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# The Book of Daniel - Number Eighty-One

Phau Ntawv Daniyees - Zauv Yim Caug Ib

Unveiling the Historical Revisionism in Laodicean Adventism: Examining the Controversy Over the Daily

Qhia Qhov Keeb Kwm Uas Tau Rhais Hlo Hauv Laodicean Adventism: Tshawb Xyuas Qhov Kev Sib Cav Txog “the Daily”

Author

Jeff Pippenger

Published

February 14, 2024

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Reasoning from cause to effect is worthless if you define the effect incorrectly, as has been done by Laodicean Adventist historians who pontificate on the circumstances and personalities associated with the 1888 General Conference at Minneapolis. The inspired commentary identifies the event as a repetition of the rebellion of Korah, Dathan and Abiram, which was motivated by the judgment that assigned them to wander in the wilderness for forty years until they died. That same judgment had been pronounced upon Laodicean Adventism.

Kev xam los ntawm tus laj thawj mus rau qhov tshwm sim yeej tsis muaj nqis li yog tias koj txhais qhov tshwm sim ntawd yuam kev, ib yam li cov kws sau keeb kwm Laodicean Adventist tau ua, uas hais lus qhuab qhia txog tej xwm txheej thiab tej tus neeg uas cuam tshuam nrog General Conference xyoo 1888 ntawm Minneapolis. Zaj lus piav qhia uas raug tshoov siab ntawd qhia tias qhov xwm txheej ntawd yog ib qho rov ua dua ntawm kev ntxeev siab ntawm Korah, Dathan, thiab Abiram, uas raug txhawb los ntawm txoj kev txiav txim uas muab lawv tseg kom mus ncig ua neeg yuam kev nyob hauv tebchaws moj sab qhua tau plaub caug xyoo mus txog thaum lawv tuag. Tib txoj kev txiav txim ntawd twb raug tshaj tawm lawm rau Laodicean Adventism.

The rebellion included secret discussions where the rebels were in such extreme Laodicean blindness that it prevented them from understanding that God was aware of their closed-door planning and rebellion. As Korah, Dathan and Abiram hid in their tents and made their plans and spread their rebellion against Moses, so too did the ancient men of 1888, hide behind the closed doors of their houses, to plot against Sister White, her son and the chosen messengers. From that point Sister White, Jones and Waggoner were to be attacked.

Kev txoj kev ntxeev siab ntawd muaj nrog rau tej kev sib tham zais cia uas cov neeg ntxeev siab nyob hauv ib qho kev dig muag Laodicea hnyav kawg nkaus, uas txwv lawv tsis pub to taub tias Vajtswv twb paub txog lawv tej kev npaj tom qab qhov rooj kaw thiab lawv txoj kev ntxeev siab lawm. Ib yam li Khaula, Dasas thiab Anpilas tau nkaum hauv lawv tej tsev ntaub thiab teeb lawv tej kev npaj thiab nthuav lawv txoj kev ntxeev siab tawm tsam Mauxe, ib yam nkaus cov txivneej qub xyoo 1888 kuj tau nkaum tom qab qhov rooj kaw ntawm lawv tej tsev, los npaj tawm tsam Niam Txiv Dawb Huv White, nws tus tub, thiab cov tubtxib uas raug xaiv. Txij ntawd mus Niam Txiv Dawb Huv White, Jones thiab Waggoner yuav raug tawm tsam.

The four generations of Adventism progressively grew in its rebellion, as illustrated in Ezekiel chapter eight. The chambers of imagery within the physical temple and human temple had become entrenched with wicked imaginations, and spiritualism settled upon the ancient men who were appointed to protect the people. Leading up to 1888, the ancient men both cast dispersions upon the authority of the Bible and then the Spirit of Prophecy, and in 1884, the open visions ceased. Kellogg’s pantheistic spiritualism began to make its way in the history preceding 1888, and 1888 marks the arrival of the second generation. The Adventist historians may have not recorded the actual historical testimony of the rebellion manifested at the meeting, but according to inspiration the heavenly Watchers “heard every word and registered” the “words in the books of heaven.”

Plaub tiam ntawm Adventism tau loj hlob zuj zus hauv lawv txoj kev ntxeev siab, raws li tau raug piav qhia hauv Yexekees tshooj yim. Cov chav puv npo tej duab hauv lub tuam tsev cev nqaij daim tawv thiab hauv lub tuam tsev tibneeg tau raug muab khov kho cia nrog tej kev xav phem, thiab kev dab qhuas ntsuj plig cuav tau los nyob saum cov txwj laus thaum ub uas raug tsa los tiv thaiv haiv neeg. Ua ntej yuav txog xyoo 1888, cov txwj laus thaum ub ntawd tau xub muab kev liam thuam rau txoj cai tswj hwm ntawm phau Vajlugkub thiab tom qab ntawd rau Ntsuj Plig ntawm Kev Yaj Saub, thiab xyoo 1884, cov yog toog pom qhib tau tseg lawm. Kellogg txoj kev dab qhuas ntsuj plig cuav uas yog pantheism tau pib nkag los rau hauv keeb kwm ua ntej xyoo 1888, thiab xyoo 1888 cim txog kev tuaj txog ntawm tiam thib ob. Cov kws sau keeb kwm Adventist tej zaum yuav tsis tau sau tseg txog cov lus tim khawv keeb kwm tiag tiag ntawm txoj kev ntxeev siab uas tau tshwm sim hauv lub rooj sib tham ntawd, tiam sis raws li kev tshoov siab cov Saib Xyuas saum ntuj tau “hnov txhua lo lus thiab sau tseg” cov “lus ntawd rau hauv cov phau ntawv saum ntuj ceeb tsheej.”

The rebellion represented by Ezekiel’s “secret chambers of imagery,” represented an attack upon the true foundations. It represented an attack upon the prophetess and the chosen messengers, and it marked the arrival of spiritualism. In that generation the next major attack was going to be carried out by Satan against the very foundation of William Miller’s foundations.

Kev kev ntxeev siab uas sawv cev los ntawm Exekees tej “chav zais cia ntawm tej duab puab,” yog ib qho kev tawm tsam rau tej hauv paus tseeb. Nws yog ib qho kev tawm tsam rau tus yaj saub poj niam thiab cov tub txib uas raug xaiv, thiab nws cim txog kev los txog ntawm kev ntseeg hu ntsuj plig. Hauv tiam ntawd, qhov kev tawm tsam loj tom ntej uas Xatas yuav ua, yog tawm tsam rau lub hauv paus kawg nkaus ntawm William Miller tej hauv paus.

