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# The Book of Daniel - Number Sixty-Two

Phau Ntawv Daniyees - Zauv Rau Caug Ob

Unveiling the Jewels of William Miller’s Prophetic Vision: A Critical Examination of Adventism’s Departure from the ‘Great Light’ and the Call to Return to the True Foundations

Qhib Cov Hniav Nyiaj Hniav Kub ntawm William Miller Qhov Pom Kev Yaj Saub: Kev Xyuas Kom Nruj Txog Adventism Qhov Kev Ncaim ntawm “Lub Teeb Ci Loj” thiab Kev Hu Kom Rov Qab Los Rau Cov Hauv Paus Tseeb

Author

Jeff Pippenger

Published

January 26, 2024

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The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.

Cov hniav nyiaj hniav kub hauv William Miller txoj kev npau suav yuav ci ntsa iab kaum npaug tshaj qhov lawv tau ci hauv keeb kwm ntawm cov Millerites. Cov Millerites txoj kev to taub txog txoj kev paub uas tau raug nce ntxiv thaum lawv lub sijhawm keeb kwm yog raug, tiam sis tsis tau puv npo. Thaum lawv txoj kev to taub ntawd raug muab tso rau hauv ib qho keeb kwm chaw teeb uas raug dua, nws qhia kom pom tej kev cuam tshuam uas hnyav dua qub, rau qhov nws tsis yog tsuas nthuav dav cov yaj saub qhov tseeb uas cov hniav nyiaj hniav kub sawv cev xwb, tab sis nws kuj tsim tawm txoj kev sim siab rau kaum tus ntxhais nkauj xwb ntawm cov hnub kawg thiab. Millerite txoj kev to taub raug sawv cev rau saum ob daim pioneer charts (1843 thiab 1850). Ob daim chart ntawd puav leej yog ib qho kev ua tiav ntawm cov ntawv teev uas tau raug hais tseg yav tom ntej hauv Habakkuk tshooj ob, thiab qhov tseeb tias cov charts ntawd yog ib qho kev ua tiav ntawm Habakkuk, thiab tseem tias cov qhov tseeb ntawd kiag yog cov qhov tseeb hauv paus ntawm Adventism, tau raug tus Ntsuj Plig ntawm Yaj Saub qhia kom meej tias yog li ntawd.

The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.

Kev to taub txog ib txhia ntawm tej tseeb hauv paus tau raug nthuav kom muaj hwjchim ci ntsa iab ntxiv thaum cov Millerites raug coj los nkag siab txog lub tuam tsev dawb huv saum ntuj ceeb tsheej thiab tej tseeb uas txuas nrog lub tuam tsev dawb huv ntawd, tom qab txoj kev poob siab loj ntawm Lub Kaum Hli 22, 1844. Tiamsis kev hloov mus ntawm Adventism rau hauv ib lub xeev Laodicea xyoo 1856, thiab lawv txoj kev tsis lees txais thaum kawg rau “xya lub sijhawm” xyoo 1863, tau coj lawv mus rau hauv roob moj sab qhua ntawm Laodicea. Tsis muaj ib yam tseeb tseem ceeb twg uas tau raug coj los nthuav tawm los ntawm Adventism txij thaum xyoo 1850s los lawm. Yog koj ua xyem xyav txog lo lus hais ntawd, ces qhia seb vim li cas nws thiaj tsis yog.

The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.

Cov neeg Millerite to taub Daniyee tshooj ob yog lawm, tiam sis lawv txoj kev to taub tseem muaj ciam. Kev Ntseeg Adventism yeej tsis tau hla dhau txoj kev to taub ntawm cov Millerite. Niaj hnub no, txhua yim lub tebchaws uas sawv cev nyob hauv Daniyee tshooj ob twb pom tau lawm, ib yam li lub cim qhia txog Daniyee thov Vajtswv kom nkag siab txog qhov tsis pub leejtwg paub hauv Nenpukhanexas txoj kev npau suav. Qhov tsis pub leejtwg paub ntawd sawv cev rau qhov zais cia yav tom ntej kawg, (tag nrho cov yaj saub tab tom qhia txog hnub kawg), thiab qhov zais cia yav tom ntej kawg ntawd yog yam uas Yauhas hu ua Tshwm Sim ntawm Yexus Khetos. Qhov zais cia ntawd raug qhib thaum “lub sij hawm twb los ze lawm,” ua ntej lub sij hawm sim siab kaw, thiab qhov zais cia ntawd tam sim no tab tom raug qhib, rau cov uas xaiv pom.

The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.

Kev to taub ntawm cov Millerite hais txog “qhov niaj hnub” hauv phau Daniel raug kev tshoov siab txheeb tias yog raug lawm, tiam sis txog xyoo 1901, txoj Kev Ntseeg Adventist tau pib ib txoj txheej txheem tsis lees txais qhov tseeb hauv paus ntawd, thiab txog rau xyoo 1930s txoj Kev Ntseeg Adventist twb rov qab mus rau txoj kev xav qub ntawm cov Protestant lawm, uas hais tias “qhov niaj hnub” sawv cev rau ib feem ntawm Khetos txoj hauj lwm hauv lub chaw dawb huv. Tus ntsiab kev xav uas yog Xatas li ntawd, tus Ntsuj Plig ntawm Kev Qhia Yav Tom Ntej hais tias, los ntawm “cov tim tswv uas raug ntiab tawm saum ntuj ceeb tsheej los.” Hnub no, txoj kev xav raug ntawm cov Millerite hais txog “qhov niaj hnub” yuav pom tau tias tsis yog tsuas yog lub cim ntawm kev pe hawm dab mlom xwb, tiam sis tseem yog lub cim ntawm kev ntxeev siab ntawm txoj Kev Ntseeg Adventist, uas coj txoj kev dag ntxias muaj hwj chim los rau saum cov uas tsis hlub qhov tseeb.

