas yuav tsis yog tsuas ua kom peb cov neeg tawm tsam nyob ntsiag to xwb, tabsis yuav tiv taus txoj kev tshuaj xyuas uas ze tshaj thiab tob tshaj plaws. Ntawm cov uas tau cob qhia lawv tus kheej kom ua neeg sib cav, muaj ib qho xwm txheej txaus ntshai loj heev uas lawv yuav tsis tuav Vajtswv Txojlus nrog kev ncaj ncees. Thaum ntsib ib tug neeg tawm tsam, nws yuav tsum yog peb txoj kev siv zog tiag tiag kom nthuav tej ntsiab lus ntawd nyob rau hauv ib txoj kev uas yuav tsa tau txoj kev ntseeg ruaj khov hauv nws lub siab, tsis yog nrhiav tsuas yog muab kev ruaj siab rau tus ntseeg xwb.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.

> “Txawm tibneeg txoj kev txawj ntse yuav vam meej npaum li cas los xij, nws tsis txhob xav ib pliag li tias tsis muaj qhov yuav tsum tau tshawb nrhiav Vajlugkub kom tob thiab tsis tu ncua ntxiv mus thiaj tau qhov pom kev loj dua. Peb ua ib haiv neeg raug hu, ib leeg zuj zus, kom ua cov kawm txog tej lus faj lem. Peb yuav tsum ceev faj nrog siab kub siab lug kom peb thiaj paub pom ib qho kaj me me twg uas Vajtswv yuav nthuav qhia rau peb. Peb yuav tsum txais thawj qhov ci ntsa iab ntawm qhov tseeb; thiab los ntawm kev kawm nrog kev thov Vajtswv, yuav tau qhov pom kev meej dua, uas thiaj coj tau los nthuav qhia rau lwm tus.” Testimonies, volume 5, 708.

The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.

Cov “cov kawm txog tej lus faj lem” uas thaum kawg yuav tsim ua ib puas plaub caug plaub txhiab leej ntawd yuav raug “sim thiab kuaj pom” ib leeg zuj zus ua ntej lawv ntsib cov hwj chim hauv ntiajteb uas yuav coj los txog qhov kev kub ntxhov ntawm txoj cai Hnub Caiv uas yuav los sai sai no thiab kev tsim txom. Cov neeg ncaj ncees yuav xub raug Vajtswv “tsa kom sawv.” Cov nkauj xwb uas tsaug zog yuav raug “tsa kom sawv” tawm ntawm txoj kev tsaug zog uas lawv tau poob rau thaum lub sijhawm ncua ntawd. Yog lawv tsis kam tsim dheev sawv los ntawm txoj xov uas Vajtswv tau nthuav tawm los ntawm cov ntawv uas tau xa tawm txij lub Xya hli ntuj xyoo 2023 los, ces Vajtswv yuav cia “tej kev qhia cuav” “nkag los rau hauv lawv nruab nrab” uas yuav ua kom tiav txoj kev cais cov nplej thiab cov txhauv los ntawm ib txoj kev lim huv. Tam sim no peb nyob hauv txoj kev lim huv ntawd lawm.

There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.

Muaj peb txoj kev xaiv uas qhib rau cov uas tau ua raws li qhov kev sib cav txog kev txheeb kom raug tias Leejtwg yog Loos Niaj Hnub No. Ib txoj kev xaiv yog tias Tebchaws Asmeskas yog Loos Niaj Hnub No, lwm txoj yog tias hwjchim papal yog Loos Niaj Hnub No, thiab txoj kev xaiv thib peb yog tias ob txoj kev xav dhau los no tsis raug, thiab muaj ib lub hwjchim lwm yam uas raug sawv cev los ntawm cov tub sab ntawm Daniyee haiv neeg, cov uas tsa lawv tus kheej siab, poob, thiab tsa lub zeem muag nyob hauv nqe kaum plaub ntawm Daniyee tshooj kaum ib.

I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic Word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic Word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.

