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# Rome Establishes the Vision - Number Eight

Loos Muab Tso Tseg Lub Zeem Muag - Zauv Yim

Foundations of Sand: The Rejection of Prophetic Truth in Laodicean Adventism

Lub Hauv Paus ntawm Xuab Zeb: Kev Tsis Lees Txais Qhov Tseeb Uas Yog Lus Qhia Yav Tom Ntej hauv Laodicean Adventism

Author

Jeff Pippenger

Published

August 18, 2024

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In the last article we referenced the following words of Jesus.

Hauv zaj lus kawg peb tau hais txog cov lus hauv qab no ntawm Yexus.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

> Ceev faj txog cov yaj saub cuav, uas tuaj cuag nej hauv cev khaub ncaws yaj, tiam sis sab hauv lawv yog hma tshaib plab nrhiav noj. Nej yuav paub lawv los ntawm lawv tej txiaj ntsig. Puas yog neeg mus sau txiv hmab ntawm pos, lossis txiv cev ntawm nroj xub hlaus? Ib yam li ntawd, txhua tsob ntoo zoo txi txiv zoo; tiam sis tsob ntoo phem txi txiv phem. Tsob ntoo zoo tsis txawj txi txiv phem, thiab tsob ntoo phem kuj tsis txawj txi txiv zoo. Txhua tsob ntoo uas tsis txi txiv zoo raug txiav pov tseg thiab muab pov rau hauv hluav taws. Yog li ntawd nej yuav paub lawv los ntawm lawv tej txiaj ntsig. Tsis yog txhua tus uas hais rau kuv tias, Tus Tswv, Tus Tswv, yuav tau nkag mus rau hauv lub nceeg vaj saum ntuj ceeb tsheej; tsuas yog tus uas ua raws li qhov uas kuv Leej Txiv uas nyob saum ntuj ceeb tsheej xav kom ua xwb. Hnub ntawd coob leej yuav hais rau kuv tias, Tus Tswv, Tus Tswv, peb puas tsis tau cev lus faj lem hauv koj lub npe? thiab hauv koj lub npe tau ntiab dab tawm? thiab hauv koj lub npe tau ua ntau yam haujlwm hwj chim loj kawg? Ces kuv yuav hais ncaj rau lawv tias, Kuv yeej tsis tau paub nej li; nej cov uas ua kev phem kev tsis ncaj, cia li ncaim ntawm kuv mus. Yog li ntawd, tus twg hnov tej lus no uas kuv hais thiab ua raws li, kuv yuav muab nws piv rau ib tug neeg txawj ntse, uas ua nws lub tsev rau saum pob zeb: nag los, dej nyab tuaj, cua tshuab thiab nplawm rau lub tsev ntawd; los nws tsis vau, rau qhov nws muaj lub hauv paus rau saum pob zeb. Thiab txhua tus uas hnov tej lus no uas kuv hais los tsis ua raws li, yuav raug muab piv rau ib tug neeg ruam, uas ua nws lub tsev rau saum xuab zeb: nag los, dej nyab tuaj, cua tshuab thiab nplawm rau lub tsev ntawd; ces nws vau lawm: thiab nws txoj kev vau ntawd loj kawg. Mathais 7:15–27.

The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.

Kev kev tawm tsam xyoo 1863 cim tias yog qhov pib ntawm Laodicea Cov Neeg Khetos Tos Txog Hnub Xya tsim ib lub hauv paus cuav saum cov xuab zeb. Xuab zeb sawv cev rau txoj cai dab ntxwg nyoog ntawm kev lees txais ntau yam kev xav sib txawv, uas sawv txawv ntawm Pob Zeb uas yog qhov tseeb tsis hloov. Qhov tseeb tsis hloov raug tsa ruaj nreb saum ob tug tim khawv, thiab cov tseeb uas raug sawv cev rau saum ob daim ntawv dawb huv ntawm Habakkuk, uas Cov Neeg Khetos Tos Txog Hnub Xya tau maj mam muab tso tseg, yog muab los ntawm phau Vajlugkub thiab raug lees paub los ntawm Ntsuj Plig ntawm Kev Qhia Yav Tom Ntej. Cov tseeb ntawd yog qhov tseeb tsis hloov.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

> “Tus yeeb ncuab tab tom nrhiav kev tig peb cov kwv tij thiab cov muam tej siab ntsws kom txav ntawm txoj hauj lwm uas npaj ib haiv neeg kom sawv tau ruaj khov hauv cov hnub kawg no. Nws tej lus dag ntxias uas zoo li muaj laj thawj ntawd raug npaj tseg kom coj tib neeg tej siab ntsws kom deb ntawm tej kev phom sij thiab tej luag hauj lwm ntawm lub sijhawm no. Lawv suav tias qhov kaj uas Khetos tau los saum ntuj ceeb tsheej nqa los muab rau Yauhas rau Nws haiv neeg yog yam muaj nqis tsawg heev. Lawv qhia tias tej xwm txheej uas nyob ncaj nraim ua ntej peb no tsis tseem ceeb txaus kom tsim nyog txais kev saib xyuas tshwj xeeb. Lawv ua kom qhov tseeb uas muaj keeb los saum ntuj ceeb tsheej poob nws lub hwj chim, thiab lawv nyiag Vajtswv haiv neeg ntawm lawv tej kev paub dhau los yav tas los, hloov chaw rau tej ntawd lawv muab ib txoj kev txawj cuav rau lawv. ‘Tus Tswv hais li no tias: Nej cia li sawv ntawm tej kev, thiab ntsia, thiab nug txog tej kev qub, qhov twg yog txoj kev zoo, ces nej taug txoj ntawd mus.’ [Yelemis 6:16.]”

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.

> “Tsis txhob cia leejtwg nrhiav txav mus rhuav tej hauv paus ntawm peb txoj kev ntseeg,—tej hauv paus uas twb raug tsa cia thaum pib ntawm peb tes haujlwm, los ntawm txoj kev kawm Vajlugkub nrog kev thov Vajtswv thiab los ntawm txoj kev tshwm sim. Saum tej hauv paus no peb tau ua tsev txuas ntxiv los tau ntau tshaj tsib caug xyoo lawm. Tibneeg tej zaum yuav xav tias lawv twb nrhiav tau ib txoj kev tshiab, tias lawv muaj peev xwm tsa ib lub hauv paus uas ruaj khov dua lub uas twb raug tsa lawm; tiamsis qhov no yog ib txoj kev dag ntxias loj heev. ‘Tsis muaj leejtwg yuav tsa tau lwm lub hauv paus dua li lub uas twb raug tsa lawm.’ [1 Khaulee 3:11.] Yav tag los, coob leej tau sawv los sim ua ib txoj kev ntseeg tshiab, los tsim tej ntsiab cai tshiab; tiamsis lawv lub tsev uas lawv ua ntawd sawv tau ntev npaum li cas? Tsis ntev nws txawm vau; rau qhov nws tsis tau raug tsa saum lub Pob Zeb.” Testimonies, volume 8, 296–297.