Miller based the framework of all his prophetic applications upon the understanding that the two desolating powers in Daniel chapter eight, verse thirteen, represented paganism followed by papalism. In 1901, Lewis Conradi, a leader of Laodicean Adventism in Germany, re-introduced the fallen Protestant view that the “the daily” in the book of Daniel represented Christ’s sanctuary ministry.

Miller tau tsa lub qauv ntawm tag nrho nws cov kev siv lus faj lem saum txoj kev to taub hais tias ob lub hwjchim uas ua kom puam tsuaj hauv Daniyees tshooj yim, nqe kaum peb, sawv cev rau kev teev dab mlom, ces tom qab ntawd yog kev teev vajlugkub raws li lub hwjchim papacy. Xyoo 1901, Lewis Conradi, ib tug thawj coj ntawm Laodicean Adventism hauv tebchaws Yelemes, rov qab coj los nthuav tawm txoj kev xav ntawm Protestant uas twb poob lawm tias “the daily” hauv phau Daniyees sawv cev rau Khetos txoj hauj lwm qhuab qhia hauv lub chaw dawb huv.

During the period of history following the 1888 Minneapolis meeting, the spiritualism of the leader of the health work escalated, alienation continued between leaders as the fallout of the rejection of the message of Jones and Waggoner continued to take its toll. In the beginning of the new century W. W. Prescott, a Laodicean Adventist leader who had received theological credentials from the schools of apostate Protestantism, took up the satanic mantle to promote Conradi’s view of “the daily,” and as is always the case “the victors write the history.”

Thaum lub sijhawm keeb kwm tom qab lub rooj sib tham Minneapolis xyoo 1888, txoj kev ntseeg sab plig ntawm tus thawj coj ntawm txoj hauj lwm kho mob tau nce zuj zus, kev sib cais ntawm cov thawj coj tseem txuas ntxiv mus raws li tej kev puas tsuaj uas los ntawm kev tsis lees txais zaj lus ntawm Jones thiab Waggoner tseem ua nws qhov kev kub ntxhov. Thaum pib ntawm tiam tshiab no, W. W. Prescott, ib tug thawj coj Adventist Laodicean uas tau txais daim ntawv pov thawj kev kawm txog vajlugkub los ntawm cov tsev kawm ntawm Protestantism uas tau thim txoj kev ntseeg lawm, tau ris lub tsho khuam Xatas los txhawb Conradi qhov kev xav txog “the daily,” thiab raws li ib txwm muaj los “cov uas yeej yog cov sau keeb kwm.”

The holy angels recorded the true history, but Laodicean Adventism produced a historical position of the controversy over the rejection of the Millerite understanding of “the daily,” that leaves any of the “unlearned” in Laodicean Adventism to believe that the definition of “the daily,” which Sister White identified as coming from “angels that were expelled from heaven,” is actually a true doctrine. During the early years of the twentieth century W. W. Prescott led out in producing a publication titled, The Protestant. The entire premise of the publication was to teach that Miller’s understanding of “the daily” was incorrect, and that apostate Protestantism, where he had obtained his theological credentials, was correct in assigning a satanic symbol to Christ. In that history A. G. Daniells (General Conference President), joined forces with Prescott in the satanic attack against truth, in spite of the fact that Sister White had directly endorsed Miller’s view of “the daily” as correct.

Cov tim tswv dawb huv tau sau tseg zaj keeb kwm tseeb, tiam sis Laodicean Adventism tau tsim ib txoj hauj lwm keeb kwm hais txog qhov kev sib cav ntawm kev tsis lees txais Millerite txoj kev nkag siab txog “the daily,” uas cia txhua tus ntawm cov “tsis kawm” nyob hauv Laodicean Adventism ntseeg tau tias lo lus txhais ntawm “the daily,” uas Muam White tau qhia tias los ntawm “cov tim tswv uas raug ntiab tawm saum ntuj ceeb tsheej,” yeej yog ib qho lus qhuab qhia tseeb tiag. Thaum xyoo thaum ntxov ntawm lub xyoo pua nees nkaum W. W. Prescott tau tawm thawj coj hauv kev tsim ib phau ntawv tshaj tawm hu ua, The Protestant. Tag nrho lub hauv paus ntsiab lus ntawm phau ntawv tshaj tawm ntawd yog los qhia tias Miller txoj kev nkag siab txog “the daily” tsis yog lawm, thiab tias Protestantism uas tau khiav tawm txoj kev ntseeg, qhov chaw uas nws tau txais nws daim ntawv pov thawj kev ntseeg, yog qhov raug thaum muab ib lub cim Xatas rau Khetos. Hauv zaj keeb kwm ntawd A. G. Daniells (General Conference President), tau koom tes nrog Prescott hauv txoj kev tawm tsam Xatas tawm tsam qhov tseeb, txawm yog Muam White twb tau txhawb nqa ncaj qha Miller txoj kev xav txog “the daily” tias yog qhov raug lawm.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

> “Tus Tswv tau qhia rau kuv tias daim ntawv qhia xyoo 1843 raug coj los ntawm Nws txhais tes, thiab tias tsis muaj ib feem twg ntawm nws uas yuav tsum raug hloov; tias cov lej ntawd yog raws li Nws xav kom lawv ua. Tias Nws txhais tes nyob saum nws thiab npog ib qho yuam kev nyob hauv qee cov lej, kom tsis muaj leejtwg pom tau, mus txog thaum Nws txhais tes raug thim tawm.”

> “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.

> “Ces kuv thiaj pom hais txog lo lus ‘Niaj Hnub,’ tias lo lus ‘kev txi’ yog tibneeg txoj kev txawj ntse ntxiv nkag los, thiab tsis yog ib feem ntawm cov ntsiab lus qub; thiab tias tus Tswv tau pub qhov kev nkag siab raug txog nws rau cov uas tshaj tawm txoj kev hu txog teev txiav txim. Thaum tseem muaj kev sib koom siab, ua ntej xyoo 1844, yuav luag txhua tus tau koom siab rau hauv qhov kev nkag siab raug txog lo lus ‘Niaj Hnub;’ tiam sis txij thaum xyoo 1844 los, hauv qhov kev ntxhov siab ntawd, lwm yam kev pom tau raug txais yuav, thiab kev tsaus ntuj nrog kev ntxhov siab tau raws qab los.” Review and Herald, November 1, 1850.

