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# Laodicea - Number Three

Laodicea - Zauv Peb

What are the Rules?

Cov Cai Yog Dab Tsi?

Author

Jeff Pippenger

Published

August 30, 2023

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> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “Peb yuav tsum paub rau peb tus kheej tias yam twg ua rau muaj Kev Ntseeg Khetos, yam twg yog qhov tseeb, yam twg yog txoj kev ntseeg uas peb tau txais lawm, yam twg yog tej cai hauv Vajlugkub—tej cai uas tau muab rau peb los ntawm txoj cai kav siab tshaj plaws.” The 1888 Materials, 403.

For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.

Tau ob peb xyoos dhau los no Future for America tau qhia meej tias xya pawg ntseeg hauv Phau Ntawv Qhia Tshwm tsis yog tsuas sawv cev rau keeb kwm ntawm cov Ixayees niaj hnub txij li lub sijhawm ntawm cov thwj tim mus txog thaum kawg ntawm lub ntiaj teb xwb, tiam sis xya pawg ntseeg ntawd kuj sawv cev rau cov Ixayees thaum ub txij li lub sijhawm Mauxes mus txog rau thaum lawv txawb pob zeb rau Xateefas. Cov pioneer ntawm Adventism tsis tau qhia qhov tseeb no, los lawv to taub thiab siv cov hauv paus ntsiab lus uas tsim tsa qhov tseeb no. Yexus qhia qhov kawg tawm ntawm qhov pib, thiab cov Ixayees thaum ub sawv cev rau cov Ixayees niaj hnub. Yog li ntawd, txhua qhov tseeb uas yog ib feem ntawm cov yam ntxwv cev Vajtswv lus ntawm cov Ixayees niaj hnub kuj tau muaj nyob hauv cov Ixayees thaum ub thiab.

Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.

Ua ntej keeb kwm Millerite los txog, txoj kev to taub Khetos txoj kev ntseeg ib txwm hais txog xya pawg ntseeg yog tias lawv sawv cev rau cov pawg ntseeg tiag tiag hauv Asia Minor thaum Yauhas lub sijhawm. Txoj kev to taub ib txwm ntawd kuj lees paub tias tej lus ntuas rau ib pawg ntseeg twg kuj yuav raug to taub tias sawv cev rau tej lus ntuas tshwj xeeb rau ntau pawg ntseeg thoob plaws hauv keeb kwm Khetos txoj kev ntseeg, thiab kuj hais tias tib cov lus ntuas thiab lus ceeb toom ntawd yog rau txhua tus ntseeg Khetos ib leeg zuj zus thiab. Lawv kuj to taub tias xya pawg ntseeg sawv cev rau xya tiam ntawm keeb kwm pawg ntseeg txij thaum cov thwj tim lub sijhawm mus txog thaum kawg ntiajteb no. Cov kev pom no twb muaj ua ntej keeb kwm Millerite lawm. Plaub yam kev lees paub txog xya pawg ntseeg uas ua ke tsim txoj kev to taub ib txwm uas twb muaj ua ntej William Miller ntawd, yav tag los thiab tam sim no, yog raws li txoj kev txhais Vajlugkub hu ua “historicist.” Vajtswv cov timtswv yog cov coj William Miller kom lees txais txoj kev txhais ntawd.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> “Xya lub koom txoos hauv Esia yog ib zaj keeb kwm ntawm Khetos lub koom txoos hauv nws xya yam qauv, hauv txhua txoj kev nkhaus thiab txoj kev tig, hauv txhua lub caij vam meej thiab lub caij txom nyem, txij li hnub nyoog cov tubtxib los txog rau thaum kawg ntawm lub ntiajteb. Xya lub cim yog ib zaj keeb kwm txog kev khiav dej num ntawm tej hwjchim thiab tej vajntxwv hauv ntiajteb hais txog lub koom txoos, thiab txog Vajtswv txoj kev tiv thaiv nws haivneeg nyob hauv tib lub sijhawm ntawd. Xya lub raj yog ib zaj keeb kwm txog xya yam kev txiav txim tshwjxeeb thiab hnyav uas raug xa los rau saum lub ntiajteb, lossis rau lub nceeg vaj Loos. Thiab xya lub tais yog xya yam xwm txheej phem kawg uas raug xa los rau saum Loos uas yog Papal Rome. Nrog rau cov no muaj ntau yam xwm txheej ntxiv thiab, raug xaws ntxig rau hauv zoo li tej tug dej me uas ntws los ntxiv, thiab ua kom puv tus dej loj ntawm tej lus faj lem, mus txog thaum txhua yam xaus coj peb mus rau hauv dej hiavtxwv ntawm txoj sia nyob mus ib txhis.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> “Rau kuv, qhov no yog tus txheej txheem ntawm Yauhas tej lus faj lem hauv phau Ntawv Qhia Tshwm. Thiab tus neeg uas xav kom to taub phau ntawv no, yuav tsum muaj kev paub tob txhij txhua txog lwm ntu ntawm Vajtswv Txojlus. Cov piv txwv thiab cov lus txhais ua qauv siv hauv zaj lus faj lem no, tsis yog txhua yam raug piav qhia nyob hauv phau ntawv no xwb, tiam sis yuav tsum nrhiav tau hauv lwm cov yaj saub, thiab raug piav qhia hauv lwm nqe Vajluskub. Vim li ntawd, kuj pom tseeb tias Vajtswv tau npaj kom kawm txog tag nrho Txojlus, txawm yog kom thiaj li tau kev paub meej txog ib feem twg los xij.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.

