The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty

The Messianic fulfillment's in the book of Matthew include the waymark of the time of the end, the waymark of the message being formalized, two witnesses of the waymark of 9/11, one a witness of the internal message to Laodicea and the other the external message of Islam’s terrorism. It is fitting that the waymark of 9/11 is represented by two of the twelve Messianic fulfillment's in Matthew, for 9/11 includes the message of the second angel, where there is always a doubling. The death of July 18, 2020, was the fifth waymark we considered, and then the voice in the wilderness in July 2023, was the sixth and the resurrection of 2024 was number seven. The eighth Messianic fulfillment is the Midnight Cry.

Cov kev ua tiav uas yog Mexiyas hauv phau ntawv Mathais suav nrog tus cim-kev ntawm lub sij hawm kawg, tus cim-kev ntawm txoj xov raug muab tsa ua qauv raws cai, ob tug timkhawv ntawm tus cim-kev 9/11, ib tug ua timkhawv txog txoj xov sab hauv rau Laodicea thiab lwm tug yog txoj xov sab nraud txog kev ua phem ntawm Islam. Nws tsim nyog heev uas tus cim-kev 9/11 raug sawv cev los ntawm ob ntawm kaum ob qhov kev ua tiav uas yog Mexiyas hauv Mathais, rau qhov 9/11 muaj txoj xov ntawm tus tim tswv thib ob nyob hauv, qhov chaw uas ib txwm muaj kev rov ua ob npaug. Kev tuag ntawm Lub Xya hli ntuj 18, 2020, yog tus cim-kev thib tsib uas peb tau xav txog, ces lub suab nyob hauv roob moj sab qhua nyob rau Lub Xya hli ntuj 2023 yog tus thib rau, thiab txoj kev sawv hauv qhov tuag rov los ntawm 2024 yog tus lej xya. Qhov kev ua tiav uas yog Mexiyas thib yim yog Txoj Kev Quaj Hmo Ib Tag Nrab.

The Eighth Messianic Waymark is the Midnight Cry

Tus Yim Cuaj Hauv Cov Cim Qhia Txog tus Mexiyas yog Lub Suab Qw Nruab Nrab Hmo Ntuj

All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:4, 5.

Txhua yam no tau ua li ntawd, kom thiaj li muaj tiav raws li uas tus yaj saub tau hais tseg, hais tias, Cia li hais rau tus ntxhais ntawm Xi-oos tias, Saib seb, koj tus Vajntxwv tabtom los cuag koj, tus uas siab mos siab muag, thiab caij saum ib tug nees luav, yog ib tug menyuam nees luav uas yug los ntawm ib tug nees luav. Mathais 21:4, 5.

Prediction

Kev Yaj Saub Hais Tseg

Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

Cia li zoo siab kawg nkaus, Au tus ntxhais Xi-oos; qw nrov nrov, Au tus ntxhais Yeluxalees: saib maj, koj tus Vajntxwv tabtom los cuag koj: nws yog tus ncaj ncees, thiab nqa txoj kev cawm seej los; tus txo hwjchim, thiab caij saum ib tug nees luav, yog saum ib tug menyuam nees luav uas yog tus xeeb ntxwv ntawm nees luav. Xekhaliyas 9:9.

“Five hundred years before, the Lord had declared by the prophet Zechariah, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, thy King cometh unto thee. He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.’ [Zechariah 9:9.] Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.

“Tsib puas xyoo ua ntej ntawd, tus Tswv tau tshaj tawm los ntawm tus yaj saub Xakhaliyas hais tias, ‘Koj, tus ntxhais Xi-oos, cia li zoo siab kawg nkaus; koj, tus ntxhais Yeluxalees, cia li qw nrov nrov. Saib seb, koj tus Vajntxwv los cuag koj. Nws yog tus ncaj ncees, thiab coj txoj kev cawm dim los; tus txo hwjchim, thiab caij saum ib tug nees luav, yog saum ib tug menyuam nees luav, tus me ntawm tus nees luav.’ [Xakhaliyas 9:9.] Yog cov thwjtim tau paub tias Khetos tabtom mus rau txoj kev txiav txim thiab mus rau kev tuag, lawv yuav ua tsis tau kom raws li zaj lus faj lem no.”

“In like manner, Miller and his associates fulfilled prophecy, and gave a message which inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come. The first and second angels’ messages were given at the right time, and accomplished the work which God designed to accomplish by them.” The Great Controversy, 405.

Ib yam nkaus ntawd, Miller thiab nws cov phoojywg tau ua kom tiav zaj lus faj lem, thiab tau tshaj tawm ib txoj xov uas kev tshoov siab twb tau hais tseg lawm tias yuav tsum muab rau ntiajteb no, tiamsis lawv yeej tsis muaj peev xwm tshaj tawm tau txoj xov ntawd yog lawv tau to taub tag nrho cov lus faj lem uas qhia txog lawv txoj kev poob siab, thiab uas nthuav tawm lwm txoj xov uas yuav tsum muab tshaj tawm rau txhua haiv neeg ua ntej tus Tswv yuav los. Txoj xov ntawm tus tim tswv thawj thiab tus tim tswv ob tau muab tawm raws lub sijhawm tsim nyog, thiab tau ua tiav tes haujlwm uas Vajtswv npaj tseg kom ua tiav los ntawm lawv.” The Great Controversy, 405.

The misunderstanding of God’s prophetic Word was involved with the history of Christ’s triumphal entry, and also with the parallel history of the proclamation of the Midnight Cry message in 1844. The one hundred and forty-four thousand are required to understand “the prophecies pointing out their disappointment.” John in Revelation ten is told in advance, that the message of the little book that was going to be sweet in his mouth, would turn bitter.

Kev tsis to taub Vajtswv Txojlus yav tom ntej tau koom nrog hauv keeb kwm ntawm Khetos txoj kev nkag mus yeej koob meej, thiab kuj koom nrog hauv keeb kwm uas sib txig ntawm kev tshaj tawm txoj xov Midnight Cry xyoo 1844. Ib puas plaub caug plaub txhiab leej raug hu kom to taub “cov lus faj lem uas taw tes qhia lawv txoj kev poob siab.” Yauhas hauv Tshwm Sim tshooj kaum raug qhia ua ntej tias, txoj xov ntawm phau ntawv me uas yuav qab zib hauv nws lub qhov ncauj, yuav tig mus ua iab.

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

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

The “Lord’s leading” in the past is represented among other providential acts, as His hand covering a mistake in the figures, for it was not best for the Millerites to understand their disappointment in advance, any more than it was for the disciples to understand all the elements of their disappointment at the cross. But the history of the proclamation of the Midnight Cry is identified as the very light that leads to heaven, and this is noted in Ellen White’s very first vision. The one hundred and forty-four thousand must understand the disappointments of the disciples and the Millerites. To refuse that light is to fall off the path.

“Tus Tswv txoj kev coj” yav tag los raug sawv cev, nrog rau lwm yam dej num ntawm Nws txoj kev saib xyuas, raws li Nws txhais tes uas npog ib qho yuam kev hauv cov lej, rau qhov tsis yog qhov zoo tshaj rau cov Millerite kom to taub ua ntej txog lawv txoj kev poob siab, ib yam li tsis yog qhov zoo tshaj rau cov thwjtim kom to taub tag nrho txhua yam uas muaj nyob hauv lawv txoj kev poob siab ntawm tus ntoo khaub lig. Tiamsis keeb kwm ntawm kev tshaj tawm Txoj Kev Quaj Hu Ib Tag Hmo raug txheeb tias yog qhov kaj uas coj mus rau saum ntuj ceeb tsheej ntag, thiab qhov no raug sau tseg nyob hauv Ellen White thawj zaug ua yog toog pom. Ib puas plaub caug plaub txhiab leej yuav tsum to taub txog cov kev poob siab ntawm cov thwjtim thiab cov Millerite. Kev tsis kam lees qhov kaj ntawd yog poob tawm ntawm txoj kev.

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Lawv muaj ib lub teeb ci ntsa iab tsa cia tom qab lawv ntawm qhov pib ntawm txoj kev, uas ib tug tim tswv hais rau kuv tias yog ‘lub suab quaj thaum ib tag hmo.’ Lub teeb no ci mus thoob plaws txoj kev, thiab muab qhov kaj rau lawv ob txhais taw, kom lawv thiaj tsis dawm.”

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

“Yog lawv khaws lawv lub qhov muag ntsia ruaj nreb rau ntawm Yexus, tus uas nyob ncaj nraim ntawm lawv xub ntiag, coj lawv mus rau hauv lub nroog, ces lawv nyob nyab xeeb. Tiamsis tsis ntev ces ib txhia nkees sab, thiab hais tias lub nroog tseem nyob deb heev, thiab lawv xav tias lawv yuav tsum tau nkag mus txog hauv ntawd ua ntej lawm. Ces Yexus txhawb lawv zog los ntawm kev tsa Nws txhais tes xis uas muaj hwjchim ci ntsa iab, thiab ntawm Nws txhais npab ntawd muaj ib qho kaj tawm los uas yuj saum pab pawg advent, thiab lawv qw hais tias, ‘Alleluia!’ Lwm tus ho maj nroos tsis lees paub qhov kaj uas nyob tom qab lawv, thiab hais tias tsis yog Vajtswv uas tau coj lawv tawm los deb npaum li ntawd. Qhov kaj uas nyob tom qab lawv ntawd cia li tuag lawm, ua rau lawv ko taw nyob hauv txoj kev tsaus ntuj nti kawg nkaus, thiab lawv dawm ntog thiab plam qhov muag ntawm lub cim thiab ntawm Yexus, thiab poob ntawm txoj kev nqes mus rau hauv lub ntiajteb tsaus ntuj thiab phem nyob hauv qab no.” Christian Experience and Teachings of Ellen G. White, 57.

The eighth waymark is the Midnight Cry as typified by Christ’s triumphal entry into Jerusalem.

Tus cim thib yim yog Lub Suab Quaj Thaum Ib Tag Hmo, raws li tau ua piv txwv los ntawm Khetos txoj kev nkag yeej rau hauv Yeluxalees.

“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250, 251.

“Lub suab qw thaum ib tag hmo tsis yog tshaj tawm los ntawm kev sib cav ntau npaum li ntawd, txawm yog qhov pov thawj hauv Vaj Lug Kub twb meej thiab txiav txim tau kawg lawm. Muaj ib lub hwjchim thawb nrawm mus nrog nws uas txav tau tus ntsuj plig. Tsis muaj kev ua xyem xyav, tsis muaj kev nug ua xyem xyav li. Thaum lub sijhawm Khetos nkag los hauv Yeluxalees yeej koob meej, cov neeg uas tau sib sau tuaj ntawm txhua thaj av hauv lub tebchaws los ua kevcai noj mov loj, tau ntws tuaj rau saum Roob Txiv Ntoo Roj, thiab thaum lawv koom nrog pab neeg coob uas tabtom nrog Yexus mus, lawv tau txais txoj kev tshoov siab ntawm lub sijhawm ntawd, thiab tau pab ua kom lub suab qw nrov ntxiv tias, ‘Foom koob hmoov rau tus uas los hauv tus Tswv lub npe!’ [Mathais 21:9.] Ib yam li ntawd thiab, cov tsis ntseeg uas tuaj coob coob rau tej rooj sib tham Adventist—ib txhia tuaj vim xav paub, ib txhia tsuas yog tuaj thuam xwb—tau hnov lub hwjchim txhawb kom ntseeg uas nrog txoj xov no tuaj, ‘Saib seb, nraug vauv tabtom los!’” Spirit of Prophecy, volume 4, 250, 251.

To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.

Yuav kom ua tau ib tug nkauj xwb txawj ntse nyob rau hnub kawg, raws li qhov yuav tsum muaj ntawm kev cev lus faj lem, ces cov nkauj xwb txawj ntse ntawd yuav tsum raug kev poob siab; thiab qhov ntawd thiaj ua rau lub sijhawm ncua nyob ntawm zaj lus piv txwv ntawd los txog. Yog tsis muaj txoj kev paub dhau los ntawm lub sijhawm ncua ntawd, koj tsis yog nkauj xwb txawj ntse los yog nkauj xwb ruam li.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Zaj lus piv txwv hais txog kaum tus ntxhais nkauj xwb hauv Mathais 25 kuj qhia meej txog txoj kev paub dhau los ntawm haiv neeg Adventist.” The Great Controversy, 393.

Either way, the wise virgins of the last days must experience a disappointment that paralleled April 19, 1844, for the experience of the parable is the experience of the one hundred and forty-four thousand, who John in the Revelation identifies as virgins.

Txawm li cas los xij, cov nkauj xwb txawj ntse ntawm hnub kawg yuav tsum ntsib ib qho kev chim siab uas phim raws li lub Plaub Hlis 19, 1844, rau qhov kev paub dhau los ntawm zaj lus piv txwv yog kev paub dhau los ntawm ib puas plaub caug plaub txhiab leej, uas Yauhas hauv Phau Ntawv Qhia Tshwm txheeb lawv tias yog nkauj xwb.

