And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. 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 there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. 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 12:1–17.
Thiab muaj dua ib yam cim loj tshwm nyob saum ntuj; thiab saib maj, muaj ib tug zaj loj liab ploog, muaj xya lub taub hau thiab kaum lub kub, thiab muaj xya lub mom vaj ntxwv saum nws tej taub hau. Nws tus tw rub ib feem peb ntawm cov hnub qub saum ntuj, thiab pov lawv los rau hauv ntiajteb: thiab tus zaj sawv ntsug ntawm tus pojniam uas twb yuav yug me nyuam lawm, kom nqos tau nws tus menyuam tam sim ntawd thaum yug los. Thiab nws yug tau ib tug menyuam tub, uas yuav kav txhua haiv neeg nrog ib tug pas hlau: thiab nws tus menyuam raug muab coj mus cuag Vajtswv thiab rau ntawm Nws lub zwm txwv. Tus pojniam thiaj khiav mus rau hauv roob moj sab qhua, qhov chaw uas Vajtswv tau npaj cia rau nws, kom lawv yuav pub mov yug nws nyob ntawd ib txhiab ob puas rau caum hnub. Thiab muaj kev ua rog nyob saum ntuj: Mikha-ee thiab nws cov timtswv tawm tsam tus zaj; thiab tus zaj nrog nws cov timtswv kuj tawm tsam thiab, tiamsis lawv yeej tsis tau; thiab tsis pom lawv qhov chaw nyob saum ntuj ntxiv lawm. Tus zaj loj ntawd thiaj raug ntiab tawm, yog tus nab qub ntawd, uas hu ua Ntxwg Nyoog thiab Xatas, tus uas dag ntxias tag nrho lub ntiajteb: nws raug ntiab mus rau hauv ntiajteb, thiab nws cov timtswv kuj raug ntiab tawm nrog nws thiab. Thiab kuv hnov ib lub suab nrov nrov hais nyob saum ntuj tias, Nimno txoj kev cawm dim, thiab lub hwjchim, thiab lub nceeg vaj ntawm peb tus Vajtswv, thiab lub hwjchim kav ntawm Nws tus Khetos, twb los txog lawm: rau qhov tus uas liam peb cov kwvtij raug txo pov lawm, yog tus uas liam lawv ntawm peb tus Vajtswv xubntiag nruab hnub thiab nruab hmo. Thiab lawv kov yeej nws los ntawm Leej Menyuam Yaj cov ntshav, thiab los ntawm lo lus ntawm lawv zaj lus timkhawv; thiab lawv tsis hlub lawv txoj sia txawm mus txog qhov tuag. Yog li ntawd, nej cov ntuj ceebtsheej, thiab nej cov uas nyob hauv lawv, cia li zoo siab. Kev txom nyem yuav raug rau cov uas nyob hauv ntiajteb thiab hauv hiavtxwv! rau qhov Ntxwg Nyoog tau nqes los cuag nej, muaj kev chim loj heev, vim nws paub tias nws tsuas muaj sijhawm luv xwb. Thaum tus zaj pom tias nws raug ntiab los rau hauv ntiajteb, nws thiaj tsim txom tus pojniam uas yug tus menyuam tub. Thiab tus pojniam tau txais ob tis ntawm ib tug dav loj, kom nws thiaj ya mus rau hauv roob moj sab qhua, mus rau nws qhov chaw, qhov uas muaj pub yug nws rau ib lub sijhawm, thiab ob lub sijhawm, thiab ib nrab sijhawm, kom dim ntawm tus nab xubntiag. Tus nab txawm ntuav dej tawm ntawm nws lub qhov ncauj raws tus pojniam qab ib yam li dej nyab, kom dej nqa nws mus. Tiamsis lub ntiajteb pab tus pojniam, thiab lub ntiajteb qhib nws lub qhov ncauj, nqos cov dej nyab uas tus zaj ntuav tawm ntawm nws lub qhov ncauj. Tus zaj thiaj npau taws rau tus pojniam, thiab mus ua rog tawm tsam cov uas seem ntawm nws cajces, yog cov uas tuav rawv Vajtswv tej lus txib, thiab muaj Yexus Khetos zaj lus timkhawv. Tshwm Sim 12:1–17.
The first battle in the great controversy between Christ and Satan, began in the third heaven with Lucifer’s rebellion, and that first battle typifies the last battle in the first heaven. There is more warfare, for at the end of the thousand-year millennium, Satan is loosed for a little season, and mounts an attack against Jerusalem, but that battle has no possibility of victory. The battle in the third heaven at the beginning, which represents the battle in the first heaven at the end, was carried out while probation was open.
Tsov rog thawj zaug hauv qhov kev tsis sib haum loj nruab nrab ntawm Khetos thiab Xatas tau pib hauv lub ntuj ceeb tsheej thib peb nrog Lusifawes txoj kev ntxeev siab, thiab tsov rog thawj zaug ntawd yog yam ntxwv sawv cev rau tsov rog kawg hauv lub ntuj ceeb tsheej thib ib. Tseem yuav muaj tsov rog ntxiv, rau qhov thaum kawg ntawm txhiab xyoo ntawd, Xatas raug tso tawm ib ntus luv, thiab tawm tsam Yeluxalees, tiam sis tsov rog ntawd tsis muaj ib txoj kev yuav yeej tau li. Tsov rog hauv lub ntuj ceeb tsheej thib peb thaum chiv thawj, uas sawv cev rau tsov rog hauv lub ntuj ceeb tsheej thib ib thaum kawg, tau raug ua tiav thaum lub sij hawm uas lub caij nyoog ntawm kev sim siab tseem qhib.
The “woman” that is pregnant with child, represents God’s church throughout history, and in the history of Christ she was about to give birth to the man child Jesus. In the last days, she gives birth to twins. Just before the Sunday law she births the one hundred and forty-four thousand, of Revelation seven, and at the Sunday law she begins the travail of birthing the great multitude of Revelation seven. Her twins are not identical, but they are twins, and the first born is Elijah and the younger son is Moses.
“Tug pojniam” uas cev xeeb tub no sawv cev rau Vajtswv pawg ntseeg thoob plaws hauv keeb kwm, thiab hauv keeb kwm ntawm Khetos nws twb yuav yug tus me nyuam tub Yexus los. Nyob rau hnub kawg, nws yug ob tug me nyuam ntxaib. Ib nyuag ua ntej txoj cai hnub Sunday nws yug ib puas plaub caug plaub txhiab tus, raws li Tshwm Sim xya, thiab thaum txoj cai hnub Sunday los txog nws pib kev mob yug ntawm kev yug cov neeg coob coob kawg nkaus ntawm Tshwm Sim xya. Nws ob tug me nyuam ntxaib tsis yog ntxaib zoo ib yam, tiam sis lawv yog ntxaib, thiab tus yug ua ntej yog Eliyas hos tus tub yau yog Mauxes.
In the beginning of spiritual Israel, the dragon of pagan Rome was waiting to devour the man child Jesus, and the dragon of modern Rome is now waiting to devour the man child of the one hundred and forty-four thousand. As pagan Rome persecuted the early Christian church, modern Rome will repeat the persecution during the Sunday law crisis. In the early Christian church, the woman fled into the wilderness for twelve hundred and sixty literal years, and the persecution of the Sunday law crisis is symbolized by the forty-two months of Revelation thirteen and verse five. In the wilderness God’s people have a place prepared for them where they are fed and nourished.
