Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.
Ib yam li lub Yim Hli 11, 1840, tau lees paub tej cai uas Miller tau txais yuav, tom qab lub Cuaj Hli 11, 2001, cov uas kam pom kuj tau pom tias tej ntsiab cai yaj saub uas Future for America tau txais yuav yog txoj kev txhais Vajlugkub tseeb ntawm nag tom qab, raws li tau nthuav tawm hauv Yaxayas tshooj nees nkaum yim. Kev siv kab kev hloov dua siab tshiab rau saum kab kev hloov dua siab tshiab, raws li tau muab nthuav tawm hauv keeb kwm dawb huv, tau tsa kom ruaj tias lub Cuaj Hli 11, 2001, yog ib qho rov muaj dua ntawm lub Yim Hli 11, 1840.
It was seen that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.
Nws tau pom tias thaum tus timtswv uas muaj hwjchim loj hauv Qhia Tshwm tshooj kaum nqis los xyoo 1840, Nws yog tus yam ntxwv ua ntej ntawm Nws txoj kev nqis los xyoo 2001. Ob tug timtswv puavleej nqis los raws li ib lo lus faj lem hais txog Islam tau ua tiav. Tom qab ntawd txoj kev txav ntawd thiaj loj hlob tuaj raws li txiv neej thiab poj niam teb rau txoj kev ua tau zoo ntawm txoj kev txheej txheem ntawd. Cov thawj coj ntawm Laodicean Seventh-day Adventism raug hla dhau thaum lub sijhawm kawg xyoo 1989, thiab tam sim no pawg ntseeg ntawd nkag mus rau hauv nws txoj kev sim kawg nkaus, thaum tus Tswv pib xaiv txoj kev txav ntawm tus timtswv thib peb los ua Nws cov neeg hais lus rau hnub kawg.
A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel was recognized as valid.
Ib txoj cai tseem ceeb tshaj plaws ntawm cov cai uas tau muab rau hnub kawg yog kev siv yav tom ntej lus faj lem peb-theem. Tshwj xeeb tshaj yog rau lub sijhawm ntawd yog kev siv peb-theem ntawm peb txoj kev txom nyem, uas tau txhawb nqa meej heev rau qhov xwm txheej ntawm lub Cuaj Hlis 11, 2001. Thaum qhov tseeb ntawd raug tshawb xyuas ncaj ncees, cov uas thaum ntawd raug coj mus rau Yelemis tej “txoj kev qub,” los ntawm tej siab nrhiav qhov tseeb, tau lees paub tias qhov kev ua tiav yav tom ntej lus faj lem, nrog rau qhov raug cai ntawm cov cai txhais lus faj lem uas tau txais yuav los ntawm kev txav ntawm tus tim tswv thib peb, yog raug cai tiag.
It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.
Tau pom tias txoj kev to taub raug ntawm cov pioneer hais txog keeb kwm ntawm thawj txoj kev txom nyem hauv Tshwm Sim tshooj cuaj sawv cev rau Islam. Tus yaj saub cuav Mohammed tau pom tias yog tus vajntxwv ntawm keeb kwm ntawd. Nyob hauv keeb kwm ntawd Islam yuav tawm tsam lub Faj Tim Tsev Loos, thiab lawv txoj kev ua rog raug qhia meej tshwj xeeb tias yog hom kev ntaus uas tuaj sai thiab yam tsis tau xav tseg. Hauv qhov ntawd tau to taub tias tib hom kev ua rog ntawm Islam ntawd nws tus kheej yog qhov muab cov cag ntsiab lus ntawm lo lus “assassin.” Nyob hauv keeb kwm ntawd Islam yuav ua rau cov tub rog ntawm Loos raug mob, thiab lub sijhawm ntawd xaus raws kab lus ntawm ib txoj lus faj lem sijhawm ib puas tsib caug xyoo. Thaum txoj lus faj lem sijhawm ntawd xaus rau Lub Xya Hli 27, 1449, txoj lus faj lem sijhawm thiab keeb kwm ntawm txoj kev txom nyem thib ob pib.
It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.
Nws pib dua ib zaj lus faj lem txog peb puas cuaj caug ib xyoos thiab kaum tsib hnub, uas xaus rau hnub tim 11 Lub Yim Hli, 1840. Hauv zaj keeb kwm ntawd tus kav uas sawv cev rau tes dej num faj lem ntawm Islam yog Ottman, uas Mohammed twb tau ua nws tus qauv piv txwv lawm hauv zaj keeb kwm ntawm thawj txoj kev txom nyem. Tshooj cuaj hais tias hauv zaj keeb kwm ntawm txoj kev txom nyem thib ob, Islam yuav tua cov tub rog ntawm Loos. Lawv tseem yuav siv tib txoj kev ua rog qub, uas yog tawm tsam tam sid thiab yam tsis muaj leejtwg xav txog, tiam sis hauv zaj keeb kwm ntawd hmoov phom tau raug tsim thiab raug siv thawj zaug, yog li ntawd txoj kev txom nyem thib ob sawv cev rau ib hom kev ua rog uas raug sawv cev los ntawm tus tua neeg ntiav txoj kev tawm tsam tam sid, ntxiv rau qhov ntawd nws tseem muaj cov khoom tawg thiab.
On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.
Thaum lub Cuaj Hlis 11, 2001, qhov kev txom nyem thib peb ntawm Islam tau tuaj ntaus cov tub rog sab ntsuj plig ntawm Loos tam sim ntawd nrog tej khoom tawg. Qhov xwm txheej ntawd cim pib rau ntau txoj kab ntawm qhov tseeb yav tom ntej, tiam sis nws twb raug tsa ruaj nrees meej meej rau saum ob tug tim khawv yav dhau los ntawm qhov kev txom nyem thib ib thiab thib ob lawm. Qhov xwm txheej ntawd qhia meej tias ib yam li txoj kev muab hwj chim rau hauv keeb kwm Millerite thaum lub Yim Hli 11, 1840, thaum txoj lus faj lem hais txog Islam ntawm qhov kev txom nyem thib ob tau ua tiav thiab tus tim tswv ntawm Tshwm Sim tshooj kaum nqes los, ces thaum txoj lus faj lem hais txog Islam ntawm qhov kev txom nyem thib peb los txog, nws tau cim txog tus tim tswv ntawm Tshwm Sim tshooj kaum yim nqes los rau hnub ntawd.