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

Cov no yog cov uas tsis tau raug qias nrog poj niam; rau qhov lawv yog nkauj xwb. Cov no yog cov uas raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus. Cov no raug txhiv dim tawm hauv nruab nrab ntawm tibneeg, ua thawj cov txiv thawj rau Vajtswv thiab rau tus Menyuam Yaj. Qhia Tshwm 14:4.

How many parables of Christ are directly and specifically identified as being fulfilled to the very letter? Every parable will be fulfilled to the very letter, but the parable of the ten virgins is specifically set forth as being fulfilled in the past and the future “to the very letter.” It is compared to the third angel that is to remain present truth from 1844 onward until Michael stands up and human probation closes.

Muaj pes tsawg zaj lus piv txwv ntawm Khetos uas raug qhia meej thiab tshwj xeeb tias yuav raug ua tiav raws nraim li txhua lo lus? Txhua zaj lus piv txwv yuav raug ua tiav raws nraim li txhua lo lus, tiam sis zaj lus piv txwv txog kaum tus nkauj xwb raug nthuav tawm tshwj xeeb tias twb raug ua tiav yav tag los thiab yuav raug ua tiav yav tom ntej “raws nraim li txhua lo lus.” Nws raug muab piv rau tus tim tswv thib peb uas yuav tsum nyob ruaj ua qhov tseeb tam sim no txij xyoo 1844 mus tom ntej mus txog thaum Mikhaees sawv tsees thiab lub sijhawm sim siab rau tib neeg kaw lawm.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Feem ntau lawv xa kuv mus rau zaj lus piv txwv hais txog kaum tus ntxhais nkauj xwb, tsib tus txawj ntse, thiab tsib tus ruam. Zaj lus piv txwv no twb tau muaj tiav thiab tseem yuav muaj tiav raws nraim txhua lo lus, rau qhov nws muaj kev siv tshwj xeeb rau lub sijhawm no, thiab, ib yam li txoj xov thib peb tus timtswv, nws twb tau muaj tiav lawm thiab tseem yuav txuas ntxiv ua qhov tseeb rau lub sijhawm tam sim no mus txog thaum kawg ntawm lub sijhawm.” Review and Herald, August 19, 1890.

Until the close of time, the parable of the ten virgins is present truth, and the Midnight Cry will be fulfilled again to the very letter.

Mus txog thaum kawg ntawm lub sijhawm, zaj lus piv txwv txog kaum tus nkauj xwb yog qhov tseeb rau lub sijhawm tam sim no, thiab Lub Suab Quaj Thaum Nruab Nrab Hmo Ntuj yuav raug ua kom tiav dua ib zaug raws nraim li txhua lo lus.

“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

“Muaj ib lub ntiajteb uas tab tom pw rau hauv kev phem, hauv kev dag ntxias thiab kev ntxeev siab, nyob hauv tus duab ntxoo ntawm txoj kev tuag,—tsaug zog, tsaug zog. Leejtwg thiaj tab tom raug kev nyuaj siab hauv tus ntsuj plig kom tsa lawv sawv? Lub suab twg thiaj kov cuag tau lawv? Kuv lub siab raug coj mus rau yav tom ntej, thaum yuav muab lub cim qhia. ‘Saib seb, tus Nraug Vauv tab tom los; nej cia li tawm mus ntsib nws.’ Tiamsis ib txhia yuav tau ncua kom tau cov roj los puv lawv tej teeb, thiab lig dhau lawm lawv mam pom tias tus yam ntxwv cwj pwm, uas cov roj sawv cev rau, tsis muaj peev xwm hloov xa tau.” Review and Herald, February 11, 1896.

The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.

Lub Suab Quaj Thaum Ib Tag Hmo yog lub cim taw qhia tom ntej uas tshwm rau ntug qab ntug hauv txoj kev txav mus los ntawm ib puas plaub caug plaub txhiab leej. Lub cim taw qhia ntawd nrog los ua ke nrog kev tsim txom uas pib tawm tsam cov neeg ncaj ncees ua ntej txoj cai hnub Sunday. Txoj kev tsim txom ntawd yog sab nraud, thiab sab hauv, thiab kev tsim txom sab hauv ntawd muaj ob lub cim uas txawv txav meej. Ib lub cim ntawd yog Yudas, hos lwm lub yog Pawg Neeg Sahedrins.

The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces

Qhov Cim Cuaj Hauv Txoj Kev Taug ntawm Mexiyas yog Kev Ntxeev Siab Rau 30 Daim Nyiaj Kub៕

Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. Matthew 27:9, 10.

Ces lo lus uas tus cev Vajtswv lus Yelemis tau hais tseg thiaj li tau tiav raws li no, hais tias, “Lawv thiaj coj peb caug daim nyiaj, yog tus nqe ntawm tus uas raug kwv yees nqi, tus uas cov neeg ntawm cov xeeb leej xeeb ntxwv Yixayee tau kwv yees nqi ntawd; thiab lawv muab tej ntawd rau thaj teb uas tus kws puab lauj kaub muaj, raws li tus Tswv tau tsa kuv tseg.” Mathais 27:9, 10.

Prediction

Kev Yaj Saub Qhia Tseg

And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Zechariah 11:12, 13.

Thiab kuv txawm hais rau lawv tias, Yog nej pom zoo, ces muab kuv tus nqi zog rau kuv; tab sis yog tsis pom zoo, ces cia li tseg. Lawv txawm luj peb caug daim nyiaj rau kuv tus nqi zog. Ces tus Tswv hais rau kuv tias, Muab pov rau tus kws ua lauj kaub; tus nqi muaj koob meej uas lawv tau muab txiav txim rau kuv. Kuv thiaj nqa peb caug daim nyiaj ntawd, thiab pov rau tus kws ua lauj kaub hauv tsev ntawm tus Tswv. Xekhaliya 11:12, 13.

The betrayal of Judas represents the betrayal of the counterfeit priests, for the number 30 represents the age of the priests. The priests, who are also Levites are purified as gold and silver by the Messenger of the Covenant. Judas’s thirty pieces of silver represents the purging of the false priests at the Sunday law, though Judas died just before the cross, it was still the same day. Judas is not the symbol of the Sanhedrin; he is a symbol of one who was thought to be among the disciples of Christ.

Kev ntxeev siab ntawm Yudas sawv cev rau kev ntxeev siab ntawm cov pov thawj cuav, rau qhov tus lej 30 sawv cev rau hnub nyoog ntawm cov pov thawj. Cov pov thawj, uas kuj yog cov Levi thiab, raug tus Tubtxib ntawm Daim Ntawv Cog Lus ntxuav kom dawb huv ib yam li kub thiab nyiaj. Yudas peb caug daim nyiaj sawv cev rau kev lim tawm cov pov thawj cuav thaum hnub cai Sunday, txawm yog Yudas tuag ua ntej tus ntoo khaub lig me ntsis, los tseem yog tib hnub ntawd. Yudas tsis yog lub cim ntawm lub Sanhedrin; nws yog lub cim ntawm ib tug uas neeg tau xav tias yog nyob hauv Khetos cov thwjtim.

As a disciple of Christ, you were a disciple of the anointing of Jesus. The anointing at His baptism changed Jesus’ name unto Jesus Christ, for Christ means—the anointed one. His name then changed, for He was then to confirm the covenant with many for one week, and a premier symbol of covenant relationship is a changed name. Jesus was anointed with power at His baptism. To be a disciple of Christ, meant you were a disciple of His baptism. It was at His baptism that He was anointed with power. The statement by Peter in Matthew 16:18 is known in the Christian theological world as the “Christian Confession.” It is one of the great themes for discussion among theologians and scholars. Generally, a discussion of the theologians and scholars identifies something of no, or perhaps minor importance, but the point remains, that Christianity understands that when Jesus was anointed, He then became the Messiah.

Ua ib tug thwjtim ntawm Khetos, koj kuj yog ib tug thwjtim ntawm Yexus txoj kev pleev roj. Kev pleev roj thaum Nws ua kevcai raus dej tau hloov Yexus lub npe ua Yexus Khetos, rau qhov Khetos txhais hais tias—tus uas raug pleev roj. Ces Nws lub npe thiaj hloov, vim thaum ntawd Nws yuav tsum lees paub txoj kev cog lus nrog coob leej rau ib limtiam, thiab ib lub cim loj tshaj plaws ntawm kev sib raug zoo hauv txoj kev cog lus yog lub npe uas raug hloov. Yexus raug pleev roj nrog hwjchim thaum Nws ua kevcai raus dej. Ua ib tug thwjtim ntawm Khetos, txhais tau tias koj yog ib tug thwjtim ntawm Nws txoj kevcai raus dej. Yog thaum Nws ua kevcai raus dej ntawd uas Nws raug pleev roj nrog hwjchim. Lo lus hais los ntawm Petus hauv Mathais 16:18 yog yam uas paub hauv lub ntiaj teb kev ntseeg Khetos txoj kev kawm Vajlugkub tias yog “Kev Lees Txim Ntseeg Khetos.” Qhov no yog ib qho ntawm cov ntsiab lus loj rau kev sib tham ntawm cov kws qhia vajlugkub thiab cov kws txawj ntse. Feem ntau, ib qho kev sib tham ntawm cov kws qhia vajlugkub thiab cov kws txawj ntse feem ntau txheeb ib yam uas tsis muaj qhov tseemceeb li, lossis tej zaum tsuas muaj me ntsis xwb, los lub ntsiab tseem nyob li qub, uas yog, txoj kev ntseeg Khetos to taub tias thaum Yexus raug pleev roj lawm, Nws thiaj los ua tus Mexiyas.

He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Matthew 16:15, 16.

Nws hais rau lawv tias, Tiamsis nej hais tias kuv yog leejtwg? Thiab Ximoos Petus teb hais tias, Koj yog tus Khetos, yog Vajtswv tus Tub ntawm tus Vajtswv uas ciaj sia. Mathais 16:15, 16.

Peter’s original name conveyed that very truth, for Simon Barjona means “one who hears the message of the dove,” which was the message of His baptism. His baptism aligns with 9/11, and Judas represents those who at some point professed an understanding of 9/11, but lose their way along the path. Judas is not a symbol of the Sanhedrin, for they represent the Laodicean Seventh-day Adventist church. Judas provided a witness for the Sanhedrin, but the symbolism of the Sanhedrin’s rebellion is different than the rebellion of Judas. The Sanhedrin’s rebellion is expressed in the following dream.

Petus lub npe qub twb nqa tau qhov tseeb ntawd lawm, rau qhov Ximoos Npajona txhais hais tias “tus uas hnov tus nquab txoj xov,” uas yog txoj xov ntawm Nws txoj kev cai raus dej. Nws txoj kev cai raus dej phim nrog 9/11, thiab Yudas sawv cev rau cov uas muaj ib ntus tau lees tias lawv to taub txog 9/11, tiam sis poob kev raws txoj hau kev. Yudas tsis yog ib lub cim ntawm pawg Xashetis, rau qhov lawv sawv cev rau pawg ntseeg Laodikeas Xya-hnub Adven-tis. Yudas tau muab ib tug tim khawv rau pawg Xashetis, tiam sis lub cim ntawm pawg Xashetis txoj kev ntxeev siab txawv ntawm Yudas txoj kev ntxeev siab. Pawg Xashetis txoj kev ntxeev siab raug nthuav tawm hauv zaj npau suav hauv qab no.

“I gathered up my writings, and we started on our journey. On the way we held two meetings in Orange and had evidence that the church was profited and encouraged. We were ourselves refreshed by the Spirit of the Lord. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house, two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross, another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times: ‘This house is proscribed. The goods must be confiscated. They have spoken against our holy order.’ Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: ‘If I could only understand this! If they will tell me what I have said or what I have done!’

“Kuv khaws kuv tej ntawv sau, thiab peb txawm pib peb txoj kev mus. Nyob ntawm txoj kev peb tau tuav ob lub rooj sib txoos hauv Orange thiab tau pom tej pov thawj tias pawg ntseeg tau txais txiaj ntsig thiab tau raug txhawb zog. Peb tus kheej kuj tau txais kev ua kom rov qab muaj zog los ntawm tus Ntsuj Plig ntawm tus Tswv. Hmo ntawd kuv ua npau suav tias kuv nyob hauv Battle Creek ntsia tawm ntawm daim iav sab ntawm lub qhov rooj thiab pom ib pab neeg tab tom taug kev los rau ntawm lub tsev, ob leeg ob leeg. Lawv saib nruj thiab muaj siab ruaj khov. Kuv paub lawv zoo heev thiab tig mus qhib lub qhov rooj chav txais qhua kom txais tos lawv, tiam sis xav tias kuv yuav rov ntsia dua ib zaug. Daim xwm txheej twb hloov lawm. Tam sim no pab neeg ntawd muaj yam ntxwv zoo li ib pab txheej txheem Catholic. Ib tug tuav ib tug ntoo khaub lig hauv nws txhais tes, lwm tus tuav ib tug pas nrig. Thiab thaum lawv los ze, tus uas nqa tus pas nrig ua ib lub voj voog ncig lub tsev, hais peb zaug tias: ‘Lub tsev no raug txwv lawm. Tej khoom yuav tsum raug txeeb. Lawv tau hais tawm tsam peb lub koom txoos dawb huv.’ Kev ntshai loj txeeb kuv, thiab kuv khiav hla hauv lub tsev, tawm ntawm lub qhov rooj qaum teb, thiab pom kuv tus kheej nyob hauv nruab nrab ib pab neeg, ib txhia yog cov kuv paub, tiam sis kuv tsis twv hais ib lo lus rau lawv li vim ntshai tsam raug ntxeev siab. Kuv sim nrhiav ib qho chaw ntsiag to uas kuv yuav quaj thiab thov Vajtswv tau yam tsis ntsib tej qhov muag kub siab, tshawb nrhiav txhua qhov chaw uas kuv tig mus. Kuv rov hais ntau zaus tias: ‘Yog kuv tsuas nkag siab tau qhov no xwb! Yog lawv yuav qhia kuv tias yam twg kuv tau hais los yog yam twg kuv tau ua!’”