Thaum pib ntawm cov Yixayee sab ntsuj plig, tus zaj ntawm Loos pe hawm dab mlom tau tos kom nqos tus me nyuam tub uas yog Yexus, thiab nim no tus zaj ntawm Loos niaj hnub no kuj tab tom tos kom nqos tus me nyuam tub ntawm ib puas plaub caug plaub txhiab leej. Ib yam li Loos pe hawm dab mlom tau tsim txom pawg ntseeg Khetos thaum ub, Loos niaj hnub no yuav rov ua txoj kev tsim txom ntawd thaum lub sij hawm kev kub ntxhov ntawm txoj cai Hnub Caiv. Hauv pawg ntseeg Khetos thaum ub, tus poj niam khiav mus rau tom roob moj sab qhua tau ib txhiab ob puas rau caum xyoo tiag tiag, thiab txoj kev tsim txom ntawm kev kub ntxhov ntawm txoj cai Hnub Caiv raug sawv cev los ntawm plaub caug ob lub hli hauv Tshwm Sim kaum peb nqe tsib. Hauv roob moj sab qhua Vajtswv haiv neeg muaj ib qho chaw uas npaj tseg rau lawv lawm, qhov chaw uas lawv tau txais mov noj thiab raug tu kom ciaj sia.
In Revelation chapter eight, and verse thirteen, the last three trumpets are identified as three woes. The woes in Revelation represent the trumpet judgments of Islam against the powers that pass Sunday laws. In the warfare that is illustrated in chapter twelve, the role of Islam is identified when it states, “Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.” The persecution that Jezebel accomplishes through her apostate husband Ahab, is directed at the “earth” beast and the “sea” beast.
Hauv Tshwm Sim tshooj yim, thiab nqe kaum peb, peb lub raj kawg raug txheeb tias yog peb txoj kev txom nyem. Cov kev txom nyem hauv Phau Ntawv Tshwm Sim sawv cev rau cov kev txiav txim ntawm cov raj uas yog Islam tawm tsam cov hwjchim uas tshaj tawm tej kevcai hwm Hnub Xya uas cuav. Hauv txoj kev ua rog uas raug piav qhia hauv tshooj kaum ob, lub luag hauj lwm ntawm Islam raug txheeb tawm thaum nws hais tias, “Kev txom nyem rau cov uas nyob hauv ntiajteb thiab hauv hiavtxwv! rau qhov dab ntxwg nyoog tau nqes los cuag nej, muaj kev chim loj heev, vim nws paub tias nws tsuas tshuav ib nyuag sijhawm xwb.” Txoj kev tsimtxom uas Jezebel ua tiav dhau ntawm nws tus txiv Ahab uas tau thim txojkev ntseeg lawm, raug tsom rau ntawm tus tsiaj nyaum “ntawm ntiajteb” thiab tus tsiaj nyaum “ntawm hiavtxwv.”
The movement of the mighty angel of Revelation eighteen, as with every reform movement, has four primary waymarks that lead to and include the judgment. For the movement of the first angel, those four waymarks were August 11, 1840, the first disappointment in the Spring of 1843, the arrival of the message of the Midnight Cry August 12 through 17 in 1844, and the opening of the judgment on October 22, 1844. Each of those four waymarks possessed the same overlying theme of “time.” August 11, 1840, was a fulfillment of the time prophecy of Revelation chapter nine, and verse fifteen. The first disappointment of 1843, represented a failed prediction of time. The Midnight Cry message was the correction of the previously failed prediction of time, and October 22, 1844, was the fulfillment of the predicted time of the message of the Midnight Cry.
Kev txav mus los ntawm tus tim tswv muaj hwjchim ntawm Tshwmsim tshooj kaum yim, ib yam li txhua txoj kev txhim kho kev ntseeg, muaj plaub lub cim taw qhia tseem ceeb uas coj mus txog thiab suav nrog txoj kev txiav txim. Rau txoj kev txav mus los ntawm tus tim tswv thawj, plaub lub cim taw qhia ntawd yog Lub Yim Hli 11, 1840, thawj qhov kev poob siab thaum Caij Nplooj Ntoos Hlav xyoo 1843, kev tuaj txog ntawm txoj xov ntawm Kev Quaj Thaum Nruab Nrab Hmo thaum Lub Yim Hli 12 txog 17 xyoo 1844, thiab kev qhib ntawm txoj kev txiav txim rau Lub Kaum Hli 22, 1844. Txhua lub cim taw qhia plaub no muaj tib lub ntsiab tseem ceeb saum toj kawg nkaus, yog “sijhawm.” Lub Yim Hli 11, 1840, yog qhov ua tiav ntawm txoj lus faj lem hais txog sijhawm hauv Tshwmsim tshooj cuaj, nqe kaum tsib. Thawj qhov kev poob siab ntawm xyoo 1843 sawv cev rau ib qho kev twv txog sijhawm uas ua tsis tiav. Txoj xov Kev Quaj Thaum Nruab Nrab Hmo yog kev kho kom raug ntawm qhov kev twv txog sijhawm uas yav tas los tau ua tsis tiav, thiab Lub Kaum Hli 22, 1844, yog qhov ua tiav ntawm lub sijhawm uas tau raug twv tseg los ntawm txoj xov ntawm Kev Quaj Thaum Nruab Nrab Hmo.
The movement of the third angel has those same four waymarks, for they exist in every reform line, and as with all of those four waymarks of every reform line, each waymark possesses the same prophetic theme. Islam of the third woe, is the theme of the four waymarks in the movement of the one hundred and forty-four thousand. On September 11, 2001 Islam of the third woe was released and then restrained. The failed prediction of July 18, 2020 identified an Islamic attack upon Nashville, Tennessee, and represented Islam of the third woe. The message that awakens the dead dry bones that are in the street of Revelation eleven, is the perfect and final fulfillment of the Midnight Cry message, and it represents a correction of the Nashville prediction (without the element of time). It will be fulfilled at the fourth waymark, which is the Sunday law, where Islam of the third woe will strike the United States because of its enforcement of the soon-coming Sunday law.
Txoj kev txav ntawm tus tim tswv thib peb muaj tib yam plaub lub cim ciam teb ntawd, rau qhov lawv muaj nyob hauv txhua txoj kab kev hloov kho, thiab ib yam li txhua lub cim ciam teb plaub ntawd ntawm txhua txoj kab kev hloov kho, txhua lub cim ciam teb kuj muaj tib yam ntsiab lus cev Vajtswv lus faj lem. Islam ntawm kev txom nyem thib peb yog lub ntsiab lus ntawm plaub lub cim ciam teb hauv txoj kev txav ntawm ib puas plaub caug plaub txhiab leej. Hnub tim 11 lub Cuaj Hli, xyoo 2001, Islam ntawm kev txom nyem thib peb raug tso tawm thiab tom qab ntawd raug txwv. Kev twv ua ntej uas tsis tiav ntawm hnub tim 18 lub Xya Hli, xyoo 2020, tau qhia txog ib qho kev tawm tsam Islamic rau Nashville, Tennessee, thiab sawv cev rau Islam ntawm kev txom nyem thib peb. Txoj xov uas tsa cov pob txha qhuav tuag uas nyob hauv txoj kev ntawm Tshwm Sim kaum ib kom tsim dheev rov qab los, yog qhov kev ua tiav zoo tag nrho thiab kawg nkaus ntawm txoj xov Nruab Nrab Hmo Ntuj Quaj, thiab nws sawv cev rau ib qho kev kho kom raug ntawm kev twv txog Nashville (tsis muaj qhov chaw ntawm lub sij hawm). Nws yuav ua tiav rau ntawm lub cim ciam teb thib plaub, uas yog txoj cai Hnub Caiv, qhov chaw uas Islam ntawm kev txom nyem thib peb yuav ntaus rau Tebchaws Meskas vim nws yuam kom coj raws txoj cai Hnub Caiv uas yuav los sai sai no.
