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# Rome Establishes the Vision - Number Nine

Loos Tsim Tseg Lub Zeem Muag—Zauv Cuaj

Rejecting the Foundations: The Controversy of ‘The Daily’ and the Consequences of Denying Truth in Adventist Prophecy

Tsis Lees Paub Cov Hauv Paus: Kev Sib Cav Txog “Qhov Niaj Txhua Hnub” thiab Tej Txiaj Ntsig Phem ntawm Kev Tsis Lees Qhov Tseeb hauv Adventist Tej Lus Qhia Yav Tom Ntej

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Jeff Pippenger

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August 21, 2024

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We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.

Tam sim no tab tom hais txog txoj kab yaj saub ntawm cov kev sib cav hauv keeb kwm Advent uas tau tshwm sim hais txog ntau yam cim ntawm Loos. Tam sim no peb tab tom hais txog “qhov niaj hnub” hauv phau ntawv Daniyee. Qhov kev sib cav ntawd sawv cev rau kev tsis lees txais cov hauv paus ntsiab lus ntawm Adventism, kev tsis lees txais txoj cai muaj hwjchim ntawm Ntsuj Plig Yaj Saub, thiab kev tsis lees txais tus tubtxib uas Vajtswv tau xaiv. Kev tsis lees txais Miller txoj hauj lwm kuj sawv cev rau kev tsis lees txais txoj kev qhia uas cov timtswv saum ntuj tau muab rau Miller, cov uas tau coj Miller mus rau nws txoj kev nkag siab txog txoj xov uas tau tsim los ntawm kev nce ntxiv ntawm kev paub thaum phau ntawv Daniyee raug qhib nws cov cim tseg hauv xyoo 1798.

Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in 2 Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s Word.

Cov uas tsis kam lees qhov tseeb uas txheeb xyuas lub hwj chim (Loos haiv neeg pe mlom) uas tau txwv tsis pub lub hwj chim papal raug muab tshwm sim hauv 2 Thessalonians, qhia tawm tias lawv tsis hlub qhov tseeb, thiab vim lawv tsis kam lees txoj kev hlub ntawm qhov tseeb, lawv thiaj txais ib txoj kev dag. Txoj kev dag ntawd ces coj kev ntxias yuam kev muaj zog los rau saum lawv. Txoj kev dag yog qhov ua rau, hos kev ntxias yuam kev muaj zog uas lawv txais yog qhov tshwm sim. Kev tsis muaj txoj kev hlub rau qhov tseeb yog yam txhawb lawv. Txoj kev dag sawv cev rau txoj kev xaiv lees txais ntau yam kev qhuab qhia hauv Vajlugkub raws li kev xav ntau txhia yam sib haum ua ke, uas yog tawm tsam cov uas ntseeg qhov tseeb ruaj khov tsis hloov. Vim li no Yaxayas txoj kev sawv cev txog Povlauj txoj kev ntxias yuam kev muaj zog thiaj raug nthuav tawm ua ntau yam kev yuam kev, tsis yog tsuas yog ib txoj kev yuam kev xwb. Lwm pab yog cov uas yeej hlub qhov tseeb, lees txais lub hauv paus ntsiab lus ntawm qhov tseeb ruaj khov tsis hloov, thiab Yaxayas txheeb lawv tias yog cov uas tshee hnyo rau Vajtswv Txojlus.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.

> Tus Tswv hais li no, Saum ntuj yog kuv lub zwm txwv, thiab lub ntiajteb yog lub rooj tiag taw rau kuv: nej yuav tsa lub tsev twg rau kuv? thiab qhov chaw uas kuv yuav so nyob qhov twg? Rau qhov kuv txhais tes twb tsim tag nrho tej no lawm, thiab tag nrho tej no twb muaj los lawm, hais tias tus Tswv: tiam sis tus no kuv yuav ntsia, yog tus uas pluag thiab muaj lub siab tawg ntho, thiab tshee hnyo ntawm kuv lo lus. Tus uas tua ib tug nyuj kuj zoo li yog tua ib tug neeg; tus uas txi ib tug yaj, zoo li yog txiav ib tug dev caj dab; tus uas muab khoom fij xyeem, zoo li yog muab ntshav npua fij; tus uas hlawv xyab, zoo li yog qhuas ib tug mlom. Muaj tseeb, lawv tau xaiv lawv tus kheej tej kev, thiab lawv tus ntsuj plig zoo siab rau lawv tej kev qias vuab tsuab. Kuv kuj yuav xaiv lawv tej kev dag ntxias, thiab yuav coj yam uas lawv ntshai los rau saum lawv; vim thaum kuv hu, tsis muaj leejtwg teb; thaum kuv hais, lawv tsis mloog: tiam sis lawv tau ua qhov phem rau ntawm kuv xub ntiag, thiab xaiv yam uas kuv tsis txaus siab rau. Nej cov uas tshee hnyo ntawm nws lo lus, mloog tus Tswv lo lus; Nej cov kwv tij uas ntxub nej, uas ntiab nej tawm vim yog kuv lub npe, tau hais tias, Cia tus Tswv tau koob meej: tiam sis nws yuav tshwm los ua nej txoj kev xyiv fab, thiab lawv yuav raug txaj muag. Yaxayas 66:1–5.

Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.

Cov neeg uas tshee hnyo ntawm Vajtswv Txojlus yog cov uas raug ntiab tawm hauv cov Yixayee, uas nyob rau hnub kawg yog cov uas raug sawv cev ua tus chij.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Thiab Nws yuav tsa ib lub chij rau tej tebchaws, thiab yuav sau cov neeg Yixayee uas raug ntiab tawm los ua ke, thiab yuav sib sau cov neeg Yudas uas tau tawg khiav mus los ntawm plaub ceg kaum ntuj. Yaxayas 11:12.

God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”

Vajtswv qhia meej tias yog Nws tus kheej uas tau tsa lub tsev uas pawg neeg uas tab tom fij tej xyeem uas qias neeg ntawd hais tias lawv yog cov tau ua. Lub tsev ntawd yog yam uas lawv tso siab rau thaum lawv tshaj tawm tias, “cov no yog Yawmsaub lub tuam tsev.”

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.

> Sawv ntsug ntawm lub rooj vag ntawm Yehauvas lub tuam tsev, thiab tshaj tawm lo lus no rau ntawd, thiab hais tias, Nej txhua tus uas yog Yudas, uas nkag los ntawm cov rooj vag no tuaj pe hawm Yehauvas, nej cia li mloog Yehauvas lo lus. Vajtswv Yehauvas uas kav txhua yam, uas yog cov Ixayees tus Vajtswv, hais li no tias, Nej cia li kho nej tej kev thiab nej tej haujlwm kom ncaj, ces kuv yuav cia nej nyob hauv qhov chaw no. Nej tsis txhob cia siab rau tej lus dag, hais tias, Yehauvas lub tuam tsev, Yehauvas lub tuam tsev, Yehauvas lub tuam tsev, yog tej no. Yelemis 7:2–4.

Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.

Cov uas “cia siab” rau tej lus dag, yog cov uas ntseeg ib zaj dag. Lub tsev uas tus Tswv tau txhim tsa, raug tsa saum lub hauv paus uas Nws tus kheej kuj tau tsim. Pawg neeg uas tsis kam teb thaum Vajtswv hu, tau xaiv lawv tus kheej tej kev thiab zoo siab rau tej kev qias vuab tsuab. Lawv tau xaiv “tej kev,” thiab “tej kev qias vuab tsuab,” nyob rau hauv ntau yam, thaum Yelemis tau hais tias tsuas muaj ib txoj kev xwb uas yuav taug hauv ntawd.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.

> Tus Tswv hais li no tias, Nej cia li sawv ntawm tej kev, thiab saib, thiab nug txog tej qub ke, seb txoj kev zoo nyob qhov twg, thiab nej cia li taug txoj kev ntawd mus, mas nej yuav nrhiav tau kev so rau nej tej ntsuj plig. Tiamsis lawv hais tias, Peb yuav tsis taug txoj kev ntawd. Dua li ntawd, Kuv tau tsa cov neeg zov xwm los saib xyuas nej, hais tias, Nej cia li mloog lub suab raj. Tiamsis lawv hais tias, Peb yuav tsis mloog. Yog li ntawd, nej haiv neeg, cia li mloog, thiab koj pawg txoos, cia li paub tias yam twg nyob hauv lawv. Koj lub ntiajteb, cia li mloog: saib seb, Kuv yuav coj kev phem los rau haiv neeg no, yog lawv tej tswv yim txi txiv, vim lawv tsis tau mloog Kuv tej lus, thiab tsis mloog Kuv txoj kevcai, tiamsis lawv tau tsis lees txais nws. Cov xyab uas tuaj ntawm Sheba, thiab cov qhaub pas tsw qab uas tuaj ntawm tebchaws deb, yuav muaj nqes dabtsi rau Kuv? Nej tej hlawv xyeem tsis tsim nyog txais yuav, thiab nej tej xyeem kuj tsis qab ntxiag rau Kuv li. Yeremia 6:16–20.