“I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: ‘If they would only tell me what I have done or what I have said!’ My husband, who was sleeping in a bed in the same room, heard me weeping aloud and awoke me. My pillow was wet with tears, and a sad depression of spirits was upon me.” Testimonies, volume 1, 577, 578.

“Kuv tau quaj thiab thov Vajtswv heev thaum kuv pom peb tej khoom raug txeeb mus. Kuv sim nyeem kev khuv leej los sis kev hlub tshua rau kuv hauv cov ntsej muag ntawm cov uas nyob ib puag ncig kuv, thiab kuv saib xyuas lub ntsej muag ntawm ob peb tug uas kuv xav tias yuav hais lus rau kuv thiab nplij kuv yog lawv tsis ntshai tsam luag lwm tus pom lawv. Kuv tau ua ib zaug los khiav tawm ntawm pawg neeg ntawd, tiam sis thaum kuv pom tias neeg tab tom saib xyuas kuv, kuv thiaj zais kuv lub hom phiaj. Kuv pib quaj nrov nrov thiab hais tias: ‘Yog lawv tsuas qhia rau kuv paub tias kuv tau ua dabtsi los sis tau hais dabtsi xwb!’ Kuv tus txiv, uas tab tom tsaug zog saum ib lub txaj hauv tib chav ntawd, hnov kuv quaj nrov nrov ces tsa kuv sawv. Kuv lub hauv ncoo ntub tag nrog kua muag, thiab ib txoj kev nyuaj siab tob heev tau nyob saum kuv tus ntsuj plig.” Testimonies, volume 1, 577, 578.

Applying the principle that the prophets speak more about the latter days than the days in which they lived, raises a very solemn question for the leaders of the Seventh-day Adventist church. Sister White “gathered up” her “writings” and began a return journey to Battle Creek. Battle Creek was then the heart of the work, as is Tacoma Park today, or Jerusalem in the days of Christ. She gathered up her writings for the trip, after she set forth a struggle she had been having concerning her writings. The context of her dream is about her writings. The struggle took place in the town of Wright.

Kev siv lub hauv paus ntsiab cai tias cov yaj saub hais ntau dua txog cov hnub kawg dua li hais txog cov hnub uas lawv tus kheej tau nyob, tsa ib lo lus nug uas hnyav thiab tseem ceeb kawg rau cov thawj coj ntawm pawg ntseeg Xya-Hnub Adventist. Muam White “tau khaws ua ke” nws “cov ntawv uas nws sau” thiab pib rov qab mus rau Battle Creek. Lub sijhawm ntawd, Battle Creek yog lub chaw nruab nrab ntawm tes haujlwm, ib yam li Tacoma Park niaj hnub no, los yog Yeluxalees nyob rau hauv Khetos lub sijhawm. Nws tau khaws nws cov ntawv uas nws sau rau txoj kev taug ntawd, tom qab nws tau nthuav tawm ib qho kev tawm tsam uas nws tau muaj ntsig txog nws cov ntawv uas nws sau. Cov ntsiab lus nyob ib puag ncig ntawm nws zaj npau suav yog hais txog nws cov ntawv uas nws sau. Qhov kev tawm tsam ntawd tau tshwm sim hauv lub nroog Wright.

“While in Wright we had sent my manuscript for No. 11 to the office of publication, and I was improving almost every moment when out of meeting in writing out matter for No. 12. My energies, both physical and mental, had been severely taxed while laboring for the church in Wright. I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies. The burden of souls was upon me, and the responsibilities I felt were so great that I could obtain but a few hours of sleep each night.

“Thaum peb nyob hauv Wright peb tau xa kuv daim ntawv sau rau Zaj 11 mus rau lub chaw luam tawm, thiab kuv tab tom zoo tuaj yuav luag txhua lub sijhawm thaum tsis nyob hauv rooj sib txoos, kuv siv lub sijhawm ntawd los sau tej ntaub ntawv rau Zaj 12. Kuv lub zog, ob qho tib si ntawm cev nqaij daim tawv thiab ntawm lub siab ntsws, raug siv hnyav heev thaum kuv ua hauj lwm rau pawg ntseeg hauv Wright. Kuv xav tias kuv tsim nyog tau so, tiam sis kuv tsis pom ib lub sijhawm twg rau kev txo kev nyuaj ntawd. Kuv tab tom hais lus rau cov neeg ob peb zaug hauv ib lub lim tiam, thiab sau ntau nplooj ntawv ntawm tej lus tim khawv tshwj xeeb rau tib neeg. Lub nra hnyav ntawm tej ntsuj plig nyob saum kuv, thiab tej luag hauj lwm uas kuv hnov ntawd loj heev, ua rau kuv tsuas tau ob peb teev pw ib hmos xwb.”

“While thus laboring in speaking and writing, I received letters of a discouraging character from Battle Creek. As I read them I felt an inexpressible depression of spirits, amounting to agony of mind, which seemed for a short period to palsy my vital energies. For three nights I scarcely slept at all. My thoughts were troubled and perplexed. I concealed my feelings as well as I could from my husband and the sympathizing family with whom we were. None knew my labor or burden of mind as I united with the family in morning and evening devotion, and sought to lay my burden upon the great Burden Bearer. But my petitions came from a heart wrung with anguish, and my prayers were broken and disconnected because of uncontrollable grief. The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me, as I realized that I had testimonies for others which I was unable to present to them.

“Thaum tabtom ua haujlwm hnyav li no hauv kev hais lus thiab kev sau ntawv, kuv tau txais tej ntawv tuaj ntawm Battle Creek uas muaj yam ntxwv ua rau poob siab. Thaum kuv nyeem lawv tas, kuv hnov ib qho kev ntxhov siab ntawm tus ntsuj plig uas tsis muaj lus piav tau, hnyav txog theem ua rau lub siab mob ntsuav, uas zoo li rau ib ntus ua rau kuv tej zog tseem ceeb tuag tes tuag taw. Tau peb hmos kuv yuav luag tsis tsaug zog li. Kuv tej kev xav ntxhov thiab meej tsis taus. Kuv zais kuv tej kev xav kom zoo npaum li kuv ua tau ntawm kuv tus txiv thiab ntawm tsev neeg uas muaj kev khuv leej uas peb nrog nyob. Tsis muaj leejtwg paub txog kuv txoj haujlwm lossis lub nra ntawm kuv lub siab thaum kuv koom nrog tsev neeg hauv kev pe hawm thaum sawv ntxov thiab yav tsaus ntuj, thiab nrhiav muab kuv lub nra tso rau saum tus Cawm Nra loj. Tiamsis kuv tej lus thov tawm ntawm ib lub siab uas raug kev txom nyem muab ntsia nkag, thiab kuv tej lus thov tawg tas thiab sib txuas tsis tau vim kev quaj ntsuag uas tswj tsis tau. Cov ntshav dhia nce mus rau hauv kuv lub hlwb, nquag ua rau kuv ntog qaug thiab yuav luag poob. Kuv los ntshav ntswg ntau zaus, tshwj xeeb yog tom qab siv zog sau ntawv. Kuv raug yuam kom tseg kuv txoj haujlwm sau ntawv cia tseg, los kuv tsis muaj peevxwm tshem tau lub nra ntawm kev txhawj xeeb thiab lub luag hauj lwm uas nyob saum kuv, vim kuv paub tias kuv muaj tej lus tim khawv rau lwm tus uas kuv tsis muaj peevxwm coj los nthuav qhia rau lawv.”

“I received still another letter, informing me that it was thought best to defer the publication of No. 11 until I could write out that which I had been shown in regard to the Health Institute, as those in charge of that enterprise stood in great want of means and needed the influence of my testimony to move the brethren. I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain. Had I thought that No. 12 would be so long delayed, I should not in any case have sent that portion of the matter contained in No. 11. I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them.

“Kuv tau txais dua ib tsab ntawv ntxiv, qhia rau kuv tias lawv xav tias zoo tshaj yog yuav ncua kev luam tawm No. 11 mus txog thaum kuv thiaj sau tau tej uas tau muab qhia rau kuv hais txog Health Institute, vim cov uas tuav dej num ntawm tes haujlwm ntawd tab tom xav tau nyiaj txiag heev kawg thiab xav tau lub hwjchim ntawm kuv zaj lus timkhawv kom txhawb cov kwvtij. Ces kuv thiaj sau tawm ib feem ntawm tej uas tau muab qhia rau kuv hais txog lub Institute, tiam sis kuv tsis muaj peev xwm sau kom tawm tau tag nrho cov ntsiab lus ntawd vim ntshav nce siab mus rau hauv lub hlwb. Yog kuv tau xav tias No. 12 yuav raug ncua ntev ua luaj, kuv yuav tsis tau xa ib qho twg li ntawm zaj lus uas muaj nyob hauv No. 11. Kuv tau xav tias tom qab so ob peb hnub lawm kuv yuav rov qab pib sau tau dua. Tiamsis ua rau kuv tu siab loj heev, kuv pom tias lub xeev ntawm kuv lub hlwb ua rau kuv sau tsis tau li. Lub tswv yim hais txog kev sau lus timkhawv, tsis hais dav dav los sis rau tus kheej, raug tso tseg, thiab kuv nyob hauv kev nyuaj siab tsis tu ncua vim kuv sau tsis tau tej ntawd.”

“In this state of things it was decided that we would return to Battle Creek and there remain while the roads were in a muddy, broken-up condition, and that I would there complete No. 12. My husband was very anxious to see his brethren at Battle Creek and speak to them and rejoice with them in the work which God was doing for him. I gathered up my writings, and we started on our journey. …” Testimonies, volume 1, 576, 577.

“Hauv qhov xwm txheej no thiaj tau txiav txim siab tias peb yuav rov qab mus rau Battle Creek thiab nyob ntawd thaum txoj kev tseem nyob hauv ib qho xwm txheej av nplaum nplaum thiab puas ntsoog, thiab tias kuv yuav ua kom tiav No. 12 nyob ntawd. Kuv tus txiv muaj siab kub lug heev xav mus ntsib nws cov kwv tij hauv Battle Creek thiab hais lus rau lawv thiab zoo siab nrog lawv hauv txoj hauj lwm uas Vajtswv tab tom ua rau nws. Kuv thiaj khaws kuv tej ntawv sau, thiab peb thiaj pib peb txoj kev mus. …” Testimonies, volume 1, 576, 577.

In the latter days, the leadership of the Seventh-day Adventist church, represented as Battle Creek and those she “knew well,” changed into a Catholic procession. The leadership of the Seventh-day Adventist church changed into a Catholic procession. In the dream they came “two by two,” one with a reed, another with a cross. They drew a circle around the house and proclaimed three times, “This house is proscribed. The goods must be confiscated. They have spoken against our holy order.” What are the “goods” in the “house” which the Catholic leaders of Battle Creek “confiscated?” What “holy order” of the Catholic church was “spoken against?”

Nyob rau hnub kawg, cov thawj coj ntawm pawg ntseeg Xya Hnub Khiv, uas raug sawv cev ua Battle Creek thiab cov uas nws “paub zoo,” tau hloov mus ua ib pab txheej txheem Catholic. Cov thawj coj ntawm pawg ntseeg Xya Hnub Khiv tau hloov mus ua ib pab txheej txheem Catholic. Hauv npau suav ntawd lawv tuaj “ob leeg ua ke,” ib tug tuav ib rab pas reeds, lwm tus tuav ib tug ntoo khaub lig. Lawv kos ib lub voj voog ncig lub tsev thiab tshaj tawm peb zaug hais tias, “Lub tsev no raug txwv. Tej khoom yuav tsum raug txeeb. Lawv tau hais tawm tsam peb txoj kev txiav txim dawb huv.” “Tej khoom” nyob hauv “lub tsev” uas cov thawj coj Catholic ntawm Battle Creek “txeeb” ntawd yog dab tsi? “Txoj kev txiav txim dawb huv” twg ntawm pawg ntseeg Catholic uas raug “hais tawm tsam” ntawd yog dab tsi?

More directly the question might be, “what order of Catholicism led out in the inquisition?” The inquisition began with the order of Dominicans, before the Jesuits arrived in history, but once involved they became the order that championed the cruelty and bloodshed.