“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 los txog lo lus uas kuv tau tshaj tawm tias New York yuav raug ib nthwv dej loj cheb mus lov? Qhov no kuv yeej tsis tau hais li. Kuv tau hais tias, thaum kuv ntsia cov tsev loj loj uas tab tom txhim tsa muaj nyob ntawd, ib txheej siab saum ib txheej siab, ‘Yuav muaj tej xwm txheej txaus ntshai npaum li cas tshwm sim thaum tus Tswv sawv los co lub ntiaj teb kom tshee hnyo loj kawg nkaus! Ces cov lus hauv Revelation 18:1–3 yuav tau ua tiav.’ Tag nrho tshooj kaum yim ntawm Revelation yog ib lo lus ceeb toom txog yam uas tab tom yuav los rau saum lub ntiaj teb. Tiamsis kuv tsis tau txais ib qho pom kev tshwj xeeb hais txog yam uas yuav los rau New York, tsuas yog tias kuv paub tias muaj ib hnub cov tsev loj loj nyob ntawd yuav raug pov ntog vim yog kev tig thiab kev ntxeev ntawm Vajtswv lub hwjchim. Los ntawm qhov pom kev uas tau muab rau kuv, kuv paub tias kev puas tsuaj nyob hauv lub ntiaj teb no. Ib lo lus ntawm tus Tswv, ib qho kov ntawm nws lub hwjchim muaj zog kawg, ces tej qauv tsev loj kawg no yuav vau poob. Yuav muaj tej xwm txheej tshwm sim uas txoj kev txaus ntshai ntawm tej ntawd peb tsis muaj peev xwm xav txhiaj tau.” Review and Herald, July 5, 1906.
The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.
Tom qab ntawd, cov uas kam pom tau pom tias txoj kev txav ntawm Future for America yog ib txoj kev sib txig nrog txoj kev txav ntawm cov Millerite. Islam ntawm txoj kev txom nyem thib peb tau los ua ib yam tseem ceeb hauv zaj lus txib txij lub sijhawm ntawd mus ntxiv. Kev tshoov siab tau qhia meej tias thaum tus tim tswv hauv Phau Tshwm Sim nqis los, nag lig yuav los txog.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Cov nag tom qab yuav poob los saum haiv neeg ntawm Vajtswv. Ib tug tim tswv muaj hwjchim loj yuav nqes saum ntuj los, thiab tag nrho lub ntiajteb yuav raug ci los ntawm nws lub hwjchim ci ntsa iab.” Review and Herald, Plaub Hlis 21, 1891.
As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.
Thaum tus Tsov Ntxhuav ntawm xeem Yudas pib qhib txoj kev nkag siab dav dua txog nag lig, Nws tau coj Nws haiv neeg mus rau phau ntawv Yau‑ees, uas yog ib qho chaw tseem ceeb tshaj plaws rau kev siv ua lus tim khawv txog nag lig. Thaum ntawd, ib txhia ntawm cov txiv neej uas tau koom nrog txoj kev txav no tom qab lub Cuaj Hlis 11, 2001, tau txiav txim hais tias cov kab hauv Yau‑ees uas rhuav tshem Vajtswv txoj hmab, ua ntej mus txog kev tsim dheev ntawm Txoj Kev Quaj Hu Ib Tag Hmo, sawv cev rau Islam. Lawv tsis muaj peev xwm pom, lossis tsis kam pom, tias cov kab ntawd sawv cev rau Loos.
The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.
Qhov teeb kaj muaj hwjchim uas tau tshwm los ntawm kev paub txog qhov kev siv peb chav ntawm tej lus faj lem uas hais txog peb qhov kev txom nyem ntawd, tau ntxiv ib qho kev txhawb raws li kev xav uas tsis raug dawb huv rau lawv qhov kev hais tias cov kab ntawd sawv cev rau Islam. Ib yam li ib txwm muaj, thaum ib qho kev txhais raws li tus kheej raug txais yuav lawm, ces muaj kev yuam cov Vajlugkub tshwm sim nyob rau hauv ib qho kev sim siab los txhawb tus hauv paus lus cuav ntawd. Nyob rau hauv lawv txoj hauj lwm los txhawb lawv txoj kev xav, lawv tau qhia meej tias lawv tsis to taub txog txoj cai ntawm yam ua piv txwv thiab yam ua tiav raws li piv txwv ntawd.
In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”
Hauv kev kawm txog kev ntseeg thiab Vajlugkub, cov lus “yam piv txwv” thiab “yam uas yog qhov ua tiav ntawm yam piv txwv” raug siv los piav txog ib txoj kev sib raug zoo ntawm ob yam, uas ib yam xub qhia ua ntej lossis ua duab ntxoov ntxoo ua ntej txog lwm yam. Lub ntsiab no feem ntau raug suav tias nyob hauv cov qeb dav dua hu ua “duab ntxoov ntxoo” thiab “qhov tseeb tiav.”
A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).
Ib hom yog ib qho xwm txheej, ib tug neeg, los yog ib lub koom haum nyob hauv Phau Qub uas ua ntej qhia lossis ua duab ntxoov ntxoo txog ib qho xwm txheej, ib tug neeg, los yog ib lub koom haum uas phim raws nyob hauv Phau Tshiab. Nws ua haujlwm raws li ib yam cim ua ntej. Antitype yog qhov ua tiav lossis qhov ua muaj tseeb ntawm hom ntawd. Nws yog qhov tseeb tiag uas hom ntawd tau ua duab ntxoov ntxoo qhia ua ntej. Lub tswv yim hais txog “duab ntxoov ntxoo” thiab “yam tseeb” mus raws ib txoj kev sib piv rau txoj kev sib raug zoo ntawm hom thiab antitype. “Duab ntxoov ntxoo” sawv cev rau (hom), hos “yam tseeb” sawv cev rau (antitype).
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.
Yog li ntawd, tsis txhob cia leejtwg txiav txim rau nej txog zaub mov, los yog dej haus, los yog hais txog hnub caiv dawb huv, los yog hnub hli tshiab, los yog hnub Xanpataus: tej no yog duab ntxoov ntxoo ntawm tej yam uas yuav los tom ntej; tiam sis lub cev yog ntawm Khetos. Khaulauxais 2:16, 17.
