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# The Book of Daniel - Number Ninety-One

Phau Ntawv Daniyees - Zauv Cuaj Caug Ib

Unveiling the Prophetic River: A Journey Through the Connections Between the Movements of Daniel’s Visions

Qhia Tawm Tus Dej Yaj Saub: Ib Txoj Kev Taug Los Ntawm Cov Kev Sib Txuas Ntawm Cov Kev Txav Hauv Daniyee Cov Yog Toog Yaj Saub

Author

Jeff Pippenger

Published

February 24, 2024

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The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.

Txoj kev paub uas raug qhib tawm nyob hauv kev txav ntawm tus tim tswv thawj yog raug sawv cev los ntawm zaj yog toog pom ntawm tus Dej Ulai hauv phau Daniel. Zaj yog toog pom ntawd sawv cev rau Daniel tshooj xya, yim, thiab cuaj; thiab txoj kev paub uas raug qhib tawm nyob hauv kev txav ntawm tus tim tswv peb yog raug sawv cev los ntawm zaj yog toog pom ntawm tus Dej Hiddekel, uas sawv cev rau tshooj kaum, kaum ib, thiab kaum ob. Cov kev sib txuas ntawm ob txoj kev txav no muaj ntau kawg. Ob txoj kev txav ntawd raug txuas ua ke los ntawm ib puas nees nkaum rau xyoo txij li kev ntxeev siab xyoo 1863 mus txog rau lub sijhawm kawg xyoo 1989.

Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.

Nyob rau ob lub sij hawm kawg, hauv txhua txoj kev txav, yeej raug cim tseg los ntawm “xya lub sij hawm” ntawm Leviticus nees nkaum rau. Kev pe dab qhuas thiab tom qab ntawd kev ua nom tswv papalism tau tsuj nqis lub tuam tsev dawb huv thiab pab tub rog mus txog rau lub sij hawm kawg hauv xyoo 1798. Txij ntawm txoj kev ntxeev siab xyoo 1863 mus txog 1989, tau muaj ib qho kev tsuj nqis sab ntsuj plig raws li tau sawv cev los ntawm plaub yam qias neeg phem hauv Ezekiel tshooj yim.

The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.

Plaub caug xyoo txij thaum kawg ntawm thawj qhov kev npau taws mus txog rau thaum kawg ntawm qhov kev npau taws kawg xyoo 1844, uas nyob rau hauv lub sijhawm ntawd Khetos tau tsa ib lub tuam tsev sab ntsuj plig uas Nws tau los txog tam sid rau hauv thaum Lub Kaum Hli 22, 1844, yog ib qho sib txig nrog lub sijhawm kawg xyoo 1989 mus txog rau txoj cai hnub Sunday uas yuav los sai no, thaum Khetos tab tom rov tsa dua ib lub tuam tsev sab ntsuj plig, uas Nws yuav los txog tam sid rau ntawd thaum lub sij hawm uas yog teev ntawm qhov av qeeg loj hauv Tshwmsim tshooj kaum ib.

When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.

Thaum tus tim tswv peb tuaj txog rau xyoo 1844, Tus Tub Txib ntawm Txoj Lus Cog Tseg tau tshwm sim tam sim ntawd los ntxuav cov tub ntawm Levi kom huv, tiam sis txog xyoo 1863, cov Levi uas tsis ncaj ncees ntawd tau tsis kam txais Mauxes txoj xov uas Eliyas coj los thiab tig mus taug kev yuam kev hauv tebchaws moj sab qhua. Hauv txoj kev sim siab ntawd, cov “neeg ua tsev” thaum kawg yuav tsis lees yuav “lub pob zeb hauv paus kaum tsev” ntawm “xya zaug,” thiab ces yuav hloov ntawm qhov kev txav ntawm Philadelphia mus rau pawg ntseeg Laodicea. Nyob rau hnub kawg, thaum Tus Tub Txib ntawm Txoj Lus Cog Tseg los tam sim ntawd rau hauv Nws lub tuam tsev, thaum txoj cai Hnub Caiv cuav uas yuav los sai no tuaj txog, Nws yuav siv cov Levi ncaj ncees los hu Nws pab yaj lwm pab. Cov neeg ncaj ncees ntawm hnub kawg yuav tau hloov ntawm “pawg ntseeg” Laodicea mus rau “qhov kev txav” Philadelphia.

The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.