In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.

Hauv tshooj kaum tsib, Yelemis hu pawg neeg phem uas tsis kam mloog, txawm yog lawv muaj pob ntseg, tias yog “lub koom txoos ntawm cov thuam luag.” Pawg neeg no tau txais ib tug “neeg zov” nyob rau hauv keeb kwm ntawm thawj thiab ob tug timtswv cov lus, thiab ib zaug ntxiv hauv keeb kwm ntawm tus timtswv thib peb, tiam sis lawv tsis kam taug txoj kev zoo, uas yog tej kev qub. Hloov chaw, lawv taug kev hauv “tej kev.” Vim li no, Yaxayas qhia tias Vajtswv yuav xaiv ntau yam kev dag ntxias, rau qhov lawv tau xaiv ntau txoj kev cuav es tsis yog txoj kev tseeb kiag ntawm tej kev qub. Ib yam li nyob hauv Yaxayas zaj lus tim khawv, txoj kev pe hawm ntawm lub koom txoos ntawm cov thuam luag raug tus Tswv tsis lees txais. Muam White ncaj qha txuas Yaxayas qhov ntau yam kev dag ntxias nrog Povlauj qhov kev dag ntxias loj heev, thiab nws muab qhov no tso rau hauv lub ntsiab lus ntawm txoj kev tsis lees txais tej kev tseeb uas yog lub hauv paus, lub hauv paus uas tus Tswv tau txhim tsa thiab tab tom txhim tsa Nws lub tsev saum nws.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “TUS uas pom dhau ntawm daim tawv sab nraud, tus uas nyeem tau txhua tus neeg lub siab, hais txog cov uas tau txais lub teeb loj tias: ‘Lawv tsis raug kev nyuaj siab thiab tsis ntshai tshee vim lawv txoj kev coj ncaj ncees thiab sab ntsuj plig lub xeev.’ Muaj tseeb tiag, lawv tau xaiv lawv tus kheej txojkev, thiab lawv tus plig zoo siab rau hauv lawv tej kev qias neeg. Kuv thiab yuav xaiv lawv tej kev dag ntxias, thiab yuav coj yam uas lawv ntshai los rau saum lawv; vim thaum Kuv hu, tsis muaj leejtwg teb; thaum Kuv hais, lawv tsis mloog; tiam sis lawv tau ua phem ntawm Kuv lub qhov muag xubntiag, thiab tau xaiv yam uas Kuv tsis zoo siab rau ntawd.’ ‘Vajtswv yuav xa kev dag ntxias loj tuaj rau lawv, kom lawv ntseeg tej lus dag,’ vim lawv tsis tau txais txoj kev hlub rau qhov tseeb, kom lawv thiaj li yuav dim,’ ‘tiam sis lawv nyiam kev tsis ncaj ncees.’ Yaxayas 66:3, 4; 2 Thexalaunikes 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> “Tus Xibfwb saum ntuj nug hais tias: ‘Dab tsi yog txoj kev dag ntxias uas muaj zog tshaj uas yuav ntxias tau lub siab tshaj li qhov ua txuj hais tias nej tab tom txhim tsa saum lub hauv paus uas yog, thiab tias Vajtswv lees txais nej tej haujlwm, thaum qhov tseeb tiag nej tab tom ua ntau yam raws li txoj kev txawj ntse ntawm lub ntiajteb no thiab tab tom ua txhaum rau Yehauvas? Au, qhov no yog ib txoj kev dag ntxias loj heev, yog ib txoj kev ntxias siab uas ua rau tibneeg lub siab poob rau hauv nws lub hwjchim, thaum cov neeg uas ib zaug twb tau paub qhov tseeb lawm, yuam kev coj tus yam ntxwv ntawm kev ua neeg dawb huv los hloov chaw rau tus ntsuj plig thiab lub hwjchim ntawm txoj kev ua neeg dawb huv ntawd; thaum lawv xav tias lawv nplua nuj thiab muaj txhij txhua lawm, tsis xav tau dabtsi li, hos qhov tseeb tiag lawv tseem xav tau txhua yam.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Vajtswv tsis tau hloov siab hloov ntsws rau Nws cov tub qhe ncaj ncees uas tab tom khaws lawv tej tsoos tsho kom dawb huv tsis muaj chaw qias. Tiamsis coob leej tab tom quaj hais tias, ‘Kev thaj yeeb thiab kev nyab xeeb,’ thaum kev puas tsuaj tam sim ntawd tab tom los rau saum lawv. Yog tsis muaj kev hloov siab lees txim kom tob thiab tiav nrho, yog tsis muaj kom neeg txo lawv lub siab los ntawm kev lees txim thiab txais yuav qhov tseeb raws li nws nyob hauv Yexus, lawv yuav tsis muaj hnub nkag tau mus saum ntuj ceeb tsheej. Thaum kev ntxuav kom dawb huv yuav muaj nyob hauv peb pawg, peb yuav tsis so nyob kaj siab lug ntxiv lawm, tsis khav theeb tias peb nplua nuj thiab muaj ntau yam khoom, tsis xav tau ib yam dab tsi li.”

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Leejtwg thiaj yuav hais tau raws qhov tseeb tias: ‘Peb tej kub twb raug sim hauv qhov cub hluav taws lawm; peb tej tsoos tsho tsis muaj qhov qias neeg ntawm lub ntiajteb no lo rau’? Kuv pom peb tus Xibfwb taw tes rau cov tsoos tsho ntawm qhov uas luag hu ua kev ncaj ncees. Thaum Nws hle tej ntawd tawm lawm, Nws qhia kom pom meej qhov qias vuab tsuab uas nyob hauv qab. Ces Nws hais rau kuv tias: ‘Koj tsis pom los tias lawv tau ua txuj npog lawv tej kev qias thiab lawv tus cwj pwm lwj liam li cas? ‘Tus nroog ncaj ncees ua cas thiaj dhau los ua ib tug pojniam deev luag!’ Kuv Txiv lub tsev twb raug ua ua chaw lag luam, yog ib qho chaw uas Vajtswv txoj kev nyob nrog thiab hwjchim ci ntsa iab twb ncaim lawm! Vim li no thiaj muaj kev qaug zog, thiab tsis muaj zog lawm.’” Testimonies, volume 8, 249, 250.

In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.

Hauv rau hauv zaj lus ntawd, pawg neeg thuam luag uas Yelemis tau sib sau ua ke raug txheeb qhia tias yog cov Laodicees, uas yog cov nkauj xwb ruam.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Lub xeev ntawm pawg ntseeg uas cov nkauj xwb ruam sawv cev rau, kuj raug hais txog tias yog lub xeev Laodicea.” Review and Herald, August 19, 1890.

The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.

Cov nkauj xwb ruam qhia tawm lawv txoj kev tsis muaj roj thaum Lub Suab Quaj Thaum Ib Tag Hmo los txog, thaum lawv txais ib txoj kev dag ntxias uas phim raws nraim li qhov uas lawv tus kheej tau xaiv tseg ua ntej tias yuav mus txoj kev twg, thaum tib lub sijhawm lawv tsis kam lees Yelemis tej kev qub. Tej kev qub ntawd yog qhov chaw uas yuav nrhiav tau kev so thiab kev rov qab muaj zog, thiab txoj kev so nrog txoj kev rov qab muaj zog ntawd yog nag lig.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> “Kuv raug coj los ntsia mus rau lub sijhawm thaum txoj xov ntawm tus tim tswv thib peb tab tom kaw lawm. Vajtswv lub hwjchim tau nyob saum Nws haiv neeg; lawv twb ua tiav lawv tes haujlwm lawm thiab tau npaj txhij rau lub sijhawm kev sim siab uas nyob ntawm lawv xub ntiag. Lawv tau txais nag lig, lossis txoj kev ua kom rov qab muaj zog uas los ntawm tus Tswv lub xub ntiag, thiab txoj lus tim khawv uas muaj sia twb raug txhawb kom sawv rov los. Qhov lus ceeb toom loj kawg tau nrov mus txhua qhov chaw, thiab nws tau ua rau cov neeg nyob hauv ntiajteb uas tsis kam txais txoj xov ntawd sawv ntxhov siab thiab npau taws heev.” Early Writings, 279.

