Jones' Logic

Lub Tswv Yim ntawm Jones

Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.

Jones txoj kev txiav txim hais tias thawj tus tim tswv hauv Tshwm Sim kaum plaub tsis tuaj yeem muab cais tawm ntawm ob tug tim tswv uas tom qab ntawd los yog ruaj khov kawg nkaus. Nws txoj kev qhia kom pom txog txoj kev txuas raws li txheej txheem ntawm peb tug tim tswv ntawd nrog cov tim tswv tshuab raj yog ruaj nreb tsis muaj chaw txhaum li. Tsis muaj qhov tsis ntseeg li tias nws qhov kev hais kom hnyav yog tsom rau peb tug tim tswv hauv Tshwm Sim kaum plaub, tiam sis txoj kev txiav txim rau kev siv lawv ua cov “tsis pub cais tawm,” kuj siv tau raug npaum qub rau tag nrho cov tim tswv uas tau ua ntej lawv.

Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.

Vim nws tab tom tsom ntsoov rau peb tug tim tswv hauv Tshwm Sim tshooj kaum plaub, nws thiaj tsis tau coj nws tus kheej txoj kev xav kom mus txog qhov xaus kawg nkaus. Thaum kawg, txoj kev xav uas nws siv los txuas lub suab raj ceeb thib tsib, thib rau thiab thib xya rau peb tug tim tswv hauv Tshwm Sim tshooj kaum plaub, kuj suav nrog kev coj kab ntawm cov suab raj rov qab mus txog thawj tug tim tswv ntawm xya tug tim tswv uas tshuab suab raj.

And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.

Thiab kuv pom xya tus timtswv uas sawv ntawm Vajtswv xub ntiag; thiab lawv tau txais xya lub raj. … Thiab xya tus timtswv uas muaj xya lub raj ntawd npaj lawv tus kheej kom tshuab. Qhia Tshwm 8:2, 6.

The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.

Cov tub txib ua ntu zus pib nrog xya tus tub txib tshuab raj, thiab kab ke ntawm cov tub txib hauv Phau Ntawv Qhia Tshwm pib ntawm lub raj thawj zaug mus txog rau txoj kev ceeb toom ntawm tus tub txib thib peb hais txog lub cim ntawm tus tsiaj nyaum. Jones yog tus raug hauv kev txheeb kom pom qhov txawv ntawm thawj plaub lub raj thiab peb lub raj kev txom nyem tom qab, rau qhov qauv yaj saub “plaub thiab peb” ntawd kuj pom muaj nyob hauv cov pawg ntseeg thiab hauv cov foob. Kev raug tsa ruaj rau saum peb tug tim khawv hauv phau Ntawv Qhia Tshwm pub rau cov uas xaiv pom tias xya, raws li ib lub cim, kuj muaj plaub ua ib lub cim thiab peb ua ib lub cim thiab.

A Divine Connection

Kev Txuas Nrog Saum Ntuj Ceeb Tsheej

What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.

Yam uas peb tau los txheeb xyuas nyob rau lub sijhawm tsis ntev no yog tias thawj thiab tus timtswv thib ob hauv Qhia Tshwm tshooj kaum plaub tau txais hwjchim los ntawm ib txoj lus faj lem txog lub sijhawm uas yog hais txog Islam ntawm kev txom nyem thawj thiab kev txom nyem thib ob, thiab tias kev muab hwjchim rau tus timtswv thib peb tau ua tiav los ntawm kev ua tiav ntawm kev txom nyem thib peb rau hnub tim 9/11. Qhov uas Jones siv los txhais qhia ntawd qhia meej tias, (txawm yog nws tsis tau hais txog kuv lub ntsiab lus), txhua tus timtswv txij ntawm thawj tus timtswv tshuab raj hauv Qhia Tshwm tshooj yim mus txog rau tus timtswv tshuab raj ntawm kev txom nyem thib peb hauv Qhia Tshwm tshooj kaum ib, muaj kev txuas sib cais tsis tau nrog peb tus timtswv hauv Qhia Tshwm tshooj kaum plaub. Lawv yog cov cim nyob hauv tib txoj kab lus faj lem. Yuav tsum lees paub lawv li ntawd thiaj li to taub tau ntau yam haujlwm uas txhua tus timtswv sawv cev. Yog li ntawd, ib yam li xya pawg ntseeg, xya lub cim qhib ntawv, thiab xya lub raj tshuab sawv cev rau xya, thiab kuj sawv cev rau lub cim ntawm plaub thiab peb nyob hauv tag nrho lub cim ntawm xya (pawg ntseeg, cov cim qhib ntawv, thiab cov raj tshuab); txoj kab ntawm cov timtswv txij ntawm thawj tus ntawm xya tus timtswv tshuab raj mus txuas ntxiv mus txog rau tus timtswv thib peb yuav tsum raug suav ua ib qho tag nrho. Qhov no qhia tau ib txoj kab ntawm kaum ib tug timtswv.

The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.

Peb tus tim tswv hauv Tshwm Sim kaum plaub sawv cev rau cov lus ceeb toom ntawm cov Millerite uas tau tshaj tawm txog kev qhib ntawm txoj kev txiav txim, thiab tom qab ntawd yog cov lus ceeb toom ntawm ib puas plaub caug plaub txhiab leej uas tab tom tshaj tawm txog kev kaw ntawm txoj kev txiav txim.

The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.

Xya lub raj sawv cev rau tej hwjchim uas Vajtswv tau siv raws li Nws txoj kev tswj hwm hauv Nws lub siab nyiam kom coj kev txiav txim los rau saum cov haiv neeg uas yuam kom pe hawm lub hnub.

The first four trumpets identify the progressive demise of Western Rome by the year 476.

Plaub lub raj ncas xub thawj qhia kom pom txog txoj kev poob zuj zus ntawm Loos Sab Hnub Poob mus txog xyoo 476.

The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.

Qhov thib tsib thiab thib rau qhia txog kev poob tsag ntawm Loos Sab Hnub Tuaj txij xyoo 1449 mus txog xyoo 1453.

The last three trumpets represent Islam of the three woes.

Peb lub raj kawg sawv cev rau Islam uas yog peb txoj kev txom nyem.

The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.

Tus tim tswv hauv Tshwm Sim tshooj kaum yog Khetos, tus uas nqes los txhawb lub zog rau txoj kev txav ntawd thaum pib, thiab Nws rov nqes los dua hauv Tshwm Sim tshooj kaum yim, los txhawb lub zog rau txoj kev txav ntawd thaum kawg.

The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.