Muam Dawb pom zoo thiab txhawb nqa txoj kev xav “historicist” uas Miller tuav, tiamsis nws tau ntxiv ib qho kev nkag siab tob dua txog phau Ntawv Qhia Tshwm Tshwm dua li yam Miller tau pom, rau qhov Miller tsis tau paub txog lub tuam tsev dawb huv raws li nws muaj tiag. Nws to taub tias lub tuam tsev dawb huv yog lub ntiajteb. Muam Dawb lees paub tias thaum Yexus nthuav tawm tej lus faj lem uas raug sawv cev nyob hauv phau Ntawv Qhia Tshwm Tshwm, Khetos tab tom ua li ntawd raws nraim nrog Nws tes haujlwm ua tus Pov Thawj Hlob saum ntuj ceeb tsheej.

When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.

Thaum Yauhas tig los thiab pom Khetos, Nws tab tom taug kev nyob nruab nrab ntawm cov txawb teeb hauv tej tsoos tsho pov thawj, thiab cov txawb teeb ntawd nyob hauv qhov chaw dawb huv; yog li ntawd, nyob hauv keeb kwm tom qab Nws nce mus saum ntuj lawm, tiamsis ua ntej Nws txav mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws xyoo 1844. Miller yeej tsis muaj peev xwm to taub qhov tseem ceeb ntawm qhov tseeb no. Tsis yog Tyndale, Luther lossis John Wycliffe, lossis ib tug twg ntawm cov neeg kho kev ntseeg thaum ntxov, yuav to taub tau li ntawd thiab. Qhov tseeb yog ib yam uas nthuav zuj zus mus, ci ntsa iab dua thiab tseem ci ntsa iab dua mus txog hnub uas zoo tag nrho.

> “The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.

> “Lub hauv paus ntsiab cai loj uas Robinson thiab Roger Williams tau txhawb nqa nrog meej mom heev, uas yog qhov tseeb nce mus zuj zus, thiab tias cov Khixatia yuav tsum nyob hauv qhov npaj txhij lees txais txhua txoj kev kaj uas yuav ci tawm ntawm Vajtswv Txojlus dawb huv, tau ploj ntawm lawv cov xeeb leej xeeb ntxwv txoj kev pom. Cov pawg ntseeg Protestants hauv Asmeskas,—thiab cov hauv Tebchaws Europe ib yam nkaus,—uas tau txais koob hmoov loj heev hauv kev txais cov koob hmoov ntawm Kev Hloov Tshiab, tsis tau rau siab mus tom ntej hauv txoj kev hloov kho. Txawm tias muaj ib txhia txiv neej ncaj ncees sawv los, ib ntus dhau ib ntus, los tshaj tawm qhov tseeb tshiab thiab nthuav tawm tej kev yuam kev uas tau khaws cia ntev lawm, los feem coob, ib yam li cov Yudais nyob rau tiam Khetos lossis cov papists nyob rau tiam Luther, txaus siab ntseeg raws li lawv cov yawg koob tau ntseeg thiab ua neej raws li lawv tau ua neej. Yog li ntawd kev ntseeg rov qaug mus ua kev cai sab nraud xwb; thiab tej kev yuam kev thiab kev ntseeg dab qhuas uas yuav raug muab ntiab pov tseg yog tias pawg ntseeg tau txuas ntxiv taug kev hauv Vajtswv Txojlus txoj kev kaj, raug khaws cia thiab hlub tshua. Yog li no tus ntsuj plig uas Kev Hloov Tshiab tau tsim los maj mam ploj mus, txog thaum yuav luag muaj kev xav tau kev hloov kho loj hauv cov pawg ntseeg Protestants ib yam li hauv lub Koom Txoos Loos nyob rau tiam Luther. Muaj tib yam kev hlub rau ntiajteb thiab kev loog tsaug zog ntawm sab ntsuj plig, muaj kev hwm zoo ib yam rau tibneeg tej kev xav, thiab muab tibneeg tej kev xav txawj ntse los hloov Vajtswv Txojlus tej lus qhia.” The Great Controversy, 297.

If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.

Yog hais tias qhov tseeb uas tshwm sim maj mam nthuav dav mus raws keeb kwm tsis raug lees paub, ces qhov tseem ceeb ntawm txhua yam kaj tshiab hauv tiam kawg no kuj yuav luag tsis muaj peev xwm raug pom tau li. Thaum ib tug neeg tsis to taub ntxiv lawm txog tus yam ntxwv uas “qhov tseeb” nthuav dav mus zuj zus, lawv yeej cia li pib vam khom tej kab ke qub, tej kev coj ua, thiab kev coj qhia ntawm tib neeg uas poob rau hauv kev txhaum.

The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.