The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.

Cov Millerites raug coj mus txog hnub tim raug rau qhov kawg ntawm ob txhiab peb puas xyoo, thiab tam sim tom qab Kev Poob Siab Loj no, Adventism kuj lees paub txoj kev kaj ntxiv uas muaj feem xyuam nrog zaj lus faj lem ntawd; tiam sis vim lawv tsis lees txais “xya lub sijhawm,” txij xyoo 1856 mus txog 1863, thiab txawm mus txog hnub no kiag no, lawv yeej tsis tau pom ib txoj kev kaj uas nce mus ntxiv los ntawm txoj kev qhuab qhia uas lawv hais tias yog lawv tus ncej tseem ceeb thiab lub hauv paus. Niaj hnub no “xya lub sijhawm” yeej pom tau, (rau cov uas txaus siab pom), tias nws muaj kev txuas ncaj qha nrog txhua lub sijhawm hauv zaj lus faj lem ob txhiab peb puas xyoo.

The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.

Plaub caug cuaj xyoos thawj zaug ntawd sawv cev rau lub voj voog uas thaj av tau so txhua xyoo xya, rov ua dua xya zaug. Plaub puas cuaj caug xyoo ntawd tsis yog tsuas yog sawv cev rau ib lub sijhawm sim siab rau cov Ixayees thaum ub xwb, tiam sis nws qhia meej tias yuav muaj pes tsawg xyoo ntawm kev ntxeev siab tawm tsam lo lus txib uas kom cia thaj av so, thiaj li sau tau kom puv xya caum xyoo uas thaj av raug txwv tsis pub so (uas yog lub sijhawm raug ntiab mus nyob txim qhev rau qhov kev ntxeev siab ntawd). Lub limtiam uas Khetos tau lees paub txoj kev cog lus ntawd raug teeb raws li peb xyoos ib nrab mus txog saum tus ntoo khaub lig thiab peb xyoos ib nrab tom qab tus ntoo khaub lig. Hauv lub limtiam ntawd Khetos tabtom sau txhua tus neeg los, rau qhov nws tau hais tias yog nws raug tsa siab, nws yuav sau txhua tus neeg los.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.

> Tam sim no yog lub sijhawm txiav txim rau lub ntiajteb no lawm; tam sim no tus thawj kav ntawm lub ntiajteb no yuav raug ntiab tawm. Thiab kuv, yog hais tias kuv raug tsa kom siab saum npoo av, kuv yuav rub txhua tus neeg los cuag kuv. Yauhas 12:31, 32.

The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.

Ob txhiab tsib puas nees nkaum hnub uas Khetos tau lees paub txoj kev cog lus thiab sau tibneeg los cuag Nws, sawv cev rau ob txhiab tsib puas nees nkaum xyoo uas Vajtswv tau muab Nws haiv neeg uas ntxeev siab tawg khiav mus, vim yog kev sib cav txog Nws txoj kev cog lus. Cov “xya lub sij hawm” uas tau raug coj los tawm tsam lub nceeg vaj qaum teb ntawm Ixayees, sawv cev rau lub sijhawm tawg khiav mus ntev ob txhiab tsib puas nees nkaum xyoo uas pib xyoo 723 BC thiab xaus xyoo 1798. Xyoo 538 faib ob ntu sijhawm no, thiab tsim ua ob ntu sib law liag, txhua ntu muaj ib txhiab ob puas rau caum xyoo. Ntu thawj sawv cev rau kev tsuj nqis lub chaw dawb huv thiab pab tub rog los ntawm kev pe hawm dab qhuas, hos ntu thib ob yog kev tsuj nqis uas kev cai papas tau ua tiav.

The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.

Lub “xya lub sij hawm” uas muaj ob txhiab tsib puas nees nkaum xyoo tawm tsam lub nceeg vaj qab teb, uas pib hauv 677 BC thiab xaus rau xyoo 1844, tau xaus rau hnub Kaum Hli 22, 1844. Qhov no yog ib lub cim ntawm txoj lus cog tseg txoj kev foom phem, thiab tau xaus los ntawm lub suab raj jubilee uas yuav tsum raug tshuab rau Hnub Kev Theej Txhoj. Hnub Kev Theej Txhoj tiag uas pib rau hnub Kaum Hli 22, 1844 sawv cev rau ib lub sijhawm. Nws yog lub sijhawm ntawm Kev Txiav Txim Tshawb Xyuas, thiab thaum lub sijhawm ntawd lub suab raj jubilee uas txuas nrog lub voj voog dawb huv ntawm xya yuav tsum raug tshuab.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Tiamsis nyob rau hauv tej hnub uas lub suab ntawm tus tim tswv xya yuav nrov, thaum nws pib tshuab raj, ces yam tsis paub tob tob ntawm Vajtswv yuav raug ua kom tiav, raws li Nws tau tshaj tawm rau Nws cov qhev uas yog cov yaj saub. Tshwmsim 10:7.

The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.

Kev nrov suab ntawm Lub Raj Xya, uas tau pib rau hnub tim 22 Lub Kaum Hli, 1844, sawv cev rau Lub Raj Jubilee ntawm lub voj voog dawb huv xya, raws li tau muab teev cia hauv Leviticus nees nkaum tsib. Cov Millerite thaum kawg yeej yog lawm txog hnub tim ntawm zaj lus faj lem ob txhiab peb puas xyoo, thiab Adventism tau los nkag siab ntxiv txog nws tam sim tom qab Kev Poob Siab Loj, tab sis hnub no “lub pob zeb muaj nqis” ntawm Miller hais txog lub caij nyoog ob txhiab peb puas xyoo tab tom ci kaum npaug kaj dua. Txhua yam ntxwv yaj saub ntawm xya ntu caij nyoog uas raug sawv cev nyob hauv lub caij nyoog ob txhiab peb puas xyoo ntawd, muaj kev sib txuas yaj saub ncaj qha nrog ob txhiab tsib puas nees nkaum xyoo (“xya zaug”), ntawm Leviticus tshooj nees nkaum tsib thiab nees nkaum rau.

