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# Rome Establishes the Vision - Number Twelve

Loos Tsim Qhov Kev Yog Toog — Zaj Kaum Ob

The Triple Application of Prophecy: The Abomination of Desolation and the Last Days Warning to Flee

Peb Thawj Coj Siv Peb Zaug ntawm Kev Yaj Saub: Qhov Kev Qias Ntxub Uas Ua Kom Puam Tsuaj thiab Qhov Lus Ceeb Toom rau Hnub Kawg kom Khiav Tawm

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Jeff Pippenger

Published

August 31, 2024

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The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.

Qhov kev qias vuab tsuab uas ua rau kev puam tsuaj uas Daniel tus yaj saub tau hais txog yog ib lub cim rau cov ntseeg hauv peb tiam sib txawv kom khiav dim. Cov ntseeg hauv Yeluxalees tau khiav thaum lawv pom tej chij txheem ntawm cov tub rog Loos tuaj ncig vauv Yeluxalees rau xyoo 66 AD. Cov ntseeg nyob rau thaum xaus ntawm tiam tsib puas xyoo thiab thaum chiv thawj ntawm tiam rau puas xyoo tau khiav mus rau hauv roob moj sab qhua thaum lawv pom tus neeg txhaum nyob hauv lub tuam tsev ntawm Vajtswv tshaj tawm tias nws yog Vajtswv. Xyoo 1888 muaj ib pawg kev cai Sunday raug coj los nthuav rau hauv Congress ntawm Tebchaws Meskas los ntawm Senator Blair. Cov ntaub ntawv ntawd hu ua cov Blair bills, thiab lawv yog ib qho kev siv zog los lees paub Sunday ua Hnub Pe Hawm Hauv Tebchaws. Kev pe hawm hnub Sunday yog lub cim ntawm tus tsiaj qus, yog lub cim ntawm papal txoj cai kav, thiab Txoj Cai Lij Choj ntawm Tebchaws Meskas tawm tsam ncaj qha rau kev yuam kom muaj ib txoj kev ntseeg hauv tebchaws ua ib qho kev xeem rau cov pej xeem ntawm Tebchaws Meskas.

It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.

Qhov tseeb no yog yam uas raug tso tseg tawm hauv txoj kev siv uas yuam kev uas txuas nrog kev txheeb lub Tebchaws Meskas tias yog Loos niaj hnub no. Ib txoj kev siv yaj saub peb txheej muaj tej cai tshwj xeeb uas kav nws txoj kev siv. Cov cai ntawd qhia tias cov yam ntxwv yaj saub ntawm thawj qhov kev ua tiav yuav tsum muab koom nrog cov yam ntxwv yaj saub ntawm qhov kev ua tiav thib ob kom thiaj li tsim tau cov yam ntxwv yaj saub ntawm qhov kev ua tiav thib peb.

The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.

Qhov lus ceeb toom kom khiav tawm, yog ib lo lus ceeb toom kom khiav tawm ntawm ib txoj kev tsim txom uas tab tom yuav los txog. Nyob rau tiam ntawm Khetos, txoj kev tsim txom ntawd yog kev rhuav tshem Yeluxalees thiab lub tuam tsev hauv xyoo 70. Lub cim ceeb toom ntawm txoj kev tsim txom uas tab tom los ze ntawd tau muab rau hauv xyoo 66 AD. Lo lus ceeb toom kom khiav tawm hauv lub caij kawg ntawm lub xyoo pua tsib thiab thaum ntxov ntawm lub xyoo pua rau, Povlauj tau qhia tias yog kev lees paub txog ib txoj kev thim rov qab ntawm Pergamos uas yog yaj saub qhia ua ntej, uas sawv cev rau Loos uas teev dab mlom. Yuav tsum muaj ib txoj kev thim rov qab ua ntej, kom tus neeg txhaum uas yuav tshaj tawm nws tus kheej ua Vajtswv thiaj raug muab tshwm sim tawm los. Hauv keeb kwm uas tab tom los ze rau xyoo 538, Loos uas teev dab mlom uas tau txwv tuav cia, los yog raws li Povlauj tau hais tias “withholdeth,” raug muab tshem tawm, thiab thaum Pergamos thim rov qab lawm, lub cim kom khiav tawm kuj los txog thiab qhia cov neeg ncaj ncees kom cais lawv tus kheej tawm ntawm kev koom nrog cov pawg ntseeg papal. Ces hauv xyoo 538, ntawm Council of Orleans, lub hwj chim papal tau tshaj tawm ib txoj cai Hnub Caiv, thiab ib txhiab ob puas rau caum xyoo ntawm kev tsim txom papal tau pib.

