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# The Book of Daniel - Number Eighty-Four

Phau Ntawv Daniyees - Yim Caug Plaub

Unveiling the Four Generations of Laodicean Adventism: A Journey Through Biblical Parallelism and Prophetic Testing

Qhib Plaub Tiam ntawm Laodicean Adventism: Ib Txoj Kev Taug Los Ntawm Kev Sib Txheeb Zoo Hauv Phau Vajlugkub thiab Kev Sim Siab Yaj Saub

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Jeff Pippenger

Published

February 17, 2024

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Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.

Qhov tseeb raug tsa ruaj khov raws li zaj lus tim khawv ntawm ob los sis peb leej, thiab kev siv plaub yam qias neeg hauv Ezekiel tshooj yim ua plaub tiam ntawm Laodicean Adventism muaj ntau tus tim khawv txhawb. Hauv cov ntawv sau yav dhau los twb tau qhia tias xya pawg ntseeg hauv Tshwm Sim tshooj ob thiab peb tsis yog tsuas sawv cev rau keeb kwm ntawm cov Yixayee niaj hnub no txij li lub sijhawm ntawm cov thwj tim mus txog hnub kawg ntawm lub ntiaj teb xwb, tiam sis kuj yog tias xya pawg ntseeg ntawd sawv cev rau keeb kwm ntawm cov Yixayee thaum ub txij li lub sijhawm ntawm Mauxes mus txog lub sijhawm ntawm Khetos.

The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.

Lub koom txoos Efexaus sawv cev rau ob qho tib si lub koom txoos Khetos thaum ntxov, thiab rau cov Yixayee thaum ub txij Mauxes mus txog rau tiam Cov Neeg Txiav Txim. Lub koom txoos Ximawna sawv cev rau lub caij nyoog kev tsim txom txij tiam cov thwj tim mus txog rau huab tais Loos Constantine, thiab kuj rau tiam Cov Neeg Txiav Txim, thaum txhua tus neeg ua yam uas raug nyob rau hauv nws tus kheej lub qhov muag. Lub koom txoos Pegamoo sawv cev rau lub caij nyoog ntawm kev sib haum xeeb nrog kev phem txij Constantine mus txog rau txoj kev kav ntawm papacy xyoo 538, thiab kuj rau lub caij nyoog thaum cov Yixayee thaum ub tsis lees Vajtswv thiab xaiv ib tug vajntxwv, thiab pheej niaj hnub sib haum nrog cov tebchaws teev dab qhuas uas nyob ib puag ncig lawv. Lub koom txoos plaub, Thyatira, uas Jezebel sawv cev rau, yog lub caij nyoog ntawm papal rule txij xyoo 538 mus txog 1798, thiab kuj yog xya caum xyoo kev poob cev qhev ntawm cov Yixayee thaum ub hauv Npanpiloo.

Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.

Plaub lub koom txoos ntawd kuj sawv cev rau plaub tiam ntawm Adventism, thiab muab ib zaj tim khawv txhawb rau kev siv Exekees plaub yam qias vuab tsuab rau plaub tiam ntawd. Kev ntxeev siab xyoo 1863 tau raug sawv cev los ntawm thawj tiam ntawm Ixayees thaum ub, raws li tau qhia tawm hauv Aloos txoj kev ntxeev siab nrog tus nyuj kub. Thawj tiam ntawd muaj nrog rau lo lus ntuas uas tau muab rau lub koom txoos Efexaus, uas qhia tias Vajtswv haiv neeg tau tso lawv txoj kev hlub thawj zaug tseg lawm, thiab yuav tsum hloov siab lees txim thiab rov qab los rau lawv txoj kev hlub thawj zaug. Xyoo 1863, txoj kev hlub thawj zaug ntawd, raws li sawv cev los ntawm William Miller cov hniav nyiaj hniav kub (cov lus tseeb hauv paus, tshwj xeeb yog “xya lub sijhawm”), tau raug muab tso tseg, thiab Vajtswv haiv neeg tau raug ntuas kom rov qab los.

> Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5.

> Txawm li ntawd los kuv tseem muaj ib yam tawm tsam koj, vim koj tau tso tseg koj txoj kev hlub thawj zaug lawm. Yog li ntawd, cia li nco ntsoov qhov chaw uas koj tau poob ntawm ntawd los, thiab hloov siab lees txim, thiab ua tej haujlwm thaum xub thawj; tsis li ntawd kuv yuav los cuag koj sai sai, thiab yuav tshem koj lub teeb txawb tawm ntawm nws qhov chaw mus, yog koj tsis hloov siab lees txim. Revelation 2:4, 5.

