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# The Book of Daniel - Number Ninety-Two

Phau Ntawv Daniyee - Cuaj Caug Ob

Unveiling Prophecy: The Triple Application of Daniel’s Last Six Verses and the Advancing Light of the Third Angel

Qhib Qhia Txog Cov Lus Qhia Yav Tom Ntej: Peb Theem Kev Siv ntawm Rau Nqe Kawg ntawm Daniyees thiab Lub Teeb Pom Kev Uas Nce Mus Ntxiv ntawm Tus Timtswv Peb

Author

Jeff Pippenger

Published

February 25, 2024

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In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.

Hauv txoj kev txav Millerite, kev paub ntau ntxiv raug qhib tej lub foob, thiab qhov ntawd tau sim siab feem ntau, tiam sis tsis yog tshwj xeeb xwb, rau cov uas lees tias yog Protestants hauv Tebchaws Meskas. Sardis, uas yog pawg ntseeg tawm hauv txoj kev tsaus ntuj ntawm txoj kev muaj hwjchim loj tshaj ntawm papacy, tab tom raug coj mus rau ib qho kev nkag siab puv npo dua txog txoj moo zoo uas yuav raug tshwm sim thaum lub tuam tsev dawb huv saum ntuj ceeb tsheej raug qhib rau hauv ntuj ceeb tsheej. Hauv txoj kev txav ntawm tus timtswv ceebtoom thib peb, kev paub ntau ntxiv raug qhib tej lub foob rau hnub Cuaj Hlis 11, 2001, thiab qhov ntawd tau sim siab Laodicean Adventism thoob plaws lub ntiajteb. Vim li no, qhov tseeb uas raug sawv cev hauv rau nqe kawg ntawm Daniyees kaum ib, uas yog lub hauv paus ntawm kev paub ntau ntxiv, tau raug Laodicean Adventism tawm tsam.

> “The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.

> “Cov neeg tsim tsa ncaj ncees tsawg leej saum lub hauv paus tseeb (1 Khaulee 3:10, 11) raug kev ntxhov siab thiab raug tab kaum vim tej khib nyiab ntawm tej lus qhuab qhia cuav txwv tsis pub txoj hauj lwm mus tom ntej. Zoo ib yam li cov uas tab tom txhim tsa saum ntsa loog Yeluxalees hauv Nehemi-yas lub sijhawm, muaj qee leej npaj txhij hais tias: ‘Lub zog ntawm cov nqa nra twb qaug lawm, thiab muaj khib nyiab ntau heev; ua rau peb txhim tsa tsis tau.’ Nehemi-yas 4:10. Nkees nkees vim kev tawm tsam tsis tu ncua rau kev tsim txom, kev dag ntxias, kev tsis ncaj, thiab txhua yam kev khuam siab uas Xatas yuav npaj tau los txwv lawv txoj kev vam meej, qee leej uas tau ua cov neeg tsim tsa ncaj ncees txawm poob siab; thiab vim xav tau kev thaj yeeb thiab kev ruaj ntseg rau lawv tej cuab tam thiab lawv txoj sia, lawv thiaj tig nraub qaum ntawm lub hauv paus tseeb. Lwm tus ho tsis ntshai vim lawv cov yeeb ncuab txoj kev tawm tsam, thiab lawv tshaj tawm yam tsis ntshai tias: ‘Tsis txhob ntshai lawv: nco ntsoov tus Tswv, tus uas loj kawg thiab txaus ntshai’ (nqe 14); thiab lawv txuas ntxiv mus ua txoj hauj lwm, txhua tus nyias ris ntaj khi rau ntawm ib sab. Efexus 6:17.”

> “The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.

> “Tib tug ntsuj plig kev ntxub thiab kev tawm tsam qhov tseeb ntawd tib yam nkaus tau txhawb nqa cov yeeb ncuab ntawm Vajtswv hauv txhua tiam, thiab tib yam kev ceev faj thiab kev ncaj ncees ruaj khov kuj tau raug xav kom muaj nyob hauv Nws cov tub qhe. Cov lus ntawm Khetos rau thawj pab thwj tim siv tau rau Nws cov thwjtim mus txog thaum kawg ntawm lub sijhawm tias: ‘Qhov kuv hais rau nej, kuv hais rau sawv daws, Ceev faj.’ Malakau 13:37.” The Great Controversy, 56.

