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# The Book of Daniel - Number Seventy-Eight

Phau Ntawv Daniyees - Zauv Xya Caum Yim

Unveiling the Four Abominations: The Historical Parallel of Rebellion in Laodicean Adventism

Qhib Plaub Yam Kev Qias Neeg Phem: Zaj Keeb Kwm Uas Sib Txawv Tsis Tau ntawm Kev Fav xeeb Hauv Laodicean Adventism

Author

Jeff Pippenger

Published

February 11, 2024

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The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them. With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases.”

Keeb kwm ntawm cov Amoos tau raug siv los ua piv txwv txog lub sijhawm thaum Vajtswv txoj kev chim raug coj los ua tiav tawm tsam Laodicean Adventism. Muam White qhia meej tias Vajtswv lub sijhawm rau kev coj Nws txoj kev rau txim los ua tiav yog tib yam hauv hnub kawg thaum ib puas plaub caug plaub txhiab leej raug muab khi ntim, ib yam li thaum Vajtswv coj Nws txoj kev chim los poob saum cov Amoos. Nws hais tias, “Txawm hais tias” haiv neeg Amoos “tau tshwj xeeb pom tseeb vim lawv txoj kev pe dab qhuas thiab kev qias vuab tsuab, los lawv tseem tsis tau ua kom lub khob ntawm lawv txoj kev ua txhaum puv nkaus... Tus Tsimtxom uas muaj kev khuv leej zoo siab yuav ris nrog lawv txoj kev ua txhaum mus txog tiam plaub. Ces, yog tsis pom muaj kev hloov mus rau qhov zoo dua, Nws tej kev txiav txim yuav poob saum lawv. Tus Tsis Muaj Qhov Yuam Kev, nrog kev raug tseeb tsis txawj yuam kev, tseem khaws ib daim ntaub ntawv suav nrog txhua haiv neeg. Thaum Nws txoj kev hlub tshua raug nthuav tawm nrog tej lus hu kom hloov siab lees txim, daim ntaub ntawv no yuav tseem qhib nyob; tab sis thaum cov lej mus txog ib qho nyiaj uas Vajtswv tau teem cia, kev ua haujlwm ntawm Nws txoj kev chim pib. Daim ntaub ntawv raug kaw. Kev ua siab ntev saum ntuj ceeb tsheej xaus lawm.”

Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.

Muam White qhia meej txog kev qhuab qhia ntawm Vajtswv txoj kev chim tawm tsam Laodicean Adventism thaum lub sij hawm Ezekiel daim duab piv txwv txog kev muab lub cim rau ib puas plaub caug plaub txhiab leej, tias nws pib thaum lawv lub khob ntawm kev tsis ncaj ncees puv nkaus, thiab lub khob ntawd mus txog nws txoj kev puv npo hauv tiam plaub. Txhua yam ntaub ntawv no raug nthuav tawm nyob rau hauv lub ntsiab lus ntawm lub zeem muag uas pib hauv tshooj yim, uas qhia txog plaub yam kev qias neeg uas nce ntxiv zuj zus.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.