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.
Vim txoj kevcai muaj tsuas yog daim duab ntxoov ntxoo ntawm tej yam zoo uas yuav los yav tom ntej xwb, tsis yog daim duab tseeb tiag ntawm cov yam ntawd, ces nws yeej tsis muaj peevxwm ua kom cov uas los cuag qhov ntawd tiav log li, los ntawm tej kev txi uas lawv niaj xyoo coj los fij tsis tseg. Henplais 10:1.
In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.
Hauv qhov kev tsis sib haum xeeb uas tshwm sim tom qab hnub tim 11 lub Cuaj Hli, 2001, hais txog Yau-ee, thiab txog kev txheeb kom raug tias lub nroog Loos papal yog qhov uas raug sawv cev los ntawm plaub hom kab, yog li qhia tawm txog txoj kev puas tsuaj zuj zus ntawm Laodicean Adventism, cov uas sib cav tias cov kab ntawd yog Islam, tsis yog Loos xwb, tsis yog tsuas yog muab ib qho kev hais kom tseem ceeb uas tsis raug dawb huv rau saum qhov kev siv peb txheej ntawm peb txoj kev txom nyem xwb, tiamsis lawv kuj tseem taw tes rau cov qauv uas taw tes mus rau tus antitype ntawm Loos, thiab hais tias cov qauv ntawd tiag tiag yog qhia txog Islam. Thaum lawv ua li ntawd, lawv tau qhia pov thawj tias lawv yog ib pab uas tsis tau to taub tiag tiag txog lub hauv paus ntsiab lus ntawm type thiab antitype, los sis lawv ntseeg tias kev sawv cev yuam kev txog cov qauv ntawd yog ib txoj kev tsim nyog los siv kom ncav cuag qhov kawg.
In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.
Hauv qhov kev sib cav uas tab tom muaj tam sim no txog Loos, muaj ib zaug ntxiv pov thawj tias cov uas khaws cia rau lub tswv yim yuam kev uas hais tias cov “tub sab” hauv Daniyee tshooj kaum ib, nqe kaum plaub yog Tebchaws Meskas, tsis to taub kom raug tsis hais txog kev siv peb theem ntawm tej lus faj lem, los yog lub hauv paus ntsiab lus ntawm yam piv txwv thiab yam ua tiav raws li yam ntawd.
When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.
Thaum cov uas tuav txoj kev xav hais tias cov “tub sab” yog Tebchaws Meskas nrhiav los txhawb lawv txoj hauj lwm, lawv siv ib qho kev coj los siv peb npaug ntawm peb lub Loos, kom xav tias yuav ua pov thawj tau tias Loos niaj hnub no, uas yog Loos qhov kev tshwm sim thib peb, yog Tebchaws Meskas. Cia siab tias lawv tsis yog txhob txwm ua tim khawv cuav, thiab tias lawv tsuas yog tab tom qhia tawm ib qho kev tsis paub vim dig muag txog cov cai ntawm kev coj los siv peb npaug ntawm yaj saub tej lus faj lem xwb, lawv siv ib yam ntxwv yaj saub ntawm ob lub Loos thawj zaug thiab sib cav hais tias ib yam ntxwv hauv keeb kwm ntawm Loos qhia tias Loos niaj hnub no yog leej twg.
Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.
Loos Xis pe dab qhuas yog thawj zaug ntawm peb qhov kev ua tiav yav tom ntej hais txog Loos. Hauv Daniyees tshooj yim, Loos pe dab qhuas yog tus kub me uas yog poj niam txiv neej. Hauv tshooj ob, Loos pe dab qhuas yog kev tswj hwm xeev. Hauv Daniyees xya, Loos pe dab qhuas faib ua ib lub nceeg vaj kaum ntu.
The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.
Qhov kev tshwm sim thib ob ntawm Loos yog Loos papal, uas nyob hauv tshooj yim yog lub kub me pojniam, thiab uas yog kev tswj hwm los ntawm pawg ntseeg hauv tshooj ob, thiab uas yog lub kub hais lus thuam Vajtswv thiab muab peb lub kub rho tawm hauv tshooj xya. Loos pagan yog ib lub hwj chim ib leeg xwb, tiam sis Loos papal yog ib lub hwj chim ob txheej, sawv cev rau pawg ntseeg papal raws li tus kav saum txoj kev tswj hwm nom tswv ntawm cov qauv nom tswv dhau los ntawm Loos pagan. Xyoo 1798, lub hwj chim papal tau raug nws qhov txhab tuag taus, tiam sis nws tsis tau tseg tsis ua ib pawg ntseeg lawm; nws tsuas tseg tsis ua ib tug tsiaj nyaum ntawm kev yaj saub hauv Phau Vajlugkub xwb, vim hais tias lub hwj chim pej xeem uas nws tau tswj yav tas los twb raug tshem tawm lawm.
The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.
Loos thib ob yog Loos kav los ntawm tus Pope, thiab nws tsuas ua haujlwm raws li ib lub hwj chim (tsiaj nyaum) hauv Vajlugkub tej lus faj lem xwb thaum nws muaj peev xwm tswj tau lub hwj chim ntawm lub xeev kom ua tiav nws tej tswv yim thuam Vajtswv. Loos thawj zaug yog ib lub hwj chim ib leeg; Loos thib ob yog ib lub hwj chim ob chav; thiab Loos thib peb yog ib lub hwj chim peb chav. Peb txoj kev tshwm sim ntawm Loos raug kav los ntawm tib cov ntsiab cai ib yam li txhua qhov kev siv lus faj lem peb npaug. Hauv txoj kev faj lem muaj peb txoj kev txom nyem, peb lub Npanpiloo, peb lub Loos, thiab peb tug Eliyas. Raws li hom thiab qhov ua tiav tiag, thawj ob txoj kev tshwm sim ntawm txhua qhov kev siv peb npaug yog cov hom, uas muab tus duab ntxoov ntxoo ntawm qhov kev ua tiav thib peb, uas yog qhov ua tiav tiag thiab yog lub ntsiab tseeb ntawm txoj kev siv lus faj lem peb npaug.
With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.
