Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.
Qhov zoo tshaj plaws mas yuav tsum nkag siab txog xya pawg ntseeg thiab xya lub foob tias yog tej cim sib txig sib luag uas sawv cev rau cov kab sab hauv thiab sab nraud ntawm tib zaj keeb kwm. Kuj tseem ceeb heev uas yuav tsum nco ntsoov tias thaum xav txog peb pawg ntseeg kawg thiab peb lub foob kawg, ces kab keeb kwm uas sawv cev rau keeb kwm uas nce qib mus raws li txheej txheem tsis yog lub ntsiab lus tseem ceeb ntawm cov cim ntawd. Thaum muab cov pawg ntseeg los siv hauv lub ntsiab lus ntawm tej keeb kwm sib txig sib luag, kev nce mus raws txheej txheem ntawm keeb kwm yog ib feem tseem ceeb ntawm qhov cim ntawd; tiam sis tsis yog li ntawd thaum coj peb pawg ntseeg kawg thiab peb lub foob kawg los ua ib lub cim nyob rau lawv tus kheej.
The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.
Peb pawg ntseeg peb pawg kawg no raws li ib lub cim yog hais txog txoj kev sib raug zoo ntawm peb pawg thiab txoj kev txav ntawm kev sib cuam tshuam ntawm peb pawg neeg pe hawm uas raug sawv cev los ntawm ntau pawg ntseeg no. Peb daim ntawv khi xyaum kawg no qhia txog Vajtswv haiv neeg raws li raug sawv cev los ntawm Mauxes thiab Eliyas. Eliyas sawv cev rau ib puas plaub caug plaub txhiab leej, thiab Mauxes sawv cev rau cov neeg ncaj ncees uas twb tuag lawm.
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 fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.
Thiab thaum Nws tau qhib daim foob thib tsib, kuv pom nyob hauv qab lub thaj tua fij tej ntsuj plig ntawm cov uas raug tua vim yog Vajtswv Txojlus, thiab vim yog zaj lus tim khawv uas lawv tau tuav rawv: Thiab lawv quaj nrog suab nrov nrov hais tias, Au tus Tswv, tus dawb huv thiab tus tseeb, yuav ntev npaum li cas ntxiv ua ntej Koj txiav txim thiab pauj peb cov ntshav rau saum cov uas nyob hauv ntiajteb no? Thiab tau muab tej 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 phoojywg ua qhev thiab lawv cov kwvtij, uas yuav raug tua ib yam li lawv, yuav puv txhij. Thiab thaum Nws tau qhib daim foob thib rau, saib seb, muaj ib qho av qeeg loj kawg; thiab lub hnub txawm dub nti li ntaub tsaj plaub mos, thiab lub hli txawm zoo li ntshav; Thiab cov hnubqub saum ntuj poob los rau hauv ntiajteb, ib yam li tsob txiv cev muab nws cov txiv mos uas tseem tsis tau siav pov tseg, thaum nws raug cua hlob heev co. Thiab lub ntuj txawm ploj mus ib yam li ib daim ntawv yob thaum muab dov ua ke; thiab txhua lub roob thiab txhua kob txawm raug txav tawm ntawm lawv tej chaw. Thiab cov vajntxwv hauv ntiajteb, thiab cov neeg loj, thiab cov neeg nplua nuj, thiab cov thawj tub rog, thiab cov neeg muaj hwjchim, thiab txhua tus qhev, thiab txhua tus neeg ywj pheej, txawm nkaum lawv tus kheej hauv tej qhov tsua thiab hauv tej pob zeb ntawm tej roob; Thiab lawv hais rau tej roob thiab tej pob zeb tias, Cia li vau los saum peb, thiab zais peb ntawm tus uas zaum saum lub zwm txwv lub ntsej muag, thiab ntawm tus Menyuam Yaj txojkev npau taws: Rau qhov hnub loj ntawm Nws txojkev npau taws twb los txog lawm; thiab leejtwg thiaj yuav sawv tau? Tshwm Sim 6:9–17.
Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.
Viv Ncaus White qhia rau peb tias lub cim thib tsib hais txog “ib ntus sijhawm yav tom ntej.” Cov nqe hauv lub cim thib tsib tab tom nug tias thaum twg Vajtswv yuav txiav txim rau txoj papacy vim lawv tau tua Vajtswv haiv neeg thaum Lub Caij Tsaus Ntuj. Lo lus teb tau muab hais tias nyob rau hauv “hnub kawg” Vajtswv yuav txiav txim rau txoj papacy vim lawv qhov kev tua neeg ntawd, thiab kuj vim lwm pab papal martyrs uas tseem yuav raug txoj papacy tua thiab thaum lub sijhawm Sunday law crisis.
“‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
“‘Thiab thaum Nws qhib daim foob thib tsib... [Tshwmsim 6:9–11]. Ntawm no muaj tej xwm txheej uas tau muab nthuav qhia rau Yauhas pom; tsis yog tej uas muaj tseeb tiag rau lub sijhawm ntawd, tiam sis yog tej uas yuav muaj nyob rau ib ntus sijhawm tom ntej no.” Manuscript Releases, volume 20, 197.
Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.
Kev tshoov siab kuj lees paub tias cov ntsujplig nyob hauv qab lub thaj, uas xav paub tias thaum twg Vajtswv yuav txiav txim rau lub hwj chim papacy, muaj kev txuas nrog ob lub suab ntawm tus tim tswv uas ci ua rau lub ntiajteb kaj nrog nws lub yeeb koob nyob hauv tshooj kaum yim ntawm Phau Ntawv Tshwm Sim.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.
“Thaum lub cim thib tsib raug qhib lawm, Yauhas tus uas tau txais kev tshwm sim hauv yog toog pom tau pom nyob hauv qab lub thaj txi ntuj ib pab neeg uas raug tua vim Vajtswv Txojlus thiab vim Yexus Khetos zaj lus tim khawv. Tom qab no mam los txog cov xwm txheej uas tau piav tseg hauv Tshwmsim tshooj kaum yim, thaum cov uas ncaj ncees thiab muaj tseeb raug hu kom tawm hauv Npanpiloo los. Tshwmsim 18:1–5 quoted.” Manuscript Releases, volume 20, 14.
In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.