It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.

Yog nyob rau lub sij hawm uas Vaj Ntsuj Plig Dawb Huv raug nchuav tawm ntawd, qhov kev dag ntxias uas muaj hwj chim kuj raug nchuav los saum cov nkauj xwb ruam ntawm Laodicea uas tsis hlub qhov tseeb, thiab vim li ntawd lawv thiaj xaiv yuav ntseeg txoj kev dag hloov chaw rau qhov tseeb. Kev tsis lees txais qhov tseeb raug suav ib yam li kev tsis lees txais txoj cai, rau qhov Vajtswv txoj cai muaj nyob ruaj hauv Nws tej kev cai yav tom ntej.

> “Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.

> “Kev tshwm sim tsis yog kev tsim los yog kev xav txua ib yam tshiab, tiam sis yog kev nthuav qhia txog yam uas twb muaj lawm, tiamsis ua ntej yuav raug tshwm tawm ntawd, tseem tsis paub rau tib neeg. Cov qhov tseeb loj thiab nyob mus ib txhis uas muaj nyob hauv txoj moo zoo raug tshwm tawm los ntawm kev nrhiav tshawb nrhiav kawg siab kawg ntsws thiab kev txo hwjchim ntawm peb tus kheej rau ntawm Vajtswv xub ntiag. Tus Xibfwb saum ntuj coj lub siab ntawm tus uas txo hwjchim nrhiav qhov tseeb; thiab los ntawm kev coj ntawm tus Vaj Ntsuj Plig Dawb Huv, cov qhov tseeb hauv Lo Lus raug qhia kom nws paub. Thiab tsis muaj ib txoj kev paub twg uas yuav muaj tseeb thiab muaj txiaj ntsig dua li kev raug coj li no. Tej lus cog tseg ntawm tus Cawmseej yog tias, ‘Thaum nws, tus Ntsuj Plig ntawm qhov tseeb, los txog lawm, nws yuav coj nej mus rau hauv txhua qhov tseeb.’ Yog los ntawm kev pub ntawm tus Vaj Ntsuj Plig Dawb Huv xwb uas peb thiaj raug ua kom to taub Vajtswv txoj Lus.”

> “The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’

> Tus kws sau nkauj qhuas Vajtswv sau hais tias, “Ib tug tub hluas yuav ntxuav nws txoj kev li cas? Yog los ntawm kev ceev faj raws li koj txoj lus. Kuv tau nrhiav koj kawg siab kawg ntsws: Au, thov txhob cia kuv khiav yuam kev ntawm koj tej lus txib.... Thov qhib kuv ob lub qhov muag, xwv kom kuv yuav pom tej yam uas muaj hwjchim kawg nkaus tawm hauv koj txoj kevcai.”

> “We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.

> “Peb raug ntuas kom nrhiav qhov tseeb ib yam li nrhiav tej nyiaj txiag uas muab zais cia. Tus Tswv qhib kev to taub rau tus uas nrhiav qhov tseeb tiag tiag; thiab Vaj Ntsuj Plig Dawb Huv pub kom nws tuav tau tej qhov tseeb uas nyob hauv kev tshwm sim. Qhov no yog yam uas tus sau nkauj Ntawv Nkauj txhais thaum nws thov kom nws ob lub qhov muag raug qhib kom pom tej yam txaus xav kawg uas tawm hauv txoj kevcai los. Thaum tus ntsuj plig nqhis dej rau tej kev zoo tshaj plaws ntawm Yexus Khetos, lub siab lub ntsws thiaj raug pab kom nkag tau rau hauv tej hwjchim ci ntsa iab ntawm lub ntiajteb uas zoo dua. Tsuas yog los ntawm kev pab ntawm Tus Xibhwb Saum Ntuj xwb peb thiaj yuav to taub tau tej qhov tseeb ntawm Vajtswv Txojlus. Hauv Khetos lub tsev kawm ntawv peb kawm kom ua neeg siab mos siab muag thiab txo hwjchim, vim tau pub rau peb kom muaj kev to taub txog tej kev paub tsis meej ntawm txoj kev ua Vajtswv siab dawb huv.” Sabbath School Worker, December 1, 1909.

To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.

Tsis lees txais txoj xov lossis txoj kev ua haujlwm ntawm nag lig yog tsis lees txais Vajtswv txoj kevcai. Thaum Yelemis hais tias “lawv tsis tau mloog kuv tej lus, los tsis mloog kuv txoj kevcai, tiamsis tau muab nws pov tseg,” nws yog pom zoo nrog Hosea.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Kuv haiv neeg raug puam tsuaj vim tsis muaj kev paub; vim koj tau tsis kam txais kev paub, Kuv kuj yuav tsis kam txais koj thiab, kom koj yuav tsis ua pov thawj rau Kuv lawm; vim koj tau tsis nco qab txoj kevcai ntawm koj tus Vajtswv, Kuv kuj yuav tsis nco qab koj cov menyuam thiab. Hosea 4:6.

The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.

Txoj kev paub uas cov neeg ruam tsis lees txais yog qhov kev paub uas nce ntxiv, uas Daniyees tau qhia tias yuav tshwm sim thaum lub caij kawg. Thaum lub caij kawg xyoo 1798, thiab tom qab ntawd dua ib zaug thaum lub caij kawg xyoo 1989, muaj kev paub nce ntxiv uas tau raug muab teeb tsa kom muaj kev txiav txim meej los ntawm tus tub txib uas Vajtswv tau xaiv los siv thaum Nws tab tom tsa lub hauv paus rau ob tiam neeg uas sib phim no. Cov tseeb uas yog lub hauv paus ntawd tau raug muab txhim kho raws li tej cai hauv Vajlugkub uas tau raug qhia tawm rau cov tub txib uas raug xaiv hauv lawv cov keeb kwm raws li nyias tiam nyias zaj keeb kwm, thiab cov tseeb ntawd uas yog lub hauv paus yog Yelemis tej kev qub, thiab lawv yog cov tseeb uas thaum kawg sawv cev rau cov roj ntawm txoj xov thaum ib tag hmo thiab txoj xov qw nrov nrov. Nag tom qab, tsim txoj xov Qw Thaum Ib Tag Hmo nyob hauv keeb kwm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej, thiab tom qab ntawd tsim txoj xov qw nrov nrov nyob hauv keeb kwm ntawm kev sau Vajtswv lwm pab yaj uas tseem nyob hauv Npanpiloo. Nag tom qab yog ob yam tib si—yog ib txoj xov thiab yog txoj kev ua haujlwm uas tsim tawm txoj xov ntawd. Daniyees txoj kev paub uas nce ntxiv pib ib txoj txheej txheem sim siab uas muaj peb theem.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Nws hais tias, Mus koj txojkev, Daniyee; rau qhov cov lus no raug kaw cia thiab raug muab ntim foob cia mus txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim; tiamsis cov neeg phem yuav ua phem: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiamsis cov neeg txawj ntse yuav to taub. Daniyee 12:9, 10.

Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.

Cov neeg phem hauv Daniel yog cov nkauj xwb ruam hauv Mathais uas xaiv khaws lawv txoj kev mob nkeeg hauv Laodicea cia. Lawv txoj kev mob nkeeg ntawd tshwm sim nyob rau theem thib peb hauv Daniel peb qho kev sim, thaum ob tog tib si, cov muaj tswvyim thiab cov neeg phem, raug sim. Qhov kev sim kawg yog qhov chaw uas kev txiav txim raug ua tiav, thiab ob pab neeg tib si qhia tawm seb lawv puas muaj roj.

> “Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Dua thiab, tej lus piv txwv no qhia tias yuav tsis muaj sijhawm sim neej tom qab txoj kev txiav txim. Thaum tes haujlwm ntawm txoj moo zoo tiav lawm, tam sim ntawd yuav muaj kev cais tawm ntawm cov neeg zoo thiab cov neeg phem, thiab txoj hmoo ntawm txhua pawg yuav raug teem tseg mus ib txhis.” Christ’s Object Lessons, 123.

The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.