The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.

Ob tug thawj tug tim khawv qhia meej tias kev ua tiav zaum peb ntawm lo lus ceeb toom kom khiav dim uas Khetos tau muab ntawd, tau los ua ntej qhov kev tsim txom tiag tiag. Kev puas tsuaj ntawm Yeluxalees tau los raws nraim peb xyoos thiab ib nrab tom qab lub sijhawm Cestius pib lub nroog包围 hauv xyoo 66 AD, yog li ntawd thiaj pub sijhawm rau cov ntseeg khiav dim ua ntej tej kev txaus ntshai ntawm kev包围 zaum ob, uas Titus tau tsim kom muaj thiab xaus nrog kev rhuav tshem lub tuam tsev thiab lub nroog. Ua ntej xyoo 538, cov ntseeg tau cais tawm ntawm pawg ntseeg ntawm papal Rome, thiab hauv txojkev cev faj lem lawv tau khiav mus rau hauv tebchaws moj sab qhua, uas sawv cev rau kev puas tsuaj ntawm Yeluxalees sab ntsuj plig.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Tiamsis lub tshav puam uas nyob sab nraud ntawm lub tuam tsev, cia tseg tsis txhob suav nws; rau qhov twb muab rau lwm haiv neeg lawm: thiab lawv yuav tsuj lub nroog dawb huv hauv qab ko taw tau plaub caug ob lub hlis. Thiab Kuv yuav pub hwjchim rau Kuv ob tug timkhawv, thiab nkawd yuav cev Vajtswv lus tau ib txhiab ob puas rau caum hnub, hnav khaub ncaws quaj ntsuag. Tshwmsim 11:2, 3.

In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.

Nyob rau hauv ob zaj piv txwv hais txog lo lus ceeb toom kom khiav dim, lo lus ceeb toom los ua ntej txoj kev tsim txom, thiab txoj kev tsim txom ntawd raug sawv cev los ntawm Loos, txawm yog Loos pe hawm dab qhuas los yog Loos papal, tsuj nqis nram Yeluxalees, txawm yog Yeluxalees tiag tiag los yog Yeluxalees sab ntsuj plig. Lo lus ceeb toom kom khiav dim rau Seventh-day Adventist yog Blair bill xyoo 1888. Hauv thawj qhov kev ua tiav nyob rau hauv keeb kwm ntawm Loos pe hawm dab qhuas, cov Khixatia yuav tsum khiav tawm hauv Yeluxalees mus, thiab hauv qhov kev ua tiav ntawm Loos papal, cov Khixatia tau khiav mus rau hauv roob moj sab qhua. Rau Adventism, lo lus ceeb toom yog kom khiav mus rau tom teb chaws.

> “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 sij hawm rau Vajtswv haiv neeg los khi lawv tej kev hlub rau lub ntiaj teb no lossis khaws lawv tej cuab tam cia rau hauv lub ntiaj teb no. Lub sij hawm twb tsis nyob deb lawm, thaum, ib yam li cov thwj tim thaum chiv thawj, peb yuav raug yuam kom nrhiav chaw nkaum nyob rau hauv tej thaj chaw qhuav qhawv thiab nyob ib leeg. Ib yam li qhov uas cov tub rog Loos tuaj vij lub nroog Yeluxalees yog lub cim ceeb toom kom cov Khixatia hauv Yudea khiav dim, tib yam ntawd thiab, thaum peb haiv neeg txais hwj chim los ntawm tsab cai yuam kom hwm hnub Xanpataus ntawm lub hwj chim papacy, qhov ntawd yuav yog ib qho lus ceeb toom rau peb. Thaum ntawd mam yog lub sij hawm tawm hauv tej nroog loj mus, ua kev npaj tseg rau kev tawm hauv tej nroog me mus nyob rau hauv tej vaj tse nyob ntsiag to hauv tej chaw zais ntshis nruab nrab ntawm tej roob.” Testimonies, volume 5, 464.