Kuv lees tias kev tsis sib haum hais txog seb Loos Niaj Hnub No puas yog hwj chim papacy los yog Tebchaws Meskas, tau raug tso cai kom raug coj los nkag rau hauv txoj kev txav no nrog lub hom phiaj yuam kom Nws haiv neeg kawm Nws Txojlus cev Vajtswv lus. Vajtswv tau ua kom muaj qhov kev sib cav no raws li ib qho kev tshwm sim ntawm Nws txoj kev hlub tshua. Kuv lees tias qhov kev tsis sib haum no yog hais txog kev npaj Nws haiv neeg rau txoj kev kub ntxhov uas tab tom yuav los ntau dua li tsuas yog txiav txim seb leejtwg yog tus raug thiab leejtwg yog tus tsis raug txog Loos Niaj Hnub No. Qhov kev tsis sib haum no raug tso cai thiab raug Vajtswv npaj tseg kom qhia tau, rau txhua tus uas xav pom, tias lawv tus kheej txoj kev to taub txog Nws Txojlus cev Vajtswv lus tseem tsis tiav los yog tsis raug. Yog li ntawd, qhov kev sib cav no yog pov thawj txog Vajtswv txoj kev hlub tshua.

The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.

Qhov kev sib cav no tsis yog tsuas yog hais txog kev txheeb xyuas tias leejtwg yog lub hwjchim uas sawv cev los ntawm cov tub sab ntawm koj haiv neeg xwb, tiam sis kuj hais txog seb txoj kev txheej txheem kab dhau kab uas ob tog hauv qhov kev sib cav no lees hais tias lawv tuav rawv ntawd puas raug siv raws txoj cai. Cov cai yav tom ntej uas koom nrog txoj kev txheej txheem kab dhau kab ntawd muaj tej txheej hauv paus ntsiab lus tshwjxeeb hais txog yaj saub uas yuav yog ib feem ntawm txoj hauj lwm cais lim cov nplej thiab cov txhauv. Peb yam hauv txoj kev txheej txheem kab dhau kab uas kuv hais tseg tias tab tom raug to taub yuam kev hauv qhov kev sib cav tam sim no no yog Khetos raws li Qhov Tseeb, thiab Khetos raws li Alpha thiab Omega, thiab kev siv yav tom ntej peb txheej.

Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.

Thaum kawg, cov uas tuav rawv ib txoj kev to taub uas tsis raug txog nqe kaum plaub hauv Daniyees kaum ib yuav raug pom tias lawv tab tom tsa lawv txoj kev ntseeg raws ib qho kev txhais Vajlugkub raws li tus kheej xwb.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Peb kuj muaj ib lo lus faj lem uas ruaj khov tshaj; thiab nej ua zoo heev uas nej ceev faj mloog rau lo lus ntawd, ib yam li rau ib lub teeb uas ci nyob hauv qhov chaw tsaus ntuj, mus txog thaum kaj ntug los, thiab lub hnub qub kaj ntug tawm hauv nej lub siab: Nej yuav tsum paub qhov no ua ntej tshaj plaws, tias tsis muaj ib qho lus faj lem hauv Vajluskub twg yog los ntawm kev txhais raws li tus kheej. Rau qhov lus faj lem yeej tsis tau tuaj los thaum ub los ntawm tibneeg lub siab nyiam: tiam sis cov neeg dawb huv ntawm Vajtswv tau hais raws li lawv raug tus Vaj Ntsuj Plig Dawb Huv txhawb kom hais. 2 Petus 1:19–21.

In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.

Hauv qhov kev sib cav txog nqe kaum plaub, ib qho piv txwv ntawm yam uas kuv to taub tias yog ib qho “kev txhais raws li tus kheej” muaj nyob hauv The Great Controversy.

