As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.
Raws li ib lub cim tseem ceeb ntawm ib puas plaub caug plaub txhiab leej, Petus tab tom sawv ntawm Panium hauv xyoo 2026 ua haujlwm los kho txoj kev twv uas cuav ntawm Lub Xya Hli 18, 2020. Nws txoj haujlwm hauv qhov ntawd haum raws nraim nrog txoj haujlwm ntawm Josiah Litch hauv kev kho Hnub Yim Hli 11, 1840 thiab ntawm Samuel Snow hauv kev txheeb xyuas Hnub Kaum Hli 22, 1844. Litch txoj kev kho tau muab hwj chim rau thawj tus tim tswv txoj xov, thiab Snow txoj kev txheeb xyuas tau muab hwj chim rau tus tim tswv thib ob txoj xov. Kev muab hwj chim rau thawj thiab tus tim tswv thib ob tej xov yog ib daim qauv ua ntej ntawm kev muab hwj chim rau tus tim tswv thib peb txoj xov. Cov yam ntxwv ntawm thawj thiab tus thib ob raug sawv cev nyob hauv tus thib peb ua ib qho kev sib xyaw ntawm ib txoj xov hais txog kev txom nyem sab nraud thiab txoj xov sab hauv ntawm lub suab qw thaum ib tag hmo hauv zaj lus piv txwv txog kaum tus ntxhais nkauj xwb.
In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made up the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
Hauv kev siv yav tom ntej peb npaug, thawj thiab peb, uas kuj yog qhov pib thiab qhov xaus, yuav muaj tej yam ntxwv sib xws. Tsis ntev no, ib tug kwv tij tau tshawb pom ntau yam tseeb uas muaj feem nrog kev txom nyem thawj zaug hauv Tshwmsim tshooj cuaj, uas, thaum muab siv raws li txoj cai ntawm Alpha thiab Omega, qhia txog ib qho kev lees paub tob dua ntxiv rau “av qeeg” hauv Tshwmsim tshooj kaum ib. Txoj cai hnub Sunday hauv Tebchaws Meskas yog “av qeeg” ntawd, uas tau xub ua tiav hauv Kev Kiv Puag Ncig Fabkis thaum Fabkis, uas yog ib feem ntawm kaum haiv neeg uas tsim lub qauv yaj saub ntawm Loos kev pe dab pe mlom hauv phau Daniyee, raug rhuav tshem pov tseg. Vim li ntawd, tshooj kaum ib thiaj hais tias ib feem kaum ntawm lub nroog poob lawm.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Thiab nyob rau tib teev ntawd muaj ib qho av qeeg loj heev, thiab ib feem kaum ntawm lub nroog poob; thiab hauv qhov av qeeg ntawd muaj xya txhiab leej neeg raug tua tuag: hos cov seem uas tshuav ntshai kawg, thiab qhuas txog Vajtswv saum ntuj. Qhia Tshwm 11:13.
Immediately after this verse Islam of the third woe arrives.
Tam sim ntawd tom qab nqe no, Islam ntawm txoj kev txom nyem thib peb los txog.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Qhov kev txom nyem zaum ob twb dhau mus lawm; thiab, saib seb, qhov kev txom nyem zaum peb yuav los sai sai. Tshwm Sim 11:14.
The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.
Cov tho kev ntseeg xub thawj tau cia siab tias “kev txom nyem thib peb” yuav ua raws li kev txom nyem thib ob tam sim ntawd, tiam sis lo lus uas txhais tias “ceev nrooj” ntawd txhais hais tias tshwm sim ib pliag xwb thiab yam tsis xav txog, uas yog yam ntxwv ntawm cov kev tawm tsam nthav uas ua rau neeg poob siab ntawm Islam. Kev txom nyem thib peb tsis yog yuav los txog rau hnub tim 22 Lub Kaum Hli, 1844 raws li cov thawj coj ntawd tau xav tseg, tiam sis thaum nws los txog nws yuav tshwm sim “ib pliag xwb thiab yam tsis xav txog,” ib yam li tau tshwm sim rau 9/11, yog li ntawd thiaj cim qhia txog qhov pib ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej, uas xaus tsis ntev ua ntej av qeeg ntawm txoj cai Hnub Caiv.
The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”
“Av qeeg” ntawm txoj cai Hnub Caiv yog kev co ntawm tus tsiaj qus “ntawm lub ntiaj teb,” thiab thaum 9/11 los txog, Muam White tau qhia tias tus Tswv sawv los kom “co lub ntiaj teb kom ntshai kawg.” Thaum pib ntawm kev muab lub cim ntim thiab thaum kawg, tus tsiaj qus ntawm lub ntiaj teb raug co, yog li ntawd thiaj yog “av qeeg loj.”
“This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’” Review and Herald, July 5, 1906.
“Kuv yeej tsis tau hais li ntawd. Kuv tau hais tias, thaum kuv ntsia cov vaj tse loj loj uas tab tom tsa nyob ntawd, ib txheej saum ib txheej, ‘Yuav muaj xwm txheej txaus ntshai npaum li cas tshwm sim thaum tus Tswv sawv los co lub ntiajteb no kom tshee hnyo heev! Ces tej lus hauv Tshwmsim 18:1–3 yuav raug ua kom tiav.’” Review and Herald, July 5, 1906.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned on October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.
Tus Tswv “sawv tsees” thaum muaj kev hloov hauv Nws txoj hauj lwm raws caij nyoog kev faib haujlwm, ib yam li tau muaj tshwm sim thaum Stephen raug muab pov pob zeb tua rau hnub tim Kaum Hli 22, 1844, thaum txoj kev txiav txim rau cov tuag pib. Thaum txoj kev txiav txim rau cov ciaj sia pib rau 9/11, Tus Tswv rov sawv tsees dua, thiab tom qab ntawd Nws ua kom tus tsiaj qus hauv ntiajteb tshee hnyo, ib yam li Nws yuav ua thaum kawg ntawm kev muab cim rau ib puas plaub caug plaub txhiab leej, thaum Nws hloov Nws txoj hauj lwm raws caij nyoog kev faib haujlwm tawm ntawm Nws pawg ntseeg mus rau Nws lwm pab yaj, yog cov uas tseem nyob hauv Babylon.
What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.
Yam uas kwv tij Daniel tau tshawb pom yog tej yam ntxwv ntawm thawj txoj kev txom nyem, uas phim raws li zaj lus tim khawv ntawm “av qeeg loj” hauv tshooj kaum ib, sib raug zoo nrog keeb kwm thiab nrog kev nkag siab ntawm cov thawj coj pionee txog keeb kwm uas tau ua kom thawj txoj kev txom nyem ntawd tiav.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Thiab tus timtswv thib tsib txhawb nws lub raj, thiab kuv pom ib lub hnub qub poob saum ntuj los rau hauv ntiajteb; thiab tau muab tus yuam sij qhib lub qhov tob uas tsis muaj qab rau nws. Thiab nws qhib lub qhov tob uas tsis muaj qab; ces muaj pa taws ncho tawm hauv lub qhov ntawd, zoo li pa taws ntawm ib lub cub hluav taws loj; thiab lub hnub thiab huab cua tsaus ntuj vim yog pa taws ntawm lub qhov ntawd. Thiab ntawm cov pa taws ntawd txawm muaj kooj txhooj tawm los rau saum ntiajteb; thiab tau muab hwjchim rau lawv, ib yam li kab laug sab lom hauv ntiajteb muaj hwjchim. Thiab tau hais kom lawv tsis txhob ua phem rau tej nyom hauv ntiajteb, los yog ib yam nroj tsuag ntsuab twg, los yog ib tsob ntoo twg; tsuas yog rau cov neeg uas tsis muaj Vajtswv lub cim rau saum lawv lub hauvpliaj xwb. Qhia Tshwm 9:1–4.