“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.

“Peb lub tebchaws txoj kev tuav hwjchim rau ntawm nws tus kheej nyob rau hauv txoj cai uas yuam kom hwm hnub Xanpataus ntawm tus papacy yuav yog ib qho lus ceeb toom rau peb,” tau raug ua tiav thaum qhov kev qias neeg uas ua rau kev puam tsuaj, raws li cov lus ntawm Malakaus, “sawv nyob qhov chaw uas nws tsis tsim nyog sawv.” Xyoo 1888, Lub Rooj Sab Laj Loj ntawm Tebchaws Meskas tab tom xav txog ib txoj cai uas ncaj qha tawm tsam ib qho tseem ceeb hauv paus ntawm Txoj Cai Lij Choj, thiab thaum ntawd cov Seventh-day Adventists yuav tsum tawm hauv tej nroog mus nyob rau hauv tej chaw deb nroog.

> “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, 30.

> “Tsis muaj ib tug Khixatia twg tuag nyob hauv kev puas tsuaj ntawm Yeluxalees li. Khetos twb tau ceeb toom rau Nws cov thwjtim lawm, thiab txhua tus uas ntseeg Nws cov lus tau ceev faj tos rawv rau lub cim uas tau cog lus tseg ntawd.... Tsis ncua sij hawm li lawv tau khiav mus rau ib qho chaw nyab xeeb—lub nroog Pela, nyob hauv thaj av Perea, dhau tus Dej Yaladee.” The Great Controversy, 30.

The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.

Cov yam ntxwv yaj saub ntawm thawj daim paib ceeb toom kom khiav dim sawv cev rau kev ua kom tiav zaum peb thiab zaum kawg. Qee zaus cov yam ntxwv yaj saub ntawd tsim ib qho kev ua kom tiav ob npaug nyob hauv qhov kev ua kom tiav zaum peb. Ib qho piv txwv ntawm qhov no yog peb tug Eliyas. Kab ke ntawm Eliyas hauv nws txoj kev sib tawm tsam nrog Yexebees, Ahas, thiab cov yaj saub ntawm Npa-as, muab coj los txuas nrog cov yam ntxwv ntawm Yauhas tus Muab Neeg Ua Kev Cai Raus Dej, tus Eliyas thib ob, hauv nws txoj kev sib tawm tsam nrog Herodias, Helauj, thiab Xaloos, ua kom pom tseeb tias nyob rau hnub kawg, vim qhov kev ua kom tiav zaum peb thiab zaum kawg ntawm ib daim ntawv siv peb npaug yeej ib txwm nyob rau hnub kawg, Eliyas thiab Yauhas sawv cev rau ob pab neeg ntawm Vajtswv haiv neeg. Ib pab, uas Eliyas sawv cev rau, tsis tuag; thiab lwm pab, uas Yauhas sawv cev rau, tuag. Ob pab ntawd kuj raug sawv cev hauv Phau Ntawv Qhia Tshwm tshooj xya ua ib puas plaub caug plaub txhiab leej, uas tsis tuag, thiab pab neeg coob kawg, uas tuag.

In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.

Hauv rau hauv peb lub Npanpiloo no muaj ib yam ntsiab hauv cov lus faj lem uas zoo ib yam, uas yog tias thawj lub Npanpiloo raug sawv cev los ntawm Nimrod, tiam sis lub Npanpiloo thib ob raug sawv cev los ntawm thawj thiab vajntxwv kawg, uas yog Nebuchadnezzar thiab Belshazzar. Nebuchadnezzar sawv cev rau cov uas nyob hauv Npanpiloo uas yuav raug cawm dim, hos Belshazzar sawv cev rau cov uas nyob hauv Npanpiloo uas yuav raug piam sij.

In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.