> Ces nws hais rau kuv tias, “Leej Tub Neeg, tsa koj ob lub qhov muag tam sim no ntsia mus rau sab qaum teb.” Ces kuv tsa kuv ob lub qhov muag ntsia mus rau sab qaum teb, thiab saib seb, nyob rau sab qaum teb ntawm lub rooj vag ntawm lub thaj txi ntuj, ntawm qhov chaw nkag, muaj daim duab ntawd uas ua kom muaj kev khib heev. Nws hais ntxiv rau kuv tias, “Leej Tub Neeg, koj puas pom yam uas lawv ua? yog tej kev qias vuab tsuab loj kawg uas tsev neeg Ixayees ua nyob ntawm no, ua rau kuv yuav tsum txav deb ntawm kuv lub chaw dawb huv? tiam sis koj tig mus dua, ces koj yuav pom tej kev qias vuab tsuab loj dua no ntxiv.” Ces nws coj kuv mus rau ntawm lub qhov rooj ntawm lub tshav puam; thiab thaum kuv ntsia, saib seb, muaj ib lub qhov nyob hauv phab ntsa. Ces nws hais rau kuv tias, “Leej Tub Neeg, khawb phab ntsa tam sim no.” Thiab thaum kuv tau khawb phab ntsa lawm, saib seb, muaj ib lub qhov rooj. Ces nws hais rau kuv tias, “Nkag mus, thiab saib tej kev qias vuab tsuab phem uas lawv ua nyob ntawm no.” Yog li ntawd kuv thiaj nkag mus thiab pom; thiab saib seb, txhua yam duab ntawm tej tsiaj nkag, thiab tej tsiaj phem qias neeg, thiab txhua yam mlom ntawm tsev neeg Ixayees, raug kos puag ncig rau saum phab ntsa. Thiab sawv ntawm lawv xub ntiag muaj xya caum leej txwj laus ntawm tsev neeg Ixayees, thiab nyob hauv lawv nruab nrab muaj Ya‑axaniyas tus tub ntawm Shafan sawv, txhua tus txiv neej tuav nws lub lauj kaub rau hlawv xyab nyob hauv nws txhais tes; thiab ib nthwv huab xyab tuab heev nce mus. Ces nws hais rau kuv tias, “Leej Tub Neeg, koj puas tau pom yam uas cov txwj laus ntawm tsev neeg Ixayees ua hauv qhov tsaus ntuj, txhua tus nyias nyob hauv chav zais nws tej mlom? rau qhov lawv hais tias, ‘Tus Tswv tsis pom peb; Tus Tswv tau tso lub ntiajteb tseg lawm.’” Nws kuj hais rau kuv tias, “Koj tig mus dua, ces koj yuav pom tej kev qias vuab tsuab loj dua no uas lawv ua.” Ces nws coj kuv mus rau ntawm lub qhov rooj ntawm lub rooj vag ntawm lub tsev ntawm tus Tswv uas tig mus rau sab qaum teb; thiab saib seb, muaj poj niam zaum quaj txog Tammuz.

> Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.

> Ces nws hais rau kuv tias, Koj puas tau pom qhov no, Au tub neeg? tig rov qab dua, ces koj yuav pom tej kev qias vuab tsuab uas tseem loj dua tej no. Thiab nws coj kuv mus rau hauv lub tshav puam sab hauv ntawm Yehauvas lub tuam tsev; thiab saib seb, ntawm lub qhov rooj ntawm Yehauvas lub tuam tsev, nyob nruab nrab ntawm lub sam thiaj thiab lub thaj, muaj kwv yees li nees nkaum tsib leej txivneej, lawv tig nraub qaum rau Yehauvas lub tuam tsev, thiab lawv lub ntsej muag tig mus rau sab hnub tuaj; thiab lawv pe hawm lub hnub rau sab hnub tuaj. Ces nws hais rau kuv tias, Koj puas tau pom qhov no, Au tub neeg? Puas yog ib yam me me rau tsev neeg Yudas uas lawv ua tej kev qias vuab tsuab uas lawv ua ntawm no? rau qhov lawv tau ua kom lub tebchaws puv npo kev lim hiam, thiab lawv rov qab los ua kom kuv chim dua: thiab saib seb, lawv tsa ceg ntoo rau ntawm lawv lub qhov ntswg. Yog li ntawd kuv kuj yuav ua rau lawv hauv txoj kev npau taws kub: kuv lub qhov muag yuav tsis tseg, thiab kuv yuav tsis khuv leej li: thiab txawm lawv quaj nrov nrov rau hauv kuv pob ntseg los, kuv los yuav tsis mloog lawv li. Ezekiel 8:5–18.

After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.

Tom qab Exekees tau raug qhia pom thawj txoj kev qias neeg phem, yog kev tsa tus mlom ntawm kev khib xeeb rau ntawm qhov chaw nkag ntawm lub rooj vag ntawm lub thaj txi Ntuj, nws raug ceeb toom tias nws tseem yuav raug qhia pom tej kev qias neeg phem uas loj dua tus mlom ntawm kev khib xeeb ntawd. Txoj kev qias neeg phem thib ob raug sawv cev los ntawm cov chav zais, qhov uas cov thawj coj, uas raug sawv cev ua cov txwj laus, tab tom thov Vajtswv, uas raug sawv cev los ntawm xyab, thiab tshaj tawm tias tus Tswv tau tso lub ntiajteb tseg lawm thiab tsis pom lawv. Tab sis Exekees raug ceeb toom tias nws yuav pom tej kev qias neeg phem uas loj dua tej no thiab.