Kev txav ntawm thawj tug timtswv tau tshaj tawm nws zaj lus uas raug teeb tsa ua qauv raws cai ob puas nees nkaum xyoo tom qab phau Vajlugkub King James raug luam tawm, thiab kev txav ntawm tus timtswv thib peb tau tshaj tawm nws zaj lus uas raug teeb tsa ua qauv raws cai ob puas nees nkaum xyoo tom qab Daim Ntawv Tshaj Tawm Kev Ywj Pheej raug luam tawm. Zaj lus uas raug teeb tsa ua qauv raws cai ntawm ob txoj kev txav no tau txais hwj chim los ntawm kev ua tiav ntawm ib zaj lus faj lem hais txog Islam, uas raug cim tseg los ntawm kev nqes los ntawm ib tug timtswv. Kev tuaj txog ntawm tus timtswv ntawd tau qhia txog qhov pib ntawm “kev sib cav” hauv Habakkuk tshooj ob, thiab tau coj mus rau kev luam tawm ntawm Habakkuk cov ntxhuav.

The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.

Txoj lus muaj hwj chim uas raug sawv cev los ntawm Habakkuk cov rooj ntawv tau coj mus rau ib txoj kev chim siab, uas tau qhib ib lub sijhawm qeeb tseg, uas tau coj mus rau txoj lus ntawm Kev Quaj Thaum Ib Tag Hmo, uas tau xaus nrog kev ua tiav ntawm txoj lus ntawm Kev Quaj Thaum Ib Tag Hmo. Cov kev sib txig sib luag uas muaj nyob nruab nrab ntawm ob txoj kev txav no yog pov thawj txaus kawg rau cov uas xaiv pom, tias txhua yam ntsiab ntawm keeb kwm Millerite muaj kev txuas nrog thiab raug rov ua dua nyob hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej. Lub sijhawm ntawm nag tom qab raug ua qauv qhia nyob hauv txoj kev txav Millerite, thiab nws raug ua tiav nyob hauv txoj kev txav ntawm Future for America. Dua thiab dua, txoj kev tshoov siab ceeb toom rau cov uas kam mloog tias tsuas yog cov uas lees paub nag tom qab xwb thiaj yuav tau txais nws.

The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.

Lub sij hawm, kev txav, thiab txoj xov ntawm nag lig puavleej raug sawv cev tseg rau hauv keeb kwm ntawm cov Millerites, thiab lo lus “paub txog” sawv cev rau kev pom ib yam uas koj twb tau pom dua lawm. Tib txoj hauv kev uas yuav pom tau lub sij hawm, kev txav, thiab txoj xov ntawm nag lig yog yuav tsum paub txog tias tej no twb raug piav qhia tseg rau hauv keeb kwm Millerite lawm. Tej no kuj raug piav qhia tseg rau hauv lwm cov kev txav ntawm kev kho dua tshiab uas dawb huv thiab. Kev txav Millerite yog ib txoj kev txav pib uas sawv cev rau ib txoj kev txav xaus, thiab yog li ntawd thiaj muaj ntau qhov kev hais ncaj qha dua li cov kev txav kho dua tshiab thaum ntxov. Nws kuj muaj lub cim tes ntawm Alpha thiab Omega, tus uas ib txwm piav qhia qhov kawg ntawm ib yam los ntawm qhov pib ntawm ib yam.

In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.

Hauv kev txav ntawm cov Millerite, tej hauv paus raug tsim tsa, thiab tus ncej tseem ceeb yog Daniel tshooj yim, nqe kaum peb thiab kaum plaub. Kuv paub tias Muam White qhia tias nqe kaum plaub yog tus ncej tseem ceeb thiab yog lub hauv paus, tiam sis qhov tseeb yog tias nqe kaum plaub yog lo lus teb rau lo lus nug hauv nqe kaum peb. Ib lo lus teb yeej tsis muaj ntsiab yog tsis to taub lo lus nug uas hu kom muaj lo lus teb ntawd. Nqe kaum peb qhia txog yog toog pom ntawm kev tsuj nqes, uas raug ua tiav los ntawm ob lub hwj chim ua kom puam tsuaj, thiab nqe kaum plaub yog yog toog pom txog Khetos rov kho lub tuam tsev thiab pab tub rog uas raug tsuj nqes lawm. Ob yog toog pom no txuas ncaj qha rau ib leeg los ntawm cov ntsiab lus nyob ib ncig, los ntawm qauv hais lus, thiab los ntawm Palmoni, Tus Suav Lej Uas Zoo Kawg.