The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.
Cov thawj cov neeg qhib kev no tau siv cov nqe no kom raug rau zaj keeb kwm uas tau coj Mohammed los tshwm sim, tus uas yug los xyoo 570, koom ua ib lub teb chaws rau cov xeem hauv xyoo 606, tau txais nws thawj txoj kev tshwm sim xyoo 610, tsiv mus rau Medina xyoo 622, pib nws txoj kev ua tsov rog xyoo 624 thiab tuag xyoo 632. Tus cev Vajtswv lus ntawm “qhov tob uas tsis muaj qab” sawv cev raws li lus faj lem rau ib qho kev tshwm sim tshiab ntawm Xatas, tiam sis Mohammed tau pib hauv Arabia, uas kuj raug hu ua qhov tob uas tsis muaj qab vim yog cov moj sab qhua dav kawg.
Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.
Mohammed tau los ua vajntxwv cev Vajtswv, lossis raws li lawv hu nws, “tus uas ntseeg tau,” thaum xyoo 606, thaum nws daws tau ib qho kev tsis sib haum xeeb ntawm ntau pab xeem uas raug kev ntxhov siab txog leej twg yuav tsum raug tso cai kom muab lub “pob zeb dub” uas yog pob zeb kaum tsev ntawm Kaaba rov qab mus tso. Kaaba yog ib lub tsev muaj duab plaub fab sib npaug (yog li ntawd thiaj hu ua “Kaaba,” uas hauv lus Arabic txhais tias “lub voos xwmfab”) nyob rau hauv nruab nrab ntawm Lub Tsev Teev Ntuj Loj ntawm Mecca hauv Saudi Arabia. Nws siab kwv yees li 43 taw, dav kaum ib taw thiab ntev 10 taw, ua los ntawm pob zeb granite thiab marble, nrog ib daim ntaub dub uas xaws los ntawm txhob lo lo ntxhuav thiab paj rwb npog nws. Kaaba twb muaj los ntev ua ntej Muhammad lawm, thiab raws li kab lis kev cai Islamic, chiv thawj nws raug tsim los ntawm Abraham thiab nws tus tub Ishmael ua ib lub tsev pe hawm rau Tib Tug Vajtswv (Allah). Dhau ntau pua xyoo los lawm, nws tau puv npo nrog tej mlom thiab raug siv ua ib lub thaj dab qhuas ntawm cov pab xeem Arab.
The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.
Kaaba yog lub chaw nruab nrab ntawm sab ntsuj plig ntawm lub ntiaj teb Islam—ib lub tsev qub yooj yim uas sawv cev rau kev ntseeg hauv ib tug Vajtswv xwb, kev sib haum xeeb, thiab txoj kev txuas ntawm txoj kev ntseeg Abrahamic nrog Islam. Cov Muslim tsis suav nws tias yog “Vajtswv lub tsev” hauv lub ntsiab lus tseeb tiag, tiam sis yog ib qho chaw uas Vajtswv tau tsa tseg los ua lub ntsiab chaw rau kev pe hawm. Mohammed tej kev ua thaum lub sijhawm uas Kaaba tau raug rhuav tshem lawm thiab tom qab ntawd rov txhim tsa dua tshiab yog qhov chaw uas nws txoj kev coj noj coj ua pib tawm tuaj.
A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.
Ib qho dej nyab loj sai sai tau ua rau Kaaba puas tsuaj, thiab pawg Quraysh thiaj rov txhim tsa nws dua. Thaum txog lub sijhawm yuav muab Lub Pob Zeb Dub (Hajar al-Aswad) rov tso rau hauv nws lub ces kaum, ntau xeem sib txawv tau sib cav txog leejtwg yuav tsum tau txais txoj kev hwm ntawd. Lawv pom zoo tias tus neeg tom ntej uas nkag los rau hauv thaj chaw ntawd yuav yog tus txiav txim. Muhammad thiaj taug kev los txog, thiab nws tau daws qhov kev tsis sib haum ntawd nrog txoj kev txawj ntse: Nws muab Lub Pob Zeb Dub tso rau saum ib daim ntaub, kom ib tug sawv cev ntawm txhua xeem nqa nws ua ke, ris nws ua ke, ces nws tus kheej mam li muab nws tsa rau nws qhov chaw. Qhov xwm txheej no tau ua rau nws tau txais kev hwm loj thiab lub npe Al-Amin (“Tus Tsim Nyog Rau Kev Ntseeg Siab”) ntawm cov neeg hauv Mecca. Qhov no yog ib qho ntawm cov xwm txheej tseem ceeb ua ntej lub sijhawm yaj saub uas raug hais tawm tshwj xeeb hauv ntau daim ntawv teev sijhawm. “Lub Pob Zeb Dub” yog lub pob zeb hauv paus uas Mohammed tau muab tso, tus uas yog vajntxwv yaj saub kav saum Islam. Lub pob zeb dub hauv paus ntawd yog ib qho cuav dag uas pom tseeb hloov chaw ntawm Khetos (tus pob zeb hauv paus tseeb), thiab kev qias vuab tsuab ntawm lub tsev Kaaba tom qab ntau xyoo uas tau coj mlom los ntxig rau hauv los kuj raug daws los ntawm Mohammed thiab.
After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.
Tom qab cov Quraysh rhuav Txoj Kev Cog Lus ntawm Hudaybiyyah, Muhammad tau coj ib pab tub rog muaj kwv yees li 10,000 leej Muslim mus tawm tsam Mecca. Lub nroog thiaj li lees swb yam tsis muaj kev sib ntaus sib tua ntau. Ces Muhammad tau nkag mus rau hauv Kaaba, rhuav tshem 360 tug mlom uas nyob hauv, thiab rov fij lub chaw dawb huv ntawd rau kev pe hawm tus Vajtswv tib leeg (Allah). Yog li ntawd, Mohammed tus vaj ntxwv ntawm Islam, tau tsa lub pob zeb kaum tsev, thiab nws tau ntxuav lub tuam tsev kom dim ntawm kev pe mlom.
There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.
Muaj peb lub hwjchim uas tawm hauv lub qhov tob uas tsis muaj qab nyob rau hauv phau Qhia Tshwm, thiab txhua lub ntawm peb no sawv cev rau ib tug Khetos cuav. Xatas, tus zaj, nrhiav kom zoo ib yam li Tus Siab Tshaj Plaws, zaum saum Nws lub zwm txwv thiab Nws pawg ntseeg.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.
Au Lusifas, tus tub kaj ntug! Koj poob saum ntuj los li cas! koj raug txiav ntog mus rau hauv av li cas, koj tus uas ua rau tej tebchaws qaug zog! Rau qhov koj tau hais hauv koj lub siab tias, Kuv yuav nce mus rau saum ntuj, kuv yuav tsa kuv lub zwm txwv siab dua cov hnubqub ntawm Vajtswv: kuv yuav zaum thiab saum lub roob ntawm lub koom txoos, rau tej ceg kaum sab qaum teb: kuv yuav nce siab dua tej chaw siab ntawm cov huab; kuv yuav zoo ib yam li Tus Siab Tshaj Plaws. Los koj yuav raug coj nqes mus rau hauv ntuj txiag teb tsaus, mus rau tej ceg ntawm lub qhov tob. Yaxayas 14:12–15.
The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.