When September 11, 2001 arrived so did the rains of the Holy Spirit.

Thaum lub Cuaj Hlis 11, 2001 los txog lawm, nag los ntawm tus Vaj Ntsuj Plig Dawb Huv kuj los txog thiab.

> “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 kawg yuav los poob rau saum Vajtswv haiv neeg. Ib tug timtswv muaj hwjchim loj yuav nqes saum ntuj los, thiab tag nrho lub ntiajteb yuav ci kaj los ntawm nws lub yeeb koob.” Review and Herald, April 21, 1891.

When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.

Thaum tej lub tsev loj hauv New York City raug Vajtswv kov ib pliag xwb ces vau poob lawm, ces nag tom qab pib tsuag los. Thaum txog hnub Cuaj Hlis 11, 2001, tej qhov rooj dej nyab ntawm tej hauv paus ntsiab cai papal raug qhib tawm lawm.

> “In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.

> “Nyob rau lub sijhawm no uas kev tsis ncaj ncees kav thoob plaws, cov pawg ntseeg Protestant uas tau tsis lees txais ib lo lus hais tias, ‘Tus Tswv hais li no,’ yuav mus txog rau ib qho xwm txheej txawv heev. Lawv yuav tig los ua ib yam nrog lub ntiajteb. Hauv lawv txoj kev sib cais ntawm Vajtswv, lawv yuav nrhiav kom ua kom kev dag thiab txoj kev thim Vajtswv los ua txoj cai ntawm lub tebchaws. Lawv yuav siv zog cuam tshuam cov thawj coj hauv lub tebchaws kom tsim tej kevcai los rov qab tsa tus txiv neej ntawm kev txhaum txoj kev muaj hwjchim loj tshaj uas tau ploj lawm, tus uas zaum hauv lub tuam tsev ntawm Vajtswv, qhia nws tus kheej tias nws yog Vajtswv. Cov ntsiab cai Roman Catholic yuav raug coj los nyob hauv qab kev tiv thaiv ntawm lub xeev. Txoj kev tawm tsam ntawm qhov tseeb hauv phau Vajlugkub yuav tsis raug zam ntxiv lawm los ntawm cov uas tsis tau ua Vajtswv txoj kevcai los ua txoj cai tswj lawv lub neej.” Review and Herald, December 21, 1897.

The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.

Txoj Cai Patriot Act cim txog qhov pib ntawm kev tiv thaiv tej hauv paus ntsiab lus ntawm Koom Txoos Kas Tos Liv Loos, uas maj mam coj mus rau txoj cai Hnub Caiv uas yuav los sai no. Hnub tim 11 lub Cuaj Hlis, xyoo 2001, plaub tug cua uas sawv cev rau Islam ntawm kev ceeb thib peb, tau pib tshuab.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Cov tubtxib saum ntuj tab tom tuav plaub cua, uas raug sawv cev ua ib tug nees npau taws nrhiav kev dim kom khiav plam thiab yaum nphau hla saum npoo tag nrho lub ntiaj teb, nqa kev puas tsuaj thiab kev tuag raws nws txoj kev.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Peb puas yuav tsaug zog ntawm lub ncov heev ntawm lub ntiajteb uas nyob mus ib txhis? Peb puas yuav qeeb qaug, txias, thiab tuag lawm? Au, thov kom nyob hauv peb tej pawg ntseeg muaj tus Ntsuj Plig thiab txoj pa ntawm Vajtswv uas tshuab rau hauv Nws haiv neeg, kom lawv tau sawv ntsug ntawm lawv ko taw thiab muaj sia. Peb yuav tsum pom tias txojkev nqaim, thiab lub rooj vag kuj nqaim thiab. Tab sis thaum peb hla dhau lub rooj vag nqaim ntawd lawm, nws qhov dav tsis muaj ciam txwv li.” Manuscript Releases, volume 20, 217.

The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.

Nag, cua, thiab dej nyab tau los txog rau hnub tim 11 lub Cuaj Hli, 2001, thiab pawg ntseeg Xya-hnub Adventist hauv Laodicea tau raug sim ib yam li cov Yudais raug sim thaum txoj kev cai raus dej ntawm Khetos, thiab ib yam li cov Protestants raug sim pib txij hnub tim 11 lub Yim Hli, 1840. Txij ntawm lub sijhawm ntawd mus txog rau qhov kev twv ua siab ntxeev ntawm hnub tim 18 lub Xya Hli, 2020, lub tsev ntawm pawg ntseeg Xya-hnub Adventist hauv Laodicea poob zuj zus mus, ib yam li qhov tseeb ruaj khov uas lub tuam tsev ntawm cov Yudais twb raug tshaj tawm tias tseg cia ua chaw puam tsuaj ua ntej tus ntoo khaub lig, thiab ib yam li cov Protestants tau hloov mus ua Protestantism uas thim txoj kev ntseeg thaum thawj qhov kev poob siab ntawm hnub tim 19 lub Plaub Hlis, 1844.

The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.

Tom qab ntawd txoj kev txav Laodicea ntawm tus tim tswv thib peb tau nkag mus rau hauv nws txoj kev sim siab zaum kawg, thiab ib yam li txoj kev sim uas tau pib rau lub Cuaj Hlis 11, 2001 cov nkauj xwb tau raug hu kom rov qab mus rau tej qub kev, uas yog tej qhov tseeb hauv paus tsis yog xwb ntawm txoj kev txav Millerite ntawm tus tim tswv thawj thiab tus tim tswv thib ob, tiam sis kuj yog tej qhov tseeb hauv paus ntawm txoj kev txav ntawm tus tim tswv thib peb.

The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.

Lub cim qhia txog kev tsis lees txais tej qhov tseeb uas yog lub hauv paus ntawd, nyob rau hauv lub ntsiab lus ntawm txoj kev dag ntxias uas muaj hwj chim loj, yog zaj lus uas Povlauj tau sau tseg hauv Ob Thexalaunikes. Zaj lus ntawd raug sawv cev los ntawm “qhov niaj hnub” hauv phau Daniyee, rau qhov yog nyob hauv nqe vaj lug kub ntawm Thexalaunikes ntawd uas William Miller thiaj los nkag siab tias “qhov niaj hnub” hauv phau Daniyee sawv cev rau Loos kev pe dab qhuas.