The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.

Qhov kev qias neeg thib peb yog sawv cev los ntawm “cov poj niam quaj nyiav rau Tammuz,” tiam sis tseem muaj ib qho kev qias neeg loj dua ntawd, rau qhov qhov kev qias neeg thib plaub qhia txog ib pab thawj coj muaj nees nkaum tsib leeg txivneej pe hawm lub hnub, tig nraub qaum rau lub tuam tsev.

In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.

Hauv qhov qias vuab tsuab plaub, muaj lo lus tshaj tawm tias “cov txwj laus,” “tau ua kom lub tebchaws puv npo rau kev ua phem, thiab lawv tau rov qab los ua rau kuv chim: thiab, saib seb, lawv tsa tus ceg ntoo rau ntawm lawv lub qhov ntswg.” “Hnub ntawm kev ua kom chim” yog hnub uas Vajtswv txoj hauj lwm ntawm txoj kev npau taws pib, ib yam li tau muaj rau cov Yixayee thaum ub thaum lawv tsis kam lees zaj lus ntawm Yausua thiab Kalexeb hais txog Tebchaws Uas Tau Cog Lus Tseg. Kev tsis lees txais zaj lus ntawm txoj kev muab cim foob qhia txog lub sijhawm thaum lub khob ntawm kev txhaum puv npo rau Yeluxalees. Yausua thiab Kalexeb sawv cev rau pab me, uas yog cov ncaj ncees tsawg leej tab sis ruaj khov, cov uas tab tom quaj ntsuag thiab quaj thov vim tej kev qias vuab tsuab nyob hauv pawg ntseeg thiab hauv lub tebchaws.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.

> Ces Mauxes thiab Aloos txawm poob ntsej muag pe hauv av rau ntawm tag nrho pawg txoos ntawm cov Yixayee cov tub ki. Thiab Yausuas tus tub ntawm Nuv, thiab Kalej tus tub ntawm Yefunes, uas yog ib co ntawm cov uas mus soj ntsuam tebchaws ntawd, txawm dua lawv tej khaub ncaws: thiab lawv hais rau tag nrho lub tuam txoos ntawm cov Yixayee cov tub ki tias, Lub tebchaws uas peb hla mus tshawb xyuas ntawd yog ib lub tebchaws zoo heev tshaj plaws. Yog hais tias tus Tswv txaus siab rau peb, ces Nws yuav coj peb mus rau hauv lub tebchaws no, thiab muab rau peb; yog ib lub tebchaws uas ntws muaj mis nyuj thiab zib ntab. Tsuas yog tsis txhob ntxeev siab tawm tsam tus Tswv xwb, thiab tsis txhob ntshai cov neeg hauv lub tebchaws ntawd; rau qhov lawv yog mov rau peb noj: lawv txoj kev tiv thaiv twb ncaim ntawm lawv lawm, thiab tus Tswv nrog nraim peb: tsis txhob ntshai lawv. Tiamsis tag nrho pawg txoos txib kom muab lawv ntaus pob zeb kom tuag. Thiab tus Tswv lub hwjchim ci ntsa iab tshwm los hauv lub tsev ntaub sib ntsib rau ntawm tag nrho cov Yixayee cov tub ki xub ntiag. Thiab tus Tswv hais rau Mauxes tias, Haiv neeg no yuav ua rau kuv chim ntev npaum li cas? thiab yuav ntev npaum li cas ua ntej lawv ntseeg kuv, txawm yog vim txhua yam cim uas kuv twb tau qhia nyob hauv lawv nruab nrab lawm los? Kuv yuav nplawm lawv nrog kab mob sib kis, thiab tshem lawv tawm ntawm lawv qub txeeg qub teg, thiab yuav ua kom los ntawm koj muaj ib haiv neeg loj dua thiab muaj hwjchim tshaj lawv. Numbers 14:5–12.

The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.