The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.

Kev nthuav qhia txog zaj lus ntawm rau nqe kawg ntawm Daniyees tau pib hauv ib puag ncig ntawm cov haujlwm tshaj tawm uas txhawb nqa lawv tus kheej ntawm Laodicean Adventism, thiab tom qab ntawd, raws li lub sij hawm dhau mus, nws tau ntsib kev tawm tsam los ntawm cov kws txawj ntse muaj npe nrov (cov neeg kawm txawj) ntawm Laodicean Adventism. Cov cuab yeej uas tau raug siv hauv kev sim ua kom zaj lus ntawd poob koob meej, tsis tseg li, tau tsim kom muaj qhov pom kev loj dua thiab qhov tseeb meej dua ntawm cov nqe uas tab tom raug tshuaj xyuas thiab raug tawm tsam. Thaum kawg, cov kev tawm tsam ntawd tau coj mus rau tej kev nkag siab txog yav tom ntej uas yav dhau los tsis tau raug lees paub, tiamsis thaum ntawd tau raug tsa ruaj khov thiab raug pom tias yog ib feem ntawm qhov pom kev uas tab tom nce ntxiv ntawm tus tim tswv thib peb.

The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.

Cov Millerites tsuas lees paub plaub lub nceeg vaj ntawm tej lus faj lem hauv Vajlugkub xwb, tiam sis tsis ntev tom qab xyoo 1844, thiaj to taub hais tias Tebchaws Meskas yog tus tsiaj nyaum hauv ntiajteb ntawm Tshwmsim tshooj kaum peb, thiab txoj kev to taub ntawd ua kom pom meej tias txoj hwjchim papacy tsis yog ib feem xwb ntawm lub nceeg vaj Loos, tiam sis yeej yog lub nceeg vaj thib tsib ntawm tej lus faj lem hauv Vajlugkub.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> “Nyob rau hauv cov cim ntawm ib tug zaj loj liab, ib tug tsiaj qus zoo li tsov txaij, thiab ib tug tsiaj qus uas muaj kub zoo li yaj, cov nom tswv hauv ntiajteb no uas yuav tshwj xeeb koom tes rau hauv kev tsujrawm Vajtswv txoj kevcai thiab tsimtxom Nws haivneeg, tau raug nthuav qhia rau Yauhas. Tsov rog ntawd raug txuas ntxiv mus txog thaum kawg ntawm lub sijhawm. Vajtswv haivneeg, uas raug piv txwv los ntawm ib tug pojniam dawb huv thiab nws cov menyuam, tau raug sawv cev tias muaj tsawg heev nyob rau sab uas tsawg dua. Nyob rau hnub kawg tsuas yog tseem tshuav ib pawg seem xwb. Txog cov no Yauhas hais tias lawv yog cov uas ‘khaws Vajtswv tej lus txib, thiab muaj Yexus Khetos zaj lus timkhawv.’”

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.