There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.

Muaj ntau phau ntawv tau raug sau los piav txog lub ntsiab txhais ntawm “the daily” hauv phau Daniel. Feem coob yog yuam kev, txawm li cas los xij, yog koj xav nyeem ib daim ntawv los ntawm ib tug kws theejtxim Adventist uas piav raug lawm, koj yuav nrhiav tau, The Mystery of the Daily, sau los ntawm John W. Peters. Hauv tsab xov xwm no, kuv tsis npaj yuav hais txog qhov txheej ntawd ntawm “the daily.” Tseem muaj lwm phau ntawv thiab uas hais txog keeb kwm ntawm “leej twg, dab tsi, thiab vim li cas” uas tau ua rau txoj kev xav cuav txog “the daily” thaum kawg raug tsim tsa nyob hauv Laodicean Seventh-day Adventism.

The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.

Lub ntsiab lus txhais ntawm lo lus Henplais uas txhais ua “nqes txhua hnub,” thiab keeb kwm ntawm kev tawm tsam tawm tsam qhov tseeb hauv paus ntawm “nqes txhua hnub” uas tau pib muaj zog tiag tiag xyoo 1901, twb raug nthuav tawm rov thiab rov dua hauv Habakkuk Cov Rooj thiab kuj nyob hauv cov ntawv tshiab tsis ntev no hais txog phau Daniel.

I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”

Kuv npaj siab yuav khaws qhov tseem ceeb ntawm “nqees ib hnub” hauv tsab xov xwm no rau ntawm cov yam ntxwv uas yog lus faj lem cuam tshuam nrog lub cim ntawm Loos raug muab tso tseg. Leej twg uas lees txais tiag tiag txoj cai tswj hwm ntawm Ellen White cov ntawv sau tsuas yog yuav tsum nyeem cov hauv qab no xwb thiaj paub tias qhov kev to taub uas raug txog “nqees ib hnub” yog dab tsi.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Tom qab ntawd kuv pom hais txog ‘Txoj Kev Txhua Hnub,’ tias lo lus ‘kev txi’ yog tibneeg txoj kev txawj ntse ntxiv nkag los, thiab tsis yog ib feem ntawm nqe vajlugkub ntawd; thiab hais tias tus Tswv tau muab txoj kev to taub uas yog rau nws rau cov uas tau tshaj tawm txoj xov quaj txog teev kev txiav txim. Thaum kev sib koom ib lub siab tseem muaj, ua ntej xyoo 1844, yuav luag txhua tus puav leej sib haum rau txoj kev to taub uas yog txog ‘Txoj Kev Txhua Hnub;’ tiam sis txij li xyoo 1844 los, hauv txoj kev kub ntxhov, lwm yam kev xav tau raug lees txais, thiab kev tsaus ntuj nrog kev kub ntxhov tau raws qab los.” Review and Herald, November 1, 1850.

To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.

Kev tsis lees txais William Miller txoj kev to taub txog “the daily” yog ib yam nkaus li tsis lees txais txoj cai tswj hwm ntawm Ellen White tej ntaub ntawv sau, rau qhov nws tau pom “tias tus Tswv tau muab txoj kev to taub uas yog rau cov uas tau tshaj tawm txoj xov txog teev txiav txim.” Nws kuj raug qhia tias lwm yam kev to taub txog “the daily” tau tsim “kev tsaus ntuj thiab kev ntxhov siab,” uas tsis yog tej cwj pwm ntawm Khetos. Miller tau lees paub “the daily” tias yog pagan Rome thaum nws kawm Phau Ntawv Thib Ob Thexalaunikes.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Kuv nyeem mus ntxiv, thiab nrhiav tsis tau dua ib qho xwm txheej twg uas lo lus ntawd [the daily] tshwm sim nyob rau lwm qhov, tsuas yog hauv Daniyees xwb. Tom qab ntawd kuv thiaj [muab kev pab ntawm ib phau concordance] coj cov lus uas sawv txuas nrog nws, ‘muab tshem tawm;’ nws yuav muab the daily tshem tawm; ‘txij lub sijhawm uas the daily yuav raug muab tshem tawm mus,’ thiab lwm yam. Kuv nyeem mus ntxiv, thiab xav tias kuv yuav tsis pom ib qho kaj rau hauv nqe ntawd li; thaum kawg kuv thiaj mus txog 2 Thessalonians 2:7, 8. ‘Rau qhov txoj kev tsis ncaj twb pib ua haujlwm lawm; tsuas yog tus uas tam sim no tab tom txwv yuav txwv mus txog thaum nws raug muab tshem tawm ntawm txoj kev, ces tus neeg phem ntawd yuav raug nthuav tawm,’ thiab lwm yam. Thiab thaum kuv los txog nqe ntawd lawm, Au, qhov tseeb ntawd tshwm los meej thiab muaj hwjchim ci ntsa iab npaum li cas! Nws nyob ntawd! Qhov ntawd yog the daily! Zoo, nim no, Povlauj txhais li cas ntawm lo lus ‘tus uas tam sim no tab tom txwv,’ los yog tab tom thaiv? Ntawm ‘tus neeg ntawm kev txhaum,’ thiab tus ‘neeg phem,’ yog hais txog Kev Ntseeg Loos. Zoo, qhov twg yog yam uas tab tom thaiv Kev Ntseeg Loos kom tsis txhob raug nthuav tawm? Vim li cas, nws yog Kev Pe Hawm Dab Qub; zoo, ces ‘the daily’ yuav tsum txhais hais tias Kev Pe Hawm Dab Qub.’—William Miller, Second Advent Manual, nplooj 66.” Advent Review and Sabbath Herald, Lub Ib Hlis 6, 1853.

Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.

Thaum kawg, Adventism Laodicea tau muab txoj kev to taub uas yog lawm—uas tau muab rau Miller thiab cov uas tshaj tawm txoj kev quaj hu txog lub sijhawm txiav txim—tso tseg, los txais txoj kev xav yuam kev ntawm Protestantism uas tau poob cev qhev tias “yam niaj hnub” sawv cev rau Khetos txoj hauj lwm qhuab qhia hauv lub chaw dawb huv. Txoj kev to taub ntawd yog tsis tsim nyog kiag li hauv ntau theem; tab sis tshaj qhov uas yog kev yuam kev xwb, nws tseem hais tias ib lub cim ntawm Xatas yog ib lub cim ntawm Khetos.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Yog li ntawd, thaum tus zaj, nyob rau hauv lub ntsiab lus thawj, sawv cev rau Xatas, nws kuj, nyob rau hauv lub ntsiab lus thib ob, yog ib lub cim ntawm Loos txheej dab mlom.” The Great Controversy, 439.

Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.

Miller tau txheeb xyuas tias “yam ua txhua hnub” yog Loos pe hawm dab mlom, tus zaj, tab sis Laodicean Adventism tau txais lub tswv yim ntawd los ntawm Protestantism uas twb poob lawm tias nws sawv cev rau Khetos tes haujlwm qhuab qhia hauv lub tuam tsev dawb huv saum ntuj ceeb tsheej. Kev tsis lees txais Miller qhov kev txheeb xyuas “yam ua txhua hnub” tias yog Loos pe hawm dab mlom sawv cev rau kev tsis lees txais ib qho tseeb uas tau sawv cev rau saum ob daim ntawv teev dawb huv uas yog kev ua tiav raws li Habakkuk tshooj ob. Yog li ntawd, nws yog kev tsis lees txais ib qho tseeb txheej hauv paus, ib yam li kev tsis lees txais xya lub sijhawm hauv Leviticus nees nkaum rau.

To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.

Tsis lees txais qhov tseeb tias “yam niaj hnub,” sawv cev rau Loos kev teev dab qub, yog tsis lees txais lub hauv paus ntawm Kev Ntseeg Adventist thiab txoj cai ntawm tus Ntsuj Plig ntawm Kev Yaj Saub. Kev txheeb ib lub cim ntawm Xatas ua ib lub cim ntawm Khetos yog sib npaug rau kev txheeb txoj hauj lwm ntawm Khetos ua txoj hauj lwm ntawm Xatas.

> “In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.

> “Thaum cov neeg Yudais tsis kam lees Khetos lawv tau ua txhaum txoj kev txhaum uas tsis muaj kev zam txim; thiab thaum peb tsis kam txais txoj kev caw ntawm txoj kev hlub tshua, peb kuj yuav ua tau tib qho kev yuam kev ntawd. Peb tab tom thuam Tus Tub Vaj Ntxwv ntawm txoj sia, thiab ua rau Nws raug txaj muag rau ntawm lub tsev sablaj ntawm Xatas thiab rau ntawm lub qab ntuj ceeb tsheej thaum peb tsis kam mloog Nws cov tub txib uas Nws tau tsa, thiab hloov mus mloog Xatas cov neeg sawv cev, cov uas yuav rub tus ntsuj plig kom txav deb ntawm Khetos. Tsuav yog ib tug tseem ua li no, nws yuav nrhiav tsis tau kev cia siab los sis kev zam txim, thiab thaum kawg nws yuav plam tag nrho txoj kev xav uas yuav sib haum xeeb nrog Vajtswv.” The Desire of Ages, 324.

When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.

Thaum Adventism ntawm Laodicea tsis lees txais txoj kev to taub hauv paus hais txog “the daily” thiab xya lub sijhawm, lawv tsis yog tsuas yog tsis lees txais txoj cai muaj hwjchim ntawm Ntsuj Plig Qhia Yav Tom Ntej thiab cov hauv paus xwb, tiam sis lawv kuj tsis lees txais txoj hauj lwm ntawm William Miller, uas tus tim tswv Gabriel thiab lwm cov tim tswv tau coj nws mus txog nws cov kev to taub ntawd.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Vajtswv tau xa Nws tus timtswv mus kov ib tug neeg ua liaj ua teb lub siab, tus uas tsis tau ntseeg phau Vajlugkub, kom coj nws mus tshawb nrhiav tej lus faj lem. Cov timtswv ntawm Vajtswv tau rov tuaj xyuas tus uas raug xaiv ntawd ntau zaus, los coj nws lub tswv yim thiab qhib tej lus faj lem rau nws txoj kev to taub, tej uas ib txwm tsaus ntuj rau Vajtswv cov neeg. Qhov pib ntawm saw hlau ntawm qhov tseeb tau muab rau nws, thiab nws raug coj mus nrhiav ib txoj hlua txuas ntxiv rau ib txoj, mus txog thaum nws ntsia Vajtswv Txojlus nrog kev xav tsis thoob thiab kev qhuas. Nws pom nyob ntawd ib txoj saw hlau ntawm qhov tseeb uas zoo kawg nkaus. Txojlus ntawd uas nws tau suav tias tsis yog raug tshoov siab, tam sim no qhib tawm rau ntawm nws qhov muag pom nyob rau hauv nws txoj kev zoo nkauj thiab hwjchim ci ntsa iab. Nws pom tias ib feem ntawm Vajlugkub piav qhia lwm feem, thiab thaum ib nqe lus raug kaw rau nws txoj kev to taub, nws nrhiav tau nyob rau lwm qhov ntawm Txojlus yam uas piav qhia nws. Nws saib Vajtswv Txojlus dawb huv nrog kev xyiv fab thiab nrog txoj kev hwm tob tshaj plaws thiab kev ntshai dawb huv.” Early Writings, 230.

“His angel” is an expression that identifies the angel Gabriel.

“nws tus timtswv” yog ib lo lus hais uas qhia tias tus timtswv ntawd yog Nka‑pili.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> Cov lus ntawm tus tim tswv, “Kuv yog Nka‑pis‑ees, tus uas sawv nyob ntawm Vajtswv xub ntiag,” qhia tias nws tuav ib txoj hauj lwm muaj koob meej siab hauv tej tsev hais plaub saum ntuj ceeb tsheej. Thaum nws tuaj nqa ib lo lus tshaj rau Daniyees, nws hais tias, “Tsis muaj leej twg uas sawv nrog kuv hauv tej no, tsuas yog Maikaees [Khetos] nej tus Tub Vaj Ntxwv xwb.” Daniel 10:21. Hais txog Nka‑pis‑ees, tus Cawm Seej hais hauv Phau Tshwm Sim tias, “Nws txib Nws tus tim tswv mus qhia nws ua cim rau Nws tus tub qhe Yauhas.” Revelation 1:1. The Desire of Ages, 99.

The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.