Txoj kev qhia uas Miller tau siv yog ib lub cim-kev hauv txoj kab lus faj lem tag nrho, uas nthuav tawm ib zaj lus tim khawv txog txoj kev loj hlob ntawm qhov tseeb hauv phau Vajlugkub uas tau pib nrog cov thwj tim. Tiamsis hauv lub cim-kev uas Miller sawv cev ntawd, peb pom ib qho pib uas yuav tsum muaj ib qho uas sib raug nyob rau qhov kawg. Feem coob yeej tsis nkag siab tej yam tseeb no li, tiamsis tsis yog li ntawd rau Xatas.

Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.

Xatas yeej ib txwm tawm tsam qhov tseeb thiab nws txoj kev nthuav dav txij thaum nws tau ntxeev siab saum ntuj los lawm. Thaum txog rau theem hauv keeb kwm uas cov neeg hloov kho kev ntseeg pib nkag siab meej txog yuav kawm Vajlugkub li cas, Xatas kuj ua raws li nws ib txwm ua, thiab nws tau coj tej yam cuav los tso rau. Cov pov thawj hauv keeb kwm txog nws txoj hauj lwm ntawm kev ua kom qhov tseeb zoo li cuav qhia meej tias cov Jesuit xws li Ribera thiab Louis de Alcazar tau tsom lawv txoj kev siv txheej txheem cuav ntawd tshwj xeeb tawm tsam phau Ntawv Qhia Tshwm. Txoj txheej txheem uas raug ua kom tsis huv uas hu ua “preterism” tau pib nyob rau tiam ob thiab tiam peb, nrog ob tug sawv cev tseem ceeb ntawm txoj kev cuav ntawd. Ib tug yog Eusebius ntawm Caesarea (260–339), thiab Victorinus ntawm Pettau (tuag kwv yees xyoo 304). Ob tug neeg tseem ceeb no hauv keeb kwm thaum ntxov tau txhawb txoj txheej txheem uas qhia tias phau Ntawv Qhia Tshwm twb tau ua tiav lawm thaum lub sijhawm ntawm lub Faj Tim Tebchaws Loos, los ntawm cov neeg hauv keeb kwm xws li tus huab tais phem nto npe Nero.

In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.

Nyob rau hauv xyoo pua kaum cuaj, John Darby (1800–1882) los ntawm Tebchaws United Kingdom tau coj los qhia dua ib txoj kev ua haujlwm ntawm Xatas, uas kuj raug ntxig rau hauv cov ntawv taw qhia hauv qab nplooj ntawm phau Vajlugkub nees Trojan uas hu ua Scofield Reference Bible, uas peb twb tau txheeb xyuas lawm yav dhau los. “Dispensationalism” yog ib txoj qauv kev ntseeg uas faib keeb kwm thiab Vajtswv txoj kev sib raug zoo nrog tibneeg ua ntau tiam txawv, lossis “dispensations,” uas nyob hauv ntawd Vajtswv tswj hwm Nws txoj hau kev npaj raws ntau txoj kev sib txawv. Kuv sau tseg qhov no rau ntawm no, vim qhov no yog ib yam ntawm tej lus cuav uas raug coj los nkag rau hauv txoj kev txav hu ua Future for America los ntawm tej suab los ntawm tib thaj chaw uas Darby tau tshaj tawm nws tej tswv yim Xatas. Darby tej tswv yim uas tawm tsam Future for America kuj tuaj nrog lub tswv yim kev xav ntawm qhov uas hu ua txoj kev txav “woke” niaj hnub no, uas txhawb nqa tib hom kev tsis muaj cai tswj uas Fabkis Kev Tawm Tsam sawv cev, thiab tib hom kev qias vuab tsuab tsis paub txaj muag uas Sodom thiab Gomorrah sawv cev.

Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.

Niaj hnub no cov kws txawj kev ntseeg ntawm Adventism tshiab siv ib txoj kev faib txiav tej qhov tseeb hauv phau Vajlugkub raws li ib txoj kab ke ob-ntej ntawm kev txhais Vajlugkub uas lawv siv los rhuav tshem thiab tsis lees txais ob qho tib si Vajlugkub thiab tus Ntsuj Plig ntawm Kev Qhia Vajtswv Yav Tom Ntej. Lawv cais tibneeg ua ob pab, xws li cov kws txawj hauv tej lus ntawm Vajlugkub lossis cov kws txawj hauv keeb kwm Vajlugkub. Yog li no, cov kws txawj kev ntseeg ntawm Adventism niaj hnub no tswj lub siab ntawm Laodicean Adventism los ntawm kev txhais Vajtswv Txojlus raws li tibneeg poob cev qhev txoj kev to taub txog keeb kwm lossis tibneeg poob cev qhev txoj kev to taub txog lus. Cov kev tshwm sim tshiab no ntawm kev yuam kev, uas feem ntau raug siv los tawm tsam zaj lus uas koj tab tom nyeem no, yuav raug hais ntxiv hauv cov ntawv no thaum peb xav txog lub cim ntawm Kev Tawm Tsam Fabkis. Xatas tseem ciaj sia, thiab nws paub tias nws lub sijhawm luv lawm. Txoj cai kawg ntawm Miller cov cai, uas yog tus lej kaum plaub, xaus nrog kab lus nram no.

> “The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.