When this truth is recognized, in conjunction with the fact that the mighty movement of the third angel is a warning of impending judgment, the Islamic judgment represented by the third woe can be easily understood as the “woe” that is brought upon “earth” and “sea.”
Thaum qhov tseeb no raug lees paub, ua ke nrog qhov tseeb tias txoj kev txav loj kawg uas yog ntawm tus tim tswv thib peb yog ib lo lus ceeb toom txog txoj kev txiav txim uas tab tom yuav los txog, ces txoj kev txiav txim Islam uas raug sawv cev los ntawm txoj kev txom nyem thib peb kuj yuav to taub tau yooj yim tias yog “kev txom nyem” uas raug coj los rau saum “ntiajteb” thiab “hiav txwv.”
The judgment of the living began on September 11, 2001, and from that point, until the soon-coming Sunday law, the test of the formation of the image of the beast takes place in the United States. From the Sunday law until Michael stands up and human probation closes, the rest of the world will then be tested by the formation of the image of the beast. Whether Seventh-day Adventists in the United States are being tested, or the entire world after the Sunday law is being tested, the test is defined as the test where our eternal destiny will be decided. It is also the test we must pass, before probation closes at the Sunday law. The prophetic phenomenon of an image to the beast test first in the United States and then again in the world, is essential to understand correctly.
Kev txiav txim rau cov neeg ciaj sia pib rau lub Cuaj Hli 11, 2001, thiab txij lub sijhawm ntawd mus txog rau txoj cai Sunday uas yuav los sai no, kev sim siab ntawm kev tsim tus duab ntawm tus tsiaj nyaum yuav muaj nyob rau hauv Tebchaws Meskas. Txij ntawm txoj cai Sunday mus txog thaum Michael sawv tsees thiab lub sijhawm sim siab ntawm tibneeg raug kaw, ces lub ntiajteb seem yuav raug sim los ntawm kev tsim tus duab ntawm tus tsiaj nyaum. Txawm yog cov Seventh-day Adventists hauv Tebchaws Meskas tab tom raug sim, los yog tag nrho lub ntiajteb tom qab txoj cai Sunday tab tom raug sim, qhov kev sim ntawd raug txhais tias yog qhov kev sim uas peb txoj hmoo nyob mus ib txhis yuav raug txiav txim. Nws kuj yog qhov kev sim uas peb yuav tsum dhau, ua ntej lub sijhawm sim siab raug kaw rau ntawm txoj cai Sunday. Qhov tshwm sim yaj saub ntawm kev sim txog tus duab rau tus tsiaj nyaum xub thawj hauv Tebchaws Meskas thiab tom qab ntawd rov muaj dua hauv lub ntiajteb, yog yam tseem ceeb uas yuav tsum to taub kom raug.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Thaum Asmeskas, lub tebchaws ntawm kev ywj pheej rau kev ntseeg, yuav koom siab nrog lub Koom Txoos Loos hauv kev yuam lub siab ntsws thiab yuam kom tibneeg hwm hnub Xanpataus cuav, cov neeg ntawm txhua lub tebchaws thoob plaws ntiajteb yuav raug coj kom ua raws li nws tus yam ntxwv.” Testimonies, volume 6, 18.
When the symbols are understood, then the passage in Revelation thirteen, that addresses these two successive, but identical image of the beast tests, can be easily recognized. It is important for a variety of reasons. One reason is the corrupted communications that Lucifer employed in the first war in the third heaven illustrate how Satan’s corrupted communications will manifest again in the last war in the first heaven.
Thaum to taub txog cov cim lawm, ces nqe hauv Tshwmsim tshooj kaum peb, uas hais txog ob qhov kev sim ntawm tus yam ntxwv ntawm tsiaj qus no uas los sib law liag, los tseem zoo ib yam, yuav raug pom tau yooj yim. Qhov no yog ib yam tseem ceeb rau ntau yam laj thawj. Ib qho laj thawj yog tias cov kev sib txuas lus uas Lucifer tau ua kom puas ntsoog siv nyob rau hauv thawj tsov rog hauv lub ntuj ceeb tsheej thib peb qhia kom pom tias Xatas cov kev sib txuas lus uas raug ua kom puas ntsoog yuav rov tshwm sim dua hauv tsov rog kawg hauv lub ntuj ceeb tsheej thib ib.
The war of the first heaven that begins at the Sunday law, is accomplished during the testing period of the image of the beast for the entire world. Since September 11, 2001, the testing period of the image of the beast in the United States has been taking place. When we recognize these two testing periods as sequential, beginning with the United States and then the world, we can then factor in truths that are represented in the war of Revelation chapter twelve, back into the history of 2001, unto the Sunday law. As an example, the corrupted communications of Lucifer that is defined as hypnosis, will be employed in a modern application by the dragon power during the battle of the first heaven, of Revelation chapter twelve. The hypnosis that is employed by the dragon in that history is for the purpose of murdering those that Jezebel has identified as heretics.
Tsov rog ntawm thawj lub ntuj uas pib thaum txoj cai Hnub Caiv, raug ua kom tiav nyob rau lub sijhawm sim siab ntawm daim duab ntawm tus tsiaj qus rau tag nrho lub ntiajteb no. Txij li lub Cuaj Hlis 11, 2001, lub sijhawm sim siab ntawm daim duab ntawm tus tsiaj qus hauv Tebchaws Meskas twb tau tab tom muaj lawm. Thaum peb lees paub ob lub sijhawm sim siab no tias yog txuas ua ntu zus, pib nrog Tebchaws Meskas thiab tom qab ntawd yog lub ntiajteb no, ces peb thiaj li tuaj yeem coj cov qhov tseeb uas raug sawv cev nyob rau hauv tsov rog ntawm Tshwm Sim tshooj kaum ob, rov qab los siv rau hauv keeb kwm xyoo 2001, mus txog rau txoj cai Hnub Caiv. Ua piv txwv, cov lus sib txuas lus uas lwj puas ntawm Lucifer uas raug txhais tias yog kev qaug hlwb tswj xav, yuav raug siv hauv ib daim ntawv thov niaj hnub no los ntawm hwjchim ntawm tus zaj nyob rau hauv tsov rog ntawm thawj lub ntuj, ntawm Tshwm Sim tshooj kaum ob. Kev qaug hlwb tswj xav uas tus zaj siv nyob rau hauv keeb kwm ntawd yog rau lub hom phiaj tua cov neeg uas Jezebel tau txheeb xyuas tias yog cov ntseeg cuav.
In the history of 2001, to the Sunday law, two witnesses were murdered in the street of Sodom and Egypt. In the first fulfillment of Revelation eleven, the nation represented by Sodom and Egypt, was France. France is a prophetic nation that consists of two powers, as did the Medo-Persian Empire, as did ancient Israel in its divided kingdoms, and as did the two tribes of Judah represented by Judah and Benjamin. All two-horned nations symbolically represent the two-horned nation of the United States.
Hauv keeb kwm xyoo 2001, mus txog rau txoj cai Sunday, ob tug tim khawv raug tua nyob hauv txoj kev ntawm Sodom thiab tim lyiv teb chaws. Hauv thawj qhov kev ua tiav ntawm Tshwm Sim kaum ib, haiv neeg uas Sodom thiab tim lyiv teb chaws sawv cev rau ntawd yog Fabkis. Fabkis yog ib haiv neeg yaj saub uas muaj ob lub hwj chim nyob hauv, ib yam li lub teb chaws Medo-Persian, ib yam li cov neeg Yixayee thaum ub hauv lawv cov nceeg vaj uas raug faib, thiab ib yam li ob pawg neeg ntawm Yudas uas Yudas thiab Npeeyamees sawv cev rau. Txhua haiv neeg uas muaj ob tug kub sawv cev raws cim rau haiv neeg uas muaj ob tug kub, uas yog Tebchaws Meskas.