Nyob rau hnub kawg muaj ob txoj cai hnub Sunday uas yog lub ntsiab lus ntawm Vajlugkub tej lus faj lem. Thawj yog txoj cai hnub Sunday uas yuav los sai no hauv Tebchaws Meskas, thiab txoj cai thib ob yog txoj cai hnub Sunday uas raug yuam rau thoob plaws lub ntiajteb. Ob txoj cai hnub Sunday no tau raug ua piv txwv ua ntej los ntawm txoj cai hnub Sunday ntawm Loos pagan, thaum xyoo 321, Constantine tau yuam siv thawj txoj cai hnub Sunday, ces tom qab ntawd yog txoj cai hnub Sunday ntawm Loos Papal xyoo 538. Loos pagan yog ib yam ntawm ntau yam piv txwv yaj saub uas ua duab ntxoov ntxoo ua ntej txog Tebchaws Meskas, thiab txoj cai hnub Sunday xyoo 321 yog ib qho piv txwv txog txoj cai hnub Sunday uas yuav los sai no hauv Tebchaws Meskas. Txoj cai hnub Sunday papal xyoo 538 yog ib qho piv txwv txog txoj cai hnub Sunday uas raug yuam rau thoob plaws lub ntiajteb. Txoj kev pom uas yuam kev uas hais tias Tebchaws Meskas raug piv txwv los ntawm cov tub sab hauv Daniel kaum ib sim siv txoj cai hnub Sunday uas yuav los sai no hauv Tebchaws Meskas ua pov thawj los lees tias txoj cai hnub Sunday hauv Tebchaws Meskas ua pov thawj tias Tebchaws Meskas yog Loos niaj hnub no, thiab tsis quav ntsej tias tseem muaj dua ib txoj cai hnub Sunday uas raug yuam rau txhua haiv neeg hauv ntiajteb los ntawm kev koom ua peb npaug ntawm tus zaj, tus tsiaj nyaum, thiab tus yaj saub cuav.

If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.

Yog hais tias ib txoj cai Sunday hauv Tebchaws Meskas txheeb qhia Tebchaws Meskas tias yog Loos Tshiab, ces txoj cai Sunday thoob ntiajteb txheeb qhia dab tsi? Peb hom Loos ntawd txheeb qhia tias Loos Tshiab, uas muaj peb txheej, yuav yuam kom muaj ob txoj cai Sunday uas sib txawv. Thawj txoj yog nyob hauv Tebchaws Meskas thiab tau raug ua qauv qhia los ntawm Constantine txoj cai Sunday xyoo 321, hos txoj ob yog thoob qab ntuj, raws li tau raug ua qauv qhia los ntawm txoj cai Sunday ntawm lub hwjchim papal xyoo 538. Kev siv txoj cai Sunday hauv Tebchaws Meskas nyob rau hauv lub ntsiab lus ntawm kev siv lus faj lem peb npaug los lees tias txoj cai Sunday ntawd yog pov thawj qhia tias leejtwg yog Loos Tshiab, yog kev tsis quav ntsej tej yam ntxwv lus faj lem uas Loos pagan thiab Loos papal tau tsa los ua qauv. Muaj ob txoj cai Sunday uas sib txawv hauv hnub kawg, thiab tsis muaj ib txoj twg yog pov thawj los txheeb qhia tias cov tub sab nyiag ntawm haivneeg yog Tebchaws Meskas. Thaum zaj lus timkhawv ntawm Loos pagan thiab Loos papal raug piav yuam kev kom txhawb ib qho kev txhais raws li tus kheej, raws li tab tom raug ua nyob rau tam sim no no, nws qhia meej tias cov uas nrhiav kev txhawb lawv tus kheej txoj kev txhais ntawd tsis to taub txog qauv thiab yam uas ua tiav raws li tus qauv.

Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.

Loos tebchaws Loos yog ib yam piv txwv txog Tebchaws Meskas, thiab Loos papacy yog yam piv txwv txog Loos niaj hnub no. Nrog rau qhov kev siv yuam kev no ntawm ib txoj lus faj lem uas raug siv peb txheej, thiab txoj kev hais tias yam uas tab tom raug qhia ntawd raug muab tso rau hauv lub ntsiab lus ntawm “yam piv txwv thiab yam ua tiav raws li qhov piv txwv,” kuj muaj lwm qhov kev ua tsis tiav thiab, uas yog kev txhais “kev qias vuab tsuab uas ua kom puam tsuaj” raws li nws raug sawv cev nyob hauv lub ntsiab lus ntawm ib txoj lus faj lem uas raug siv peb txheej.