> “As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> “Thaum Hnub Xanpataus tau dhau los ua lub ntsiab lus tshwj xeeb ntawm kev sib cav thoob plaws hauv lub ntiaj teb Khixatia, thiab tej nom tswv kev ntseeg thiab tej nom tswv ntiajteb tau koom tes los yuam kom sawvdaws coj Hnub Sunday, qhov tsis kam lees li tsis tseg ntawm ib pab neeg tsawg uas tsis kam zwm rau qhov kev thov nrov ntawd yuav ua rau lawv dhau los ua tej yam uas sawvdaws ntxub thiab foom phem. Yuav raug hais tawv tias cov neeg tsawg uas sawv tawm tsam ib lub koom haum ntawm pawg ntseeg thiab ib txoj cai ntawm lub xeev tsis tsim nyog raug zam txim; tias zoo dua kom lawv raug txom nyem dua li cia kom tag nrho tej haiv neeg raug muab pov rau hauv kev kub ntxhov thiab kev tsis muaj cai lij choj. Tib qho lus sib cav ntawd ntau pua xyoo dhau los twb raug coj los tawm tsam Khetos los ntawm cov ‘thawj coj ntawm haiv neeg.’ ‘Nws tsim nyog rau peb,’ tus Khayafas uas muaj tswv yim dag ntxias tau hais tias, ‘kom ib tug neeg tuag hloov rau haiv neeg, thiab kom tag nrho lub tebchaws txhob puam tsuaj.’ Yauhas 11:50. Lo lus sib cav no yuav zoo li muaj pov thawj txaus kawg; thiab thaum kawg ib daim cai txib yuav raug tshaj tawm tawm tsam cov uas hwm Hnub Xanpataus ntawm txoj cai plaub, tshaj tawm tias lawv tsim nyog raug txim hnyav tshaj plaws thiab pub rau sawvdaws muaj kev ywj pheej, tom qab ib lub sijhawm uas twb teem tseg lawm, los muab lawv tua pov tseg. Kev ntseeg Loos hauv Lub Ntiaj Teb Qub thiab Protestantism uas tau thim kev ntseeg lawm hauv Lub Ntiaj Teb Tshiab yuav coj tib yam kev raws li no tawm tsam cov uas hwm txhua lo lus txib saum ntuj los.” The Great Controversy, 615.

“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White, Europe is identified as the Old World and the Americas are the New World.

“Kev Ntseeg Khetos” sawv cev rau zej zog thoob ntiaj teb ntawm cov ntseeg Khetos, lossis rau lub cev sib koom ntawm cov tebchaws thiab kab lis kev cai uas cov ntseeg Khetos muaj feem coob. Lo lus no feem ntau raug siv los qhia txog cov cheeb tsam hauv ntiaj teb uas Kev Ntseeg Khetos yog txoj kev ntseeg tseem ceeb tshaj thiab tau muaj kev cuam tshuam loj heev rau kab lis kev cai, tej kev cai lij choj, thiab tej qauv coj hauv zej zog. Kev Ntseeg Khetos suav nrog kev nthuav dav thoob ntiaj teb ntawm Kev Ntseeg Khetos raws li nws cov thwjtim, nws qhov kev cuam tshuam rau kab lis kev cai, thiab nws qhov tseem ceeb hauv keeb kwm. Yam tsis tshem tawm qhov rov hais dua uas muaj nyob hauv Ellen White CD-ROM, lo lus “Christendom” tshwm sim ib puas xya caum rau zaug. Raws li thaj chaw, Muam White qhia tias Christendom feem ntau sawv cev rau Tebchaws Europe thiab ob lub Americas. Hauv Muam White cov ntsiab lus, Tebchaws Europe raug txheeb tias yog Lub Qub Ntiaj Teb, hos ob lub Americas yog Lub Ntiaj Teb Tshiab.

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Tiamsis tus tsiaj qus uas muaj tej kub zoo li menyuam yaj twb raug pom tias ‘tabtom sawv tawm hauv lub ntiajteb los.’ Tsis yog muab lwm lub hwjchim rhuav tshem kom tsa nws tus kheej los, lub tebchaws uas raug sawv cev li no yuav tsum yog ib lub tebchaws uas sawv los hauv thaj chaw uas yav tas los tsis tau muaj neeg nyob, thiab hlob tuaj maj mam thiab muaj kev thaj yeeb. Yog li ntawd, nws tsis muaj peevxwm sawv los nyob hauv cov haiv neeg coob thiab sib txeeb hauv Lub Qub Ntiajteb ntawd—hiavtxwv ntxhov yees ntawm ‘tej pejxeem, thiab tej neeg coob coob, thiab tej tebchaws, thiab tej lus.’ Yuav tsum nrhiav nws nyob hauv Sab Hnub Poob Continent.”