The city of Sodom, and nation of Egypt, represents the two horns of Republicanism (Egypt) and Protestantism (Sodom). Two horns were slain in 2020, the horn of Republicanism and the horn of Protestantism. The hypnotism employed by the globalist dragon powers, through the medium of the worldwide web was then employed, in the same fashion that it will be employed in the upcoming war of the first heaven. By controlling the message that the worldwide web produced, the election of 2020, was scientifically manipulated to produce an outcome that agreed with the philosophy of globalism. This is simply an example of the necessity of understanding that the image of the beast test is accomplished first in the United States, and then in the world.
Lub nroog Xaudoo, thiab teb chaws Iziv, sawv cev rau ob tug kub ntawm Republicanism (Iziv) thiab Protestantism (Xaudoo). Ob tug kub raug tua rau xyoo 2020, yog tug kub ntawm Republicanism thiab tug kub ntawm Protestantism. Kev ua kom neeg poob rau hauv kev qaug ntxias uas cov hwj chim zaj thoob ntiaj teb siv, los ntawm txoj kev nruab nrab ntawm lub vas sab thoob ntiaj teb, ces raug siv tib yam nkaus li qhov uas yuav raug siv hauv tsov rog yuav los tom ntej no ntawm thawj ntuj. Los ntawm kev tswj cov lus tshaj tawm uas lub vas sab thoob ntiaj teb tsim tawm, kev xaiv tsa xyoo 2020 raug kho kom raws kev tshawb txuj ci kom ua tau ib qho txiaj ntsig uas phim nrog lub tswv yim ntawm globalism. Qhov no tsuas yog ib qho piv txwv ntawm qhov yuav tsum to taub tias qhov kev sim ntawm daim duab ntawm tus tsiaj nyaum raug ua tiav xub thawj hauv Tebchaws Meskas, thiab tom qab ntawd mam li thoob ntiaj teb.
“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 kuv meej tseeb tias tus yam ntxwv ntawm tus tsiaj nyaum yuav raug tsim los ua ntej lub sij hawm sim siab 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 yog ib pawg kev tsis sib xws sib xyaw ua ke yam ntxhov heev, uas tsuas muaj ob peb tug xwb thiaj yuav raug dag ntxias.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Hauv hauv Tshwm Sim 13, lo ntsiab lus no raug nthuav tawm meej tseeb; [Tshwm Sim 13:11–17, nqe lus raug hais tseg].”
“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 qhov kev sim siab uas Vajtswv haiv neeg yuav tsum muaj 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 ua raws li Nws txoj kevcai, thiab tsis kam lees txais ib hnub Xanpataus cuav, yuav sawv hauv qab tus chij ntawm tus Tswv Vajtswv Yehauvas, thiab yuav txais lub cim khi ntawm Vajtswv uas muaj sia. Cov uas tso tseg qhov tseeb uas muaj keeb kwm saum ntuj ceeb tsheej thiab lees txais hnub Xanpataus Hnub Caiv, yuav txais tus cim ntawm tus tsiaj qus.” Manuscript Releases, volume 15, 15.
Probation closes for Seventh-day Adventists, at the enforcement of the Sunday law. Those countries that follow the example of the United States, will close their probation as did the United States.
Lub sij hawm ntawm txoj kev sim siab yuav kaw rau cov Xya-Hnub Adventist thaum txoj cai Sunday raug yuam kom coj raws. Cov teb chaws uas ua raws li tus qauv ntawm Tebchaws Meskas, yuav kaw lawv lub sij hawm ntawm txoj kev sim siab ib yam li Tebchaws Meskas tau ua.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Lwm haiv neeg txawv teb chaws yuav ua raws li tus qauv ntawm Tebchaws Meskas. Txawm yog nws yuav tawm ua tus coj, los tib yam kev kub ntxhov ntawd yuav los saum peb haiv neeg nyob rau txhua thaj chaw hauv lub ntiajteb.” Testimonies, volume 6, 395.
The final movements are rapid ones.
Cov kev txav mus kawg yog cov uas ceev nrooj.
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.” Testimonies, volume 9, 11.
“Cov koom haum ntawm kev phem tab tom sib koom lawv tej zog thiab tab tom sib sau ua ib pab ruaj khov. Lawv tab tom ua kom muaj zog rau txoj kev kub ntxhov loj kawg. Tej kev hloov loj yuav tsis ntev no tshwm sim hauv peb lub ntiaj teb no, thiab tej kev txav kawg yuav yog tej uas nrawm heev.” Testimonies, volume 9, 11.
To understand the test of the image of the beast, requires a certain amount of technical prophetic application. To start with, the mark of the beast and the image of the beast are two different symbols.
Yuav kom to taub txog qhov kev sim siab hais txog tus duab ntawm tus tsiaj qus, yuav tsum muaj ib theem kev siv lus faj lem raws kev txawj tshwj xeeb. Pib hais ua ntej, lub cim ntawm tus tsiaj qus thiab tus duab ntawm tus tsiaj qus yog ob lub cim sib txawv.
“The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.
“Tus ‘duab rau tsiaj nyaum’ sawv cev rau hom Protestantism uas tau poob kev ntseeg lawm; hom ntawd yuav raug tsim tsa thaum cov koom txoos Protestant nrhiav kev pab ntawm hwj chim nom tswv los yuam kom lawv tej lus qhuab qhia raug coj raws. Tus ‘cim ntawm tsiaj nyaum’ tseem tshuav yuav raug txhais kom meej.” The Great Controversy, 445.
The mark of the beast is Sunday observance, and the image of the beast is a church that employs the civil power to enforce her religious doctrines.
Lub cim ntawm tus tsiaj qus yog kev hwm hnub Sunday, thiab tus duab ntawm tus tsiaj qus yog ib lub koom txoos uas siv hwj chim pej xeem los yuam kom nws tej lus qhuab qhia kev ntseeg raug coj raws.
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.
“Kev yuam kom ceev Hnub Caiv rau hnub Sunday los ntawm cov pawg ntseeg Protestant yog kev yuam kom pe hawm tus hwj chim papacy—yog tus tsiaj qus. Cov uas, vim nkag siab txog cov lus thov cai ntawm lo lus txib plaub, los xaiv khaws hnub Xanpataus cuav hloov chaw ntawm hnub Xanpataus tseeb, yog li ntawd tab tom muab kev hwm rau tus hwj chim ntawd uas yog tus tib leeg uas tau txib kom ua li ntawd. Tiamsis nyob rau hauv txoj kev ua ntawd uas yuam kom ua ib tes dej num kev ntseeg los ntawm lub hwj chim pej xeem, cov pawg ntseeg lawv tus kheej yuav tsim ib daim duab rau tus tsiaj qus; yog li ntawd, kev yuam kom ceev Hnub Sunday hauv Tebchaws Meskas yuav yog kev yuam kom pe hawm tus tsiaj qus thiab nws daim duab.” The Great Controversy, 448, 449.
The image of the beast represents the combination of church and state with the church in control of the relationship. Jezebel ruled over Ahab, as Herodias ruled over Herod. The mark of the beast is Sunday keeping. The image of the beast develops over a period of time. The mark of the beast represents a point in time. The image of the beast progressively develops, but only reaches its full maturity, when it has the power to force the state to pass its religious dogmas. The test is associated with the “formation” of the image.