The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.

Cov neeg Millerites tau tsis lees txais lo lus thov ntawm Protestantism uas tau poob kev ntseeg thiab Catholicism tias cov “tub sab ntawm koj haiv neeg,” uas “tsa lawv tus kheej siab,” thiab “poob,” yog ib lub cim ntawm Antiochus Epiphanes, thiab lawv yog cov raug lawm. Lawv tau paub thiab tiv thaiv qhov tseeb tias yog Loos uas nyob hauv Vajtswv txoj lus faj lem raug sawv cev ua cov “tub sab ntawm koj haiv neeg uas tau tsa txoj yog toog pom kom nyob ruaj khov,” tsis yog ib tug vajntxwv Syrian uas tsis paub npe thiab tsis muaj nqis hauv keeb kwm uas tau tsa txoj yog toog pom ntawd.

Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.

Niaj hnub no cov kws tshawb kev ntseeg Adventist qhia tias “cov tub sab ntawm koj haiv neeg” yog Antiochus Epiphanes. Niaj hnub no, qhov kev sib cav uas nyob hauv keeb kwm Millerite sawv cev tias cov neeg qub ntawm txoj kev khi lus uas raug hla dhau ntawd tsis to taub, thiab tsis muaj peev xwm to taub, lub zeem muag (uas raug tsim tsa los ntawm txoj kev to taub raug ntawm “cov tub sab ntawm koj haiv neeg”), tab tom raug rov hais dua ib zaug ntxiv los ntawm cov neeg qub ntawm txoj kev khi lus uas ib zaug ntxiv kuj raug hla dhau.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Qhov twg tsis muaj yog toog pom, haiv neeg yuav piam mus; tiamsis tus uas ceev txoj kevcai, nws yog tus tau koob hmoov. Paj Lug 29:18.

The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.

Cov Millerites tau kom tseeb hais tias ob txhiab tsib puas nees nkaum xyoo (“xya lub sij hawm”), hauv Leviticus nees nkaum rau, yog lo lus faj lem txog sijhawm uas ntev tshaj plaws thiab kawg hauv phau Vajlugkub, tiam sis Laodicean Adventism tau tsis lees txais “lub pov haum” ntawd xyoo 1863, thiab niaj hnub no kuj pom tau, (los ntawm cov uas xav pom), tias tsis yog Millerites xwb thiaj yog cov raug hauv kev txheeb “xya lub sij hawm” tias yog lo lus faj lem txog sijhawm uas ntev tshaj plaws hauv phau Vajlugkub, tab sis kuj yog tias “txoj kev foom,” uas yog Vajtswv txoj kev chim, tau raug coj los siv tawm tsam ob lub nceeg vaj qaum teb thiab qab teb ntawm Ixayees.

Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.

Niaj hnub no, qhov xaus uas phim nyias nyias ntawm ob txoj kev npau taws ntawd, uas phau ntawv Daniyee hais txog (ib yam li lwm cov yaj saub thiab), yuav pom tau tias yog ob lub ncej kawg (thawj thiab kawg) ntawm ib lub sijhawm plaub caug rau xyoo, thaum Khetos tsa lub tuam tsev Millerite, raws li tau ua piv txwv los ntawm plaub caug rau hnub uas Mauxes nyob saum roob txais tej lus qhia rau kev tsa lub tsev ntaub suab puam; thiab los ntawm plaub caug rau xyoo uas Herod kho dua lub tuam tsev uas cov Falixais tau hais txog hauv lawv txoj kev sib tham nrog Khetos txog qhov uas Nws “yuav tsa rov qab” los ntawm kev ntxuav ib lub tuam tsev uas tau raug “rhuav tshem” los ntawm cov tub lag luam thiab cov hloov nyiaj, thiab kuj los ntawm kev sawv rov los ntawm Nws lub tuam tsev tib neeg uas raug tsim nrog plaub caug rau chromosomes. Niaj hnub no, cov lus tseeb hauv paus ntawm Millerite tseem raug npaum li yav tas los, tiam sis nim no lawv tob dua kaum npaug.

Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.

Niaj hnub no twb pom tau lawm (rau cov uas txaus siab pom), tias thaum Khetos qhia Nws tus kheej tias yog Palmoni (Tus Suav Uas Zoo Kawg Nkaus, lossis Tus Suav Tej Yam Zais Cia) hauv nqe kaum peb, ntawm Daniyee tshooj yim, Nws tab tom nthuav qhia txoj kev sib txuas ntawm ib lub zeem muag uas sawv cev rau ib ntu ob txhiab peb puas xyoo thiab lwm lub zeem muag uas sawv cev rau ob txhiab tsib puas nees nkaum xyoo. Thaum paub txog kev sib raug zoo ntawm ob ntu sijhawm yaj saub no lawm, ces pom tau tias nkawd muaj kev sib txuas ncaj qha nrog ib txhiab ob puas rau caum xyoo ntawm papal txoj kev kav, uas rov txuas nrog ib txhiab ob puas cuaj caum xyoo ntawm Daniyee kaum ob thiab kuj yog ib txhiab peb puas peb caug tsib xyoo ntawm tib nqe ntawd thiab.

The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.