At the time of Prescott and Daniells’ attack against the truth of “the daily,” Prescott and Daniells were representing a minority opinion on the subject, and Sister White’s counsel during the controversy towards the two men was that they should shut up, although she said it in more diplomatic terms, such as “in silence is your wisdom.” When she rebuked them for their false view she also emphasized that the subject of “the daily,” was not to be made a test question. The historical revisionists, which revisionism is a historical method that is credited with beginning with the Jesuit order of the Catholic church, have used her statements about “the daily” not being made a test question, in order to prevent an honest evaluation of the doctrine. They misrepresent her statements for they invariably leave out that when she counselled against agitating the subject of “the daily,” she always qualified her statements with statements such as, “at this time,” or “under current circumstances.”

Thaum lub sij hawm uas Prescott thiab Daniells tawm tsam qhov tseeb hais txog “the daily,” Prescott thiab Daniells tab tom sawv cev rau ib lub tswv yim ntawm cov neeg tsawg nyob rau hauv zaj lus no, thiab thaum lub sij hawm kev sib cav ntawd, Niam Tsev White cov lus ntuas rau ob tug txiv neej ntawd yog tias nkawd yuav tsum nyob twj ywm, txawm yog nws hais hauv cov lus muaj kev txawj xav dua, xws li “hauv kev nyob ntsiag to yog nej txoj kev txawj ntse.” Thaum nws qhuab ntuas nkawd vim nkawd txoj kev xav yuam kev, nws kuj tseem hais meej ntxiv tias zaj lus hais txog “the daily” tsis yog ib lo lus nug uas yuav tsum muab los ua ib qho kev xeem rau kev ntseeg. Cov neeg kho dua keeb kwm, uas txoj kev kho dua keeb kwm ntawd yog ib txoj kev siv hauv keeb kwm uas raug suav tias tau pib los ntawm pawg Jesuit ntawm lub Koom Txoos Kas Tos Liv, tau siv nws cov lus hais txog qhov uas “the daily” tsis raug muab ua ib lo lus nug rau kev xeem, txhawm rau txwv tsis pub muaj kev tshuaj xyuas ncaj ncees txog txoj kev qhuab qhia ntawd. Lawv sawv cev yuam kev rau nws cov lus, vim lawv yeej ib txwm tso tseg qhov tseeb tias thaum nws ntuas kom tsis txhob ua kom zaj lus hais txog “the daily” kub ntxhov, nws yeej ib txwm txwv nws cov lus ntawd nrog cov lus xws li, “thaum lub sij hawm no,” los sis “raws li tej xwm txheej tam sim no.”

As a prophetess she was trying to rein in an escalating controversy that was on the verge of causing a great division in the church at large, by a minority of persons who thought that because they were leaders they had the authority to promote whatever they determined to be truth. And the Lord, through her influence, kept the satanic work in check, until she died. Then in 1931, a new push to reject the truth of “the daily” was attempted, and ultimately accomplished. Today the true understanding of the definition of “the daily” is the minority understanding in Laodicean Adventism, and under the current circumstances “the daily,” is now most certainly a test question.

Raws li ib tug pojniam yaj saub, nws tab tom sim txwv kom ib qho kev sib cav uas tab tom loj tuaj zuj zus—thiab twb yuav ua rau muaj kev sib cais loj hauv pawg ntseeg thoob plaws—tsis txhob nthuav dav ntxiv, kev sib cav ntawd raug txhawb los ntawm ib pab neeg tsawg uas xav tias vim lawv yog cov thawj coj, lawv thiaj muaj cai txhawb txhua yam uas lawv txiav txim tias yog qhov tseeb. Thiab tus Tswv, los ntawm nws tej kev txhawb thiab hwjchim, tau khaws cia kom txoj haujlwm ntawm Xatas nyob twj ywm hauv qab kev txwv, mus txog thaum nws tuag. Ces xyoo 1931, ib qho kev thawb tshiab los tsis lees txais qhov tseeb txog “the daily” tau raug sim ua, thiab thaum kawg kuj raug ua tiav. Niaj hnub no, txoj kev to taub tseeb txog lub ntsiab txhais ntawm “the daily” yog txoj kev to taub ntawm cov neeg tsawg hauv Laodicean Adventism, thiab raws li tej xwm txheej tam sim no, “the daily” tam sim no yeej yog ib lo lus nug sim siab tiag tiag.

When the majority opinion held the true understanding it was not a test, but when any truth is defined as error, it is then a test. When the compilation of manuscripts that is titled Manuscript Releases, was published in the 1980’s, or there about, there was then recognized an article that is as direct in its opposition to Prescott and Daniells’ view of “the daily,” as is her endorsement of Miller’s view.

Thaum lub tswv yim ntawm feem coob tuav tau txoj kev to taub tseeb lawm, ces qhov ntawd tsis yog ib qho kev sim siab; tiam sis thaum ib qho tseeb twg raug txhais tias yog kev yuam kev, ces qhov ntawd thiaj yog ib qho kev sim siab. Thaum phau ntawv sau ua ke ntawm cov ntaub ntawv uas muaj npe hu ua Manuscript Releases raug luam tawm nyob rau xyoo 1980s, los yog ze rau lub sijhawm ntawd, ces thiaj raug lees paub muaj ib tsab ntawv uas ncaj qha tawm tsam Prescott thiab Daniells txoj kev xav txog “the daily,” ib yam nkaus li nws txoj kev txhawb nqa Miller txoj kev xav.

> “At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.

> “Nyob rau theem no ntawm peb txoj kev paub dhau los, peb tsis tsim nyog cia kom peb lub siab raug rub kom txav deb ntawm txoj kev kaj tshwjxeeb uas tau muab [rau peb] los xav txog hauv qhov kev sib sau tseem ceeb ntawm peb lub rooj sablaj. Thiab muaj Kwv Tij Daniells nyob ntawd, uas tus yeeb ncuab tab tom ua haujlwm rau nws lub siab; thiab koj lub siab thiab Txwj Laus Prescott lub siab raug cov timtswv uas raug ntiab tawm saum ntuj ceeb tsheej ua haujlwm rau. Xatas txoj haujlwm yog kom tig nej lub siab mus deb xwv kom tej qho me thiab tej cim me yuav raug coj los nkag rau hauv uas tus Tswv tsis tau txhawb nej kom coj los. Tej ntawd tsis yog yam tseem ceeb. Tiamsis qhov no muaj lub ntsiab loj heev rau tes haujlwm ntawm qhov tseeb. Thiab cov tswv yim hauv nej lub siab, yog tias nej raug rub kom txav mus rau tej qho me lossis tej cim me, yog ib txoj haujlwm uas Xatas tau npaj tsim. Nej xav tias kev kho tej yam me me hauv cov phau ntawv uas tau sau lawm yuav yog kev ua ib tes haujlwm loj. Tiamsis kuv raug txib hais tias, Kev ntsiag to yog kev hais lus muaj hwjchim.”