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.

> “Xyoo 1798, lub tebchaws twg hauv Lub Ntiaj Teb Tshiab tab tom sawv los muaj hwjchim, qhia txog kev cog lus ntawm lub zog thiab kev loj hlob, thiab nyiam kom ntiaj teb mloog? Kev siv lub cim no tsis pub muaj ib lo lus nug li. Muaj ib lub tebchaws xwb, thiab tsuas yog ib lub xwb, uas phim tej yam qhia tseg hauv zaj lus faj lem no; nws taw tes meej kawg mus rau Tebchaws Meskas.’ The Great Controversy, 441.

The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.

Kab lus kawg hauv nqe lus uas peb tab tom tshuaj xyuas no tau raug siv los qhia tias “Kev Ntseeg Loos hauv Lub Qub Ntiaj Teb thiab Kev Ntseeg Protestant uas tau thim rov qab hauv Lub Ntiaj Teb Tshiab” yog tab tom txheeb “Kev Ntseeg Loos ntawm Lub Qub Ntiaj Teb” tias yog lub hwjchim papacy thaum lub Sijhawm Tsaus Ntuj, thiab Tebchaws Meskas (Kev Ntseeg Protestant uas tau thim rov qab) tias yog Loos Niaj Hnub No, uas raug sawv cev los ntawm kab lus “kev ntseeg Protestant uas tau thim rov qab hauv Lub Ntiaj Teb Tshiab.” “Qub” raug txhais tias yog keeb kwm yav tag los, hos “Tshiab” raug txhais tias yog keeb kwm niaj hnub no lossis keeb kwm tam sim no. Qhov kev siv ntawd yuam thiab ntxeev Pojniam White txoj kev nkag siab uas twb ruaj khov lawm txog ob qho tib si Christendom thiab Lub Qub Ntiaj Teb thiab Lub Ntiaj Teb Tshiab.

Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).

Cov uas siv nqe lus txiav txim ntawd raws li keeb kwm yav dhau los thiab yav tom ntej, lawv txheeb xyuas “ib qho kev txhais ntawm tus kheej” uas tawm tsam ncaj qha rau lub ntsiab lus uas Tij Laug/Leej Muam White tau npaj tseg. Qhov kev lees hais yog tias “Lub Ntiaj Teb Qub” sawv cev rau keeb kwm yav dhau los thiab “Lub Tshiab” sawv cev rau keeb kwm niaj hnub los sis tam sim no (Tshiab).

The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”

Nqe lus ntawd hais tias, “yuav nrhiav tsim txom.” Romanism thiab Protestantism uas tau thim txojkev ntseeg “yuav coj ib txoj kev zoo ib yam rau cov uas hwm tag nrho Vajtswv tej lus qhuab qhia.” Lub Qub Ntiajteb hauv nqe lus ntawd yog teb chaws Europe, thiab Lub Ntiajteb Tshiab yog cov teb chaws Americas. Muam White tab tom qhia tias tag nrho lub ntiajteb yuav tsum raug ntsib los ntawm kev sim ntawm txoj cai hnub Sunday, thiab tias Romanism yuav yog tus coj tawm hauv kev tsim txom hauv Europe, hos Protestantism uas tau thim txojkev ntseeg yuav yog tus coj tawm hauv kev tsim txom hauv cov teb chaws Americas. Cov teb chaws Americas thiab Europe yog yam uas tau txhais tias yog “Christendom.” Ob leeg Romanism thiab Protestantism uas tau thim txojkev ntseeg “yuav coj ib txoj kev zoo ib yam rau cov uas hwm tag nrho Vajtswv tej lus qhuab qhia.”

“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.

“Yuav caum nrhiav” yog qhia txog ib qho kev ua yav tom ntej ntawm ob lub hwjchim, thiab raws li qauv sau ntawv mas tsis muaj peev xwm hais tau tias Romanism ntawm Lub Ntiaj Teb Qub yog lub hwjchim papal ntawm lub caij nyoog Tsaus Ntuj. Kev tsim txom uas ob lub hwjchim ua ntawd yog nyob rau lub sij hawm yav tom ntej. Lub ntsiab txhais ntawm kab lus no yog “yuav caum nrhiav,” thiab nws txhais hais tias mus raws lossis caum qab ib yam dab tsi nrog lub hom phiaj kom ua tiav lossis kom tau txog nws. Nws qhia tias yog ib qho kev ua yav tom ntej uas ib tug neeg lossis ib pab pawg tau cog lus ruaj khov los rau siab nrhiav ib lub hom phiaj lossis ib qhov kev npaj.