Hauv Phau Ntawv Qhia Tshwm tshooj kaum yim, kev txiav txim rau Catholicism yog ob npaug, rau qhov nyob ntawd thiab thaum ntawd nws raug rau txim tsis yog rau cov uas nws yuav tua nyob rau hauv “hnub kawg” xwb, tiam sis kuj yog rau cov neeg raug tua thaum lub caij Tsaus Ntuj ntawm kev kav ntawm papacy thiab.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Thiab kuv hnov dua ib lub suab tawm saum ntuj los, hais tias, Kuv haiv neeg, cia li tawm hauv nws los, tsam nej yuav koom nrog nws tej kev txhaum, thiab tsam nej yuav raug txais nws tej kev raug mob. Rau qhov nws tej kev txhaum twb mus txog saum ntuj lawm, thiab Vajtswv tau nco txog nws tej kev tsis ncaj ncees lawm. Cia li pauj nws raws li nws tau pauj nej, thiab muab ob npaug rau nws raws li nws tej haujlwm; hauv lub khob uas nws tau ntim cia, cia li ntim ob npaug rau nws. Qhia Tshwm 18:4–6.
The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.
Daim ntawv foob thib rau muab ib qho piv txwv uas yog ib qho qauv nto npe hauv Phau Vajlugkub hais txog tej xwm txheej uas tshwm sim tam sim ua ntej Khetos Rov Los Zaum Ob thaum lub sijhawm xya lub phom sij kawg. Nws xaus nrog lo lus qhib rau Tshwmsim tshooj xya, uas muab lo lus teb rau lo lus nug uas raug tsa nyob hauv nqe kawg ntawm daim ntawv foob thib rau hais tias, “leejtwg thiaj yuav sawv taus.” Muaj ob pab neeg uas yuav sawv ua Vajtswv tus chij hauv lub sijhawm kev kub ntxhov ntawm txoj cai hnub Sunday, uas xaus thaum xya lub phom sij kawg los txog. Ob pab neeg ntawd yog ib puas plaub caug plaub txhiab leej uas raug sawv cev los ntawm Eliyas, thiab “ib pab neeg coob kawg” uas raug sawv cev los ntawm Mauxes. Ob lub cim no ntawm Mauxes thiab Eliyas twb tau raug txheeb xyuas ua cov uas sawv thaum kawg ntawm lub ntiaj teb no lawm, rau qhov nkawd ob leeg tau sawv nrog Khetos saum Roob Hloov Cev.
The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.
Pawg thawj ntawm cov neeg tuag ua timkhawv rau txoj kev ntseeg nyob hauv txoj kev tswj hwm ntawm papacy txij lub Sijhawm Tsaus Ntuj raug muab tej tsho dawb, thiab pawg thib ob—uas lawv raug hais kom tos kom txog thaum pawg ntawd puv txhij—yog “pab neeg coob heev” uas kuj hnav tej tsho dawb thiab. Lub tsib thiab lub rau nplhaib foob tsis yog tab tom muab ib zaj keeb kwm sib luag ntawm pawg ntseeg thib tsib thiab thib rau; lawv tab tom muab ib zaj timkhawv hais txog ob pab neeg uas sawv los ua ib daim chij rau tus Tswv hauv “hnub kawg.” Ob pab neeg ntawd yog cov uas tshaj tawm cov lus ntawm ob lub suab hauv Tshwmsim tshooj kaum yim. Cov lus uas raug tshaj tawm tom qab ntawd nrog los nrog kev tshwm sim los puv npo ntawm Vaj Ntsuj Plig Dawb Huv, raws li tau ua piv txwv los ntawm keeb kwm hnub Peetekos thiab keeb kwm ntawm Txoj Kev Quaj Thaum Ib Tag Hmo thaum pib ntawm Adventism.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Tus tim tswv uas koom nrog hauv kev tshaj tawm ntawm tus tim tswv thib peb txoj xov yog yuav ua kom tag nrho lub ntiajteb ci ntsa iab nrog nws lub yeeb koob. Ntawm no raug qhia ua ntej txog ib txoj hauj lwm uas nthuav dav mus thoob qab ntuj thiab muaj hwj chim txawv tshaj plaw. Kev txav los ntawm kev los txog ntawm 1840–44 yog ib qho kev tshwm sim muaj yeeb koob ntawm Vajtswv lub hwj chim; tus tim tswv thawj txoj xov raug nqa mus txog txhua lub chaw tshaj moo zoo hauv lub ntiajteb no, thiab hauv qee lub teb chaws muaj kev txaus siab loj tshaj plaws hauv kev ntseeg uas twb tau pom muaj nyob hauv ib thaj av twg los txij li Kev Hloov Kho Kev Ntseeg ntawm tiam kaum rau; tiam sis tej no yuav raug dhau tshaj los ntawm txoj kev txav uas muaj hwj chim loj kawg nkaus nyob rau hauv qab lus ceeb toom kawg ntawm tus tim tswv thib peb.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Txoj hauj lwm ntawd yuav zoo ib yam li ntawm Hnub Peetekos. Ib yam li ‘nag thaum ntxov’ tau muab los, hauv txoj kev nchuav tawm ntawm tus Vaj Ntsuj Plig Dawb Huv thaum pib txoj moo zoo, kom ua rau noob muaj nqes txhawv tuaj, li ntawd thiab ‘nag thaum kawg’ yuav raug muab los thaum ze xaus rau nws, rau kev siav ntawm lub qoob loo. ‘Ces peb yuav paub, yog peb rau siab nrhiav kom paub tus Tswv: Nws txoj kev tawm los twb npaj txhij ib yam li thaum kaj ntug; thiab Nws yuav los cuag peb ib yam li nag, ib yam li nag thaum kawg thiab nag thaum ntxov rau lub ntiajteb.’ Hosea 6:3. ‘Yog li ntawd nej cov me nyuam Xi-oos, nej cia li zoo siab thiab xyiv fab hauv tus Tswv nej tus Vajtswv: vim Nws twb muab nag thaum ntxov rau nej raws li qhov tsim nyog, thiab Nws yuav ua kom nag los poob rau nej, yog nag thaum ntxov thiab nag thaum kawg.’ Joel 2:23. ‘Nyob rau hnub kawg, Vajtswv hais tias, Kuv yuav nchuav Kuv tus Ntsuj Plig rau saum txhua cev nqaij daim tawv.’ ‘Thiab yuav muaj li no tias, txhua tus uas hu txog tus Tswv lub npe yuav raug cawm dim.’ Acts 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Tes hauj lwm loj ntawm txoj moo zoo yuav tsis xaus nrog kev tshwm sim ntawm Vajtswv lub hwj chim tsawg dua qhov uas tau cim nws thaum pib. Cov lus faj lem uas tau ua tiav hauv kev nchuav los ntawm nag thaum ntxov thaum txoj moo zoo pib, yuav rov ua tiav dua hauv nag thaum lig thaum nws xaus. Ntawm no yog ‘lub sijhawm ntawm kev ua kom rov qab muaj zog’ uas tus tubtxib Petus tau ntsia ntsoov rau pem hauv ntej thaum nws hais tias: ‘Yog li ntawd nej cia li hloov siab lees txim, thiab tig los, kom nej tej kev txhaum thiaj raug lwv tawm, thaum lub sijhawm ntawm kev ua kom rov qab muaj zog yuav los ntawm tus Tswv xub ntiag; thiab Nws yuav xa Yexus los.’ Tes Haujlwm 3:19, 20.” The Great Controversy, 611.