Daim duab ntawm tus tsiaj nyaum sawv cev rau kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev, nrog pawg ntseeg yog tus tswj hwm txoj kev sib raug zoo ntawd. Yexanpees kav Ahaj, ib yam li Herodias kav Helauj. Lub cim ntawm tus tsiaj nyaum yog kev coj hnub Sunday. Daim duab ntawm tus tsiaj nyaum txhim kho zuj zus nyob hauv ib ncua sijhawm. Lub cim ntawm tus tsiaj nyaum sawv cev rau ib lub ntsiab lus hauv sijhawm. Daim duab ntawm tus tsiaj nyaum txhim kho zuj zus mus, tiamsis tsuas ncav cuag nws txoj kev loj hlob puv npo xwb thaum nws muaj hwjchim yuam kom lub xeev tshaj tawm nws tej kev qhuab qhia kev ntseeg ua kevcai. Qhov kev sim siab no muaj feem xyuam nrog “kev tsim” daim duab ntawd.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Tiam sis ‘daim duab rau tus tsiaj nyaum’ yog dab tsi? thiab nws yuav raug tsim li cas? Daim duab ntawd raug ua los ntawm tus tsiaj nyaum ob tug kub, thiab yog ib daim duab rau tus tsiaj nyaum. Nws kuj raug hu ua daim duab ntawm tus tsiaj nyaum thiab. Yog li ntawd, kom paub tias daim duab ntawd zoo li cas thiab yuav raug tsim li cas, peb yuav tsum kawm txog tus yam ntxwv ntawm tus tsiaj nyaum nws tus kheej—uas yog lub hwj chim papacy.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Thaum pawg ntseeg thawj tiam tau poob rau kev ua tsis ncaj vim tig deb ntawm txoj kev yooj yim ntawm txoj moo zoo thiab lees txais tej kab ke thiab tej kev cai ntawm cov neeg txawv teb chaws uas pe hawm dab qhuas, nws tau poob Vajtswv tus Ntsuj Plig thiab hwj chim; thiab kom thiaj tswj tau tej kev xav thiab lub siab dawb paug ntawm cov neeg, nws thiaj nrhiav kev txhawb nqa ntawm lub hwj chim ntiaj teb. Qhov tshwm sim yog lub hwj chim papacy, yog ib pawg ntseeg uas kav lub hwj chim ntawm lub xeev thiab siv nws los txhawb nws tej hom phiaj ntawm nws tus kheej, tshwj xeeb yog rau kev rau txim rau ‘kev ntseeg yuam kev.’ Kom Tebchaws Meskas thiaj tsim tau ib tug duab ntawm tus tsiaj qus, lub hwj chim kev ntseeg yuav tsum tswj tau tsoom fwv pej xeem kom lub hwj chim ntawm lub xeev kuj yuav raug pawg ntseeg siv los ua kom tiav nws tej hom phiaj ntawm nws tus kheej.” The Great Controversy, 443.
The distinction between the image of the beast and the mark of the beast is fairly traditional Adventist understanding. Where Adventism generally loses its way on this subject is in Revelation thirteen. They somehow mix the activity of the United States after the Sunday law, when it forces the world to set up an image to the beast, with the setting up of the image of the beast in the United States. They are two different prophetic periods.
Kev sib txawv ntawm daim duab ntawm tus tsiaj qus thiab lub cim ntawm tus tsiaj qus yog ib qho kev to taub uas raws li kev qhia qub ntawm cov Adventist. Qhov uas Adventism feem ntau yuam kev ntawm zaj lus no yog nyob hauv Tshwmsim tshooj kaum peb. Lawv ib yam li muab kev ua ntawm Tebchaws Meskas tom qab txoj cai hnub Sunday, thaum nws yuam kom lub ntiaj teb tsa ib daim duab rau tus tsiaj qus, los sib xyaw nrog kev tsa daim duab ntawm tus tsiaj qus hauv Tebchaws Meskas. Ob qho ntawd yog ob lub sijhawm cev Vajtswv lus uas sib txawv.
Christ came to confirm the covenant with many for one week, and in the middle of the week He was crucified. Thus, that week typifies the two periods of time when an image of the beast is formed. Christ’s week was divided into two identical periods, representing the image of Christ. The two testing periods of times in the last days, represents the image of the antichrist.
Khetos tau los kom lees paub zaj lus cog tseg nrog coob leej rau ib lim tiam, thiab nyob nruab nrab ntawm lub lim tiam ntawd Nws raug ntsia saum ntoo khaub lig. Yog li ntawd, lub lim tiam ntawd ua ib hom piv txwv qhia txog ob ntu sijhawm thaum tus tsiaj nyaum tus duab raug tsim tsa. Khetos lub lim tiam raug faib ua ob ntu uas zoo ib yam nkaus, sawv cev rau Khetos tus duab. Ob ntu sijhawm ntawm kev sim siab nyob rau hnub kawg sawv cev rau tus timkhawv cuav tus duab.
In the first period of twelve hundred and sixty days, Christ bore His own testimony, and then He died on the cross. There was then an identical twelve hundred and sixty days where the disciples testified, until Michael stood up at the stoning of Stephen. The cross typifies the Sunday law. The two periods of testing in connection with the formation of the image of the beast, identify the first period in connection with the one hundred and forty-four thousand, who are typified by Christ, and that period ends at the Sunday law, which is typified by the cross. The last identical period of testing that was represented by the work of the disciples in the time of Christ, focuses upon the great multitude, and it ends when Michael stands up, not at the stoning of Stephen, but at the close of human probation in Daniel 12:1.
Nyob rau thawj lub sij hawm ntawm ib txhiab ob puas rau caum hnub, Khetos tau ris Nws tus kheej zaj lus tim khawv, ces Nws tau tuag saum tus ntoo khaub lig. Tom qab ntawd kuj muaj ib lub sij hawm ib yam nkaus ntawm ib txhiab ob puas rau caum hnub uas cov thwj tim tau ua tim khawv, mus txog thaum Mikhaees sawv tsees thaum lawv txawb pob zeb rau Stephen. Tus ntoo khaub lig yog ib tug qauv qhia txog txoj cai Hnub Caiv. Ob lub sij hawm ntawm kev sim siab uas muaj feem nrog kev tsim tsa tus yam ntxwv ntawm tus tsiaj qus ntawd, qhia meej thawj lub sij hawm uas muaj feem nrog ib puas plaub caug plaub txhiab leej, uas raug ua qauv los ntawm Khetos, thiab lub sij hawm ntawd xaus rau ntawm txoj cai Hnub Caiv, uas raug ua qauv los ntawm tus ntoo khaub lig. Lub sij hawm kawg uas zoo ib yam ntawm kev sim siab, uas raug sawv cev los ntawm txoj hauj lwm ntawm cov thwj tim nyob rau lub caij nyoog ntawm Khetos, tsom rau pawg neeg coob kawg, thiab nws xaus thaum Mikhaees sawv tsees, tsis yog thaum lawv txawb pob zeb rau Stephen, tiam sis thaum kev txiav txim siab rau tib neeg kaw xaus raws li Daniyee 12:1.
Some fail to see the actual sequence of events in Revelation thirteen, verse eleven and onward, due to what often appears to be a purposeful unwillingness to acknowledge that when the United States speaks as a dragon, it represents the complete formation of the image of the beast in the United States. In order for the United States to pass a Sunday law, the image of the beast in the United States must be formed before the Sunday law. Read the few previous passages just cited from The Great Controversy again, if you do not understand the point.