Kev qhia tawm ntawm tus cwj pwm nyob rau qhov kev sim siab thib peb qhia kom paub cov neeg pe hawm tias yog ib tug Laodicean ruam, lossis yog ib tug Philadelphian muaj tswvyim. Qhov kev sim siab kawg raug ua tiav nrog rau txoj xov nag yav lig, uas tau raug coj los rau hauv qhov pom kev los ntawm txoj kev ua haujlwm ntawm nag yav lig. Kev tsis lees txais txoj kev ua haujlwm ntawm nag yav lig muab ib tug ntsuj plig tso rau hauv qhov chaw uas lawv tsis muaj peev xwm to taub txoj xov nag yav lig. Yaxayas qhia tias txoj xov thiab txoj kev ua haujlwm no yog qhov kev sim siab kawg.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Nws yuav qhia kev paub rau leejtwg? Thiab nws yuav ua rau leejtwg to taub zaj lus qhuab qhia? Puas yog rau cov uas twb txiav mis lawm, thiab raug rub tawm ntawm lub mis niam lawm. Rau qhov tej lus qhuab ntuas yuav tsum muab ntxiv saum tej lus qhuab ntuas, lus qhuab ntuas saum lus qhuab ntuas; kab saum kab, kab saum kab; ntawm no me ntsis, thiab tod me ntsis; vim nws yuav hais rau haiv neeg no los ntawm daim di ncauj nplaig daig thiab los ntawm lwm yam lus. Nws yog tus uas tau hais rau lawv tias, “Nov yog qhov chaw so uas nej yuav ua rau tus nkees tau so; thiab nov yog qhov chaw ua kom rov qab qabzib”: los lawv yeej tsis kam mloog. Tiamsis lo lus ntawm tus Tswv tau los rau lawv ua lus qhuab ntuas saum lus qhuab ntuas, lus qhuab ntuas saum lus qhuab ntuas; kab saum kab, kab saum kab; ntawm no me ntsis, thiab tod me ntsis; kom lawv thiaj yuav mus, poob rov qab, raug tawg, raug cuab, thiab raug ntes. Vim li no, nej cov neeg thuam luag uas kav haiv neeg no uas nyob hauv Yeluxalees, nej cia li mloog tus Tswv lo lus. Vim nej tau hais tias, “Peb tau cog lus nrog txojkev tuag lawm, thiab nrog tubtuag teb peb tau pom zoo lawm; thaum tus nplawm uas nyab laum hla tuaj, nws yuav tsis los txog peb; rau qhov peb tau ua kev dag ua peb qhov chaw nkaum, thiab peb tau muab cuav nkaum rau hauv qab.” Yog li no tus Tswv Vajtswv hais li no tias, “Saib seb, kuv tsa ib lub pob zeb rau hauv Xi-oos ua lub hauv paus, yog ib lub pob zeb uas twb raug sim lawm, ib lub pob zeb kaum tsev uas muaj nqis, yog ib lub hauv paus ruaj khov; tus uas ntseeg yuav tsis maj nroos. Kuv tseem yuav tso kev txiav txim raws li txoj hlua ntsuas, thiab kev ncaj ncees raws li tus pas ntsuas; thiab lawg yuav cheb pov tseg qhov chaw nkaum ntawm kev dag, thiab dej yuav nyab qhov chaw zais ntawd. Thiab nej daim ntawv cog lus nrog txojkev tuag yuav raug rhuav tshem, thiab nej txoj kev pom zoo nrog tubtuag teb yuav tsis nyob ruaj; thaum tus nplawm uas nyab laum hla tuaj, ces nej yuav raug nws tsuj nthi.” Yaxayas 28:9–18.

The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.

“Qhov nplawm ntws los nyab” hauv Vajlugkub tej lus faj lem yog qhov teebmeem ntawm txoj cai Sunday uas nce zuj zus, uas pib ntawm txoj cai Sunday uas yuav los sai no hauv Tebchaws Meskas. Cov Laodicea ruam thiab phem uas tsis muaj “kev hlub rau qhov tseeb,” thiab yog li ntawd tsis lees txais qhov kev paub uas nce ntxiv, ntseeg tias “qhov nplawm ntws los nyab” yuav “tsis los” raug lawv, rau qhov, nrog rau lwm yam, lawv tau xaiv lees txais ib lub ntsiab txhais cuav ntawm ib lub cim sawv cev rau Loos hauv Vajlugkub tej lus faj lem. Thaum lawv ua li ntawd, lawv tsim tsa ib qho qauv lus faj lem cuav raws li lawv tus kheej lub hauv paus lus faj lem. Lawv lub hauv paus raug tsa saum cov xuab zeb, uas sawv cev rau tej pob zeb me me uas raug zom tawg ua ntau. Lub hauv paus ntawm cov neeg txawj ntse raug tsa saum tib lub Pob Zeb xwb.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Raws li Vajtswv txoj kev tshav ntuj uas tau muab rau kuv, ib yam li tus kws txhim tsev txawj ntse, kuv twb muab lub hauv paus tso lawm, thiab muaj lwm tus tab tom txhim saum nws. Tiamsis cia txhua tus ua tib zoo ceev faj saib nws txhim li cas saum ntawd. Rau qhov tsis muaj leejtwg yuav muab tau lwm lub hauv paus dua li lub uas twb muab tso lawm, uas yog Yexus Khetos. Nim no yog leejtwg txhim saum lub hauv paus no nrog kub, nyiaj, pob zeb muaj nqis, ntoo, quav nyab, txwv nplej qhuav; txhua tus neeg tes haujlwm yuav raug muab nthuav tawm kom pom tseeb; rau qhov hnub ntawd yuav qhia nws tawm, vim nws yuav raug muab tshwm sim los ntawm hluav taws; thiab hluav taws yuav sim txhua tus neeg tes haujlwm saib yog yam twg. 1 Kauleethaus 3:10–13.

The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.

Cov hauv paus cuav raug muab piv nrog lub hauv paus tseeb, uas yog Khetos Yexus—lub Pob Zeb. Lub hauv paus tseeb los yog lub hauv paus cuav raug nthuav tawm hauv qhov kawg ntawm Daniel peb qhov kev sim. Nws “yuav raug nthuav tawm los ntawm hluav taws”—yog hluav taws ntawm Tus Tubtxib ntawm Txoj Lus Cog Tseg, tus uas yuav los tam sim ntawd rau Nws lub tuam tsev. Ces ib pawg neeg raug muab nthuav tawm tias lawv tau cog lus nrog txoj kev tuag, thiab ib pawg neeg raug muab nthuav tawm tias lawv tau cog lus ntawm txoj sia.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.

> Saib seb, Kuv yuav txib kuv tus tubtxib mus, thiab nws yuav npaj txojkev ua ntej kuv: thiab tus Tswv, uas nej nrhiav, yuav los sai sai rau nws lub tuam tsev, yog tus tubtxib ntawm txoj kev cog lus, uas nej zoo siab rau: saib seb, nws yuav los, hais tias tus Tswv uas kav txhua pab tub rog. Tiamsis leejtwg thiaj yuav nyob taus hnub uas nws los? thiab leejtwg thiaj yuav sawv tau thaum nws tshwm los? rau qhov nws zoo li hluav taws uas lim kom huv, thiab zoo li xab npum ntawm cov ntxhua khaub ncaws: Thiab nws yuav zaum ua tus lim thiab tus ntxuav kom nyiaj huv: thiab nws yuav ntxuav cov tub ntawm Levi kom huv, thiab lim lawv ib yam li kub thiab nyiaj, xwv kom lawv thiaj nqa tau tej kev txi hauv kev ncaj ncees los rau tus Tswv. Ces kev txi ntawm Yudas thiab Yeluxalees yuav haum tus Tswv siab, ib yam li yav thaum ub, thiab ib yam li cov xyoo thaum chiv thawj. Thiab Kuv yuav los ze nej rau kev txiav txim; thiab Kuv yuav ua timkhawv nrawm tawm tsam cov neeg ua khawv koob, thiab tawm tsam cov neeg deev luag pojniam, thiab tawm tsam cov neeg cog lus cuav, thiab tawm tsam cov uas tsim txom tus neeg ntiav ua haujlwm hauv nws cov nyiaj ua hauj lwm, tus pojntsuam, thiab tus menyuam tsis muaj txiv, thiab cov uas thim tus neeg txawv tebchaws ntawm nws txoj cai, thiab tsis ntshai Kuv, hais tias tus Tswv uas kav txhua pab tub rog. Malakis 3:1–5.

The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.