Yog nug hais kom ncaj qha dua, lo lus nug tej zaum yuav yog hais tias, “yam kev txiav txim dab tsi hauv Catholicism thiaj yog tus coj tawm hauv kev tsim txom inquisición?” Kev tsim txom inquisición tau pib nrog pawg Dominican, ua ntej cov Jesuit tau tshwm los hauv keeb kwm, tiam sis thaum lawv twb koom tes lawm, lawv thiaj los ua pawg uas sawv cev txhawb nqa txoj kev lim hiam thiab kev txeev ntshav.

“Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.

“Thoob plaws hauv lub ntiaj teb Khixatia, txoj kev Protestant raug hem thawj los ntawm tej yeeb ncuab uas muaj hwj chim txaus ntshai. Thaum tej kev yeej thawj zaug ntawm Kev Hloov Tshiab twb dhau mus lawm, Loos hu tej zog tshiab los, vam tias yuav ua kom nws raug rhuav tshem. Nyob rau lub sijhawm no, txoos Jesuit thiaj raug tsim tsa, yog tus tiv thaiv txoj kev papacy uas lim hiam tshaj, tsis muaj txoj ncaj ncees tshaj, thiab muaj hwj chim tshaj plaws ntawm txhua tus. Raug txiav cais tawm ntawm tej kev txuas nrog ntiajteb no thiab tej haujlwm uas yog ntawm tibneeg, tuag lawm rau tej lus thov ntawm kev hlub raws ntuj tsim, lub laj thawj thiab lub siab dawb paug raug muab ntsiag to kiag, lawv tsis paub ib txoj cai twg, tsis paub ib txoj kev khi twg, tsuas yog txoj cai ntawm lawv txoos xwb, thiab tsis paub ib txoj hauj lwm twg tsuas yog nthuav nws lub hwj chim xwb. Txoj moo zoo ntawm Khetos tau pab kom cov uas raws nws thiaj ntsib tau kev phom sij thiab nyiaj taus kev txom nyem, tsis ntshai los ntawm cua txias, kev tshaib plab, kev ua haujlwm hnyav, thiab kev txom nyem pluag, kom txhawb nqa tau tus chij ntawm qhov tseeb tim ntsej tim muag ntawm lub tshuab tsim txom, lub tsev loj cuj, thiab tus ncej kub hnyiab. Yuav tawm tsam tej zog no, Jesuitism txhawb nws cov thwjtim nrog ib txoj kev kub siab vwm dig uas ua rau lawv nyiaj taus tau cov kev phom sij zoo ib yam, thiab kom lawv siv txhua yam cuab yeej ntawm kev dag ntxias los tawm tsam lub hwj chim ntawm qhov tseeb. Tsis muaj ib yam kev txhaum twg loj dhau uas lawv yuav tsis ua, tsis muaj ib yam kev dag ntxias twg qis phem dhau uas lawv yuav tsis xyaum, tsis muaj ib yam kev zais cev twg nyuaj dhau uas lawv yuav tsis txais coj. Txawm lawv tau cog lus rau txoj kev pluag mus ib txhis thiab txoj kev txo hwj chim, los lawv lub hom phiaj uas txhob txwm npaj cia yog kom tau nyiaj txiag thiab hwj chim, muab lawv tus kheej fij rau kev rhuav tshem Protestantism, thiab rau kev tsa kom rov muaj txoj kev kav loj tshaj plaws ntawm papacy dua.”

“When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind and dazzle and captivate the imagination, and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.

“Thaum lawv tshwm los zoo li yog cov tswv cuab ntawm lawv pawg, lawv hnav tej tsoos tsho muaj yam ntxwv dawb huv, mus xyuas tsev loj cuj thiab tsev kho mob, ua haujlwm pab cov neeg mob thiab cov neeg pluag, hais tias lawv twb tso tseg lub ntiajteb lawm, thiab nqa Yesxus lub npe dawb huv, tus uas mus los ua zoo rau sawvdaws. Tiamsis nyob hauv qab qhov zoo li tsis muaj txhaum ntawd, feem ntau yeej zais cia tej hom phiaj uas phem tshaj thiab tua neeg tshaj plaws. Ib lub hauv paus ntsiab cai tseem ceeb ntawm lawv pawg yog tias qhov kawg ua rau txoj kev siv los mus txog ntawd raug cai. Raws li txoj cai ntawd, kev dag, kev nyiag, kev cog lus cuav, kev tua neeg zais ntsiag to, tsis yog tsuas yog zam txim tau xwb, tiamsis tseem tsim nyog qhuas thiab, thaum tej ntawd pab tau pawg ntseeg tej kev txaus siab. Nyob hauv ntau yam kev npog cev, cov Jesuit txeem mus txog tej haujlwm hauv lub xeev, nce mus ua vajntxwv cov kws sablaj, thiab tsim txoj cai tswjfwm ntawm tej haiv neeg. Lawv los ua tub qhe kom thiaj ua tau neeg soj xyuas lawv cov tswv. Lawv tsim tsev kawm ntawv qib siab rau cov tub ntawm cov thawj vaj thiab cov nom tswv, thiab tsev kawm ntawv rau cov pejxeem sawvdaws; thiab cov me nyuam ntawm niam txiv Protestant raug rub mus rau hauv kev coj raws li cov kab ke ntawm papist. Txhua yam hwjchim sab nraud, kev ci ntsa iab, thiab kev ua yeeb yam ntawm txoj kev teev hawm Romish raug coj los siv kom ua rau lub siab ntxhov thiab kom ua rau lub tswv yim xav tsis meej, ci ntsa iab ntxias qhov muag thiab txeeb tau kev xav, thiab li ntawd txojkev ywj pheej uas cov yawg koob twb siv zog thiab los ntshav kom tau los ntawd, cov tub xeeb ntxwv thiaj ntxeev siab rau. Cov Jesuit kis mus thoob plaws tebchaws Europe sai heev, thiab txhua qhov chaw uas lawv mus txog, muaj kev txhawb rov qab los ntawm popery raws lawv qab los.”

“To give them greater power, a bull was issued re-establishing the inquisition. Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and noblest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skillful artisans, were slain or forced to flee to other lands.

“Kom muab hwjchim ntau dua rau lawv, ib daim ntawv txib papal tau raug tshaj tawm rov tsim dua lub tsev hais plaub inquisition. Txawm yog muaj kev ntxub ntxaug dav dav uas cov neeg muaj rau nws, txawm nyob hauv cov tebchaws Kas Tos Liv los xij, lub tsev hais plaub txaus ntshai no tseem raug cov thawj kav uas txhawb papacy rov tsa dua, thiab tej kev lim hiam uas phem kawg nkaus tsis tsim nyog raug coj los pom hauv qhov kaj nruab hnub kuj raug rov ua dua hauv nws cov qhov taub kaw neeg zais ntshis. Hauv ntau lub tebchaws, ntau txhiab ntau vam tus uas yog lub paj ntsab tshaj plaws ntawm lub tebchaws, cov uas dawb huv tshaj thiab meej mom tshaj, cov uas muaj kev txawj ntse tshaj thiab kawm txuj siab tshaj, cov xibhwb uas muaj kev ntseeg thiab muab siab npuab tes haujlwm, cov pej xeem uas rau siab ua haujlwm thiab hlub tebchaws, cov kws txawj ntawv ci ntsa iab, cov kws kos duab muaj peevxwm, cov kws txawj tes txawj num tshaj lij, raug tua pov tseg los yog raug yuam kom khiav mus nyob rau lwm lub tebchaws.”

“Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superstition of the Dark Ages. But under God’s blessing and the labors of those noble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sandbanks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.” The Great Controversy, 234, 235.

“Cov no yog tej cuab yeej uas Loos tau hu los siv kom tua lub teeb ntawm Kev Hloov Kev Ntseeg, kom rho Phau Vajlugkub tawm ntawm tibneeg txhais tes, thiab kom rov qab tsa qhov kev tsis paub thiab kev ntseeg cuav ntawm Cov Hnub Nyoog Tsaus Ntuj. Tiamsis nyob hauv Vajtswv txoj koob hmoov thiab los ntawm tej haujlwm ntawm cov txivneej siab tawv ntawd uas Nws tau tsa sawv los kom ua tiav Luther txoj haujlwm, Kev Ntseeg Protestas tsis raug muab rhuav tshem. Nws lub zog tsis yog yuav muaj vim tau txais txoj kev txhawb nqa lossis tej tub rog ntawm cov vajntxwv. Cov tebchaws me tshaj plaws, cov haivneeg txo hwj chim tshaj plaws thiab tsis muaj zog tshaj plaws, tau los ua nws tej chaw ruaj khov. Yog Geneva me me nyob nruab nrab ntawm cov yeeb ncuab muaj hwj chim loj uas tabtom npaj nws txoj kev puastsuaj; yog Holland nyob saum nws tej ntug xuab zeb ntawm hiav txwv qaum teb, tawm tsam Spain txoj kev kav lim hiam, uas thaum ntawd yog lub nceeg vaj loj tshaj thiab nplua nuj tshaj plaws; yog Sweden txias nrig thiab av tsis txi txiv, uas tau yeej kev sib tw rau Kev Hloov Kev Ntseeg.” The Great Controversy, 234, 235.

The Catholic church did all they could to hide the Bible from men, by claiming their pagan traditions and customs are above God’s Word. The leaders of Laodicean Adventism will not take dissenters to court over the writings of Ellen White, but Catholics professing to be the leaders of Battle Creek will. The very essence of the beast of Catholicism is employing secular power to accomplish religious purposes. When Adventism sought the legal secular power to manage its institutions, the fruits of their ”holy order” can be seen.

Lub Koom Txoos Kas Tos Liv tau ua txhua yam uas lawv ua tau kom zais phau Vajlugkub ntawm tibneeg, los ntawm kev hais tias lawv tej kab lig kev cai thiab tej kev coj uas yog neeg pe dab qhuas ntawd nyob siab dua Vajtswv Txojlus. Cov thawj coj ntawm Laodicean Adventism yuav tsis coj cov uas tsis pom zoo mus hais plaub txog Ellen White tej ntawv sau, tiam sis cov Kas Tos Liv uas lees tias lawv yog cov thawj coj ntawm Battle Creek yuav ua li ntawd. Qhov tseem ceeb tshaj plaws ntawm tus tsiaj nyaum ntawm Kas Tos Liv yog kev siv hwjchim pejxeem los ua kom tiav tej hom phiaj kev ntseeg. Thaum Adventism nrhiav kev siv hwjchim pejxeem raws cai los tswj hwm lawv tej koom haum, ces cov txiv ntawm lawv txoj “kev cai dawb huv” twb pom tseeb lawm.

In the context of the Spanish Inquisitions auto-da-fé (act of faith) ceremonies, the reed and cross appear as symbolic elements tied to Christ’s crucifixion. The reed refers to the mock scepter placed in Jesus’ hand during his crowning with thorns, used by Roman soldiers to strike him, symbolizing mockery, suffering, and scorn.

Hauv hauv qhov ntsiab lus ntawm cov kab ke auto-da-fé (tes haujlwm ntawm txoj kev ntseeg) ntawm Spanish Inquisition, tus pas nrig thiab tus ntoo khaub lig tshwm sim ua tej yam cim uas txuas nrog Khetos txoj kev raug ntsia saum ntoo khaub lig. Tus pas nrig hais txog tus pas ua ib lub xeev kav uas muab tso rau hauv Yexus txhais tes thaum lawv muab kaus mom pos rau nws, uas cov tub rog Loos siv los ntaus nws, ua cim txog kev thuam, kev txom nyem, thiab kev saib tsis taus.

The cross is prominently featured in auto-da-fé processions. A green cross (often veiled in black crepe) served as the emblem of the Inquisition, carried in a separate preparatory procession the day before and displayed during the event. It symbolized the tribunal’s authority.

Tus ntoo khaub lig raug nthuav qhia kom pom tseeb heev hauv cov txheej txheem auto-da-fé. Ib tug ntoo khaub lig ntsuab (feem ntau muab ntaub dub crepe npog) tau ua lub cim ntawm Kev Tshawb Nrhiav Kev Ntseeg, raug nqa hauv ib qho txheej txheem npaj tshwj xeeb cais tawm ib hnub ua ntej, thiab raug nthuav tawm thaum lub sijhawm ntawd. Nws sawv cev rau txoj cai tswj hwm ntawm lub tsev hais plaub ntawd.

Proscribing of goods refers to the confiscation (sequestration or proscription) of a convicted person’s property, a common Inquisition penalty to fund the tribunal and punish heresy. This was publicly announced in the auto-da-fé sentences, emphasizing public humiliation and deterrence.

Kev txeeb tej cuab tam txhais hais txog kev txeeb tseg (kev kaw tseg lossis kev txwv tseg) ntawm ib tug neeg uas raug txiav txim lawm nws cov cuab yeej, uas yog ib qho kev nplua uas Inquisition siv feem ntau los txhawb nyiaj txiag rau lub tsev hais plaub thiab los rau txim rau kev ntseeg cuav. Qhov no raug tshaj tawm rau pej xeem hauv cov kab lus txiav txim ntawm auto-da-fé, ua kom pom tseeb txog kev txaj muag rau sawv daws pom thiab kev ceeb toom kom txhob ua raws.