> “I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree.

> “Kuv raug hu kom hais tias, Tso tseg nej txoj kev nrhiav qhov txhaum. Yog lub hom phiaj no ntawm dab ntxwg nyoog tsuas yog yuav ua tiav tau xwb, ces [nws] tshwm rau nej [tias] nej txoj hauj lwm yuav raug suav tias yog yam zoo kawg nkaus tshaj plaws hauv nws txoj kev npaj. Nws yog tus yeeb ncuab txoj kev npaj kom coj tag nrho tej yam uas raug xav tias tsis tsim nyog ntawd los tso rau qhov chaw uas txhua pab neeg muaj tswv yim sib txawv tsis pom zoo ib yam.”

> “And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

> “Thiab yog li cas thiab? Tes hauj lwm ntawd xwb, uas ua rau dab ntxwg nyoog txaus siab, yuav muaj tiav los. Yuav muaj ib qho kev sawv cev muab rau cov neeg sab nraud, tsis yog qhia txog peb txoj kev ntseeg raws nraim li nws yog, tiam sis yog yam uas haum rau lawv xwb; qhov ntawd yuav txhim kho tej cwj pwm ntawm tus yam ntxwv uas yuav ua rau muaj kev ntxhov siab loj heev thiab yuav txeeb tej sij hawm kub uas tsim nyog yuav tsum siv nrog kev kub siab los coj txoj xov loj ntawd los rau ntawm cov neeg. Cov lus nthuav qhia txog txhua yam ntsiab lus uas peb tau ua hauj lwm rau lawm yuav tsis tuaj yeem sib haum txhua yam, thiab qhov tshwm sim yuav yog kom ua rau cov neeg ntseeg thiab cov tsis ntseeg lub siab ntxhov thiab tsis meej pem. Qhov no yeej yog yam uas Xatas twb tau npaj tseg kom muaj tshwm sim—txhua yam uas yuav raug tsa kom loj hlob ua ib qho kev tsis sib haum xeeb.”

> “Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

> “Nyeem Exekees, tshooj 28. Nim no, ntawm no yog ib txoj hauj lwm loj, uas tej ntsuj plig txawv txav yuav ua tau ib feem. Tiamsis tus Tswv muaj ib txoj hauj lwm uas yuav tsum ua kom cawm tau cov ntsuj plig uas tab tom puam tsuaj; thiab tej chaw uas Xatas, hauv kev zais nws tus kheej, yuav nkag los nyob, coj kev kub ntxhov los rau hauv peb cov kab ke, nws yuav ua li ntawd kom tiav npo, thiab txhua yam kev sib txawv me me ntawd yuav loj hlob, yuav sawv tawm meej.”

> “And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

> “Thiab txij thaum chiv thawj kuv twb raug qhia lawm tias tus Tswv tsis tau muab lub nra ntawm txoj hauj lwm no rau txawm Leej Txwj Laug Daniells los yog Prescott li. Puas tsim nyog cia Xatas tej tswv yim dag ntxias raug coj los rau hauv no, puas tsim nyog cia lo lus “Daily” no ua ib yam teeb meem loj heev uas raug coj los ua kom tibneeg lub siab ntxhov thiab los thaiv kev vam meej ntawm txoj hauj lwm nyob rau lub sijhawm tseem ceeb no? Tsis tsim nyog li, txawm yuav yog li cas los xij. Zaj lus no tsis tsim nyog raug coj los nthuav tawm, rau qhov tus ntsuj plig uas yuav raug coj los nrog ntawd yog tus txwv thiab txwv tsis pub, thiab Lusifaw tab tom saib txhua txoj kev txav mus los. Tej cuab tam ntawm Xatas yuav pib nws txoj hauj lwm, thiab kev kub ntxhov yuav raug coj los rau hauv peb tej pawg. Koj tsis muaj ib qho kev hu los mus tshawb nrhiav qhov sib txawv ntawm kev xav uas tsis yog ib lo lus nug sim siab; tiam sis koj qhov nyob ntsiag to ntawd yog ib yam lus muaj hwj chim. Kuv pom txhua yam teeb meem no meej tseeb ntsoov nyob ntawm kuv xub ntiag. Yog dab ntxwg nyoog yuav cuam tshuam tau ib tug twg ntawm peb tus kheej haiv neeg hauv tej ntsiab lus no, raws li nws tau npaj siab yuav ua, ces Xatas tes dej num yuav yeej. Tam sim no txoj hauj lwm yuav tsum raug tsa los ua tam sim tsis txhob qeeb, thiab tsis txhob qhia ib qho [kev sib txawv] ntawm kev xav li.”

> “Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

> “Xatas yuav txhawb cov txiv neej uas tau tawm ntawm peb mus, kom koom siab nrog cov tim tswv phem thiab txwv peb tes haujlwm tseg rau tej lus nug uas tsis tseem ceeb, thiab yuav muaj kev xyiv fab loj npaum li cas [nyob ntawd] hauv lub yeej ntawm tus yeeb ncuab. Nej cia li sib ze, sib ze. Cia txhua qhov kev sib txawv raug faus tseg. Tam sim no peb tes haujlwm yog muab tag nrho peb lub zog ntawm cev nqaij daim tawv thiab lub zog ntawm hlwb thiab leeg hlwb rau kev muab tej kev sib txawv no tshem tawm ntawm txoj kev, kom sawvdaws sib haum xeeb. Yog hais tias Xatas, nrog nws txoj kev txawj ntse loj uas tsis raug ua kom dawb huv, raug tso cai kom tau txawm yog me ntsis chaw tuav xwb, [nws yuav zoo siab].”