Tus Tubtxib ntawm Txoj Kev Cog Lus los ze rau hauv kev txiav txim thaum txoj kev xeem ntawm Daniyees mus txog qhov kev xeem thib peb, thiab cov neeg txawj ntse nrog cov neeg phem raug sim. Txoj kev xeem peb-theem ntawm Daniyees pib thaum lub sijhawm kawg, thaum phau ntawv Daniyees raug qhib tej ntsaws ruaj ruaj thiab kev paub raug nce ntxiv. Qhov kev paub uas raug nce ntxiv ntawd raug coj los rau hauv qhov kaj meej los ntawm tes haujlwm ntawm tus tubtxib uas raug xaiv uas tshuab raj xyu. Malakis hu tus tubtxib ntawd ua “tus tubtxib” uas “npaj kev” ua ntej Tus Tubtxib ntawm Txoj Kev Cog Lus los txog, tus uas nthuav tawm los ntawm hluav taws tias leejtwg tau nkag mus rau hauv txoj kev cog lus nrog Nws, lossis leejtwg tau xaiv los cog lus nrog txojkev tuag. Hauv keeb kwm Millerite, Khetos tau los tam sid rau Nws lub tuam tsev rau hnub Kaum Hli 22, 1844, ib lub cim ciam uas ua duab ntxoov ntxoo ua ntej txog txoj cai Hnub Caiv uas yuav los sai sai.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Kev los ntawm Khetos ua peb Tus Pov Thawj Hlob mus rau qhov chaw dawb huv tshaj plaws, rau kev ntxuav lub chaw dawb huv, uas tau muab nthuav tawm nyob hauv Daniyees 8:14; kev los ntawm Leej Tub ntawm neeg mus rau Tus Uas Laus Hnub Nyoog, raws li tau nthuav qhia hauv Daniyees 7:13; thiab kev los ntawm tus Tswv mus rau Nws lub tuam tsev, raws li Malakias tau cev lus faj lem tseg, yog cov lus piav txog tib qho xwm txheej; thiab qhov no kuj raug sawv cev los ntawm tus nraug vauv los rau kev tshoob kos, raws li Khetos tau piav hauv zaj lus piv txwv txog kaum tus nkauj xwb, hauv Mathais 25.” The Great Controversy, 426.

The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodicean's and Philadelphian's, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.

Qhov xeem kawg ntawm Daniyees peb qhov kev xeem tshwm sim thaum txoj cai Hnub Caiv cuav uas tab tom yuav los txog, thaum Tus Tub Txib ntawm Txoj Kev Cog Lus los txog los qhia tawm los ntawm hluav taws tias leejtwg tau cog lus nrog txoj sia los yog txoj kev tuag, uas raug muab tso rau hauv lub ntsiab lus hais txog cov Levis. Thaum Malakhis piav txog Mathais cov ntxhais nkauj xwb muaj tswvyim thiab ruam, uas yog Yauhas cov Laodikea thiab Filadefia, thiab Daniyees cov neeg muaj tswvyim thiab neeg phem, ob pab ntawd raug sim los ntawm hluav taws, thiab tom qab ntawd lawv qhia tawm tias leejtwg yog, los yog tsis yog, ib tug Levis.

The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.

Cov Levis yog tus cim sawv cev rau cov uas tau sawv ruaj nreb hauv ob txoj kev ntxeev siab ntawm cov mlom nyuj kub. Txoj kev ntxeev siab thawj zaug yog ntawm Aaron, thiab txoj kev ntxeev siab zaum ob yog txoj kev ntxeev siab ntawm Jeroboam. Hauv ob daim qauv piv txwv no cov Levis sawv cev rau cov uas ncaj ncees, thiab ob daim qauv piv txwv no kuj muab ob tug tim khawv txog kev ncaj ncees ntawm ib pab neeg uas cov Levis sawv cev rau thaum txoj cai Sunday uas tab tom yuav los sai. Aaron tau ua ib tug mlom nyuj kub. Kub yog tus cim ntawm Babylon, thiab ib tug nyuj yog ib tug duab ntawm ib tug tsiaj qus. Tom qab ntawd nws tau tsa ib lub koob tsheej, thiab cov neeg ruam tau liab qab dhia ncig tus mlom nyuj ntawd. Tag nrho lawv txoj kev ntxeev siab raug tsa thiab raug txhawb los ntawm lawv txoj kev tsis lees txais Mauxes, tus tub txib uas raug xaiv.

> And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.

> Ces Mauxes hais rau Aloos tias, Cov neeg no tau ua dab tsi rau koj, uas koj thiaj coj kev txhaum loj ua luaj no los rau saum lawv? Thiab Aloos hais tias, Thov txhob cia kuv tus tswv txoj kev chim kub hnyiab: koj twb paub cov neeg no lawm, tias lawv muab siab rau txoj kev phem. Rau qhov lawv hais rau kuv tias, Ua tej vajtswv rau peb, uas yuav mus ua ntej peb: vim hais txog Mauxes no, tus txivneej uas coj peb tawm hauv lub tebchaws Iyi tebchaws, peb tsis paub tias nws tau raug dab tsi lawm. Thiab kuv hais rau lawv tias, Leejtwg muaj kub, cia lawv muab hle tawm. Yog li ntawd lawv thiaj muab rau kuv: ces kuv muab pov rau hauv hluav taws, thiab tus menyuam nyuj no thiaj tawm los. Thiab thaum Mauxes pom tias cov neeg liab qab; (rau qhov Aloos tau ua rau lawv liab qab ua rau lawv poob ntsej muag nyob ntawm lawv cov yeeb ncuab:) Ces Mauxes sawv ntawm lub rooj vag ntawm lub yeej, thiab hais tias, Leejtwg nyob ntawm tus Tswv sab? cia nws los cuag kuv. Thiab tag nrho cov tub ntawm Levi txawm sib sau los cuag nws. Thiab nws hais rau lawv tias, Tus Tswv uas yog Vajtswv ntawm cov Yixayee hais li no tias, Cia txhua tus neeg muab nws rab ntaj dai ntawm nws ib sab, thiab mus nkag mus tawm ntawm ib lub rooj vag mus rau ib lub rooj vag thoob plaws hauv lub yeej, thiab muab tua txhua tus neeg nws tus kwvtij, thiab txhua tus neeg nws tus phoojywg, thiab txhua tus neeg nws tus neeg zej zog. Thiab cov menyuam ntawm Levi tau ua raws li Mauxes tej lus: thiab hnub ntawd muaj kwvlam peb txhiab leej txivneej poob ntawm cov neeg. Khiav Dim 32:21–28.

Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.

Cov uas seev cev yog cov Laodiceans uas tau qhia tawm “kev txaj muag ntawm lawv txoj kev liab qab,” uas yog txoj lus ceeb toom ntawm lub phaj xwm thib rau, yog ib lo lus ceeb toom txog qhov yuav tsum to taub kom raug txog peb seem kev teeb tsa ntawm Loos niaj hnub no raws li tus zaj, tus tsiaj qus, thiab tus yaj saub cuav. Txoj lus ceeb toom ntawd tawm tsam ncaj qha rau Uriah Smith txoj kev txhais ntiag tug uas tau rhuav tshem cov tseeb uas txuas nrog lub phaj xwm thib rau thiab Armageddon.

Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.

Cov uas tau qhia tawm lawv tus yam ntxwv Laodicea tau tsis lees txais txoj cai ntawm tus tubtxib uas raug xaiv, thiab tau qhia tib txoj kev to taub uas ntxhov siab ib yam li cov uas xaiv txheeb xyuas lub cim xatas ntawm “the daily” tias yog lub cim dawb huv ntawm Khetos txoj hauj lwm qhuab qhia hauv lub tuam tsev saum ntuj. Lawv tau muab lawv txoj kev cawm dim rau ib tug vajtswv uas yog lub cim, tiam sis tus vajtswv uas lawv xaiv los pe hawm ntawd yog ib lub cim ntawm tus vajtswv ntawm Iyi tebchaws, thiab Iyi tebchaws yog ib lub cim ntawm tus zaj. Ib yam li hauv Laodicean Adventism, lawv tau tsis lees txais qhov tseeb tias “the daily” yog ib lub cim ntawm pagan Rome, tus zaj, thiab tau txheeb xyuas lub cim xatas ntawd tias yog ib lub cim ntawm Khetos.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Leej Tub Neeg, tig koj ntsej muag tawm tsam Falau uas yog vajntxwv kav Iziv, thiab cev lus faj lem tawm tsam nws, thiab tawm tsam tag nrho Iziv: Cia li hais, thiab hais tias, Tus Tswv Vajtswv hais li no; Saib seb, kuv tawm tsam koj, Falau uas yog vajntxwv kav Iziv, tus zaj loj uas pw hauv nruab nrab nws tej dej ntws, uas tau hais tias, Kuv tus dej yog kuv li, thiab kuv tau ua nws rau kuv tus kheej. Exekees 29:2, 3.

Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”

Cov neeg uas tawm tsam Aloos ntseeg txoj kev dag tias ib lub cim ntawm tus zaj, uas sawv cev los ntawm tus nyuj kub, yog tus vajtswv uas tau cawm lawv dim ntawm txoj kev qhev hauv Iyi tebchaws. Kev Ntseeg Advenvis ntawm Laodicea ntseeg txoj kev dag tias ib lub cim ntawm Loos tus pej kum (tus zaj), uas sawv cev los ntawm “qhov niaj hnub,” yog ib lub cim ntawm Khetos uas nws tes dej num yog cawm neeg dim ntawm txoj kev qhev ntawm kev txhaum hauv Nws txoj hauj lwm qhuab qhia hauv lub tuam tsev saum ntuj ceeb tsheej. Lawv kuj tsis lees txais tus tub txib uas raug xaiv, ib yam li Kev Ntseeg Advenvis ntawm Laodicea tau ua nyob rau hauv qhov kev sib cav txog lub cim txhais ntawm “qhov niaj hnub.”

In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”

Nyob rau thawj tiam (1844 txog 1888) ntawm Laodicean Adventism, lawv tau tsis lees txais Miller txoj hauj lwm hauv kev txheeb xyuas xya lub sij hawm. Nyob rau tiam thib ob (1888 txog 1919) lawv tau pib txoj kev tsis lees txais qhov tseeb txog “the daily.” Nyob rau tiam thib peb (1919 txog 1957) lawv tau tig rov qab mus rau txoj kev to taub ntawm Protestantism uas tau poob cev qhev tias cov tub sab ntawm koj haiv neeg yog Antiochus Epiphanes. Hnub tim 11 lub Cuaj Hli, 2001 lawv tau tsis lees txais lub luag hauj lwm ntawm Islam hauv Vajlugkub tej lus faj lem thaum txoj kev txom nyem thib peb tuaj txog rau hnub ntawd. Txhua plaub qhov tseeb ntawd tau raug Miller txhawb nqa thiab sawv cev rau saum Habakkuk ob daim ntxhuav, thiab txhua qhov ntawd yog cov lus tseeb hauv paus uas raug xam rau Miller txoj hauj lwm, tus uas Muam White hu ua tus “xaiv tseg.”

Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.

Kev fav xeeb ntawm Yelaunpau-as pib txij thaum chiv keeb ntawm lub nceeg vaj qaum teb, uas muaj kaum xeem neeg uas tsa Yelaunpau-as ua lawv thawj tus vajntxwv. Yelaunpau-as tau ua ob tug menyuam nyuj kub, thiab muab ib tug tso rau hauv Npe‑ees, uas txhais tias tsev ntawm Vajtswv, hos ib tug ntxiv tso rau hauv Das, uas txhais tias kev txiav txim. Thaum muab Npe‑ees thiab Das los ua ke, nkawd sawv cev rau kev sib xyaw ntawm pawg ntseeg (Npe‑ees) thiab lub xeev (Das.) Thiab ib yam li Aloos txoj kev fav xeeb, cov menyuam nyuj ntawd raug ua los ntawm kub, uas yog lub cim ntawm Npanpiloo, thiab ob tug tib si yog ib daim duab ntawm ib tug tsiaj nyaum. Ib yam li Aloos, Yelaunpau-as kuj tau tsa ib qho kevcai nojtsheej txhua xyoo thiab hu cov menyuam nyuj ntawd ua cov vajtswv uas tau cawm Vajtswv haiv neeg tawm hauv Iyi tebchaws.

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

> Yelunpa‑aus hais hauv nws lub siab tias, Nimno ces lub tebchaws yuav rov qab mus rau tsev neeg Daviv lawm: Yog haivneeg no nce mus ua kevcai fij hauv Yehauvas lub tuam tsev hauv Yeluxalees, ces haivneeg no lub siab yuav tig rov mus rau lawv tus tswv, yog Rexanpau‑aus uas yog vajntxwv ntawm Yudas; lawv yuav tua kuv, thiab rov mus cuag Rexanpau‑aus uas yog vajntxwv ntawm Yudas. Vim li ntawd vajntxwv thiaj nrog luag sablaj, thiab ua ob tug menyuam nyuj kub, thiab hais rau lawv tias, Nej nce mus rau Yeluxalees ntau dhau lawm: saib maj, Au cov Yixalayees, cov no yog nej tej vajtswv uas coj nej nce tawm hauv tebchaws Iziv los. Nws tsa ib tug rau hauv Npe‑ees, hos ib tug ntxiv nws muab tso rau hauv Das. Thiab yam no tau los ua kev txhaum: rau qhov haivneeg mus pe hawm ntawm ib tug ntawd mus txog Das. Nws kuj ua ib lub tsev rau tej chaw siab, thiab tsa pov thawj ntawm cov pejxeem uas qis tshaj plaws, uas tsis yog cov tub ntawm Levi. Thiab Yelunpa‑aus tsa ib qho kevcai nojtsheej rau lub hli yim, rau hnub kaum tsib ntawm lub hli, zoo ib yam li lub koobtsheej uas nyob hauv Yudas, thiab nws txi saum lub thaj. Nws tau ua li ntawd hauv Npe‑ees, txi rau cov menyuam nyuj uas nws tau ua; thiab nws tsa hauv Npe‑ees cov pov thawj ntawm tej chaw siab uas nws tau ua. Yog li ntawd nws txi saum lub thaj uas nws tau ua hauv Npe‑ees rau hnub kaum tsib ntawm lub hli yim, yog lub hli uas nws tau npaj hauv nws lub siab nws tus kheej; thiab tsa ib qho kevcai nojtsheej rau cov Yixalayees: thiab nws txi saum lub thaj, thiab hlawv xyab. 1 Vajntxwv 12:26–33.

Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.

Yerobo‑as “tau npaj rau hauv nws lub siab nws tus kheej,” uas sawv cev rau Uxiya Xamiv tes haujlwm hauv kev coj los qhia ib txoj “kev txhais raws tus kheej,” los ua lub hauv paus tsim nws tus qauv yaj saub. Yerobo‑as tau ua raws li Aloos tus qauv, thiab li ntawd nws tau ua kom ib tug vajtswv ntawm Iyi teb chaws raug nthuav tawm yuam kev zoo li yog Vajtswv tseeb. Tus vajtswv uas Aloos thiab Yerobo‑as nkawd ob leeg tsim tawm ntawd, tau raug tsa rau saum kev siv yuam kev ntawm ib lub cim hais txog ob chav xwm ntawm Loos, ua lub cim ntawm kev tswj kav teb chaws thiab kev tswj kav pawg ntseeg. Aloos thiab Yerobo‑as nkawd ob leeg yeej tab tom txheeb ib daim duab ntawm lub hwj chim zaj, nrog rau lub cim txhais ntawm ib daim duab ntawm tus tsiaj qus. Yog li ntawd, ob zaj keeb kwm dawb huv ntawd hais txog kev ntxeev siab sawv cev rau txoj kev sim siab loj ntawm Vajtswv haiv neeg, uas yog qhov uas lawv txoj hmoo nyob mus ib txhis yuav raug txiav txim. Raws li kev tshoov siab hais, txoj kev sim siab ntawd yog txoj kev sim siab hais txog kev tsim tsa daim duab ntawm tus tsiaj qus.

The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.

Kev sib cav thawj zaug hais txog lub cim uas qhia Loos tias yog cov tub sab ntawm koj haiv neeg, uas tau nkag mus rau daim phiaj pioneer xyoo 1843, tau sib cav tias Antiochus Epiphanes yog tus tub sab, hloov chaw ntawm qhov tseeb tias cov tub sab ntawd yog Loos. Kev sib cav thawj zaug ntawd sawv cev rau kev sib cav kawg hais txog cov tub sab ntawm koj haiv neeg yog Loos, qhov chaw uas tam sim no muaj kev sib cav hais tias Tebchaws Meskas yog cov tub sab, tsis yog Loos. Txawm li ntawd los, Antiochus yog ib lub cim ntawm Tebchaws Meskas hauv nqe kaum mus txog kaum tsib ntawm Daniyees kaum ib, yog li ntawd txoj kev dag thaum pib thiab txoj kev dag thaum kawg hais txog tus uas raug sawv cev yog ib yam nkaus.

The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.