The writings of Ellen G. White clearly and conclusively condemn the leadership that will proscribe her writings in an attempt to silence the song of the vineyard being sung, but it is the last action of an unholy order, just before they manifest their characters openly at the Sunday law. A “Catholic procession,” aligns with 25 ancient men bowing to the sun. In the following four paragraphs, the first paragraph sets forth the “professed people of God,” in the “last days.” The passage clearly teaches that in the last days, Seventh-day Adventist ministers will in “churches and in large gatherings in the open air,” “urge upon the people the necessity of keeping the first day of the week.”

Cov lus sau tseg ntawm Ellen G. White qhia meej thiab txiav txim kawg nkaus rau txoj kev coj noj coj ua uas yuav txwv nws cov ntawv sau hauv ib qho kev sim ua kom lub suab nkauj ntawm lub vaj txiv hmab uas tab tom raug hu ploj ntsiag to, tiam sis qhov ntawd yog txoj kev ua kawg ntawm ib qho kev txiav txim uas tsis dawb huv, tam sim ua ntej lawv nthuav lawv tus yam ntxwv tawm los qhib lug rau ntawm txoj cai hnub Sunday. Ib qho “Catholic procession,” sib haum nrog nees nkaum tsib tug txivneej thaum ub uas pe hawm lub hnub. Hauv plaub nqe lus hauv qab no, nqe lus thawj qhia txog “cov neeg uas lees tias yog Vajtswv haiv neeg,” nyob rau hauv “hnub kawg.” Nqe lus ntawd qhia meej tias nyob rau hnub kawg, cov xibhwb Seventh-day Adventist yuav nyob “hauv tej pawg ntseeg thiab hauv tej kev sib sau loj loj sab nraum zoov,” “txhawb kom cov neeg pom tias yuav tsum ceev thawj hnub ntawm lub limtiam.”

“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.”

“Tus Tswv muaj ib qho lus sib cav tawm tsam Nws cov neeg uas lees tias yog Nws nyob rau hnub kawg no. Hauv qhov kev sib cav no, cov neeg nyob hauv tej haujlwm muaj luag hauj lwm yuav taug ib txoj kev ncaj qha tawm tsam txoj kev uas Nehemiah tau taug. Lawv yuav tsis yog tsuas yog lawv tus kheej tsis quav ntsej thiab saib tsis taus Hnub Xanpataus xwb, tiam sis lawv tseem yuav sim txwv tsis pub lwm tus tuav nws thiab muab nws faus zais rau hauv qab tej pawg khib nyiab ntawm kev coj noj coj ua thiab kab lig kev cai. Hauv tej pawg ntseeg thiab hauv tej rooj sib txoos loj loj sab nraum zoov, cov xibhwb yuav yaum rau saum cov neeg tias yuav tsum coj raws li qhov tsim nyog ntawm kev ceev thawj hnub ntawm lub lim tiam. Muaj tej kev puas tsuaj saum hiav txwv thiab saum av: thiab tej kev puas tsuaj no yuav nce ntxiv, ib qho xwm txheej phem yuav los raws nraim tom qab ib qho ntxiv; thiab cov pab me me uas ceev Hnub Xanpataus raws li lub siab dawb paug yuav raug taw qhia tias yog cov uas tab tom coj Vajtswv txoj kev chim los rau saum lub ntiaj teb no vim lawv tsis quav ntsej Hnub Caiv.”

This is clearly identifying Seventh-day Adventists as the “professed people of God” who will encourage Sunday keeping, and that they will also point “out” “the little band of conscientious Sabbath-keepers.” The next paragraph she emphasizes that the persecution of past ages will be repeated. The previous paragraph ended with her identifying the professed people of God in contrast with those she says are conscientious Sabbath-keepers. She then introduces past histories, and warns those histories will be repeated in the latter days. She is very clear.

Qhov no qhia meej tseeb tias Seventh-day Adventists yog “cov neeg uas lees tias yog Vajtswv haiv neeg” uas yuav txhawb kom coj Hnub Kaj Siab, thiab tias lawv kuj yuav taw tes “mus rau” “pab me ntawm cov uas ceev Hnub Xanpataus raws li lub siab dawb paug.” Hauv nqe lus tom ntej no nws hais kom muaj zog tias kev tsim txom ntawm tej tiam dhau los yuav rov muaj dua. Nqe lus ua ntej xaus nrog nws qhia tias cov neeg uas lees tias yog Vajtswv haiv neeg nyob txawv ntawm cov uas nws hais tias yog cov ceev Hnub Xanpataus raws li lub siab dawb paug. Ces nws coj cov keeb kwm yav dhau los los hais tawm, thiab ceeb toom tias cov keeb kwm ntawd yuav rov muaj dua nyob rau hnub kawg. Nws hais meej heev.

“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

“Xatas thawb txoj kev dag no kom nws thiaj ntes tau lub ntiaj teb mus ua qhev. Nws lub hom phiaj yog yuam kom tibneeg lees txais tej kev yuam kev. Nws koom tes ua haujlwm nquag heev rau hauv kev tshaj tawm txhua txoj kev ntseeg cuav, thiab hauv nws tej kev siv zog los yuam kom muaj kev coj raws tej lus qhuab qhia yuam kev ntawd, nws yuav tsis tseg ib yam dabtsi li. Nyob hauv daim npog ntawm txoj kev kub siab rau kev ntseeg, tibneeg, raug nws tus ntsuj plig ntxias thiab kav, tau tsim tej kev tsimtxom uas lim hiam tshaj plaws rau lawv cov kwvtij neejtsa, thiab tau ua kom lawv raug kev txom nyem uas txaus ntshai tshaj plaws. Xatas thiab nws cov tubtxib tseem muaj tib tug ntsuj plig ntawd niaj hnub no; thiab keeb kwm yav dhau los yuav rov muaj dua hauv peb tiam no.”

“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

“Muaj ib txhia neeg uas tau muab lawv lub siab thiab lawv lub siab nyiam rau kev ua kom tiav txoj kev phem; nyob hauv tej qhov tob tsaus ntuj ntawm lawv lub siab lawv tau txiav txim siab lawm tias lawv yuav ua tej kev txhaum dab tsi. Cov neeg no raug lawv tus kheej dag ntxias. Lawv tau muab Vajtswv txoj kev cai loj ntawm qhov ncaj ncees tso tseg, thiab hloov nws chaw lawv tau tsa ib txoj qauv raws li lawv tus kheej, thiab thaum lawv muab lawv tus kheej los piv rau txoj qauv ntawd lawv tshaj tawm tias lawv dawb huv. Tus Tswv yuav cia lawv nthuav tawm yam uas nyob hauv lawv lub siab, kom ua raws li tus ntsuj plig ntawm tus tswv uas kav lawv. Nws yuav cia lawv qhia lawv txoj kev ntxub nws txoj kevcai hauv lawv txoj kev ua phem rau cov uas rau siab ntseeg raws li nws tej lus xav tau. Lawv yuav raug tib tug ntsuj plig ntawm kev kub ntxhov kev ntseeg txhawb, tib tug uas tau tsav cov neeg coob coob mus ntsia Khetos saum ntoo khaub lig; pawg ntseeg thiab lub xeev yuav koom ua ke hauv tib yam kev sib haum xeeb uas qias neeg.”

“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

“Pawg ntseeg niaj hnub no tau taug raws li cov Yudais thaum ub tej kauj ruam, uas tau tso Vajtswv tej lus txib tseg mus tuav rawv lawv tus kheej tej kab ke. Nws tau hloov txoj cai, rhuav tshem lo lus cog tseg uas nyob mus ib txhis, thiab tam sim no, ib yam li thaum ntawd, kev khav theeb, kev tsis ntseeg, thiab kev tsis ncaj siab yog yam uas tshwm sim los. Nws qhov xwm txheej tseeb raug nthuav tawm hauv cov lus no hauv Mauxes zaj nkauj hais tias: ‘Lawv twb ua rau lawv tus kheej puas lawm, lawv qhov chaw tsis yog qhov chaw ntawm nws cov me nyuam; lawv yog ib tiam neeg nkhaus thiab coj tsis ncaj. Nej puas yog li no them rov rau tus Tswv, nej haiv neeg ruam thiab tsis muaj tswvyim? Nws puas tsis yog nej Leej Txiv uas tau txhiv nej? Nws puas tsis tau tsim nej, thiab tsa nej kom ruaj khov?’” Review and Herald, March 18, 1884.

There is passage after passage in the Spirit of Prophecy identifying the latter-day persecution of God’s faithful, and the “church of today” which she is identifying is not Christianity in general, it is the church she repeatedly identifies as being typified by the Jewish church. Those clear passages in her writings are the motivation for the Seventh-day Adventist church to attempt to place restrictions upon the writings of Sister White, as her dream so aptly identifies. Their actions against her writings, which were the obvious goods of her house that are to be proscribed by the leaders of Battle Creek who changed into a holy order of Catholicism. Their attack upon her writings is also represented by the attack upon Jeremiah’s writings. Ellen White’s dream is a second witness to Jeremiah’s writings being burned.

Muaj ib nqe dhau ib nqe hauv Vaj Ntsuj Plig Qhia Txog Yaj Saub uas qhia meej txog kev tsim txom nyob rau hnub kawg tawm tsam Vajtswv cov neeg ncaj ncees, thiab “lub koom txoos niaj hnub no” uas nws tab tom taw qhia ntawd tsis yog kev ntseeg Khetos feem ntau xwb; nws yog lub koom txoos uas nws rov hais tas zog tias raug piv txwv los ntawm lub koom txoos Yudais. Cov nqe lus meej ntawd hauv nws cov ntawv sau yog yam txhawb kom lub Koom Txoos Xya Hnub Adven-tis sim muab kev txwv rau Niam Laus White cov ntawv sau, raws li nws zaj npau suav tau qhia kom phim raws nraim. Lawv tej kev ua tawm tsam nws cov ntawv sau—uas yog cov khoom muaj nqis ntawm nws tsev uas yuav raug txwv los ntawm cov thawj coj hauv Battle Creek, cov uas tau hloov mus ua ib pawg kev cai dawb huv ntawm Kev Ntseeg Kas Tos Liv. Lawv qhov kev tawm tsam nws cov ntawv sau kuj raug sawv cev los ntawm kev tawm tsam Yelemis cov ntawv sau. Ellen White zaj npau suav yog tus tim khawv thib ob rau Yelemis cov ntawv sau raug hlawv.

In the third generation of Laodicean Adventism compromise was the predominant theme. The third generation is represented by the church of Pergamos. Beginning with the publication of W. W. Prescott’s book titled The Doctrine of Christ in 1919, through to the publication of Questions on Doctrine in 1957, marks a period of transition represented by an alpha publication and ending with an omega publication. The first book represented W. W. Prescott’s rejection of the Lion of the tribe of Judah, for the apostate Protestant view of Christ. Prescott’s book, aptly titled The Doctrine of Christ, gutted the Millerite prophetic message, leaving the empty definition of Jesus that is worshipped by Catholicism and apostate Protestantism. The last book in that generation defines a sanctification and justification that destroys God’s law, His justice and mercy. Ancient Israel was given the responsibility to be the depositaries of God’s law, and Adventism was to be the depositaries of not only God’s law, but also His prophetic Word. In 1919 a book that rejected the defense of God’s prophetic Word, marking the beginning of the third generation of Laodicean Adventism that ended with a book that rejects God’s law.

Hauv tiam thib peb ntawm Laodicean Adventism, kev sib haum xeeb nrog kev yuam kev yog lub ntsiab lus uas kav tag nrho. Tiam thib peb no raug sawv cev los ntawm pawg ntseeg Pergamos. Pib ntawm kev luam tawm phau ntawv ntawm W. W. Prescott uas muaj npe tias The Doctrine of Christ xyoo 1919, mus txog rau kev luam tawm Questions on Doctrine xyoo 1957, ntawd cim ib lub sijhawm hloov chaw uas raug sawv cev los ntawm ib phau ntawv alpha thiab xaus nrog ib phau ntawv omega. Phau ntawv thawj zaug sawv cev rau W. W. Prescott txoj kev tsis lees txais Tsov Ntxhuav ntawm xeem Judah, los pauv rau txoj kev to taub txog Khetos raws li cov Protestant uas thim txoj kev ntseeg. Prescott phau ntawv, uas raug hu kom phim nws lub npe tias The Doctrine of Christ, muab Millerite txoj xov faj lem txiav tawm tag, tseg cia tsuas yog ib lub ntsiab lus khoob txog Yexus uas Catholicism thiab cov Protestant uas thim txoj kev ntseeg pe hawm xwb. Phau ntawv kawg hauv tiam ntawd txhais txog ib txoj kev ua kom dawb huv thiab kev ncaj ncees los ntawm txoj kev ntseeg uas rhuav tshem Vajtswv txoj kevcai, Nws txoj kev ncaj ncees, thiab Nws txoj kev hlub tshua. Cov Yixayee thaum ub tau txais lub luag haujlwm kom ua cov neeg khaws cia Vajtswv txoj kevcai, thiab Adventism kuj yuav tsum ua cov neeg khaws cia tsis yog tsuas yog Vajtswv txoj kevcai xwb, tiam sis kuj yog Nws Txojlus faj lem thiab. Xyoo 1919 muaj ib phau ntawv uas tsis lees txais kev tiv thaiv Vajtswv Txojlus faj lem, cim qhov pib ntawm tiam thib peb ntawm Laodicean Adventism, uas xaus nrog ib phau ntawv uas tsis lees txais Vajtswv txoj kevcai.