The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.

Cov neeg Millerite tau tawm tsam nrog cov Protestant uas tau poob kev ntseeg lawm, uas Yelemiya hu ua “lub rooj sib txoos ntawm cov neeg thuam luag,” thiab tau ua siab ntev tos kom lub zeem muag los txog, rau qhov thaum nws los txog lawm nws yuav tsis dag. “Lub rooj sib txoos ntawm cov neeg thuam luag” ntawd raug sawv cev los ntawm tus yaj saub laus uas dag rau tus yaj saub ntawm Yudas, tus uas tau tshaj tawm lo lus cem rau Yerobo-as txoj kev pe hawm cuav.

> I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Revelation 2:2, 3.

> Kuv paub koj tej hauj lwm, thiab koj txoj kev khwv, thiab koj txoj kev ua siab ntev, thiab tias koj tsis txawj ris cov neeg phem: thiab koj tau sim cov uas hais tias lawv yog cov tubtxib, tiamsis tsis yog, thiab tau pom tias lawv yog neeg dag: Thiab koj tau ris, thiab muaj txoj kev ua siab ntev, thiab vim kuv lub npe koj thiaj tau khwv, thiab tsis tau qaug zog. Qhia Tshwm 2:2, 3.

The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.

Pawg ntseeg thib ob hauv xeev Smyrna sawv cev rau lub sijhawm ntawm kev tsim txom hauv pawg ntseeg Khetos thaum ntxov, uas muaj cov tim khawv tuag tiag tiag thiab qee leej uas coj kev tsim txom los rau lawv tus kheej vim tej kev txhawb siab uas tsis dawb huv. Nws kuj sawv cev rau lub sijhawm ntawm Cov Neeg Txiav Txim thaum txhua tus txiv neej hauv cov Yixayee thaum ub ua txhua yam raws li qhov uas zoo nkaus raug rau nws tus kheej lub qhov muag. Tiam kev ntxeev siab uas pib xyoo 1888 tau cim tseg ib lub sijhawm ntawm kev tsim txom tawm tsam Ntsuj Plig Kev Yaj Saub, cov tub txib uas raug xaiv rau lub sijhawm ntawd, thiab tus Vaj Ntsuj Plig Dawb Huv. Nws tau coj los pib ib lub sijhawm thaum cov txiv neej qub ntawm Laodicean Adventism xaiv ua txhua yam raws li qhov uas zoo nkaus raug rau lawv tus kheej lub qhov muag, raws li pom muaj nyob hauv cov txiv neej xws li Kellogg, Prescott thiab Daniells.

The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.

Cov ntseeg tsawg tus hauv lub sijhawm ntawd yuav tsum nyob rau hauv kev tawm tsam sab ntsuj plig uas muaj txoj sia tuag nrog ib pab neeg uas hais tias lawv yog Yudais, tiam sis tsis yog. Txawm lawv yuav nyob hauv tej haujlwm thawj coj los xij, lawv yog lub tsev sablaj ntawm Xatas, raws li uas Tij Laug Dawb tau ua tim khawv los ntawm kev qhia tias muaj qee leej raug coj “los ntawm cov timtswv uas raug ntiab tawm saum ntuj ceeb tsheej lawm.” Lawv hais tias lawv txawj ntse, tiam sis lawv ruam. Tsis muaj kev txiav txim rau cov txawj ntse hauv lub sijhawm ntawd, tsuas yog muaj kev txhawb kom ua siab ncaj mus txog hnub tuag. Xyoo 1915, cov lus kawg uas Tij Laug Dawb tau hais yog, “Kuv paub tus uas kuv tau ntseeg,” rau qhov nws tau ua siab ncaj mus txog hnub tuag.

> I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.

> Kuv paub koj tej haujlwm, thiab kev txom nyem, thiab kev pluag, (tiamsis koj nplua nuj) thiab kuv paub tej lus thuam ntuj ntawm cov uas hais tias lawv yog cov Yudais, tiamsis tsis yog, tabsis lawv yog Xatas lub tsev sablaj. Tsis txhob ntshai ib yam ntawm tej uas koj yuav raug txom nyem: saib maj, dab ntxwg nyoog yuav muab qee leej ntawm nej pov rau hauv tsev lojcuj, kom nej raug sim siab; thiab nej yuav muaj kev txom nyem kaum hnub: cia li ua siab ncaj mus txog thaum tuag, thiab kuv yuav muab lub mom kub uas yog txoj sia rau koj. Qhia Tshwm 2:9, 10.