Muaj ntau qhov kev sib txuas ncaj qha ntxiv ntawm cov caij nyoog yav tom ntej uas muaj feem nrog ob lub zeem muag hauv nqe kaum peb thiab kaum plaub ntawm Daniyees yim, tiam sis tsuas yog cov uas xav pom xwb thiaj paub txog lawv. Tab sis niaj hnub no, dhau ntawm cov kev sib txuas ntawm txhua lub caij nyoog uas raug coj los sib sau ua ke los ntawm ob lub zeem muag ntawd lawm, yog qhov kev tshwm sim ntawm lub npe Palmoni (Tus Suav Lej Uas Zoo Kawg Nkaus, los yog Tus Suav Lej ntawm Tej Yam Zais Cia). Cov Millerites yeej yog lawm txog ob nqe ntawd, tab sis lawv muaj kev txwv; hos niaj hnub no Adventism tsuas yog nyob hauv txoj kev tsaus ntuj tag nrho thiab tsaus nti kiag li xwb.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.

> Nej tus kheej cia li nyob twjywm, thiab xav tsis thoob; quaj tawm, muaj tseeb nej cia li quaj: lawv qaug cawv, los tsis yog qaug cawv txiv hmab; lawv dawm kev, los tsis yog vim dej cawv muaj zog. Rau qhov tus Tswv tau muab tus ntsuj plig tsaug zog heev los rau saum nej, thiab tau kaw nej ob lub qhov muag: cov yaj saub thiab nej cov thawj kav, cov uas pom yog toog pom ces Nws tau npog lawv lawm. Thiab tag nrho tej yog toog pom tau dhau los rau nej zoo li tej lus hauv ib phau ntawv uas muab khi ruaj lawm, uas neeg muab cev rau ib tug uas txawj ntawv, hais tias, Thov nyeem qhov no rau kuv: thiab nws hais tias, Kuv nyeem tsis tau; rau qhov phau ntawv ntawd raug khi ruaj lawm lawm: Thiab phau ntawv ntawd kuj raug muab cev rau tus uas tsis txawj ntawv, hais tias, Thov nyeem qhov no rau kuv: thiab nws hais tias, Kuv tsis txawj ntawv. Yaxayas 29:9–12.

Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.

Viv Ncaus White qhia meej tias William Miller tau txais “lub teeb loj” hais txog phau Ntawv Tshwm Sim, tiam sis nws txoj kev to taub txog tshooj kaum ob, kaum peb, kaum xya, thiab kaum yim ntawm phau Ntawv Tshwm Sim ntawd, hais ncaj nraim xwb, tsis yog lawm. Cov kev to taub uas tsis raug ntawd tsis raug sawv cev rau saum ob daim ntawv dawb huv, tiam sis yam uas raug sawv cev los ntawm phau Ntawv Tshwm Sim, tshooj cuaj, yog “lub pov haum” uas yog tias Islam raug sawv cev los ntawm peb Txoj Kev Txom Nyem.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Cov xibhwb thiab cov pejxeem tau saib Phau Ntawv Qhia Tshwm tias yog ib phau uas muaj yam zais tob thiab tsis tseem ceeb npaum li lwm feem ntawm Vajluskub Dawb Huv. Tiamsis kuv pom tias phau ntawv no yeej yog ib qho kev tshwm sim uas tau muab los rau qhov txiaj ntsig tshwjxeeb ntawm cov uas yuav nyob hauv hnub kawg, kom coj lawv hauv kev txheeb xyuas lawv txoj hauj lwm tseeb thiab lawv tes dej num. Vajtswv tau coj William Miller lub siab mus rau tej lus faj lem thiab tau muab qhov kaj loj rau nws txog phau Ntawv Qhia Tshwm.” Early Writings, 231.

The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.

Lo lus hais tias “lub teeb loj” hauv tej ntawv sau ntawm Muam White yog ib yam uas qhia tau meej heev. Miller to taub tej pawg ntseeg, tej cim foob, thiab tej raj nrov hauv Phau Ntawv Qhia Tshwm, vim cov tim tswv dawb huv “tau coj nws lub siab” rau hauv cov ntsiab no. “Lub teeb loj” uas tau muab rau Miller raug sawv cev rau saum ob daim txiag dawb huv, thiab cov lus qhuab qhia tseeb uas yog “lub teeb loj” ntawd raug txheeb qhia hauv nws zaj npau suav tias yog “tej pob zeb muaj nqis”. Kev Ntseeg Adventist tau txais “lub teeb loj” ntawd, thiab pib muab tej pob zeb cuav los npog nws txij xyoo 1863 los. Lub ntsiab cai ntawm “lub teeb” yog tias “lub teeb” yog yam uas Khetos siv los txiav txim rau ib tug neeg los sis ib haiv neeg.

Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.

Tsis yog tsuas yog “qhov kaj” txiav txim rau ib haiv neeg xwb, tiam sis kuj yog “qhov kaj” uas lawv yuav tau muaj yog lawv tsis tau tawm tsam nws (raws li lawv tau ua xyoo 1856, uas tsuas yog ib qho piv txwv xwb hauv ntau qhov piv txwv). Lwm yam cwj pwm uas koom nrog “qhov kaj” yog tias “qhov kaj” uas raug tsis lees txais ntawd tsim kom muaj ib theem tsaus ntuj uas sib haum raws nraim. Adventism tau tsis lees txais thiab muab zais “qhov kaj loj” uas Vajtswv tau pub rau Miller, uas sawv cev rau tej hauv paus ntsiab lus ntawm Adventism.