Lub xya lub raj tau pib nrov thaum Lub Kaum Hli 22, 1844, thaum qhib txoj kev txiav txim uas yog Hnub Theej Txhoj raws li tus qauv tseeb. Lub raj ntawm Jubilee yuav tsum raug tshuab nrov rau Hnub Theej Txhoj. Yog li ntawd, muaj ob lub raj raug tshuab nrov hauv txoj kev txiav txim; lub raj ntawm Jubilee thiab lub raj xya.

Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.

Tom qab ntawd nej yuav tsum kom tshuab raj ntawm xyoo jubilee nrov rau hnub kaum ntawm lub hli xya; rau hnub ua kev theej txhoj nej yuav tsum ua kom lub suab raj nrov thoob plaws nej lub tebchaws. Thiab nej yuav tsum ua kom xyoo tsib caug ntawd dawb huv, thiab tshaj tawm kev ywj pheej thoob plaws lub tebchaws rau txhua tus neeg uas nyob hauv; xyoo ntawd yuav yog ib xyoos jubilee rau nej; thiab nej txhua tus yuav rov qab mus rau nws tej cuab tam, thiab nej txhua tus yuav rov qab mus rau nws tsev neeg. Xyoo tsib caug ntawd yuav yog ib xyoos jubilee rau nej: nej yuav tsum tsis txhob tseb noob, thiab tsis txhob sau qoob loo uas hlob tawm ntawm nws tus kheej, thiab tsis txhob khaws cov txiv hmab ntawm nej tej hmab uas tsis tau txiav kho. Leviticus 25:9–11.

The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.

Lub ntsiab lus uas qhia kom paub txog kev tawg khiav ntawm cov Yixayee rau “xya lub sijhawm,” uas nyob hauv tshooj tom ntej kiag hauv Leviticus, raug nthuav tawm hauv cov nqe vajlugkub uas coj mus rau txoj lus txib kom tshuab lub raj ncas xyoo Yelemis nyob rau Hnub Theej Txhoj.

Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.

Cia li hais rau cov neeg Ixayees, thiab hais rau lawv tias, Thaum nej los txog rau hauv thaj av uas Kuv pub rau nej, ces thaj av yuav tsum ceev ib hnub Xanpataus rau tus Tswv. Rau xyoo koj yuav tseb koj daim teb, thiab rau xyoo koj yuav txiav tu koj lub vaj txiv hmab, thiab khaws tej txiv uas tawm los; tiam sis xyoo xya yuav yog ib xyoo Xanpataus uas yog xyoo so rau thaj av, yog ib hnub Xanpataus rau tus Tswv: koj yuav tsum tsis txhob tseb koj daim teb, lossis txiav tu koj lub vaj txiv hmab. Yam uas hlob tuaj ntawm nws tus kheej tom qab koj sau qoob loo tas lawm, koj yuav tsum tsis txhob sau; thiab tej txiv hmab ntawm koj tej hmab uas tsis tau txiav tu, koj yuav tsum tsis txhob khaws: rau qhov ntawd yog ib xyoo so rau thaj av. Thiab hnub Xanpataus ntawm thaj av yuav yog zaub mov rau nej; rau koj, thiab rau koj tus qhev, thiab rau koj tus nkauj qhev, thiab rau koj tus tub zog uas ntiav, thiab rau tus neeg txawv teb chaws uas nyob nrog koj, thiab rau koj tej tsiaj txhu, thiab rau tej tsiaj qus uas nyob hauv koj thaj av, tag nrho tej qoob loo uas tawm los ntawd yuav yog zaub mov. Thiab koj yuav tsum suav xya zaug Xanpataus ntawm cov xyoo rau koj, yog xya zaug xya xyoo; thiab lub sijhawm ntawm xya zaug Xanpataus ntawm cov xyoo ntawd yuav yog rau koj plaub caug cuaj xyoo. Leviticus 25:2–8.

When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.

Thaum Miller pom tseeb txog qhov kev txiav txim tawm tsam cov Yixayee rau qhov lawv tau ua txhaum txoj cai Hnub Xanpataus so rau thaj av hauv tshooj nees nkaum rau, nws tau siv lub ntsiab cai tias ib hnub sawv cev rau ib xyoos, thiab nws pom tias ib xyoos muaj peb puas rau caum hnub, thiab xya npaug peb puas rau caum yog ob txhiab tsib puas nees nkaum xyoo ntawm kev rau txim vim ua txhaum txoj kev cog lus. Qhov no yog thawj qhov tseeb yaj saub uas nws tau tshawb pom. Nws yog lub hauv paus ntawm tej qhov tseeb uas ua ke los ua lub hauv paus uas Khetos tau tsa los ntawm txoj hauj lwm ntawm Miller. Lub suab raj ntawm Xyoo Jubilee yog ib qho kev tshaj tawm txog kev cawm dim thiab kev ywj pheej.

The seventh trumpet is Islam of the third woe.

Lub raj xya yog Islam ntawm txoj kev txom nyem thib peb.

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

Tiamsis nyob rau hauv tej hnub uas lub suab ntawm tus timtswv xya yuav nrov, thaum nws pib tshuab raj, qhov uas zais cia ntawm Vajtswv yuav tiav lawm, ib yam li Nws tau tshaj tawm rau Nws cov tub qhe uas yog cov yaj saub. Tshwmsim 10:7.

The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.

Raj xya lub ntawm Islam yog qhov tseeb cev faj lem sab nraud, thiab raj nrov Jubilee yog qhov tseeb cev faj lem sab hauv ntawm kev ncaj ncees los ntawm txoj kev ntseeg—kev dim ntawm txoj kev txhaum, uas raws li Muam White hais, yog tus tim tswv thib peb hauv qhov tseeb tiag. Nyob rau lub sijhawm uas raj xya lub tab tom nrov ntawd, txoj kev tsis meej ntawm Khetos nyob hauv nej uas yog txoj kev cia siab ntawm yeeb koob yuav raug ua kom tiav, thaum Khetos muab Nws txoj Kev Ua Vajtswv los koom nrog tib neeg yam ntxwv ntawm ib puas plaub caug plaub txhiab leej. Cov uas thaum ntawd txais Vajtswv lub cim yuav tshaj tawm ib txoj xov ceeb toom zoo li suab raj nrov, uas raug sawv cev ua txoj kev txom nyem thib peb thiab kuj yog kev ceeb toom ntawm tus tim tswv thib peb. Txoj kev txom nyem thib peb txhawb kom muaj hwj chim rau tus tim tswv thib peb txoj xov thaum tus tim tswv uas tsis yog lwm tus tsuas yog Yexus Khetos nqes los nrog ib txoj xov nyob hauv Nws txhais tes.

When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.