William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”

William Miller raug siv los txheeb xyuas cov tseeb uas yog lub hauv paus, uas yog Daniyees tshooj yim, nqe kaum peb thiab kaum plaub. Lub pov haum thawj uas nws nrhiav tau yog “xya lub sij hawm” uas sawv cev rau kev raug tsuj hnyo hauv nqe kaum peb, thiab tus qauv uas nws tsa tag nrho nws cov qauv lus faj lem rau saum no yog lub ntsiab lus “ob lub hwj chim ua kom puam tsuaj” uas sawv cev nyob hauv nqe kaum peb. Miller tau txheeb xyuas kom raug tias “yam niaj hnub” uas yog kev qias vuab tsuab hauv nqe kaum peb yog kev pe dab qhuas, hos lub hwj chim txhaum uas ua kom puam tsuaj yog kev kav ntawm papacy. Hauv qhov kev txiav txim no, lub “hauv paus” tiag tiag ntawm Miller tus qauv, thiab lub “hauv paus” ntawm lub hauv paus thiab tus ncej tseem ceeb, yog qhov kev nkag siab tias “yam niaj hnub” hauv tshooj yim sawv cev rau kev pe dab qhuas. Lub hauv paus ntawm kev loj hlob ntawm kev paub los ntawm keeb kwm Millerite yog tias “yam niaj hnub” hauv Daniyees tshooj yim yog kev pe dab qhuas, thiab kev tshoov siab tau ceev faj txheeb kom meej tias “cov uas tau tshaj tawm txoj kev quaj hu txog teev txiav txim muaj txoj kev nkag siab raug txog yam niaj hnub.”

The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.

Lub hauv paus ntawm qhov kaj uas sawv cev ua “kev paub ntxiv zuj zus” thaum lub caij kawg nyob rau xyoo 1989, kuj yog “txoj kev fij niaj hnub.” Qhov no tsuas yog ib qho kev sib txig sib luag los saum ntuj los xwb. Yuav kom paub txog qhov kev paub ntxiv zuj zus uas raug sawv cev nyob rau hauv rau nqe kawg ntawm Daniyees kaum ib, yuav tsum muaj kev siv Ellen White tej ntawv sau. Hauv nws tej ntawv sau nws qhia meej tias keeb kwm ntawm nqe peb caug ib ntawm Daniyees kaum ib yuav raug rov ua dua nyob rau hauv cov nqe kawg ntawm Daniyees kaum ib. Yog tsis muaj qhov kev taw qhia uas muaj kev tshoov siab ntawd, kev to taub txog keeb kwm sib txig sib luag ntawm nqe peb caug ib nrog nqe plaub caug thiab plaub caug ib yuav yog ib txoj hauj lwm nyuaj dua heev.

The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.

Lo lus “txhua hnub” hauv phau Daniyee sawv cev rau kev pe hawm dab mlom, thiab yog lub hauv paus ntawm lub hauv paus rau cov Millerites, thiab nws yog lub hauv paus ntawm txoj xov rau txoj kev txav ntawm ib puas plaub caug plaub txhiab tus. Nws kuj yog qhov tseeb uas raug txhob txwm hloov ua kev yuam kev los ntawm ib qho “lus dag” uas raug coj los nkag rau hauv tiam thib peb ntawm Laodicean Adventism, uas raug ua qauv qhia ua ntej los ntawm kev qias vuab tsuab thib peb ntawm “cov pojniam quaj rau Tammuz” hauv Exekees tshooj yim, thiab qhov kev sib haum xeeb sawv cev los ntawm pawg ntseeg thib peb ntawm Pergamos.

The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.

Txoj kev coj los saum ntuj los uas tswj hwm lub luag hauj lwm ntawm “qhov txhua hnub” ua ib qho teeb meem hauv lub sijhawm ntawm nag lig yog yam ua rau xav tsis thoob kiag li, thiab dhau deb tshaj qhov tib neeg yuav tsim tau. Zaj tiam plaub ntawm Laodicean Adventism raug piav qhia tias tab tom pe hawm lub hnub, yog li sawv cev rau kev lees txais lub cim ntawm tus tsiaj qus. Muam White qhia meej tias kev txais lub cim ntawd yog los txog rau tib lub siab nrog tus tsiaj qus, thiab tias cov uas ntxhov siab txog lub ntsiab ntawm antichrist, thaum kawg yuav xaus rau ntawm tus neeg txhaum txoj sab. Txhua yam no raug sawv cev los ntawm cov txwj laus thaum ub hauv Yeluxalees hauv Ezekiel tshooj yim.

In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.