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

> “Tus uas pom tau hauv qab daim tawv plhaub, uas nyeem tau txhua tus tibneeg lub siab, hais txog cov uas tau txais “txojkev kaj loj” tias: ‘Lawv tsis raug kev txom nyem thiab tsis ceeb ntshai vim lawv tej xwm txheej ncaj ncees thiab sab ntsuj plig.’ Muaj tseeb tiag, lawv tau xaiv lawv tus kheej txojkev, thiab lawv tus ntsuj plig zoo siab rau lawv tej kev qias vuab tsuab. Kuv thiab yuav xaiv lawv tej kev dag ntxias, thiab yuav coj yam uas lawv ntshai los raug lawv; vim thaum Kuv hu, tsis muaj leejtwg teb; thaum Kuv hais, lawv tsis mloog: tiam sis lawv tau ua phem rau ntawm Kuv lub xub ntiag, thiab xaiv yam uas Kuv tsis txaus siab rau.’ ‘Vajtswv yuav xa kev dag ntxias muaj hwjchim loj tuaj rau lawv, kom lawv ntseeg tej lus dag,’ vim lawv tsis txais yuav txojkev hlub ntawm qhov tseeb, xwv kom lawv thiaj dim,’ ‘tiam sis lawv nyiam kev tsis ncaj ncees.’ Yaxayas 66:3, 4; 2 Thexalaunika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Tug Xibhwb Qhia saum ntuj ceeb tsheej nug tias: ‘Muaj dab tsi yog kev dag ntxias uas muaj hwj chim tshaj no uas yuav ntxias tau lub siab tshaj li qhov ua txuj tias nej tab tom tsa saum lub hauv paus uas yog, thiab tias Vajtswv txais nej tej hauj lwm, thaum qhov tseeb nej tab tom coj ntau yam raws li txoj kev txawj ntse ntawm lub ntiaj teb no thiab tab tom ua txhaum rau Yehauvas? Au, qhov no yog ib txoj kev dag ntxias loj heev, yog ib qho kev ntxias siab uas ntxim nyiam, uas txeeb tau tib neeg tej siab thaum cov neeg uas twb “ib zaug paub qhov tseeb lawm” yuam kev coj tus yam ntxwv ntawm kev dawb huv los hloov qhov ntsuj plig thiab lub hwj chim ntawm kev dawb huv ntawd; thaum lawv xav tias lawv nplua nuj, muaj cuab tam ntau zuj zus, thiab tsis muaj kev txom nyem dab tsi li, tiam sis qhov tseeb lawv tab tom txom nyem txhua yam.’” Testimonies, volume 8, 249, 250.

Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.

Laodike-as, uas Kev Ntseeg Adventist tau dhau los ua txij xyoo 1856, sawv cev rau cov uas ib zaug tau txais “lub teeb loj,” tiam sis raug teem tseg kom tau txais “kev dag ntxias muaj hwjchim” ntawm Second Thessalonians, thaum tas nrho lub sij hawm lawv ntseeg tias lub hauv paus cuav uas lawv tau tsa los ntawm kev coj npib cuav thiab pob zeb muaj nqis cuav los siv ntawd yog Vajtswv tau tsa cia, tab sis qhov tseeb nws yog ib lub hauv paus uas txhim tsa saum xuab zeb. Kev Ntseeg Adventist yog “ib pawg ntseeg uas tau muaj lub teeb loj, pov thawj loj”, tiam sis yog ib “pawg ntseeg” uas tau muab “txoj xov uas tus Tswv” tau “xa” pov tseg, thiab txij thaum ntawd los tau txais “cov lus hais uas tsis muaj laj thawj tshaj plaws thiab cov kev xav yuam kev thiab cov kev tshawb xav cuav”.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> “Cov xibhwb uas tsis raug ua kom dawb huv tab tom sawv tawm tsam Vajtswv. Lawv tab tom qhuas Khetos thiab tus vajtswv ntawm lub ntiajteb no tib lub pa. Txawm hais tias lawv qhuab qhia tias lawv txais yuav Khetos, lawv puag Barabbas, thiab los ntawm lawv tej haujlwm lawv hais tias, ‘Tsis yog Tus Txiv Neej no, tiam sis yog Barabbas.’ Cia txhua tus uas nyeem cov kab no ceev faj. Xatas twb khav txog yam uas nws ua tau lawm. Nws xav tias nws yuav rhuav tau txoj kev sib koom siab uas Khetos tau thov kom muaj nyob hauv Nws pawg ntseeg. Nws hais tias, ‘Kuv yuav tawm mus thiab ua ib tug ntsuj plig dag ntxias kom ntxias cov uas kuv ua tau, kom cem thuam, thiab txiav txim, thiab cuav ntxias.’ Cia tus tub ntawm kev dag thiab tim khawv cuav raug txais tos los ntawm “ib pawg ntseeg uas twb tau muaj txojkev kaj loj heev,” pov thawj loj heev, ces pawg ntseeg ntawd yuav muab txoj xov uas tus Tswv tau xa pov tseg, thiab txais yuav cov lus liam uas tsis tsim nyog tshaj plaws thiab cov kev xav yuam kev thiab tej kev xav cuav. Xatas luag lawv txoj kev ruam, rau qhov nws paub qhov tseeb yog dabtsi.”

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> “Coob leej coob yuav sawv saum peb lub sam thiaj qhuab qhia, tuav lub teeb hluav taws ntawm tej lus faj lem cuav hauv lawv txhais tes, uas tau muab cig los ntawm Xatas lub teeb hluav taws dab phem. Yog muaj kev ua xyem xyav thiab kev tsis ntseeg raug tuav cia, cov xibhwb ncaj ncees yuav raug muab tshem tawm ntawm cov neeg uas xav tias lawv paub ntau kawg. Khetos hais tias, ‘Yog koj twb tau paub lawm, txawm yog koj, yam tsawg kawg hauv hnub no uas yog koj hnub, tej uas yog rau koj txoj kev thaj yeeb! tiam sis nim no tej ntawd twb raug zais ntawm koj ob lub qhov muag lawm.’”