The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.

Pawg ntseeg hauv Pergamos sawv cev rau txoj kev sib haum xeeb ntawm qhov tseeb thiab kev yuam kev, ntawm kev pe hawm dab cuav thiab kev ntseeg Khetos, nyob rau lub sijhawm ntawm tus huab tais Constantine, thiab kuj sawv cev rau txoj kev sib haum xeeb ntawm cov Yixayee thaum ub uas tau tshwm sim nyob rau hauv keeb kwm ntawm cov vajntxwv. Nws sawv cev rau kev sib xyaw ntawm qhov tseeb thiab kev yuam kev, uas tsuas muaj peev xwm tsim tau kev yuam kev xwb. Nws tau raug sawv cev los ntawm lub rooj sablaj Vajlugkub xyoo 1919 uas tau coj los rau kev luam tawm ntawm phau ntawv, “The Doctrine of Christ”, txhawm rau tsim ib zaj xov Adventist uas sawv cev ze dua rau txoj moo zoo cuav ntawm Protestantism uas tau poob kev ntseeg lawm. Nws yog nyob rau tiam thib peb ntawm Adventism uas cov kev sib haum xeeb loj ntawm qhov tseeb tau tshwm sim.

It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.

Nws yog nyob rau tiam ntawd, pib txij xyoo 1919, uas pawg ntseeg tau pib txoj kev sib haum xeeb uas ua rau muaj Phau Ntawv Qhia Txog Pawg Ntseeg. Nws yog nyob rau tiam ntawd, pib txij xyoo 1919, uas pawg ntseeg tau pib txoj kev sib haum xeeb uas yuam kom muaj kev lees paub raug cai hauv ob qho tib si ntawm cov tsev kawm ntawv kho mob thiab kev ntseeg. Nws yog nyob rau tiam ntawd uas kev txav mus rau cov Vajlugkub niaj hnub uas muaj paus hauv Catholic tau raug pib. Nws yog nyob hauv keeb kwm ntawd uas kev txaus siab ntawm cov thawj coj los tsim kev sib raug zoo nrog cov nom tswv uas tawm tsam Khetos txoj kev ntseeg yam qhib lug tau tshwm sim.

The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.

Txoj kev coj ua ntawd tau yug los nyob hauv nws theem thaum yau nyob rau lub sijhawm Tsov Rog Hauv Tebchaws, thaum txoj kev coj noj coj ua Laodicean tau tsim ib txoj kev sib raug cai nrog tsoom fwv Meskas, kom thiaj muaj tau ib qho txiaj ntsig zoo dua rau cov tub hluas hauv pawg ntseeg uas yuav raug hu mus ua rog nyob hauv tsov rog uas tua neeg tshaj plaws hauv keeb kwm Meskas; thiab txoj kev coj ua ntawd tau rov ua dua thaum pib ntawm Tsov Rog Thoob Ntiaj Teb Zaum Ib, thaum tus thawj tswj hwm General Conference, A. G. Daniells, tau sib cuag nrog tsoom fwv German, muab nws txoj kev pom zoo rau Yelemees hu thiab yuam cov tub hluas mus ua tub rog, thiab nqa riam phom, thiab tsis quav ntsej Hnub Xanpataus. Qhov kev ua ntawd los ntawm Daniells tau ua rau muaj ib qho kev sib cais uas tsim tawm ntau pab cais tawg ntawm txoj kev txav Seventh-day Adventist Reform uas tseem muaj nyob mus txog niaj hnub no.

That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.

Qhov kev sib haum uas poob rau kev sib xyaw ntawd tau txuas ntxiv nrog Hitler lub tebchaws Nazi Germany, thiab tom qab ntawd nrog cov haiv neeg uas tsim ua lub Soviet Union, thiab txog niaj hnub no los tseem raug txhawb nqa nyob hauv tej kev tswj hwm xws li Suav teb. Qhov kev sib haum ntawm tiam thib peb hauv nws txoj kev muaj feem nrog kev tswj hwm xeev twb tau raug ua qauv qhia los ntawm kev sib haum ntawm cov vaj ntxwv qub ntawm Ixayees thiab Constantine raws li tau cim tseg nyob hauv pawg ntseeg Pergamos. Lub sijhawm ntawd kuj sawv cev rau qhov kev sib haum ntawm nws txoj kev tswj pawg ntseeg nrog txoj moo zoo cuav hais txog kev thaj yeeb thiab kev nyab xeeb, uas raug sawv cev los ntawm Prescott phau “The Doctrine of Christ”.