Qhov “kev chim siab” uas cov neeg ntxeev siab tau ua rau tshwm sim hauv Phau Ntawv Teev Npe, thiab kuj nyob hauv Exekhee, yog tsim tsa rau saum qhov uas tus neeg ntxeev siab tsis kam lees paub cov “cim” uas twb tau muab tshwm tawm los lawm. Cov “cim” uas raug tsis lees txais nyob rau tiam Mauxes, yog cov “cim” uas ua qauv qhia ua ntej txog kev tshwm sim ntawm Vajtswv lub hwj chim hauv keeb kwm ntawm cov Millerites. Yixayee thaum ub tau ua rau Vajtswv chim siab los ntawm qhov tsis lees txais cov “cim” ntawm kev tshwm sim ntawm Nws lub hwj chim hauv lawv keeb kwm hauv paus. Nyob rau lub sijhawm ntawm kev muab lub foob rau ib puas plaub caug plaub txhiab leej, Yixayee niaj hnub nimno kuj tsis lees txais (tig nraub qaum tawm tsam) tib qho keeb kwm hauv paus uas yuav tsum yog tus “cim,” uas yuav pab kom lawv “paub txog” qhov rov qab muaj dua ntawm keeb kwm ntawm Lub Suab Quaj Thaum Ib Tag Hmo, uas rov qab muaj dua nyob rau hnub kawg.

God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.

Vajtswv cia cov neeg tawm tsam pom qhov rov tshwm dua ntawm qhov kev nthuav tawm ntawm Vajtswv lub hwjchim, rau qhov qhov rov tshwm dua ntawm qhov kev nthuav tawm ntawm Vajtswv lub hwjchim ntawd tsis yog tsuas yog nag lig xwb, tiamsis kuj yog qhov tseeb uas yuav tau cawm lawv yog lawv tau nrog cov uas hlub qhov tseeb thiab.

The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.

Kev txheeb xyuas plaub yam kev qias vuab tsuab hauv Exekees yim tias yog tej cim ntawm plaub tiam ntawm Laodicean Adventism yog ib feem ntawm txoj xov uas raug qhib lub ntsiab los ntawm Tsov Ntxhuav ntawm xeem Yudas hauv hnub kawg. Tiam thawj pib thaum txoj kev ntxeev siab xyoo 1863, thiab nees nkaum tsib xyoos tom qab ntawd, xyoo 1888, txoj kev ntxeev siab uas cim qhov pib ntawm tiam ob nrog lub cim ntawm tej chav zais cia tau los txog. Peb caug ib xyoos tom qab ntawd, xyoo 1919, kev luam tawm phau ntawv ntawm W. W. Prescott muaj npe tias, The Doctrine of Christ, tau cim qhov pib ntawm tiam peb, uas Exekees tau sawv cev ua cov poj niam quaj ntsuag rau Tammuz. Peb caug yim xyoos tom qab ntawd, xyoo 1957, nrog kev luam tawm phau ntawv, Questions on Doctrine, tiam plaub tau los txog uas qhia lub sijhawm thaum cov neeg ntxeev siab yuav tig tawm tsam txoj xov ntim lub foob uas sawv los ntawm sab hnub tuaj, thiab pe hawm lub hnub.

We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.

Peb yuav pib xav txog tiam ob ntawm Laodicean Adventism txoj kev ntxeev siab uas tuaj txog ntawm Minneapolis General Conference xyoo 1888. Nws yog ib qho tseem ceeb uas yuav tsum nco ntsoov tias tag nrho plaub yam kev qias neeg hauv Ezekiel tshwm sim hauv Yeluxalees; txawm hais tias lawv sawv cev rau ib zaj keeb kwm kev ntxeev siab uas loj zuj zus mus, los lawv yeej ib txwm hais txog txoj kev ntxeev siab uas tshwm sim nyob hauv lub nroog uas sawv cev rau Laodicean Adventism hauv hnub kawg.

> “As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.