Hauv tiam thib peb thiab thib plaub Vajtswv txiav txim rau cov uas ntxub Nws, thiab txoj kev txiav txim ntawd raug coj los ua tib lub sijhawm uas pab neeg lwm tus tab tom txais lub foob ntawm Vajtswv txoj kev pom zoo. Nqe Vajluskub ntawd nws tus kheej uas tau muab txoj kev kaj rau William Miller uas nws xav tau kom paub tias Loos txheej dab qhuas yog yam uas raug sawv cev ua “niaj hnub” hauv phau Daniyees, yog qhov kev qhia ncaj tshaj plaws txog tus neeg ntawm kev txhaum, tus uas cov txivneej laus pe hawm rau hauv Ezexees tshooj yim. Tshooj ntawd qhia txog tus pope ntawm lub hwjchim rhuav tshem zaum ob, thaum tib lub sijhawm kuj qhia txog kev teev dab qhuas ntawm lub hwjchim rhuav tshem zaum ib. Thiab qhov tseeb uas yog lub ntsiab lus ntawm nqe ntawd yog lub luag haujlwm ntawm Loos txheej dab qhuas, uas hauv 2 Thexalaunikes yog lub hwjchim uas txwv tsis pub papacy nce mus zaum saum lub zwm txwv mus txog xyoo 538.

The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.

“Txhua txhua hnub” uas yog Miller lub hauv paus tseeb ruaj khov, uas cia nws tsim tau ib lub qauv ntawm lus faj lem raws li ob lub hwj chim ua kom puam tsuaj uas tsuj nqis lub tuam tsev dawb huv thiab pab tub rog, yog qhov tseeb uas Povlauj tau txheeb qhia tias yog qhov tseeb uas raug tsis lees txais, thiab uas coj kev dag ntxias muaj hwj chim los saum cov uas tsis hlub qhov tseeb ntawd kiag li nyob rau hnub kawg. Raws li cov keeb kwm uas sib dhos zoo ib yam, tib qhov tseeb ntawd, uas yog qhov tseeb hauv paus ruaj khov, tau cia Future for America tsim tau ib lub qauv ntawm lus faj lem hais txog kev koom ua ke peb seem kawg nyob rau hnub kawg.

Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.

Tsis yog li ntawd xwb, tiam sis qhov tseeb ntawd uas yog lub hauv paus tseeb rau ob zaj keeb kwm uas mus sib txig ntawd, raug hloov ua “kev dag” uas dhau los ua qhov yuam kev hauv paus loj thiab yog Povlauj txoj kev dag ntxias muaj hwj chim, rau lub qauv ntawm txoj xov cuav nag lig “kev thaj yeeb thiab kev nyab xeeb” uas raug tshaj tawm los ntawm cov txiv neej uas yuav tsis tsa lawv tej suab dua ib zaug ntxiv los qhia Vajtswv haiv neeg txog lawv tej kev txhaum. “Qhov niaj hnub” sawv cev rau lub hauv paus ntawm ob qho tib si kev txav ntawm thawj tus tim tswv thiab tus tim tswv thib peb, thiab thaum cov neeg ntxeev siab ntawm Laodicea tig nws lub ntsiab lus rov qab ntxeev, los ntawm kev txheeb xyuas lub cim uas yog Xatas li ua ib lub cim ntawm Khetos, ces lub cim cuav ntawd thiaj los ua lub hauv paus ntawm txoj xov cuav uas yog qhov cuav ua qauv ntawm nag lig cuav.