Kev txheeb xyuas ib lub cim uas yog ntawm Xatas tias yog ib lub cim ntawm Khetos, tsis yog tsuas yog ib qho uas sib thooj nrog txoj kev txhaum uas tsis muaj kev zam txim xwb, tiam sis txoj kev txhaum uas tsis muaj kev zam txim kuj tseem raug txuas nrog txoj kev tsis lees txais cov tubtxib uas Khetos xa tuaj thiab. Yog li ntawd, “the daily” thiaj los ua lub cim ntawm txoj kev txhaum uas tsis muaj kev zam txim, thiab thaum to taub tias “tus uas raug xaiv,” William Miller, tau raug coj los rau txoj kev nkag siab uas raug txog qhov tseeb ntawd, thiab tom qab ntawd qhov tseeb ntawd raug tsis lees txais, ces nws phim ncaj qha rau Hauv Ob Thexalaunike, uas yog nqe Vajlugkub ntawd tiag tiag uas Miller tau ua nws qhov kev tshawb pom. Kev tsis lees txais qhov tseeb ntawd yog pov thawj tias tsis hlub qhov tseeb, thiab txoj kev tawm tsam ntawd ua rau Vaj Ntsuj Plig Dawb Huv raug tshem tawm mus thiab tus ntsuj plig tsis huv ntawm Xatas raug muab pub los hloov chaw, uas Povlauj hu ua kev dag ntxias muaj hwjchim loj.

Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.

Ib yam li “cov tub sab ntawm koj haiv neeg”, uas “tsa txoj kev ua yog toog pom ntawd kom muaj tseeb”, “qhov niaj hnub” yog ib lub cim sawv cev rau Loos pej kum teb. Hauv ntsiab lus ntawm Second Thessalonians, Povlauj qhia tias kev tsis lees txais zaj lus ntawm tshooj ob yog pov thawj tias cov uas ua li ntawd tsis hlub qhov tseeb. Vim lawv tsis hlub qhov tseeb uas tshooj ntawd sawv cev, lawv thiaj raug cia kom txais txoj kev dag ntxias muaj hwj chim loj.

All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.

Tag nrho cov yaj saub tab tom hais txog hnub kawg, thiab cov nqe lus tshoov siab yav dhau los hauv tsab xov xwm no qhia meej tias txoj kev dag ntxias loj los txog saum cov uas tsis hlub qhov tseeb thaum lub sij hawm uas tus Vaj Ntsuj Plig Dawb Huv raug nchuav tawm. Muaj ib pab neeg tab tom txais cov roj, hos lwm pab neeg tab tom txais txoj kev dag ntxias loj.

The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:

Tus Vaj Ntsuj Plig Dawb Huv raug muab nchuav tawm nyob rau hauv keeb kwm lub sijhawm uas Tus Vaj Ntsuj Plig Dawb Huv tab tom raug tshem tawm ntawm cov uas tsis lees txais qhov kev nce ntxiv ntawm kev paub uas raug qhib tawm thaum ob lub sijhawm sim siab ntawm lub sijhawm kaw cim txij lub Cuaj Hlis 11, 2001 mus txog rau txoj cai hnub Sunday uas yuav los sai. Rov hais dua ib nqe lus uas tau hais ua ntej:

> “Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> “Saib nqes mus txog rau hnub kawg, tib lub hwjchim uas tsis muaj kawg ntawd tshaj tawm hais txog cov uas ‘tsis tau txais txojkev hlub rau qhov tseeb, xwv kom lawv yuav dim tau,’ tias, ‘Vim li no Vajtswv yuav xa txojkev yuam kev uas muaj zog los rau lawv, kom lawv ntseeg txojkev dag: xwv kom lawv txhua tus raug txim, cov uas tsis ntseeg qhov tseeb, tiamsis txaus siab rau txojkev tsis ncaj ncees.’ Thaum lawv tsis lees txais tej lus qhuab qhia ntawm Nws Txojlus, Vajtswv thim Nws Tus Ntsujplig tawm, thiab tso lawv tseg rau tej kev dag ntxias uas lawv nyiam.” Early Writings, 46.

Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.

Kab zuj zus, Daniyee qhia tias nyob rau hnub kawg, cov neeg tub sab ntawm koj haiv neeg, (ib lub cim sawv cev rau Loos) yog tus uas tsa kom lub zeem muag ntawd muaj tseeb. Cov neeg tub sab ntawd kuj raug sawv cev ua “yam niaj hnub.” Xalaumoos qhia tias nyob rau hnub kawg cov uas tsis muaj lub zeem muag ntawd yuav puam tsuaj, uas yog raug ua kom liab qab. Kev raug ua kom liab qab yog kev ua ib tug Laudikia, thiab ib tug Laudikia yog ib tug ntxhais nkauj xwb ruam.

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

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

To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.

Ua ib tug nkauj xwb uas ruam thaum lub xab ntawm Kev Quaj Thaum Ib Tag Hmo los txog yog kev qhia tawm qhov uas Yauhas sau tseg hauv Tshwm Sim tshooj kaum rau tias, “kev txaj muag ntawm koj txoj kev liab qab.” Yauhas txoj kev ceeb toom hauv kev rau txim thib rau yog hais txog kev koom ua peb ceg ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav; uas txij xyoo 1989 los, tab tom nyob hauv txoj txheej txheem coj lub ntiaj teb mus rau Amakedoos.

Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.

Povlauj zaj hauv Ob Thesxalaunikes Tsab Ob tsis yog tsuas hais txog Loos teev dab mlom uas Daniyees sawv cev ua “qhov niaj hnub,” xwb, tiam sis tshooj ntawd tab tom hais kom pom tseeb txog kev sib raug zoo ntawm Loos teev dab mlom thiab Loos papacy. Loos teev dab mlom tau txwv (tuav cia) tus neeg ntawm kev txhaum kom tsis txhob los txog rau lub zwm txwv ntawm lub ntiaj teb xyoo 538. Thaum Loos teev dab mlom raug muab tshem tawm lawm, ces “txoj kev zais ntawm kev tsis ncaj ncees,” “tus neeg phem ntawd” uas yog tus pope ntawm Loos, thiaj raug muab nthuav tawm. Hauv tshooj ntawd Povlauj tab tom txheeb qhia ib txoj kev sib raug zoo yav tom ntej tshwj xeeb ntawm Loos teev dab mlom thiab Loos papacy. Kev tsis lees txais txoj kev qhia ntawm tshooj ntawd yog kev tsis lees txais qhov tseeb thiab txais kev dag ntxias loj heev.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