Zaj ntawm kev tsis lees paub Vajtswv tau tawm hauv lub qhov tob kawg hauv Tshwm Sim tshooj kaum ib, thiab tus tsiaj nyaum ntawm Kev Ntseeg Kas Tos Liv kuj nce tawm hauv lub qhov tob kawg thaum nws lub qhov txhab tuag taus raug kho zoo lawm.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Tus tsiaj nyaum uas koj pom ntawd, yav tas los twb muaj lawm, nim no tsis muaj lawm; thiab nws yuav nce tawm hauv lub qhov tob uas tsis muaj qab, thiab mus rau txoj kev puas tsuaj: thiab cov uas nyob hauv ntiaj teb yuav xav tsis thoob, cov uas lawv tej npe tsis tau sau cia rau hauv phau ntawv txoj sia txij thaum lub hauv paus ntawm lub ntiaj teb, thaum lawv pom tus tsiaj nyaum uas yav tas los twb muaj lawm, nim no tsis muaj lawm, los tseem muaj. Qhia Tshwm 17:8.
The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.
Tus tsiaj nyaum ntawm Catholicism nce mus zaum saum lub zwm txwv ntawm lub ntiaj teb thaum txoj cai hnub Sunday raug tsim tsa, thaum kev koom ua peb txheej raug muab tso rau hauv qhov chaw. Zoo ib yam li tus zaj, Catholicism lees tias nws yog Vajtswv, raws li Povlauj tau hais meej kawg nkaus.
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. 2 Thessalonians 2:3, 4.
Tsis txhob cia leejtwg ntxias nej los ntawm ib txoj kev twg li: rau qhov hnub ntawd yuav tsis los, tsuas yog thaum xub thawj muaj kev thim txoj kev ntseeg, thiab tus neeg ntawm kev txhaum raug muab nthuav tawm, tus tub ntawm kev puas tsuaj; 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 ib yam li Vajtswv zaum hauv Vajtswv lub tuam tsev, qhia nws tus kheej tias nws yog Vajtswv. 2 Thexalaunikes 2:3, 4
Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.
Ib yam li tus zaj, tus tsiaj qus ntawm Catholicism kuj yog antichrist, nkawd ob leeg tshaj tawm tias yog Vajtswv, thiab nkawd ob leeg txoj kev puastsuaj kawg raug txuas nrog nkawd zaj lus tim khawv hauv phau Vajlugkub; rau qhov tus zaj raug muab pov nqes mus rau ntuj txiag teb tsaus, thiab tus tsiaj qus yog tus tub ntawm kev puastsuaj. “Kev puastsuaj” yog kev puastsuaj kawg nkaus.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“Kev txiav txim siab ruaj khov ntawm tus timkhawv tawm tsam Khetos los ua kom tiav txoj kev ntxeev siab uas nws tau pib nyob saum ntuj ceeb tsheej yuav tseem ua hauj lwm nyob rau hauv cov menyuam ntawm txoj kev tsis mloog lus.” Testimonies, volume 9, 230.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
“Los ntawm tus pope hauv Loos tib txoj hauj lwm ntawd tau raug ua txuas ntxiv nyob ntawm no saum npoo ntiaj teb ib yam li tau raug ua nyob hauv tej tsev hais plaub saum ntuj ceeb tsheej ua ntej tus thawj ntawm txoj kev tsaus ntuj raug ntiab tawm. Xatas tau nrhiav kho Vajtswv txoj kevcai nyob saum ntuj ceeb tsheej, thiab muab ib qho kev hloov kho raws li nws tus kheej. Nws tsa nws tus kheej txoj kev txiav txim siab siab dua li nws tus Tsim txoj, thiab muab nws lub siab nyiam tso saum Yehauvas lub siab nyiam, thiab ua li no ces yeej yog tshaj tawm tias Vajtswv yeej yuav yuam kev tau. Tus pope kuj coj tib txoj kev ntawd thiab, thaum nws lees tias nws tus kheej tsis yuam kev, nws nrhiav kho Vajtswv txoj kevcai kom phim nws tus kheej tej tswv yim, xav tias nws muaj peev xwm kho tej kev yuam kev uas nws xav tias nws pom nyob hauv tej cai thiab tej lus txib ntawm tus Tswv saum ntuj thiab ntiaj teb. Nws yeej yog hais rau lub ntiaj teb tias, Kuv yuav muab tej kevcai zoo dua Yehauvas tej rau nej. Qhov no yog ib qho saib tsis taus loj npaum li cas rau Vajtswv saum ntuj!” Signs of the Times, November 19, 1894.
Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened, “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.
Islam, raws li Mohammed tau sawv cev hauv keeb kwm ntawm tiam xya, kuj tau tawm hauv lub qhov tob uas tsis muaj qab thaum tus yawm sij uas tau muab rau Mohammed raug tig. Thaum lub qhov ntawd raug qhib, “pa taws” tau tawm los uas ua rau lub hnub thiab huab cua tsaus nti. Cov thawj coj pioneer tau txheeb xyuas kom raug tias “tus yawm sij” uas qhib lub qhov ntawd yog kev sib ntaus ntawm Nineveh.
When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.
Thaum peb los ze rau thawj peb nqe ntawm Tshwmsim tshooj cuaj raws li kev nkag siab ntawm cov thawj coj pioneer nyob hauv lub ntsiab lus ntawm kev siv yav tom ntej peb npaug, peb pom tias cov yam ntxwv yav tom ntej hauv cov nqe ntawd, uas sawv cev rau thawj txoj kev txom nyem, ua tus qauv qhia txog cov yam ntxwv yav tom ntej ntawm txoj kev txom nyem thib peb uas los txog “sai” thaum muaj av qeeg loj. Txoj cai Hnub Caiv raug sawv cev los ntawm kev sib ntaus sib tua ntawm Ninaves.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen White's warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
Petus yog tus muaj lub luag hauj lwm los kho txoj kev twv ua cuav hais txog cov nplaim hluav taws poob saum Nashville, thiab nws lees paub tias txoj kev siv kom raug ntawm Ellen White lo lus ceeb toom txog cov nplaim hluav taws poob saum Nashville yog qhov cim qhia txog qhov pib ntawm “kev puastsuaj ntawm ntau txhiab lub nroog uas yuav luag muab lawv tus kheej rau kev pe dab pe mlom tas nrho.”
The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.
Cov pob hluav taws ntawm Nashville cim txog qhov pib ntawm ib lub sijhawm ntawm kev puam tsuaj rau saum cov nroog, thiab nws kuj cim txog qhov pib ntawm kev tshaj tawm txog txoj xov ntawm lub suab quaj luv thaum ib tag hmo. Txoj xov ntawd pib nrog ib qho kev tawm tsam uas tsis tau xav tseg los ntawm Islam, thiab lub sijhawm ntawd xaus nrog ib qho kev tawm tsam uas tsis tau xav tseg los ntawm Islam thaum av qeeg loj. Lub sijhawm ntawm kev tshaj tawm txog lub suab quaj thaum ib tag hmo cim txog qhov kawg ntawm lub sijhawm ntawm kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej, uas tau pib nrog qhov kev tawm tsam uas tsis tau xav tseg los ntawm Islam rau hnub tim 9/11.
The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.
Tom qab ntawd txoj hauj lwm muab lub cim rau ib puas plaub caug plaub txhiab leej tau pib, raws li txoj kab lus ntawm Balaam thiab tus nees luav, qhov uas muaj peb zaug raug nplawm uas xaus rau ntawm txoj cai Hnub Caiv, tiam sis qhov uas kev tawm tsam zaum ob uas tsis tau xav tseg ntawd suav nrog Lub Kaum Hli 7, 2023 tawm tsam rau saum lub tebchaws qub uas muaj hwjchim ci ntsa iab, thiab tom qab ntawd ntawm cov pob hluav taws ntawm Nashville. Txhua txoj kab puav leej sib haum, thiab Petus to taub tias kev qhib cov lus tseeb no tawm, uas raug sawv cev ua tus txiv neej siv txhuam av sau cov hniav nyiaj hniav kub uas tawg tas ua ke thiab muab pov rau hauv lub thawv hniav nyiaj hniav kub, yog txoj hauj lwm ntawm Tsov Ntxhuav ntawm xeem Yudas.