Muaj ib txhia tsis pom qhov txheej txheem tiag tiag ntawm tej xwm txheej hauv Phau Ntawv Qhia Tshwm tshooj kaum peb, nqe kaum ib thiab txuas mus, vim tej uas feem ntau zoo li yog ib hom kev tsis kam lees paub uas muaj lub hom phiaj, tias thaum Tebchaws Meskas hais lus zoo li ib tug zaj, qhov ntawd sawv cev rau kev tsim tiav ntawm daim duab ntawm tus tsiaj nyaum hauv Tebchaws Meskas. Yuav kom Tebchaws Meskas yuav muaj peev xwm tshaj tawm ib txoj cai Hnub Caiv, daim duab ntawm tus tsiaj nyaum hauv Tebchaws Meskas yuav tsum raug tsim ua ntej txoj cai Hnub Caiv. Nyeem dua ob peb nqe lus ua ntej no uas nyuam qhuav raug hais tseg los ntawm The Great Controversy, yog tias koj tsis to taub lub ntsiab lus ntawd.
When the United States speaks as a dragon in verse eleven of chapter thirteen, it represents the action of the legislative and judicial authorities passing a Sunday law at the direction of the apostate churches in the United States. The Sunday law decree goes out of the mouth of the United States.
Thaum Tebchaws Meskas hais lus zoo li ib tug zaj nyob hauv nqe kaum ib ntawm tshooj kaum peb, qhov ntawd sawv cev rau txoj kev ua ntawm cov thawj cai lij choj thiab cov thawj txiav txim plaub ntug uas tshaj tawm ib txoj cai Hnub Caiv raws li kev coj ntawm cov koom txoos uas tau thim txoj kev ntseeg hauv Tebchaws Meskas. Txoj cai txib hais txog Hnub Caiv ntawd tawm ntawm lub qhov ncauj ntawm Tebchaws Meskas.
“I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth.” Spalding and Magan, 1.
“Kuv pom tias tus tsiaj muaj ob tug kub ntawd muaj ib lub qhov ncauj zaj, thiab tias nws lub hwj chim nyob hauv nws lub taub hau, thiab tias txoj cai txib yuav tawm los ntawm nws lub qhov ncauj.” Spalding and Magan, 1.
It has always amazed me that Adventism has a hard time recognizing that when the two horned earth beast speaks as a dragon, it is not simply marking the Sunday law in the United States, but is also marking that the image of the papal sea beast has been fully developed. In order for the United States to pass the Sunday law, the combination of church and state has to have first been fully developed. The apostate churches of the United States do not simply come together on a Monday, then go to Congress on Tuesday, and tell Congress they want Sunday legislation passed by Wednesday. The combining process that takes place between church and state, is represented as the “formation” of the image of the beast like the “formation” of the golden image in Daniel chapter 3, it will take some time to construct. The image of the beast is the system the papacy used to murder the millions of martyrs in the Dark Ages, and it takes social, political, religious and economic developments to create the social environment, and legal precedence necessary, for the Sunday law to be enforced. Those developments represent the test of the image of the beast, by “which our eternal destiny will be decided,” and it represents the test we must pass “before we are sealed.”
Nws ib txwm ua rau kuv xav tsis thoob tias cov Adventist muaj teeb meem heev rau kev paub hais tias thaum tus tsiaj qus ob tug kub los hauv ntiajteb hais lus zoo li ib tug zaj, qhov ntawd tsis yog tsuas yog cim txog txoj cai Sunday hauv Tebchaws Meskas xwb, tiam sis kuj yog cim tias daim duab ntawm tus tsiaj qus hiav txwv uas yog papal twb raug txhim kho kom tiav lawm. Yuav kom Tebchaws Meskas tshaj tawm tau txoj cai Sunday, kev sib txuas ua ke ntawm pawg ntseeg thiab lub xeev yuav tsum xub raug txhim kho kom tiav ua ntej. Cov pawg ntseeg thim txojkev ntseeg hauv Tebchaws Meskas tsis yog cia li tuaj sib sau ua ke rau hnub Monday xwb, ces hnub Tuesday mam mus cuag Congress, thiab qhia Congress tias lawv xav kom txoj cai Sunday raug pom zoo dhau los rau hnub Wednesday. Txoj kev sib koom ua ke uas tshwm sim nruab nrab ntawm pawg ntseeg thiab lub xeev, yog sawv cev raws li “kev tsim” daim duab ntawm tus tsiaj qus ib yam li “kev tsim” tus mlom kub hauv Daniyee tshooj 3, thiab nws yuav siv sij hawm ib ntus los txhim tsa kom tiav. Daim duab ntawm tus tsiaj qus yog lub txheej txheem uas txoj papacy tau siv los tua cov neeg tuag ua timkhawv ntau plhom leej hauv Lub Caij Tsaus Ntuj, thiab nws yuav tsum muaj kev txhim kho ntawm sab kev sib raug zoo, sab nom tswv, sab kev ntseeg, thiab sab kev lag luam kom tsim tau ib puag ncig hauv zej zog, nrog rau txoj kev ua ntej ntawm txoj cai uas tsim nyog, rau txoj cai Sunday thiaj raug yuam kom coj los siv. Cov kev txhim kho ntawd yog sawv cev rau txoj kev sim siab ntawm daim duab ntawm tus tsiaj qus, uas “los ntawm qhov ntawd peb txoj hmoo nyob mus ib txhis yuav raug txiav txim,” thiab nws yog sawv cev rau txoj kev sim siab uas peb yuav tsum dhau “ua ntej peb raug muab ntim cim.”
“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. . .. This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.
“Tus Tswv tau qhia rau kuv kom meej tias daim duab ntawm tus tsiaj nyaum yuav raug tsim los ua ntej lub sijhawm sim siab kaw; vim qhov no yuav yog qhov kev sim loj rau haiv neeg ntawm Vajtswv, uas los ntawm qhov no lawv txoj hmoo mus ib txhis yuav raug txiav txim siab.... Qhov no yog qhov kev sim uas haiv neeg ntawm Vajtswv yuav tsum muaj ua ntej lawv raug muab foob.” Manuscript Releases, volume 15, 15.
The Sunday law is the crisis at midnight, that finds its final perfect fulfillment of the parable of the ten virgins. In that midnight crisis, it will be manifested whether we are wise Philadelphian or foolish Laodicean virgins. The foolish receive the mark of the beast and the wise receive the seal of God. Anyone who has ever joined the Seventh-day Adventist church, agreed to the list of doctrinal truths in advance of becoming a member, and therefore every Seventh-day Adventist has been presented with the light of the truth of the Sabbath.
Txoj cai hnub Sunday yog kev kub ntxhov thaum ib tag hmo, uas pom nws qhov kev ua tiav kawg nkaus thiab zoo meej ntawm zaj lus piv txwv txog kaum tus nkauj xwb. Hauv qhov kev kub ntxhov ntawd thaum ib tag hmo, yuav raug qhia tawm tias peb yog cov nkauj xwb Philadelphian uas muaj tswvyim, los yog cov nkauj xwb Laodicean uas ruam. Cov ruam txais lub cim ntawm tus tsiaj qus, hos cov muaj tswvyim txais lub foob ntawm Vajtswv. Txhua tus uas tau koom nrog pawg ntseeg Seventh-day Adventist, tau pom zoo ua ntej rau daim ntawv teev cov lus qhuab qhia tseeb ua ntej los ua ib tug tswv cuab, thiab yog li no txhua tus Seventh-day Adventist twb tau raug nthuav tawm rau qhov kaj ntawm qhov tseeb txog Hnub Xanpataus lawm.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.