After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.
Tom qab daim foob thib rau tsa lo lus nug uas qhia txog Eliyas thiab Mauxes raws li sawv cev nyob rau hauv tshooj xya ntawm Phau Tshwm Sim, daim foob thib xya thiaj raug qhib, thiab piav txog kev raug nchuav tawm ntawm tus Vaj Ntsuj Plig Dawb Huv saum ob pab ntawd. Yuav tsum nco ntsoov tias hauv qhov kev piav ntawd muaj kev ntsiag to ib nrab teev. Kev raug nchuav tawm ntawm nag tom qab, uas raug sawv cev los ntawm kev qhib daim foob thib xya, suav nrog ib ntus ntawm kev ntsiag to.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Thiab thaum Nws qhib lub foob xya, kuj muaj kev ntsiag to nyob saum ntuj li tsam ib nrab teev. Thiab kuv pom xya tus timtswv uas sawv ntawm Vajtswv xub ntiag; thiab tau muab xya lub raj xyu rau lawv. Thiab muaj dua ib tug timtswv los sawv ntawm lub thaj txi Ntuj, tuav ib lub lauj kaub xyab kub; thiab tau muab xyab ntau heev rau nws, kom nws muab xyab ntawd nrog cov lus thov ntawm tag nrho cov neeg dawb huv fij rau saum lub thaj kub uas nyob ntawm lub zwm txwv xub ntiag. Thiab cov pa luam yeeb xyab, uas tuaj nrog cov lus thov ntawm cov neeg dawb huv, tau nce mus cuag Vajtswv ntawm tus timtswv txhais tes. Thiab tus timtswv txawm muab lub lauj kaub xyab, puv nkaus hluav taws ntawm lub thaj txi Ntuj, thiab muab pov rau hauv lub ntiaj teb: ces muaj suab nrov, thiab xob quaj, thiab laim xob, thiab av qeeg. Qhia Tshwm 8:1–5.
As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.
Raws li nyuam qhuav tau hais tseg hauv nqe lus hauv phau The Great Controversy, nag tom qab pib raug nchuav tawm thaum tus tim tswv muaj hwjchim loj nqes los thiab ua kom lub ntiajteb ci kaj nrog nws lub yeeb koob. Nag tom qab tau pib thaum “cov tsev loj heev hauv New York City raug muab pov poob los” rau hnub tim 11 lub Cuaj Hli, xyoo 2001.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? 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.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Tam sim no puas muaj ib lo lus uas hais tias kuv tau tshaj tawm tias New York yuav raug ib nthwv dej loj cheb kom ploj mus? Qhov no kuv yeej tsis tau hais li. Kuv tau hais tias, thaum kuv ntsia cov tsev loj uas tab tom raug tsa kom siab tuaj rau ntawd, plag dhau plag, tias, ‘Yuav muaj tej xwm txheej txaus ntshai npaum li cas tshwm sim thaum tus Tswv sawv los co lub ntiajteb kom tshee hnyo heev! Ces cov lus hauv Revelation 18:1–3 yuav tiav.’ Tag nrho tshooj kaum yim ntawm Revelation yog ib lo lus ceeb toom txog yam uas tab tom los rau saum lub ntiajteb. Tiamsis kuv tsis tau txais ib lub teeb qhia tshwj xeeb hais txog yam uas tab tom los rau New York, tsuas yog kuv paub tias muaj ib hnub cov tsev loj nyob ntawd yuav raug muab pov tseg los ntawm kev tig thiab kev ntxeev dua ntawm Vajtswv lub hwjchim. Los ntawm lub teeb uas tau muab rau kuv, kuv paub tias kev puas tsuaj nyob hauv lub ntiajteb. Ib lo lus ntawm tus Tswv, ib zaug kov ntawm Nws lub hwjchim muaj zog, ces cov qauv tsev loj kawg no yuav vau. Tej xwm txheej yuav tshwm sim uas peb tsis muaj peevxwm xav txog lawv qhov txaus ntshai.” Review and Herald, July 5, 1906.
On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.
Hnub hnub 11 lub Cuaj Hli, 2001, nag tom qab pib los poob, thiab kev nchuav tawm ntawm nag ntawd poob los saum cov uas Eliyas thiab Mauxes sawv cev rau, thiab nws suav nrog ib lub sijhawm ntsiag to. Ib lub sijhawm ntsiag to rau Mauxes thiab Eliyas kuj raug sawv cev rau hauv Tshwm Sim tshooj kaum ib, qhov chaw uas Mauxes thiab Eliyas, ob tug yaj saub uas tsim txom lub ntiajteb, raug “tua” rau hauv tej kev. Tiamsis tom qab peb hnub thiab ib nrab nkawd tau tawm hauv lub qhov tsua ntawm Horeb los thiab tau nce mus saum ntuj ceeb tsheej. Hauv keeb kwm ntawm nag tom qab no, txoj xov, uas ob tug tub txib ntawd sawv cev rau, raug tua thiab raug muab pov rau hauv kev, tabsis tsis raug faus kom txog thaum lawv raug tsa sawv rov los. Qhov no yog ib yam ntawm cov ntsiab tseeb tseem ceeb tshaj plaws uas Tsov Ntxhuav ntawm xeem Yudas tam sim no tab tom qhib cov cim.
The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.
Peb lub ntsaws kawg no tab tom qhia txog txoj kev txav zaum kawg ntawm Vajtswv haiv neeg raws li Eliyas thiab Mauxes sawv cev. Txoj kev txav ntawd tuag thiab raug tsa sawv rov los. Nws yog ib txoj kev txav, rau qhov Adventism tau pib nrog ib txoj kev txav uas txuas ntxiv mus txog xyoo 1863 thaum lawv muab thawj qhov tseeb uas William Miller raug coj kom pom tso tseg. Xyoo 1863 txoj kev txav ntawd xaus lawm, rau qhov xyoo 1863 lawv raws li txoj cai tau los ua ib lub koom txoos. Tus Alpha thiab Omega khov kho hais tias yog Nws tau pib Nws cov neeg seem ua ib txoj kev txav, ces Nws kuj yuav xaus nws ua ib txoj kev txav thiab.
We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.