> “Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

> “Tam sim no, thaum kuv pom nej ua hauj lwm li ntawd, kuv lub siab thiaj nkag siab tag nrho qhov xwm txheej ntawd thiab tej txiaj ntsig yuav tshwm sim yog nej tseem yuav mus tom ntej thiab pub rau cov pab uas tau ncaim peb lawm txawm yog lub sij hawm tsawg kawg los coj kev kub ntxhov los rau hauv peb cov qib. Nej txoj kev tsis muaj tswvyim yuav yog yam uas Xatas xav kom muaj tiag. Nej txoj kev tshaj tawm nrov ncha ntawd tsis yog nyob hauv kev tshoov siab ntawm Vaj Ntsuj Plig Dawb Huv. Kuv raug qhuab qhia kom hais rau nej tias nej txoj kev nrhiav qhov txhaum hauv tej ntawv sau ntawm cov txiv neej uas Vajtswv tau coj tsis yog yam uas Vajtswv tshoov siab. Thiab yog hais tias qhov no yog tswvyim uas Txwj Laug Daniells yuav muab rau haiv neeg, ces txhob cia li muab ib txoj hauj lwm nom tswv rau nws kiag li, rau qhov nws tsis muaj peev xwm xam tau txij ntawm qhov ua rau mus txog qhov tshwm sim. Nej txoj kev nyob twj ywm rau ntawm lo lus no yog nej txoj kev txawj ntse. Nim no, txhua yam uas zoo li kev nrhiav qhov txhaum hauv cov ntawv luam tawm ntawm cov txiv neej uas twb tsis muaj sia lawm tsis yog txoj hauj lwm uas Vajtswv tau muab rau ib tug twg hauv nej ua. Rau qhov yog hais tias cov txiv neej no—Txwj Laug Daniells thiab Prescott—tau ua raws li cov lus qhia uas tau muab rau hauv kev ua hauj lwm hauv cov nroog, ces yuav muaj coob leej, coob heev, raug qhuab kom lees paub qhov tseeb thiab hloov dua siab tshiab, yog cov neeg muaj peev xwm uas [nim no] nyob hauv tej txoj hauj lwm uas lawv yuav tsis raug mus cuag li lawm.”

> “All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

> “Tag nrho lub ntiajteb no yuav tsum raug suav tias yog ib tsev neeg loj nkaus xwb. Thiab thaum nej muaj ib qhov chaw txhawv ntawm kev paub zoo li no uas nej yuav rub tau los ntawm, ua li cas nej thiaj cia lub ntiajteb no piam sij tau ntau xyoo nrog tej lus tim khawv uas peb tus Tswv Yexus Khetos tau muab? Kev ntseeg tseeb qhia peb kom suav txhua tus txiv neej thiab poj niam ua ib tug neeg uas peb yuav ua tau qhov zoo rau.”

> “This has been in print many years: ‘A Balanced Mind,’ testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

> “Qhov no twb tau luam tawm tau ntau xyoo lawm: ‘Lub Siab Xav Uas Muaj Kev Sib Haum,’ lus tim khawv rau Txwj Laus Andrews. Lub siab xav yuav raug cob qhia kom dhau los ua ib lub hwj chim paub tias thaum twg yuav hais lus thiab yuav ris tej nra twg thiab yuav nqa tej ntawd li cas, rau qhov Khetos yog koj tus Xib Fwb. Thiab kuv tau ntshai heev rau koj [thaum kuv pom koj] tsa koj tus kheej lub tswvyim kom siab thiab taug ib txoj kev uas coj los tsim kev sib txawv ntawm kev xav. Tus Tswv hu cov neeg txawj ntse uas paub tuav lawv txoj kev ntsiag to thaum qhov ntawd [yog] kev txawj ntse rau lawv ua li ntawd. Yog koj xav ua ib tug neeg tiav txhij, koj yuav tsum tau kev dawb huv los ntawm Yexus Khetos. Nim no muaj ib txoj hauj lwm nyuam qhuav pib xwb, thiab cia kom pom kev txawj ntse hauv txhua tus xibhwb, hauv txhua tus thawj tswj hwm ntawm [ib] lub koom txoos cheeb tsam. Tiamsis ntawm no muaj ib txoj hauj lwm uas koj tsim nyog tau tuav kiag tau ntau xyoo dhau los lawm, qhov chaw uas xav tau koj tsa koj lub suab los txhawb txoj hauj lwm no ntag. Khetos tau muab tej lus qhia tshwj xeeb rau tag nrho Nws haiv neeg hais txog yam uas lawv yuav tsum ua thiab tej yam uas lawv yuav tsum tsis txhob ua. Thiab tseem tshuav ib nyuag sijhawm me rau peb los xyaum kom tiav tus Tswv txoj kev ncaj ncees. Koj muaj peev xwm to taub tus Tswv txoj kev. Kuv pom koj lub hom phiaj uas xav tswj tej xwm txheej raws li koj tus kheej tej tswv yim tom qab koj raug tsa ua thawj tswj hwm. Koj tau xav tias koj yuav ua tau tej yam txawv tshaj plaw, uas yuav yog ib txoj hauj lwm uas Vajtswv tsis tau muab tso rau hauv koj txhais tes kom ua. Nim no, koj txoj hauj lwm tsis yog kom quab yuam, tiam sis kom tso daws txhua yam kev tsim nyog tau raws li ua tau yog tus Tswv tau txais koj los ua haujlwm. Tiamsis koj twb thaum ntxov heev tau qhia tawm pov thawj tias kev txawj ntse thiab kev txiav txim uas raug ua neeg dawb huv tsis tau raug nthuav tawm ntawm koj li. Koj tau nthuav tej xwm txheej tawm los uas yuav tsis raug lees txais tshwj tsis yog tus Tswv yuav pub qhov kaj.”

> “I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the ‘Daily’ and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

> “Kuv tau raug qhia tias tej kev txav uas maj nroos li ntawd yeej tsis tsim nyog tau ua, xws li xaiv koj ua tus thawj tswj hwm ntawm lub rooj sablaj txawm yog rau ib xyoos ntxiv. Tiamsis tus Tswv txwv tsis pub muaj tej kev ua lag luam maj nroos zoo li ntawd ntxiv mus txog thaum coj qhov teeb meem ntawd los rau ntawm tus Tswv hauv kev thov Vajtswv; thiab vim koj twb tau txais txoj xov tuaj rau koj lawm tias tes haujlwm ntawm tus Tswv uas nyob saum tus thawj tswj hwm ntawd yog ib lub luag hauj lwm uas dawb huv thiab hnyav kawg nkaus, koj tsis muaj cai ncaj ncees yuav tawg nthav tawm raws li koj tau ua txog zaj uas hu ua “Daily” thiab xav tias koj lub hwjchim yuav txiav txim tau lo lus nug ntawd. Muaj Txwj Laus Haskell, tus uas tau ris tej lub luag hauj lwm hnyav, thiab muaj Txwj Laus Irwin thiab ob peb tug txivneej ntxiv uas kuv yuav hais npe tau, cov uas ris tej lub luag hauj lwm hnyav.”