Thaum peb txheeb xyuas tias nws yog ib qho lus faj lem hais txog thawj thiab ob qho kev txom nyem uas tau muab hwj chim rau thawj tus tim tswv txoj xov, thiab yog ib qho lus faj lem hais txog peb qho kev txom nyem uas muab hwj chim rau tus tim tswv peb txoj xov, ces peb tab tom txheeb xyuas cov raj nplaim suab ua “kev txiav txim uas raug coj los rau saum Loos vim yog teb rau kev yuam kom hwm Hnub Caiv.” Cov kev txiav txim raws li kev tswj hwm saum ntuj ntawd, tshwj xeeb yog peb lub raj nplaim suab kawg uas yog kev txom nyem, sib haum thiab sib piv nrog zaj xov ceeb toom ntawm peb tug tim tswv hauv Tshwm Sim tshooj kaum plaub. Ob qho kev txom nyem thiab ob tug tim tswv nyob hauv keeb kwm Millerite, thiab peb qho kev txom nyem nrog tus tim tswv peb nyob hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej. Nyob hauv keeb kwm thaum pib ntawm thawj thiab ob tug tim tswv, zaj xov hais txog kev qhib ntawm txoj kev txiav txim raug muab hwj chim los ntawm kev ua tiav ntawm Islam ntawm thawj thiab ob qho kev txom nyem. Nyob hauv keeb kwm thaum xaus ntawm tus tim tswv peb, zaj xov tshaj tawm txog kev kaw ntawm txoj kev txiav txim raug muab hwj chim los ntawm kev ua tiav ntawm Islam ntawm peb qho kev txom nyem.

The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.

Lub hwj chim uas muaj zog thaum pib thiab thaum kawg raug sawv cev los ntawm tus tim tswv hauv Revelation ten thiab eighteen, “uas tsis yog ib tug neeg tseem ceeb tsawg dua Yexus Khetos.” Txoj xov sab nraud ntawm Islam thiab txoj xov sab hauv ntawm txoj kev txiav txim yog lub suab raj ntawm txoj kev ceeb thib peb sab nraud, hos txoj xov sab hauv ntawm txoj kev txiav txim yog lub suab raj ntawm tus tim tswv thib peb. Lub suab raj sab nraud ntawm Islam yog lo lus faj lem ntawm ob txhiab tsib puas nees nkaum xyoo, hos lub suab raj sab hauv ntawm tus tim tswv thib peb yog ob txhiab peb puas xyoo. Nkawd ob leeg tuaj txog thiab nrov thaum qhib txoj kev txiav txim rau cov tuag, thiab nkawd ob leeg rov tuaj txog dua thaum qhib txoj kev txiav txim rau cov ciaj sia.

The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.

Tus tim tswv ntawm Tshwmsim kaum nqes los rau hnub Tim 11 Lub Yim Hli, 1840, raws li qhov kev ua tiav ntawm cov lus faj lem hais txog Islam; thiab hauv qhov uas nws ua li ntawd, tus tim tswv ntawd ua tus qauv ua ntej rau kev nqes los ntawm tus tim tswv hauv Tshwmsim kaum yim, nrog ib qho kev ua tiav ntawm ib lo lus faj lem hais txog Islam. Vajtswv txoj kev txiav txim rau kev ntxeev siab ntawm txoj cai Sunday xyoo 321, thiab rov muaj dua ib zaug ntxiv xyoo 538, raug sawv cev los ntawm thawj rau lub raj nrov; hos Nws txoj kev txiav txim rau txoj kev ntxeev siab ntawm txoj cai Sunday uas tab tom yuav los sai no raug sawv cev los ntawm lub raj nrov xya, uas yog txoj kev txom nyem thib peb thiab kuj yog tus tim tswv thib peb. Txoj xov ceeb toom ntawm qhov pib ntawm txoj kev txiav txim rau hnub Tim 22 Lub Kaum Hli, 1844, thiab txoj xov ceeb toom ntawm txoj kev txiav txim rau cov ciaj sia rau 9/11, ob qho tib si raug txhawb nqa los ntawm tus tim tswv thib xya hauv kab ke uas Jones tau nthuav tawm. Rau tus tim tswv raj nrov nyob hauv tshooj yim thiab cuaj; ces nyob hauv tshooj kaum tus tim tswv nqes los, tus uas tsis yog ib tug neeg muaj hwjchim tsawg dua Yexus Khetos. Nws yog tus thib xya hauv kab ke ntawm cov tim tswv, thiab tom qab nws nyob hauv tshooj kaum ib yog txoj kev txom nyem thib peb, uas yog lub raj nrov xya uas pib nrov xyoo 1844, tiam sis yog tus thib yim hauv cov kab ke ntawm cov tim tswv uas coj mus rau tus tim tswv thib cuaj, thib kaum, thiab thib kaum ib hauv Tshwmsim kaum plaub.

The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.

Lus tim tswv ntuj ceeb tsheej thib peb no tsis tuaj yeem muab cais tawm ntawm lus tim thawj thiab lus tim thib ob ntawm cov tim tswv ceeb tsheej, tiam sis kuj tsis tuaj yeem muab nws cais tawm ntawm xya lub raj uas yog Vajtswv txoj kev txiav txim rau saum txoj kev thim kev ntseeg. Plaub lub raj thawj ntawm txoj kev txiav txim hauv Tshwm Sim tshooj yim qhia txog txoj kev puam tsuaj zuj zus ntawm Loos Sab Hnub Poob tom qab Constantine txoj cai Hnub Xyaum thawj zaug hauv xyoo 321, thiab tau pib thaum nws faib lub teb chaws kav teb chaws ua sab hnub tuaj thiab sab hnub poob hauv xyoo 330.

“When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

“Thaum peb lub teb chaws, hauv nws cov rooj sab laj tsim cai, yuav tsa kev cai lij choj los khi tib neeg lub siab xav raws li lawv tej cai tshwj xeeb ntawm kev ntseeg, yuam kom hwm hnub Sunday, thiab coj lub hwj chim tsim txom los nias rau cov uas ceev hnub Xanpataus hnub xya, ces Vajtswv txoj kevcai yuav, rau txhua yam txiaj ntsig thiab lub hom phiaj, raug muab ua tsis muaj nqis hauv peb lub teb chaws; thiab kev thim txojkev ntseeg ntawm lub teb chaws yuav raug raws qab los ntawm kev puas tsuaj ntawm lub teb chaws.” Review and Herald, December 18, 1888.

The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.