> “Ua ib yam ntawm tej cim qhia txog Yeluxalees txoj kev puas tsuaj, Khetos tau hais tias, ‘Yuav muaj ntau tus yaj saub cuav sawv los, thiab yuav dag ntau leej.’ Muaj tseeb tiag, cov yaj saub cuav tau sawv los, dag ntxias cov neeg, thiab coj coob leej mus rau hauv tebchaws moj sab qhua. Cov khawv koob thiab cov ua neeb ua yaig, uas hais tias lawv muaj hwjchim ua txujci tseemceeb, tau rub cov neeg raws lawv mus rau hauv tej chaw nyob ntsiag to saum roob. Tiamsis txoj lus faj lem no kuj tau hais tseg rau hnub kawg thiab. Daim cim no raug muab ua ib daim cim qhia txog Kev Los Zaum Ob. Txawm nimno los, cov khetos cuav thiab cov yaj saub cuav tseem tabtom ua tej cim thiab txujci tseemceeb kom ntxias Nws cov thwjtim. Puas yog peb tsis hnov lub suab quaj tias, ‘Saib maj, Nws nyob hauv tebchaws moj sab qhua’? Tsis yog twb muaj ntau txhiab leej tawm mus rau hauv tebchaws moj sab qhua, vam tias yuav nrhiav tau Khetos lod? Thiab ntawm ntau txhiab qhov kev sib txoos uas neeg hais tias lawv muaj kev sib txuas lus nrog cov ntsujplig ntawm cov neeg tuag lawm, tsis yog nimno twb hnov lub suab hu tias, ‘Saib maj, Nws nyob hauv tej chav zais ntshis’ lod? Qhov no yog nraim li qhov kev hais uas kev ntseeg txog kev sib txuas lus nrog ntsujplig yeej tsa los. Tiamsis Khetos hais li cas? ‘Tsis txhob ntseeg li. Rau qhov xob laim tawm sab hnub tuaj, ci mus txog sab hnub poob; kev los ntawm Neeg Leej Tub kuj yuav zoo ib yam li ntawd thiab.’” The Desire of Ages, 631.

The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.

Cov chav zais cia yog ib lub cim ntawm kev pe hawm dab, thiab qhov kev qias vuab tsuab thib ob hauv Exekhee tshooj yim, tshwm sim nyob hauv lub tuam tsev, qhov chaw uas tej duab ntiajteb tau raug dai zais ntshis rau saum phab ntsa.

> So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.

> Yog li ntawd kuv txawm nkag mus saib; thiab saib seb, muaj txhua yam duab ntawm tej tsiaj nkag hauv av, thiab tej tsiaj qias vuab tsuab, thiab txhua tus mlom ntawm tsev neeg Ixayees, raug kos puag ncig rau saum phab ntsa. Thiab muaj xya caum leej txivneej ntawm cov txwj laus ntawm tsev neeg Ixayees sawv ntawm lawv xub ntiag, thiab Ya-a-za-niyas tus tub ntawm Shaphan sawv hauv lawv nruab nrab, txhua tus nyias tuav nyias lub lauj kaub rauv xyab hauv tes; thiab ib tauv huab xyab tuab heev ncho mus saum ntuj. Ces nws hais rau kuv tias, Leej Tub Neeg, koj puas tau pom yam uas cov txwj laus ntawm tsev neeg Ixayees ua nyob hauv qhov tsaus ntuj, txhua tus nyias nyob hauv chav ntawm nws tej duab? rau qhov lawv hais tias, Tus Tswv tsis pom peb; Tus Tswv tau tso lub ntiajteb tseg lawm. Exekees 8:10–12.

Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.

Exekees pom “cov mlom ntawm tsev neeg Ixayees, uas raug kos rau saum phab ntsa” ntawm lub chaw dawb huv, tiam sis nws raug hais meej tseeb tias txoj kev ntxeev siab no kuj tab tom muaj nyob hauv txhua tus txwj laus tej “chav ntawm duab xav.” Txoj kev ntxeev siab hauv lub tuam tsev tiag qhia meej txog txoj kev ntxeev siab hauv lub tuam tsev uas yog tib neeg.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Hauv kev ntxuav lub tuam tsev kom dim ntawm cov neeg yuav thiab muag hauv ntiajteb no, Yexus tau tshaj tawm txog Nws tes haujlwm los ntxuav lub siab kom dawb ntawm kev qias neeg ntawm txojkev txhaum,—ntawm tej kev ntshaw hauv ntiajteb, tej kev ntshaw qia dub, tej cwj pwm phem, uas ua kom tus ntsuj plig xeb qias. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.

Qhov kev qias neeg thib ob sawv cev rau kev tshwm sim ntawm txoj kev phem, tsis yog nyob hauv pawg ntseeg xwb, tiam sis kuj nyob hauv lub siab ntawm cov txwj laus uas raug tsa los ua cov neeg saib xyuas pawg ntseeg. Txoj kev phem uas tau tshwm sim ntawd yog txoj kev phem ntawm sab ntsuj plig dag. Nyob rau tiam Nau-a, thaum txhua txoj kev xav hauv neeg lub siab puv npo kev phem, cov neeg ua ntej dej nyab twb ua rau lawv lub khob ntawm kev txhaum puv npo lawm.