> “Txoj kev qhia txog Vajtswv txoj kev teev hawm uas raug qhuab qhia hauv peb tej tsev kawm yeej ib txwm tsa saum ib co lus ntseeg cais pab cais pawg. Tej zaum kuj siv tau los muab ib lub siab uas tseem dawb paug los nias rau hauv yam no, tiam sis thaum kawg nws ib txwm yuav xaus rau hauv kev ntxub lwm txoj kev ntseeg. Ib lub siab uas ywj pheej yuav tsis txaus siab ib txhis rau tej kev xav ntawm lwm tus. Yog hais tias kuv yog tus xibfwb qhia cov hluas hauv vajlugkub txoj kev teev hawm, kuv yuav xub kawm paub lawv lub peev xwm thiab lawv lub siab. Yog tias tej no zoo, kuv yuav ua kom lawv kawm Vajlugkub rau lawv tus kheej, thiab xa lawv tawm mus yam ywj pheej kom ua zoo rau lub ntiajteb. Tiamsis yog tias lawv tsis muaj siab xav li ntawd, kuv yuav muab lwm tus lub siab los nias rau lawv, sau lo lus neeg ntxub lwm txoj kev ntseeg rau ntawm lawv hauv pliaj, thiab xa lawv tawm mus ua qhev!” William Miller, Miller’s Works, volume 1, 24.

In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.

Nyob rau lub sijhawm tam sim tom qab Yauhas tus Qhia Tshwm sim tau nyob, thiab nyob rau hauv hnub nyoog ntawm Kev Hloov Kho, Xatas tau ua haujlwm nquag tsim tej txheej txheem lus faj lem cuav kom ntxias thiab rhuav tshem txoj kev txheeb xyuas phau Vajlugkub uas yog qhov tseeb. Yam uas qee zaum neeg tsis pom nyob hauv cov keeb kwm no yog tias tag nrho cov txheej txheem uas yog xatas li ntawd tau tsom ncaj qha tsis rau lwm phau ntawv twg li tsuas yog rau phau Tshwmsim xwb. Qhov ntawd yog lub ntsiab lus ntawm txhua tus uas txhawb txoj kev ntxhov uas yog xatas li ntawd. Phau Tshwmsim yeej ib txwm yog lub hom phiaj uas Xatas tsom rau. Xatas paub tias phau Tshwmsim yog phau uas nws yuav tsum tawm tsam. Thaum peb lees paub qhov tseeb no lawm, ces peb thiaj yuav pom tau dua ib yam kev muaj tiag uas tsis pom ntawm sab nraud, uas raug ib qho tseeb tseem ceeb dua npog cia.

The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.

Txoj kev siv txheej txheem cuav ntawm cov Jesuits raug npaj tseg los thaiv kom txhob muaj kev to taub meej tias tus pope ntawm lub koom txoos Loos yog tus antichrist uas nyob hauv tej lus faj lem hauv Phau Vajlugkub. Txhua tus Protestant reformer yeej tau los lees paub thiab qhia meej txog qhov tseeb no. Yog li ntawd, thaum yav dhau los keeb kwm tseeb ntawm tej txiv neej xws li Ribera thiab Louis de Alcazar tau raug nthuav tawm rau pej xeem los ntawm kev hais lus thiab los ntawm cov ntawv luam tawm, keeb kwm ntawm tej txiv neej xws li Ribera thiab Louis de Alcazar tau raug siv rau lub hom phiaj los qhia txog tej kev siv zog uas yog ntawm Xatas los thaiv kom txhob muaj kev to taub raug txog tus “txiv neej ntawm kev txhaum.” Cov lus tim khawv uas sau cia lossis hais tawm uas nthuav tawm lub hom phiaj ntawm kev coj cov txheej txheem uas yog ntawm Xatas no los siv yeej yog raug raws li qhov uas lawv hais mus txog, tiam sis Xatas tab tom sim npog zais ntau tshaj qhov tsuas yog cov pov thawj hauv Phau Vajlugkub uas qhia tias tus antichrist yog tus pope ntawm Loos xwb.

There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.

Muaj tej qhov tseeb hauv phau Ntawv Qhia Tshwm uas tau raug npog zais los ntawm txoj kev ntxhov siab uas tej txheej txheem cuav no ntawm kev txhais Vajlugkub tau tsim tawm, uas nyob sab nraud ntawm lub ntsiab lus hais txog tus neeg uas nws tus lej yog rau, rau, rau. Ib qho ntawm cov qhov tseeb ntawd yeej tseeb tiag yog qhov tseeb uas raug sawv cev thaum xya pawg ntseeg raug to taub raws li lawv txoj kev nthuav tawm puv npo tshaj plaws. Muaj tej qhov tseeb nyob hauv xya pawg ntseeg uas hais ncaj qha txog keeb kwm uas tau pib rau hnub Cuaj Hlis 11, 2001 thiab xaus rau hauv kev kub ntxhov ntawm txoj cai Hnub Caiv. Xatas tau nrhiav los khaws kom qhov kaj no nyob twj ywm raug faus zais, thiab nws tau tsim tej txheej txheem Xatas kom npog muag ob peb lub pov haum ntawm qhov tseeb uas nyob hauv phau Ntawv Qhia Tshwm, tsis yog tsuas yog kev txheeb xyuas tus pope ntawm Loos tias yog tus antichrist xwb.

Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.

Ua ntej “tus neeg ntawm txoj kev txhaum” raug nthuav tawm hauv xyoo 538, muaj tej tug neeg xws li Eusebius thiab Victorinus uas tawm tsam phau Ntawv Qhia Tshwm nyob rau hauv ib qho kev sim kom npog qhov sawv los ntawm lub hwjchim kav ntawm tus papacy. Tom qab ntawd hauv keeb kwm Khetos ua tiav Nws lo lus cog tseg rau Thyatira thiab coj tawm lub hnub qub thaum kaj ntug ntawm txoj Kev Hloov Tshiab (Wycliffe), thiab tom qab ntawd Xatas kuj coj tawm ob tug neeg tseem ceeb hauv keeb kwm los ua tus txhawb thiab txuas ntxiv nws txoj hauj lwm Xatas. Tsov rog ntev uas rub mus ntev txog kev loj hlob ntawm qhov tseeb, uas mus txog nws qhov kawg siab thaum qhov zais cia ntawm phau Ntawv Qhia Tshwm raug qhib nws lub foob, (nyuam qhuav ua ntej lub sijhawm sim siab kaw) suav nrog qhov kaj ntawm xya pawg ntseeg uas Miller tsis tau pom dua li, thiab Niam Laus White kuj tsis tau pom li ntawd thiab, tiamsis qhia tau yooj yim tias ob leeg Miller thiab tus Ntsuj Plig ntawm Kev Yaj Saub txhawb nqa qhov kaj tshiab no, rau qhov kaj tshiab yeej tsis tawm tsam qhov kaj qub.

> “It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.

> “Nws yog ib qho tseeb tias peb muaj qhov tseeb, thiab peb yuav tsum tuav rawv khov kho rau tej txoj hauj lwm uas tsis muaj leejtwg yuav ua rau tshee tau; tiam sis peb yuav tsum tsis txhob saib txhua yam kaj tshiab uas Vajtswv yuav xa los nrog lub siab ua xyem xyav, thiab hais tias, Qhov tseeb tiag, peb tsis pom tias peb tseem yuav tsum tau muaj ib yam kaj ntxiv dua li qhov tseeb qub uas peb tau txais los txog niaj hnub no, thiab uas peb twb nyob ruaj hauv ntawd lawm. Thaum peb tuav rawv txoj kev sawv li no, ces zaj lus timkhawv ntawm Tus Timkhawv Tseeb siv nws txoj kev cem rau peb tej xwm txheej hais tias, ‘thiab koj tsis paub tias koj yog tus txom nyem, thiab khuv leej kawg, thiab pluag, thiab dig muag, thiab liab qab.’ Cov uas xav tias lawv nplua nuj thiab muaj txaus nplua mias thiab tsis txom nyem dabtsi li, lawv nyob hauv ib yam kev dig muag txog lawv tus xwm txheej tseeb ntawm Vajtswv xub ntiag, thiab lawv tsis paub li.” Review and Herald, August 7, 1894.

The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.

Qhov kev sim tseem ceeb tshaj plaws rau qhov kaj tshiab yog saib seb nws puas tawm tsam qhov tseeb uas twb tau tsim tsa lawm, thiab seb nws puas txhawb nqa cov tseeb hauv paus tseem ceeb.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.

> “Thaum Vajtswv lub hwjchim ua timkhawv qhia tias yam twg yog qhov tseeb, ces qhov tseeb ntawd yuav tsum nyob ruaj mus ib txhis ua qhov tseeb. Tsis txhob txais yuav tej kev xav tom qab uas tawm tsam qhov kaj uas Vajtswv twb muab rau lawm. Yuav muaj neeg sawv los nrog tej kev txhais Vajlugkub uas rau lawv yog qhov tseeb, tiamsis uas tsis yog qhov tseeb. Vajtswv twb muab qhov tseeb rau lub sijhawm no rau peb ua lub hauv paus rau peb txoj kev ntseeg. Nws tus kheej twb qhia peb lawm tias yam twg yog qhov tseeb. Yuav muaj ib tug sawv los, thiab tseem muaj dua lwm tus, nrog qhov kaj tshiab uas tawm tsam qhov kaj uas Vajtswv twb muab rau hauv qhov kev qhia meej ntawm Nws tus Ntsuj Plig Dawb Huv.” Selected Messages, book 1, 162.

Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:

Xatas tau muab phau Vajluskub Tshwmsim ua lub hom phiaj rau nws qhov kev tawm tsam txij thaum Yauhas sau cia tej lus uas muaj nyob hauv ntawd. Yexus hais tias:

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.

> Tab sis koob hmoov yog nej ob lub qhov muag, rau qhov lawv pom; thiab nej ob lub pob ntseg, rau qhov lawv hnov. Vim kuv tseeb hais rau nej tias, Muaj ntau tus yaj saub thiab cov neeg ncaj ncees tau ntshaw xav pom tej uas nej pom no, los lawv tsis tau pom; thiab xav hnov tej uas nej hnov no, los lawv tsis tau hnov. Mathais 13:16, 17.

The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.