Tam sim no twb ua tiav qhov kev txheeb dav dav txog xya pawg ntseeg thiab xya lub cim qhib lawm. Hauv peb lub cim qhib kawg no peb pom ob pab ntawm cov uas raug txhiv dim, uas raug sawv cev los ntawm Mauxes thiab Eliyas. Cov cim qhib ntawd txhua lub puav leej ua tim khawv txog tus tim tswv uas muaj hwjchim loj ntawm Tshwmsim tshooj kaum yim. Thaum nws nqes los rau hnub tim 11 lub Cuaj Hli xyoo 2001, ob pab ntawm cov raug txhiv dim tau nkag mus rau hauv ib txoj kev ntxuav kom dawb huv uas raug tsim los nthuav tawm thiab cais ob pab neeg pe hawm hauv qhov kev txav no thaum kawg ntawm Kev Ntseeg Advent raws li tau raug ua ntej qhia los ntawm qhov kev txav thaum pib ntawm Kev Ntseeg Advent. Daniyee qhia tias ib pab ntawd, uas nws hu ua cov neeg phem, yuav tsis to taub qhov kev nce ntxiv ntawm txoj kev paub, tiamsis cov neeg txawj ntse yeej to taub. Mathai qhia rau peb tias cov uas tsis muaj kev to taub txog txoj kev paub uas twb raug qhib lawm qhia tias ib tug nkauj xwb yog neeg ruam. Cov nkauj xwb txawj ntse qhia tawm nyob rau hauv lub sijhawm kev kub ntxhov thaum ib tag hmo tias lawv tau to taub thiab muaj qhov kev nce ntxiv ntawm txoj kev paub ntawd. Cov txawj ntse thiab cov ruam raug sawv cev los ntawm pawg ntseeg Filadelefiya lossis pawg ntseeg Laodikea. Cov neeg phem, cov nkauj xwb ruam ntawm Laodikea yuav raug ntuav tawm ntawm tus Tswv lub qhov ncauj, hos cov txawj ntse txais Vajtswv lub npe, lossis Nws tus cwj pwm, rau saum lawv tej hauv pliaj. Yog hais tias pawg ntseeg thib rau, Filadelefiya, sawv cev rau cov txawj ntse, ua li cas ho yog tias pawg ntseeg thib xya, Laodikea, sawv cev rau cov neeg phem? Yog tias qhov no yog li ntawd, ces qhov kev ua raws li txiav txim no twb tawm ntawm kev txiav txim lawm, puas yog? Lo lus teb, tseeb tiag, raug daws los ntawm Alpha thiab Omega.
At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.
Thaum chiv thawj ntawm thawj haiv neeg hu raws npe uas yog Vajtswv haiv neeg, Yixayee thaum ub, Mauxes yog tus sawv cev ua qauv txog Khetos thaum kawg ntawm haiv neeg hu raws npe ntawd.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.
Vim Mauxes yeej tau hais rau cov yawg koob tias, Tus Tswv nej tus Vajtswv yuav tsa ib tug yaj saub sawv los rau nej hauv nej cov kwv tij, zoo ib yam li kuv; nej yuav tsum mloog nws hauv txhua yam uas nws yuav hais rau nej. Thiab yuav muaj tias, txhua tus ntsuj plig uas tsis mloog tus yaj saub ntawd, yuav raug muab rhuav tshem tawm hauv cov pej xeem. Tubtxib Tes Haujlwm 3:22, 23.
At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.
Thaum kawg ntawm thawj haiv neeg uas Vajtswv tau hu ua Nws haiv neeg, Yauhas tus Ntxuav Neeg yog tus tubtxib Eliyas uas npaj txoj kev rau Khetos thawj zaug kev los. Ces Yexus yuav ua Nws txoj kev fij ntawm tus ntoo khaub lig thiab tom qab ntawd pib Nws txoj hauj lwm ua Tus Pov Thawj Hlob nyob hauv qhov chaw dawb huv ntawm lub tuam tsev teev ntuj saum ntuj ceeb tsheej. Thaum pib ntawm pawg neeg thib ob uas Vajtswv tau hu ua Nws haiv neeg, uas yog Ixayees niaj hnub no, William Miller yog tus tubtxib Eliyas uas npaj txoj kev rau Khetos Kev Los Zaum Ob. Ces Yexus mam li los tam sim ntawd rau hauv Qhov Chaw Dawb Huv Tshaj Plaws thiab pib txoj kev txiav txim. Thaum kawg ntawm pawg neeg thib ob uas Vajtswv tau hu ua Nws haiv neeg, ib tug tubtxib Eliyas zaum kawg tau npaj txoj kev rau Khetos kom pib lub caij nyoog ntawm kev txiav txim rau cov neeg muaj sia nyob, uas yog qhov xaus ntawm Nws txoj hauj lwm ua Tus Pov Thawj Hlob Saum Ntuj Ceeb Tsheej thiab Nws Kev Los Zaum Ob.
William Miller symbolizes not only the messenger, but the movement he was associated with.
William Miller sawv cev tsis yog rau tus tubtxib xwb, tiam sis kuj rau txoj kev txav uas nws koom nrog thiab.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….
“William Miller pib nthuav tawm rau cov pejxeem txog tej yam zais tob ntawm Vajtswv lub nceeg vaj nrog txoj kev tshee hnyo, coj cov uas mloog nws hla mus raws tej lus faj lem mus txog rau Khetos txoj kev rov qab los zaum ob. Nrog txhua txoj kev siv zog nws tau muaj zog zuj zus. Ib yam li Yauhas tus Ua Kev Cai Raus Dej tau tshaj tawm txog Yexus txoj kev los thawj zaug thiab npaj txoj kev rau Nws txoj kev los, William Miller thiab cov uas koom tes nrog nws kuj tau tshaj tawm txog Vajtswv Leej Tub txoj kev los zaum ob….”
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 229, 230, 233.
“Muaj ntau txhiab leej tau raug coj los txais yuav qhov tseeb uas William Miller tau tshaj tawm, thiab Vajtswv tsa cov tub qhe sawv hauv Eliyas tus ntsuj plig thiab lub hwj chim kom tshaj tawm txoj xov.” Early Writings, 229, 230, 233.
In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.