Nrog Rome, cov yam ntxwv ntawm ob lub Rome thawj qhia meej tias ob qho tib si Rome pagan thiab Rome papal tau muab lub npe Pontifex Maximus rau lawv tus kav. Yog li ntawd, lub npe ntawm tus kav ntawm Rome niaj hnub no yuav yog Pontifex Maximus, ib lub npe uas yeej tsis tau muab rau ib tug thawj tswj hwm twg ntawm Tebchaws Meskas li. Ob lub Rome thawj yuav kov yeej peb yam kev thaiv uas yog thaj chaw ib puag ncig kom thiaj tsa tau txoj cai kav saum lub zwm txwv rau lub sijhawm keeb kwm uas tshwj xeeb rau lawv. Tsis muaj ib qho pov thawj li uas qhia tias Tebchaws Meskas tau kov yeej peb yam kev thaiv uas yog thaj chaw ib puag ncig ua ntej mus txog xyoo 1798.
The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.
Ob thawj ob lub Loos tau muaj ib lub sijhawm tshwjxeeb uas raug qhia tseg thaum lawv yuav kav nyob saum toj kawg nkaus. Hauv nqe nees nkaum plaub ntawm Daniyees kaum ib, Loos kev pe hawm cuav raug txheeb tias kav rau ib “sijhawm,” los sis peb puas rau caum xyoo, uas nws tau ua txij thaum Tsov Rog Actium xyoo 31 BC, mus txog xyoo 330 AD. Dua thiab dua, Loos papal raug txheeb tias kav rau ib txhiab ob puas rau caum xyoo tom qab peb lub kub raug tshem tawm lawm, txij xyoo 538 mus txog 1798. Hauv Yaxayas tshooj nees nkaum peb, Tebchaws Meskas raug txheeb tias kav tau xya caum xyoo piv txwv, raws li hnub nyoog ntawm ib tug vajntxwv, tiam sis nws yeej tsis tau tshem peb yam chaw thaiv thaj chaw ua ntej nws kav tau xya caum xyoo piv txwv ntawd.
Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.
Looskas tiam sis no raug sawv cev tias tau kov yeej peb yam kev txwv ntawm thaj chaw uas yog tus vajntxwv sab qab teb, lub tebchaws uas muaj hwjchim ci ntsa iab, thiab Iyiv hauv Daniyee tshooj kaum ib, nqe plaub caug txog plaub caug ob; thiab thaum peb yam kev txwv ntawd raug kov yeej thiab raug coj los nyob hauv Looskas txoj kev mloog lus lawm, lawv thiaj tsim ua txoj kev sib koom ua peb npaug ntawm tus zaj, tus tsiaj nyaum, thiab tus yajsaub cuav. Yauhas kuj qhia rau peb tias qhov txhab tuag taus ntawm tus tsiaj nyaum papal raug kho kom zoo, thiab tom qab ntawd nws kav tau plaub caug ob lub hlis cim.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Thiab kuv pom ib lub taub hau ntawm nws zoo li raug mob txog qhov tuag; thiab nws lub qhov txhab tuag ntawd twb kho zoo lawm: thiab tag nrho lub ntiajteb kuj xav tsis thoob raws tus tsiaj nyaum qab. Thiab lawv pe hawm tus zaj uas tau muab hwjchim rau tus tsiaj nyaum: thiab lawv pe hawm tus tsiaj nyaum, hais tias, Leejtwg zoo ib yam li tus tsiaj nyaum? leejtwg thiaj muaj peevxwm ua rog nrog nws? Thiab twb muab ib lub qhov ncauj rau nws hais tej lus loj thiab tej lus thuam Vajtswv; thiab twb muab hwjchim rau nws nyob mus plaub caug ob lub hlis. Qhia Tshwm 13:3–5.
The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.
Tus tsiaj qus uas kav tau plaub caug ob lub hlis ua cim tom qab nws lub qhov txhab tuag taus raug kho zoo lawm yog lub hwj chim Loos.
The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.
Cov lus faj lem ntawm Tshwm Sim 13 tshaj tawm tias lub hwj chim uas sawv cev los ntawm tus tsiaj nyaum uas muaj kub zoo li yaj yuav ua rau “lub ntiajteb thiab cov uas nyob hauv ntawd” pe hawm txoj kev kav ntawm papacy—uas ntawm no raug cim los ntawm tus tsiaj nyaum “zoo li tsov txaij.” ... Nyob rau hauv ob lub Ntiaj Teb Qub thiab lub Ntiaj Teb Tshiab, papacy yuav tau txais kev hwm thiab kev mloog lus nyob hauv txoj kev hwm uas muab rau hnub Sunday lub koom haum, uas tsuas yog nyob ruaj khov saum txoj cai tswj hwm ntawm lub Koom Txoos Roman xwb.” The Great Controversy, 578.
Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.
Loos pe hawm dab qhuas, uas yog thawj lub Loos, tau kav nrog hwjchim loj kawg nkaus tau peb puas rau caum xyoo raws li kev ua tiav ntawm Daniyees tshooj kaum ib, nqe nees nkaum plaub, thiab nws tau ua li ntawd tom qab nws tshem tawm peb qho kev txwv thaj chaw raws li kev ua tiav ntawm Daniyees tshooj yim, nqe cuaj.
Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.
Papal, uas yog lub nroog Loos thib ob, tau kav ua tus loj tshaj plaws tau kaum ob puas rau caum xyoo raws li kev ua tiav ntawm ntau nqe Vajlugkub, thiab nws tau ua li ntawd tom qab nws tau tshem tawm peb yam kev khuam xeeb ntawm thaj chaw raws li kev ua tiav ntawm Daniyee tshooj xya, nqe yim thiab nees nkaum.
Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.
Loos Tej Hnub No kov yeej tus vajntxwv sab qab teb hauv Daniyees 11 nqe 40, ces hauv nqe 41 nws kov yeej lub tebchaws muaj hwjchim ci ntsa iab, thiab hauv nqe 42 nws kov yeej tim lyiv teb chaws. Loos Tej Hnub No yog tus vajntxwv sab qaum teb hauv Daniyees tshooj 11.
Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.
Loos Tswv Cuav, uas yog thawj Loos, yog ib lub hwjchim tsim txom, thiab Loos papal, uas yog Loos thib ob, kuj yog ib lub hwjchim tsim txom; yog li ntawd Loos niaj hnub nimno yuav yog ib lub hwjchim tsim txom.