> Tsis txhob cia leejtwg dag nej los ntawm txojkev twg los xij; rau hnub ntawd yuav tsis los, tsuas yog thaum xub thawj muaj kev ncaim kev ntseeg, thiab tus neeg txhaum ntawd raug nthuav tawm, uas yog tus tub ntawm kev puastsuaj; tus uas tawmtsam thiab tsa nws tus kheej siab dua txhua yam uas hu ua Vajtswv lossis txhua yam uas raug pe hawm; kom nws zaum hauv lub tuam tsev ntawm Vajtswv ib yam li nws yog Vajtswv, qhia nws tus kheej tias nws yog Vajtswv. Nej tsis nco qab los, tias thaum kuv tseem nrog nej nyob, kuv twb hais tej no rau nej lawm? Thiab nimno nej twb paub yam uas txwv cia nws, kom nws thiaj raug nthuav tawm rau hauv nws lub sijhawm. Rau qhov qhov tsis paub tob ntawm kev phem twb tab tom ua haujlwm lawm: tsuas yog tus uas nimno tseem txwv cia ntawd yuav tseem txwv mus, mus txog thaum nws raug tshem tawm ntawm txojkev. Thiab ces tus Neeg Phem ntawd yuav raug nthuav tawm, tus uas tus Tswv yuav rhuav tshem los ntawm tus ntsuj plig ntawm nws lub qhov ncauj, thiab yuav muab nws tshem pov tseg los ntawm qhov ci ntsa iab ntawm nws txojkev los tshwm sim: yog tus ntawd tiag, uas nws txojkev los yog raws li Xatas txojkev ua haujlwm nrog txhua lub hwjchim thiab tej cim thiab tej txujci dag, thiab nrog txhua yam kev dag ntxias ntawm txojkev tsis ncaj ncees hauv cov uas tab tom puastsuaj; vim lawv tsis lees txais txojkev hlub qhov tseeb, kom lawv thiaj dim tau. Thiab vim li no Vajtswv yuav xa txojkev yuam kev muaj zog tuaj rau lawv, kom lawv ntseeg tej lus dag; kom lawv sawvdaws raug txim, yog cov uas tsis ntseeg qhov tseeb, tiam sis nyiam txojkev tsis ncaj ncees. 2 Thexalaunikes 2:3–12.

Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.

Vim li cas cov neeg no nyob rau hnub kawg thiaj “raug txim puastsuaj?” Vim li cas thiaj raug xa mus rau “kev dag ntxias muaj zog?” Vim li cas lawv thiaj “puastsuaj” thiab yog li ntawd nthuav tawm qhov txaj muag ntawm lawv txoj kev liab qab? Nqe Vajlugkub no hais meej tias yog vim lawv tsis hlub qhov tseeb, thiab qhov tseeb uas muab nthuav tawm hauv tshooj no qhia tias Loos pagan, lub nceeg vaj thib plaub ntawm yav saub qhia hauv Vajlugkub, yuav txwv Loos papal, lub nceeg vaj thib tsib ntawm yav saub qhia hauv Vajlugkub, tsis pub nce mus rau lub zwm txwv mus txog thaum kev paganism raug muab tshem tawm.

The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.

Kev kev sib raug zoo ntawm Loos teev dab mlom thiab Loos papas uas raug txheeb qhia hauv tshooj ntawd kuj raug Yauhas txheeb qhia nrog kev sib raug zoo ntawm pawg ntseeg Pergamos thiab pawg ntseeg Thyatira. Pergamos phim nrog Loos teev dab mlom, hos Thyatira yog Loos papas. Povlauj thiab Yauhas muab ob tug tim khawv txog kev sib raug zoo ntawm ob lub hwj chim ntawd, ib yam li phau ntawv Daniel ua thiab.

In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.

Hauv phau ntawv Daniyees, txoj kev sib raug zoo ntawm Loos uas pe hawm dab mlom thiab Loos uas yog papal raug nthuav tawm ntau zaus. Hauv Daniyees ob, nws raug sawv cev los ntawm kev sib tov ntawm hlau nrog av nplaum nplua. Hauv Daniyees xya, ob leeg Loos uas pe hawm dab mlom thiab Loos uas yog papal yog tej tebchaws “sib txawv,” thiab txawm yog Daniyees ob piav ob lub hwjchim ntawd ua ib qho kev sib tov, tshooj xya qhia meej tias lub hwjchim papal tawm los ntawm lub tebchaws kaum horned ntawm Loos uas pe hawm dab mlom. Hauv Daniyees yim, tus kub me ntawm nqe cuaj txog nqe kaum ob yog Loos hauv ob theem ntawm nws. Nqe cuaj thiab nqe kaum ib yog tus kub me hauv kev siv lus txiv neej, li no qhia txog Loos uas pe hawm dab mlom, hos nqe kaum thiab nqe kaum ob yog tus kub me hauv kev siv lus poj niam, li no qhia txog Loos uas yog papal.

In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.

Hauv Daniyee tshooj yim, nqe kaum peb, Loos kev pe dab qhuas thiab Loos papal raug muab qhia ua ob lub hwjchim ua kom puam tsuaj. Loos kev pe dab qhuas yog “niaj txwm” lub hwjchim ua kom puam tsuaj, hos Loos papal yog txoj kev txhaum uas ua kom puam tsuaj. Hauv tshooj kaum ib, nqe peb caug ib, “niaj txwm” lub hwjchim ua kom puam tsuaj ntawm Loos kev pe dab qhuas tsa lub hwjchim qias vuab tsuab uas ua kom puam tsuaj, uas yog lub hwjchim papal. Hauv tshooj kaum ob, nqe kaum ib, “niaj txwm” lub hwjchim ua kom puam tsuaj ntawm Loos kev pe dab qhuas raug tshem tawm kom thiaj li tsa tau lub hwjchim qias vuab tsuab uas ua kom puam tsuaj ntawm papacy.

The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.

Kev txheeb ze ntawm ob lub hwj chim uas ua rau muaj kev puam tsuaj ntawm Loos yog ib lub ntsiab lus tseem ceeb ntawm cov phau ntawv Daniel thiab Qhia Tshwm, thiab txoj kev txheeb ze ntawd yog yam uas Povlauj qhia tias yog qhov tseeb uas yuav tsum raug hlub yog tias ib tug neeg yuav khiav dim ntawm txoj kev dag ntxias muaj hwj chim uas raug tsim los ntawm kev ntseeg ib zaj lus dag. Vajtswv yeej tsis hais ib yam rov qab tsis muaj laj thawj, thiab txhua qhov sawv cev txog txoj kev txheeb ze ntawm Loos pe hawm dab mlom nrog Loos papas muaj nws tus kheej zaj lus tim khawv tshwj xeeb txog cov ntsiab lus no; tiam sis tsis lees txais lub cim sawv cev ntawm Loos hauv hnub kawg, ces yog tsis lees txais nag yav lig thiab txais txoj kev dag ntxias muaj hwj chim los hloov chaw. Qhov ntawd yog kom raug cim tseg mus ib txhis tias yog ib tug Laodicea liab qab.

The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.