“Yog hais tias lub teeb ntawm qhov tseeb twb raug nthuav tawm rau koj lawm, qhia tshwm rau koj txog Hnub Xanpataus ntawm lo lus txib thib plaub, thiab qhia tias tsis muaj ib qho chaw ruaj hauv Vajtswv Txojlus li rau kev ua raws Hnub Sunday, los tseem koj tseem tuav rawv rau hnub xanpataus cuav ntawd, tsis kam ua kom dawb huv Hnub Xanpataus uas Vajtswv hu ua ‘kuv hnub dawb huv,’ ces koj tau txais lub cim ntawm tus tsiaj nyaum lawm. Qhov no tshwm sim thaum twg?—Thaum koj mloog raws txoj cai txib kom koj tsum kev ua haujlwm rau hnub Sunday thiab pe hawm Vajtswv, thaum uas koj twb paub lawm tias tsis muaj ib lo lus twg hauv Phau Vajlugkub qhia tias Hnub Sunday yog ib yam dabtsi tshaj ib hnub ua haujlwm ib txwm xwb, ces koj pom zoo txais lub cim ntawm tus tsiaj nyaum, thiab tsis lees txais Vajtswv lub foob. Yog peb txais lub cim no rau ntawm peb lub hauv pliaj lossis rau ntawm peb txhais tes, ces cov kev txiav txim uas twb raug tshaj tawm tawm tsam cov tsis mloog lus yuav tsum poob los saum peb. Tiamsis Vajtswv tus uas muaj sia nyob lub foob raug muab tso rau saum cov uas khaws tus Tswv Hnub Xanpataus raws li lub siab dawb paug thiab lub siab xyuam xim.” Review and Herald, April 27, 1911.
The formation of the image of the beast in the United States began prophetically on September 11, 2001. There are several prophetic witnesses to uphold this fact. From that point until the soon-coming Sunday law, Seventh-day Adventists are determining their eternal destiny, based upon whether they pass the image of the beast test or fail the image of the beast test. I would argue that very few Seventh-day Adventists even know that the image of the beast is a test. Few, if any, know how it can be a test, and more importantly, they do not know what is required to pass the test. We are judged, not alone by the light we possess, but also by the light we could have possessed, if we would have applied ourselves to understanding the increase of knowledge. Laodicean blindness is therefore the greatest blindness in six thousand years of sin.
Kev tsim los ntawm tus duab ntawm tus tsiaj qus hauv Tebchaws Meskas tau pib raws li txoj kev faj lem thaum lub Cuaj Hlis 11, 2001. Muaj ntau tus timkhawv faj lem los txhawb qhov tseeb no. Txij ntawm lub sijhawm ntawd mus txog rau txoj cai Hnub Caiv uas yuav los sai sai no, cov Seventh-day Adventists tab tom txiav txim lawv txoj hmoo nyob mus ib txhis, raws li seb lawv puas xeem dhau qhov kev sim ntawm tus duab ntawm tus tsiaj qus los sis tsis xeem dhau qhov kev sim ntawm tus duab ntawm tus tsiaj qus. Kuv yuav hais tias muaj tsawg heev ntawm cov Seventh-day Adventists uas txawm paub tias tus duab ntawm tus tsiaj qus yog ib qho kev sim. Tsawg heev, los sis tej zaum tsis muaj li, paub tias nws yuav ua tau li cas thiaj yog ib qho kev sim, thiab qhov tseem ceeb dua, lawv tsis paub yam uas yuav tsum muaj kom xeem dhau qhov kev sim ntawd. Peb raug txiav txim, tsis yog raws nraim li qhov kaj uas peb muaj xwb, tiam sis kuj raws li qhov kaj uas peb yeej yuav tau muaj, yog peb tau mob siab rau kev to taub txog qhov kev paub uas tab tom nce ntxiv. Vim li ntawd, kev dig muag ntawm Laodicea yog qhov kev dig muag loj tshaj plaws nyob rau hauv rau txhiab xyoo ntawm kev txhaum.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Kuv haiv neeg raug puam tsuaj vim tsis muaj kev paub: vim koj tau tsis kam lees txais kev paub lawm, kuv kuj yuav tsis lees txais koj thiab, kom koj thiaj yuav tsis ua pov thawj rau kuv: vim koj twb tsis nco qab txoj kevcai ntawm koj tus Vajtswv lawm, kuv kuj yuav tsis nco txog koj tej menyuam thiab. Hosea 4:6.
The test of the formation of the image of the beast ends at the soon-coming Sunday law, and if we have not passed that test, we will receive the mark of the beast with all the other foolish Laodicean virgins, who refused to obtain the oil. I am not here defending why I understand the image of the beast test began on September 11, 2001, and ends at the Sunday law. I am simply identifying the prophetic logic necessary to understand the role of the United States, as identified in Revelation thirteen, after it passes the Sunday law. In verse eleven, it speaks as a dragon, and from that point on it is important to follow the word “he.” The image of the beast that the United States is then forcing the world to set up, is not the image of the beast in the United States, for that is already in the past.
Qhov kev sim ntawm kev tsim tsa tus duab ntawm tus tsiaj nyaum xaus rau ntawm txoj cai Hnub Caiv uas yuav los sai no, thiab yog peb tsis tau dhau qhov kev sim ntawd, peb yuav txais tus cim ntawm tus tsiaj nyaum nrog rau tag nrho lwm cov nkauj xwb ruam hauv Laodicea, uas tsis kam mus nrhiav tau cov roj. Kuv tsis nyob ntawm no los tiv thaiv tias vim li cas kuv thiaj to taub tias qhov kev sim ntawm tus duab ntawm tus tsiaj nyaum pib rau lub Cuaj Hlis 11, 2001, thiab xaus rau ntawm txoj cai Hnub Caiv. Kuv tsuas yog tab tom qhia kom pom qhov kev txawj xav raws li yaj saub uas tsim nyog kom to taub lub luag hauj lwm ntawm Tebchaws Meskas, raws li tau txheeb tseg hauv Tshwmsim kaum peb, tom qab nws tshaj tawm txoj cai Hnub Caiv lawm. Hauv nqe kaum ib, nws hais lus zoo li ib tug zaj, thiab txij thaum ntawd mus nws yog ib qho tseem ceeb kom ua tib zoo raws qab lo lus “nws.” Tus duab ntawm tus tsiaj nyaum uas Tebchaws Meskas tab tom yuam kom lub ntiaj teb tsa tsa thaum ntawd, tsis yog tus duab ntawm tus tsiaj nyaum nyob hauv Tebchaws Meskas, rau qhov ntawd twb yog ib yam uas dhau mus lawm.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, 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. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.
Thiab kuv pom dua ib tug tsiaj qus ntxiv tawm hauv ntiajteb los; nws muaj ob tug kub zoo li ib tug menyuam yaj, tiamsis nws hais lus zoo li ib tug zaj. Thiab nws siv tag nrho lub hwjchim ntawm thawj tug tsiaj qus ntawd nyob ntawm nws xub ntiag, thiab ua rau lub ntiajteb thiab cov neeg uas nyob hauv no pe hawm thawj tug tsiaj qus ntawd, tus uas nws qhov txhab tuag taus twb zoo lawm. Thiab nws ua tej yam txujci loj kawg li, txog ntais nws ua kom hluav taws nqes saum ntuj los rau hauv ntiajteb ntawm neeg lub xub ntiag, thiab dag ntxias cov neeg uas nyob hauv ntiajteb los ntawm tej txujci uas nws muaj hwjchim ua ntawm tus tsiaj qus lub xub ntiag; nws hais rau cov neeg uas nyob hauv ntiajteb kom lawv ua ib daim mlom rau tus tsiaj qus uas raug rab ntaj ua mob los tseem ciaj sia. Thiab nws muaj hwjchim pub txoj sia rau daim mlom ntawm tus tsiaj qus, kom daim mlom ntawm tus tsiaj qus hais tau lus thiab ua rau txhua tus uas tsis kam pe hawm daim mlom ntawm tus tsiaj qus raug tua. Thiab nws ua rau sawvdaws, tsis hais tus me thiab tus loj, tus nplua nuj thiab tus pluag, tus ywj pheej thiab tus qhev, txais ib lub cim rau ntawm lawv sab tes xis lossis rau ntawm lawv hauv pliaj; kom tsis muaj leejtwg yuav los yog muag tau, tsuas yog tus uas muaj lub cim ntawd, lossis lub npe ntawm tus tsiaj qus, lossis tus lej ntawm nws lub npe. Tshwmsim 13:11–17.