The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.
Tebchaws Meskas yuav koom tes hauv txoj kev tsim txom zaum peb uas Loos niaj hnub no ua tiav, tiam sis qhov no tsis yog kev txheeb tias Tebchaws Meskas yog lub hwj chim papas, nws tsuas yog qhia ib yam cwj pwm ntawm Tebchaws Meskas txoj kev sib raug zoo rau lub hwj chim papas hauv hnub kawg xwb.
Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.
Cov uas xav sib cav hais tias Tebchaws Meskas yog “cov tub sab ntawm koj haiv neeg” nyob rau hnub kawg no, siv kev siv peb txheej ntawm peb lub Loos los txheeb yuam kev Tebchaws Meskas. Txoj kev yuam kev uas lawv siv hauv lub ntsiab lus ntawm kev siv peb txheej ntawd yog raws li kev txheeb ib yam cwj pwm ntawm ob lub Loos thawj, thiab hais tawv ncauj tias ib yam yam ntxwv uas yog lus faj lem txog Loos, tsis yog Loos nws tus kheej, yog lub Loos thib peb.
They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.
Lawv txheeb xyuas Constantine thawj txoj cai hnub Sunday hauv keeb kwm xyoo 321 AD, thiab tom qab ntawd yog txoj cai hnub Sunday ntawm papal Rome xyoo 538 AD, los lees tias txoj cai hnub Sunday uas yuav los sai no hauv Tebchaws Meskas txhais tias Tebchaws Meskas yog Rome niaj hnub no, thiab lawv kuj muab lawv txoj kev siv uas yuam kev los sib tov ntxiv los ntawm kev txuas Yexus txoj lus ceeb toom kom khiav thaum “tej kev qias neeg uas ua kom puam tsuaj” uas Daniyees tau hais txog, ua tib yam li txoj cai hnub Sunday. “Qhov kev qias neeg uas ua kom puam tsuaj” uas Yexus tau hais txog ntawd, taw qhia rau ob txoj cai hnub Sunday hauv hnub kawg, tiam sis nws yog ib lub cim qhia uas txawv heev, vim nws yog ib lo lus ceeb toom kom khiav, tsis yog lo lus ceeb toom kom zam tus cim ntawm tsiaj qus. Lawv lub tswv yim uas yuam kev ntawd yeej tsis hais txog qhov tseeb tias muaj ob txoj cai hnub Sunday tshwj xeeb hauv hnub kawg.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.
Yog li ntawd, thaum nej pom tej kev qias vuab tsuab uas ua kom puam tsuaj, uas tus cev Vajtswv lus Daniel tau hais tseg lawm, sawv nyob rau hauv qhov chaw dawb huv, (tus uas nyeem, cia nws totaub:) ces cia cov uas nyob hauv Yudas khiav mus rau saum tej roob: tus uas nyob saum ru tsev txhob nqes los nqa ib yam dabtsi tawm hauv nws tsev mus li: thiab tus uas nyob tom teb txhob rov qab los nqa nws tej tsoos tsho. Thiab yuav txom nyem rau cov uas cev xeeb tub, thiab rau cov uas pub mis rau menyuam nyob rau cov hnub ntawd! Tiamsis nej cia li thov kom nej txoj kev khiav ntawd txhob raug lub caij ntuj no, thiab txhob yog rau hnub Xanpataus. Mathais 24:15–20.
“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.
“Qhov qias neeg uas ua rau kev puam tsuaj, uas Daniyees tus yaj saub tau hais txog,” yog ib lub cim uas Yexus tau muab rau Nws haiv neeg kom qhia thaum lawv yuav tsum khiav tawm ntawm txoj kev puas tsuaj uas yuav los rau Yeluxalees thaum Loos teev dab qhuas tuaj vij lub nroog, thiab tom qab ntawd rhuav tshem lub tuam tsev dawb huv thiab lub nroog txij xyoo 66 mus txog xyoo 70 tom qab Yexus yug los.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..
“Yexus tau tshaj tawm rau cov thwj tim uas mloog txog tej kev txiav txim uas yuav poob los rau saum cov Yixayee uas tau tig ncaim txoj kev ntseeg, thiab tshwj xeeb yog txog txoj kev pauj txim ncaj ncees uas yuav los raug lawv vim lawv tsis lees txais thiab muab tus Mexiyas ntsia rau saum ntoo khaub lig. Tej cim qhia uas tsis muaj kev yuam kev yuav tshwm ua ntej qhov kawg uas txaus ntshai ntawd. Lub sijhawm uas luag ntshai yuav los txog tam sim thiab sai kawg. Thiab tus Cawm Seej ceeb toom Nws cov thwjtim tias: ‘Yog li ntawd, thaum nej pom tej kev qias vuab tsuab uas ua rau kev puam tsuaj, uas Daniel tus yaj saub tau hais txog, sawv hauv qhov chaw dawb huv, (tus uas nyeem, cia nws nkag siab:) ces cia cov uas nyob hauv Yudea khiav mus rau saum tej roob.’ Mathais 24:15, 16; Lukas 21:20, 21. Thaum tej chij teev mlom ntawm cov Loos raug tsa rau hauv thaj av dawb huv, uas nthuav mus deb ob peb furlongs sab nraum cov ntsa nroog, ces cov uas raws Khetos yuav tsum nrhiav kev nyab xeeb hauv kev khiav dim. Thaum pom lub cim ceeb toom ntawd lawm, cov uas yuav dim yuav tsum tsis txhob qeeb ib pliag li....”
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.
“Tsis muaj ib tug Khixatia twg tuag nyob rau hauv kev puas tsuaj ntawm Yeluxalees. Khetos twb tau ceeb toom rau Nws cov thwj tim lawm, thiab txhua tus uas ntseeg Nws cov lus tau saib tos tus cim uas tau cog tseg ntawd.... Tsis muaj kev ncua li lawv tau khiav mus rau ib qho chaw nyab xeeb—lub nroog Pela, nyob hauv thaj av Perea, dhau ntawm tus dej Yauladee.” The Great Controversy, 25, 30.
As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in 2 Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.