Lub hauv paus ntsiab cai tias txoj kev thim kev ntseeg ntawm ib haiv neeg coj kev puas tsuaj los rau ib haiv neeg ntawd, tau los rau Constantine lub teb chaws pib nrog plaub lub raj xub thawj uas coj Western Rome mus txog nws qhov xaus rau xyoo 476. Eastern Rome los txog nws qhov xaus rau xyoo 1453, txawm yog tias raws li lus faj lem nws twb poob nws txoj cai kav teb chaws lawm rau hnub Tim 27 Lub Xya hli ntuj, 1449. Tsis zoo li Babylon, uas raug rhuav tshem hauv ib hmos xwb, Rome, ob sab hnub poob thiab sab hnub tuaj, raug coj mus rau lawv qhov kawg zuj zus. Kev vau ntawm Western Rome hauv qab plaub lub raj xub thawj txog xyoo 476, sawv cev rau kev vau ntawm Tebchaws Meskas hauv qab plaub lub raj, uas nyob rau ib theem sawv cev rau plaub tiam neeg ntawm Tebchaws Meskas uas pib xyoo 1798 thiab xaus rau ntawm Sunday law. Plaub tiam neeg ntawd yog ib yam sib txig nrog plaub tiam neeg ntawm Adventism, uas sib txig nrog plaub pawg ntseeg xub thawj hauv Tshwm Sim tshooj ob, thiab plaub yam qias vuab tsuab uas nce zuj zus hauv Exekhee tshooj yim thiab plaub nthwv kooj txom nyob hauv phau ntawv Yo‑ees.

For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.

Vim yog li no tus Tswv Vajtswv hais tias; Yuav hnyav dua npaum li cas thaum kuv xa kuv plaub yam kev txiav txim hnyav los rau saum Yeluxalees, yog rab ntaj, thiab kev tshaib kev nqhis, thiab tej tsiaj phem uas tsim kev puas tsuaj, thiab kab mob kis, kom txiav tu nrho neeg thiab tsiaj tawm hauv nws? Exekees 14:21.

The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.

Lub raj ncas thib tsib thiab thib rau tau rhuav tshem Loos sab hnub tuaj, thiab Loos sab hnub tuaj, hauv kev sib raug raws li lus faj lem nrog Loos sab hnub poob, sawv cev rau lub xeev. Loos sab hnub poob sawv cev rau pawg ntseeg. Loos sab hnub poob kuj sawv cev rau Tebchaws Meskas, uas raug kov yeej ua ntej, ib yam li Loos sab hnub poob.

“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

“Thaum America, uas yog lub tebchaws ntawm txojkev ywj pheej ntawm kev ntseeg, yuav koom nrog lub hwjchim Papacy hauv kev yuam lub siab ntsws thiab yuam kom tibneeg hwm hnub Xanpataus cuav, ces haivneeg ntawm txhua lub tebchaws thoob plaws lub ntiajteb yuav raug coj kom ua raws li nws tus yam ntxwv.” Testimonies, volume 6, 18.

The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.

Plaub thawj plaub lub raj nrov sawv cev rau plaub tiam ntawm keeb kwm Meskas, thiab thaum Tebchaws Meskas poob lawm, ces lub tebchaws muaj hwjchim ci ntsa iab hauv Daniel kaum ib nqe plaub caug ib nyuam qhuav poob lawm, thiab qhov kev thaiv tom ntej yog tim lyiv teb chaws, uas yog ib lub cim ntawm tas nrho lwm haiv neeg hauv ntiajteb. Tom qab ntawd, Lub Koom Haum Tebchaws Sib Koom, uas yog kaum tus vajntxwv, pom zoo muab lawv lub nceeg vaj xya rau papacy, rau “ib ntus luv luv—ib teev,” hauv Tshwm Sim kaum xya. Qhov no tshwm sim rau Herod rooj noj mov hnub yug, thaum nws cog lus muab ib nrab ntawm nws lub nceeg vaj. Hauv Herod rooj noj mov hnub yug, nyob rau lub teev ntawd cov ntawv sau tes tshwm rau saum cov phab ntsa txheej plaster, thiab Belshazzar raug tua. Lub teev ntawd los txog rau hnub cai Sunday thiab txuas mus txog rau thaum lub sijhawm sim siab rau tibneeg kaw lawm. Lub nceeg vaj xya raug yeej raws li tau ua cim qhia los ntawm kev rhuav tshem phab ntsa Constantinople uas poob los hauv 1453. Txij hnub cai Sunday hauv Tebchaws Meskas, raws li tau ua cim qhia los ntawm 1449, mus txog rau Constantinople poob rau xyoo 1453 yog plaub xyoos ua cim. Papacy tau txais nws qhov txhab tuag taus hauv 1798.

In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.

Hauv Daniyee kaum kaum ib nqe plaub caug, txoj kev ua kav ntawm tus vajntxwv Pope tau poob rau xyoo 1798, thaum lub sijhawm kawg. Ces tus vajntxwv sab qab teb tau poob rau xyoo 1989, thaum lub sijhawm kawg. Tebchaws Meskas poob rau hauv nqe plaub caug ib, thiab Iyi poob rau hauv nqe plaub caug ob, thiab txoj kev ua kav ntawm tus vajntxwv Pope los txog rau nws qhov kev poob zaum ob thiab zaum kawg hauv nqe plaub caug tsib.

“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

“Los ntawm kev sawv thiab kev poob ntawm tej haiv neeg raws li tau ua kom pom meej nyob hauv phau ntawv Daniel thiab Tshwm Sim, peb yuav tsum kawm kom paub tias lub hwjchim ci ntsa iab sab nraud thiab ntiajteb no xwb tsis muaj nqis npaum li cas. Npanpiloo, nrog rau tag nrho nws lub hwjchim thiab nws txoj kev muaj meej mom ci ntsa iab, uas peb lub ntiajteb tsis tau pom dua ib yam li ntawd txij thaum ntawd los,—lub hwjchim thiab txoj kev ci ntsa iab uas rau cov neeg nyob rau tiam ntawd zoo li ruaj khov thiab nyob ntev kawg nkaus,—tau ploj mus tag nrho npaum li cas lawm! Ib yam li ‘lub paj ntawm nyom,’ nws tau qhuav tuag lawm. James 1:10. Li ntawd lub nceeg vaj Medo-Persia, thiab cov nceeg vaj ntawm Kili thiab Loos, kuj tau ploj mus thiab. Thiab ib yam nkaus li ntawd, txhua yam uas tsis muaj Vajtswv ua nws lub hauv paus kuj ploj mus. Tsuas yog yam uas raug khi ua ke nrog Nws lub hom phiaj, thiab qhia tawm Nws tus cwj pwm, thiaj yuav nyob taus mus ntev. Nws tej ntsiab cai yog tib yam uas ruaj khov uas peb lub ntiajteb no paub.” Prophets and Kings, 548.

The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.

Kev poob ntawm Tebchaws Meskas (tus yaj saub cuav) hauv nqe plaub caug-ib tau raug ua qauv piv txwv los ntawm 1449, thiab kev poob ntawm Egypt (tus zaj) hauv nqe plaub caug-ob tau raug ua qauv piv txwv los ntawm 1453, hos txoj kev ua vaj lug kub ntawm tus papacy (tus tsiaj nyaum) los txog nws qhov kawg yam tsis muaj leejtwg pab, raws li tau raug ua qauv piv txwv los ntawm 1798. Tus yaj saub cuav thiab tus zaj raug coj los poob los ntawm cov hwjchim raj nrov, hos tus tsiaj nyaum raug coj los poob los ntawm ib lub hwjchim zaj.