In those seven verses, the word “he” occurs eight times. Every time the word “he” is employed it refers back to the original “he,” “that spake as a dragon,” at the Sunday law in the United States. The image of the beast test that Adventists in the United States either passed or failed, when the United States spake as a dragon, is then repeated for Adventists in the other nations of the world, and also for God’s other children that are still in Babylon. We will continue our consideration of the United States in Revelation thirteen in the next article, but let me remind you of why we are considering this truth at this time.
Hauv hauv xya nqes ntawd, lo lus “nws” tshwm sim yim zaug. Txhua zaus uas siv lo lus “nws,” nws rov qab hais txog thawj tug “nws” ntawd, tus uas “hais lus zoo li ib tug zaj,” thaum txoj cai Hnub Caiv raug tsim hauv Tebchaws Meskas. Qhov kev sim siab txog tus tsiaj qus tus duab, uas cov Adventist hauv Tebchaws Meskas tau xeem dhau los sis poob thaum Tebchaws Meskas hais lus zoo li ib tug zaj, ces rov muaj dua rau cov Adventist hauv lwm haiv neeg hauv ntiajteb no, thiab rau Vajtswv lwm cov me nyuam uas tseem nyob hauv Babylon. Peb yuav txuas ntxiv peb qhov kev txiav txim siab txog Tebchaws Meskas hauv Tshwmsim tshooj kaum peb hauv tsab xov xwm tom ntej no, tiam sis cia kuv rov nco ntsoov nej tias vim li cas peb thiaj tab tom txiav txim siab txog qhov tseeb no rau lub sijhawm no.
The war that began with Lucifer in the third heaven typifies the war that begins in the first heaven at the Sunday law. The corrupted communications of the dragon are represented in both battles. The modern manifestation of Satan’s corrupted communications represents the hypnotic trance that planet earth succumbs to in the history after the soon coming Sunday law. That delusion is accomplished through the worldwide web’s control of what is called “the information super highway.” Those various avenues of the “information super highway” are social, economic, religious, so-called science, entertainment and more importantly the avenue of the news media.
Tsov rog uas tau pib nrog Lucifer nyob rau hauv lub ntuj ceeb tsheej thib peb yog ib yam piv txwv txog tsov rog uas pib nyob rau hauv lub ntuj ceeb tsheej thib ib thaum txoj cai Sunday. Cov kev sib txuas lus uas zaj uas phem no tau ua kom puas tsuaj raug sawv cev nyob rau hauv ob qho tsov rog no tib si. Kev tshwm sim niaj hnub no ntawm Xatas cov kev sib txuas lus uas raug ua kom puas tsuaj sawv cev rau txoj kev qaug cev zoo li raug ntxias uas lub ntiaj teb no poob rau hauv nyob rau hauv keeb kwm tom qab txoj cai Sunday uas tab tom yuav los sai no. Txoj kev dag ntxias ntawd raug ua kom tiav los ntawm kev tswj hwm ntawm lub vas sab thoob ntiaj teb rau yam uas hu ua “txoj kev loj tshaj xov xwm.” Cov ntau txoj kab kev ntawm “txoj kev loj tshaj xov xwm” ntawd yog kev sib raug zoo, kev lag luam, kev ntseeg, yam hu ua kev tshawb fawb, kev lom zem, thiab qhov tseem ceeb tshaj yog txoj kab kev ntawm xov xwm tshaj tawm.
Once the truth is recognized that the “information super highway,” is the modern manifestation of the Satanic hypnotic communications, and also the subtle hypnosis that was employed by Satan in the battle of the angels in the third heaven, we can establish the “information super highway” is an element of the “last” image of the beast test for the world, that takes place after the Sunday law. It will then be easy to recognize that the “first” image of the beast test for the United States must possess the same corrupted Satanic communications as the last. The witness of Satan’s work of corrupting “the information super highway” from the Sunday law through to the close of probation provides the evidence of how the murder of the two horns of Republicanism and the remnant of true Protestantism on the earth beast was accomplished in 2020. It was accomplished by the “information super highway,” that John calls a “street” in Revelation eleven.
Thaum qhov tseeb raug lees paub tias “txoj kev loj tshaj xov xwm” yog qhov kev tshwm sim niaj hnub no ntawm Dab Ntxwg Nyoog tej kev sib txuas lus uas ua rau tsaug zog plig, thiab kuj yog tib yam kev ua rau tsaug zog plig uas Dab Ntxwg Nyoog tau siv hauv kev ua rog ntawm cov tim tswv nyob saum ntuj peb, ces peb thiaj li muaj peev xwm txiav txim tau tias “txoj kev loj tshaj xov xwm” yog ib feem ntawm txoj kev sim siab ntawm daim duab “kawg” ntawm tus tsiaj qus rau lub ntiaj teb, uas yuav tshwm sim tom qab txoj cai Hnub Caiv. Ces nws yuav yooj yim pom tau tias txoj kev sim siab ntawm daim duab “thawj” ntawm tus tsiaj qus rau Tebchaws Meskas yuav tsum muaj tib yam kev sib txuas lus phem uas raug Dab Ntxwg Nyoog ua kom qias tuaj ib yam li daim duab kawg. Zaj lus tim khawv txog Dab Ntxwg Nyoog txoj hauj lwm ntawm kev ua kom “txoj kev loj tshaj xov xwm” qias tuaj txij ntawm txoj cai Hnub Caiv mus txog rau thaum lub sijhawm kaw ntawm txoj kev txiav txim siab pub dawb, muab cov pov thawj qhia tias kev tua ob tug kub ntawm Republicanism thiab seem ntawm Protestantism tseeb nyob rau ntawm tus tsiaj qus hauv ntiajteb tau raug ua tiav li cas xyoo 2020. Qhov ntawd tau ua tiav los ntawm “txoj kev loj tshaj xov xwm,” uas Yauhas hu ua ib “txojkev” hauv Tshwmsim kaum ib.
The unsealing of these prophetic facts is a portion of what is required to be understood by those who intend to pass the test of the image of the beast, which was clearly seen by the prophetess, to be formed before probation closes and before the one hundred and forty-four thousand are sealed.
Kev qhib tej ntsiab tseeb ntawm kev cev Vajtswv lus no tawm yog ib feem ntawm yam uas cov uas npaj siab yuav dhau qhov kev sim siab ntawm tus duab ntawm tus tsiaj qus yuav tsum to taub—yam uas tus pojniam cev Vajtswv lus tau pom meej tseeb tias yuav raug tsim los ua ntej lub sij hawm sim neeg kaw, thiab ua ntej ib puas plaub caug plaub txhiab leej raug muab nias cim.
“When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.
“Thaum txoj cai tshaj tawm mus thiab lub cim raug luam cia, lawv tus cwj pwm yuav nyob twj ywm dawb huv thiab tsis muaj ib qho chaw phem mus ib txhis li.” Testimonies, volume 5, 216.