> And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.

> Vajtswv pom hais tias tibneeg txoj kev phem loj heev nyob hauv ntiajteb, thiab txhua txoj kev xav ntawm nws lub siab tsuas yog kev phem xwb mus li. Chivkeeb 6:5.

The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.

Tiam thib ob qhia txog lub sijhawm uas kev ntseeg dab nkag mus rau hauv ob leeg—cov thawj coj hauv Yeluxalees, thiab kuj nkag mus rau hauv lub cev koom haum ntawm Laodicean Adventism. Qhov uas “cov txwj laus ntawm tsev neeg Ixayees” tau ua “hauv qhov tsaus ntuj,” “hauv” lawv “chav ntawm” “tej duab xav,” qhia meej tias “txhua txoj kev xav ntawm” lawv lub siab “tsuas yog phem xwb.” Muam White hais meej tias kev puas tsuaj ntawm Yeluxalees sawv cev rau hnub kawg ntawm lub ntiaj teb, thiab zaj lus tim khawv ntawm dej nyab hauv Npau-es tiam kuj sawv cev rau hnub kawg ntawm lub ntiaj teb thiab. Nyob rau hnub kawg, cov uas tsis kam cia qhov tseeb ua kom lawv dawb huv yuav raug kev ntseeg dab ntes, raws li tau sawv cev los ntawm qhov kev qias vuab tsuab thib ob hauv Exekees tshooj yim.

The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.

Qhov kev qias vuab tsuab thib ob hauv Ezekiel sawv cev rau txoj kev tawm tsam uas tuaj txog hauv xyoo 1888, thiab dhau los ua lub cim ntawm tiam neeg thib ob; tiam sis tshaj qhov no lawm, xyoo 1888, thiab txhua yam uas nws sawv cev rau lossis raug sawv cev los ntawm nws, tau rov muaj dua nyob rau lub Cuaj Hlis 11, 2001. Muam White qhia meej tias hauv xyoo 1888, tus timtswv muaj hwjchim loj ntawm Tshwmsim kaum yim tau nqes los, thiab yog li ntawd zaj keeb kwm ntawd sawv cev rau lub sijhawm thaum tej tsev loj heev hauv Nroog New York yuav raug muab pov rhuav tshem los ntawm Vajtswv ib txoj kev kov, thiab Tshwmsim kaum yim, nqe ib txog peb, yuav tsum tau ua tiav.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Kev tsis kam tso tseg tej kev xav uas twb muab cia ua ntej lawm, thiab tsis kam lees txais qhov tseeb no, yog lub hauv paus ntawm ib feem loj ntawm txoj kev tawm tsam uas tau tshwm sim hauv Minneapolis tawm tsam tus Tswv txoj xov uas los ntawm Cov Kwv Tij Waggoner thiab Jones. Los ntawm kev qhib kom muaj txoj kev tawm tsam ntawd, Xatas thiaj ua tiav hauv kev txwv tsis pub peb haiv neeg txais tau, nyob rau hauv ib feem loj, lub hwj chim tshwj xeeb ntawm tus Vaj Ntsuj Plig Dawb Huv uas Vajtswv ntshaw heev kom pub rau lawv. Tus yeeb ncuab txwv tsis pub lawv tau txais qhov peev xwm ua haujlwm ntawd uas twb yuav yog lawv li hauv kev nqa qhov tseeb mus rau lub ntiaj teb, raws li cov tubtxib tau tshaj tawm nws tom qab hnub Peetekos. Qhov kaj uas yuav ua kom tag nrho lub ntiaj teb ci nrog nws lub yeeb koob tau raug tawm tsam, thiab los ntawm kev ua ntawm peb cov kwvtij tus kheej, tau raug khaws cia kom deb ntawm lub ntiaj teb nyob rau hauv ib feem loj.” Selected Messages, phau 1, 235.

The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.