> “Los ntawm kev pe dab qhuas, thiab tom qab ntawd los ntawm Papacy, Xatas tau siv nws lub hwj chim tau ntau pua xyoo nyob rau hauv ib qho kev rau siab kom lwv Vajtswv cov tim khawv ncaj ncees tawm hauv ntiajteb. Cov neeg pe dab qhuas thiab cov papist tau raug tsav los ntawm tib tus ntsuj plig zaj. Lawv sib txawv tsuas yog qhov no xwb tias Papacy, ua txuj tias tab tom ua haujlwm rau Vajtswv, yog tus yeeb ncuab uas txaus ntshai thiab lim hiam dua. Los ntawm Romanism txoj kev ua haujlwm, Xatas tau ntes lub ntiajteb mus ua qhev. Lub koom txoos ntawm Vajtswv uas lees tias yog Nws li raug cheb mus rau hauv cov qib ntawm qhov kev dag ntxias no, thiab ntau tshaj li ib txhiab xyoo Vajtswv haiv neeg tau raug kev txom nyem nyob hauv zaj txoj kev chim. Thiab thaum Papacy, raug txeeb nws lub zog lawm, raug yuam kom tsum kev tsim txom, Yauhas tau pom ib lub hwj chim tshiab tab tom sawv los rov ncha zaj lub suab, thiab txuas ntxiv tib txoj hauj lwm lim hiam thiab hais lus thuam Vajtswv ntawd. Lub hwj chim no, yog tus kawg uas yuav ua rog tawm tsam lub koom txoos thiab Vajtswv txoj kevcai, tau raug cim los ntawm ib tug tsiaj nyaum uas muaj ob tug kub zoo li menyuam yaj.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “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.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> “Tiamsis txoj kab kos nruj ntawm tus cwj mem cev Vajtswv lus qhia tawm tias yuav muaj ib qho kev hloov hauv daim duab thaj yeeb no. Tus tsiaj nyaum uas muaj tej kub zoo li menyuam yaj hais lus nrog lub suab ntawm tus zaj, thiab ‘siv tag nrho lub hwj chim ntawm tus tsiaj nyaum thawj nyob ntawm nws xub ntiag.’ Cev Vajtswv lus tshaj tawm tias nws yuav hais rau cov uas nyob saum lub ntiajteb kom lawv ua ib tug duab rau tus tsiaj nyaum, thiab tias ‘nws ua rau sawvdaws, tsis hais me lossis loj, nplua nuj lossis pluag, ywj pheej lossis qhev, kom tau txais ib lub cim rau ntawm lawv txhais tes xis lossis rau ntawm lawv hauv pliaj; thiab kom tsis muaj leejtwg yuav tau yuav lossis muag, tsuas yog tus uas muaj lub cim, lossis lub npe ntawm tus tsiaj nyaum, lossis tus lej ntawm nws lub npe xwb.’ Yog li no, Protestantism taug raws li kauj ruam ntawm Papacy.” Signs of the Times, November 1, 1899.

When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.

Thaum rau nqe kawg ntawm Daniyee kaum ib raug qhib lawm, ces thiaj raug lees paub tias tag nrho cov txheej xwm uas raug piav qhia nyob hauv rau nqe ntawd yog hais txog kev sib raug zoo thiab kev sib cuam tshuam ntawm peb lub hwj chim uas Muam White nyuam qhuav txheeb xyuas tias yog “kev pe dab mlom,” “Txoj Hauj Lwm Papacy,” thiab “Kev Ntseeg Protestant.” Tus yeeb ncuab tau sib cav tias “lub tebchaws uas muaj koob meej” hauv nqe plaub caug ib yog ib lub cim sawv cev rau kev ntseeg Protestant lossis rau pawg ntseeg Xya-hnub Adventist, tiam sis “lub tebchaws uas muaj koob meej” yog Tebchaws Meskas, thiab hauv nqe plaub caug ib tus vajntxwv sab qaum teb (papacy) yeej kov yeej Tebchaws Meskas thaum txoj cai Hnub Caiv yuav los sai no. Qhov kev yuam kev ntxias ntawm Xatas uas txheeb “lub tebchaws uas muaj koob meej” ua ib yam dabtsi uas tsis yog Tebchaws Meskas ntawd, raug tsim los txwv kom txhob cia txiv neej thiab pojniam paub tias qhov xwm txheej tom ntej hauv txoj lus faj lem tom qab Soviet Union poob rau xyoo 1989, nyob rau lub sijhawm uas raug sawv cev hauv rau nqe kawg ntawm Daniyee kaum ib, yog txoj cai Hnub Caiv uas yuav los sai no.

For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.

Rau cov Seventh-day Adventists, qhov no txhais hais tias nqe plaub caug ib tab tom qhia txog lub sijhawm xaus ntawm kev sim siab rau Vajtswv pawg ntseeg, thiab yam kawg uas Laodicean Adventism xav hnov yog tias lawv lub sijhawm sim siab tab tom yuav tag! Tus Tswv tau coj txoj kev sib cav mus txog ib qho chaw uas thiaj lees paub tau tias thaum pagan Loos los kav lub ntiajteb rau hauv Tsov Rog Actium xyoo 31 BC, nws yuav tsum xub kov yeej peb lub hwjchim thaj chaw raws li tau sawv cev tseg hauv Daniel tshooj yim.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Thiab ntawm ib tug hauv lawv ntawd thiaj tawm los ib tug kub me, uas loj hlob ua loj kawg nkaus, mus rau sab qab teb, thiab mus rau sab hnub tuaj, thiab mus rau thaj av uas zoo nkauj. Daniyee 8:9.