> “Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

> “Nej txoj kev hwm rau cov txivneej laus nyob qhovtwg lawm? Koj yuav siv tau txoj cai dabtsi yam tsis coj txhua tus txivneej uas ris lub luag haujlwm los txiav txim xyuas zaj no? Tiamsis nimno cia peb tshuaj xyuas zaj no. Nimno peb yuav tsum rov xav dua saib puas yog tus Tswv txoj kev txiav txim, nyob rau hauv lub ntsej muag ntawm txoj hauj lwm uas twb raug tsis quav ntsej lawm, kom qhia nej txoj kev kub siab los nqa txoj hauj lwm mus ntxiv ib xyoos ntxiv. Yog nej yuav nqa txoj hauj lwm mus ntxiv ib xyoos ntxiv nrog txoj kev pab uas yuav koom nrog nej, ces yuav tsum muaj ib txoj kev hloov tshwm sim rau hauv nej thiab Txwj Laus Prescott. Thiab nej cia li txo nej lub siab rau ntawm Vajtswv xubntiag. Tus Tswv yuav tsum pom nyob hauv nej ib qho kev tshwm sim ntawm ib txoj kev paub txawv dua qub, rau qhov yog thaumtwg cov tibneeg xav tau kom rov tig los tshiab dua lawm nyob rau lub sijhawm tam sim no no, ces yog Txwj Laus Daniells thiab Txwj Laus Prescott.”

> “Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

> “Yuav tsum xaiv xya tug txiv neej uas yog neeg muaj tswvyim, thiab los ntawm txoj hauj lwm ntawm Vajtswv txoj kev tshav ntuj [muab] pov thawj [txog] ib txoj kev tig rov qab los tshiab. Vim hais tias cov txiv neej uas dig muag kawg nkaus li ntawd uas lawv tsis muaj peev xwm txiav txim los ntawm qhov laj thawj mus rau qhov txiaj ntsig, txog qhov uas lawv yuav tsis quav ntsej cov txiv neej uas tau ris lub luag haujlwm ntawm txoj hauj lwm thiab cov thawj tswj hwm ntawm tej conference no, [thiab tias] cov txiv neej [uas] tau nqa txoj hauj lwm mus tshaj ob xyoos yuav raug muab saib tsis taus, thiab muaj ib yam kev tshwm sim kub siab ceev nrooj li ntawd uas cov txiv neej yuav tsis quav ntsej kiag txoj hauj lwm uas twb raug muab khaws cia rau lawv xub ntiag tau ntau xyoo lawm—uas yog txoj hauj lwm hauv tej nroog—thiab tsis muaj, lossis muaj tsawg kawg nkaus xwb, kev mloog lus rau cov txiv neej laus kom tau tswv yim, tiam sis tshaj tawm tej yam uas lawv xaiv los muab rau cov neeg, qhov no yeej ua tim khawv ntawm nws tus kheej txog qhov tsis muaj kev nyab xeeb ntawm cov txiv neej uas yuav raug tso siab rau ib txoj hauj lwm loj thiab ceeb kawg nkaus li no.”

> “Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

> “Yexus Khetos tsis tuag. Nws yuav tsis pub kom Nws tes haujlwm raug coj mus ua raws li txoj kev txawv txawv no. Cia cov ntawv ntawd nyob twj ywm. Yog muaj ib qho kev hloov uas tseem ceeb tiag tiag, Vajtswv yuav ua kom muaj kev sib haum xeeb hauv txoj kev hloov ntawd kom phim raws nraim, tiamsis thaum ib txoj xov raug tso siab rau tibneeg nrog rau cov luag haujlwm loj uas muaj nyob hauv ntawd, [Vajtswv] thov kom muaj kev ncaj ncees uas yuav ua haujlwm los ntawm txoj kev hlub thiab ntxuav kom tus ntsuj plig dawb huv. Txwj Laus Daniells thiab Prescott nkawd ob leeg puavleej yuav tsum rov tig los dua tshiab. Muaj ib txoj haujlwm txawv txawv tau nkag los lawm, thiab nws tsis sib haum nrog tes haujlwm uas Khetos tau los rau peb lub ntiajteb no ua; thiab txhua tus uas hloov siab los ntseeg tiag tiag yuav ua Khetos tej haujlwm.”

> “We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

> “Peb sawv daws yuav tsum ua tiav txoj hauj lwm uas yuav ua kom Leej Txiv tau koob meej. Peb twb los txog rau lub sijhawm txiav txim siab lawm—yuav tsum hloov kom phim tus cwj pwm ntawm Yexus Khetos nyob rau lub sijhawm npaj no tiag tiag, lossis tsis txhob sim ua li ntawd. Txwj Laus Daniells, [koj tsis yog] yuav xav tias koj muaj kev ywj pheej cia kom koj lub suab raug hnov nrov nrov saum siab raws li koj tau ua thaum muaj xwm txheej zoo ib yam. Thiab nej yuav tsum to taub tias, tus thawj tswj hwm ntawm ib lub koom txoos sab laj tsis yog tus kav. Nws ua hauj lwm koom tes nrog cov neeg txawj ntse uas nyob hauv txoj hauj lwm ua thawj tswj hwm uas Vajtswv tau lees txais. Nws tsis muaj cai los cuam tshuam cov ntawv sau hauv cov phau ntawv luam tawm uas yog los ntawm tej cwj mem uas Vajtswv tau lees txais. Lawv yuav tsis raug cia kav ntxiv lawm tshwj tsis yog lawv qhia kom tsawg dua txog lub hwj chim kav tswj thiab tswj hwm nruj. Lub sijhawm txiav txim siab twb los txog lawm, rau qhov Vajtswv yuav raug saib tsis taus.”

> “How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . .

> “Tus Tswv saib rau tej nroog uas tseem tsis tau ua hauj lwm li cas? Khetos nyob saum ntuj. Nim no yuav tsum lees paub li no tias, ‘Tsis muaj txoj cai kav zoo li vajntxwv lawm. Thiab nim no yog lub sij hawm kub ntxhov ntawm lub ntiaj teb no. Nim no Kuv yog lub Hwjchim cawm los sis rhuav tshem. Nim no yog lub sij hawm uas txoj hmoo kawg ntawm txhua tus nyob hauv Kuv txhais tes. Kuv tau muab Kuv txoj sia los cawm lub ntiaj teb. Thiab “Kuv, yog Kuv raug tsa siab,” txoj kev tshav ntuj cawm dim uas Kuv yuav pub yuav ua pov thawj tias txhua tus uas kam cia raug tsim kom zoo li tus qauv ntawm Vajtswv thiab yuav koom ua ib nrog Kuv, lawv yuav ua hauj lwm ib yam li Kuv ua nrog Kuv lub hwjchim ntawm txoj kev tshav ntuj txhiv dim.’ Tus twg los yeej tau, cia nws nrog nws cov kwv tij tuav rawv tes ua tes hauj lwm uas raug muab rau lawv ua thaum lawv nyob hauv tej chaw muaj lub luag hauj lwm raws li txoj kev qhia uas tus Tswv muab, thiab cia li nrhiav kawg siab kawg ntsws ua hauj lwm hauv kev sib haum xeeb puv npo nrog Nws tus uas hlub lub ntiaj teb kawg nkaus ces muab Nws txoj sia ua ib qho kev txi puv npo rau txoj kev cawm lub ntiaj teb. Kuv hais rau peb cov xibhwb tias, thaum lawv pib tes hauj lwm hauv peb tej nroog, cia muaj ib txoj kev ntsiag to dawb huv nrog txoj hauj lwm qhuab qhia ntawm Txojlus. Peb tsis muaj peev xwm ua kom muaj qhov kev xav tsim nyog rau hauv neeg lub siab yog peb...”

> “I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

> “Kuv luam tawm hauv kuv Phau Ntawv Sau Hnub. Qhov tseeb raws li nws nyob hauv Yexus—hais nws, thov Vajtswv txog nws, ntseeg txhua lo lus hauv nws txoj kev yooj yim. Koj yuav tau dab tsi yog tias cov kev yuam kev raug coj los tso rau ntawm cov neeg uas twb ncaim ntawm txoj kev ntseeg lawm thiab tau muab siab rau tej ntsuj plig dag ntxias, cov neeg uas tsis ntev los no tseem nrog peb nyob hauv txoj kev ntseeg? Koj puas yuav sawv ntawm sab ntawm dab ntxwg nyoog? Cia li muab nej txoj kev mloog rau cov teb uas tseem tsis tau ua hauj lwm. Ib txoj hauj lwm thoob qab ntuj tab tom nyob ntawm peb xub ntiag. Kuv tau txais tej yam sawv cev hais txog John Kellogg.”

> “A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

> “Ib tug neeg uas ntxim nyiam heev tau sawv cev rau cov tswv yim ntawm cov lus sib cav uas zoo li tsim nyog uas nws tab tom nthuav tawm, yog tej kev xav uas txawv ntawm qhov tseeb tiag hauv phau Vajlugkub. Thiab cov uas tab tom tshaib plab thiab nqhis dej nrhiav ib yam dabtsi tshiab tau tab tom txhawb cov tswv yim [uas zoo li tsim nyog heev] ntawd, ua rau Txwj Laus Prescott nyob hauv kev phom sij loj heev. Txwj Laus Daniells kuj nyob hauv kev phom sij loj heev [ntawm] kev poob mus rau hauv ib txoj kev dag ntxias, xav tias yog tej kev xav no yuav raug tshaj tawm rau txhua qhov chaw, ces nws yuav zoo li yog ib lub ntiajteb tshiab.”

> “Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the ‘Daily,’ the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.” Manuscript Releases, volume 20, 17–22.

> “Yog lawm, yeej yuav zoo li ntawd, tiam sis thaum lawv lub siab tab tom raug nqus kiag rau hauv tej ntawd, kuv raug qhia pom tias Tij Laug Daniells thiab Tij Laug Prescott tab tom xaws tej kev xav uas muaj yam ntxwv ntawm sab ntsuj plig[ism] rau hauv lawv tej kev paub dhau los thiab tab tom rub peb haiv neeg mus rau tej kev xav zoo nkauj uas yuav dag ntxias tau, yog ua tau, txawm yog cov raug xaiv lawm los. Kuv yuav tsum sau taug nrog kuv cwjmem [qhov tseeb] tias cov kwvtij no yuav pom tej qhov tsis zoo nyob hauv lawv cov tswv yim dag ntxias uas yuav ua rau qhov tseeb nyob rau hauv kev tsis paub tseeb; thiab [los yeej] lawv [yuav] sawv tawm zoo li [lawv muaj] kev to taub sab ntsuj plig loj heev. Nim no kuv yuav tsum qhia lawv [tias] thaum kuv raug qhia txog zaj xwm no, thaum Txwj Laus Daniells tab tom tsa nws lub suab zoo li lub raj tshuab hauv kev txhawb nqa nws tej tswv yim txog “Txhua Hnub,” tej txiaj ntsig uas yuav los tom qab twb raug muab nthuav qhia lawm. Peb haiv neeg tab tom pib ntxhov siab thiab tsis meej pem. Kuv pom qhov txiaj ntsig ntawd, thiab tom qab ntawd kuv tau txais tej lus ceeb toom tias yog Txwj Laus Daniells, tsis quav ntsej txog qhov yuav tshwm sim tom qab, tseem cia kom tej kev xav no kav nws thiab cia nws tus kheej ntseeg tias nws nyob hauv Vajtswv txoj kev tshoov siab, ces kev ua xyem xyav thiab kev tsis ntseeg yuav raug tseb thoob plaws hauv peb tej qib. Ces peb yuav mus txog qhov chaw uas Xatas yuav nqa nws tej lus tuaj. Kev tsis ntseeg ruaj khov thiab kev ua xyem xyav yuav raug tseb rau hauv tibneeg tej siab, thiab tej qoob loo phem txawv txawv yuav los hloov qhov tseeb.” Manuscript Releases, volume 20, 17–22.

The history of the second generation identifies an escalation of rebellion. The spiritualism represented by Ezekiel’s chambers of imagery illustrate that “Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritualistic appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect.” The spiritualism associated with the false view of “the daily,” is the symbol of what, if possible, would deceive the very elect. She ties together the spiritualism of pantheism that was being promoted by Kellogg with Prescott and Daniells’ push to define “the daily” as Christ’s sanctuary ministry.