Thaum xyoo 538 tab tom los txog, cov ntseeg ntawm tiam ntawd tau paub tias pawg ntseeg twb raug ua qias tuaj lawm vim yog kev sib haum xeeb nrog txoj kev teev dab teev mlom, thiab raws li Khetos txoj lus ceeb toom, nrog rau txoj kev kaj uas tau muab los ntawm tus timthawj Povlauj zaj lus tim khawv hauv 2 Thexalaunikes tshooj ob, lawv tau khiav mus rau hauv roob moj sab qhua raws li yav tom ntej ntawm ib txhiab ob puas rau caum xyoo.
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
“Tiamsis ua ntej qhov uas Khetos yuav los, tseem yuav tsum muaj tej kev hloov loj tseem ceeb hauv lub ntiajteb kev ntseeg, raws li tau hais tseg ua ntej hauv tej lus faj lem, tshwm sim. Tus tubtxib tau hais tias: ‘Tsis txhob cia nej lub siab raug yuj sai, lossis ntxhov siab, tsis hais yog los ntawm ntsuj plig, los ntawm lus, lossis los ntawm tsab ntawv ib yam li yog tuaj ntawm peb, hais tias hnub ntawm Khetos twb los txog lawm. Tsis txhob cia leejtwg dag ntxias nej los ntawm ib txojkev twg li: rau qhov hnub ntawd yuav tsis los, tshwj tsis yog yuav tsum muaj kev ncaim txojkev ntseeg ua ntej, thiab tus neeg ntawm kev txhaum raug nthuav tawm, tus tub ntawm kev puas tsuaj; tus uas tawm tsam thiab tsa nws tus kheej siab dua txhua yam uas hu ua Vajtswv, lossis yam uas raug pe hawm; kom nws ib yam li yog Vajtswv zaum hauv lub tuam tsev ntawm Vajtswv, qhia nws tus kheej tias nws yog Vajtswv.’”
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
“Povlauj tej lus yuav tsum tsis txhob raug txhais yuam kev. Tsis txhob qhia tias nws, los ntawm kev tshwm sim tshwjxeeb, tau ceeb toom rau cov ntseeg Thexalaunikes txog Khetos txoj kev los tam sim ntawd. Txoj kev sawv li ntawd yuav ua rau txoj kev ntseeg ntxhov; vim kev chim siab feem ntau coj mus rau kev tsis ntseeg. Vim li ntawd tus tubtxib thiaj ceeb toom cov kwvtij kom txhob txais ib yam lus zoo li ntawd hais tias yog los ntawm nws, thiab nws txuas ntxiv hais kom meej txog qhov tseeb tias lub hwjchim papas, uas tus yajsaub Daniyee tau piav tseg meej heev, tseem yuav sawv los thiab ua rog tawm tsam Vajtswv haivneeg. Mus txog thaum lub hwjchim no tau ua tiav nws tes haujlwm tua neeg thiab hais lus thuam Vajtswv lawm, ces pawg ntseeg yuav cia siab ntsoov tos lawv tus Tswv txoj kev los los yeej yuav tsis muaj nqis. “Nej tsis nco qab lov,” Povlauj nug hais tias, “thaum kuv tseem nrog nej nyob, kuv twb qhia nej tej no lawm?”
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
“Cov kev sim siab uas txaus ntshai heev yuav los raug rau pawg ntseeg tseeb. Txawm yog thaum tus timthawj tseem tab tom sau los lawm los, ‘txoj kev zais ntshis ntawm kev tsis ncaj’ twb pib ua hauj lwm lawm. Cov xwm txheej uas yuav tshwm sim yav tom ntej yuav yog ‘raws li kev ua hauj lwm ntawm Xatas nrog tag nrho hwj chim thiab tej cim thiab tej txuj ci dag, thiab nrog txhua yam kev ntxias ntawm kev tsis ncaj nyob hauv cov uas puam tsuaj.’”
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
“Qhov uas loj kawg hauv txojkev hwm ntshai yog tus tubtxib lo lus hais txog cov uas tsis kam txais ‘txojkev hlub qhov tseeb.’ ‘Vim qhov no,’ nws tau tshaj tawm txog txhua tus uas txhob txwm tshaj tawm tsis lees txais tej lus ntawm qhov tseeb, tias, ‘Vajtswv yuav tso kev dag ntxias loj tuaj rau lawv, kom lawv ntseeg txojkev dag: xwv kom lawv sawvdaws raug txim, yog cov uas tsis ntseeg qhov tseeb, tiamsis txaus siab rau txojkev tsis ncaj ncees.’ Tibneeg tsis muaj peevxwm tsis raug txim li thaum lawv tsis lees txais tej lus ceeb toom uas Vajtswv xa tuaj rau lawv hauv Nws txojkev khuvleej. Ntawm cov uas pheej tig nraub qaum rau tej lus ceeb toom no mus, Vajtswv thim Nws tus Ntsujplig ntawm lawv mus, cia lawv tseg rau hauv tej kev dag ntxias uas lawv nyiam.” Acts of the Apostles, 265, 266.
The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:
Kev sib haum xeeb nruab nrab ntawm kev pe dab qhuas thiab pawg ntseeg yog lub cim ceeb toom uas coj cov Khixatia ntawm tiam ntawd kom cais lawv tus kheej tawm ntawm papal Rome, tiamsis tsim nyog yuav tsum nco ntsoov tias qhov kaj uas Povlauj tau pab ntxiv rau Yexus txoj lus ceeb toom kom khiav dim ntawd, yog tib nqe Vajlugkub uas William Miller tau los nkag siab tias “the daily” hauv phau Daniyee sawv cev rau pagan Rome. Txoj kev sib raug zoo raws li yaj saub nruab nrab ntawm pagan Rome uas tseem tab tom txwv, thiab tom qab ntawd poob mus kom papal Rome thiaj li sawv los nce mus rau lub zwm txwv, yog ib qho tseeb uas yuav tsum to taub, rau qhov tej txiaj ntsig ntawm kev tsis lees paub txoj kev sib raug zoo raws yaj saub ntawd yuav coj kev dag ntxias loj heev los rau saum cov uas tsis hlub qhov tseeb ntawd. Muam White hais txog tib zaj keeb kwm ntawd:
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
Nws yuav tsum muaj ib qho kev tawm tsam hnyav kawg nkaus rau cov uas xav ua ncaj ncees kom sawv ruaj khov tawm tsam tej kev dag ntxias thiab tej kev qias vuab tsuab uas raug nkaum rau hauv tej tsoos tsho pov thawj thiab raug coj los nkag rau hauv pawg ntseeg. Phau Vajlugkub tsis raug lees txais ua tus qauv ntawm txoj kev ntseeg. Zaj qhuab qhia hais txog kev ywj pheej ntawm kev teev ntuj raug hu ua kev ntseeg cuav, thiab cov uas txhawb nqa nws raug ntxub thiab raug txwv tsis pub muaj chaw nyob.