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> “Txawm li cas los xij, lub hauv paus ntawm Vajtswv tseem nyob ruaj khov. Tus Tswv paub cov uas yog Nws tug. Tus uas ua hauj lwm qhuab qhia uas raug dawb huv yuav tsum tsis txhob muaj kev dag ntxias hauv nws lub qhov ncauj. Nws yuav tsum qhib lug npaum li nruab hnub, dawb huv ntawm txhua yam paug ntawm kev phem. Kev ua hauj lwm qhuab qhia thiab kev luam tawm uas raug dawb huv yuav yog ib lub hwj chim hauv kev ci ntsa iab lub teeb ntawm qhov tseeb rau tiam neeg ntxeev tiaj no. Lub teeb, cov kwv tij, peb xav tau lub teeb ntxiv. Ceev raj hauv Xi-oos; tsa suab ceeb toom rau saum lub roob dawb huv. Sau tus Tswv pab tub rog los ua ke, nrog tej siab uas raug dawb huv, kom hnov yam uas tus Tswv yuav hais rau Nws haiv neeg; rau qhov Nws twb ntxiv lub teeb rau txhua tus uas yuav mloog. Cia lawv raug npaj thiab muab cuab yeej tiav, thiab nce mus rau kev sib ntaus—mus pab tus Tswv tawm tsam cov muaj hwj chim. Vajtswv tus kheej yuav ua hauj lwm rau Yixayee. Txhua tus nplaig dag yuav raug muab ntsiag to. Cov tim tswv txhais tes yuav rhuav tshem tej tswv yim dag ntxias uas tab tom raug tsim. Xatas tej chaw ruaj khov yuav tsis muaj hnub kov yeej. Kev yeej yuav nrog tus tim tswv thib peb txoj xov mus. Ib yam li Tus Thawj Tub Rog ntawm tus Tswv pab tub rog tau rhuav Yelikhau tej ntsa, tus Tswv cov neeg uas ceev Nws tej lus txib kuj yuav kov yeej, thiab txhua yam uas tawm tsam yuav raug swb. Tsis txhob cia ib tug ntsuj plig twg yws txog Vajtswv cov tub qhe uas tau tuaj cuag lawv nrog ib txoj xov uas raug xa los saum ntuj. Tsis txhob nrhiav lawv tej kev yuam kev ntxiv lawm, hais tias, ‘Lawv hais ruaj dhau lawm; lawv hais hnyav dhau lawm.’ Tej zaum lawv yuav hais hnyav; tiam sis puas yog tsis tsim nyog? Vajtswv yuav ua kom cov neeg mloog pob ntseg nrov yog lawv tsis mloog Nws lub suab lossis Nws txoj xov. Nws yuav tshaj tawm txiav txim rau cov uas tawm tsam Vajtswv Txojlus.”

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> “Xatas tau tso txhua txoj kev uas ua tau kom txhob muaj ib yam dab tsi los nyob hauv peb ua ib haiv neeg los qhuab ntuas thiab cem peb, thiab ntuas kom peb tso peb tej kev yuam kev tseg. Tiamsis muaj ib haiv neeg uas yuav nqa Vajtswv lub phij xab. Muaj ib txhia yuav tawm mus ntawm peb nruab nrab uas yuav tsis nqa lub phij xab ntxiv lawm. Tiamsis cov no tsis muaj peev xwm tsa ntsa los thaiv qhov tseeb; rau qhov nws yuav mus ntxiv mus thiab nce siab mus txog thaum kawg. Yav tag los Vajtswv tau tsa ib txhia neeg sawv los, thiab Nws tseem muaj neeg ntawm lub caij nyoog uas tab tom tos, npaj txhij ua raws li Nws cov lus txib—cov neeg uas yuav hla dhau tej kev txwv uas tsuas zoo li ntsa pleev nrog av nplaum tsis lo khov xwb. Thaum Vajtswv tso Nws tus Ntsuj Plig rau saum tibneeg, lawv yuav ua haujlwm. Lawv yuav tshaj tawm tus Tswv lo lus; lawv yuav tsa lawv lub suab zoo li raj nplaim. Qhov tseeb yuav tsis raug txo kom me dua los sis poob nws lub hwj chim nyob hauv lawv txhais tes. Lawv yuav qhia rau haiv neeg pom lawv tej kev txhaum hla kev, thiab rau Yakhauj tsev neeg pom lawv tej kev txhaum.” Testimonies to Ministers, 409–411.

To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.

Kev txheeb lub cim phem dab ntxwg nyoog ntawm “yam uas ua tsis tseg niaj hnub” los ua ib lub cim sawv cev rau Khetos yog ib yam uas qhuas “Khetos thiab tus vajtswv ntawm lub ntiajteb no hauv tib qho pa hais. Txawm lawv lees hais tias lawv txais Khetos los, lawv kuj puag Barabbas, thiab los ntawm lawv tej kev ua lawv hais tias, ‘Tsis yog Tus Txivneej no, tiamsis yog Barabbas.’” Cov tseeb uas tau sawv cev rau hauv Miller zaj npau suav ua “tej pob zeb muaj nqis”, thiab kuj tau muab nthuav qhia kom pom tseeb rau saum ob daim ntxhuav dawb huv, yog “lub teeb loj,” uas Miller tau txais, thiab uas Adventism tau tsis lees txais.

They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.

Lawv tshaj tawm tias lawv tab tom qhuas Khetos nrog ib lub cim Xatas, thiab tseem lees tias lawv tab tom sawv ruaj nreb saum Vajtswv lub hauv paus, thaum qhov tseeb ntawd yog ib lub hauv paus cuav uas coj kev dag ntxias loj heev los rau txhua tus uas sawv ruaj nreb saum lub tsev-kev-qhuab-qhia uas yuam kev ntawd. Tsis muaj ib yam tshiab nyob hauv qab lub hnub, thiab cov Yixayee niaj hnub no tsuas yog tab tom taug raws tej hneev taw yaj saub ntawm cov Yixayee thaum ub xwb.

> “One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?