Qhov tsaus ntuj nti thiab kev ntxhov siab txog yam uas Antiochus sawv cev rau hauv hnub kawg, ua rau muaj kev ntxhov siab txog daim duab ntawm tus tsiaj nyaum, ib yam li tau tshwm sim hauv txoj kev tawm tsam ntawm Aaron thiab Jeroboam. Kev ntxhov siab txog daim duab ntawm tus tsiaj nyaum tab tom muaj nyob rau lub sijhawm uas txoj kev sim siab loj rau haiv neeg ntawm Vajtswv yog kev tsim tsa daim duab ntawm tus tsiaj nyaum.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Tus Tswv tau qhia rau kuv meej tseeb tias daim duab ntawm tus tsiaj nyaum yuav raug tsim tsa ua ntej lub sijhawm ntawm txoj kev khuv leej kaw; vim hais tias qhov no yuav yog qhov kev sim loj rau Vajtswv haiv neeg, uas los ntawm qhov ntawd lawv txoj hmoo nyob mus ib txhis yuav raug txiav txim. Koj txoj hauj lwm sawv ntsug yog ib pawg kev tsis sib xws thiab kev ntxhov ntxaws ua ke ua luaj, kom tsuas muaj ob peb tug xwb thiaj yuav raug dag.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Hauv hauv Tshwmsim 13, qhov no raug nthuav tawm meej tseeb; [Tshwmsim 13:11–17, raug hais tseg].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Qhov no yog qhov kev sim uas Vajtswv haiv neeg yuav tsum ntsib ua ntej lawv raug muab khi lub cim. Txhua tus uas tau qhia lawv txoj kev ncaj ncees rau Vajtswv los ntawm kev ua raws li Nws txoj kevcai, thiab tsis kam lees txais ib hnub Xanpataus cuav, yuav sawv nyob hauv qab tus chij ntawm tus Tswv Vajtswv Yehauvas, thiab yuav tau txais lub cim ntawm Vajtswv uas muaj sia nyob. Cov uas tso tseg qhov tseeb uas muaj keeb keebm saum ntuj los thiab lees txais hnub Xanpataus Hnub Caiv, yuav tau txais lub cim ntawm tus tsiaj qus.” Manuscript Releases, volume 15, 15.

When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.

Thaum Muam White txhawb Miller txoj kev pom tias “yam niaj hnub” sawv cev rau Loos kev pe dab qhuas, nws tau hais tias txij xyoo 1844 los, “lwm txoj kev pom,” uas yog ntau tshaj ib txoj, tau raug lees txais, thiab tej ntawd tau ua kom muaj “kev tsaus ntuj thiab kev ntxhov siab.” Kev ntxhov siab uas raug tsim los ntawm tej kev pom cuav txog “yam niaj hnub,” uas yog ib lub cim sawv cev rau Loos kev pe dab qhuas, ib yam li “cov tub sab ntawm koj haiv neeg,” ua rau muaj kev ntxhov siab thiab kev tsaus ntuj txog qhov sib txawv ntawm Loos thiab Loos tus duab.

The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.

Kev thawj thiab kawg ntawm tej kev sib cav txog ib lub cim ntawm Loos tau tshwm sim nruab nrab ntawm ib haiv neeg qub ntawm txoj kev khi lus uas tab tom raug hla tseg, thiab ib haiv neeg uas thaum ntawd tab tom dhau los ua Vajtswv haiv neeg tshiab ntawm txoj kev khi lus. Txoj kev sib cav ntawd muaj xws li kev tsis kam cia lawv tus kheej raug tswj hwm los ntawm tej cai cai qauv ntawv uas twb raug tsa tseg lawm, rau qhov lo lus “also” hauv nqe kaum plaub raug cov Protestants tsis lees txais, yog li lawv thiaj li hais tias cov tub sab nyiag yuav tsum yog tib lub hwj chim uas raug sawv cev nyob hauv cov nqe ua ntej.

It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.

Nws sawv cev rau kev yuam tej Vaj Lug Kub kom nkag lwm yam thaum Antiochus raug yuam kom yog “cov tub sab.” Qhov ntawd yog ib txoj kev txhais raws li tus kheej, rau qhov txhua txoj kev qhuab qhia cuav uas tawm tsam qhov tseeb yog ib txoj kev txhais raws li tus kheej. Qhov kev sib cav ntawd nws tus kheej thiaj los ua ib qho tseeb uas yog hauv paus, vim nws tau raug sau cia rau saum daim duab qhia 1843 ntawm cov pioneer. Kev lees paub daim duab qhia ntawd los ntawm kev tshoov siab tau lees paub thiab ua kom raug cai rau “cov tub sab” ua ib lub cim ntawm Rome, thiab tau ua kom qhov hnyav ntawm qhov tseeb loj hlob tuaj, rau qhov tsis lees txais txoj kev qhuab qhia ntawd yog tsis lees txais ob yam tib si, yog cov hauv paus thiab txoj cai cai ntawm tus Ntsuj Plig ntawm Kev Yaj Saub.

The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.

Kev to taub kom raug txog cov tub sab ntawm koj haiv neeg uas sawv cev rau Loos, thaum ntxiv rau tus qauv yaj saub uas cov tim tswv tau muab rau William Miller, rau qhov nws phim nrog tus qauv yaj saub uas nws tau los nkag siab thiab nthuav tawm, uas yog li no: tias Loos uas yog neeg teev dab mlom thiab Loos uas yog txiv plig kav yog lub hauv paus ntawm tag nrho nws tej kev siv yaj saub.

Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.

Uriah Smith qhov kev txhais tshwj xeeb ntiag tug uas txheeb lub vajntxwv qaum teb hauv Daniyee kaum ib nqe peb caug rau raws li Fabkis, thiab tom qab ntawd raws li Qaib Cov Txwv hauv nqe plaub caug, muaj ob qho kev txheeb yuam kev txog lub vajntxwv qaum teb. Smith qhov kev tsis lees txais lub hauv paus xyoo 1863 tau tsim ib qho kev dig muag uas txwv tsis pub nws pom ib txoj cai yooj yim tshaj plaws ntawm lus faj lem, yog tias: kwv yees thaum lub sij hawm Khetos, lus faj lem tau piav qhia txog cov koom haum sab ntsuj plig niaj hnub uas raug ua qauv ua ntej los ntawm cov koom haum qub uas yog tiag tiag. Povlauj tau qhia qhov tseeb no meej tseeb thaum nws txheeb tias yam uas los ua ntej yog yam tiag tiag, thiab tom qab ntawd yog yam sab ntsuj plig.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Txawm li cas los xij, yam uas tsis yog thawj zaug yog yam ntsuj plig, tiamsis yog yam ntuj tsim; thiab tom qab ntawd mam li yog yam ntsuj plig. 1 Khaulee 15:46.

Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.

Smith yog ib tug ntawm haiv neeg hauv lo lus cog tseg uas tau los hloov Protestantism uas tau thim kev ntseeg lawm ua Vajtswv haiv neeg, tiam sis nws txhawb lawv txoj kev ntxeev siab thaum nws tsis lees txais xya lub sijhawm, thiab nthuav tawm nws daim ntawv qhia xyoo 1863. Kev siv nws tus kheej txoj kev txhais tau ua rau muaj kev to taub cuav txog Armageddon hauv Tshwmsim tshooj kaum rau, uas yog lwm txoj kev xeem txog kev nkag siab kom raug txog Loos.

With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.

Nrog thawj qhov kev sib ceg txog cov tub sab, Smith sawv cev rau cov uas tau koom nrog thawj qhov kev ua tiav ntawm zaj lus piv txwv txog kaum tus nkauj xwb. Yog li ntawd, nrog nws txoj kev xav ntiag tug txog tus vajntxwv sab qaum teb, nws sawv cev rau ib haiv neeg ntawm kev cog lus uas tab tom raug hla dhau nyob nruab nrab ntawm xyoo 1856 thiab 1863, thaum lawv tau dhau los ua pawg ntseeg Laodicean Seventh-day Adventist. Ib yam li cov Protestants hauv qhov kev sib ceg txog cov tub sab, Smith tsis quav ntsej txog txoj cai muaj hwjchim ntawm kab lus raws li qauv sau ntawv hauv nqe Vajlugkub ntawd, uas nws tau yuam kom raws nws txoj kev txhais ntiag tug; vim raws li qauv sau ntawv, tus vajntxwv sab qaum teb txij nqe peb caug-ib mus txog nqe plaub caug-tsib yeej ib txwm yog thiab tsuas yog hwjchim papal xwb.

With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in 2 Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.