It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.

Nws yog ib qho tseeb uas twb tau raug tsim tsa lawm tias “qab teb”, “sab hnub tuaj” thiab “thaj av uas zoo nkauj” sawv cev rau peb cheeb tsam ntawm thaj chaw uas Loos pagan tau los kav, thaum nws nce mus tuav lub zwm txwv ntawm lub ntiaj teb ua lub nceeg vaj thib plaub hauv Vajlugkub cov lus faj lem. Uas mus nrog qhov tseeb no thiab, yog tias Loos papal kuj yuav tsum tau kov yeej peb lub hwj chim hauv thaj chaw thiab, thaum nws nce mus tuav lub zwm txwv ntawm lub ntiaj teb ua lub nceeg vaj thib tsib hauv Vajlugkub cov lus faj lem, raws li tau sawv cev hauv Daniyees tshooj xya.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Kuv ntsia cov kub, thiab saib seb, muaj dua ib lub kub me me hlav tuaj rau hauv nruab nrab ntawm lawv; ua ntej nws muaj peb lub ntawm thawj cov kub raug muab rho tawm nrog rau cag: thiab saib seb, hauv lub kub no muaj qhov muag zoo li tibneeg lub qhov muag, thiab muaj ib lub qhov ncauj hais tej yam loj kawg. Daniyee 7:8.

In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.

Hauv qhov kev tsis sib haum uas tau tshwm sim txog “thaj av muaj hwjchim ci ntsa iab” hauv nqe plaub caug ib, tus Tswv tau qhia meej tias hauv tej lus faj lem muaj peb yam kev tshwm sim ntawm Loos. Loos kev teev dab mlom, uas tom qab ntawd yog Loos ntawm txoj kev tswj hwm ntawm vaj qav num, thiab tom qab ntawd kuj muaj Loos ntawm hnub kawg, uas peb hu ua “Loos niaj hnub no”. Raws li ob qhov tseeb ruaj khov thiab muaj tseeb ntawm kev qhia txog yaj saub, thawj qhov yog tias Vajtswv yeej tsis hloov, thiab lwm qhov yog tias qhov tseeb raug tsa ruaj los ntawm lus tim khawv ntawm ob tug tim khawv, peb thiaj xaus lus yam tsis muaj kev yig tias peb yam kev txwv rau vajntxwv qaum teb hauv rau nqe kawg ntawm Daniyee tshooj kaum ib yuav tsum sawv cev rau peb lub hwj chim thaj chaw niaj hnub no.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Yexus Khetos yog tus qub nag hmo, thiab hnub no, thiab mus ib txhis li. Henplais 13:8.

> It is also written in your law, that the testimony of two men is true. John 8:17.

> Kuj twb muaj sau cia hauv nej txoj kev cai lawm thiab, tias tim khawv ntawm ob tug neeg yog qhov tseeb. Yauhas 8:17.

This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.

Qhov kev lees paub no tau lees tias yam uas peb twb xaus lawm, rau qhov peb twb tau txheeb xyuas tias “lub tebchaws muaj hwjchim ci ntsa iab” yog ib lub hwjchim raws thaj chaw keeb kwm (Tebchaws Meskas), thiab peb tsis lees txais lub tswv yim ruam uas hais tias nws sawv cev rau ib pawg ntseeg, uas yog ib lub hwjchim sab ntsuj plig. Peb tau tsim txoj hauj lwm no raws li txoj kev ntseeg uas ib txwm raug lees paub tas mus li, tias hauv Vajtswv Txojlus tsis muaj ib yam dab tsi tshwm sim yam tsis muaj lub hom phiaj. Nws pom tseeb los ntawm ntau tus timkhawv tias Vajtswv pawg ntseeg nyob rau hnub kawg yog ib lub roob.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Thiab yuav muaj nyob rau hauv hnub kawg tias, lub roob ntawm tus Tswv lub tsev yuav raug tsa kom ruaj khov rau saum cov roob siab tshaj, thiab yuav raug tsa kom siab dua tej toj; thiab txhua haiv neeg yuav ntws los cuag nws. Thiab ntau haiv neeg yuav mus thiab hais tias, Nej los, cia peb nce mus rau saum tus Tswv lub roob, mus rau hauv tsev ntawm Yakhauj tus Vajtswv; thiab nws yuav qhia peb txog nws tej kev, thiab peb yuav taug kev hauv nws txoj kev: rau qhov txoj kevcai yuav tawm hauv Xi-oos mus, thiab tus Tswv lo lus tawm hauv Yeluxalees los. Yaxayas 2:2, 3.

Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”

Cov neeg uas tau hais tseg tias “lub tebchaws uas muaj hwjchim ci ntsa iab” yog ib pawg ntseeg, thiab feem ntau tshaj lawv kuj tau lees tias nws yog pawg ntseeg Xya Hnub So Hnub Xanpataus, tau ua li ntawd vim Daniyee hu lub tebchaws ntawd tias “ci ntsa iab,” thiab lawv qhov laj thawj uas ntiav ntiav xaus lus tias, vim “lub roob dawb huv uas ci ntsa iab” hauv nqe plaub caug tsib yeej yog Vajtswv pawg ntseeg rau hnub kawg, yog li ntawd “lub tebchaws uas ci ntsa iab” kuj yuav tsum yog pawg ntseeg thiab. Vim hais tias, thaum kawg, nkawd ob leeg puav leej muaj lo lus txhais tias “ci ntsa iab.”

There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.

Tsis muaj ib qho yuam kev nyob hauv Vajtswv Txojlus li, thiab thaum Daniyees siv lo lus “av,” txuas nrog lo lus “muaj hwjchim ci ntsa iab,” thiab plaub nqe tom qab ntawd nws siv lo lus “roob dawb huv,” txuas nrog lo lus “muaj hwjchim ci ntsa iab,” Daniyees tab tom qhia txog ib qho kev txawv txav uas muaj lub hom phiaj ntawm ib thaj av thiab ib lub roob. Thaj av muaj hwjchim ci ntsa iab tiag tiag yog Yudas, thiab yog nyob hauv lub nroog Yeluxalees uas Vajtswv lub tuam tsev tau raug tsa los. Yeluxalees, lossis lub tuam tsev, yuav raug to taub tau tias yog Vajtswv pawg ntseeg, tiamsis thaj chaw uas Yeluxalees nyob ntawd yog thaj av Yudas. Muaj ntau qhov tseeb tau raug tsa los ua kev paub thaum kev paub nce ntxiv hauv txojkev kaj uas nthuav dav mus ntawm tus timtswv thib peb, tiamsis ntawm no peb tsuas yog tab tom nthuav qhia keeb kwm yav dhau ntawm zaj lus faj lem uas txheeb qhia peb yam kev tshwm sim ntawm Loos.

When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.

Thaum peb pom tau tias Loos uas pe hawm dab mlom thiab Loos papal tau muab ob tug timkhawv uas tsim tsa tau tej yam ntxwv yaj saub ntawm Loos niaj hnub no, peb thiaj pom tau ib txoj cai txhais lus uas kuv hu ua “kev siv yaj saub peb txheej.” Muaj lwm tus thiab uas tau siv tej tswv yim zoo ib yam txog kev rov ua dua peb zaug ntawm qee cov yaj saub lus, tiam sis lo lus txhais uas peb los paub ntawd yog lo lus txhais uas peb tseem siv los txog niaj hnub no. Nws yog ib yam tseem ceeb uas yuav tsum to taub tias txoj cai yaj saub hais txog kev siv yaj saub peb txheej, uas Future for America siv ntau zaus heev, tau raug pom tshwm sim thaum tab tom sib cav txog rau nqe kawg rau ntawm Daniyees kaum ib, tab sis yam uas tseem ceeb ib yam nkaus ntawd yog tias txoj kev sib cav ntawd tau coj mus rau thawj zaug kev pom tau tias kev siv yaj saub peb txheej ntawd yog hais txog Loos. Hauv keeb kwm Millerite, ib qho ntawm cov lus sib cav yog seb Antiochus Epiphanes puas yog “cov tub sab” ntawm Daniyees haiv neeg, los yog “cov tub sab” ntawd yog Loos, raws li cov Millerites tau to taub. Qhov no tseem ceeb vim hais tias Loos, raws li “cov tub sab” ntawm Daniyees haiv neeg, yog tus uas yuav “tsa kom ruaj khov lub zeem muag” nyob hauv Daniyees kaum ib, nqe kaum plaub.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Thiab nyob rau lub sij hawm ntawd yuav muaj coob leej sawv tawm tsam tus vajntxwv sab qab teb; thiab cov neeg ua phem ntawm koj haiv neeg kuj yuav tsa lawv tus kheej kom tsa lub zeem muag ntawd kom ruaj khov; tiam sis lawv yuav poob. Daniel 11:14.