From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.

Txij xyoo 66 mus txog xyoo 70 AD, ob tug thawj tub rog Loos tau tuaj tawm tsam Yeluxalees. Ob tug thawj tub rog no, Cestius thiab Titus, nkawd ob leeg pib nrog kev kaw lub nroog, tiam sis tsuas yog ib tug xwb thiaj thim ntawm txoj kev kaw ntawd mus ib ntus luv, uas raws li Vajtswv txoj kev tu xyuas tau pub cov Khixatia khiav dim. Yog txoj kev kaw thawj zaug nyob hauv Cestius tes ntawd uas cov Khixatia pom tias yog qhov kev ceeb toom kom khiav. Thaum Titus tuaj txog los txuas ntxiv kev ua rog tawm tsam Yeluxalees nyob rau xyoo 70 AD, nws pib nrog kev kaw lub nroog thiab tsis tseg li mus txog thaum Yeluxalees thiab lub tuam tsev raug rhuav tshem. Yexus txoj kev ceeb toom muaj ob theem. Theem xub thawj yog lub cim kom khiav, thiab tom qab ntawd yog kev tsim txom. Hauv kev ua tiav ntawm txoj kev ceeb toom ntawd nyob rau tiam tsib thiab tiam rau, cov Khixatia tau cais lawv tus kheej tawm ntawm pawg ntseeg Loos uas qias tsis huv ua ntej xyoo 538, ces kev tsim txom thiaj pib.

Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.

Povlauj qhia meej heev tias tag nrho tej keeb kwm uas tau raug sau cia txog Yixayee thaum ub twb raug sau tseg rau cov uas nyob rau hnub kawg, thiab tias tag nrho tej keeb kwm ntawd yog yam piv txwv, txawm yog lo lus Kili “typos,” uas txhais tias yam piv txwv, raug txhais ua ensamples hauv nws txoj kev nthuav qhia muaj hwjchim txog qhov tseeb no.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Tam sim no tau tshwm sim los rau lawv ua yam ntxwv qhia: thiab tej no tau raug sau cia rau peb qhov kev ceeb toom, peb cov uas lub sij hawm kawg ntawm lub ntiaj teb twb los txog lawm. 1 Khaulee 10:11.

The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.

Cov keeb kwm hauv tshooj kaum uas Povlauj siv los teeb lub ntsiab lus rau qhov tseeb no tsis yog ib zaj keeb kwm hais txog cov Ixayees thaum ub uas coj ncaj ncees.

> But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.

> Tiamsis Vajtswv tsis txaus siab rau coob leej ntawm lawv li: rau qhov lawv raug muab rhuav tshem pov tseg rau hauv roob moj sab qhua. Nim no tej no tau los ua peb tej qauv qhia, kom peb txhob ntshaw tej yam phem, ib yam li lawv kuj tau ntshaw thiab. Nej kuj txhob ua cov pe dab pe mlom, ib yam li qee leej ntawm lawv tau ua; raws li tau sau tseg hais tias, Cov neeg zaum nqes noj thiab haus, ces sawv tsees mus ua si. Thiab peb txhob ua kev nkauj kev nraug txhaum cai, ib yam li qee leej ntawm lawv tau ua, thiab poob tuag rau ib hnub muaj nees nkaum peb txhiab leej. Thiab peb txhob sim Khetos, ib yam li qee leej ntawm lawv kuj tau sim, thiab raug nab tom tuag. 1 Khaulee 10:5–9.

Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.