Thaum thaum ub ntawm cov Yixayee txheej thaum ub, Vajtswv tau hu Mauxes, tus uas tau txais plaub caug xyoo ntawm txoj kev kawm uas raug lim hiam hauv tebchaws Iziv, uas thiaj yuav tsum muaj plaub caug xyoo nyob hauv tebchaws moj sab qhua hauv ib qho kev sim kom tshem tau txoj kev cuam tshuam ntawm Iziv tawm ntawm nws tus cwj pwm. Plaub caug xyoo tom qab nws yug los, thaum to taub tias nws raug xaiv los coj Vajtswv haiv neeg tawm hauv Iziv, Mauxes siv tibneeg lub zog tua tus Iziv ntawd. Plaub caug xyoo tom qab, ntawm tsob nroj uas kub hnyiab, nws tau ntxeev siab tawm tsam Vajtswv txoj kev hu. Tom qab thaum kawg nws lees txais txoj kev hu lawm, nws tseem tsis quav ntsej lo lus txib kom ua kevcai txiav rau nws tus tub mus txog thaum raug hem tias yuav tuag. Ntawm ciam teb ntawm Tebchaws Cog Tseg, nws tau ntxeev siab thiab ntaus lub Pob Zeb zaum ob. Thaum pib ntawm cov Yixayee txheej thaum ub, Mauxes muaj tej yam ntxwv ntawm tus cwj pwm Laodicea. Txawm li ntawd los, nws tseem ua tiav nws txoj kev hu uas siab tshaj thiab dawb huv, suav nrog kev ua tus qauv ua piv txwv txog Khetos thaum kawg ntawm cov Yixayee txheej thaum ub. Khetos, tus uas tawm tsam nrog cov Yudais uas cav lus txom nyem, lossis cov uas hais tias lawv yog Yudais, los tsis yog, tau sawv cev rau tus cwj pwm ntawm Filadefia. Thaum pib ntawm cov Yixayee txheej thaum ub, Mauxes sawv cev rau ib tug Laodicea uas xav tau kub, tshuaj pleev qhov muag, thiab tsoos tsho dawb. Thaum kawg, Khetos yog ib tug Filadefia.
At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.
Thaum pib ntawm Kev Ntseeg Adventist, William Miller, uas raug sawv cev los ntawm cov tsawg leej hauv Sardis uas tsis tau ua kom lawv tej tsoos tsho qias neeg, sawv cev rau ib tug Philadelphian, ib yam li txoj kev txav uas koom nrog nws. Thaum kawg ntawm Kev Ntseeg Adventist, txoj kev txav uas lees paub txog lub sijhawm ntawm qhov kawg xyoo 1989 kuj yog Laodicean ib yam li Mauxes yog. Txoj kev txav Millerite ua piv txwv txog txoj kev txav Future for America nrog rau lo lus ceeb toom yaj saub tias thawj txoj kev txav tau raug ua kom tiav los ntawm cov Philadelphians hauv lub sijhawm ntawm Philadelphia, hos txoj kev txav kawg raug ua kom tiav los ntawm cov Laodiceans hauv lub sijhawm ntawm Laodicea.
I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.
Kuv yog tus tim khawv txog ib feem loj dua ntawm keeb kwm yaj saub ntawm txoj kev txav no txij xyoo 1989 los tshaj li lwm tus neeg twg uas muaj feem nrog keeb kwm ntawm Future for America, thiab kuv ua tim khawv tias kuv tus kheej tau taug dhau keeb kwm ntawd pib xyoo 1989 mus tom ntej raws li ib tug certified Laodicean Adventist. Muaj ntau tus ntsuj plig raws txoj kev ntawd uas yuav txhawb nqa kuv zaj tim khawv. Kuv kuj ua tim khawv tau nrog kev tseeb ruaj khov tias cov uas muaj feem nrog txoj kev txav no thaum kawg ntawm Adventism kuj yog cov certified Laodicean Adventists thiab. Cov thawj pab neeg uas raug hu npe pib nrog ib tug Laodicean uas dhau los ua ib tug Philadelphian thiab xaus nrog ib tug Philadelphian. Cov pab neeg thib ob uas raug hu npe pib nrog ib tug Philadelphian thiab xaus nrog ib tug Laodicean uas raug hu kom dhau los ua ib tug Philadelphian. Qhov no yog lub cim kos npe ntawm Alpha thiab Omega.
In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.
Txawm yog vim muaj tus thawj coj thiab cov uas koom nrog nws txoj kev dig muag ntawm sab ntsuj plig uas txom nyem thiab txaus tu siab heev, Vajtswv tseem coj thiab tswj cov cim taw qhia yav tom ntej uas tau tshwm sim txij xyoo 1989 los txog niaj hnub no. Txawm yog vim muaj tus thawj coj thiab cov uas koom nrog nws txoj kev liab qab thiab kev txom nyem ntawm sab ntsuj plig, Vajtswv tseem tab tom coj txoj kev qhib cov tseeb uas Nws pom zoo qhib tawm. Hauv Nws txoj kev khuv leej uas yeej tsis sib cais ntawm Nws “qhov tseeb,” Nws tau npaj ib txoj kev lim kom huv uas muab chaw rau ib tug Laodicean kom tuag, thiab tom qab ntawd raug tsa sawv rov los ua ib tug Philadelphian. Txoj kev tuag thiab kev sawv rov los ntawd tau raug ua qauv qhia los ntawm cov sau phau ntawv Daniel thiab Revelation, uas nkawd ob leeg puav leej raug tua thiab raug tsa sawv rov los raws li lub cim. Yauhas raug tsa sawv rov los ntawm txoj kev tuag uas yog raug muab pov rau hauv ib lub lauj kaub roj kub npau npau, Daniel raug cawm sawv rov los ntawm lub qhov tsov ntxhuav tshaib plab. Yog li ntawd, ob phau ntawv no, uas yog ib phau ntawv xwb, muab ib qho kev hais kom pom tseeb rau lub cim ntawm txoj kev tuag thiab txoj kev sawv rov los ua ib feem ntawm zaj lus uas tam sim no tab tom raug qhib tawm.
As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.
Thaum txoj kev txav hauv “hnub kawg” ntawm txoj kev txiav txim tshawb nrhiav, (uas raug ua piv txwv los ntawm txoj kev txav Millerite), los ze rau lub sijhawm kawg, Vajtswv tau tsim tseg kom tus thawj coj thiab txoj kev txav ntawd yuav raug tua thiab tom qab ntawd yuav sawv rov los. Hauv lub ntsiab lus ntawm xya pawg ntseeg, Laodicea raug tua rau hnub Tim 18 Lub Xya Hli, 2020 thiab yuav sawv rov los ua Philadelphia ua ntej txoj cai Hnub Caiv uas tab tom los ze. Txoj kev txav uas sawv rov los ntawd yuav yog ntawm xya pawg ntseeg, tiam sis nws yuav yog pawg thib yim. Txoj kev txav ntawd yuav yog pawg thib yim, uas yog ntawm xya pawg ntawd.
This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.