> 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. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Nej nyob twj ywm thiab xav tsis thoob; quaj nrov, yeej quaj nrov: lawv qaug cawv, los tsis yog qaug cawv txiv hmab; lawv dawm taw, los tsis yog vim dej cawv muaj zog. Vim tus Tswv tau muab tus ntsuj plig tsaug zog tob heev hliv los rau saum nej, thiab tau kaw nej tej qhov muag: cov yaj saub thiab nej cov thawj kav, cov pom kev to taub, nws tau npog lawv lawm. Thiab tag nrho txoj kev yog toog pom tau los ua rau nej zoo li tej lus hauv ib phau ntawv uas muab kaw ruaj, uas neeg muab rau tus uas txawj ntawv, hais tias, Thov nyeem qhov no; thiab nws hais tias, Kuv nyeem tsis tau; rau qhov nws raug kaw ruaj lawm: Thiab phau ntawv ntawd raug muab rau tus uas tsis txawj ntawv, hais tias, Thov nyeem qhov no; thiab nws hais tias, Kuv tsis txawj ntawv. Yog li ntawd tus Tswv hais tias, Vim haiv neeg no los ze kuv nrog lawv lub qhov ncauj, thiab qhuas kuv nrog lawv daim di ncauj, tiamsis lawv lub siab tau txav deb ntawm kuv mus lawm, thiab lawv txoj kev ntshai kuv yog kawm raws li tibneeg tej lus qhuab qhia: Yog li ntawd, saib seb, kuv yuav ua ib txoj haujlwm txaus xav tsis thoob nyob hauv haiv neeg no, yog ib txoj haujlwm txaus xav tsis thoob thiab yog ib qho txuj ci tseem ceeb: rau qhov lawv cov neeg txawj ntse txoj kev txawj ntse yuav ploj mus, thiab lawv cov neeg muaj tswv yim txoj kev to taub yuav raug muab zais cia. Kev txom nyem rau cov uas nrhiav kev tob tob zais lawv tej lus sab laj ntawm tus Tswv, thiab lawv tej haujlwm nyob hauv qhov tsaus ntuj, thiab lawv hais tias, Leejtwg pom peb? thiab leejtwg paub peb? Muaj tseeb tiag, nej txoj kev muab txhua yam ntxeev tiaj ntxeev av yuav raug suav ib yam li tus kws puab lauj kaub tej av nplaum: rau qhov yam uas raug ua puas yuav hais txog tus uas ua nws tias, Nws tsis tau ua kuv? lossis yam uas raug puab puas yuav hais txog tus uas puab nws tias, Nws tsis muaj kev to taub? Yaxayas 29:9–16.

All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.

Txhua tus yaj saub txhua tus tau hais txog hnub kawg, thiab kev dag ntxias qhib lug kom thiaj li muab lub ntsiab ntawm “qhov niaj hnub” ntxeev rov qab yog ib yam uas ze heev rau kev xyaum raws li qhov kev txhais ntawm txoj kev txhaum uas tsis muaj kev zam txim. Kev txiav txim rau ib tug neeg tias nws ploj mus ib txhis lawm yog ib yam uas dhau ntawm tibneeg lub peev xwm, los yog lub hwj chim ncaj ncees, uas ib tug tibneeg yuav muaj rau lwm tus tibneeg; tiam sis qhov ntawd tsis yog yam uas tab tom raug qhia tseg ntawm no.

Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.

Cov neeg hauv Yesaya uas tig tej yam rov qab ua ntxeev, uas tsuas yog ib lo lus hais txawv ntawm yam Yesaya qhia lwm qhov tias hu qhov tsaus ntuj ua qhov kaj lossis hu qhov kaj ua qhov tsaus ntuj, raug txheeb tias yog cov txwj laus thaum ub uas kav Yeluxalees thaum lawv txoj kev txiav txim kawg raug sawv cev tawm los.

> Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.

> Kev txom nyem rau cov uas hu qhov phem ua qhov zoo, thiab hu qhov zoo ua qhov phem; cov uas muab qhov tsaus ntuj hloov ua qhov kaj, thiab muab qhov kaj hloov ua qhov tsaus ntuj; cov uas muab qhov iab hloov ua qhov qab zib, thiab muab qhov qab zib hloov ua qhov iab! Kev txom nyem rau cov uas txawj ntse hauv lawv lub qhov muag, thiab muaj kev xav tias lawv muaj tswvyim hauv lawv tus kheej qhov muag! Kev txom nyem rau cov uas muaj zog haus cawv txiv hmab, thiab yog cov txiv neej muaj zog los tov dej cawv muaj zog: cov uas muab kev ncaj ncees rau tus neeg phem vim nyiaj nplua nuj, thiab muab txoj kev ncaj ncees ntawm tus ncaj ncees rho tawm ntawm nws mus! Yog li ntawd, ib yam li hluav taws nqos tej quav nplej qhuav, thiab nplaim taws hlawv tej tawv nplej, lawv tej cag yuav zoo li qhov lwj, thiab lawv tej paj yuav ya mus zoo li hmoov av: vim lawv tau muab Yehauvas tus Tswv ntawm cov tub rog txoj kevcai pov tseg, thiab saib tsis taus lo lus ntawm tus Neeg Dawb Huv ntawm Ixayees. Vim li ntawd Yehauvas txoj kev chim thiaj kub lug tawm tsam nws haiv neeg, thiab nws tau ncab nws txhais tes tawm tsam lawv, thiab tau ntaus lawv lawm: thiab tej toj roob hauv pes tshee hnyo, thiab lawv tej cev tuag raug txiav tawg nyob hauv nruab nrab txojkev. Txawm li no los nws txoj kev chim tseem tsis tau thim rov qab, tiam sis nws txhais tes tseem ncab tawm li qub. Thiab nws yuav tsa ib lub cim rau tej haiv neeg uas nyob deb, thiab yuav hu nrov rau lawv ntawm qhov kawg ntawm lub ntiajteb: thiab saib seb, lawv yuav tuaj ceev nrooj heev. Yaxayas 5:20–26.