“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

“Yog nej khav theeb ntawm lub siab, thiab vim txoj kev khav theeb thiab kev xav tias yus ncaj ncees ntawm yus tus kheej es tsis lees txim txog nej tej kev ua txhaum, nej yuav raug tso cia rau hauv Xatas tej kev ntxias. Yog thaum tus Tswv qhia nej tej kev yuam kev nej tsis hloov siab lees txim los sis tsis lees txim, nws txoj kev tu xyuas yuav coj nej hla tib qho chaw ntawd dua thiab dua. Nej yuav raug tso cia kom ua tej kev yuam kev uas zoo ib yam li qub, nej yuav tseem tsis muaj tswvyim, thiab nej yuav hu kev txhaum tias yog kev ncaj ncees, thiab hu kev ncaj ncees tias yog kev txhaum. Tej kev dag ntxias coob kawg uas yuav muaj hwj chim nyob rau hnub kawg no yuav los ncig nej, thiab nej yuav hloov thawj coj, tsis paub tias nej twb tau ua li ntawd lawm.” Review and Herald, December 16, 1890.

Pergamos, the third church led to Thyatira, the papal church, which is the fourth generation, when the 25 men bow to the symbol of Thyatira’s authority.

Pawg Koom Txoos uas hu ua Pergamos, pawg koom txoos thib peb, tau coj mus txog rau Thyatira, uas yog pawg koom txoos papal, yog tiam neeg thib plaub, thaum nees nkaum tsib tug txivneej pe hawm lub cim ntawm txoj cai tswj hwm ntawm Thyatira.

“The regulation adopted by the early colonists, of permitting only members of the church to vote or to hold office in the civil government, led to most pernicious results. This measure had been accepted as a means of preserving the purity of the state, but it resulted in the corruption of the church. A profession of religion being the condition of suffrage and officeholding, many, actuated solely by motives of worldly policy, united with the church without a change of heart. Thus the churches came to consist, to a considerable extent, of unconverted persons; and even in the ministry were those who not only held errors of doctrine, but who were ignorant of the renewing power of the Holy Spirit. Thus again was demonstrated the evil results, so often witnessed in the history of the church from the days of Constantine to the present, of attempting to build up the church by the aid of the state, of appealing to the secular power in support of the gospel of Him who declared: ‘My kingdom is not of this world.’ John 18:36. The union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” The Great Controversy, 297.

“Txoj cai uas cov neeg tuaj nyob tshiab thaum ub tau txais yuav, uas tso cai tsuas yog cov tswvcuab hauv pawg ntseeg xwb thiaj muaj cai pov npav los sis tuav haujlwm hauv tsoomfwv pej xeem, tau coj mus rau tej txiaj ntsig phem tshaj plaws. Txoj kev npaj no tau raug lees txais ua ib txoj kev los khaws cia kom lub xeev dawb huv, tiamsis nws tau xaus rau hauv kev ua kom pawg ntseeg qias tuaj. Vim hais tias kev lees hais tias yus ntseeg kev cai dab qhuas yog yam yuav tsum muaj thiaj li tau cai xaiv tsa thiab tuav haujlwm, coob leej, raug tsav los ntawm tej laj thawj ntawm txoj kev xam pom ntiajteb xwb, tau koom nrog pawg ntseeg yam tsis muaj kev hloov siab tshiab. Yog li ntawd cov pawg ntseeg thiaj los muaj, ib feem loj kawg nkaus, cov neeg uas tsis tau hloov siab los ntseeg tiag; thiab txawm nyob hauv cov xibhwb kuj muaj cov uas tsis yog tsuas yog tuav tej kev yuam kev hauv txoj kev qhuab qhia xwb, tiamsis kuj tsis paub txog lub hwjchim hloov dua tshiab ntawm tus Vaj Ntsuj Plig Dawb Huv thiab. Yog li no dua ib zaug ntxiv thiaj tau qhia meej txog tej txiaj ntsig phem—uas muaj neeg pom ntau zaus hauv keeb kwm pawg ntseeg txij hnub uas Constantine los txog niaj hnub nimno—ntawm kev sim txhim tsa pawg ntseeg los ntawm kev pab ntawm lub xeev, ntawm kev hu mus rau lub hwjchim ntiajteb no kom txhawb txoj moo zoo ntawm Tus uas tau tshaj tawm tias: ‘Kuv lub nceeg vaj tsis yog ntawm lub ntiajteb no.’ Yauhas 18:36. Kev koom ua ke ntawm pawg ntseeg nrog lub xeev, txawm tias qhov kev koom ntawd me npaum li cas los xij, txawm tias nws yuav zoo li coj lub ntiajteb los ze rau pawg ntseeg dua los, qhov tseeb tiag nws tsuas yog coj pawg ntseeg los ze rau lub ntiajteb xwb.” The Great Controversy, 297.

The “union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” On May 18, 1977, Bert B. Beach (a director in the church’s Northern Europe-West Africa Division and involved in interchurch relations) presented a gold-covered medallion to the antichrist, Pope Paul VI during a group audience in Rome. It was part of a meeting of the Conference of Secretaries of World Confessional Families. The event was reported in the Adventist Review (August 11, 1977) and noted by Religious News Service as the first time an official SDA representative met a Pontiff.

“Kev koom tes ntawm pawg ntseeg nrog lub xeev, txawm yog me ntsis npaum li cas los xij, txawm zoo li yuav coj lub ntiajteb los ze pawg ntseeg dua, los qhov tseeb tiag tsuas yog coj pawg ntseeg los ze lub ntiajteb xwb.” Hnub tim 18 lub Tsib Hlis, 1977, Bert B. Beach (ib tug thawj coj hauv pawg ntseeg qhov Northern Europe-West Africa Division thiab koom tes hauv kev sib raug zoo ntawm ntau pawg ntseeg) tau nthuav ib daim medallion npog kub rau tus antichrist, Pope Paul VI, thaum muaj kev txais tos ib pab pawg hauv nroog Rome. Qhov no yog ib feem ntawm lub rooj sib tham ntawm Conference of Secretaries of World Confessional Families. Qhov xwm txheej no tau raug tshaj tawm hauv Adventist Review (Lub Yim Hli 11, 1977) thiab Religious News Service tau sau tseg tias qhov no yog thawj zaug uas ib tug sawv cev raug cai ntawm SDA tau ntsib ib tug Pontiff.

“The Lord has pronounced a curse upon those who take from or add to the Scriptures. The great I AM has decided what shall constitute the rule of faith and doctrine, and he has designed that the Bible shall be a household book. The church that holds to the word of God is irreconcilably separated from Rome. Protestants were once thus apart from this great church of apostasy, but they have approached more nearly to her, and are still in the path of reconciliation to the Church of Rome. Rome never changes. Her principles have not altered in the least. She has not lessened the breach between herself and Protestants; they have done all the advancing. But what does this argue for the Protestantism of this day? It is the rejection of Bible truth which makes men approach to infidelity. It is a backsliding church that lessens the distance between itself and the Papacy.

“Tus Tswv tau tshaj tawm ib lo lus foom tsis zoo rau cov uas rho tawm ntawm Vajluskub lossis ntxiv rau Vajluskub. Tus loj tshaj I AM tau txiav txim lawm tias yam twg yuav tsum ua tus qauv ntawm txojkev ntseeg thiab txojlus qhuab qhia, thiab Nws tau npaj cia tias Phau Vajlugkub yuav yog ib phau ntawv nyob hauv txhua tsev neeg. Pawg ntseeg uas tuav rawv Vajtswv txojlus yog cais tawm ntawm Loos yam tsis muaj hnub sib haum xeeb tau. Cov Protestants ib zaug tau nyob cais li ntawd ntawm pawg ntseeg loj no uas tau thim kev ntseeg, tiam sis lawv tau los nyob ze dua rau nws, thiab tseem tab tom taug txojkev sib haum xeeb rov qab mus rau Pawg Ntseeg Loos. Loos yeej tsis hloov. Nws tej hauv paus ntsiab lus tsis tau hloov txawm me ntsis. Nws tsis tau txo qhov kev sib cais uas nyob nruab nrab ntawm nws tus kheej thiab cov Protestants; lawv yog cov uas tau txav los ze txhua yam. Tab sis qhov no qhia dab tsi txog Protestantism niaj hnub no? Nws yog kev tsis lees txais Vajluskub qhov tseeb uas ua rau tibneeg txav los ze rau kev tsis ntseeg. Nws yog ib pawg ntseeg uas poob qab rov qab uas txo qhov nrug deb uas nyob nruab nrab ntawm nws tus kheej thiab lub Koom Txoos Kav Tos Liv.”

“It is souls like Luther, Cranmer, Ridley, Hooper, and the thousands of noble men who were martyrs for the truth’s sake, who are the true Protestants. They stood as faithful sentinels of truth, declaring that Protestantism is incapable of union with Romanism, but must be as far separated from the principles of the Papacy as is the east from the west. Such advocates of truth could no more harmonize with ‘the man of sin’ than could Christ and his apostles. In earlier ages the righteous felt that it was impossible to affiliate with Rome, and, though their antagonism to this system of error was maintained at risk of property and life, yet they had courage to maintain their separation, and manfully struggled for the truth. Bible truth was dearer to them than wealth, honor, or even life itself. They could not endure to see the truth buried under a mass of superstition and lying sophistry. They took the word of God in their hands, and raised the standard of truth before the people, boldly declaring that which God had revealed unto them through diligent searching of the Bible. They died the cruelest of deaths for their fidelity to God, but by their blood they purchased for us liberties and privileges that many who claim to be Protestants are easily yielding up to the power of evil. But shall we yield up these dearly bought privileges? Shall we offer insult to the God of heaven, and, after he has freed us from the Romish yoke, again place ourselves in bondage to this antichristian power? Shall we prove our degeneracy by signing away our religious liberty, our right to worship God according to the dictates of our own conscience?

“Cov ntsuj plig zoo li Luther, Cranmer, Ridley, Hooper, thiab ntau txhiab tus txiv neej siab loj uas tau ua tim khawv tuag vim txoj kev tseeb, lawv thiaj yog cov Protestants tseeb tiag. Lawv sawv ua cov neeg zov kev tseeb ncaj ncees, tshaj tawm tias Protestantism yeej tsis muaj peev xwm koom ua ib nrog Romanism, tiam sis yuav tsum nyob deb cais tawm ntawm tej hauv paus ntsiab lus ntawm Papacy ib yam li sab hnub tuaj nyob deb ntawm sab hnub poob. Cov neeg txhawb txoj kev tseeb zoo li no yeej tsis tuaj yeem sib haum nrog ‘tus neeg ntawm kev txhaum’ ib yam li Khetos thiab Nws cov thwj tim yeej tsis tuaj yeem sib haum li ntawd. Nyob rau tiam ub, cov neeg ncaj ncees twb pom tias tsis muaj peev xwm koom nrog Loos li, thiab txawm hais tias lawv txoj kev tawm tsam rau txoj kev txhaum kev yuam kev no raug tuav cia nrog kev pheej hmoo rau cuab tam thiab txojsia, los lawv tseem muaj siab tawv los tuav lawv txoj kev cais tawm, thiab tau tawm tsam ua siab loj rau txoj kev tseeb. Qhov tseeb hauv Phau Vajlugkub muaj nqis rau lawv tshaj li nyiaj txiag, meej mom, lossis txawm yog lawv txojsia nws tus kheej. Lawv tsis tuaj yeem thev pom qhov tseeb raug faus hauv qab ib pawg kev ntseeg dab qhuas tsis muaj tseeb thiab tej lus dag ntxias uas zoo li txawj ntse. Lawv tuav Vajtswv Txojlus hauv lawv txhais tes, thiab tsa tus chij ntawm txoj kev tseeb rau ntawm cov neeg, ua siab loj tshaj tawm yam uas Vajtswv tau qhia rau lawv los ntawm kev tshawb nrhiav Phau Vajlugkub uas kub siab lug. Lawv tau tuag txoj kev tuag uas phem tshaj plaws vim lawv txoj kev ncaj ncees rau Vajtswv, tiam sis los ntawm lawv cov ntshav lawv tau yuav rau peb tej kev ywj pheej thiab tej cai tshwj xeeb uas ntau tus uas lees tias yog Protestants tab tom yooj yim muab tso tseg rau lub hwj chim ntawm kev phem. Tiamsis peb puas yuav muab tej cai tshwj xeeb no uas raug yuav los kim kawg nkaus no pov tseg? Peb puas yuav coj kev thuam rau tus Vajtswv saum ntuj, thiab tom qab Nws twb tso peb dim ntawm txoj quab yuam Romish lawd, peb rov muab peb tus kheej tso rau hauv kev qhev rau lub hwj chim tawm tsam Khetos no dua? Peb puas yuav ua pov thawj txog peb txoj kev poob qis los ntawm kev kos npe muab peb txoj kev ywj pheej hauv kev ntseeg, peb txoj cai los pe hawm Vajtswv raws li tej lus txiav txim ntawm peb tus kheej lub siab xav paub qhov yog qhov tsis yog?”