Qhov kev zais tej yaj saub no raug txhawb nyob hauv phau Ntawv Qhia Tshwm raws li ntau tus tim khawv, txawm yog yav tas los tsis tau raug lees paub. Nyob rau lub sijhawm no peb tab tom nkag mus rau hauv txoj kev sim ntawm tus duab ntawm tus tsiaj qus, uas Muam White qhia rau peb tias yog txoj kev sim uas los ua ntej txoj cai Hnub Caiv. Nws yog thaum txog txoj cai Hnub Caiv ntawd uas Vajtswv lub cim raug luam rau saum cov Philadelphians ntawm zaj keeb kwm ntawd. Tiamsis lawv yuav tsum dhau txoj kev sim ntawm tus duab ntawm tus tsiaj qus uas los ua ntej lub sijhawm ntawm txoj kev khuvleej kaw.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Tus Tswv tau qhia rau kuv meej tseeb tias daim duab ntawm tus tsiaj qus yuav raug tsim tsa ua ntej lub sij hawm ntawm txoj kev txojsia yuav kaw; vim qhov no yuav yog txoj kev sim siab loj rau Vajtswv haiv neeg, uas los ntawm qhov ntawd lawv txoj hmoo nyob mus ib txhis yuav raug txiav txim. Koj txoj hauj lwm sawv daws yog ib pawg kev tsis sib xws sib xyaw ua ke kom ntxhov tas, uas tsuas muaj tsawg leej xwb thiaj yuav raug ntxias.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Hauv hauv Tshwm Sim 13, zaj ntsiab no raug nthuav tawm meej meej; [Tshwm Sim 13:11–17, quoted].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.
“Qhov no yog txoj kev sim siab uas Vajtswv haiv neeg yuav tsum tau ntsib ua ntej lawv raug muab khi ua cim. Txhua tus uas tau ua pov thawj txog lawv txoj kev ncaj ncees rau Vajtswv los ntawm kev coj raws li Nws txoj kevcai, thiab tsis kam lees txais ib hnub Xanpataus cuav, yuav sawv nyob hauv qab tus chij ntawm tus Tswv Vajtswv Yehauvas, thiab yuav txais tau lub cim khi ntawm Vajtswv uas muaj sia. Cov uas tso tseg qhov tseeb uas los saum ntuj los thiab lees txais hnub Xanpataus Hnub Kaj, yuav txais tau lub cim ntawm tus tsiaj qus” Manuscript Releases, volume 15, 15.
In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.
Hauv keeb kwm tam sim no no, ob tug kub uas yav tas los raug txheeb tias yog Republicanism thiab Protestantism twb hloov mus ua kev ywj pheej raws li pej xeem thiab Protestantism uas poob kev ntseeg lawm. Thaum ob tug kub ntawd koom ua ke tiav lawm, ces nkawd txawm tsim ib lub hwj chim xwb, ib tug kub xwb. Nyob rau tib lub caij ntawd, Vajtswv yuav qhia kom meej thiab tsa tus kub tiag tiag ntawm Protestantism kom ceeb toom tawm tsam tus duab ntawm tus tsiaj nyaum. Ob tug kub ntawd mus sib txuam raws ib kab mus txog thaum Tebchaws Meskas tsis ua lub nceeg vaj thib rau ntawm tej lus faj lem hauv Phau Vajlugkub lawm.
Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.
Tshwmsim kaum qhia tias kev koom siab peb-txheej ntawm tus zaj (United Nations), tus tsiaj nyaum (papal power) thiab tus cev Vajtswv lus cuav (Tebchaws Meskas) yog lub hwjchim uas yog lub taub hau yim, uas yog los ntawm xya lub taub hau. Xya lub taub hau ntawd yog cov nceeg vaj ntawm Vajlugkub tej lus faj lem pib nrog Npanpiloo, tom qab ntawd yog Medo-Persia, Kili, thiab tom qab ntawd yog Loos kev pe dab qhuas. Ces lub nceeg vaj thib tsib yog papal Rome uas raws li lus faj lem tau txais ib qho kev raug mob tuag taus rau xyoo 1798. Nyob rau lub sijhawm ntawd hauv keeb kwm, lub nceeg vaj thib rau ntawm Vajlugkub tej lus faj lem, Tebchaws Meskas, tau nce mus zaum saum lub zwm txwv mus txog thaum nws raug rhuav pov tseg thaum txoj cai Hnub Caiv uas yuav los sai no.
The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.
Lub sijhawm ntawd, lub Koom Haum Tebchaws Sib Koom yuav raug yuam los ntawm lub hwjchim uas yuam kom tag nrho lub ntiajteb tsa ib tug mlom rau tus tsiaj qus. Thaum ntawd lub tebchaws kav thib rau kuj tau txais ib lub qhov txhab tuag taus lawm, tiamsis Tebchaws Meskas yuav yuam tag nrho lub ntiajteb kom lees txais nws txoj kev coj ua tus thawj kav tshaj lub Koom Haum Tebchaws Sib Koom thiab yuav thov kom lawv kuj lees txais txoj cai coj ncaj ncees ntawm lub papacy los kav lub koom haum peb-cag.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13, 14.
Thiab dag ntxias cov uas nyob saum npoo ntiajteb los ntawm tej txujci tseemceeb uas nws tau txais hwjchim ua tau rau ntawm tus tsiaj ntawd xub ntiag; hais rau cov uas nyob saum npoo ntiajteb kom lawv ua ib tug mlom rau tus tsiaj uas raug rab ntaj txhab, los tseem ciaj sia. Thiab nws tau txais hwjchim pub sia rau tus mlom ntawm tus tsiaj ntawd, kom tus mlom ntawm tus tsiaj ntawd txawj hais lus thiab kom ua rau txhua tus uas tsis kam pe hawm tus mlom ntawm tus tsiaj ntawd raug tua pov tseg. Qhia Tshwm 13:13, 14.
The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.
Tib qho kev txhais nkaus xwb ntawm “daim duab ntawm tus tsiaj qus” nyob rau hauv kev tshoov siab yog tias nws sawv cev rau kev sib koom ua ke ntawm pawg ntseeg (lub hwj chim papal) thiab lub xeev (Lub Koom Haum Tebchaws United Nations, nrog Tebchaws Meskas tswj hwm cuaj tug vajntxwv uas seem.) Jezebel yog lub hwj chim papal; Ahab yog Tebchaws Meskas uas yog vajntxwv ntawm kaum xeem sab qaum teb.
When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.