Keeb kwm xyoo 1888 tau muab tus qauv piv txwv txog kev tsis lees txais txoj xov ntawm nag tom qab uas tau los txog rau hnub Cuaj Hlis 11, 2001. Xyoo 1888 yog ib lub cim ntawm tiam ob ntawm Laodicean Adventism, uas raug sawv cev los ntawm Exekees txoj kev qias neeg thib ob, thiab keeb kwm ntawd qhia txog ib qho kev ntxeev siab uas raug ua piv txwv los ntawm xya caum tus txwj laus hauv Exekees. Lawv txoj kev ntxeev siab sawv cev rau kev ntseeg dab, thiab sib luag nrog lub khob ntawm lub sijhawm sim siab uas tau puv npo rau lub sijhawm Nau-es. Kev tsis lees txais txoj xov ntawd tau ua duab qhia txog kev tsis lees txais los ntawm cov thawj coj rau txoj xov ntawm nag tom qab, uas yuav tsum qhia kom paub txog kev los txog ntawm txoj Kev Txom Nyem thib peb ntawm Islam.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Nag los tom qab yuav poob los rau saum Vajtswv haiv neeg. Ib tug timtswv uas muaj hwjchim loj yuav nqis saum ntuj los, thiab tag nrho lub ntiajteb yuav raug ci los ntawm nws lub yeeb koob.” Review and Herald, Plaub Hlis 21, 1891.

The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.

Cov thawj coj uas nyob rau xyoo 1888 tau tsis lees txais txoj xov, yog ib qho piv txwv ua ntej txog kev tsis lees txais txoj xov ntawm Islam rau hnub Cuaj Hlis 11, 2001; tiamsis Vajtswv npaj siab yuav tsim kom muaj ib qho kev tshwm sim ntawm hwjchim uas cov thawj coj ntawd yuav pom raws li ib feem ntawm Nws txoj kev txiav txim saum lawv. Qhov kev tshwm sim ntawm hwjchim ntawm nag lig tshwm sim rau thaum kawg ntawm lub sijhawm ntawm kev muab lub cim ntim. Nws tau pib rau hnub Cuaj Hlis 11, 2001, tiamsis nws nce mus txog nws lub ncov rau thaum kawg ntawm peb hnub ib nrab hauv Phau Ntawv Qhia Tshwm tshooj kaum ib, thaum “av qeeg loj” los txog.

The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.

Txoj xov xyoo 1888 yog txoj xov rau Laodicea, txoj kev hu zaum kawg rau ib haiv neeg uas yav tas los raug xaiv tseg, uas thaum ntawd twb tab tom raug hla dhau lawm.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Txoj xov uas A. T. Jones thiab E. J. Waggoner tau muab rau peb, yog Vajtswv txoj xov rau pawg ntseeg Laodicea, thiab kev txom nyem yuav los rau tus twg los xij uas lees tias nws ntseeg qhov tseeb los tseem tsis ci ntsa iab qhia rau lwm tus txog tej xibfwb ci uas Vajtswv tau pub.” The 1888 Materials, 1053.

The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.

Txoj xov ntawm xyoo 1888 sawv cev rau txoj xov uas qhia meej tias thaum cov tsev loj hauv New York City raug muab pov tseg rau hnub tim 11 lub Cuaj Hli, xyoo 2001, ces yuav tsum muab txoj lus tim khawv ncaj qha rau pawg ntseeg Laodicea; thiab txoj lus tim khawv ncaj qha ntawd yog txoj xov txog Islam ntawm Txoj Kev Puas Tsuaj thib peb uas, thaum tshuab rau saum ib haiv neeg uas twb thim rov qab lawm, muaj hwj chim coj lawv rov los ciaj sia ua ib pab tub rog muaj zog heev.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> “Yuav tsum muaj ib lo lus tim khawv ncaj ncees xa mus rau peb cov pawg ntseeg thiab tej koom haum, kom tsa cov uas tseem tsaug zog sawv.”

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> “Thaum lo lus ntawm tus Tswv raug ntseeg thiab mloog lus, ces yuav muaj kev nce qib ruaj khov. Cia peb tam sim no pom peb txoj kev txom nyem loj. Tus Tswv tsis muaj peev xwm siv peb kom txog thaum Nws tshuab txoj sia rau hauv cov pob txha qhuav. Kuv tau hnov cov lus uas tau hais tias: ‘Yog tsis muaj txoj kev txav tob tob ntawm Vajtswv tus Ntsuj Plig rau saum lub siab, yog tsis muaj Nws txoj kev txhawb txoj sia, ces qhov tseeb yuav dhau los ua ib tsab ntawv tuag xwb.’” Review and Herald, November 18, 1902.