> “Muaj ib yam ua rau kuv tus ntsuj plig nyuaj siab hnyav: yog qhov tsis muaj kev hlub ntawm Vajtswv loj heev, uas twb ploj mus lawm vim qhov pheej tawm tsam qhov kaj thiab qhov tseeb mus tsis tseg, thiab vim tej cawv los ntawm cov uas tau koom tes ua haujlwm nquag, cov uas, tab tom ntsib tim khawv txuas tim khawv ntau zuj zus, tseem tau siv lawv tej cawv los tawm tsam txoj hauj lwm ntawm zaj lus uas Vajtswv tau xa los. Kuv taw lawv mus rau haiv neeg Yudais thiab nug tias, Peb puas yuav cia peb cov kwv tij hla mus raws tib txoj kev ntawm qhov dig muag tawm tsam no mus txog rau thaum lub sijhawm sim siab xaus kiag? Yog tias ib haiv neeg twg yeej ib txwm xav tau cov neeg zov faj tiag tiag thiab ncaj ncees, cov uas yuav tsis nyob ntsiag to, cov uas yuav qw nruab hnub thiab nruab hmo, tshaj tawm tej lus ceeb toom uas Vajtswv tau muab, ces yog cov Seventh-day Adventists. Cov uas tau txais qhov kaj loj, tej cib fim uas tau txais koob hmoov, cov uas, zoo li Khaunpaum, tau raug tsa siab mus txog saum ntuj ceeb tsheej hauv qhov chaw ntawm tej cai tshwj xeeb—puas yog vim lawv tsis siv tej ntawd kom muaj nqis lawv thiaj yuav raug tso cia rau hauv qhov tsaus ntuj uas haum raws li qhov loj ntawm qhov kaj uas twb muab rau lawm?”

> “I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.

> “Kuv xav thov ntuas peb cov kwvtij uas yuav tuaj sib txoos rau hauv General Conference kom mloog lus rau zaj lus uas tau muab rau cov Laodiceans. Lawv nyob hauv ib txoj kev dig muag loj npaum li cas! Lo lus no twb tau coj los qhia rau nej paub dua thiab dua lawm, tiam sis nej qhov tsis txaus siab rau nej tus mob sab ntsuj plig tseem tsis tau tob txaus thiab mob txaus kom ua rau muaj kev hloov kho. ‘Koj hais tias, Kuv nplua nuj, thiab muaj khoom ntau ntxiv lawm, thiab tsis xav tau dabtsi li; thiab tsis paub tias koj yog tus txom nyem, thiab tu siab kawg, thiab pluag, thiab dig muag, thiab liab qab.’ Txoj kev txhaum ntawm kev dag ntxias yus tus kheej nyob saum peb tej koom txoos. Lub neej kev ntseeg ntawm ntau leej yog ib txoj kev dag.” Manuscript Releases, volume 16, 106, 107.

“Capernaum” was the city which Jesus chose as his own city.

“Capernaum” yog lub nroog uas Yexus tau xaiv ua nws lub nroog.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “Nyob rau hauv Capernaum, Yexus tau nyob thaum lub sijhawm nruab nrab ntawm Nws tej kev mus los rov qab los, thiab lub nroog ntawd thiaj li raug hu tias yog ‘Nws tus kheej lub nroog.’ Nws nyob ntawm ntug Dej Hiav Txwv Kalilais, thiab ze rau ciam teb ntawm thaj tiaj zoo nkauj Gennesaret, yog tsis yog nyob ncaj qha rau saum nws.” The Desire of Ages, 252.

Christ chose Capernaum as he had chosen Jerusalem of old.

Khetos tau xaiv Kapena-us ib yam li thaum ub Nws tau xaiv Yeluxalees.

> And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.

> Kuv yuav pub ib xeem rau nws tus tub, xwv kom Daviv kuv tus tub qhe yuav muaj ib lub teeb nyob niaj txhis ntawm kuv xub ntiag hauv Yeluxalees, lub nroog uas kuv tau xaiv rau kuv tus kheej los tsa kuv lub npe rau ntawd. 1 Vajntxwv 11:36.

Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.

Khetos tau xaiv cov Adventism ua Nws lub nroog hauv xyoo 1844, thiab txog xyoo 1863, Adventism twb txhim kho dua lub nroog “Jericho” lawm, uas yog ib lub cim ntawm Laodicea txoj kev xis nyob thiab kev nplua nuj. Ib yam li thaum ub rau cov Yixayee, kuj zoo ib yam rau cov Yixayee niaj hnub no thiab. Adventism ntseeg tias lawv yog cov pej xeem ntawm Vajtswv lub nroog tshwj xeeb, tiamsis lawv tau tsis kam txais “lub teeb loj” uas muab pov thawj txog txoj kev ua pej xeem ntawd. Ib yam li Shilo thaum lub sijhawm Eli, Hophni thiab Phinehas, Adventism yuav raug txiav txim raws li “lub teeb loj” uas lawv tau txais lub sijhawm los txais yuav.