The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.

Kab lus no siv tau rau ntau yam xwm txheej: “Nws yuav nrhiav kom tau ib txoj hauj lwm hauv kev kho mob,” txhais tias nws npaj siab ua haujlwm kom dhau los ua ib tug kws kho mob. “Nws yuav nrhiav kom tau ib daim ntawv kawm tiav hauv kev ua engineer,” qhia tias nws npaj siab kawm kev ua engineer hauv ib lub tsev kawm qib siab dua. “Pab neeg yuav txuas ntxiv ua raws txoj haujlwm ntawd kom txog thaum tiav,” qhia tias pab neeg yuav ua haujlwm txuas ntxiv rau txoj haujlwm ntawd mus txog thaum nws raug ua kom tiav. “Lawv yuav nrhiav kev foob raws cai tawm tsam lub tuam txhab,” txhais tias lawv npaj siab ua cov kauj ruam raws kev cai lij choj los daws ib qho kev tsis txaus siab lossis nrhiav kev ncaj ncees. Feem ntau lawm, “yuav nrhiav raws kom tau” qhia txog kev txiav txim siab ruaj khov, kev mob siab rau, thiab ib lub hom phiaj meej los ua kom tau ib lub hom phiaj tshwj xeeb lossis ib qho txiaj ntsig yav tom ntej.

The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.

Txoj kev txhais raws li tus kheej uas raug siv los qhia tias Looskas Tosliv ntawm Lub Ntiaj Teb Qub twb yog keeb kwm uas dhau lawm lawm, tom qab ntawd kuj raug siv ua ib lub hauv paus txhawb nqa ib qho kev siv tsis raug ntawm txoj kev siv faj lem peb txheej. Nws sib cav tias txoj kev siv Loos peb txheej sawv cev rau Loos pagan, tom qab ntawd yog Loos papal, thiab ces Tebchaws Meskas ua tus thib peb ntawm peb lub Loos. Ib qho kev siv tsis raug uas zoo ib yam heev kuj tau raug siv tsis ntev tom qab lub Cuaj Hlis 11, 2001, thaum ib pab neeg tau cais tawm ntawm txoj kev txav no vim phau ntawv Yaw-ee.

The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.

Tom qab ntawd qhov kev sib cav thiaj pib ntawm ib lub rooj sib txoos pw hav zoov hauv Canada uas qhov kev siv peb npaug ntawm peb qhov kev qhuab ntuas raug muab coj los txuas rau hauv phau ntawv Yau‑ees los qhia tias Islam ntawm qhov kev qhuab ntuas thib peb yog haiv neeg uas tuaj tawm tsam lub tebchaws hauv nqe rau ntawm tshooj ib. Haiv neeg ntawd yog Loos papas, tiam sis tau muaj ib txoj kev txhais raws li tus kheej raug coj los nkag los, hais tias haiv neeg ntawd yog Islam. Qhov kev siv peb npaug ntawm peb qhov kev qhuab ntuas tau tsa Islam los ua lub hwj chim ntawm lub Cuaj Hlis 11, 2001, thiab txoj kev txhais tshiab raws li tus kheej ntawd tau hais tawv tias lub hwj chim papas hauv Yau‑ees tshooj ib yeej yog Islam tiag. Ib txoj kev txhais raws li tus kheej uas tsis lees yuav qhov kev txheeb kom raug ntawm lub hwj chim papas hauv phau ntawv Yau‑ees tau raug txhawb nqa los ntawm ib qho kev siv tsis raug ntawm peb qhov kev qhuab ntuas. Tam sim no tseem tab tom raug coj los qhia ib txoj kev txhais raws li tus kheej ntxiv uas muab lub hwj chim papas tso tseg kom hloov rau Tebchaws Meskas.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.