> I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.

> Kuv paub koj tej hauj lwm thiab qhov chaw uas koj nyob, yog qhov chaw uas Xatas lub zwm txwv nyob ntawd: thiab koj tuav rawv kuv lub npe, thiab tsis tau tsis lees kuv txoj kev ntseeg, txawm yog nyob rau hauv cov hnub ntawd thaum Antipas, kuv tus tim khawv ncaj ncees, raug tua nyob hauv nej nruab nrab, qhov chaw uas Xatas nyob. Tiamsis kuv muaj ob peb yam tawm tsam koj, vim hais tias koj muaj cov uas tuav rawv Balaam tej lus qhuab qhia, tus uas qhia Balac kom tso ib lub chaw dawm taw rau ntawm cov Yixayee cov tub, kom noj tej uas muab fij rau tej mlom, thiab kom ua nkauj ua nraug. Tshwmsim 2:13, 14.

The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.

Kev kev nkauj kev nraug ntawd qhia txog tes haujlwm ntawm General Conference hauv kev muab lawv tus kheej mus koom haum nrog tej haiv neeg xws li Nazi Germany, thiab Soviet Union, nyob hauv lub npe tias yog yuav khaws cia cov kev sib raug zoo ua haujlwm uas tsim nyog nrog cov tseem fwv phem ntawd, thaum lawv tsis quav ntsej cov neeg ncaj ncees hauv cov teb chaws ntawd uas raug tsim txom los ntawm ntau yam kev tswj hwm uas lawv tau mus koom nrog. Cov zaub mov uas fij rau tej mlom sawv cev rau txoj kev siv txheej txheem cuav ntawm Protestantism uas twb thim kev ntseeg lawm thiab Catholicism, uas thaum ntawd twb raug tsa ruaj khov hauv cov tsev kawm qib siab ntawm Laodicean Adventism, uas tau pom zoo cia kom raug kav raws li cov qauv qhia ntawm tej txheej txheem uas twb thim kev ntseeg lawm, tsis hais hauv kev cai dab qhuas los sis hauv kev noj qab haus huv.

Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.

Yexus tau ua piv txwv txog qhov kawg ntawm tiam thib peb ib yam li Nws tau ua txog qhov pib, rau qhov Nws tau cim txog kev tuaj txog ntawm tiam thib plaub los ntawm kev tshaj tawm ntawm phau ntawv, *Questions on Doctrine* uas tau luam tawm xyoo 1957, uas tau tsis lees txais tag nrho qhov kev txawv tseem ceeb tshaj plaws hauv txoj kev cawm dim uas muaj nyob nruab nrab ntawm qhov tseeb thiab cov tswv yim yuam kev ntawm Protestantism uas tau poob cev qhev thiab Catholicism. Phau ntawv ntawd yeej muaj ntau txoj kev qhia yuam kev, tab sis qhov tseem ceeb ces nws qhia tias yeej tsis muaj peev xwm ua neej kov yeej hauv Khetos tau, mus txog thaum tom qab ib tug neeg raug hloov pauv yam txuj ci tseem ceeb thaum Kev Rov Los Zaum Ob. Phau ntawv ntawd tau cim txog qhov pib ntawm tiam uas nees nkaum tsib tus txivneej qub txeeg qub teg yuav tsum pe hawm lub hnub. Cov ntsiab lus kev nom kev tswv thiab kev ntseeg uas yuav tsum muaj kom cia lub koom txoos Adventist Laodicea txais yuav kev pe hawm hnub Sunday thaum txoj cai hnub Sunday uas yuav los sai sai ntawd twb tau tuaj txog lawm.