Thaum Tebchaws Meskas poob rau ntawm txoj cai Sunday, Tyre (lub hwjchim papacy) uas tau raug tsis nco qab txij li xyoo 1798 los yuav raug “nco txog” dua, thiab nws pib hu nws tej nkauj ntxias dag. Vim txoj kev poob nyiaj txiag uas Ellen White cov ntawv sau piav ua “kev puam tsuaj ntawm tebchaws,” Tebchaws Meskas raug yuam kom coj tag nrho lub ntiajteb los sib koom ua ke los tawm tsam lub hwjchim hauv phau Vajlugkub uas coj txhua tus neeg txhais tes los ua ke tawm tsam nws. Lub hwjchim ntawd yog Islam, raws li sawv cev los ntawm Islam tus yawg koob Ishmael.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Thiab tus tim tswv ntawm tus Tswv hais rau nws tias, Saib seb, koj muaj me nyuam hauv plab, thiab koj yuav yug ib tug tub, thiab koj yuav hu nws lub npe ua Isama‑ees; vim tus Tswv twb hnov koj txoj kev txom nyem lawm. Thiab nws yuav yog ib tug neeg qus; nws txhais tes yuav tawm tsam txhua tus neeg, thiab txhua tus neeg txhais tes yuav tawm tsam nws; thiab nws yuav nyob ntawm xub ntiag ntawm tag nrho nws cov kwv tij. Chiv Keeb 16:11, 12.
The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.
Tebchaws Meskas yuav tsim kev sib koom tes nrog cuaj tug vajntxwv ntxiv, thiab nws yuav tuav txoj hauj lwm thawj coj. Nws yuav ua li ntawd tsuas yog ib ntus luv xwb, thiab tom qab ntawd nws yuav hais kom lub hwjchim papal los ua tus thawj ntawm txhua yam ntawd, ib yam li Jezebel tau tswj Ahab.
Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.
Yog li no, peb pawg koom tes peb txheej ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav thiaj li taug kev mus ua ke rau Armageddon. Tus lej yim sawv cev rau txoj kev sawv rov los, thiab lub nceeg vaj uas yav tom ntej tau teev tseg tias tau txais ib qho kev raug mob tuag taus yog lub nceeg vaj thib tsib, yog hwjchim papacy. Thaum papacy sawv rov los lawm, lawv thiaj dhau los ua lub nceeg vaj thib yim, thiab lawv tau txais kev tswj hwm ntawm pawg koom tes peb txheej ntawd; thiab lub nceeg vaj thib yim ntawd yog tib lub taub hau ntawm xya lub nceeg vaj uas tau raug cim tias yog tus tau txais ib qho kev raug mob tuag taus, tiamsis kev tshoov siab kuj qhia meej txog txoj kev kho zoo ntawm qhov kev raug mob tuag taus ntawd.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Thaum peb los ze rau txoj kev txom nyem kawg, qhov uas muaj kev tseem ceeb kawg yog kom kev sib haum xeeb thiab kev koom siab muaj nyob rau hauv Yawmsaub tej cuab yeej ua haujlwm. Lub ntiajteb puv npo rau cua daj cua dub, kev ua tsov ua rog, thiab kev tsis sib haum xeeb. Tiamsis nyob hauv ib tug thawj coj xwb—lub hwjchim ntawm papacy—cov neeg yuav koom ua ke tawm tsam Vajtswv hauv tus neeg ntawm Nws cov timkhawv. Qhov kev koom siab no raug khi ruaj los ntawm tus loj uas tau thim txojkev ntseeg. Thaum nws nrhiav kev los koom nws cov neeg sawv cev kom ua rog tawm tsam qhov tseeb, nws yuav ua haujlwm los faib thiab tawg ua pab ua pawg rau cov uas txhawb nqa qhov tseeb. Kev khib, kev xav phem tsis muaj timkhawv, thiab kev hais lus phem, raug nws tsim kom muaj kev tsis sib haum xeeb thiab kev sib ceg sib cav.” Testimonies, volume 7, 182.
The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.
Lub nceeg vajtswv thib tsib, lub nceeg vajtswv thib rau, thiab lub nceeg vajtswv thib xya nyob rau lub sijhawm ntawd twb tau poob lawv tej nceeg vajtswv ib leeg ib qho lawm, yog li ntawd lawv tej nceeg vajtswv sib txawv ntawd thiaj raug tsa sawv rov los ua ke ua ib lub nceeg vajtswv xwb uas muaj peb feem, cuav raws li peb‑yam kev muaj nyob ntawm Vajtswv lub Tswv Yim.
The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.
Lub nceeg vaj thib rau uas pib nrog ob tug kub zoo li menyuam yaj thiab xaus ua ib tug kub uas hais lus zoo li tus nab loj muaj tus yam ntxwv cev Vajtswv lus uas yog lub hwj chim papacy, rau qhov nws dhau los ua daim duab ntawm tus tsiaj qus. Tus tsiaj qus ntawd, uas yog lub hwj chim papacy, yog yam uas feem ntau raug sawv cev tias yog lub nceeg vaj thib yim uas sawv rov los, uas yog ib feem ntawm xya lub. Tiamsis txawm yog lub hwj chim papacy yog yam uas ua tiav ncaj qha tshaj plaws rau qhov lus twv txiaj ntsim hauv cev Vajtswv lus, uas hais tias lub nceeg vaj thib yim yog ib feem ntawm xya lub, los Tebchaws Meskas tsim ib daim duab ntawm papacy thiab vim li ntawd ces hauv cev Vajtswv lus nws ua kom muaj tib yam ntxwv li lub hwj chim papacy.
The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.
Tebchaws Meskas pib xyoo 1798 thaum, raws li Yaxayas nees nkaum peb, Tais, uas yog hwjchim papas, yuav raug muab hnov qab mus txog thaum kawg ntawm lub nceeg vaj thib rau. Xyoo 1798 yog lub sijhawm kawg rau cov Millerites thaum pib ntawm Adventism. Thaum txog caij nplooj ntoos hlav xyoo 1844, Millerite Adventism twb tau txais lub tsho qhwv haujlwm ntawm Protestantism, uas khiav mus ua ke nrog lub kub thib ntawm Republicanism uas sawv cev rau tsoomfwv Tebchaws Meskas. Ob lub kub nyob saum tib tug tsiaj, yog li ntawd nkawd taug keeb kwm mus ua ke. Qhov pib thiab qhov xaus ntawm Adventism khiav mus ua ke nrog lub kub Republican. Keeb kwm txij xyoo 1798 mus txog thaum cov Protestants tsis lees txais thawj tus timtswv ceebtoom txoj xov, yog lub sijhawm uas Vajtswv tsa lub kub Protestant ntawd. Nws ua li ntawd los ntawm ib txoj kev sim xyuas, ib yam li Nws tau ua nrog lub kub Republican. Muaj ntau yam hais tau txog ob lub kub uas khiav ua ke no, tiam sis tsis yog tam sim no.