Txoj koob hmoov uas txuas nrog kev pom thiab kev hnov yog txoj koob hmoov ntawm kev to taub cov lus ntawm Tshwm Sim txog Yexus Khetos. Thaum Yauhas sawv cev rau cov uas nyob hauv “hnub kawg” uas pom thiab hnov cov lus ntawd, nws txhos caug pe hawm tus tim tswv Kavli-ee, uas tam sim ntawd ceeb toom Yauhas kom tsis txhob ua li ntawd.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.

> Thiab kuv, Yauhas, tau pom tej no, thiab tau hnov tej no. Thiab thaum kuv tau hnov thiab pom lawm, kuv txhos caug pehawm ntawm tus timtswv ko taw uas tau qhia tej no rau kuv. Ces nws hais rau kuv tias, Ceev faj txhob ua li ntawd li: rau qhov kuv tsuas yog koj tus qhev sib koom tes xwb, thiab yog ntawm koj cov kwvtij uas yog cov yaj saub, thiab ntawm cov uas khaws tej lus hauv phau ntawv no: cia li pehawm Vajtswv. Tshwm Sim 22:8, 9.

Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.

Gabriel thiab Yauhas nkawd ob leeg puav leej yog tej yam uas raug tsim, uas tsuas yog yuav tsum pe hawm tus Tswv Tsim xwb. Coob leej yaj saub thiab cov neeg ncaj ncees, nrog rau cov tim tswv, tau ntshaw xav “pom” thiab “hnov” txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo thaum nws raug rov hais dua nyob rau thaum kawg ntawm lub ntiaj teb.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Yexus Khetos tau hais tias, ‘Nej lub qhov muag tau koob hmoov, rau qhov lawv pom; thiab nej pob ntseg tau koob hmoov, rau qhov lawv hnov. Rau qhov kuv hais tseeb rau nej tias, ntau tus yaj saub thiab cov neeg ncaj ncees tau ntshaw pom tej yam uas nej pom, los lawv tsis tau pom; thiab tau ntshaw hnov tej yam uas nej hnov, los lawv tsis tau hnov’ [Mathais 13:16, 17]. Cov qhov muag uas tau pom tej yam uas tau pom nyob rau xyoo 1843 thiab 1844 tau koob hmoov.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Txoj xov twb raug muab lawm. Thiab yuav tsum tsis txhob qeeb nyob rau hauv kev rov tshaj txoj xov ntawd, rau qhov tej cim ntawm lub sijhawm tab tom muaj tiav; txoj haujlwm kaw yuav tsum raug ua kom tiav. Ib txoj haujlwm loj yuav raug ua nyob rau hauv ib lub sijhawm luv. Tsis ntev no ib txoj xov yuav raug muab raws li Vajtswv txoj kev teem tseg, uas yuav nthuav dav mus ua ib lub suab quaj nrov nroo. Ces Daniyee yuav sawv hauv nws feem, los muab nws zaj lus tim khawv.” Manuscript Releases, volume 21, 437.

What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.

Qhov uas cov neeg ncaj ncees (Yauhas) thiab lawv cov qhev koom tes (cov tim tswv) ntshaw pom yog qhov kev ua tiav kawg nkaus ntawm Lub Suab Qhia Thaum Ib Tag Hmo thaum kawg ntawm Adventism, thaum lub ntiajteb yuav raug ua kom kaj los ntawm Vajtswv lub hwjchim ci ntsa iab. Qhov kev tshwm sim kawg ntawd ntawm lub hwjchim nyob hauv nag yav tom qab raug coj los txog los ntawm kev qhib cov ntsaws ruaj ntawm Tshwmsim txog Yexus Khetos.

> Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.

> Hais txog txoj kev cawm seej no, cov yaj saub tau nug nrhiav thiab tshawb nrhiav nrog kev mob siab, yog cov uas tau cev lus faj lem txog txoj kev tshav ntuj uas yuav los cuag nej: lawv nrhiav saib tias yog lub sijhawm twg, lossis zoo li cas ntawm lub sijhawm, uas tus Ntsuj Plig ntawm Khetos uas nyob hauv lawv tau qhia tseg, thaum Nws ua tim khawv ua ntej txog kev txom nyem ntawm Khetos, thiab txog lub yeeb koob uas yuav raws los tom qab ntawd. Rau lawv twb raug qhia lawm tias, tsis yog rau lawv tus kheej, tiam sis rau peb, lawv thiaj ua hauj lwm pab tej yam ntawd, uas nim no twb raug tshaj tawm rau nej lawm los ntawm cov uas tau tshaj txoj moo zoo rau nej nrog tus Vaj Ntsuj Plig Dawb Huv uas raug txib nqes saum ntuj los; tej yam no yog yam uas cov tim tswv ntshaw heev xav ntsia rau hauv. Yog li ntawd, cia li khi kom ruaj lub duav ntawm nej lub siab, nej yuav tsum nyob tsheej meej, thiab cia siab kom kawg rau txoj kev tshav ntuj uas yuav raug coj los rau nej thaum Yexus Khetos raug tshwm sim los. 1 Petus 1:10–13.

The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.