The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”

Qhov kev qias vuab tsuab thib plaub hauv Exekees tshwm sim thaum cov ncaj ncees tsawg leej hauv tshooj cuaj tab tom txais ib lub cim rau saum lawv hauv pliaj, ua ntej me ntsis uas cov tim tswv rhuav tshem pib lawv tes haujlwm. Lub zeem muag pib hauv nqe ib ntawm tshooj yim, rau hnub thib tsib, ntawm lub hli thib rau, ntawm xyoo thib rau. Lub zeem muag pib rau hnub ua ntej kev txiav txim raug ua tiav rau cov uas pe hawm lub hnub, uas yog lub cim ntawm papal hwjchim, thiab tus lej ntawm nws lub npe yog “666.”

The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.

Tes hauj lwm ntawm kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej tau pib rau lub Cuaj Hlis 11, 2001 nrog qhov kev tawm tsam rau saum tsiaj qus hauv ntiajteb uas tau raug ua tiav los ntawm txoj kev txom nyem thib peb ntawm Islam. Qhov kev tawm tsam ntawd ua rau tej haiv neeg npau taws, thiab cim txog kev tuaj txog ntawm nag tom qab. Tiamsis nag tom qab ntawd tsuas yog yuav raug lees paub los ntawm cov uas yuav raug coj rov qab mus rau cov hauv paus ntsiab lus ntawm Adventism kom pom tias peb txoj Kev Txom Nyem ntawm Islam yog ib qho tseeb uas yog hauv paus. Thaum ntawd los, cov uas raug coj rov qab mus rau txoj kev qub uas Yelemis qhia tias yog “txoj kev so” (uas yog nag tom qab), lawv yuav yog cov zov uas tshuab raj ceeb toom txog txoj Kev Txom Nyem thib peb, los yog lawv yuav yog cov uas tsis kam mloog lub suab raj, thiab li ntawd kuj tsis kam taug txoj kev qub.

They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.

Tom qab ntawd lawv raug sim los ntawm kev txhaum ntawm lawv txiv txoj kev ntxeev siab xyoo 1863. Nyob rau tib lub sijhawm ntawd kiag, ib zaj lus ntawm Khetos txoj kev ncaj ncees tau los txog, uas yog “kev raug suav ncaj los ntawm txoj kev ntseeg raws li qhov tseeb”. Qhov ntawd yog zaj lus rau Laodicea ntawm Jones thiab Waggoner, thiab nws yog zaj lus ntawm Exekees rau cov pob txha qhuav uas tuag lawm, uas tuaj ntawm “plaub sab cua”, uas yog ib lub cim ntawm Islam ntawm qhov kev puas tsuaj thib peb (tus “nees chim” uas nrhiav kev tsoo kom dim). Ces cov ntseeg siab ncaj tsawg leej ntawd raug sim los ntawm kev txhaum ntawm lawv txiv txoj kev ntxeev siab xyoo 1888, thaum tus tim tswv muaj hwj chim hauv Tshwm Sim kaum yim nqis los thaum cov tsev loj hauv New York City raug muab rhuav tshem poob, thiab Tshwm Sim tshooj kaum yim, nqe ib txog peb, tau tiav.

They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.

Tom qab ntawd lawv raug sim los ntawm kev txheeb xyuas txog txoj xov ntawm nag lig. Nag lig puas yog ib qho kev tshwm sim ntawm Vajtswv lub hwjchim ib yam li hauv tej tiam dhau los, los yog tej kev tshwm sim ntawm Vajtswv lub hwjchim tsuas yog muaj nyob rau yav tag los xwb? Ces cov tsawg leej uas ncaj ncees raug sim los ntawm kev ntxeev siab ntawm lawv cov yawg koob txoj kev ntxeev siab hauv xyoo 1919. Qhov uas cov tsawg leej uas ncaj ncees hla peb qho kev sim siab ntawd li cas thiaj txiav txim seb lawv puas yuav txais Vajtswv lub cim rau saum lawv hauv pliaj, los yog pom lawv tus kheej tab tom pe hawm lub hnub nrog nees nkaum tsib tug txwj laus ntawm Laodicean Adventism.

All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.

Txhua txoj kev ntxeev siab ntawm plaub tiam ntawm Laodicean Adventism txhua txoj kev pom nws tus yam ntxwv sib luag nyob rau hauv lub Cuaj Hlis 11, 2001. Hnub ntawd, uas Yaxayas tau txheeb tias yog “hnub ntawm cua sab hnub tuaj,” cim txog qhov pib ntawm lub sijhawm raug ntim ntawm ib puas plaub caug plaub txhiab leej, thiab lub sijhawm raug ntim ntawd yog ib ncua sijhawm. Qhov kawg ntawm lub ncua sijhawm ntawd twb raug piv txwv los ntawm qhov pib lawm, rau qhov Yexus ib txwm siv qhov pib ntawm ib yam los qhia qhov kawg ntawm ib yam. Nyob rau hauv cov kev txav kawg ntawm txoj haujlwm raug ntim, cov kev sim siab uas tau raug sawv cev thaum pib ntawm lub ncua sijhawm ntawd rov raug ua dua ib zaug ntxiv.