“The voice of Luther, that echoed in mountains and valleys, that shook Europe as with an earthquake, summoned forth an army of noble apostles of Jesus, and the truth they advocated could not be silenced by fagots, by tortures, by dungeons, by death; and still the voices of the noble army of martyrs are telling us that the Roman power is the predicted apostasy of the last days, the mystery of iniquity which Paul saw beginning to work even in his day. Roman Catholicism is rapidly gaining ground. Popery is on the increase, and those who have turned their ears away from hearing the truth are listening to her delusive fables. Papal chapels, papal colleges, nunneries, and monasteries are on the increase, and the Protestant world seems to be asleep. Protestants are losing the mark of distinction that distinguished them from the world, and they are lessening the distance between themselves and the Roman power. They have turned away their ears from hearing the truth; they have been unwilling to accept light which God shed upon their pathway, and are therefore going into darkness. They speak with contempt of the idea that there will be a revival of the past cruel persecution on the part of Romanists and those who affiliate with them. They do not recognize the fact that the word of God fully predicts such a revival, and will not concede that the people of God in the last days shall suffer persecution, although the Bible says, ‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’

“Luther lub suab, uas ncha thoob plaws tej roob thiab tej hav, uas ua rau teb chaws Europe tshee hnyo ib yam li raug av qeeg, tau hu kom sawv los ib pab tubtxib uas muaj koob meej ntawm Yexus, thiab qhov tseeb uas lawv txhawb nqa ntawd tsis muaj leejtwg yuav ua kom ntsiag to tau los ntawm cov nplaim taws, los ntawm kev tsim txom, los ntawm tsev lojcuj, los ntawm kev tuag; thiab tseem txog niaj hnub no, cov suab ntawm pab tub rog muaj koob meej ntawm cov tim khawv uas tuag vim txoj kev ntseeg tseem tab tom qhia peb tias lub hwjchim Loos yog txoj kev thim txoj kev ntseeg uas twb raug qhia yav tom ntej txog rau hnub kawg, yog txoj kev phem uas zais cia uas Povlauj pom tias twb pib ua haujlwm txij nws tiam lawm. Kev teev ntuj Roman Catholic tab tom nthuav dav sai heev. Popery tab tom nce zuj zus, thiab cov uas twb tig lawv pob ntseg kom txhob hnov qhov tseeb, tam sim no tab tom mloog nws tej dab neeg ntxias dag. Tej tsev teev ntuj papal, tej tsev kawm papal, tej tsev nkauj nun, thiab tej tsev txoov xibhwb txiv plig tab tom nce coob zuj zus, hos lub ntiaj teb Protestant zoo li tab tom tsaug zog. Cov Protestants tab tom plam lub cim txawv uas cais lawv tawm ntawm lub ntiaj teb no, thiab lawv tab tom txo qhov nrug deb ntawm lawv tus kheej thiab lub hwjchim Loos. Lawv twb tig lawv pob ntseg kom txhob hnov qhov tseeb; lawv tsis kam lees txais qhov kaj uas Vajtswv tau ci rau saum lawv txoj kev, yog li ntawd lawv thiaj tab tom nkag mus rau hauv txoj kev tsaus ntuj. Lawv hais lus thuam saib tsis taus txog lub tswv yim tias yuav muaj kev tsim txom phem kawg nkaus rov qab sawv los ib yam li yav dhau los, los ntawm cov Romanists thiab cov uas koom tes nrog lawv. Lawv tsis lees paub qhov tseeb tias Vajtswv Txojlus twb qhia yav tom ntej meej txhij txog qhov kev rov sawv los ntawd, thiab lawv tsis kam lees tias Vajtswv haiv neeg nyob rau hnub kawg yuav raug kev tsim txom, txawm yog Vajluskub hais tias, ‘Tus zaj npau taws heev rau tus pojniam, thiab mus ua rog rau nws cov xeeb ntxwv seem, uas yog cov uas ceev Vajtswv tej lus txib thiab muaj Yexus Khetos zaj lus tim khawv.’”

“Popery is the religion of human nature, and the mass of humanity love a doctrine that permits them to commit sin, and yet frees them from its consequences. People must have some form of religion, and this religion, formed by human device, and yet claiming divine authority, suits the carnal mind. Men who think themselves wise and intelligent turn away in pride from the standard of righteousness, the ten commandments, and do not think it is in harmony with their dignity to inquire into the ways of God. Therefore they go into false ways, into forbidden paths, become self-sufficient, self inflated, after the pattern of the pope, not after the pattern of Jesus Christ. They must have the form of religion that has the least requirement of spirituality and self-denial, and as unsanctified human wisdom will not lead them to loathe popery, they are naturally drawn toward its provisions and doctrines. They do not want to walk in the ways of the Lord. They are altogether too much enlightened to seek God prayerfully and humbly, with an intelligent knowledge of his word. Not caring to know the ways of the Lord, their minds are all open to delusions, all ready to accept and believe a lie. They are willing to have the most unreasonable, most inconsistent falsehoods palmed off upon them as truth.

“Kev ntseeg Papas yog kev ntseeg raws li tibneeg lub cev nqaij daim tawv, thiab neeg coob heev nyiam ib txoj kev qhuab qhia uas pub rau lawv ua txhaum, tiam sis tseem cawm lawv dim ntawm tej txhaum ntawd tej kev raug txim. Tibneeg yuav tsum muaj ib yam kev ntseeg twg los xij, thiab txoj kev ntseeg no, uas tibneeg lub tswv yim tsim los, los tseem hais tias muaj txoj cai los ntawm Vajtswv los, yog yam phim lub siab cev nqaij daim tawv. Cov neeg uas xav tias lawv tus kheej txawj ntse thiab muaj kev to taub tig mus deb hauv txoj kev khav theeb ntawm tus qauv kev ncaj ncees, yog Kaum Lo Lus Txib, thiab lawv tsis xav tias kev tshawb nrhiav txog Vajtswv tej kev yog ib yam haum nrog lawv lub meej mom. Yog li ntawd lawv thiaj mus rau txoj kev cuav, mus rau tej kev uas txwv tsis pub mus, dhau los ua neeg vam khom tus kheej, tsa tus kheej kom siab, raws li tus qauv ntawm tus papas, tsis yog raws li tus qauv ntawm Yexus Khetos. Lawv yuav tsum muaj ib hom kev ntseeg uas yuav tsum kom muaj kev sab ntsuj plig thiab kev tsis lees tus kheej tsawg tshaj plaws, thiab vim tibneeg txoj kev txawj ntse uas tsis dawb huv yuav tsis coj lawv kom ntxub kev ntseeg Papas, lawv thiaj raug rub mus rau nws tej kev npaj thiab tej lus qhuab qhia raws li lawv tej xeeb ceem ntuj tsim. Lawv tsis xav taug kev hauv tus Tswv tej kev. Lawv xav tias lawv twb tau txais kev kaj siab ntau dhau lawm uas tsis tas yuav nrhiav Vajtswv hauv kev thov Vajtswv thiab kev txo hwj chim, nrog kev paub to taub txog Nws Txojlus. Vim lawv tsis quav ntsej kom paub tus Tswv tej kev, lawv lub siab qhib lug rau txhua yam kev dag ntxias, yeej npaj txhij lees txais thiab ntseeg tej lus dag. Lawv kam cia tej lus cuav uas tsis muaj laj thawj tshaj plaws thiab sib txeeb tsis haum tshaj plaws raug muab ntxias rau lawv ua qhov tseeb.”

“Satan’s masterpiece of deception is popery; and while it has been demonstrated that a day of great intellectual darkness was favorable to Romanism, it will also be demonstrated that a day of great intellectual light is also favorable to its power; for the minds of men are concentrated on their own superiority, and do not like to retain God in their knowledge. Rome claims infallibility, and Protestants are following in the same line. They do not desire to search for truth and go on from light to a greater light. They wall themselves in with prejudice, and seem willing to be deceived and to deceive others.

“Xatas tej hauj lwm dag ntxias uas loj tshaj yog kev papacy; thiab txawm yog twb tau muaj pov thawj pom lawm tias ib lub caij tsaus ntuj loj ntawm kev txawj ntse tau pab rau Romanism, los kuj yuav muaj pov thawj pom thiab tias ib lub caij kaj lug loj ntawm kev txawj ntse kuj pab rau nws lub hwj chim thiab; rau qhov tib neeg lub siab raug tsom rau lawv tus kheej qhov siab tshaj, thiab lawv tsis nyiam khaws Vajtswv cia rau hauv lawv txoj kev paub. Loos hais tias nws tsis yuam kev li, thiab cov Protestants tab tom taug raws tib txoj kab ntawd. Lawv tsis xav tshawb nrhiav qhov tseeb thiab mus ntxiv ntawm qhov pom kev mus rau qhov pom kev uas loj dua. Lawv thaiv lawv tus kheej rau hauv phab ntsa ntawm kev ntxub ntxaug ua ntej, thiab zoo li txaus siab kom raug dag ntxias thiab dag ntxias lwm tus.”

“But though the attitude of the churches is discouraging, yet there is no need of being disheartened; for God has a people who will preserve their fidelity to his truth, who will make the Bible, and the Bible alone, their rule of faith and doctrine, who will elevate the standard, and hold aloft the banner on which is inscribed, “The commandments of God and the faith of Jesus.” They will value a pure gospel, and make the Bible the foundation of their faith and doctrine.

“Txawm yog tias tus cwj pwm ntawm cov koom txoos ua rau poob siab, los tseem tsis muaj qhov yuav tsum ua rau tag kev cia siab; rau qhov Vajtswv muaj ib haiv neeg uas yuav khaws lawv txoj kev ncaj ncees rau Nws qhov tseeb tseg, uas yuav ua kom phau Vajlugkub, thiab phau Vajlugkub xwb, yog lawv txoj cai rau txoj kev ntseeg thiab txoj kev qhuab qhia, uas yuav tsa tus qauv siab, thiab yuav tuav tus chij kom siab, uas saum nws muaj lo lus sau tias, “Vajtswv tej lus txib thiab Yexus txoj kev ntseeg.” Lawv yuav suav hais tias txoj moo zoo dawb huv muaj nqes heev, thiab yuav ua kom phau Vajlugkub yog lub hauv paus ntawm lawv txoj kev ntseeg thiab lawv txoj kev qhuab qhia.”

“For such a time as this, when men are casting aside the law of the Lord of hosts, the prayer of David is applicable,—‘It is time for thee, Lord, to work; for they have made void thy law.’ We are coming to a time when almost universal scorn will be heaped upon the law of God, and God’s commandment-keeping people will be severely tried; but will they lose their respect for the law of Jehovah because others do not see and realize its binding claims? Let God’s commandment-keeping people, like David, reverence God’s law in proportion as men cast it aside and heap upon it disrespect and contempt.” Signs of the Times, February 19, 1894.

“Rau lub sijhawm zoo li no, thaum tibneeg tab tom muab tus Tswv ntawm cov tub rog tej kevcai pov tseg lawm, Daviv txoj kev thov Vajtswv thiaj phim raws nraim,—‘Au tus Tswv, txog lub sijhawm uas Koj yuav tsum ua haujlwm lawm; rau qhov lawv twb ua rau Koj txoj kevcai poob hwjchim lawm.’ Peb tab tom los txog rau ib lub sijhawm uas yuav luag txhua qhov chaw yuav muab kev thuam hnyav nchuav rau saum Vajtswv txoj kevcai, thiab Vajtswv cov neeg uas ceev Nws tej lus txib yuav raug sim siab hnyav kawg; tabsis lawv puas yuav plam lawv txoj kev hwm rau Yehauvas txoj kevcai vim lwm tus tsis pom thiab tsis lees paub tej lus cog tseg uas khi lawv? Cia Vajtswv cov neeg uas ceev Nws tej lus txib, ib yam li Daviv, hwm Vajtswv txoj kevcai kom ntau ntxiv raws li tibneeg muab nws pov tseg thiab nchuav kev saib tsis taus thiab kev ntxub ntxaug rau saum nws.” Signs of the Times, February 19, 1894.

Two years before the antichrist was given a golden medal by a leader of the Laodicean Seventh-day Adventist church, in 1975, a lawsuit was brought against the Seventh-day Adventist church; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), where the Equal Employment Opportunity Commission sued the church’s publishing house on behalf of two female employees—Merikay Silver (a former editor who had left by the time of the suit) and Lorna Tobler—alleging gender-based discrimination in pay and benefits. The church defended its practices partly by invoking religious exemptions and discussing its governance structure.