Keeb kwm dawb huv yog ib zaj keeb kwm uas teev tseg ob yam tib si, yog kev ncaj ncees thiab kev tsis ncaj ncees ntawm Vajtswv haiv neeg; txawm li cas los xij, hauv ob hom ntaub ntawv ntawd, keeb kwm ntawd tseem yog ib hom duab qhia rau Vajtswv haiv neeg uas nyob hauv hnub kawg. Keeb kwm ntawm txoj kev ntxeev siab hauv Minneapolis xyoo 1888 yog ib zaj keeb kwm ntawm kev tsis ncaj ncees, txawm tias cov kws sau keeb kwm Adventist tau hais li cas los xij. Txoj kev ntxeev siab ntawd tob heev ua luaj li uas Ellen White tau txiav txim siab yuav tawm hauv lub rooj sib tham ntawd mus, thiab tsuas nyob twj ywm xwb vim ib tug tim tswv tau hais rau nws tias nws yog nws lub luag haujlwm yuav tsum nyob ntawd thiab sau tseg txog txoj kev ntxeev siab uas yog ib qho piv txwv sib txig nrog txoj kev ntxeev siab ntawm Korah, Dathan thiab Abiram hauv Mauxes keeb kwm. Nyob rau lub rooj sib tham ntawd, tus tim tswv muaj hwj chim loj ntawm Tshwmsim tshooj kaum yim tau nqes los, tiam sis zaj lus uas Nws coj los ntawd raug tsis lees txais.

That history typified September 11, 2001, when the great buildings of New York City were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.

Keeb kwm ntawd yog ib qho piv txwv ua ntej txog lub Cuaj Hlis 11, 2001, thaum tej lub tsev loj hauv New York City raug muab rhuav poob los. Keeb kwm ntawd suav nrog thawj daim nqi lij choj Hnub Caiv uas yuav raug coj los tshaj tawm los ntawm Senator Blair. Nws tej kev siv zog los yuam kom Hnub Caiv raug coj los ua Hnub Teev Hawm Hauv Tebchaws tsis tau muaj yeej, tiam sis nws yog ib feem ntawm ib zaj keeb kwm dawb huv uas yog ib qho piv txwv ua ntej txog hnub kawg. Senator Blair daim nqi ntawd yog lo lus ceeb toom kom khiav tawm hauv cov nroog. Ua ntej xyoo 1888, thaum Muam White hais txog qhov yuav tsum tau nyob sab nraum cov nroog, nws hais nyob rau lub sij hawm yav tom ntej. Nws taw tes mus rau ib lub sij hawm nyob rau yav tom ntej ze uas Vajtswv haiv neeg yuav tsum tsiv mus nyob tom teb chaws. Tom qab xyoo 1888, tag nrho tej lus uas Muam White hais txog qhov yuav tsum tau nyob tom teb chaws, muab nws tej lus qhuab qhia tso rau hauv lub ntsiab lus tias lub sij hawm yuav tsum nyob tom teb chaws twb los txog lawm. Daim nqi Blair xyoo 1888 yog lub cim ntawm kev yuam kom coj Hnub Caiv raws li Lukas tau hais, nyob rau hauv ib qho chaw uas nws tsis tsim nyog nyob. Kev yuam kom coj Hnub Caiv tsis yog yam yuav tsum raug coj los rau hauv Tsoomfwv Meskas lub Rooj Sab Laj, rau qhov nws yog ib qho kev tsis lees paub ib txoj hauv paus ntsiab lus thawj ntawm Txoj Cai Lij Choj.

The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.

Keeb kwm xyoo 1888 raug sau cia kom ua ib qho piv txwv rau keeb kwm yav tom ntej raws li tej lus faj lem uas tau pib thaum lub Cuaj Hlis 11, 2001. Tsab Cai Blair xyoo 1888 yog ib qho piv txwv rau Patriot Act xyoo 2001. Nws yog qhov kev ceeb toom uas los ua ntej kev yuam kom tiag tiag lees txais lub cim ntawm tus tsiaj qus. Tsis muaj leejtwg uas tab tom raws Khetos tsim nyog nyob hauv ib lub nroog tom qab lub Cuaj Hlis 11, 2001. Qhov ntawd yog kev kaw ib ncig raws li tej lus faj lem uas qhia Vajtswv haiv neeg kom khiav tawm. Thiab ib yam li muaj ob txoj cai Hnub Caiv uas yog lub ntsiab lus hauv tus qauv yaj saub ntawm hnub kawg, raws li tau sawv cev los ntawm ob txoj cai Hnub Caiv ntawm Loos uas pe dab mlom thiab Loos papal, ob txoj cai Hnub Caiv ntawd puav leej raug ua ntej los ntawm qhov kev ceeb toom kom khiav tawm.

For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.