God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.

Vajtswv tus chij (ib puas plaub caug plaub txhiab leej) raug tsa siab ua tus chij rau lub sij hawm txoj cai Hnub Caiv cuav uas yuav los sai no, uas yog thaum “Yehauvas txoj kev chim kub lug tawm tsam nws haiv neeg”, thiab Nws ncab “nws txhais tes tawm tsam lawv”, thiab “nplawm lawv”, thiab “lawv tej cev tuag yuav raug rhuav nyob nruab nrab ntawm txojkev.” Nruab nrab ntawm txojkev ntawd yog tej kev hauv Yeluxalees thaum cov tim tswv rhuav tshem hauv Exekees tshooj cuaj raug txib kom tawm mus “thiab nplawm: nej lub qhov muag txhob khuv leej, nej kuj txhob muaj kev hlub tshua: Cia li tua kom tuag tas nrho cov laus thiab cov hluas, ob leeg nkauj xwb, thiab cov me nyuam, thiab cov poj niam: tiam sis txhob los ze ib tug neeg twg uas muaj lub cim rau saum nws; thiab cia li pib ntawm kuv lub tuam tsev dawb huv. Ces lawv txawm pib ntawm cov txwj laus uas nyob ntawm lub tsev ntawd xub ntiag.” Exekees cov “txwj laus”, uas Muam White hais tias yog cov uas yuav tsum ua cov neeg zov hwm haiv neeg, yog Yaxayas cov “neeg qaug cawv ntawm Ephraim” uas “thim txhua yam ntxeev tiaj ntxeev tav” hauv tshooj nees nkaum yim thiab nees nkaum cuaj.

In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.

Hauv tshooj tsib lawv yog cov uas “muaj zog haus cawv txiv hmab, thiab yog cov txiv neej muaj hwj chim los tov cawv muaj zog: cov uas hais kom tus neeg phem ncaj vim nqi zog.” Thaum phau ntawv Questions on Doctrine raug luam tawm, cov txwj laus qub tau haus ntawm lub khob ntawm txoj kev Protestant uas tau thim txoj kev ntseeg lawm, thiab tau nthuav tawm txoj moo zoo cuav ntawm kev raug txiav txim ncaj uas hais tias tib neeg tsis tuaj yeem raug ua kom dawb huv, tias Khetos yog peb Tus Hloov Chaw, tabsis tsis yog peb Tus Qauv. Los ntawm kev ua li ntawd, phau ntawv ntawd tau hais kom tus neeg phem ncaj, rau qhov nqi zog ntawm kev raug txais yuav nrog cov pawg ntseeg poob ntawm txoj kev Protestant uas tau thim txoj kev ntseeg lawm. Nqe lus no tab tom qhia txog lawv txoj kev txiav txim kawg nkaus, thiab qhov laj thawj rau qhov kev txiav txim ntawd yog tias lawv “saib tsis taus lo lus ntawm Tus Dawb Huv ntawm Yixayee.” Lawv tau ua li no los ntawm kev tsis lees txais txoj kev nkag siab txog “qhov niaj hnub,” uas tau nthuav tawm los ntawm cov uas tau tsa lub suab quaj txog lub sij hawm txiav txim, thiab los ntawm kev haus ntawm lub khob ntawm txoj kev Protestant uas tau thim txoj kev ntseeg lawm.

In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.

Hauv zaj lus ntawd lawv muab yam qab zib tig mus ua iab, thiab muab yam iab tig mus ua qab zib. Txoj xov uas nyob hauv tus tim tswv txhais tes thaum Nws nqes los yog qab zib, tiam sis qhov xaus ntawm txoj xov ntawd yog iab. Lawv sib cav hais tias txoj xov nag lig tseeb uas pib thaum tus tim tswv nqes los yog iab, thiab thaum xaus lawm lawv txheeb xyuas ib txoj xov cuav txog kev thaj yeeb thiab kev nyab xeeb uas qab zib, rau qhov lawv txwv tsis tau lawv tus kheej kom txhob muab tej yam tig ua ntxeev.

The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.