The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.

Thawj zaug thawj uas peb nkag siab txog ib txoj kev siv lus faj lem peb npaug, qhov ntawd raug lees paub los ntawm qhov tseeb tias muaj peb yam kev tshwm sim ntawm Loos nyob hauv lus faj lem hauv phau Vajlugkub. Loos tau tsim kom muaj lub zeem muag txog qhov pom kev uas tab tom nce qib ntawm tus tim tswv thib peb, ib yam li nws tau ua hauv keeb kwm Millerite. Hauv keeb kwm Millerite, yog qhov kev nkag siab tias kev pe hawm dab mlom thiab kev papalism yog cov hwj chim uas tsuj nqis lub chaw dawb huv thiab pab tub rog, uas tau los ua lub hauv paus qauv ntawm qhov tseeb uas Miller tau txhim tsa “tag nrho” nws tej kev nkag siab txog lus faj lem saum nws. Rau nqe kawg rau nqe ntawm Daniyees tshooj kaum ib, tau tsim tsa ib lub hauv paus qauv ntawm qhov tseeb uas Future for America tau txhim tsa tag nrho nws tej kev siv lus faj lem saum nws. Lub hauv paus qauv ntawd yog peb lub hwj chim ua kom puam tsuaj ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav, uas coj lub ntiaj teb mus rau Harmagedoos.

That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.

Lub txheej txheem ntawd yog tsim raws li kev lees paub tias Loos pej kum txoos, tom qab ntawd yog Loos papacy, muab ob tug tim khawv uas txhim tsa Loos niaj hnub no, thiab tias Loos niaj hnub no yog kev koom ua peb npaug ntawm tus zaj ntawm kev dab qhuas sab ntsuj plig (the United Nations), tus tsiaj nyaum ntawm Catholicism (the papacy), thiab tus yaj saub cuav ntawm Protestantism uas tau thim txoj kev ntseeg lawm (the United States). Lub txheej txheem ntawd yog yam uas peb txheeb xyuas tias yog kev siv yav tom ntej los ntawm vaj lug kub ua peb npaug. Hauv cov nqe lus tom ntej no peb yuav tham txog ntau yam kev siv yav tom ntej los ntawm vaj lug kub ua peb npaug uas twb raug lees paub lawm, thiab uas yog lub hauv paus txheej txheem ntawm qhov kaj uas tab tom loj hlob mus tom ntej ntawm peb tug tim tswv.

We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.

Peb yuav saib txog kev siv peb npaug ntawm peb yam kev tshwm sim ntawm Loos, uas qhia kom meej txog lub qauv kev nom kev tswv thiab kev ntseeg ntawm Loos niaj hnub no, uas Muam White hu ua kev txawj ntseeg cuav hauv pawg ntseeg thiab kev txawj kav teb chaws. Lub qauv ntawd raug paub los ntawm kev coj cov yam ntxwv cev Vajtswv lus qhia txog Loos txheej dab qhuas los sib sau ua ke nrog cov yam ntxwv cev Vajtswv lus qhia txog Loos papal, rau lub hom phiaj kom txheeb xyuas thiab tsa kom ruaj cov yam ntxwv ntawd hauv Loos niaj hnub no.

We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.