The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations of Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.

Tus lej plaub yog ib lub cim ntawm kev tawg tas ntawm ib lub nceeg vaj. Alexander lub nceeg vaj tawg ua plaub lub nceeg vaj, thiab tim lyiv teb chaws poob qis los rau hauv Hiav Txwv Liab rau tiam plaub, thiab cov Yixayee tab tom pe hawm lub hnub nyob rau hauv qhov kev qias neeg thib plaub ntawm Exekees yim. Plaub tiam ntawm Protestantism thiab Republicans nyob rau hauv tus tsiaj nyaum hauv ntiajteb no pib rau xyoo 1798 thiab xaus rau txoj cai Hnub Caiv uas yuav los txog sai rau ob lub kub. Exekees plaub yam kev txiav txim hnyav tshaj plaws rau saum Yeluxalees qhia txog plaub yam kev txiav txim rau saum Tebchaws Meskas, thiab plaub yam kev txiav txim ntawd rau saum lub nceeg vaj thib rau ntawm zaj lus faj lem hauv Phau Vajlugkub yog ib yam piv txwv txog plaub xyoos txij 1449 mus txog 1453 thaum lub nceeg vaj thib xya ntawm zaj lus faj lem hauv Phau Vajlugkub pom zoo muab ib nrab ntawm lawv lub nceeg vaj rau lub papacy nyob rau hauv ib txoj kev sib raug zoo ntawm pawg ntseeg thiab xeev uas tus poj niam deev luag poj luag txiv ntawm Tyrus kav saum.

The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.

Plaub xyoos txij xyoo 1449 mus txog 1453 sawv cev rau kev puastsuaj ntawm lub nceeg vaj xya thaum muaj txoj cai Hnub Caiv, thiab lawv kuj sawv cev rau lub sijhawm ntawm kev puastsuaj ntawm lub nceeg vaj yim txij txoj cai Hnub Caiv mus txog thaum lub caij txiav txim rau tibneeg kaw lawm. Kev kov yeej tim Ejyptes, uas yog lub ntiajteb thiab kuj yog tus zaj uas raug muab rau lub hwjchim papacy, yog ib daim qauv fractal thaum pib ntawm lub sijhawm uas plaub xyoos txij 1449 mus txog 1453 tau ua cim tseg. Qhov no qhia txog kev poob ntawm Constantinople thaum muaj txoj cai Hnub Caiv, thiab mam rov qhia dua thaum Michael sawv los. Thaum Michael sawv los, plaub tus tim tswv raug tso tawm tag nrho raws li kev tshoov siab.

“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

“Kuv pom tias plaub tug tim tswv yuav tuav plaub ceg cua kom txog thaum Yexus tes haujlwm tiav hauv lub chaw dawb huv, ces mam los xya lub phom sij kawg nkaus.” Early Writings, 36.

Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.

Plaub feem ntawm Alasxanda lub nceeg vaj, plaub lub raj nrov saum Loos Sab Hnub Poob, plaub cua raug tso tawm rau Loos Sab Hnub Tuaj, plaub txoj kev txiav txim hnyav saum Yeluxalees, plaub cua raug tso tawm thaum lub hwjchim papacy los txog nws qhov kawg uas tsis muaj leejtwg pab tau. Nrog rau cov cim yaj saub no uas tau muab nthuav tawm lawm, peb yuav xav txog txoj kev txom nyem zaum ob hauv ntsiab lus ntawm kev siv nws rau txoj cai Hnub Caiv cuav uas tab tom yuav los sai.

The Council of Florence

Lub Rooj Sab Laj ntawm Florence

In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.

Xyoo 1439, ntawm Pawg Sab Laj Florence (uas tseem hu ua Kev Koom Tes ntawm Florence), cov neeg sawv cev ntawm Lub Koom Txoos Eastern Orthodox (uas raug coj los ntawm Huab Tais Byzantine John VIII Palaiologos thiab tus Patriarch ntawm Constantinople) tau kos npe rau ib tsab cai lij choj raws cai hais txog kev koom ua ke nrog Lub Koom Txoos Roman Catholic. Lawv tau pom zoo lees paub tus Pope ntawm Rome ua tus thawj (hwj chim siab tshaj) ntawm tag nrho Lub Koom Txoos.

For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.

Vim hais tias tus txiv yog tus taub hau ntawm tus poj niam, ib yam li Khetos yog tus taub hau ntawm pawg ntseeg; thiab nws yog tus Cawm Seej ntawm lub cev. Efexaus 5:23.

The Nicene Creed

Lus Qhuab Qhia Nicene

The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to the Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.

Huab Tais thiab Tus Yawg Saub loj tau lees txais lo lus “Filioque clause” hauv Nicene Creed, uas yog ib qho ntxiv rau Nicene Creed, hais tias Vaj Ntsuj Plig Dawb Huv tawm los ntawm Leej Txiv thiab Leej Tub. Nicene Creed yog ib qho ntawm cov lus tshaj tawm tseem ceeb tshaj thiab siv dav tshaj plaws hauv keeb kwm ntawm txoj kev ntseeg Kas Tos Liv. Nicene Creed yog ib daim ntawv xaus lus raws kev cai hais txog cov ntsiab lus tseem ceeb ntawm txoj kev ntseeg Kas Tos Liv. Chiv thawj nws raug sau los tiv thaiv qhov tseeb hais txog Yexus Khetos yog leej twg. Xyoo 325, ib qho kev sib cav loj tau tshwm sim vim ib tug pov thawj hu ua Arius tau qhia tias Vajtswv Leej Txiv tsim Yexus thiab tias nws tsis yog Vajtswv tag nrho.

Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.

Huab Tais Constantine tau hu thawj Pawg Sab Laj Nicaea thawj zaug los daws qhov teeb meem ntawd. Pawg sab laj ntawd tau lees paub nrog txoj kev ruaj khov tias Yexus yog Vajtswv tiag tiag, “muaj tib yam cev xwm” li Leej Txiv. Tom qab ntawd, txoj Kev Ntseeg ntawd tau nthuav ntxiv nyob rau Pawg Sab Laj Constantinople xyoo 381. Nyob rau qhov no yuav tsum tau nco tseg tias; Kev Ntseeg Nicene tau raug tsim tsa nyob rau hauv keeb kwm ntawm Constantine tus thawj, thiab nws kuj yuav yog ib qho teeb meem rau Constantine tus kawg, uas yog Constantine tus kaum ib, tus uas yog Huab Tais kawg ntawm lub Faj Tim Teb Chaws Byzantine sab hnub tuaj. Constantine tus Loj, tus uas yog thawj tus, raug muab nthuav tawm ntau zaus ua ib lub ntsiab lus hauv Vajlugkub tej lus faj lem. Nws yog tus thawj kav thaum pib ntawm lub faj tim teb chaws sab hnub tuaj, yog li ntawd nws thiaj yog ib yam piv txwv txog tus thawj kav thaum kawg ntawm lub faj tim teb chaws sab hnub tuaj. Qhov tseeb tias Kev Ntseeg Nicene yog ib feem nyob rau ob qho keeb kwm thaum pib thiab thaum kawg yuav tsum raug nco ntsoov los ntawm tus kawm txog lus faj lem, yog lawv to taub lub ntsiab cai ntawm alpha thiab omega.