Nqe lus uas qhov kev txhaum no raug sawv cev nyob ntawd yog nyob rau thaum xaus ntawm lawv lub sijhawm kev sim siab ua ke. Yog li ntawd, tsim nyog pom tias lawv tej kev ua uas lees paub txoj hauj lwm uas yog dab ntxwg nyoog txoj hauj lwm ntawm kev teev dab cuav tias yog Khetos txoj hauj lwm, yog ib txoj kev sib txuam yaj saub uas phim rau qhov kev txhaum uas tsis muaj kev zam txim, uas yog kev lees tias txoj hauj lwm ntawm Vaj Ntsuj Plig Dawb Huv yog txoj hauj lwm ntawm Xatas. Kev muab “txoj lus dag” tso rau hauv tiam thib peb ntawm Adventism tau muab lub hauv paus kev xav rau lawv txoj xov cuav txog los nag yav lig, thiab thaum kawg coj kev dag ntxias muaj hwj chim los rau saum lawv. Nqe lus ntawd kiag li uas Miller tuaj nkag siab txog lub ntsiab lus tseeb ntawm “the daily” yog qhov chaw uas lawv raug piav tias raug ntxeev pov tseg.

> 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 ib yam twg li; rau hnub ntawd yuav tsis los, tsuas yog thaum xub thawj muaj kev thim kev ntseeg, thiab tus neeg ntawm txojkev txhaum raug muab tshwm tawm los, tus tub ntawm kev puastsuaj; tus uas tawm tsam thiab tsa nws tus kheej siab tshaj txhua yam uas hu ua Vajtswv, lossis yam uas raug pe hawm; kom nws zoo li yog Vajtswv zaum hauv lub tuam tsev ntawm Vajtswv, qhia nws tus kheej tias nws yog Vajtswv. Nej tsis nco qab los, tias thaum kuv tseem nrog nej nyob, kuv twb qhia tej no rau nej lawm? Thiab nimno nej paub qhov uas txwv nws cia, kom nws thiaj raug muab tshwm tawm los rau nws lub sijhawm. Rau qhov txojkev paub tsis meej ntawm txojkev tsis ncaj twb tabtom ua haujlwm lawm: tsuas yog tus uas tam sim no tseem txwv cia xwb yuav txwv cia mus, txog thaum nws raug muab tshem tawm hauv kev lawm. Thiab ces tus Neeg Phem ntawd yuav raug muab tshwm tawm los, tus uas tus Tswv yuav rhuav tshem nrog tus ntsuj plig ntawm nws lub qhov ncauj, thiab yuav ua kom puastsuaj nrog qhov ci ntsa iab ntawm nws txojkev los txog: yog nws tus ntawd, uas nws txojkev los yog raws li Xatas txojkev ua haujlwm nrog tag nrho hwjchim thiab tej cim thiab tej txujci dag, thiab nrog txhua yam kev dag ntxias ntawm txojkev tsis ncaj nyob hauv cov uas tabtom puastsuaj; vim lawv tsis txais txojkev hlub ntawm qhov tseeb, kom lawv thiaj dim. Thiab vim li no Vajtswv yuav tso kev ntxias yuam kev uas muaj zog los rau lawv, kom lawv ntseeg txojkev dag: xwv kom lawv txhua tus raug txiav txim, cov uas tsis ntseeg qhov tseeb, tiamsis zoo siab rau txojkev tsis ncaj. 2 Thessalonians 2:3–12.

The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.

Cov yaj saub hais txog hnub kawg ntau dua li txhua yam keeb kwm dawb huv uas los ua ntej, thiab qhov no kuj muaj tseeb rau nqe lus no thiab. Lub pob zeb hauv paus ntawm Miller txoj kev nce ntxiv ntawm kev paub, kuj yog lub pob zeb hauv paus ntawm kev nce ntxiv ntawm kev paub uas los txog rau xyoo 1989, vim txoj kev to taub raug ntawm keeb kwm yaj saub uas txuas nrog “the daily,” piav qhia txog keeb kwm ntawm nqe plaub caug thiab plaub caug ib ntawm Daniyee kaum ib. Qhov no txhais hais tias yog ib tug tub kawm txog yaj saub tsis to taub lub luag hauj lwm ntawm kev pe hawm dab mlom thiab nws txoj kev sib raug zoo hauv yaj saub rau Loos papal, ces tus tub kawm ntawd yuav tsis muaj peev xwm lees paub tias txoj hauj lwm xub thawj uas txwv tsis pub papacy sawv los, thiab tom qab ntawd txoj hauj lwm tsa papacy rau saum lub zwm txwv ntawm lub ntiaj teb no, yog kev pe hawm dab mlom ua tiav lawm, thiab txoj hauj lwm ntawd yog ib daim qauv qhia txog lub luag hauj lwm ntawm tus tsiaj nyaum hauv ntiaj teb hauv Tshwmsim kaum peb, tus uas thaum xub thawj txwv papacy, tiam sis tom qab ntawd hloov siab thiab tsa nws rau saum lub zwm txwv ntawm lub ntiaj teb. Lub luag hauj lwm ntawm tus tsiaj nyaum hauv ntiaj teb hauv Tshwmsim kaum peb raug sawv cev tias yog yav tom ntej rau Asmeskas.