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.
“Tom qab muaj kev tsis sib haum ntev thiab hnyav heev, cov ntseeg uas ncaj ncees tsawg leej ntawd txiav txim siab rhuav txhua txoj kev koom nrog pawg ntseeg uas tau poob cev rau txoj kev thim txoj kev ntseeg lawm yog hais tias nws tseem tsis kam tso nws tus kheej dim ntawm kev dag cuav thiab kev pe mlom. Lawv pom tias kev sib cais yog ib qho yuav tsum muaj kiag li yog tias lawv yuav mloog lus raws li Vajtswv txoj lus. Lawv tsis txhob txwm tso cai rau tej kev yuam kev uas coj kev puas tsuaj mus txog lawv tus ntsuj plig, thiab tseem tsa ib tug qauv uas yuav ua rau txoj kev ntseeg ntawm lawv cov me nyuam thiab lawv cov xeeb ntxwv raug kev phom sij. Kom tau txais kev thaj yeeb thiab kev sib koom siab lawv yeej npaj txhij yuav ua txhua yam kev lees nqis uas tsis tawm tsam txoj kev ncaj ncees rau Vajtswv; tiam sis lawv xav tias txawm yog kev thaj yeeb los kuj yuav raug yuav los kim dhau heev yog tias yuav tsum txi tej ntsiab cai. Yog hais tias kev sib koom siab yuav tau txais tsuas yog los ntawm kev txo hwj chim rau qhov tseeb thiab kev ncaj ncees xwb, ces cia muaj kev sib txawv, thiab txawm yog muaj kev ua tsov ua rog los xij.” The Great Controversy, 45, 46.
The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.
Kev sib raug zoo yaj saub nruab nrab ntawm Tebchaws Meskas thiab papacy hauv hnub kawg tau raug ua hom piv txwv thiab raug hais kom pom tseeb los ntawm Povlauj txoj kev taw qhia txog kev sib raug zoo nruab nrab ntawm Loos pagan thiab Loos papal uas coj mus txog xyoo 538 AD. Hauv peb chav kev siv ntawm Loos, Loos pagan tau ua kom tiav Yexus cov lus uas taw qhia “kev qias neeg uas ua kom puam tsuaj” ua ib lub cim kom khiav dim, thiab Loos papal kuj tau ua kom tiav Yexus cov lus thiab. Muam White taw qhia txog dua ib zaug kev ua kom tiav ntawm Khetos cov lus.
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“Tam sim no tsis yog lub sijhawm rau Vajtswv haiv neeg los muab lawv tej kev hlub khi rau lub ntiajteb no los yog khaws lawv tej cuab tam cia rau hauv lub ntiajteb. Lub sijhawm twb tsis deb lawm, thaum peb yuav raug yuam, ib yam li cov thwjtim thaum ub, mus nrhiav chaw vov nyob hauv tej chaw qhuav qhawv thiab nyob ib leeg. Ib yam li kev raug vij nroog Yeluxalees los ntawm cov tub rog Loos yog lub cim qhia kom cov Khixatia hauv Yudas khiav dim, li ntawd thiab, thaum peb haiv neeg txais hwjchim los siv rau hauv txoj cai uas yuam kom coj raws hnub Xanpataus ntawm papacy, qhov ntawd yuav yog lus ceeb toom rau peb. Thaum ntawd thiaj yog lub sijhawm tawm hauv cov nroog loj mus, ua ntej rau kev tawm hauv cov nroog me mus nyob rau hauv tej vaj tse uas nyob ntsiag to, zais nraim rau tej chaw nyob nruab nrab cov roob.” Testimonies, volume 5, 464.
For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.
Rau cov Khixatia uas nyob rau tiam ntawm Khetos, lo lus ceeb toom ntawd tau qhia meej tias thaum twg lawv yuav tsum khiav tawm hauv Yeluxalees. Hauv tiam thib tsib thiab tiam thib rau, lo lus ceeb toom rau cov Khixatia tau coj lawv khiav mus rau hauv roob moj sab qhua.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.
Thiab tus pojniam khiav mus rau tom roob moj sab qhua, qhov uas Vajtswv tau npaj ib qho chaw rau nws, kom lawv pub nws noj rau ntawd ib txhiab ob puas rau caum hnub.... Thiab tau muab ob tis ntawm ib tug dav dawb hau loj rau tus pojniam, xwv kom nws thiaj ya mus rau tom roob moj sab qhua, mus rau nws qhov chaw, qhov uas nws raug yug txhawb rau ib ntus, thiab ntau ntus, thiab ib nrab ntus, kom dim ntawm tus nab lub ntsej muag. Thiab tus nab txhawv dej tawm ntawm nws qhov ncauj raws tus pojniam mus ib yam li dej nyab, xwv kom nws ua rau tus pojniam raug dej ntws ris mus. Tiamsis lub ntiajteb tau pab tus pojniam, thiab lub ntiajteb qhib nws lub qhov ncauj, thiab nqos cov dej nyab uas tus zaj txhawv tawm ntawm nws qhov ncauj los. Thiab tus zaj chim heev rau tus pojniam, ces nws txawm mus ua rog tawm tsam cov seem ntawm nws caj ces, uas ceev Vajtswv tej lus txib, thiab muaj Yexus Khetos tej lus tim khawv. Tshwmsim 12:6, 15–17.
Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.
Yexus ib txwm piav qhia qhov kawg ntawm ib yam nrog qhov pib ntawm yam ntawd, rau qhov Nws yog Alpha thiab Omega. Lo lus ceeb toom txog yam qias vuab tsuab uas ua kom puam tsuaj nyob hauv keeb kwm ntawm Loos papal tau raug lees paub thaum lub hwj chim papal raug lees paub tias sawv nyob hauv qhov chaw dawb huv.