Peb yuav saib rau txoj kev siv peb npaug ntawm peb yam kev tshwm sim ntawm Npanpiloo raws li sawv cev los ntawm Nimrod, Nebukhanesas thiab Belshazzar, uas qhia kom pom txoj kev khav theeb ntawm tus neeg txhaum uas zaum nyob hauv lub tuam tsev ntawm Vajtswv tshaj tawm tias nws yog Vajtswv, uas Yaxayas tau txheeb tias yog tus “Axilia uas khav theeb.” Txoj kev khav theeb ntawm lub hwj chim papacy, uas yog ib lub ntsiab lus hauv Vajlugkub tej lus faj lem, raug pom tseeb los ntawm kev coj cov yam ntxwv yaj saub ntawm Babel los ua ke nrog cov yam ntxwv yaj saub ntawm Npanpiloo rau lub hom phiaj ntawm kev txheeb xyuas thiab kev tsim kom ruaj cov yam ntxwv ntawm Npanpiloo niaj hnub no.

We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.

Peb yuav tshuaj xyuas txog kev siv peb txheej ntawm peb yam kev tshwm sim ntawm Eliyas raws li tau sawv cev los ntawm Eliyas thiab Yauhas tus Neeg Ua Kev Cai Raus Dej, uas qhia kom paub txog “lub suab quaj hauv tebchaws moj sab qhua” hauv hnub nyoog kawg. Lub suab quaj hauv tebchaws moj sab qhua hauv hnub nyoog kawg sawv cev rau ib tug neeg zov uas raug teev tseg tshwjxeeb, uas yog ib txoj kev txav, thiab qhia kom paub txog ib qho tim khawv ob npaug nyob hauv ib txoj kev txav uas muaj ib qho pib thiab ib qho xaus zoo sib xws. Peb raug ceeb toom tias yuav tsis muaj peev xwm muaj tus tim tswv thib peb yog tsis muaj tus tim tswv thib ib thiab tus thib ob ua ntej, yog li ntawd nyob rau ib theem ces yeej tsis muaj peev xwm cais txoj kev txav ntawm tus tim tswv thib ib tawm ntawm txoj kev txav ntawm tus tim tswv thib peb, thiab ob txoj kev txav ntawd puav leej raug sawv cev los ntawm ib tug neeg zov uas tau raug ua hom ntxoov ntxoo tseg los ntawm Eliyas thiab Yauhas tus Neeg Ua Kev Cai Raus Dej.

> “By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.

> “Los ntawm cwj mem thiab suab lus peb yuav tsum tshaj tawm txoj xov no nrov ncha, qhia lawv txoj kev txiav txim thiab kev siv raws li tej lus faj lem uas coj peb los txog rau txoj xov ntawm tus tim tswv thib peb. Yuav tsis muaj tus thib peb yog tsis muaj tus thawj thiab tus thib ob. Peb yuav tsum muab tej xov no rau lub ntiajteb no hauv cov ntawv luam tawm thiab hauv tej lus qhuab qhia, qhia raws txoj kab keeb kwm ntawm tej lus faj lem txog tej yam uas twb muaj lawm thiab tej yam uas tseem yuav muaj los.” Selected Messages, phau 2, 105.

We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.

Peb yuav saib txog peb txheej kev siv ntawm peb yam kev tshwm sim ntawm tus tubtxib uas npaj txoj kev rau Tus Tubtxib ntawm Daim Ntawv Cog Lus kom tuaj txog nws lub tuam tsev tam sim ntawd, raws li Yauhas Tus Neeg Muab Neeg Ua Kev Cai Raus Dej thiab William Miller sawv cev. Tus neeg zov kawg yog ib lub ntsiab lus ntawm kev cev Vajtswv lus yav tom ntej uas raug lees paub los ntawm kev coj cov yam ntxwv cev Vajtswv lus yav tom ntej ntawm Yauhas Tus Neeg Muab Neeg Ua Kev Cai Raus Dej thiab William Miller los sib koom ua ke kom txheeb xyuas qhov ua tiav zaum kawg ntawm Malakis tshooj peb.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.

> Saib seb, kuv yuav txib kuv tus tubtxib mus, thiab nws yuav npaj txojkev ua ntej kuv; thiab tus Tswv, uas nej nrhiav, yuav los txog nws lub tuam tsev tam sid, yog tus tubtxib ntawm txojkev khi lus, tus uas nej zoo siab rau: saib seb, nws yuav los, tus Tswv uas kav txhua pab tub rog hais li no. Malakias 3:1.