Rau cov uas lees tias lawv yog Seventh-day Adventists, lawv yuav tsum tau paub raws li txoj lus faj lem tias Patriot Act yog ib lub cim kom khiav tawm hauv tej nroog mus rau hauv tej teb chaws nyob deb nroog ua ntej txoj cai Hnub Caiv yuav los sai no. Tib txoj cai Hnub Caiv ntawd thiab yog lub cim rau Vajtswv lwm pab yaj uas tseem nyob hauv Babylon kom khiav tawm hauv Babylon ua ntej kev yuam kom hwm hnub Sunday uas yuav raug coj los siv rau saum txhua haiv neeg.

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

> “Thaum America, lub tebchaws ntawm txojkev ywj pheej hauv kev cai dab qhuas, yuav koom tes nrog Papacy hauv kev yuam lub siab dawb paug thiab yuam kom tibneeg hwm hnub Xanpataus cuav, ces cov neeg ntawm txhua lub tebchaws thoob plaws lub ntiajteb yuav raug coj kom ua raws li nws tus qauv.” Testimonies, volume 6, 18.

Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.

Ib yam li qhov kev siv peb-zaug ntawm peb tug Eliyas ua kom pom tseeb tias muaj ob chav ntawm Vajtswv haiv neeg nyob rau hnub kawg, qhov kev siv peb-zaug ntawm Loos kuj qhia kom paub tseeb tias muaj ob txoj cai Hnub Caiv txawv nyias. Cov uas xav lees tias Tebchaws Meskas yog cov tub sab ntawm koj haiv neeg, thiab yog li ntawd lub luag hauj lwm cev Vajtswv lus ntawm Tebchaws Meskas ua kom lub zeem muag raug tsa tseg, lawv hais kom paub tias txoj cai Hnub Caiv uas yuav los sai no hauv Tebchaws Meskas yog qhov qias neeg uas ua kom puam tsuaj uas Khetos tau qhia tseg ua ib qho lus ceeb toom rau Nws haiv neeg kom khiav dim ntawm kev tsim txom uas yuav los. Lawv tsis paub qhov sib txawv ntawm qhov kev ncig vov nroog, uas yog lub cim ceeb toom kom khiav, thiab qhov kev ncig vov nroog zaum ob uas sawv cev rau lub sijhawm uas kev yuam kom coj raws li ib txoj cai Hnub Caiv pib qhov kev tsim txom ntawm hnub kawg. Lawv tsis hais txog qhov sib txawv uas raug tsa los rau saum ob tug tim khawv tias yuav tsum muaj ob txoj cai Hnub Caiv txawv nyias uas ua kom yav tom ntej raug tiav nyob rau hnub kawg. Los ntawm kev ua li ntawd lawv sib cav tias txoj cai Hnub Caiv uas yuav los sai no hauv Tebchaws Meskas yog qhov lus ceeb toom uas raug sawv cev ua qhov qias neeg uas ua kom puam tsuaj, uas yaj saub Daniyees tau hais txog, thiab nws yeej yog, tabsis tsis yog raws li lawv txhais nws.

The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.

Txoj cai Hnub Caiv hauv Tebchaws Meskas yog lo lus ceeb toom rau Vajtswv pab yaj lwm tus uas tseem nyob hauv Npanpiloo kom khiav tawm ntawm nws txoj kev koom nrog. Yog li ntawd, nws yog lo lus ceeb toom txog txoj cai Hnub Caiv uas tab tom yuav los thiab yuav raug yuam siv rau txhua haiv neeg.

> “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 piv txwv ntawm Tebchaws Meskas. Txawm yog nws yog tus coj tawm mus ua ntej, los xij tib yam kev kub ntxhov ntawd yuav los raug peb haiv neeg nyob txhua feem ntawm lub ntiajteb.” Testimonies, volume 6, 395.

Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.

Lawv hais tias txoj cai hnub Sunday nyob hauv Tebchaws Meskas yog qhov uas txheeb xyuas Tebchaws Meskas tias yog lub cim uas tsa txoj kev yog toog pom yav tom ntej, tiamsis nyob hauv lub ntsiab lus ntawm lo lus ceeb toom kom khiav dim uas Khetos tau muab, txoj cai hnub Sunday ntawd sawv cev rau ib txoj lus ceeb toom thoob qab ntuj rau cov neeg ua haujlwm teev kaum ib kom khiav tawm hauv Babylon.