The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses, the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.
Tus Tsov Ntxhuav ntawm Yudas qhia meej tias Petus cov lus kho ntawm Nashville tau tshwm sim nyob rau lub sijhawm kawg ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab tus, uas raug sawv cev nyob hauv keeb kwm zais ntawm nqe plaub caug ntawm Daniyee kaum ib, thiab tshwj xeeb tshaj yog nyob hauv feem ntawm keeb kwm zais ntawd uas raug sawv cev hauv nqe kaum ib mus txog nqe kaum tsib ntawm tib tshooj ntawd. Nyob hauv cov nqe ntawd, tsov rog Raphia thiab tsov rog Panium coj mus rau txoj cai Hnub Caiv ntawm nqe kaum rau, uas raug sawv cev los ntawm tsov rog Actium. Thaum tsov rog Panium los koom nrog tsov rog Actium ntawm txoj cai Hnub Caiv, tsov rog Nineves kuj rov muaj dua thiab.
The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.
“Tswj” uas tau muab rau Mohammed, tus vajntxwv ntawm Islam, uas nws lub npe tsis yog tsuas yog tus cwj pwm ntawm Islam xwb, tiam sis kuj yog qhov chaw ntawm kev puas tsuaj uas raug cim los ntawm kev sib ntaus sib tua ntawm Nineveh. Lub npe ntawm tus vajntxwv no “hauv lus Henplais yog Abaddon,” thiab “hauv lus Kili yog nws lub npe Apollyon.” Lus Kili thiab lus Henplais hais txog Phau Qub thiab Phau Tshiab thiab qhia rau peb tias Abaddon txhais hais tias “qhov chaw ntawm kev puas tsuaj” thiab Apollyon txhais hais tias “tus rhuav tshem.” Hauv nqe kaum ib ntawm Qhia Tshwm tshooj cuaj, tus vajntxwv kav Islam yog Mohammed, tiam sis nws kuj yog “tus timtswv ntawm lub qhov tob uas tsis muaj qab,” uas yog Xatas. Ib yam li tus pope yog tus tawm tsam Khetos raws li Xatas tus neeg sab xis nyob saum ntuj no, Mohammed kuj raug Xatas, tus timtswv ntawm lub qhov tob uas tsis muaj qab, tswj kav ncaj qha thiab.
At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law, Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.
Thaum txog txoj cai Sunday, txoj kev koom ua peb chav raug yuam los saum lub ntiajteb, thiab lub qhov txhab tuag taus uas raug ntaus rau lub hwjchim papacy xyoo 1798, uas yog lub cim tias Hnub Nyoog Tsaus Ntuj twb xaus lawm, raug kho zoo. Thaum lub qhov txhab tuag taus raug kho zoo lawm, lub sijhawm thib ob ntawm Hnub Nyoog Tsaus Ntuj los txog, thiab ntawm qhov av qeeg loj uas yog txoj cai Sunday ntawd, Islam tig tus yuam sij, thiab pa luam yeeb zoo li tawm hauv cub tawg los npog lub hnub thiab cov hnub qub, raws li txoj kev tsaus ntuj rov qab los. Kev sib ntaus ntawm Nineveh rov muaj dua ntawm txoj cai Sunday, rau qhov ntawd yog tus yuam sij uas coj lub sijhawm thib ob ntawm txoj kev tsaus ntuj los. Nyob ntawd, kev thim Vajtswv ntawm tebchaws raug raws los ntawm kev puam tsuaj ntawm tebchaws. Nyob ntawd “active despotism” kav nrog hwjchim puv npo, rau qhov pa luam yeeb ntawm Islam uas ua kom lub hnub thiab cov hnub qub tsaus ntuj ntawm kev sib ntaus ntawm Nineveh zoo ib yam li ib lub cub tawg kub lug. “Lub cub tawg kub lug” yog ib feem ntawm Vajtswv txoj kev cog lus nrog Abraham.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.
Thiab tau muaj li no tias, thaum lub hnub poob thiab tsaus ntuj lawm, saib seb, muaj ib lub cub tawg pa luam yeeb, thiab ib lub teeb cig nplaim uas hla nruab nrab ntawm cov txiav ntawd. Chivkeeb 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Lub cub tawg haus pa taws uas hla nruab nrab ntawm Anplas tej khoom fij ntawm txoj kev khi lus ntawd tau qhia meej txog txoj kev qhev nyob hauv Iyiv uas tau sawv cev rau hauv nqe kaum peb ntawm zaj lus ntawd.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Thiab nws hais rau Anplahas tias, Koj yuav tsum paub tseeb tias koj tej xeeb leej xeeb ntxwv yuav ua neeg txawv tebchaws nyob hauv ib lub tebchaws uas tsis yog lawv li, thiab lawv yuav ua qhev rau cov neeg ntawd; thiab cov neeg ntawd yuav tsim txom lawv tau plaub puas xyoo. Chiv Keeb 15:13.
A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.
Ib “cub tawg cig kub hnyiab,” xws li Nenpukhanexa lub cub hauv Daniyee tshooj peb, sawv cev rau kev qhev thiab kev ua cev qhev, ib yam li yog Xadrakh, Meshakh, thiab Anpenekaus qhov xwm txheej.
“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.
“Tiamsis zoo li cov hnub qub nyob hauv txoj kev dav uas tau teem tseg rau lawv, Vajtswv tej hom phiaj tsis paub txog kev maj nroos thiab tsis paub txog kev ncua sij hawm. Los ntawm tej cim ntawm txoj kev tsaus ntuj loj thiab lub cub hluav taws uas ncho pa taws, Vajtswv tau qhia rau Anplahas txog Ixayees txoj kev ua qhev nyob hauv Iyi tebchaws, thiab tau tshaj tawm tias lub sij hawm uas lawv yuav nyob ua neeg txawv tebchaws yuav yog plaub puas xyoo. “Tom qab ntawd,” Nws hais tias, “lawv mam li tawm los nrog tej cuab tam ntau.” Chiv Keeb 15:14.” The Desire of Ages, 33.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.
Tiamsis tus Tswv tau coj nej los, thiab coj nej tawm hauv lub cub hlau, yog tawm hauv tebchaws Iziv los, kom nej yuav los ua haiv neeg uas yog nws feem cuab yeej cuab tam, ib yam li nej yog niaj hnub no. Deuteronomy 4:20.
The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”
Cov pa taws uas ua rau lub hnub thiab lub hli tsaus ntuj thaum yuam sij ntawm tsov rog Nineveh raug tig, qhia txog txoj kev tsim txom uas pib tiag tiag thaum muaj txoj cai Sunday law. Ces txoj kev tsim txom ntawm lub Sijhawm Tsaus Ntuj raug rov ua dua. Cov pioneers tau txheeb xyuas raug lawm tias tsov rog Nineveh yog “yuam sij” uas coj Islam los rau hauv keeb kwm yaj saub raws li thawj qhov kev txom nyem hauv xyoo 627. Tsov rog ntawd yog nyob nruab nrab ntawm Loos thiab Persia, thiab nws sawv cev rau ib txoj kev yeej rau Loos, tiam sis nws yog yam uas hu ua ib txoj kev yeej Pyrrhic. Ib txoj kev yeej uas qhov tseeb ua kev puas tsuaj rau tus uas yeej. Lo lus ntawd los ntawm ib txoj kev yeej ntawm vaj ntxwv Pyrrhus ntawm Epirus. Tom qab ob zaug sib tua tawm tsam cov Loos (Heraclea hauv 280 BC thiab Asculum hauv 279 BC), nws yeej cov tub rog Loos tab sis poob ib feem loj heev ntawm nws tus kheej pab tub rog. Raws li zaj dab neeg, nws thiaj hais tias, “Yog muaj ib txoj kev yeej zoo li no ntxiv ib zaug xwb ces peb yuav puam tsuaj.”