We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.

Peb yuav saib txog txoj kev siv peb npaug ntawm peb yam kev tshwm sim ntawm Islam raws li tau sawv cev los ntawm tej yam ntxwv cev Vajtswv lus hais txog Islam ntawm thawj thiab tus woe thib ob hauv Tshwm Sim tshooj yim thiab cuaj, uas txheeb qhia txog tej yam ntxwv cev Vajtswv lus hais txog Islam ntawm tus Woe thib peb uas raug txheeb qhia hauv Tshwm Sim tshooj kaum thiab kaum ib.

We will continue these things in the next article.

Peb yuav txuas ntxiv tej no hauv tsab xov xwm tom ntej no.

> “Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?

> “Tsis txhob cia leejtwg ua koj lub hlwb rau koj, tsis txhob cia leejtwg ua koj txoj kev xav, koj txoj kev tshawb nrhiav, thiab koj txoj kev thov Vajtswv. Qhov no yog txoj lus qhuab qhia uas peb yuav tsum khaws cia hauv peb lub siab niaj hnub no. Coob leej ntawm nej ntseeg ruaj tias lub cuab tam muaj nqis heev ntawm Vajtswv lub nceeg vaj thiab ntawm Yexus Khetos nyob hauv phau Vajlugkub uas nej tuav hauv nej txhais tes. Nej paub tias tsis muaj ib yam cuab tam hauv ntiajteb no uas yuav tau txais yam tsis muaj kev siv zog mob siab kawg. Yog li ntawd, ua cas nej thiaj cia siab tias nej yuav nkag siab tej cuab tam ntawm Vajtswv txoj lus yam tsis rau siab ntso tshawb nrhiav Vajlugkub?”

> “It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.

> “Yog lawm thiab tsim nyog kom nyeem Vajlugkub; tiam sis nej tes dej num tsis xaus rau ntawd xwb; rau qhov nej yuav tsum tshawb nrhiav nws tej nplooj ntawv rau nej tus kheej. Kev paub txog Vajtswv tsis yog yam yuav tau los tsis muaj kev siv dag zog ntawm lub siab, tsis muaj kev thov Vajtswv nrhiav kev txawj ntse kom nej thiaj cais tau ntawm cov noob nplej dawb huv ntawm qhov tseeb tawm ntawm cov pluaj uas tibneeg thiab Xatas tau siv los qhia yuam kev txog tej lus qhuab qhia ntawm qhov tseeb. Xatas thiab nws pab pawg ntawm tibneeg cov neeg sawv cev tau siv zog los muab cov pluaj ntawm kev yuam kev sib tov nrog cov nplej ntawm qhov tseeb. Peb yuav tsum rau siab ntso nrhiav cov nyiaj txiag uas zais cia, thiab nrhiav kev txawj ntse saum ntuj ceeb tsheej kom thiaj cais tau tibneeg tej kev tsim los ntawm Vajtswv tej lus txib. Tus Vaj Ntsuj Plig Dawb Huv yuav pab tus uas nrhiav cov qhov tseeb loj thiab muaj nqis heev uas muaj feem rau txoj hau kev cawm dim. Kuv xav muab qhov tseeb no txawb rau sawvdaws tias, kev nyeem Vajluskub ib nyuag dhau xwb tsis txaus. Peb yuav tsum tshawb nrhiav, thiab qhov no txhais hais tias ua txhua yam raws li lo lus ntawd hais. Ib yam li tus neeg khawb av kub mob siab tshawb xyuas hauv ntiajteb kom nrhiav tau tej hlab kub, nej kuj yuav tsum tshawb nrhiav Vajtswv Txojlus kom tau cov nyiaj txiag zais cia uas Xatas tau nrhiav zais ntawm tibneeg ntev los lawm. Tus Tswv hais tias, ‘Yog leejtwg xav ua raws li Nws lub siab nyiam, nws yuav paub txog txoj kev qhuab qhia ntawd.’ Yauhas 7:17.” Fundamentals of Christian Education, 307.

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