Cov yaj saub, cov neeg ncaj ncees thiab cov tim tswv tau ntshaw kom tau nyob hauv lub sijhawm thaum “txoj kev tshav ntuj” lossis Vajtswv lub hwj chim raug nchuav tawm thaum kev ua tiav zaum kawg ntawm Kev Qw Hmo Ib Tag Hmo. “Txoj kev tshav ntuj” ntawd, uas yog Vajtswv lub hwj chim tsim txom tsim tshiab, raug coj los rau tibneeg thaum Phau Tshwm Sim txog Yexus Khetos raug qhib tawm. Xatas paub tias txoj kev uas xa Vajtswv lub hwj chim tsim txom tsim tshiab mus rau Nws haiv neeg yog ua tiav los ntawm zaj lus uas raug qhib tawm hauv phau Tshwm Sim, thiab yog li ntawd nws txoj kev siv zog loj tshaj plaws tau yog los ntxhov siab, los tsuj qaug, thiab los npog zais qhov kaj uas nyob hauv phau Tshwm Sim. Qhov kaj ntawd tsis yog tsuas yog kev txheeb xyuas tus txiv neej ntawm kev txhaum xwb, rau qhov qhov tseeb ntawd twb raug sau tseg meej txhij los ntawm tag nrho cov Protestant cov neeg kho dua tshiab ntau pua xyoo dhau los lawm.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.

> Kuv nyob hauv tus Ntsuj Plig rau hnub uas yog tus Tswv hnub, thiab kuv hnov ib lub suab nrov loj nyob tom qab kuv, zoo li suab raj nrov, hais tias, Kuv yog Alpha thiab Omega, tus thawj thiab tus kawg; thiab, yam uas koj pom ntawd, cia li sau rau hauv ib phau ntawv, thiab xa mus rau xya pawg ntseeg uas nyob hauv Asia; rau Ephesus, thiab rau Smyrna, thiab rau Pergamos, thiab rau Thyatira, thiab rau Sardis, thiab rau Philadelphia, thiab rau Laodicea. Thiab kuv tig los saib lub suab uas hais nrog kuv. Thiab thaum kuv tig los, kuv pom xya lub chaw teeb ci kub; thiab nyob nruab nrab ntawm xya lub chaw teeb ci ntawd muaj ib tug zoo li Leej Tub Neeg, hnav ib lub tsho ntev txog taw, thiab muaj ib txoj siv kub qhwv ncig hauv siab. Nws lub taub hau thiab nws cov plaub hau dawb paug zoo li ntaub plaub, dawb ib yam li daus; thiab nws ob lub qhov muag zoo li nplaim taws; thiab nws ob txhais ko taw zoo li tooj dag zoo huv, zoo li yog kub hnyiab hauv cub; thiab nws lub suab zoo li lub suab ntawm dej ntau ntws nrov. Thiab nws tuav xya lub hnub qub hauv nws sab tes xis; thiab tawm hauv nws lub qhov ncauj los ib rab ntaj ntse ob sab; thiab nws lub ntsej muag ci ntsa iab ib yam li lub hnub ci hauv nws lub hwj chim. Thiab thaum kuv pom nws, kuv txawm poob rau ntawm nws ob txhais taw zoo li tus tuag lawm. Thiab nws muab nws sab tes xis tso saum kuv, hais rau kuv tias, Tsis txhob ntshai; kuv yog tus thawj thiab tus kawg: kuv yog tus uas muaj sia nyob, thiab twb tuag lawm; thiab, saib seb, kuv muaj sia nyob mus ib txhis ib txhis, Amen; thiab kuv tuav cov yuam sij ntawm ntuj txiag teb tsaus thiab ntawm txoj kev tuag. Cia li sau tej yam uas koj tau pom lawm, thiab tej yam uas muaj tam sim no, thiab tej yam uas yuav muaj tom qab no. Tshwmsim 1:10–19.

While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.

Thaum Adventism tseem tuav rawv txoj kev txhais lus “historicist,” lawv kuj tau lees paub tias txhua pawg ntseeg hauv Tshwmsim ob thiab peb rov tshwm dua hauv pawg ntseeg kawg. Hmoov tsis zoo, thaum kawg ntawm xyoo pua kaum cuaj, Xatas twb tab tom kaw Adventism lub qhov muag rau txoj kev txhais lus dawb huv ntawd, rau txoj kev tiv thaiv ntawm nws, thiab rau txoj kev coj raws nws, uas yog ib feem tseem ceeb ntawm lawv lub luag hauj lwm ua “cov neeg khaws cia cov tseeb loj ntawm txoj lus faj lem.” Txawm yog tias txoj kev txhais lus ntawd raug muab tso tseg zuj zus hauv Adventism, los tseem muaj qee leej uas siv txoj kev txhais lus dawb huv ntawd. Peb siv phau ntawv, Story of the Seer of Patmos, ua pov thawj tias kev siv txhua pawg ntseeg rau keeb kwm ntawm Laudekhiya yog ib qho kev siv txoj lus faj lem uas raug cai. Cov nram no yog tej nqe lus rho tawm hauv phau ntawv ntawd uas qhia meej txog lub ntsiab lus uas kuv tab tom hais.