The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.
Tsov rog ntawm Nineveh yog ib qho kev yeej uas muaj tswv yim rau Loos, tiam sis thaum xaus lawm, tsis yog Loos los sis Persia thiaj tseem muaj hwj chim los tawm tsam tau zoo tom qab ntawd rau kev tawm tsam loj ntawm Islam. Persia yog Tebchaws Meskas, thiab Loos yog lub hwj chim papacy hauv kev ua tiav niaj hnub no ntawm tsov rog Nineveh. Medo-Persia raws li ib lub hwj chim muaj ob tug kub sawv cev rau lub hwj chim muaj ob tug kub ntawm Tebchaws Meskas. Thaum txog txoj cai Sunday, Tebchaws Meskas tsuas yog ib tug kub xwb, vim hais tias ua ntej mus txog txoj cai Sunday daim duab ntawm tus tsiaj twb raug tsim lawm, thiab txoj kev tsim ntawd muaj raws nraim li kev koom ob tug kub ntawd ua ib tug xwb. Hauv Daniyees yim, muaj ob tug kub sawv cev rau lub tebchaws Medo-Persia, thiab tus kub Persian yog tus sawv los tom qab.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Tom qab ntawd kuv tsa kuv lub qhov muag ntsia, thiab kuv pom; thiab saib seb, sawv ntawm ntug dej muaj ib tug yajtxwv uas muaj ob tug kub: ob tug kub ntawd siab; tiamsis ib tug siab dua ib tug, thiab tus uas siab dua ntawd tawm tuaj tom qab. Daniel 8:3.
The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.
Ob tug raj kub ob ceg ntawm Tebchaws Meskas, uas yog Kev Koom Tsam Republicanism thiab Protestantism, los koom ua ib thaum pawg ntseeg thiab lub xeev los sib koom ua ke tsim tus yam ntxwv ntawm tus tsiaj qus. Txoj kev tsim ntawd raug ua kom tiav tag nrho thaum lub cim ntawm tus tsiaj qus raug yuam kom coj raws li txoj cai hnub Sunday. Qhov no qhia meej tias, ntawm txoj cai hnub Sunday, Tebchaws Meskas tsuas yog Persia xwb. Persia raug Loos kov yeej ntawm tsov rog Nineveh. Qhov uas Loos tau kov yeej Persia li cas yog ib yam muaj nqis hauv keeb kwm, vim yog tej kev txav tswv yim ntawm Heraclius, tus Huab Tais Loos.
Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.
Hais lus yooj yim, Heraclius tau ua tiav ib qho kev tawm tsam uas tuaj txog yam tsis tau xav txog, tsis yog ib qho kev tawm tsam ncaj qha mus tom hauv ntej. Nws tej kev siv zog kom ua tiav qhov kev xav tsis thoob ntawd muaj sau tseg nyob hauv keeb kwm. Qhov kev xav tsis thoob ntawd muaj nrog rau nws qhov kev txiav txim siab tawm tsam rau lub caij ntuj no, uas yog yam tsis tshua muaj nyob rau lub sijhawm keeb kwm ntawd, tab sis tsis yog xaus rau ntawd xwb. Heraclius tau pib nws qhov kev ntxeem tebchaws nyob rau nruab nrab lub Cuaj Hlis xyoo 627 ntawm sab qaum teb (thaj av toj siab Armenian). Tsis yog mus raws txoj kev uas luag xav tias yuav nqes ncaj qha mus rau sab qab teb rau lub peev Persian hu ua Ctesiphon, nws ho mus ua ib lub voj dav, txav mus rau sab qab teb hnub tuaj raws thaj chaw ciam teb (ze li yog ciam teb Turkey-Iran niaj hnub no). Tom qab ntawd nws tig mus rau sab qab teb thiab sab hnub poob, hla tus dej Great Zab thaum Lub Kaum Ob Hlis 1, xyoo 627. Qhov no tau muab nws pab tub rog tso rau saum tiaj Nineveh (sab ntug dej sab hnub tuaj ntawm tus dej Tigris), ze cov chaw puas tsuaj ntawm Nineveh thaum ub. Qhov kev txav no yog txav ntawm sab qab teb mus rau sab qaum teb thaum piv rau cov tub rog Persian—yog yam ntxeev ntawm qhov uas cov Persian tau kwv yees. Lawv xav tias nws yuav txuas ntxiv thawb mus rau sab qab teb rau Ctesiphon. Qhov no ua rau tus thawj tub rog Persian Rhahzadh tsis tau npaj txhij thiab yuam nws kom caum Heraclius mus rau thaj av uas tsis zoo rau nws. Nws kuj pub rau cov Loos xaiv qhov chaw sib tua nyob rau saum tiaj nrag ze Nineveh. Qhov kev txav tub rog no tiv thaiv kom cov Loos tsis raug kaw nruab nrab ntawm cov tub rog Persian thiab kuj muab ib txoj kev khiav dim rau lawv yog tias tsim nyog. Thaum muab ua ke nrog huab pos rau hnub uas sib tua thiab ib txoj kev ntxias thim rov qab thaum tab tom sib ntaus tiag tiag, muaj ntau txheej ntawm kev tuaj txog yam tsis tau xav txog. Qhov kev ntxeem tebchaws siab loj no rau lub caij ntuj no thiab txoj kev ncig flank nkag tob rau hauv thaj av Persian raug suav hais tias yog ib qho ntawm Heraclius tej kev ua tub rog loj tshaj plaws. Nws tau pab rhuav tshem kev ntseeg siab ntawm cov Persian thiab muaj feem hnyav heev rau qhov yeej kawg ntawm cov Loos hauv tsov rog ntev ntawd.
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.
“Hauv kev sib ntaus sib tua ntawm Nineveh, uas tau raug sib tua hnyav kawg txij thaum kaj ntug mus txog rau teev kaum ib, nees nkaum yim daim chij rog, dua li cov uas tej zaum twb raug muab lov lossis muab dua, raug txeeb ntawm cov Pawxia; feem coob tshaj plaws ntawm lawv pab tub rog raug muab txiav ua tej daim, thiab cov uas yeej (cov Loos), zais lawv tus kheej txoj kev poob, tau siv hmo ntuj nyob saum thaj chaw sib ntaus. Cov nroog thiab tej vaj ntxwv lub tsev ntawm Assyria raug qhib rau cov Loos thawj zaug.”
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“Tus huab tais Loos tsis tau txais kev muaj zog ntxiv los ntawm tej kev yeej uas nws tau ua tiav; thiab tib lub sijhawm ntawd, thiab los ntawm tib txoj kev ntawd, ib txoj kev kuj raug npaj cia rau tej pab coob coob ntawm cov Saracen tuaj ntawm Arabia, zoo li tej kooj tis tawm hauv tib thaj av ntawd, uas, thaum nthuav tawm raws lawv txoj kev taug mus tus kev ntseeg Mohammedan uas tsaus ntuj nti thiab ntxias dag, tau nrawm nroos kis thoob plaws ob lub teb chaws Persian thiab Loos.”