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

> “Nyob hauv cov uas tshaj tawm tias yog Vajtswv cov menyuam, kev ua siab ntev tau tshwm los me kawg li cas, muaj pes tsawg lo lus iab lo lus khawv uas tau hais tawm, thiab muaj ntau npaum li cas ntawm kev txiav txim rau txim uas tau tshaj tawm tawm tsam cov uas tsis yog ntawm peb txoj kev ntseeg. Muaj coob leej tau saib cov uas nyob hauv lwm pawg ntseeg zoo li yog cov neeg txhaum loj kawg, thaum tus Tswv tsis saib lawv li ntawd. Cov uas saib cov tswvcuab ntawm lwm pawg ntseeg li ntawd, lawv yuav tsum txo hwjchim rau hauv qab Vajtswv txhais tes muaj hwjchim. Cov uas lawv txiav txim rau txim ntawd, tej zaum tsuas tau txais qhov kaj me ntsis xwb, muaj sijhawm tsawg thiab muaj cai tshwjxeeb tsawg. Yog lawv tau txais qhov kaj uas coob leej ntawm cov tswvcuab hauv peb cov pawg ntseeg tau txais lawm, tej zaum lawv yuav tau loj hlob mus sai dua qub, thiab yuav tau sawv cev zoo dua rau lawv txoj kev ntseeg rau ntiajteb pom. Hais txog cov uas khav txog lawv qhov kaj, tiam sis tseem tsis taug kev hauv qhov kaj ntawd, Khetos hais tias, ‘Tiamsis kuv hais rau nej tias, nyob rau hnub txiav txim, lub nceeg vaj Tyre thiab Sidon yuav raug zam taus tshaj nej. Thiab koj, Capernaum [Cov Seventh-day Adventists, uas tau txais qhov kaj loj heev], uas raug tsa siab mus txog saum ntuj [nyob rau hauv txoj cai tshwjxeeb], yuav raug muab pov nqes mus rau dab teb: rau qhov yog tej hauj lwm muaj hwjchim loj uas tau ua hauv koj, tau ua nyob rau hauv Sodom, ces nws yeej yuav tau nyob ruaj mus txog niaj hnub no. Tiamsis kuv hais rau nej tias, nyob rau hnub txiav txim, lub tebchaws Sodom yuav raug zam taus tshaj koj.’ Lub sijhawm ntawd Yexus teb thiab hais tias, ‘Kuv ua koj tsaug, Au Leej Txiv, tus Tswv ntawm ntuj thiab ntiajteb, vim koj tau zais tej no ntawm cov neeg txawj ntse thiab cov neeg muaj tswv yim [raws li lawv tus kheej xav], thiab tau qhia tej no rau cov menyuam mos.’”

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

> “‘Thiab nim no, vim nej twb ua txhua yam hauj lwm no lawm, tus Tswv hais li no, thiab kuv tau hais rau nej, sawv ntxov ntxov los hais, los nej tsis mloog; thiab kuv tau hu nej, los nej tsis teb; yog li ntawd kuv yuav ua rau lub tsev no, uas hu raws li kuv lub npe, uas nej tso siab rau, thiab rau qhov chaw uas kuv tau muab rau nej thiab rau nej tej yawg koob, ib yam li kuv tau ua rau Shiloh. Thiab kuv yuav ntiab nej tawm ntawm kuv lub xub ntiag, ib yam li kuv tau ntiab tawm tag nrho nej cov kwv tij, yog tag nrho noob neej ntawm Ephraim.’”

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

> “Tus Tswv tau tsim tsa tej koomhaum uas tseem ceeb heev nyob hauv peb nruab nrab, thiab lawv yuav tsum raug coj thiab tswj, tsis yog raws li tej koomhaum hauv ntiajteb raug coj thiab tswj, tiam sis raws li Vajtswv txoj kev txiav txim. Lawv yuav tsum raug coj thiab tswj nrog lub siab uas tsom ntsoov rau nws lub hwjchim ci ntsa iab xwb, xwv kom txhua txoj haukev cawm tau tej ntsujplig uas tab tom ploj mus. Rau Vajtswv haivneeg, tej lus timkhawv ntawm tus Ntsujplig twb tau los lawm, los tseem muaj coob leej uas tsis tau mloog lus qhuab ntuas, lus ceebtoom, thiab lus ntuas.”

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

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

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

> “Tus Tswv puas yuav raug yuam kom hais tias, ‘Tsis txhob thov Vajtswv rau haiv neeg no, thiab tsis txhob tsa suab quaj los sis lus thov rau lawv, thiab tsis txhob thov nruab nrab rau kuv: vim kuv yuav tsis mloog koj’? ‘Yog li ntawd los nag tau raug txwv cia, thiab tsis tau muaj los nag lig li.... Txij no mus koj puas yuav tsis quaj hu rau kuv tias, Kuv Txiv, koj yog tus coj kuv txij thaum kuv hluas los?’” Review and Herald, August 1, 1893.

We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.

Peb yuav txuas ntxiv peb txoj kev xav txog “txoj kev kaj loj” uas tau muab rau William Miller hais txog phau Ntawv Qhia Tshwm hauv tsab xov xwm tom ntej.

> “When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.

> “Thaum Khetos los rau hauv lub ntiajteb no los ua tus qauv ntawm kev ntseeg tseeb, thiab los tsa kom cov ntsiab cai uas yuav tsum kav tibneeg lub siab thiab lawv tej kev ua siab tawv tau siab dua, kev dag cuav twb ntes ruaj khov heev rau cov uas twb tau txais txojkev kaj loj kawg nkaus lawm, kom lawv tsis to taub txojkev kaj ntawd ntxiv lawm, thiab tsis muaj siab hlo tso tej kab ke qub tseg rau qhov tseeb. Lawv tsis kam lees tus Xibfwb saum ntuj ceeb tsheej, lawv ntsia tus Tswv uas muaj hwjchim ci ntsa iab saum ntoo khaublig, xwv kom lawv thiaj khaws tau lawv tej kev cai qub thiab tej yam uas lawv tus kheej tsim tawm. Tib tus ntsuj plig ntawd niaj hnub no tseem tshwm sim nyob hauv lub ntiajteb no. Tibneeg tsis nyiam tshawb nrhiav qhov tseeb, tsam lawv tej kab ke qub raug cuam tshuam, thiab tsam muaj ib txoj kev tshiab raug coj los. Hauv tibneeg yeej ib txwm muaj kev pheej hmoo tsis tu ncua rau kev yuam kev, thiab tibneeg ib txwm muaj lub siab nyiam tsa tibneeg tej tswv yim thiab kev txawj ntse kom siab heev, thaum tej yam uas yog Vajtswv thiab nyob mus ib txhis ho tsis raug pom kom tseeb thiab tsis raug saib muaj nqis.” Counsels on Sabbath School Work, 47.

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