On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.

Thaum lub Cuaj Hlis 11, 2001, cov kev sim siab uas cov neeg ntxeev siab ntawm Laodicean Adventism tau swb, raws li tau sawv cev los ntawm plaub yam qias neeg ntawm Exekees, thiab los ntawm thawj plaub pawg ntseeg hauv Tshwm Sim tshooj ob thiab peb, tau los txog, cim tseg tias yog qhov pib ntawm ib txoj kev sim xyuas uas coj mus rau ib yam nkaus xwb ntawm ob qho no: lub cim ntawm tus tsiaj nyaum, los sis lub foob ntawm Vajtswv, rau cov uas lees tias lawv yog Seventh-day Adventists.

The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.

Cov thawj coj ntawm Laodicean Adventism raug daig khov rau hauv cov hlua ntawm lawv tus kheej tej kev dag ntxias, thiab yuav luag tsis muaj peev xwm rau lawv “paub” txog ib qho kev rov muaj dua ntawm qhov kev tshwm sim ntawm Vajtswv lub hwj chim raws li tau sawv cev los ntawm cov kev txav hloov kho yav dhau los, nrog rau txoj kev txav hloov kho uas tau coj Adventism los muaj tshwm sim. Cov txwj laus thaum ub tau faib tawm thiab npog zais cov lus qhuab qhia uas raug sawv cev los ntawm Miller tej pov haum nrog cov npib cuav thiab cov pov haum cuav. Lub thawv khaws nyiaj ntawm King James Bible tau raug txo nqis mus rau tiam ntawm cov lus qub qub, thiab raug hloov chaw los ntawm cov Vajlugkub siv lus tshiab uas raug nthuav tawm hauv cov lus siv ntawm tus txiv neej ntawm kev txhaum.

Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.

Yog ib txhia ntawm cov txiv neej thaum ub kam xav txog qhov ua tau tias txoj xov nag lig tsis yog ib txoj xov hais txog kev thaj yeeb thiab kev nyab xeeb, ces yuav luag tsis muaj peev xwm rau lawv lees paub tias cov kev tshwm sim ntawm Vajtswv lub hwj chim hauv tej keeb kwm dawb ceev yav tag los yog yam uas txheeb qhia meej tshwj xeeb txog kev muab lub cim ntim rau ib puas plaub caug plaub txhiab leej. Tseem nyuaj dua rau lawv paub yog tias cov keeb kwm dawb ceev uas qhia ncaj qha tshaj plaws txog kev muab lub cim ntim rau ib puas plaub caug plaub txhiab leej yog cov keeb kwm dawb ceev uas ua kom tiav Malakhi tshooj peb, rau qhov Malakhi tshooj peb tsa kom ruaj tias ib txwm muaj ib tug tub txib uas npaj txoj kev rau Tus Tub Txib ntawm Cov Lus Cog Tseg kom los txog tam sid. Tus tub txib ntawd raug sawv cev los ntawm yaj saub Eliyas uas tshaj tawm yam tsis ntshai tias hauv nws keeb kwm yuav tsis muaj nag, tsuas yog yog tias nag ntawd los dhau ntawm nws txoj hauj lwm xwb.

Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.

Xekhiyes cov xya caum yuav pom tias yog ib yam tsis tsim nyog luag kawg nkaus uas yuav lees tias lawv qhov kev hais tias lawv yog lub tuam tsev ntawm tus Tswv, yeej tsis muaj lub hauv paus tseeb li, thiab qhov tseeb kuj sawv cev rau qhov kev hais ntawm ib haiv neeg uas tab tom raug hla tseg, ib yam li lub vaj txiv hmab raug muab rau cov uas txi tau txiv raws li tsim nyog rau lub vaj txiv hmab. Txoj xov ntawm Txoj Kev Puas Tsuaj thib peb, tus tubtxib uas npaj txoj kev, zaj nkauj txog lub vaj txiv hmab, txhua yam no ua timkhawv tawm tsam tej kab lig kev cai thiab tej kev coj uas lawv tau tso siab rau, thiab sawv cev ua ib qho chaw khuam siab uas yuav luag tsis muaj peev xwm hla dhau tau rau kev lees paub nag lig.