> Yam uas twb muaj lawm, yog yam uas yuav muaj ntxiv mus; thiab yam uas twb ua lawm, yog yam uas yuav rov ua dua: tsis muaj ib yam tshiab nyob hauv qab lub hnub. Puas muaj ib yam twg uas yuav hais tau tias, Saib seb, nov yog ib yam tshiab? Nws twb muaj lawm txij puag thaum ub, uas twb muaj ua ntej peb. Ecclesiastes 1:9, 10.

The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.

Cov kev sib cav ntawm hnub kawg muaj xws li kev rov tshwm sim dua ntawm tej kev sib cav qub, thiab hauv Daniel tshooj kaum ib muaj qhov kev sib cav txog Uriah Smith uas muab nws txoj kev txhais ntiag tug tso rau saum lub cim ntawm vajntxwv qaum teb. Thaum nws ua li ntawd, nws tsim ib txoj kev to taub txog Daniel tshooj kaum ib uas tsuas yog ua kom muaj kev tsaus ntuj xwb. Nyob rau hnub kawg no, cov kev sib cav uas rov muaj dua tshwj xeeb yog qhia kom pom cov txiv ntawm kev siv kev txhais ntiag tug rau qhov tseeb uas twb tau raug tsa ruaj lawm. Qhov no yog yam Smith tau ua hauv nws phau ntawv, Daniel and the Revelation. Qhov no yog yam uas tau ua nyob rau hauv kev sib cav hauv phau ntawv Joel, thiab kuj yog tib lub zog txav uas tab tom raug siv thaum ib nqe lus hauv The Great Controversy khiav dim ntawm lub ntsiab txhais nyob hauv lub ntiaj teb no thiab nyob hauv Ellen White tej ntawv sau hais txog qhov uas “Christendom” sawv cev rau, nrog rau kev tsis lees txais cov cai hauv paus ntawm qauv sau ntawv uas qhia tias lo lus “will pursue” qhia txog ib qho xwm txheej yav tom ntej. Los ntawm qhov chaw sawv ntawd, lub tswv yim yuam kev hais tias “Old World” yog keeb kwm ntawm lub hwjchim papacy txij xyoo 538 mus txog 1798, mam li raug siv los sib cav tawm tsam qhov kev to taub uas twb tau raug tsa ruaj lawm txog lub ntsiab txhais ntawm kev siv lus faj lem peb-theem.

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> “Txhua yam uas Vajtswv tau teev tseg hauv keeb kwm yaj saub tias yuav tsum tiav nyob rau yav tag los twb tiav lawm, thiab txhua yam uas tseem yuav los txog raws li nws tej txheej txheem kuj yuav los txog. Daniel, Vajtswv tus yaj saub, sawv ruaj hauv nws qhov chaw. Yauhas sawv ruaj hauv nws qhov chaw. Hauv Tshwm Sim no, Tsov Ntxhuav ntawm xeem Yudas tau qhib phau Daniel rau cov uas kawm txog tej yaj saub, thiab yog li ntawd Daniel thiaj sawv ruaj hauv nws qhov chaw. Nws nqa nws zaj lus tim khawv, uas yog yam uas tus Tswv tau qhia tshwm rau nws hauv yog toog txog tej xwm txheej loj thiab muaj hwj chim ntshai heev uas peb yuav tsum paub thaum peb sawv ntawm ntug kev pib nkaus xwb ntawm lawv txoj kev tiav.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.

> “Hauv keeb kwm thiab tej lus faj lem, Vajtswv Txojlus qhia txog txoj kev tsis sib haum xeeb uas tau kav ntev los nruab nrab ntawm qhov tseeb thiab qhov yuam kev. Txoj kev tsis sib haum xeeb ntawd tseem tab tom mus ntxiv. Tej yam uas twb tau muaj lawm yuav rov tshwm sim dua. Tej kev sib cav qub yuav raug tsa rov qab los, thiab tej kev qhuab qhia tshiab yuav tshwm tuaj tsis tu ncua. Tiamsis Vajtswv haiv neeg, cov uas hauv lawv txoj kev ntseeg thiab hauv kev ua kom tiav ntawm tej lus faj lem tau ua ib feem hauv kev tshaj tawm thawj tug timtswv, tus thib ob, thiab tus thib peb tej lus, yeej paub meej tias lawv sawv qhov twg. Lawv muaj ib qho kev paub uas muaj nqis tshaj kub uas lim zoo lawm. Lawv yuav tsum sawv ruaj khov ib yam li pob zeb, tuav rawv txoj kev tso siab uas lawv muaj thaum pib kom ruaj nreb mus txog thaum kawg.” Selected Messages, phau 2, 109.