In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”

Xyoo 381, Nicene Creed tau raug kho kom muaj txoj kev qhuab qhia hais txog Purgatory, txoj kev qhuab qhia hais txog Eucharist, nrog rau kev lees txais kev siv mov ci tsis muaj poov xab rau Eucharist, uas yog ib txoj kev coj Latin. Creed ntawm xyoo 381 kuj tau lees txais txoj kev to taub Catholic hais txog thawj txoj kev txhaum thiab txoj sia tom qab kev tuag. Nws xaus nrog kab lus tseem ceeb no: “Peb kuj txhais tseg tias lub zwm txwv dawb huv uas yog tim khawv ntawm cov tubtxib saum ntuj thiab Roman Pontiff tuav txoj cai thawj tshaj plaws saum tag nrho lub ntiajteb thiab yog tus sawv cev tseeb ntawm Khetos.”

At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.

Nyob rau ntawm Lub Rooj Sib Tham ntawm Florence muaj ib daim qauv kho tshiab ntxiv uas tau kos npe rau hnub tim 6 Lub Xya Hli, 1439, 14 xyoos ua ntej Constantinople poob rau hauv tes ntawm cov Ottoman Turks xyoo 1453. Kev sib koom ntawd tau raug kos npe rau hauv qab kev kub ntxhov loj ntawm sab kev nom kev tswv. Lub Tebchaws Byzantine nyob rau hauv txoj kev ntxhov siab kawg nkaus nrhiav kev pab tub rog ntawm sab Hnub Poob los tiv thaiv cov Ottoman uas tab tom nthuav los. Thaum cov neeg sawv cev Greek rov qab mus txog lawv tebchaws, daim ntawv pom zoo ntawd raug feem coob ntawm cov txiv plig, cov haujsam, thiab cov pejxeem ib txwm nyob sab Hnub Tuaj tsis lees txais heev. Feem coob ntawm cov npis sov uas tau kos npe rau nws tom qab kuj thim lawv txoj kev txhawb nqa. Kev sib koom ntawd yeej tsis tau raug coj los siv kom tiav hlo li, thiab hauv cov xyoo tom qab ntawd lub Koom Txoos Eastern Orthodox tau tsis lees nws tseg raws li txheej txheem. Txog thaum Constantinople poob xyoo 1453, kev sib koom ntawd twb tawg ploj lawm hauv qhov tseeb lawm. Cov kws tshawb keeb kwm feem ntau piav txog nws tias yog ib qho kev sib koom sab kev nom kev tswv uas ua tsis tiav vim muaj kev tawm tsam tob heev ntawm sab kev ntseeg, kab lis kev cai, thiab ntawm pejxeem.

At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.

Nyob rau hauv Pawg Sablaj Nicaea Thawj xyoo 325 tau lees yuav txoj Kev Ntseeg Nicene. Qhov no raug cim tseg tsib xyoos ua ntej xyoo 330, thaum 360 xyoo hauv Daniel kaum ib, nqe nees nkaum plaub, uas raug sawv cev ua ib “lub sijhawm,” tau xaus.

He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

Nws yuav nkag mus yam thaj yeeb txawm mus rau tej chaw nplua nuj tshaj plaws hauv lub xeev; thiab nws yuav ua yam uas nws cov yawg koob tsis tau ua, thiab nws cov yawg koob tej yawg koob los tsis tau ua; nws yuav faib tej khoom raug txeeb, thiab tej quab yuam, thiab tej nyiaj txiag nplua nuj rau lawv: yeej muaj tseeb, nws yuav npaj nws tej tswv yim tawm tsam tej chaw ruaj khov, txawm yog tsuas yog ib ntus xwb. Daniel 11:24.

The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.

Xyoo 31 BC thiab 330 puav leej cim tseg txog “lub sijhawm uas tau teem tseg” ntawm nqe nees nkaum xya thiab nees nkaum cuaj hauv Daniyee tshooj kaum ib.

And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.

Thiab ob tug vajntxwv no lub siab yuav tsom rau kev ua phem, thiab nkawd yuav hais lus dag saum ib lub rooj; tiamsis qhov ntawd yuav tsis vam meej, rau qhov qhov kawg tseem yuav nyob rau lub sijhawm uas twb teem tseg lawm. … Thaum txog lub sijhawm uas teem tseg, nws yuav rov qab los thiab tuaj tawm tsam sab qab teb; tiamsis zaum no yuav tsis zoo ib yam li zaum xub thawj lossis li zaum tom kawg. Daniyees 11:27, 29.

The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.

Qhov pib (330) thiab qhov kawg (1449–1453) ntawm txoj kab yaj saub ntawm Loos sab hnub tuaj raug sawv cev los ntawm thawj thiab tus huab tais Constantine kawg. Tus alpha thiab tus omega ntawm txoj kab yaj saub ntawm Loos sab hnub tuaj, uas hu ua Vaj Loos Byzantine, muaj kev txuas nrog qhov xaus ntawm peb puas rau caum xyoo ntawm Vaj Loos Imperial uas kav siab kawg txij ntawm kev sib ntaus sib tua ntawm Actium xyoo 31 BC mus txog xyoo 330, thiab tom qab ntawd mus ntxiv txog xyoo 1453. Ua ntej kev sib ntaus sib tua ntawm Actium xyoo 31 BC, Mark Antony thiab Augustus Ceasar tau hais lus dag ntawm ib lub rooj uas tsis vam meej. Ua ntej xyoo 330, xyoo 325, Nicene Creed tau raug lees txais. Ua ntej xyoo 1453, daim qauv hloov kho tshiab ntawm tib Nicene Creed ntawd tau raug lees txais. Ua ntej 31 BC, ob tug thawj coj kev nom kev tswv tau hais lus dag ntawm ib lub rooj. Xyoo 325, tej lus dag sab ntsuj plig tau raug hais ntawm ib lub rooj. Ob tug tim khawv ntawd qhia txog tej lus dag sab kev nom kev tswv thiab sab ntsuj plig uas tau raug lees txais xyoo 1439 ntawm Council of Florence. Daim Nicene Creed uas tau hloov kho tshiab ntawd raug hu ua Decree of Union.