The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.

Qhov xaus ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej qhia tawm tib yam kev sim siab rau cov uas tau thov tias lawv “paub txog” lub luag hauj lwm ntawm Islam hauv kev Txom Nyem thib peb. “Kev paub nce ntxiv” uas tau qhib qhov kev txav ntawm cov Millerites pib thaum kawg ntawm “xya lub sijhawm” xyoo 1798. “Kev paub nce ntxiv” uas tau qhib qhov kev txav ntawm ib puas plaub caug plaub txhiab leej pib thaum kawg ntawm ib lub “xya lub sijhawm” uas yog kev piv txwv (ib puas nees nkaum rau xyoo) xyoo 1989. Hauv lub sijhawm ib puas nees nkaum rau xyoo ntawd uas kev thim txoj kev ntseeg tau nce zuj zus, Laodicean Adventism tau los txog rau nws tiam plaub thiab tiam kawg.

It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.

Nws yog tiam thib peb thiab tiam thib plaub uas ib haiv neeg los yog ib pawg neeg puv lawv lub khob ntawm lub sijhawm sim siab, thiab lub sijhawm ntawd twb los txog lawm. “Kev paub ntxiv zuj zus” hauv phau Daniyee uas tus dej Hiddekel sawv cev rau, kuj yog txoj kev paub uas raug nthuav ntxiv, thaum Yexus Khetos txoj Kev Qhia Tshwm raug qhib lub cim cia tsis pub leejtwg paub, justo ua ntej lub sijhawm sim siab kaw.

We will take up the last three chapters of the book of Daniel in the next article.

Peb yuav los kawm txog peb tshooj kawg hauv phau Daniyees hauv zaj lus tom ntej.

> “The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.

> “Hnub uas tabtom los ze heev lawm thaum yuav muaj kev ntxhov siab loj thiab kev tsis meej pem. Xatas, hnav tsoos tsho zoo li timtswv, yuav dag ntxias tau, yog ua tau, txawm yog cov uas raug xaiv lawm thiab. Yuav muaj vajtswv ntau thiab tus tswv ntau. Txhua cua ntawm tej lus qhuab qhia yuav tshuab los. Cov uas tau muab kev hawm siab tshaj plaws rau ‘science falsely so called’ yuav tsis yog cov thawj coj nyob rau lub sijhawm ntawd. Cov uas tau tso siab rau kev txawj ntse, kev muaj peev xwm tshwj xeeb, lossis txuj ci yuav tsis sawv ua thawj ntawm cov qeb thiab cov ntaub ntawv lawm. Lawv tsis tau khaws tseg kom taug raws qhov kaj. Cov uas tau ua pov thawj tias lawv tsis ncaj ncees yuav tsis raug tso siab rau pawg yaj thaum ntawd lawm. Hauv txoj haujlwm kawg uas dawb huv thiab hnyav ntawd yuav muaj tsawg tus neeg loj koom tes. Lawv txaus rau lawv tus kheej, ywj siab ntawm Vajtswv, thiab Nws siv tsis tau lawv. Tus Tswv muaj cov tub qhe ncaj ncees, uas nyob hauv lub sijhawm co, lub sijhawm sim ntawd, yuav raug nthuav tawm kom pom tseeb. Muaj cov muaj nqis tam sim no uas tseem raug zais, cov uas tsis tau khoov hauv caug rau Npas-as. Lawv tsis tau txais qhov kaj uas tau ci nrog ib qho kev kub siab sib sau ua ke tuaj rau saum nej. Tiamsis tej zaum nyob hauv qab ib sab nraud ntxhib thiab tsis ntxim nyiam ntawd yuav raug nthuav tawm txoj kev kaj huv si ntawm ib tus yam ntxwv Khetos tiag tiag. Thaum nruab hnub peb ntsia mus rau saum ntuj tabsis peb tsis pom cov hnub qub. Lawv nyob ntawd, ruaj khov hauv lub ntuj, tabsis lub qhov muag tsis muaj peev xwm cais pom lawv. Hmo ntuj peb thiaj pom lawv txoj kev ci ntsa iab tiag.” Testimonies, volume 5, 80, 81.

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