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
Tsis muaj ib qho piv txwv uas ua kom tiav dua ntawm qhov tseeb no tshaj li qhov uas muaj nyob hauv cov lus xaus ntawm tshooj ntawv ntawm Gibbon, uas cov nqe lus raug rho los saum no tau muab coj los. “Txawm yog ib pab tub rog yeej tau raug tsim tsa nyob hauv qab chij ntawm Heraclius, los qhov kev siv zog uas tsis raws li ntuj tsim ntawd zoo li tau ua rau lawv lub zog qaug tag es tsis yog ua kom nws raug xyaum siv. Thaum huab tais tab tom ua kev yeej koob meej nyob Constantinople los yog Yeluxalees, ib lub nroog me uas tsis muaj npe nyob ntawm ciam teb Syria raug cov Saracens txeeb nyiag, thiab lawv tau txiav ib co tub rog ua tej thooj uas tau tuaj pab cawm nws,—ib qho xwm txheej ib txwm muaj thiab me kawg nkaus, yog hais tias nws tsis tau yog tus pib ua ntej ntawm ib qho kev hloov loj kawg. Cov tub sab no yog cov timthawj ntawm Mohammed; lawv txoj kev ua siab loj vwm ntsuav tau tawm plaws hauv tebchaws moj sab qhua tuaj; thiab nyob hauv yim xyoos kawg ntawm nws txoj kev kav, Heraclius tau poob rau cov Arabs tib cov xeev uas nws tau cawm dim ntawm cov Persians.”
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.
“‘Tus ntsuj plig ntawm kev dag ntxias thiab kev kub siab vwm, uas nws qhov chaw nyob tsis nyob saum ntuj,’ raug tso tawm los rau hauv ntiajteb. Lub qhov tob uas tsis muaj chaw kawg tsuas xav tau ib tug yuam sij los qhib nws xwb, thiab tus yuam sij ntawd yog kev poob ntawm Chosroes. Nws tau rhuav daim ntawv ntawm ib tug pej xeem tsis muaj npe nrov ntawm Mecca nrog kev saib tsis taus. Tiamsis thaum nws poob ntawm nws ‘nplaim ci ntsa iab ntawm hwjchim’ mus rau hauv ‘lub yees ntawm txojkev tsaus ntuj’ uas tsis muaj ib lub qhov muag twg nkag mus pom tau, ces lub npe ntawm Chosroes yuav tsum ploj mus tam sim ntawd rau hauv kev hnov qab nyob ua ntej lub npe ntawm Mohammed; thiab lub hli nkhaus zoo li tsuas yog tos kom nws sawv los thaum lub hnub qub poob lawm xwb. Chosroes, tom qab nws swb tas nrho thiab poob nws lub tebchaws kav, raug tua nyob rau xyoo 628; thiab xyoo 629 raug cim tseg los ntawm ‘kev kov yeej Arabia,’ thiab ‘kev ua rog thawj zaug ntawm cov Mohammedan tawm tsam lub tebchaws Loos.’ ‘Thiab tus timtswv thib tsib tshuab raj nrov, thiab kuv pom ib lub hnub qub poob saum ntuj los rau hauv ntiajteb; thiab tau muab tus yuam sij ntawm lub qhov tob uas tsis muaj chaw kawg rau nws. Thiab nws qhib lub qhov tob uas tsis muaj chaw kawg ntawd.’ Nws poob los rau hauv ntiajteb. Thaum lub zog ntawm lub tebchaws Loos qaug tas lawm, thiab tus vajntxwv loj ntawm sab Hnub Tuaj pw tuag hauv nws lub yees tsaus ntuj, ces kev nyiag txeeb ntawm ib lub nroog me tsis muaj npe nrov nyob ntawm ciam teb Syria yog ‘qhov pib ua ntej ntawm ib qho kev hloov loj kawg nkaus.’ ‘Cov tub sab ntawd yog cov tubtxib ntawm Mohammed, thiab lawv txojkev siab tawv vwm loj tau tawm los ntawm tebchaws moj sab qhua.’” Uriah Smith, Daniel and the Revelation, 495–497.
The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.
Tsov rog ntawm Nineves sawv cev rau Loos niaj hnub no kov yeej Tebchaws Meskas thaum txoj cai Hnub Caiv, tiam sis nws yog ib txoj kev yeej uas them nqi hnyav heev, rau qhov ib txoj kev txiav txim uas nce mus zuj zus tawm tsam Loos pib thaum txoj cai Hnub Caiv.
Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.
Chosroes yog tus thawj coj ntawm lub teb chaws Persian, yog li ntawd Persia uas sawv cev rau Tebchaws Meskas txoj kev poob rau thaum txoj cai Hnub Caiv yog tus yuam sij uas qhib lub qhov tob uas tsis muaj qab rau thaum lub nceeg vaj thib rau poob raws li yaj saub hauv Phau Vajlugkub. Nws sawv cev rau txoj cai Hnub Caiv hauv Daniel kaum ib nqe kaum rau, peb caug ib, thiab plaub caug ib, ib yam li, Tshwm Sim kaum peb nqe kaum ib.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Nco ntsoov mloog tus pioneer Stephen Haskell cov lus hais txog tib cov nqe Vajlugkub thiab keeb kwm ntawd:
“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
“Cov Arab, los yog cov Saracen, yeej tsis tau siv ib yam hwjchim twg hauv ntiajteb li. Hauv keeb kwm ntawm haiv neeg, cov neeg ywj pheej no ntawm roob moj sab qhua twb hla mus yuav luag tsis muaj leejtwg nco txog li. Kev ntseeg Mohammedan tau koom cov xeem uas tawg ua ntau pab ntawd ua ib, thiab xa lawv tawm mus ua cov kovyeej rau ntau haiv neeg. Qhov kev vam meej sai heev uas nrog cov tubrog Saracen mus ntawd, feem coob yog vim kev sib ceg ua tsov rog nruab nrab ntawm cov Loos thiab Chosroes, tus thawj ntawm lub tebchaws Persian tshiab. Qhov kev sib ceg ntawd xaus rau txoj kev poob ntawm tus tom kawg. Persian tshiab tau sawv ua ib phab ntsa thaiv, tuav kom lub hwjchim ntawm Mohammed tsis txhob loj hlob; tiam sis thaum lub hwjchim ntawd poob lawm, phab ntsa thaiv ntawd kuj ploj mus, lub ‘qhov ntuj tob uas tsis muaj qab’ qhib tawm, thiab cov Saracen txaws ntiajteb puv npo. Thaum lub ‘qhov ntuj tob uas tsis muaj qab qhib tawm lawm, muaj pa luam yeeb sawv tuaj uas npog lub ntsej muag ntawm lub hnub.’ Daim duab piv no muaj zog heev, qhia txog qhov ua kom tsaus ntuj nti ntawm kev ntseeg Mohammedan thaum nws nthuav dav thoob plaws saum npoo ntiajteb.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.