The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.
Lub kub ntawm Republican ua nkauj ua nraug nrog Protestantism uas tau poob txojkev ntseeg lawm, tsis yog nrog lub kub Protestant tseeb, rau qhov lub kub tseeb yog tus Me Nyuam Yaj tus nkauj nyab thiab nws yog ib tug nkauj xwb. Txij thaum lub caij kawg hauv xyoo 1989 los, twb muaj xya tus thawj tswj hwm lawm. Tus thib rau hauv cov thawj tswj hwm ntawd tau txais ib qho txhab tuag taus nyob rau tib lub xyoo uas txoj kev txav nyob kawg ntawm Adventism kuj tau txais ib qho txhab tuag taus thiab. Tus thawj tswj hwm thib yim txij thaum lub caij kawg hauv xyoo 1989, yuav yog tus uas tau txais ib qho txhab tuag taus uas raug kho kom zoo lawm. Nws yuav tsum yog ib tug thawj tswj hwm uas yog hauv xya tus ntawd. Tib lub sijhawm ntawd, hauv xyoo 2020 thaum tus thawj tswj hwm thib rau tau txais nws qhov txhab tuag taus, lub kub uas tam sim no tab tom ris lub tsho qhuas Protestant kuj raug tua lawm thiab. Ib yam li tus tsiaj qus ntawm Catholicism, thiab ib yam li tus duab ntawm tus tsiaj qus ntawm Protestantism uas tau poob txojkev ntseeg lawm, kuj zoo ib yam rau lub kub Protestant tseeb thiab. Lub kub ntawm Protestantism raug sawv cev ua pawg ntseeg thib rau, uas dhau los ua pawg thib yim, tiamsis tseem yog hauv xya pawg ntawd.
When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.
Thaum koj sim xyuas cov lus thov no, nco ntsoov tias txoj xov uas raug qhib cia li ua ntej lub sijhawm kev sim siab kaw yuav raug nthuav tawm tseeb tiag nyob hauv lub ntsiab lus uas qhov pib ua tus piv txwv qhia txog qhov kawg. Txoj xov ntawd yuav raug nthuav tawm raws li txoj kev txhais hu ua “historicism,” uas siv keeb kwm hauv Vajlugkub koom raws keeb kwm ntiaj teb los txheeb paub txog hnub kawg ntawm lub ntiaj teb no. Txoj xov ntawd txhawv tawm hauv lub ntiajteb.
Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.
Qhov tseeb yuav txi tuaj hauv lub ntiajteb; thiab kev ncaj ncees yuav ntsia nqes saum ntuj los. Yog lawm, tus Tswv yuav pub yam uas zoo; thiab peb lub tebchaws yuav tsim nws tej qoob loo ntau ntxiv. Kev ncaj ncees yuav mus ua nws ntej; thiab yuav tsa peb rau hauv txojkev ntawm nws tej hneev taw. Ntawv Nkauj 85:11–13.
It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.
Tsis yog tsuas yog hais tias “lub ntiajteb” hauv nqe no raug txheeb tias yog ib “thaj av” xwb. Nqe hauv Phau Ntawv Nkauj tsis yog tsuas txheeb “thaj av” ntawd tias yog tsiaj nyaum “lub ntiajteb” hauv Tshwmsim kaum peb xwb, tiam sis nws kuj hais ntxiv tias “qhov tseeb” “hlob” tawm hauv lub ntiajteb los thiab.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.
“Lub tebchaws twg hauv Lub Ntiaj Teb Tshiab yog lub tebchaws uas xyoo 1798 tab tom sawv los rau hauv hwjchim, qhia tej lus cog tseg txog lub zog thiab txoj kev loj hlob, thiab tab tom nyiam kom lub ntiaj teb tig los saib? Kev siv lub cim no tsis pub muaj ib lo lus nug li. Muaj ib lub tebchaws, thiab tsuas muaj ib lub xwb, uas phim raws li tej yam uas zaj lus faj lem no tau teev tseg; nws taw tes kom meej tsis muaj kev ua xyem xyav rau Tebchaws Meskas. Dua thiab dua, txoj kev xav ntawd, yuav luag yog tib cov lus nkaus ntawm tus kws sau ntawv dawb huv, twb raug tus hais lus pej xeem thiab tus kws sau keeb kwm siv yam tsis nco qab txog hauv kev piav txog txoj kev sawv thiab txoj kev loj hlob ntawm lub tebchaws no. Tus tsiaj qus ntawd raug pom tias ‘tab tom tawm tuaj hauv av los;’ thiab, raws li cov neeg txhais lus hais, lo lus uas ntawm no muab txhais ua ‘tab tom tawm tuaj’ raws nraim txhais tau tias ‘hlob tuaj lossis txhawv tawm los ib yam li ib tsob nroj.’” The Great Controversy, 440.
The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.
Tebchaws Meskas yog tus tsiaj qus hauv ntiajteb uas “hlob sawv los.” Yog li ntawd, thaum nej tab tom kuaj xyuas tej lus thov uas tau muab nthuav tawm hauv cov tshooj no, kev tshoov siab qhia meej tias zaj lus ntawd yuav tsum yog ib zaj uas muaj lub hauv paus rau ntawm qhov kawg raug ua piv txwv los ntawm qhov pib, nws yuav tsum raug muab tso rau hauv lub ntsiab lus ntawm kab keeb kwm txuas rau kab keeb kwm, thiab nws yuav tsum tawm los ntawm ib lub suab hauv Tebchaws Meskas. Muaj tseeb tiag, kuj muaj tej lub suab cuav nyob hauv Tebchaws Meskas thiab; tiamsis raws li thiab nyob rau ntawm txoj cai tswj hwm ntawm Vajtswv Txojlus, txhua tus tubtxib lossis txhua txoj haujlwm qhuab qhia uas nyob sab nraud Tebchaws Meskas los sis muaj nws qhov keeb kwm pib sab nraud Tebchaws Meskas yog ib lub teeb cuav. Kev Ntseeg Advent pib hauv Tebchaws Meskas nrog ib tug txiv neej lub suab thiab ib qho kev txav uas raug tsa los nyob hauv Tebchaws Meskas. Yexus ua piv txwv txog qhov kawg ntawm ib yam, los ntawm qhov pib ntawm ib yam.
He that hath an ear, let him hear what the Spirit saith unto the churches.
Tus uas muaj pob ntseg, cia nws mloog qhov uas tus Ntsuj Plig hais rau cov pawg ntseeg.