When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.

Thaum Muam White hais txog txoj kev ceeb toom kom khiav dim, nws tab tom hais txog teeb meem ntawm txoj cai Hnub Sunday uas yuav los cuag thoob qab ntuj. Txoj kev txav ntawd pib ntawm txoj cai Hnub Sunday hauv Tebchaws Meskas. Nws qhia meej tias txoj cai Hnub Sunday hauv Tebchaws Meskas yog txoj kev ceeb toom txog txoj kev tsim txom uas tab tom los.

> “By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

> “Los ntawm txoj cai txib uas yuam kom tsa thiab txhawb lub hwj chim papacy, ua txhaum rau Vajtswv txoj kevcai, peb haiv neeg yuav txiav nws tus kheej tawm kiag ntawm txoj kev ncaj ncees. Thaum Protestantism yuav ncab nws txhais tes hla lub kwj deg sib nrug mus tuav tes nrog lub hwj chim Loos, thaum nws yuav ncav tes dhau lub qhov tsua tob mus sib tuav tes nrog kev teev dab, thaum, nyob hauv qab lub hwj chim ntawm txoj kev koom ua peb fab no, peb lub tebchaws yuav tsis lees txais txhua lub hauv paus ntsiab lus ntawm nws Txoj Cai Lij Choj raws li ib tsoom fwv Protestant thiab koom pheej, thiab yuav npaj kev rau kev tshaj tawm tej lus dag thiab tej kev ntxias ntawm papacy, ces peb thiaj yuav paub tias lub sijhawm twb los txog rau Xatas txoj haujlwm txuj ci tseem ceeb, thiab tias qhov kawg twb nyob ze.”

> “As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.

> “Raws li qhov uas cov tub rog Loos tab tom los ze yog ib lub cim rau cov thwjtim txog kev puastsuaj uas yuav los raug Yeluxalees, ib yam li ntawd qhov kev thim txojkev ntseeg no kuj yuav ua tau ib lub cim rau peb tias qhov txwv ntawm Vajtswv txojkev ua siab ntev twb txog lawm, tias qhov ntsuas ntawm peb haiv neeg txojkev txhaum twb puv lawm, thiab tias tus timtswv ntawm txojkev hlub tshua tab tom yuav ya ncaim mus, tsis rov qab los ntxiv lawm. Ces Vajtswv haiv neeg yuav raug muab poob rau hauv tej xwm txheej ntawm kev txom nyem thiab kev nyuaj siab uas cov yaj saub tau piav tseg tias yog lub sijhawm uas Yakhauj raug kev kub ntxhov. Cov suab quaj ntawm cov neeg ncaj ncees uas raug tsim txom nce mus txog saum ntuj. Thiab ib yam li Anpee cov ntshav tau quaj tawm hauv av, kuj muaj tej suab hu quaj mus cuag Vajtswv tawm ntawm cov ntxa ntawm cov tuag vim kev ntseeg, tawm ntawm tej ntxa hauv hiav txwv, tawm ntawm tej qhov tsua hauv roob, tawm ntawm tej qhov ntxa hauv tsev teev hawm pojniam: ‘Tus Tswv, tus Dawb Huv thiab Tus Tseeb, yuav ntev npaum li cas ntxiv uas Koj tsis txiav txim thiab tsis pauj peb cov ntshav rau cov neeg uas nyob hauv ntiajteb no?’” Testimonies, volume 5, 451.

Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”

Muam White tab tom qhia meej txog txoj cai Hnub Sunday hauv Tebchaws Meskas, thiab qhia nws tias yog ib “cim” uas qhia tias lub sijhawm sim siab rau Tebchaws Meskas twb xaus lawm. Tiamsis Vajtswv haiv neeg hauv lwm haiv neeg ntawm lub ntiajteb no los kuj yuav raug ntsib tib txoj kev sim ntawd thiab. Muaj ib ntu sijhawm txij thaum txoj cai Hnub Sunday hauv Tebchaws Meskas pib los txog thaum Michael sawv tsees thiab lub sijhawm sim siab rau tibneeg kaw. Thaum nws kaw lawm, “tus timtswv ntawm txoj kev hlub tshua ya ncaim mus.”

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