Phab ntsa thaiv ntawd hauv keeb kwm ntawm Loos yog phab ntsa ntawm kev cais tawm ntawm pawg ntseeg thiab lub xeev uas raug muab tshem tawm thaum muaj txoj cai Hnub Caiv. Tseem muaj ib txheej ntxiv ntawm txoj kev yeej uas yog kev poob qis ntawm Loos tshaj Persia hauv tsov rog ntawm Nineveh, rau qhov twb muaj ib zaug ua ntej dua lawm ntawm tsov rog Nineveh, uas sawv cev rau ib qho Alpha thiab tsov rog xyoo 627 sawv cev rau Omega. Tsov rog ntawd yog nyob rau xyoo 612 BC, kwv yees li ib txhiab ob puas xyoo sib nrug. Hauv tsov rog ntawd Assyria raug kov yeej los ntawm ib pawg koom tes peb npaug thiab cim txog qhov kawg ntawm lub teb chaws vaj ntxwv Assyria.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jones hais lus txog kev sib ntaus alpha ntawm Nineveh:
“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
“Tej xwm hauv kev kav tebchaws Axilias txij phem zuj zus mus rau phem tshaj, txog ntais rau xyoo 612 BC thiaj muaj dua ib zaug kev ntxeev siab loj ntawm tib peb lub tebchaws ntawd, zaum no Nabopolassar nws tus kheej yog tus coj. Zaug no yeej tau tiav hlo: Nineves raug muab ua ib pawg pob zeb tawg tas; thiab lub Faj Tim Tebchaws Axilias raug faib ua peb feem loj,—Medias tuav cheeb tsam qaum teb hnub tuaj thiab qaum teb deb kawg, Npanpiloo tuav Elas thiab tag nrho tej tiaj nrag thiab tej hav ntawm Euphrates thiab Tigris, hos Iyiv tuav tag nrho thaj av sab hnub poob ntawm Euphrates. Daim ntawv foob ntawm kev sib koom tes no ntawm Npanpiloo thiab Medias yog kev sib yuav ntawm tus ntxhais ntawm vajntxwv Medias rau Nebukhanexas, tus tub ntawm Nabopolassar. Thaum Falau-Nekho vajntxwv ntawm Iyiv nce mus tawm tsam vajntxwv Axilias kom mus sib ntaus rau Khakhemis ntawm ntug dej Euphrates raws li nws feem hauv txoj kev sib koom tes tawm tsam Axilias ntawd, yog thaum Vajntxwv Yauxiyas ntawm Yudas tawm mus nrog nws sib ntaus, thiab raug tua ntawm Mexiddo. Ces vim thaj av sab hnub poob no txhua qhov yog koom rau vajntxwv Iyiv lawm, nws thiaj yog nyob hauv kev siv nws txoj cai kav raws cai, uas tau los ntawm kev yeej tsov rog, uas nws tshem Sallum, tus tub ntawm Yauxiyas, tawm ntawm kev ua vajntxwv Yudas, thiab tsa Eliakhis ua vajntxwv Yudas hloov nws chaw, hloov nws lub npe ua Yehauyakhi, thiab tsa se rau saum lub tebchaws.” 1 Vaj Keeb Kwm 3:15; 2 Vajntxwv 23:31–35.” A. T. Jones, Review and Herald, Lub Peb Hlis 15, 1898.
In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.
Hauv kev sib ntaus alpha ntawm Nineves xyoo 612 BC, lub tebchaws Axilias xaus rau qhov kawg, ib yam li lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem xaus rau ntawm txoj cai Hnub Caiv. Tus yeej hauv kev sib ntaus ntawd yog ib lub koom haum peb tog ntawm Npanpiloo, Ejyptas, thiab Medias. Hauv kev ua rog ntawm lub sijhawm ntawd Vajntxwv Yauxiya tuag ntawm Megiddo, yog li ntawd nws ua tus qauv qhia txog Armageddon. Hauv kev sib ntaus omega ntawm Nineves xyoo 627, Islam ntawm qhov kev txom nyem thib peb raug tso tawm thaum phab ntsa tiv thaiv hauv Txoj Cai Lij Choj raug tshem tawm, raws li tau raug ua qauv qhia, ib yam li Haskell tau hais txog Persias tias yog “phab ntsa thaiv” ntawm kev tiv thaiv raug tshem tawm nrog kev swb ntawm Persias. Vajntxwv Yauxiya txoj kev tuag ntawm Megiddo qhia meej tias thawj qhov kev sib ntaus ntawm Nineves yog qhov kev sib ntaus thib ob hauv hnub kawg. Qhov kawg ntawm ob qhov kev sib ntaus ntawm Nineves nyob rau xyoo 627, thaum tus yuam sij raug tig thiab lub qhov taub raug qhib, yog qhov thawj hauv hnub kawg, rau qhov thawj yuav yog qhov kawg. Thawj qhov kev sib ntaus ntawm Nineves ntawm Axilias thiab lub koom haum peb tog coj mus rau Armageddon. Lub sijhawm ntawm Tsaus Ntuj Nruab Nrab zaum ob pib nrog kev sib ntaus ntawm Nineves thiab xaus nrog kev sib ntaus ntawm Nineves.
The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:
Cov ntsiab lus tseeb ntawm lub raj nrov thib tsib, uas yog thawj qhov kev txom nyem hauv Tshwmsim tshooj cuaj, yog yam uas cov thawj coj thaum pib to taub tias yog zaj tim khawv keeb kwm uas meej tshaj plaws ntawm txhua nqe lus hauv phau Tshwmsim. Uriah Smith hais txog qhov tseeb ntawd raws li nram no:
“‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’
“‘NQE 1. Thiab tus timtswv thib tsib tshuab suab raj, thiab kuv pom ib lub hnubqub poob saum ntuj los rau hauv ntiajteb: thiab tau muab tus yuam sij ntawm lub qhov tob uas tsis muaj kawg rau nws.’”
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.
“Rau qhov kev piav qhia txog lub suab raj no, peb yuav rov muab los ntawm tej ntawv sau ntawm Yawg Keith. Tus kws sau no hais raws qhov tseeb tias: ‘Tsis tshua muaj ib feem twg ntxiv hauv Phau Ntawv Qhia Tshwm uas cov neeg txhais lus muaj kev pom zoo sib xws npaum li no hais txog kev siv lub suab raj thib tsib thiab thib rau, los yog txoj kev txom nyem thib ib thiab thib ob, rau cov Saracens thiab Turks. Qhov no pom tseeb heev uas luag yuav luag tsis txawj to taub yuam kev. Tsis yog tsuas yog ib lossis ob nqe xwb uas qhia txog txhua pab, tiam sis tag nrho tshooj cuaj ntawm Phau Ntawv Qhia Tshwm, faib ua ob feem sib npaug, raug siv los piav txog ob leeg ntawd.’ Uriah Smith, Daniel and the Revelation, 495.
Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.