Ob xyoos ua ntej tus antichrist raug ib tug thawj coj ntawm lub koom txoos Laodicean Seventh-day Adventist muab ib daim puav pheej kub rau, xyoo 1975, muaj ib rooj plaub foob raug coj los foob lub koom txoos Seventh-day Adventist; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR hauv U.S. District Court for the Northern District of California), uas Equal Employment Opportunity Commission tau foob lub tsev luam ntawv ntawm lub koom txoos sawv cev rau ob tug poj niam ua haujlwm—Merikay Silver (yav tas los yog ib tug kws kho ntawv uas twb tawm lawm thaum lub sijhawm foob) thiab Lorna Tobler—liam tias muaj kev ntxub ntxaug raws li poj niam txiv neej hauv nyiaj hli thiab cov txiaj ntsig haujlwm. Lub koom txoos tau tiv thaiv nws tej kev coj ua ib feem los ntawm kev hais txog tej kev zam raws li kev ntseeg thiab los ntawm kev sib tham txog nws tus qauv kev tswj hwm.

In a sworn statement dated February 6, 1976 (part of a defense brief submitted to the court), Neal C. Wilson (then president of the church’s North American Division, and later General Conference president from 1979–1990) addressed the church’s historical views on Roman Catholicism. The statement was made in the context of arguing against characterizations of the church as having a “hierarchy” similar to the papal system. The full relevant quote is: “Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term ‘hierarchy’ was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church’s part was nothing more than a manifestation of widespread anti-popery among conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned.”

Hauv ib daim ntawv tshaj tawm uas tau lees tseg raws li lus cog tseg hnub tim Lub Ob Hlis 6, 1976 (uas yog ib feem ntawm daim ntawv sib cav tiv thaiv xa mus rau lub tsev hais plaub), Neal C. Wilson (uas thaum ntawd yog tus thawj tswj hwm ntawm pawg ntseeg lub North American Division, thiab tom qab ntawd yog tus thawj tswj hwm ntawm General Conference txij xyoo 1979–1990) tau hais txog pawg ntseeg tej kev xav keeb kwm hais txog Roman Catholicism. Daim ntawv tshaj tawm ntawd tau muab ua nyob hauv lub ntsiab lus ntawm kev sib cav tawm tsam kev piav qhia pawg ntseeg tias muaj ib “hierarchy” zoo ib yam li txoj kev tswj hwm hauv papal system. Lo lus hais tag nrho uas cuam tshuam yog: “Txawm hais tias yeej muaj tseeb tias muaj ib ntus hauv lub neej ntawm Seventh-day Adventist Church uas pawg ntseeg no tau tuav ib txoj kev xav tawm tsam Roman Catholic kom meej tseeb, thiab lo lus ‘hierarchy’ kuj tau siv nyob rau hauv ib lub ntsiab lus thuam kom xa mus rau txoj kev tswj hwm pawg ntseeg ntawm papacy, los xij tus cwj pwm ntawd ntawm pawg ntseeg tsis yog dab tsi tshaj li ib qho kev tshwm sim ntawm kev tawm tsam popery uas nthuav dav heev nyob hauv cov pawg ntseeg Protestant uas muaj txoj kev ntseeg ruaj khov nyob rau thaum ntxov ntawm tiam no thiab thaum kawg ntawm tiam dhau los, thiab uas tam sim no twb raug muab pov tseg rau hauv pawg pov tseg ntawm keeb kwm lawm raws li hais txog Seventh-day Adventist Church.”

This reflects a shift away from the church’s traditional prophetic interpretation, which identified the papacy as the ‘beast’ or antichrist in Revelation. Critics within and outside the church have interpreted it as downplaying or abandoning that anti-Catholic stance to align with modern ecumenism or legal defenses. Wilson, in 1985 identified the Presidents of the various Divisions of the church as “cardinals,” when he stated, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”

Qhov no qhia txog kev txav deb ntawm pawg ntseeg txoj kev txhais lus yav ib txwm muaj txog tej lus faj lem, uas tau txheeb xyuas lub hwjchim papacy tias yog tus “tsiaj nyaum” lossis antichrist nyob rau hauv Phau Ntawv Qhia Tshwm. Cov neeg thuam nyob sab hauv thiab sab nraud pawg ntseeg tau txhais qhov no tias yog kev txo qis lossis kev tso tseg txoj kev sawv tawm tsam Khej Tos Liv ntawd kom haum raws li kev sib koom ntseeg niaj hnub no lossis tej kev tiv thaiv raws cai. Wilson, hauv xyoo 1985, tau hu cov Thawj Tswj Hwm ntawm ntau yam Division hauv pawg ntseeg tias yog “cardinals,” thaum nws hais tias, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”

Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.

Muam White tau hais tias pawg ntseeg uas rov qab swb rau kev thim txoj kev ntseeg yog pawg ntseeg uas txo qhov kev deb nruab nrab ntawm nws tus kheej thiab tus pope! Kev sib yeem ntawm tiam thib peb raug sawv cev tias yog kev quaj rau Tammuz hauv Ezekiel yim, thiab kuj yog los ntawm kev sib yeem ntawm Pergamos. Tiam thawj txij xyoo 1863 mus txog rau 1888 sawv cev rau pawg ntseeg Ephesus, yog ib pawg ntseeg uas tau plam nws thawj txoj kev hlub, thiab thawj txoj kev hlub ntawm Millerite movements yog zaj lus cev faj lem, thiab tshooj thawj ntawm zaj lus cev faj lem ntawd yog “xya lub sij hawm” uas raug muab tso tseg tseg rau xyoo 1863.

From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.

Txij xyoo 1888 mus txog 1919, tiam thib ob uas raug sawv cev los ntawm Smyrna thiab cov chav zais cia ntawm Exekees, tau pom txoj kev tuag ntawm tus Ntsuj Plig ntawm Kev Yaj Saub, thaum Muam White raug muab tso so hauv xyoo 1915. Tseem yuav tsum muaj lus qhia ntxaws ntxiv txog plaub tiam neeg ntawd thiaj ua kom tiav zaj lus tim khawv, tiam sis kev tawm tsam uas nce mus zuj zus ntawd yuav tsum raug to taub kom thiaj txaus siab tiav tias ib haiv neeg uas thim txoj kev ntseeg yuav ua li cas thiaj “txwv” tau cov ntawv sau ntawm Ellen White, los sis lawv yuav ua li cas thiaj txhawb thawj hnub ntawm lub lim tiam tias yog yam txais yuav tau. Yudas ua haujlwm nrog cov “neeg qaug cawv ntawm Efa-i” uas “kav haiv neeg no” hauv Yeluxalees, thiab cov uas kav Yeluxalees thiab pe hawm lub hnub, raug sawv cev los ntawm Pawg Sanhedrin.

We will continue this study in the next article.

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

“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

“Nyob hauv cov uas lees tias yog Vajtswv cov me nyuam, tau muaj kev ua siab ntev tshwm los tsawg npaum li cas, tau muaj lus iab lus khov hais tawm ntau npaum li cas, tau muaj kev rau txim cem nrov ncha tawm tsam cov uas tsis yog peb txoj kev ntseeg ntau npaum li cas. Coob leej tau saib cov uas nyob hauv lwm pawg ntseeg raws li yog neeg txhaum loj, thaum tus Tswv tsis saib lawv li ntawd. Cov uas saib cov tswv cuab ntawm lwm pawg ntseeg li ntawd, lawv yuav tsum txo lawv tus kheej nyob hauv Vajtswv txhais tes muaj hwjchim. Cov uas lawv rau txim tej zaum tsuas tau txais qhov kaj me ntsis xwb, muaj sijhawm thiab cai tshwjxeeb tsawg heev. Yog lawv tau muaj qhov kaj uas coob tus tswv cuab hauv peb pawg ntseeg tau muaj, tej zaum lawv yuav tau vam meej mus deb dua qub heev, thiab yuav tau ua timkhawv txog lawv txoj kev ntseeg rau ntiajteb zoo dua. Hais txog cov uas khav txog lawv qhov kaj, los tseem tsis taug kev nyob hauv qhov kaj ntawd, Khetos hais tias, ‘Tiamsis kuv hais rau nej, tias rau hnub txiav txim, Tyre thiab Sidon yuav raug zam txim yooj yim dua nej. Thiab koj, Capernaum [Cov Seventh-day Adventists, uas tau txais qhov kaj loj], uas raug tsa siab mus txog saum ntuj [hauv qhov kev muaj cai tshwjxeeb], yuav raug coj nqes mus rau ntuj txiag teb tsaus: rau qhov yog tej hauj lwm muaj hwjchim, uas tau ua nyob hauv koj, tau ua nyob hauv Sodom, nws yuav tseem nyob ruaj mus txog hnub no. Tiamsis kuv hais rau koj, tias rau hnub txiav txim, tebchaws Sodom yuav raug zam txim yooj yim dua koj.’ Lub sijhawm ntawd Yexus teb hais tias, ‘Kuv ua koj tsaug, Au Txiv, tus Tswv ntawm ntuj thiab ntiajteb, vim koj tau zais tej no ntawm cov neeg txawj ntse thiab cov muaj tswv yim [hauv lawv tus kheej qhov kev kwv yees], thiab tau qhia tej no rau cov me nyuam mos.’”

“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

“‘Thiab nim no, vim nej tau ua tas nrho tej haujlwm no lawm, tus Tswv hais li no, thiab kuv tau hais rau nej, sawv ntxov ntxov hais lus rau nej, los nej tsis mloog; thiab kuv tau hu nej, los nej tsis teb; yog li ntawd kuv yuav ua rau lub tsev no, uas hu raws li kuv lub npe, uas nej cia siab rau, thiab rau qhov chaw uas kuv tau muab rau nej thiab rau nej tej yawg koob, ib yam li kuv tau ua rau Shiloh. Thiab kuv yuav ntiab nej tawm ntawm kuv xub ntiag, ib yam li kuv tau ntiab tawm nej tej kwvtij sawv daws, yog Ephraim tej xeeb leej xeeb ntxwv tag nrho.’”

“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

“Tus Tswv tau tsa tej koomhaum uas muaj nqes kawg nkaus nyob hauv peb nruab nrab, thiab lawv yuav tsum raug tswj, tsis yog raws li tej koomhaum hauv ntiajteb raug tswj, tiamsis raws li Vajtswv txoj kev txiav txim. Lawv yuav tsum raug tswj nrog lub siab tsom nkaus rau Nws lub hwjchim ci ntsa iab, kom txhua yam uas ua tau, cov ntsujplig uas tab tom ploj tuag yuav raug cawm dim. Rau Vajtswv haivneeg, tej lus timkhawv ntawm tus Ntsujplig tau los lawm, los tseem muaj coob leej uas tsis tau ceev faj mloog tej lus qhuab ntuas, lus ceeb toom, thiab lus ntuas.”

“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

“‘Nej nej mloog qhov no, nej haiv neeg ruam thiab tsis muaj kev to taub; nej muaj qhov muag los tsis pom; nej muaj pob ntseg los tsis hnov: nej puas tsis ntshai kuv? tus Tswv hais li no: nej puas yuav tsis tshee hnyo ntawm kuv xub ntiag? kuv yog tus uas tau muab cov xuab zeb ua ciam rau hiav txwv los ntawm ib txoj cai uas nyob mus ib txhis, kom hiav txwv hla tsis dhau; txawm nws tej nthwv dej ntas nphau los, los lawv yeej tsis yeej; txawm lawv nrov quaj nroo los, los lawv yeej hla tsis dhau. Tiamsis haiv neeg no muaj lub siab ntxeev siab thiab fav xeeb; lawv tau ntxeev mus lawm thiab ploj ntais lawm. Lawv tsis hais hauv lawv lub siab tias, Cia peb tam sim no hwm tus Tswv uas yog peb tus Vajtswv, tus uas pub nag, ob qho tib si nag thaum ntxov thiab nag thaum lig, raws nws lub caij; nws khaws cia rau peb tej limtiam uas raug teem tseg rau lub caij sau qoob. Nej tej kev tsis ncaj tau ua rau tej no tig ntawm nej mus, thiab nej tej kev txhaum tau txwv tej yam zoo ntawm nej.... Lawv tsis txiav txim rau rooj plaub, yog rooj plaub ntawm cov menyuam ntsuag los lawv kuj tsis txiav txim, los lawv tseem vam meej; thiab txoj cai ntawm cov neeg txom nyem lawv kuj tsis txiav txim. Kuv puas yuav tsis xyuas txim rau tej no? tus Tswv hais li no; kuv tus ntsuj plig puas yuav tsis pauj rau ib haiv neeg zoo li no?’”

“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

“Puas yog tus Tswv yuav raug yuam kom hais tias, ‘Tsis txhob thov Vajtswv rau haiv neeg no, thiab tsis txhob tsa suab quaj lossis kev thov Vajtswv rau lawv li, thiab tsis txhob ua kev thov nruab nrab rau kuv: rau qhov kuv yuav tsis mloog koj’? ‘Vim li no cov nag tau raug tseg cia, thiab tsis tau muaj nag tom qab li.... Txij no mus koj yuav tsis hu quaj rau kuv hais tias, Kuv Txiv, koj yog tus coj kuv thaum kuv tseem hluas lod?’” Review and Herald, August 1, 1893.