Cov kws sau keeb kwm Adventist ntawm Laodicea, txawm yog lawv tsis qhia ib qho kev hwm dawb ceev rau lub luag hauj lwm thiab txoj hauj lwm ntawm William Miller li, los lawv kuj lees paub tias yog nws txoj kev to taub txog kev sib raug zoo ntawm Loos kev pe hawm dab thiab Loos papal ntawd uas yog tus qauv txheej txheem ntawm tej lus faj lem uas nws tau tsa “txhua yam” ntawm nws tej kev siv lus faj lem saum no. Gabriel thiab lwm cov tim tswv tau coj Miller kom nkag siab txog kev sib raug zoo ntawm Loos kev pe hawm dab thiab Loos papal, tiam sis hauv nws keeb kwm, nws tsis pom Loos li ib qho koomhaum peb txheej uas muaj tus zaj, tus tsiaj qus, thiab tus yaj saub cuav.

In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.

Nyob rau hauv nws lub sijhawm, Tebchaws Meskas tseem tsis tau pib nws txoj hauj lwm ua tus cev Vajtswv cuav, rau qhov cov Protestants hauv Tebchaws Meskas tsis tau los ua cov ntxhais ntawm Loos txog thaum xyoo 1844, thiab txoj hauj lwm hauv paus uas yog ntawm Miller twb raug muab tso cia rau saum daim ntawv qhia xyoo 1843 uas tau tsim tawm rau lub Tsib Hlis xyoo 1842 lawm.

In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”

Xyoo 1989, rau nqe kawg rau nqe hauv Daniyees tshooj kaum ib raug qhib dim, thiab tus tub txib rau lub sijhawm ntawd tau lees paub tias muaj peb lub hwjchim uas lawv tej haujlwm yaj saub khiav mus thoob nqe plaub caug mus txog nqe plaub caug tsib hauv tshooj kaum ib. Vajntxwv sab qab teb hauv nqe plaub caug yog lub hwjchim zaj, vajntxwv sab qaum teb yog lub hwjchim papacy uas thaum chiv ntawm nqe ntawd, xyoo 1798, twb raug nws qhov txhab tuag uas raug muab rau nws los ntawm txhais tes ntawm lub hwjchim zaj ntawm Fabkis Napoleonic lawm. Hauv nqe ntawd, lub hwjchim papacy pib txoj haujlwm kho nws qhov txhab tuag ntawd kom zoo. Xyoo 1989, vajntxwv sab qaum teb tawm tsam rov qab tawm tsam lub hwjchim zaj ntawm Soviet Union, uas thaum ntawd twb dhau los ua vajntxwv sab qab teb lawm. Thaum tus tsiaj qus ntawm Khetos Kas Tos Liv rov tawm tsam Soviet Union, nws tuaj nrog pab tub rog sawv cev ntawm Tebchaws Meskas, uas yog tus yaj saub cuav ntawm Tshwmsim tshooj kaum rau. Vajntxwv zaj ntawm sab qab teb, vajntxwv tsiaj qus ntawm sab qaum teb, thiab tus yaj saub cuav ntawm tsheb rog, neeg caij nees, thiab nkoj, txhua tus puav leej raug piav qhia hauv nqe plaub caug, thiab kab yaj saub xaus rau hauv nqe plaub caug tsib, thaum lub hwjchim papacy “los txog rau nws qhov kawg, tsis muaj leejtwg pab nws.”

Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.

Armageddon, nyob hauv Tshwm Sim kaum rau, yog ib thaj chaw thaj av ua piv txwv uas qhia txog tib neeg txoj kev ntxeev siab uas los ua ntej Khetos rov qab los. Armageddon yog ib lub cim; lo lus no raug tsim los ntawm ob lo lus, “Har” txhais tias roob, thiab “Megiddo,” uas yog lub hav Jezreel. Qhov tseeb uas Yauhas muab ib lub roob los txuas nrog Megiddo, thaum Megiddo yog ib lub hav, qhia rau tus kawm txog tej yaj saub tias Armageddon yog ib lub cim uas muaj ib qho kev xa mus rau thaj av, rau qhov tsis muaj ib lub roob nyob hauv lub hav Jezreel.

The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.

Hav Jezreel nyob nruab nrab ntawm peb lub hiav txwv (Hiav Txwv Mediterranean, Hiav Txwv Galilee, thiab Hiav Txwv Tuag) thiab Yeluxalees. Nws nyob ze rau nruab nrab hauv sab qaum teb Ixayees, thaum peb lub hiav txwv no thiab Yeluxalees nyob ncig ib puag ncig nws hauv ntau txoj kev taw qhia sib txawv. Nqe plaub caug tsib hauv Daniyees kaum ib yog qhov chaw uas vajntxwv qaum teb los txog nws qhov kawg uas tsis muaj leejtwg pab tau nws, thiab nqe ntawd qhia nws qhov chaw kawg raws thaj chaw tias nyob nruab nrab ntawm cov hiav txwv thiab lub roob dawb huv muaj hwjchim ci ntsa iab ntawm Yeluxalees. Nqe plaub caug hauv Daniyees kaum ib nthuav tawm peb lub hwjchim uas yog cov ntsiab lus hais txog kev kho zoo ntawm lub qhov txhab tuag taus ntawm hwjchim papal thiab nws qhov kawg uas yuav los txog.

The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.

Kab lus thawj ntawm cov nqe vajlugkub ntawd qhia meej txog lub sijhawm kawg hauv xyoo 1798, thaum lub hwjchim papacy tau txais nws qhov txhab tuag taus, thiab nqe plaub caug tsib qhia txog nws qhov txhab tuag taus ruaj khov mus ib txhis. Zaj keeb kwm yaj saub nyob nruab nrab ntawm thawj txoj kev tuag thiab txoj kev tuag kawg ntawm lub hwjchim papal qhia txog tibneeg txoj kev ntxeev siab thaum lawv rov tsa kom lub hwjchim papal muaj kev kav loj dua qub, thaum nws qhov txhab tuag taus raug kho zoo ua ntej lub hwjchim papal kawg nkaus raug rhuav tshem. Rau nqe no ris lub cim kos npe ntawm qhov tseeb, rau qhov thaum pib thiab thaum kawg puav leej yog txoj kev tuag ntawm lub hwjchim papal, hos cov nqe nyob nruab nrab yog tibneeg txoj kev ntxeev siab thaum thawj qhov txhab tuag taus raug kho zoo.

Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.