Keeb kwm ntawm tiam thib ob qhia txog kev nce ntxiv ntawm kev tawm tsam. Kev ntseeg dab uas raug sawv cev los ntawm Ezekiel tej chav puv duab qhia meej tias “Kwvtij Daniells thiab Kwvtij Prescott tab tom xaws rau hauv lawv txoj kev paub tej kev xav uas muaj yam ntxwv zoo li kev ntseeg dab, thiab tab tom coj peb haiv neeg mus rau tej kev xav zoo nkauj uas yuav dag, yog ua tau, txawm yog cov raug xaiv los lawm.” Kev ntseeg dab uas txuas nrog txoj kev nkag siab cuav txog “the daily,” yog lub cim ntawm yam uas, yog ua tau, yuav dag txawm yog cov raug xaiv los lawm. Nws khi ua ke kev ntseeg dab ntawm pantheism uas Kellogg tab tom txhawb nqa nrog qhov kev thawb ntawm Prescott thiab Daniells kom txhais “the daily” tias yog Khetos txoj hauj lwm qhuab qhia hauv lub chaw dawb huv.

She informs them to leave the books alone, by which she was addressing the push by Prescott and Daniells to re-write Uriah Smith’s book, Daniel and the Revelation, in order to remove his teaching that identified “the daily,” just as Miller identified it. The historical revisionists of Laodicea, who Isaiah identifies as “the learned”, have accomplished a wonderful work upon the unlearned of Adventism, for they have misrepresented the testimony of the history to lead those with itching ears and shallow study habits to think that the subject of “the daily,” is unimportant, and that Miller was incorrect on the subject. That work of revision is part of the rubbish Miller was shown that was to be swept away by the dirt brush man, in the time when the manifestation of the power of God in the Midnight Cry is repeated.

Nws qhia rau lawv kom cia cov phau ntawv nyob li qub, uas yog nws tab tom hais tawm tsam qhov kev thawb ntawm Prescott thiab Daniells kom rov sau dua Uriah Smith phau ntawv, Daniel and the Revelation, kom tshem nws txoj kev qhia uas txheeb “the daily” raws nraim li Miller tau txheeb. Cov neeg kho keeb kwm tshiab ntawm Laodicea, uas Yaxayas hu tias yog “cov neeg txawj ntse,” tau ua ib txoj hauj lwm loj kawg nkaus rau saum cov tsis tau kawm hauv Adventism, rau qhov lawv tau qhuab qhia yuam kev txog zaj lus tim khawv ntawm keeb kwm kom coj cov uas pob ntseg khaus thiab muaj cwj pwm kawm tsis tob xav tias zaj lus hais txog “the daily” tsis tseem ceeb, thiab tias Miller yuam kev hauv qhov ncauj lus ntawd. Qhov haujlwm kho dua tshiab ntawd yog ib feem ntawm cov khib nyiab uas Miller tau raug qhia pom tias yuav tsum raug tus txiv neej tuav txhuam av cheb pov tseg, hauv lub sijhawm uas qhov kev tshwm sim ntawm Vajtswv lub hwj chim hauv Midnight Cry rov muaj dua.

We will continue our consideration of the second generation of Laodicean Adventism in the next article.

Peb yuav txuas ntxiv peb qhov kev tshuaj xyuas txog tiam thib ob ntawm Laodicean Adventism hauv zaj ntawv tom ntej.

> “The message ‘Go forward’ is still to be heard and respected. The varying circumstances taking place in our world call for labor which will meet these peculiar developments. The Lord has need of men who are spiritually sharp and clear-sighted, men worked by the Holy Spirit, who are certainly receiving manna fresh from heaven. Upon the minds of such, God’s Word flashes light, revealing to them more than ever before the safe path. The Holy Spirit works upon mind and heart. The time has come when through God’s messengers the scroll is being unrolled to the world. Instructors in our schools should never be bound about by being told that they are to teach only what has been taught hitherto. Away with these restrictions. There is a God to give the message His people shall speak. Let not any minister feel under bonds or be gauged by men’s measurement. The gospel must be fulfilled in accordance with the messages God sends. That which God gives His servants to speak today would not perhaps have been present truth twenty years ago, but it is God’s message for this time.” The 1888 Materials, 133.

> “Lo lus hais tias ‘Mus tom ntej’ tseem yuav tsum raug hnov thiab hwm. Cov xwm txheej sib txawv uas tab tom tshwm sim hauv peb lub ntiajteb no hu kom muaj txoj hauj lwm uas yuav teb tau rau cov kev txhim kho txawv txawv no. Tus Tswv xav tau cov neeg uas muaj sab ntsuj plig ntse thiab pom kev meej, cov neeg uas raug tus Vaj Ntsuj Plig Dawb Huv ua hauj lwm rau, cov uas yeej tau txais manna tshiab los saum ntuj los. Rau tej lub siab ntawm cov neeg ntawd, Vajtswv Txojlus ci ntsa iab, nthuav qhia rau lawv ntau dua yav dhau los txoj kev nyab xeeb. Tus Vaj Ntsuj Plig Dawb Huv ua hauj lwm rau lub siab xav thiab lub siab ntsws. Lub sijhawm twb los txog lawm uas, los ntawm Vajtswv cov tub txib, daim ntawv yob tab tom raug nthuav qhib rau lub ntiajteb. Cov xibfwb hauv peb tej tsev kawm ntawv yuav tsum tsis txhob raug khi los ntawm kev raug hais kom lawv qhia tsuas yog yam uas tau raug qhia los txog niaj hnub no xwb. Cia muab cov kev txwv no pov tseg. Muaj ib tug Vajtswv uas yuav muab txoj xov uas Nws haiv neeg yuav tsum hais. Tsis txhob cia ib tug xibhwb twg xav tias nws raug khi los yog raug ntsuas raws li tibneeg tus qauv ntsuas. Txoj moo zoo yuav tsum raug ua kom tiav raws li cov lus ceeb toom uas Vajtswv xa tuaj. Yam uas Vajtswv pub rau Nws cov tub qhe hais hnub no tej zaum yuav tsis yog qhov tseeb rau lub sijhawm nees nkaum xyoo dhau los, tab sis nws yog Vajtswv txoj xov rau lub sijhawm no.” The 1888 Materials, 133.

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