We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.

Peb yuav txuas ntxiv peb qhov kev txiav txim siab txog kev qhib lub teeb ntawm tus Dej Hiddekel hauv peb tsab xov xwm 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, tus uas nyeem tau txhua tus neeg lub siab, hais txog cov uas tau txais qhov kaj loj tias: ‘Lawv tsis raug kev txom nyem siab thiab tsis ceeb ntshai vim lawv lub xeev ncaj ncees thiab sab ntsuj plig.’ Yog lawm, lawv tau xaiv lawv tus kheej tej kev, thiab lawv tus ntsuj plig zoo siab rau lawv tej kev qias vuab tsuab. Kuv kuj 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 lus, lawv tsis mloog: tiam sis lawv tau ua phem rau ntawm Kuv lub qhov muag, thiab tau xaiv yam uas Kuv tsis txaus siab rau.’ ‘Vajtswv yuav tso ib qho kev dag ntxias muaj hwjchim loj los rau lawv, kom lawv ntseeg txoj kev dag,’ vim lawv tsis txais kev hlub rau qhov tseeb, kom lawv thiaj dim tau, ‘tiam sis nyiam kev tsis ncaj ncees.’ Yaxayas 66:3, 4; 2 Thexalaunikes 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 tias: ‘Dab tsi yog kev dag ntxias uas muaj zog dua uas yuav ntxias tau lub siab tshaj li qhov ua txuj tias nej tab tom tsa saum lub hauv paus uas yog lawm thiab tias Vajtswv txais yuav nej tej haujlwm, thaum qhov tseeb nej tab tom ua ntau yam raws li txoj kev cai tswjfwm hauv ntiajteb thiab tab tom ua txhaum rau Yehauvas? Au, qhov no yog ib qho kev dag ntxias loj kawg, ib qho kev yuam kev ntxim nyiam uas los kav lub siab, thaum tibneeg uas ib zaug twb tau paub qhov tseeb lawm, yuam kev muab daim ntawv zoo li kev hwm Vajtswv ua qhov chaw sawv cev rau nws tus ntsuj plig thiab nws lub hwjchim; thaum lawv xav tias lawv nplua nuj thiab muaj cuab tam ntxiv ntau thiab tsis xav tau dabtsi li, hos qhov tseeb lawv tab tom 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 mus rau nws cov tub qhe ncaj ncees uas tab tom khaws lawv tej ris tsho kom dawb huv tsis muaj qhov paug. Tiamsis coob leej tab tom quaj hais tias, ‘Kev thaj yeeb thiab kev nyab xeeb,’ thaum kev puastsuaj sai sai tab tom los saum lawv. Yog tsis muaj kev hloov siab lees txim kom tob kawg, yog tibneeg tsis txo lawv lub siab los ntawm kev lees txhaum thiab txais yuav qhov tseeb raws li nws muaj nyob hauv Yexus, lawv yuav tsis muaj hnub nkag mus saum ntuj ceeb tsheej li. Thaum kev ntxuav kom huv yuav tshwm sim hauv peb cov qib, peb yuav tsis so nyob kaj siab lug ntxiv lawm, khav theeb tias peb nplua nuj thiab muaj ntau yam txiag txawm, tsis xav tau dabtsi li.”

> “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 tsoos tsho tsis muaj qhov qias los ntawm lub ntiajteb no’? Kuv pom peb Tus Kws Qhia taw tes rau tej tsoos tsho ntawm qhov hu ua kev ncaj ncees. Thaum Nws hle lawv tawm lawm, Nws nthuav qhia qhov kev qias thiab kev phem uas nyob hauv qab ntawd. Ces Nws hais rau kuv tias: ‘Koj tsis pom los tias lawv tau muab lawv tej kev qias thiab kev xeb ntawm tus cwj pwm npog cia tawv ncauj npaum li cas? ‘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 yeeb koob twb ncaim lawm! Vim li no thiaj muaj kev qaug zog, thiab tsis muaj zog ntxiv lawm.’” Testimonies, volume 8, 249, 250.

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