The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.

Txoj kev cim thawj zaug ntawm cov lus dag ntawm ib lub rooj tuaj ua ntej 31 BC, thiab yog nyob nruab nrab ntawm ob pawg nom tswv ntawm Loos pagan. Lub sijhawm uas raug teem rau cov lus dag ntawd yog 31 BC, thiab nws muaj Augustus, ua ib lub cim ntawm Loos tawm tsam ib lub koom haum ntawm ib tug txiv neej thiab ib tug poj niam uas sawv cev rau Ejxias. Pawg lus dag zaum ob yog 325, thiab lub sijhawm uas raug teem yog 330. Pawg lus dag zaum peb yog nyob rau xyoo 1439, thiab lub sijhawm uas raug teem yog 1449–1453. Cov uas nyob ntawm lub rooj hauv 1439 sawv cev rau Loos sab hnub poob thiab Loos sab hnub tuaj, nrog Loos sab hnub tuaj nrhiav ib lub hom phiaj nom tswv, los ntawm kev pom zoo rau ib qho kev sib cav kev ntseeg. 31 BC, tom qab ntawd yog 330 thiab ces 1453 sawv cev rau ib daim ntawv siv peb npaug ntawm txoj kab ntawm Loos.

The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.

Txoj kev hem thawj ntawm kev nom kev tswv los ntawm kev sib koom tes ntawm Marc Antony thiab Cleopatra, tau ua qauv qhia txog txoj kev hem thawj sab ntsuj plig ntawm qhov kev ntseeg cuav Arianism hauv xyoo 325, uas rov ua qauv qhia txog txoj kev hem thawj ntawm kev nom kev tswv thiab kev ntseeg ntawm cov Turks Islamic hauv xyoo 1439.

The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”

Cov tej lus qhuab qhia hauv Nicene Creed yog lus dag, thiab tsis muaj qhov tseeb nyob hauv lawv li. Daim ntawv uas tau kos npe rau hnub tim 6 Lub Xya hli ntuj, 1439, ntawm Rooj Sab Laj Florence, raug hu ua Tsab Cai Kav Tswj Kev Sib Koom, thiab nws sawv cev rau tib cov lus dag ntawd thiab ntau tshaj ntxiv. Thaum cov neeg sawv cev rov qab mus rau Constantinople hauv xyoo 1439, lawv raug ntsib nrog kev chim siab thiab kev liam tias tau ntxeev siab. Muaj ib lo lus hais nrov ncha tias: “Zoo dua lub mom qhwv taub hau Turkish tshaj li lub mom mitre ntawm tus Pope.”

The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.

Kev sib koom ntawd raug kos npe feem ntau vim yog tus Vajntxwv Byzantine tab tom xav tau kev pab tub rog ntawm Sab Hnub Poob tawm tsam cov Ottoman kawg siab kawg ntsws. Thaum twb pom tseeb lawm tias kev pab tub rog tuaj tsawg heev (los sis tsis tuaj li), kev txhawb nqa rau kev sib koom ntawd kuj ploj mus tag. Xyoo 1450–1451, ntau lub synod ntawm Sab Hnub Tuaj tau tsis lees txais kev sib koom ntawd, thiab tom qab Constantinople poob rau xyoo 1453 lawm, kev sib koom ntawd raug tso tseg kiag li. Qhov tshwm sim kawg ntawm Txoj Cai Kev Sib Koom ntawm Florence raug lub Koom Txoos Eastern Orthodox suav hais tias yog ib lub council uas ua tsis tiav thiab raug tsis lees txais. Lawv tsis lees paub tias nws muaj cai siv tau. Txawm li ntawd los xij, lub Koom Txoos Roman Catholic tseem suav hais tias nws yog ib lub ecumenical council uas muaj cai siv tau.

We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.

Peb tab tom tsa txoj kab laj thawj kom to taub tias cov yam ntxwv yaj saub ntawm kev txom nyem zaum ob raug rov ua dua li cas hauv keeb kwm ntawm kev txom nyem zaum peb. Lo lus faj lem ib puas tsib caug xyoo ntawm kev txom nyem zaum ib tau pib thaum Lub Xya hli ntuj 27, 1299 thiab xaus rau Lub Xya hli ntuj 27, 1449.

1449

1449

Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).

Constantine XI Palaiologos yug thaum xyoo 1404 thiab kav txij lub Ib Hlis, 1449 mus txog hnub tim 29 lub Tsib Hlis, 1453. Nws yog tus huab tais kawg ntawm Faj Tim Tswv Yim Loos Sab Hnub Tuaj (Byzantine), uas twb kav ntev tshaj 1,100 xyoo lawm. Nws tau ua siab tawv coj kev tiv thaiv Constantinople thaum lub sij hawm Ottoman tuaj包围 xyoo 1453, muaj tsuas kwv yees li 7,000 txog 8,000 tus neeg tiv thaiv tawm tsam Mehmed II pab tub rog uas muaj ntau tshaj 80,000 leej. Nws tuag thaum tab tom sib ntaus saum phab ntsa nroog hnub tim 29 lub Tsib Hlis, 1453, thaum Constantinople thaum kawg poob lawm. Nws lub cev yeej tsis tau raug txheeb xyuas kom paub meej kiag li. Nws txoj kev tuag cim txog qhov kawg ntawm Faj Tim Tswv Yim Loos (yog txoj kev txuas ncaj qha kawg ntawm lub faj tim tswv uas Augustus tau tsim tsa xyoo 27 BC).

He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).

Nws raug nco tseg hauv keeb kwm Greek thiab hauv Orthodox kab lis kev cai tias yog ib tug duab neeg siab tawv heev—hauv tej dab neeg qub feem ntau hu nws tias “Tus Huab Tais Marble” (kev ntseeg tias ib hnub twg nws yuav rov qab los cawm Constantinople).

John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.