Petus nyob hauv Panium nrog txoj hauj lwm los kho cov lus ntawm cov pob hluav taws ntawm Nashville, thiab thawj zaug pom tseeb tias cov ntsiab ntawm thawj txoj kev txom nyem sib haum raws nraim nrog cov ntsiab ntawm txoj cai hnub Sunday uas tab tom yuav los txog. Tsov Ntxhuav ntawm xeem Yudas tau qhib daim kev to taub no raws li kev pom zoo nrog lwm cov kab lus ntawm tej lus faj lem uas Nws twb tau teeb tsa cia lawm. Cov kws sau keeb kwm yuav ua tim khawv txog qhov tseem ceeb ntawm qhov kev tawm tsam ceeb toom uas Loos tau ua rau cov Persian xyoo 627, thiab thaum lawv ua li ntawd, lawv tau sau tseg txog Heraclius txoj kev txav mus ncig thiab hla tom qab Persia hauv lub caij ntuj no ua ib qho tswv yim kom nyob twj ywm zais cia mus txog rau lub sijhawm ntawm kev tawm tsam.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
Muam White qhia rau peb tias Loos tsuas yog tab tom tos “chaw muaj txiaj ntsig zoo,” ces nws yuav tawm tsam.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Vajtswv lo lus twb tau ceeb toom txog txoj kev phom sij uas tab tom los ze lawm; yog cia qhov no tsis quav ntsej, lub ntiajteb Protestant yuav paub tias lub hom phiaj tseeb ntawm Loos yog dabtsi tiag, tsuas yog thaum twb lig dhau lawm uas yuav dim tau ntawm lub cuab. Nws tab tom loj hlob mus rau hauv hwjchim ntsiag to. Nws tej lus qhuab qhia tab tom siv lawv txoj kev cuam tshuam hauv tej tsev hais plaub tsim cai, hauv tej pawg ntseeg, thiab hauv tibneeg lub siab. Nws tab tom tsa nws tej vaj tse siab thiab ruaj khov ua pawg zuj zus, hauv tej qhov chaw zais tob uas nws tej kev tsim txom yav dhau los yuav raug rov ua dua. Yam ntsiag to thiab tsis muaj leejtwg xam pom li, nws tab tom txhawb kom nws cov quab yuam muaj zog dua kom pab txhawb nws tej hom phiaj thaum lub sijhawm los txog uas nws yuav tawm tes ntaus. Txhua yam uas nws xav tau tsuas yog ib qho chaw muaj txiaj ntsig zoo, thiab qhov no twb raug muab rau nws lawm. Tsis ntev peb yuav pom thiab peb yuav hnov tias lub hom phiaj ntawm lub hauv paus Roman yog dabtsi. Leejtwg los xij uas ntseeg thiab mloog lus rau Vajtswv lo lus yuav vim li ntawd raug kev thuam thiab kev tsim txom.” The Great Controversy, 581.
As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.
Ib yam li huab tais Heraclius, txoj kev ua vajlugkub kav ntawm tus papacy tau txav mus rau nws lub hom phiaj “zais ntshis thiab yam tsis muaj leejtwg xav txog” raws li kev ua tiav ntawm Yaxayas tshooj nees nkaum peb, qhov uas tus niam ntiav ntawm Tyre raug hnov qab nyob rau hauv keeb kwm ntawm lub nceeg vaj thib rau ntawm yaj saub qhia hauv phau Vajlugkub. Qhov kev tawm tsam zais cia thiab ua rau xav tsis thoob ntawm Heraclius yog lub ntiajteb hnov qab txog tus papacy txij xyoo 1798 mus txog rau txoj cai Hnub Sunday. Kab raws kab, thawj txoj kev txom nyem sawv cev rau txoj kev txom nyem thib peb thiab kawg. Hauv thawj txoj kev txom nyem muaj ib lo lus tshaj tawm uas kuj sib haum nrog keeb kwm ntawm Islam thiab lub sijhawm ntawm kev muab cim foob rau ib puas plaub caug plaub txhiab leej.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.
Thiab nws tau raug txib rau lawv tias lawv tsis txhob ua phem rau tej nyom hauv ntiajteb, los yog yam ntsuab twg, los yog tsob ntoo twg li; tiamsis tsuas yog rau cov neeg uas tsis muaj lub foob ntawm Vajtswv rau ntawm lawv tej hauvpliaj xwb. Thiab tau pub rau lawv tias lawv tsis txhob tua cov neeg ntawd, tiamsis kom cov neeg ntawd raug tsim txom tsib lub hlis; thiab lawv txoj kev tsim txom zoo ib yam li kev tsim txom ntawm tus kab ntsaum dev, thaum nws nkaug neeg. Thiab nyob rau cov hnub ntawd neeg yuav nrhiav kev tuag los yuav nrhiav tsis tau; thiab lawv yuav ntshaw kom tuag, tiamsis kev tuag yuav khiav ntawm lawv mus. Tshwmsim 9:4–6.
Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.
Ua ntej yuav tig tus yuam sij ntawm kev sib ntaus rog ntawm Nineveh, uas yog txoj cai hnub Sunday uas yuav los sai no, ib puas plaub caug plaub txhiab twb raug muab ntim lawm. Thaum txog txoj cai hnub Sunday, kev rhuav tshem ntawm tej nroog, uas pib nrog cov pob hluav taws ntawm Nashville, raug sawv cev ua ib ntu sijhawm “tsib hlis,” thaum kev ua rog kub ntxhov thiab kev tua ntshav zaum ob ntawm papacy raug pib, ua kom tiav raws li lo lus teb uas tau muab rau cov neeg raug tua tuag vim txoj kev ntseeg hauv Tsaus Ntuj Nrab Hnub nyoog nyob rau hauv lub foob thib tsib.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Thaum Nws tau qhib lub cim thib tsib lawm, kuv pom hauv qab lub thaj txi Ntuj cov ntsuj plig ntawm cov uas raug tua vim lo lus ntawm Vajtswv, thiab vim zaj lus tim khawv uas lawv tuav ruaj: Ces lawv qw nrov nrov tias, Au tus Tswv, tus dawb huv thiab tus tseeb, ntev npaum li cas ntxiv koj yuav tsis txiav txim thiab pauj peb cov ntshav rau cov uas nyob saum lub ntiajteb? Thiab tau muab tsho ntev dawb rau txhua tus ntawm lawv; thiab tau hais rau lawv tias, lawv yuav tsum tau so ib ntus ntxiv, mus txog thaum lawv cov phooj ywg qhev thiab lawv cov kwvtij, uas yuav raug tua ib yam li lawv, tau puv tus naj npawb. Qhia Tshwm 6:9–11.
The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.
Cov pab tuag vim txojkev ntseeg hauv Tiam Tsaus Ntuj yog thawj pab uas ua qauv sawv cev rau cov uas yuav tuag vim txojkev ntseeg ntawm Loos niaj hnub no thaum lub sij hawm kev kub ntxhov ntawm txojcai Hnub Caiv. Ua ntej qhov kev kub ntxhov ntawd los txog, ib puas plaub caug plaub txhiab leej raug muab khi tseg, thiab txojkev khi tseg ntawd tau pib thaum 9/11 nrog kev los txog ntawm Islam ntawm kev txom nyem thib peb, thiab nrog kev txau ntawm nag lig. Thaum cov tuag vim txojkev ntseeg hauv thawj Tiam Tsaus Ntuj nug tias thaum twg txojkev kav ntawm papacy yuav raug txiav txim, lawv raug hais rau tias yuav muaj ib pab tuag vim txojkev ntseeg thib ob thaum Tiam Tsaus Ntuj raug rov ua dua, uas yog thaum tus yuam sij ntawm kev sib ntaus ntawm Nineveh raug ua kom tiav nyob rau ntawm txojcai Hnub Caiv uas tab tom yuav los sai no. Ua ntej pab tuag vim txojkev ntseeg thib ob raug ua kom puv, ib puas plaub caug plaub txhiab leej raug muab khi tseg, thiab lub caij nyoog ntawm txojkev khi tseg uas pib thaum 9/11 raug qhia tseg hauv lub cim thib tsib, rau qhov kev sib tham uas raug nthuav tawm rau ntawd muaj nyob hauv Tshwmsim tshooj rau, nqe CUAJ txog KAUM IB, yog li ntawd thiaj cim tseg qhov pib thiab qhov xaus ntawm txojkev khi tseg nrog 9/11. Qhov xaus ntawd nthuav qhia txog kev puas tsuaj ntawm Islam raws li tau nthuav tawm hauv Tshwmsim CUAJ, KAUM IB, thiab cov uas raug khi tseg yuav tau ua kom tiav qhov kev paub dhau los ntawm Daniyees raws li sawv cev tseg hauv Daniyees CUAJ, KAUM IB.
We will continue these things in the next article.
Peb yuav txuas ntxiv hais txog tej no hauv zaj lus tom ntej.