Miller tau txais qhov kaj los ntawm cov tim tswv saum ntuj hais txog kev sib raug zoo ntawm Loos pe hawm dab mlom thiab Loos papacy. Tus yuam sij rau Miller txoj kev to taub txog tus qauv yaj saub, uas nws siv rau tag nrho nws tej kev siv yaj saub, yog “qhov niaj hnub” nyob hauv Ob Thessalonians. “Qhov niaj hnub” nyob hauv tshooj ntawd yog Loos pe hawm dab mlom; thiab qhov no yog yam uas tsa tsa lub zeem muag uas William Miller tau los nkag siab, rau qhov yog Loos, cov neeg txeeb nyiag ntawm koj haiv neeg hauv nqe kaum plaub ntawm tshooj kaum ib, uas tsa tsa lub zeem muag.

The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.

Tus tubtxib uas raug tsa sawv los kom to taub txog kev nce ntxiv ntawm kev paub hauv xyoo 1989 tau los to taub txog peb-theem xwm txheej ntawm Loos. Miller yog tus tubtxib ntawm thawj thiab tus thib ob timtswv, thiab nws tau to taub txog thawj thiab tus thib ob qhov kev tshwm sim ntawm Loos txhawm rau tsa kom ruaj khov lub zeem muag uas nws tau nthuav tawm rau lub ntiaj teb. Tus tubtxib ntawm tus timtswv thib peb tau los to taub tag nrho peb qhov kev tshwm sim ntawm Loos kom tsa kom ruaj khov lub zeem muag uas nws tau raug muab los tshaj tawm rau lub ntiaj teb.

The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.

Qhov kev tshwm sim thawj zaug ntawm Loos yog Loos txheej dab qhuas. Tawm hauv Loos txheej dab qhuas los muaj Loos papacy, yog qhov kev tshwm sim thib ob. Tawm hauv ob qho kev tshwm sim thawj zaug no los muaj Loos niaj hnub no, yog txoj kev koom tes peb ceg ntawm tus zaj, tus tsiaj nyaum, thiab tus cev Vajtswv lus cuav.

We will continue the line of the controversy of “the daily” in Advent history in the next article.

Peb yuav txuas ntxiv txoj kab lus ntawm kev sib cav txog “qhov niaj hnub” hauv keeb kwm Advent hauv zaj lus tom ntej.

> “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 sab nraud, tus uas nyeem tau txhua tus tib neeg lub siab, hais txog cov uas tau txais lub teeb loj tias: ‘Lawv tsis raug kev txom nyem thiab tsis poob siab vim lawv tus yam ntxwv ncaj ncees thiab sab ntsuj plig.’ Muaj tseeb, lawv tau xaiv lawv tus kheej tej kev, thiab lawv tus ntsuj plig zoo siab rau lawv tej kev qias neeg. Kuv kuj yuav xaiv lawv tej kev dag ntxias, thiab yuav coj tej uas lawv ntshai los raug rau lawv; rau qhov thaum Kuv hu, tsis muaj leej twg teb; thaum Kuv hais, lawv tsis mloog: tiam sis lawv tau ua tej kev phem ntawm Kuv lub qhov muag xub ntiag, thiab xaiv yam uas Kuv tsis zoo siab rau.’ ‘Vajtswv yuav xa kev dag ntxias muaj hwj chim tuaj rau lawv, kom lawv ntseeg txoj kev dag,’ vim lawv tsis tau txais txoj kev hlub rau qhov tseeb, kom lawv thiaj dim tau,’ ‘tiam sis txaus siab rau 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.’

> “Tus Xibhwb saum ntuj nug hais tias: ‘Muaj dab tsi dag ntxias uas muaj hwj chim dua los ntxias lub siab tshaj li qhov ua txuj hais tias nej tab tom tsa saum lub hauv paus uas yog lawm thiab tias Vajtswv lees txais nej tej hauj lwm, thaum qhov tseeb tiag nej tab tom ua ntau yam raws li txoj kev txawj xav ntawm lub ntiajteb no thiab tab tom ua txhaum rau Yehauvas? Au, qhov no yog ib qho kev dag ntxias loj heev, yog ib qho kev ntxias uas txaus nyiam heev, uas los kav lub siab thaum cov neeg uas ib zaug twb paub qhov tseeb lawm, yuam kev coj tus yam ntxwv sab nraud ntawm kev hwm Vajtswv los hloov tus ntsuj plig thiab lub hwj chim ntawm txoj kev ntawd; thaum lawv xav tias lawv nplua nuj thiab muaj khoom nce ntxiv thiab tsis xav tau dab tsi li, hos qhov tseeb tiag lawv tseem xav tau txhua yam.’”

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

> “Vajtswv tsis tau hloov rau Nws cov tub qhe ncaj ncees uas tab tom ceev lawv tej tsoos tsho kom tsis muaj ib qho chaw qias. Tiamsis coob leej tab tom qw hais tias, ‘Kev thaj yeeb thiab kev nyab xeeb,’ thaum kev puastsuaj cia li los poob rau saum lawv. Yog tsis muaj kev hloov siab lees txim kom tob kawg nkaus, yog tsis muaj tibneeg txo lawv lub siab los ntawm kev lees lawv tej kev txhaum thiab txais yuav qhov tseeb ib yam li nws nyob hauv Yexus, lawv yuav tsis tau nkag mus saum ntuj li. Thaum txoj kev ntxuav kom dawb huv yuav muaj tshwm sim nyob hauv peb cov qib, peb yuav tsis nyob twj ywm kaj siab ntxiv lawm, khav theeb tias peb nplua nuj thiab muaj ntau yam ntxiv, tsis muaj qhov yuav tsum tau ib yam dabtsi.”

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

> “Leejtwg thiaj hais tau raws qhov tseeb tias: ‘Peb tej kub twb raug sim hauv hluav taws lawm; peb tej ris tsho tsis muaj qhov qias los ntawm lub ntiajteb no’? Kuv pom peb tus Xibfwb taw tes rau tej ris tsho ntawm txoj kev ncaj ncees uas hu ua li ntawd xwb. Thaum Nws hle tej ntawd tawm lawm, Nws thiaj nthuav tawm qhov qias neeg uas nyob hauv qab. Ces Nws hais rau kuv tias: ‘Koj tsis pom lov tias lawv tau muab lawv tej kev qias neeg thiab txoj kev lwj ntawm tus cwj pwm npog cia tseg nrog kev ua txuj ua ci? “Lub nroog uas ncaj ncees ua cas thiaj dhau los ua ib tug niam ntiav lawm!” Kuv Txiv lub tsev twb raug muab ua ib lub tsev ua lag luam, ib qho chaw uas Vajtswv lub xub ntiag thiab lub hwjchim ci ntsa iab twb ncaim mus lawm! Vim li no thiaj muaj kev qaug zog, thiab tsis muaj zog ntxiv lawm.’” Testimonies, volume 8, 249, 250.

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