Yauhas VIII Palaiologos (1392–1448) yog tus Huab Tais Byzantine uas yuav luag yog tus kawg, kav txij xyoo 1425–1448. Nws yog tus tub hlob ntawm Huab Tais Manuel II Palaiologos thiab yog tus tij laug ntawm Constantine XI. Yauhas VIII siv feem coob ntawm nws lub sijhawm kav teb chaws sim cawm lub Faj Tim Teb Chaws Byzantine uas tab tom tuag kom dim ntawm cov Ottoman. Xyoo 1439, nws tus kheej tau mus rau Ltalis thiab ua tus thawj tswj ntawm Rooj Sab Laj Florence, qhov chaw uas nws thiab pawg sawv cev ntawm Eastern Orthodox tau pom zoo ib ntus los rov los koom nrog lub Koom Txoos Roman Catholic thiab lees txais tus Pope ua lub taub hau ntawm lub Koom Txoos. Constantine tus Loj kuj tau ua tus thawj tswj ntawm Rooj Sab Laj Nicaea thiab. Yauhas VIII cia siab tias txoj kev koom siab nrog lub papacy no yuav coj kev pab tub rog ntawm sab Hnub Poob los tawm tsam cov Turks, tiam sis txoj kev koom siab ntawd tsis tau txais kev txhawb hauv Constantinople li, thiab thaum kawg kuj poob tsis ua tiav. Yauhas VIII tuag xyoo 1448 (vim yog tej xwm txheej ntuj tsim), tsuas yog tsib xyoos ua ntej Constantinople poob rau xyoo 1453. Ces nws tus kwv Constantine XI thiaj los ua huab tais thiab tuag thaum tiv thaiv lub nroog.

When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.

Thaum John VIII tuag nyob rau xyoo 1448, nws tus kwv Constantine XI raug xaiv los ua tus hloov. Txog xyoo 1448, Lub Faj Tim Tebchaws Byzantine twb me me heev lawm, tsuas yog ib lub xeev qhev nyob hauv qab lwm lub hwj chim xwb, thiab cov Ottoman twb muaj hwj chim loj heev rau saum tus uas yuav zaum saum lub zwm txwv hauv Constantinople. Hnub tim 27 Lub Xya Hli, xyoo 1449, ib qho xwm txheej nom tswv uas tseem ceeb heev tau tshwm sim nyob rau xyoo kawg ntawm Lub Faj Tim Tebchaws Byzantine. Huab Tais Byzantine John VIII Palaiologos twb tau tuag ua ntej ntawd lawm nyob rau xyoo 1448. Nws tus kwv, Constantine XI Palaiologos (tus huab tais kawg), raug tshaj tawm ua huab tais hauv Constantinople. Txawm li cas los xij, ua ntej Constantine XI nce mus zaum saum lub zwm txwv raws li txoj cai, nws tau xa cov sawv cev mus cuag tus Sultan Ottoman (Murad II) thiab thov kev tso cai los kav tebchaws. Tus Sultan tau pub txoj kev tso cai ntawd, thiab tsuas yog tom qab ntawd xwb Constantine XI thiaj raug tsa mom huab tais raws kev cai thiab raug lees paub ua huab tais. Txoj kev ua no raug pom tias yog kev yeem tso tseg kev ywj pheej ntawm Byzantine. Yog thawj zaug uas ib tug huab tais Byzantine tau lees paub qhib lug tias nws kav tsuas yog vim muaj kev tso cai ntawm cov Ottoman Turks xwb. Tsuas yog plaub xyoos tom qab xwb, xyoo 1453, Constantinople poob rau hauv tes ntawm cov Ottoman.

Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”

Peb caug caum caum ib xyoos thiab kaum tsib hnub tom qab Lub Xya hli ntuj 27, 1449, rau Lub Yim hli ntuj 11, 1840, cov Turks tau nrhiav kev tiv thaiv ntawm Ejiv los ntawm kev zwm rau plaub lub hwj chim loj hauv teb chaws Europe, yog li ua tiav zaj lus faj lem txog ib teev, ib hnub, ib hlis thiab ib xyoos. Tam sim no peb twb muab txoj kev xav raws laj thawj tso rau hauv chaw lawm kom siv tau thawj thiab ob qho kev txom nyem ntawm txoj cai Hnub Caiv uas yuav los sai sai no. Petus, ua ib lub cim ntawm ib puas plaub caug plaub txhiab leej, sawv cev rau txoj kev txav ntawm tus tim tswv thib peb, thiab William Miller sawv cev rau txoj kev txav hauv tus tim tswv thib ib thiab tus tim tswv thib ob. Ob txoj kev txav no puav leej muaj kev sib txuas nrog “yawm sij.”

And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

Thiab tus yuam sij ntawm tsev neeg Daviv kuv yuav muab tso rau saum nws xub pwg; yog li ntawd nws yuav qhib, ces tsis muaj leejtwg yuav kaw tau; thiab nws yuav kaw, ces tsis muaj leejtwg yuav qhib tau. Yaxayas 22:22.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

Kuv kuj hais rau koj tias, koj yog Petus, thiab saum lub pob zeb no kuv yuav tsa kuv lub koom txoos; thiab rooj vag ntuj txiag teb tsaus yuav tsis kov yeej nws. Thiab kuv yuav muab yawm sij ntawm lub nceeg vaj saum ntuj rau koj: thiab yam uas koj yuav khi rau hauv ntiajteb yuav raug khi rau saum ntuj ceeb tsheej; thiab yam uas koj yuav daws rau hauv ntiajteb yuav raug daws rau saum ntuj ceeb tsheej. Mathais 16:18, 19.

We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.

Peb yuav los saib txog kev ua rog ntawm Nineveh hauv tsab xov xwm tom ntej no raws li “tus yuam sij” uas tsis yog tsuas qhib lub qhov tob uas tsis muaj qab hau xwb, tiam sis kuj yog tus yuam sij cev lus faj lem uas muab tag nrho zaj lus tim khawv ntawm Daniyees kaum ib los teem kom nyob rau hauv kev txiav txim zoo meej. Hauv Miller txoj kev npau suav, “tus yuam sij” uas dai rau ntawm lub thawv me me yog Miller txoj hau kev kawm Vajlugkub. Kev siv nqe Vajlugkub los ua pov thawj ntawm keeb kwm Millerite, ua ke nrog “kab dhau kab” hauv keeb kwm ntawm tus tim tswv thib peb, yog tus yuam sij uas pub rau tus yuam sij ntawm Tshwmsim cuaj qhib thiab teeb kom keeb kwm zais cia ntawm zaj lus sab nraud hauv nqe plaub caug los nyob rau hauv kev txiav txim.

We will continue our considerations in the next article.

Peb yuav txuas ntxiv peb cov kev xav no nyob rau hauv tsab ntawv tom ntej.

“To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.

“Rau tus yaj saub, lub log nyob hauv ib lub log, thiab tej yam zoo li tej tsiaj muaj sia uas txuas nrog lawv, txhua yam ntawd zoo li nyuaj nkag siab thiab piav tsis tau. Tiamsis txhais tes ntawm Kev Txawj Ntse uas Tsis Muaj Ciam yog pom nyob nruab nrab ntawm tej log, thiab kev txiav txim kom zoo tag nrho yog qhov tshwm sim ntawm Nws txoj hauj lwm. Txhua lub log ua hauj lwm sib haum xeeb zoo kawg nkaus nrog txhua lub log uas seem.” Testimonies to Ministers, 214.