> “It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

> “Yuav tsum nco ntsoov tias, ib yam li txoj kev uas pawg ntseeg Efexaus, Ximawna, thiab Pergamaux tau ntsib yuav rov tshwm sim dua hauv pawg ntseeg kawg ua ntej Khetos rov qab los zaum ob, keeb kwm ntawm Tiyatiras kuj yuav muaj nws tus qauv sib thooj nyob hauv tiam kawg.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”

Haskell qhia kom raug tias tej kev paub dhau los ntawm plaub pawg ntseeg thawj zaug ntawd raug rov qab tshwm dua, los yog raws li nws hais tias, “yuav muaj nws tus yam ntxwv sib xws nyob hauv tiam kawg.”

> “He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.

> “Nws tau siv qhov kev sim ntawd, tab sis txhua yam tau taw tes mus tom ntej rau xyoo 1843 uas yog lub sijhawm thaum lub ntiajteb yuav tsum txais tos nws tus Cawm Seej. Lub xeev ntawm cov neeg nyob rau thaum Khetos los thawj zaug tam sim no rov muaj dua.” Stephen N. Haskell, Story of the Seer of Patmos, 75.

Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.

Haskell tab tom hais txog William Miller qhov uas nws tau txheeb 1843 ua lub sijhawm Tswv Yexus Khetos rov qab los zaum ob, thiab nws qhia tias tej xwm txheej ntawm thawj zaug uas Nws los twb raug rov ua dua nyob rau lub sijhawm ntawm cov Millerites. Haskell hais yog lawm, thiab Muam White lees paub tias Miller nws tus kheej tau raug sawv cev los ntawm Yauhas tus Neeg Ntxuav Neeg.

> “As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.

> “Raws li Yauhas tus Uas Muab Neeg Ua Kev Cai Raus Dej tau tshaj tawm ua ntej txog thawj zaug Yexus los thiab npaj txoj kev rau Nws txoj kev los, ib yam li ntawd William Miller thiab cov uas koom tes nrog nws tau tshaj tawm txog kev los zaum ob ntawm Vajtswv Leej Tub.” Early Writings, 229.

Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.

Haskel tseem qhia meej tias thaum lub sij hawm keeb kwm ntawm Pergamos, (lub koom txoos thib peb uas sawv cev rau txoj kev sib hais haum ntawm Kev Ntseeg Khixatia nrog kev pe dab mlom), keeb kwm ntawm Sardis, lub koom txoos thib tsib, tau raug rov qab ua dua.

> “There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.

> “Muaj ib lub sijhawm hauv keeb kwm ntawm Pergamos, thaum cov ntseeg Khixatia xav tias kev teev dab mlom twb tuag lawm; tiam sis qhov tseeb, txoj kev ntseeg uas zoo li raug swb ntawd, twb yog tus yeej lawm. Kev teev dab mlom tau txais kev cai raus dej, ces nkag los rau hauv pawg ntseeg. Nyob rau tiam ntawm Sardis, zaj keeb kwm no tau rov muaj dua.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.

Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”

Xathexauj yog pawg ntseeg ntawm Kev Hloov Kho uas tau tsim los sawv thiab tawm tsam cov kev dag ntxias uas yog los ntawm Xatas hauv txoj kev ua nom ua tswv ntawm lub hwj chim papacy, tiam sis ua ntej lawv txoj hauj lwm tiav lawm, lawv twb pib tig rov qab mus rau Loos lawm. Lawv tau xav ib yam li pawg ntseeg Pergamos xav, tias txoj kev papalism twb tuag lawm, tab sis qhov tseeb nws tseem muaj sia nyob. Haskell kuj qhia ntxiv tias saum pawg ntseeg seem uas tshuav ci ntsa iab “cov hluav taws xob sib sau ua ke ntawm txhua tiam neeg yav dhau los.”

> “Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

> “Saum rau pawg ntseeg kawg no—cov seem ciaj,—ci ntsa iab tej duab ci uas tau sau los ua ke ntawm txhua tiam uas dhau los lawm.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.

Kuv tsis yog hais tias Haskell tau pom tias keeb kwm uas nce qib zuj zus uas xya pawg ntseeg sawv cev rau, kuj tau raug ua tiav hauv keeb kwm ntawm cov Yixayee txheej thaum ub, tiamsis thaum nws sau tias “cov duab ci uas tau sau los ua ke ntawm txhua tiam dhau los” “ci ntsa iab” rau saum “pawg ntseeg kawg,” nws yeej txhawb nqa qhov tseeb ntawd. Cov Yixayee txheej thaum ub yeej muaj nyob hauv “cov duab ci ntawm” “tej tiam dhau los.” Thiab txawm yog nws txhawb nqa tej hauv paus ntsiab lus uas yuav tsum muaj kom paub txog lub cim sawv cev ntawm xya pawg ntseeg hauv keeb kwm ntawm cov Yixayee txheej thaum ub, los kuv tsis paub meej tias nws tau pom tob npaum li cas txog tej kev sib txig uas cov cim ntawd sawv cev rau. Kuv kuj paub tseeb tias nws tsis tau pom ib qho tseem ceeb tshaj dua hauv cov keeb kwm uas xya pawg ntseeg sawv cev rau, yog ib qho uas peb tab tom coj mus txog.

We will address this truth in our next article.

Peb yuav hais txog qhov tseeb no hauv peb zaj lus tom ntej.

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