It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.

Nws yuav raug qhia tau yooj yim tias Muam White txheeb Pom Povlauj lo lus “pib ntawm lawv txoj kev ntseeg siab,” tias yog cov tseeb tseem ceeb uas yog lub hauv paus ntawm Kev Ntseeg Adventist. Cov Millerites tau qhia tias cov neeg tub sab ntawm koj haiv neeg yog lub hwjchim papal, thiab txij xyoo 1989 mus lawm, kev txav ntawm ib puas plaub caug plaub txhiab leej tau rov hais dua ntau zaus txog tib txoj kev to taub ntawm lub cim ntawd ib yam li cov Millerites tau tuav. Tam sim no muaj ib “txoj kev xav tshiab” hais txog tias cov neeg tub sab ntawm koj haiv neeg yog leej twg, thiab qhov no tau rov tsa ib qho kev sib cav qub dua tshiab, vim nws siv kev txheeb xyuas yuam kev txog ib lub cim yaj saub uas twb raug tsa tseg lawm los txhim tsa ib tug qauv yaj saub uas raug tsa saum xuab zeb. Txawm yog Smith txoj kev txhais ntiag tug, los yog kev siv yuam kev rau lub teb chaws hauv Yau‑ees tshooj ib, los yog kev txheeb xyuas Tebchaws Meskas tias yog Loos Niaj Hnub No; tag nrho peb qhov kev yuam kev no tawm tsam txoj kev to taub raug txog Loos papal nyob rau hnub kawg, thiab thaum ua li ntawd lawv tawm tsam lub cim uas tsa lub zeem muag yaj saub uas txheeb qhia seb Vajtswv haiv neeg puas puam tsuaj los yog ciaj sia.

In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.

Yav tom ntej no, Romanism hauv Tebchaws Europe thiab Protestantism uas tau ncaim txoj kev ntseeg hauv cov tebchaws Asmeskas “yuav caum qab” kev tsim txom cov uas tuav Hnub Xanpataus, ib yam li tau ua los thoob plaws hauv keeb kwm dawb ceev.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.

> “Vajtswv yuav tsa Nws haiv neeg kom sawv; yog lwm yam kev siv tsis ua haujlwm, ces cov kev qhia cuav yuav nkag los nyob hauv lawv, uas yuav lim lawv, cais cov plua tshauv tawm ntawm cov nplej. Tus Tswv hu kom txhua tus uas ntseeg Nws txoj lus tsim dheev tawm hauv kev tsaug zog. Teeb pom kev muaj nqis twb los txog lawm, tsim nyog rau lub sijhawm no. Nws yog qhov tseeb hauv Phau Vajlugkub, qhia txog tej kev phom sij uas twb nyob ze rau saum peb lawm. Qhov pom kev no yuav tsum coj peb mus rau kev kawm Vajluskub nrog kev rau siab kawg thiab kev tshuaj xyuas uas nruj tshaj plaws rau tej txoj hauj lwm uas peb tuav. Vajtswv xav kom txhua yam kev ncav thiab txhua txoj hauj lwm ntawm qhov tseeb raug tshawb nrhiav kom txhij txhua thiab tsis tso tseg, nrog kev thov Vajtswv thiab kev yoo mov. Cov ntseeg tsis txhob nyob ruaj hauv tej kev xav tias tsam yog li ntawd xwb thiab tej tswv yim uas tsis meej txog yam uas ua kom muaj qhov tseeb.” Gospel Workers, 299.

We will continue these thoughts in the next article.

Peb yuav txuas ntxiv cov kev xav no nyob rau hauv zaj lus tom ntej.

Back to Articles