The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”
Lo lus ceeb toom no raug sau tseg los ntawm Mathais, Malakaus, thiab Lukas, thiab txhua qhov chaw uas hais txog ntawd muaj kev txawv me ntsis hauv cov lus. Mathais hais tias, “Yog li ntawd, thaum nej pom yam qias neeg uas ua kom puas tsuaj, uas tau raug hais los ntawm Daniyee tus yaj saub, sawv nyob hauv qhov chaw dawb huv,” thiab Malakaus hais tias, “thaum nej pom yam qias neeg uas ua kom puas tsuaj, uas tau raug hais los ntawm Daniyee tus yaj saub, sawv ntawm qhov chaw uas tsis tsim nyog rau nws sawv.” Lukas hais tias, “thaum nej pom Yeluxalees raug tej tub rog vij ncig, ces nej yuav tsum paub tias nws txoj kev puas tsuaj twb los ze lawm. Ces cia cov uas nyob hauv Yudas khiav mus rau saum tej roob.”
All three testimonies apply together. In a more specific application, Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.
Peb leeg zaj lus tim khawv no siv ua ke tib si. Hauv ib txoj kev siv uas tshwj xeeb dua, Luka qhov kev hais tias Yeluxalees raug kaw ncig los ntawm tej pab tub rog qhia meej txog lo lus ceeb toom tias thaum Loos teev dab qhuas pib nws txoj kev tuaj vij Yeluxalees rau xyoo 66 AD, cov ntseeg uas tseem nyob hauv Yeluxalees yuav tsum khiav tam sid. Mathais qhov kev hais txog “qhov chaw dawb huv,” phim nrog Povlauj uas qhia txog “tus txiv neej ntawm kev txhaum” uas “zaum hauv Vajtswv lub tuam tsev, qhia nws tus kheej tias nws yog Vajtswv,” yog li sawv cev rau txoj kev ua tiav ntawm papacy raws li “yam qias vuab tsuab uas ua kom desolate.” Malakaus qhia txog yam qias vuab tsuab uas ua kom desolate sawv hauv qhov chaw uas nws tsis tsim nyog sawv, thiab qhov ntawd phim nrog lo lus ceeb toom kom khiav uas tau muab rau Adventism hauv hnub kawg. Ob ntawm cov lus ceeb toom no raug txuas nrog txoj lus txib tias tus uas nyeem lo lus ceeb toom ntawd yuav tsum to taub, thiab lawv txhua tus hais txog ib lub cim uas yuav tsum ceeb toom rau cov ntseeg ntawm tiam ntawd kom khiav.
The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.
Kev siv yuam kev ntawm ib qho kev siv peb npaug uas raug cov uas hais tias “cov tub sab ntawm koj haiv neeg” yog Tebchaws Meskas sawv cev yuam kev ntawd, qhia tias thaum “qhov kev qias neeg uas ua kom puam tsuaj” tiav raws li txoj cai Hnub Caiv nyob rau hauv Tebchaws Meskas, ces txoj cai Hnub Caiv uas raug yuam kom coj raws ntawd qhia kom paub tias Tebchaws Meskas yog Loos Niaj Hnub No, rau qhov Loos kev pe dab qhuas thiab Loos papacy ob leeg yav tas los twb tau yuam kom coj raws ib txoj cai Hnub Caiv lawm.
The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.
Qhov teeb meem ntawm qhov kev siv uas yuam kev ntawd yog tias txoj cai Hnub Caiv ntawm Loos pe hawm dab mlom tau tshwm sim nyob rau xyoo 321 AD, tiamsis qhov kev ua tiav ntawm Loos pe hawm dab mlom txog “yam qias vuab tsuab uas ua rau kev puam tsuaj” twb tau ua tiav lawm nyob rau xyoo 66 AD, 255 xyoos ua ntej txoj cai Hnub Caiv ntawm xyoo 321 AD. Ib yam nkaus thiab, txoj kev sib haum xeeb uas tsim tau “tus neeg ntawm kev txhaum” twb tab tom tshwm sim lawm nyob rau hauv lub sijhawm ntawm Povlauj, tus uas tau hais tias, “txoj kev zais ntawm kev tsis ncaj twb ua hauj lwm lawm,” los xij txoj cai Hnub Caiv ntawm papacy los txog ntau tshaj plaub puas xyoo tom qab ntawd. Ob tug tim khawv thawj zaug hauv ib qho kev siv cev Vajtswv lus peb txheej tsa tau cov yam ntxwv ntawm qhov kev ua tiav thib peb hauv hnub kawg. “Yam qias vuab tsuab uas ua rau kev puam tsuaj” hauv hnub kawg, raws li ob tug tim khawv hauv keeb kwm, thiab peb qhov chaw sau tseg hauv Vajlugkub txog Khetos cov lus, sawv cev rau ib qho lus ceeb toom kom khiav dim, tsis yog kev yuam kom coj raws ib txoj cai Hnub Caiv.
In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.
Hauv zaj lus tom ntej no peb yuav piav kom meej tias yog vim li cas qhov kev siv ntawd thiaj muaj qhov yuam kev nyob rau hauv cov ntsiab lus ntawm tej cai uas twb raug tsim tseg lawm uas muaj feem nrog kev siv yaj saub lus peb theem, thiab yog vim li cas qhov kev txheeb kom Sunday law nyob rau hauv cov ntsiab lus ntawm lo lus ceeb toom uas Khetos tau muab ntawd yog ib qho kev sawv cev tsis raug ntawm keeb kwm yaj saub.
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.
“Qhov kev sib haum xeeb no ntawm kev teev dab mlom thiab txoj Kev Ntseeg Khetos tau ua rau muaj kev loj hlob ntawm ‘tus neeg txhaum’ uas lus faj lem tau hais ua ntej tias nws tawm tsam Vajtswv thiab tsa nws tus kheej siab dua Vajtswv. Txoj kab ke loj heev ntawd ntawm kev ntseeg cuav yog ib yam haujlwm tseem ceeb tshaj plaws ntawm Xatas lub hwjchim—ib lub cim nco txog nws tej kev siv zog los tsa nws tus kheej rau saum lub zwm txwv kom kav lub ntiajteb raws li nws lub siab nyiam.” The Great Controversy, 50.