Hauv qhov kev sib cav txog “txoj kev txhua hnub,” Willie White thiab A. G. Daniells tau coj tej lus dag los ntxig rau hauv keeb kwm Advent txhawm rau txhawb nqa txoj kev xav qub ntawm Protestants uas hais tias “txoj kev txhua hnub” sawv cev rau Khetos txoj haujlwm ua hauj lwm hauv lub chaw dawb huv. Keeb kwm tshwj xeeb ntawd twb raug txheeb qhia nyob hauv Habakkuk’s Tables lawm, tiam sis tseem ceeb uas yuav tsum nco ntsoov txog tus timkhawv cuav uas txuas nrog kev txhawb thiab kev tsa kom ruaj ntawm txoj kev xav tsis raug ntawd, rau qhov txoj kev to taub uas yog lawm twb raug Miller lees paub hauv 2 Thessalonians lawm, qhov chaw uas zaj teeb meem yog qhov sib piv ntawm cov uas hlub qhov tseeb thiab cov uas ntseeg tej lus dag.

“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.

Kev sib cav txog “yam uas niaj hnub” ntxiv rau txoj kev to taub kab saum kab tias kev sib cav kawg ntawm Loos tshwm sim nyob rau lub sij hawm uas Vaj Ntsuj Plig Dawb Huv raug muab nchuav tawm. Thaum Vaj Ntsuj Plig Dawb Huv tab tom raug muab nchuav tawm saum ntuj los, ib lub hwj chim los hauv qab tab tom sawv tuaj thiab nkag los kav cov uas txais nws ua Vajtswv lub hwj chim, txawm yog nws yog ib qho kev dag ntxias muaj zog kawg los xij.

> “The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.

> “Ob lub hwjchim loj uas sib cav sib tawm tsam tab tom ua hauj lwm, ib lub los ntawm hauv qab tuaj, ib lub los ntawm saud los. Txhua tus tibneeg nyob hauv qab txoj kev zais ntshis ntawm lub hwjchim no los yog lwm lub, thiab nws tej hauj lwm yuav qhia tawm tus yam ntxwv ntawm txoj kev tshoov siab uas tej ntawd los ntawm. Cov uas koom siab nrog Khetos yuav ua hauj lwm mus ib txhis raws li Khetos txoj kab. Cov uas nyob hauv kev sib raug nrog Xatas yuav ua hauj lwm nyob hauv txoj kev tshoov siab ntawm lawv tus thawj coj, tawm tsam tus Vaj Ntsujplig Dawb Huv lub hwjchim thiab txoj hauj lwm. Tibneeg lub siab nyiam raug tso cia kom ywj pheej txiav txim thiab ua tau, thiab los ntawm tej kev ua thiaj qhia tawm tias tus ntsuj plig twg tab tom txav los saum nruab siab. ‘Nej yuav paub lawv los ntawm lawv tej txiv.’” The 1888 Materials, 1508.

The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.

Qhov kev sib piv uas yaj saub hais ua ntej hauv qhov kev tsis sib haum txog “the daily” yog qhov uas ib lub cim ntawm tus zaj raug txheeb tias yog ib lub cim ntawm Khetos. Cov uas tsis lees txais qhov tseeb ntawd, lawv kuj tsis lees txais txoj hauj lwm ntawm Miller uas nrhiav tau qhov tseeb no, thiab thaum lawv ua li ntawd lawv tab tom tsis lees txais tus Vaj Ntsuj Plig Dawb Huv thiab ua tiav txoj kev txhaum uas tsis muaj kev zam txim.

We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.

Hauv tsab xov xwm tom ntej no peb yuav coj los tham txog ib qho kev tsis sib haum xeeb hais txog Loos uas tau tshwm sim tsis ntev tom qab lub Cuaj Hlis 11, 2001.

> “We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.

> “Peb tabtom nyob rau ib lub sijhawm uas txoj sia muaj nqes tshaj plaws thiab txaus siab tshaj plaws. Qhov kawg ntawm txhua yam twb los ze lawm. Tej xwm txheej ua rau ceeb ntshai yuav nthuav tawm tsis tu ncua nyob rau ntawm peb xub ntiag; rau qhov tej hwjchim uas tsis pom kev tabtom ua haujlwm, qhia tawm kev txav siab heev. Cov hwjchim tsaus ntuj hauv qab no tabtom txav los saum tibneeg cov cuab yeej, thiab cov neeg phem tabtom koom tes nrog cov timtswv phem los ua rog tawm tsam Vajtswv tej lus txib thiab Yexus txoj kev ntseeg; tib lub sijhawm ntawd, ib lub hwjchim saum toj tabtom txav los rau saum cov uas yuav tso lawv tus kheej rau tej kev ntxias los ntawm Vajtswv, thiab Vajtswv haivneeg tabtom koom tes nrog tej txawj ntse saum ntuj ceeb tsheej. Tsis muaj ib yam twg luv dua txoj kev ntseeg tiag tiag, muaj tseeb tiag, uas yuav ciaj dim dhau txoj kev nias hnyav uas yuav los saum txhua tus tibneeg tus ntsuj plig hauv cov hnub kawg no los sim thiab kuaj nws. Vajtswv yuav tsum yog peb lub chaw nkaum; peb tsis txhob tso siab rau daim qauv sab nraud, kev lees npe, kab ke, lossis chaw nyob siab, lossis xav tias vim peb muaj ib lub npe tias peb ciaj sia, peb thiaj yuav sawv taus hauv hnub sim siab. Txhua yam uas yuav raug co yuav raug co, thiab tej yam uas tsis raug co tau los ntawm kev dag ntxias thiab kev yuam kev ntawm cov hnub kawg no, yuav nyob ruaj. Xauv tus ntsuj plig kom ruaj rau saum lub Pob Zeb nyob mus ib txhis; rau qhov tsuas yog nyob hauv Khetos xwb thiaj yuav muaj kev nyab xeeb. Yexus tau piav txog cov hnub uas peb tabtom nyob no tias yog hnub txaus ntshai. Nws hais tias, ‘Raws li nyob hauv Nau-es lub sijhawm li cas, tus Tub ntawm Neeg los kuj yuav zoo li ntawd thiab. Rau qhov raws li nyob hauv cov hnub ua ntej dej nyab lawv noj thiab haus, sib yuav thiab muab txij nkawm, mus txog hnub uas Nau-es nkag mus rau hauv lub nkoj, thiab lawv tsis paub mus txog thaum dej nyab los txog thiab cheb lawv sawvdaws mus; tus Tub ntawm Neeg los kuj yuav zoo li ntawd thiab.’ ‘Ib yam nkaus thiab raws li nyob hauv Lauj lub sijhawm; lawv noj, lawv haus, lawv yuav, lawv muag, lawv cog, lawv ua vaj ua tsev; tab sis hnub ntawd uas Lauj tawm hauv Xaudoo mus, hluav taws thiab leej faj los saum ntuj los poob los rhuav tshem lawv sawvdaws. Kuj yuav zoo li ntawd thiab hauv hnub uas tus Tub ntawm Neeg raug qhib tawm los.’ ‘Thaum tus Tub ntawm Neeg yuav los hauv nws lub yeeb koob, thiab tag nrho cov timtswv dawb huv nrog nws, ces nws yuav zaum saum lub zwm txwv ntawm nws lub yeeb koob: thiab txhua haivneeg yuav raug sau los ua ke rau ntawm nws xub ntiag: thiab nws yuav cais lawv tawm ntawm ib leeg mus rau ib leeg, ib yam li tus tswv yug yaj cais nws cov yaj tawm ntawm cov tshis: thiab nws yuav muab cov yaj tso rau ntawm nws sab xis, tab sis cov tshis rau sab laug. Ces tus Vajntxwv yuav hais rau cov uas nyob ntawm nws sab xis tias, Cia li los, nej cov uas kuv Txiv tau foom koob hmoov rau, txais lub nceeg vaj uas tau npaj tseg rau nej txij thaum tsim lub ntiajteb los.’ Peb txoj kev taug hauv txoj sia no yuav txiav txim rau peb txoj hmoo nyob mus ib txhis tom ntawd; nws raug tso rau ntawm peb los hais tias seb peb yuav nrog cov uas txais Vajtswv lub nceeg vaj qub txeeg qub teg, lossis nrog cov uas mus rau hauv qhov tsaus ntuj sab nraud. Vajtswv twb npaj txhua yam txhij rau peb txoj kev cawm seej lawm; yog li ntawd cia peb siv kom tau qhov uas twb raug yuav los nrog tus nqi uas tsis muaj chaw ntsuas tau. ‘Rau qhov Vajtswv hlub lub ntiajteb heev npaum li no, nws thiaj muab nws Tib Leeg Tub uas yug los pub, kom txhua tus uas ntseeg nws txhob puam tsuaj, tiam sis tau txoj sia nyob mus ib txhis.’” Youth Instructor, August 3, 1893.

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