1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.

Xyoo 1888 cim qhia txog qhov pib ntawm tiam thib ob ntawm Adventism, tiam sis nws kuj muab ib txoj kab lus faj lem uas sib haum nrog hnub kawg. Hnub tim 11 lub Cuaj Hli Ntuj, 2001 Vajtswv tau coj cov neeg uas xaiv lees txais tias kev tawm tsam ntawm Islam rau tus tsiaj qus hauv ntiajteb yog kev ua tiav ntawm lus faj lem rov qab mus rau tej kev qub. Vajtswv haiv neeg yuav tsum rov qab mus rau tej hniav nyiaj hniav kub ntawm William Miller thiab kawm kom paub txog tej kev tseeb hauv paus uas suav nrog kev ua tiav ntawm Woe thawj thiab Woe thib ob, uas ces thiaj li tsim kom ruaj khov txog kev tuaj txog ntawm Woe thib peb rau lub sijhawm ntawd. Thaum cov neeg ntawd rov qab mus rau tej kev qub ntawd lawd, lawv raug coj kom pom txog qhov dawb huv ntawm ob lub rooj ntawm Habakkuk.

The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.

Kev kev ntxeev siab xyoo 1863 tawm tsam ob daim phiaj ntawm Habakkuk, uas yog cov hlaws muaj nqis ntawm Miller thiab kuj yog tej hauv paus ntsiab lus ntawm Adventism, yog ib qho piv txwv qhia txog ib txoj kev ntxeev siab uas tau rov muaj dua rau hnub tim 11 Lub Cuaj Hli, 2001; vim hais tias ib zaug ntxiv thawj coj ntawm Laodicean Adventism tau txais ib lub sijhawm los txhawb nqa cov hlaws muaj nqis ntawm Miller, los sis tsis kam lees lawv. Tag nrho plaub tiam ntawm Adventism uas raug sawv cev nyob hauv Ezekiel yim, kuj tseem tab tom sawv cev rau kev ntxeev siab ntawm Laodicean Adventism rau hnub tim 11 Lub Cuaj Hli, 2001.

We will continue to identify the second generation of Laodicean Adventism in the next article.

Peb yuav txuas ntxiv txheeb xyuas tiam thib ob ntawm Laodicean Adventism hauv zaj lus tom ntej.

> “God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.

> “Vajtswv tsim neeg nrog tej kev ntshaw uas muaj peevxwm puag tau tej yam muaj tiag mus ib txhis. Tej kev ntshaw no yuav tsum raug khaws cia kom dawb huv thiab muaj kev dawb huv, tsis muaj ib qho kev ntshaw ntiajteb li. Tiamsis tibneeg twb muab txoj kev nyob mus ib txhis tshem tawm hauv lawv tej kev suav lawm. Vajtswv, tus Alpha thiab Omega, qhov pib thiab qhov kawg, Tus uas tuav cia hauv Nws txhais tes txoj hmoo ntawm txhua tus ntsujplig, raug muab tsis nco qab lawm. Tibneeg, xav tias lawv tus kheej muaj hwjchim hauv kev txawj ntse, twb cia lawv tus kheej poob mus txog qib qis kawg nkaus hauv Vajtswv lub xubntiag.”

> “The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.

> “Lub siab ntawm tibneeg tau dhau los ua yam hauv ntiajteb no lawm. Nyob rau qhov chaw uas nws tsimnyog nthuav tawm lub cim ntxim ntawm Vajtswv tus xeebceem, nws ho nthuav tawm lub cim ntxim ntawm tibneeg xwb. Hauv nws tej chav nyob pom muaj tej duab ntxoov ntxoo ntawm lub ntiajteb no. Cov kev coj tsis tsim txiaj uas kav nyob rau hnub Nauj, uas tau muab cov neeg nyob hauv tiam ntawd tso dhau ntawm txojkev cia siab ntawm txojkev cawm dim lawm, kuj pom muaj nyob niaj hnub no.” Signs of the Times, December 18, 1901.

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