Article

# Panium - Number Twenty

Panium - Zauv Nees Nkaum

Daniel 11’s Sequence and the 2025 Warning

Txoj Kev Sib Law Liag hauv Daniyees 11 thiab Cov Lus Ceeb Toom Xyoo 2025

Author

Jeff Pippenger

Published

March 2, 2026

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The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.

Kev siv ntawm cov keeb kwm raws li cov pioneers tau ua txog zaj keeb kwm uas tau ua kom nqe kaum txog kaum rau tiav, tau qhia tias Loos, uas tsa lub zeem muag ntawd, tau los txog rau xyoo 200 BC, tib lub xyoo uas muaj tsov rog Panium; thiab kuv tab tom hais tias nyob rau xyoo 2025 Loos tau los txog thiab tsa lub zeem muag ntawd nrog kev cog lus ua thawj coj ntawm Trump thiab Pope Leo. Xyoo 2025 sawv cev rau tib lub sijhawm xwb uas ib tug pope thiab ib tug Thawj Tswj Hwm tau raug tsa los ua haujlwm hauv tib lub xyoo. Tus tsiaj qus thiab nws daim duab tau raug tsa kom sawv rau txhua tus uas kam pom nyob rau xyoo 2025. Tsis zoo li cov pioneers, kuv tab tom siv kab ke ntawm cov nqe, tsis yog zaj keeb kwm uas thawj zaug tau ua kom cov nqe ntawd tiav. Kuv pom zoo nrog zaj keeb kwm ntawd, tiam sis kuv tab tom coj ib kab ke nyob hauv cov nqe ntawd los ua tus qauv rau zaj keeb kwm, es tsis yog siv zaj keeb kwm los txhais tus qauv ntawm cov nqe. Kuv khov kho hais tias ob txoj kev no puav leej raug lawm.

## The Revolution of the Maccabees

Kev Tawm Tsam ntawm Cov Maccabees

I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.

Kuv siv caj ces ntawm cov Makkabi nyob rau hauv ib yam nkaus li ntawd. Kev tawm tsam ntawm cov Makkabi nyob rau xyoo 167 BC yog tom qab deb ntawm kev sib ntaus ntawm Panium hauv xyoo 200 BC, thiab ua ntej deb ntawm Pompey txeeb tau Yeluxalees hauv xyoo 63 BC. Caj ces uas pib ntawm nqe kaum rau nrog tus thawj tub rog loj Pompey qhov kev kov yeej Yeluxalees hauv xyoo 63 BC, thiab txuas ntxiv mus txog Tiberias Caesar uas kav thaum Yexus raug ntsia saum tus ntoo khaub lig. Tus ntoo khaub lig thiab Tiberias raug sawv cev nyob rau hauv nqe nees nkaum ob ntawm tshooj kaum ib.

> And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.

> Thiab nrog tej caj npab ntawm ib lub dej nyab lawv yuav raug dej nyab los ntawm nws xub ntiag, thiab yuav raug rhuav tshem; muaj tseeb, tus thawj ntawm txoj kev cog lus thiab. Daniel 11:22.

General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.

Tus General Pompey kev kov yeej Yeluxalees xyoo 63 BC hauv nqe kaum rau, thiab tom qab ntawd tus ntoo khaub lig xyoo 31 AD hauv nqe nees nkaum ob, sawv cev rau ib txoj kab lus faj lem uas pib ntawm ib lub cim ntawm txoj cai Hnub Caiv thiab xaus rau ntawm ib lub cim ntawm txoj cai Hnub Caiv. Nqe nees nkaum peb yog ib qho kev ncua hauv zaj lus ntawd, yog li ntawd cim nqe nees nkaum ob tias yog qhov kawg ntawm txoj kab lus faj lem uas tau pib hauv nqe kaum rau. Nrog rau qhov xaus meej tshwj xeeb ntawm txoj kab ntawd hauv nqe nees nkaum ob, tseem muaj qhov tseeb tias nqe nees nkaum ob yog ib lub cim ntawm tib lub chaw cim uas sawv cev hauv nqe kaum rau, yog li muab ib zaj tim khawv alpha thiab omega tias nqe kaum rau mus txog nqe nees nkaum ob sawv cev rau ib txoj kab lus faj lem cais tshwj xeeb.

Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.

Ntxiv rau qhov no tias nqe kaum tsib thiab kaum rau tab tom cim qhia txog kev hloov ntawm lub nceeg vaj Seleucid mus rau lub hwjchim Loos, ces koj yuav pom ib qho kev txiav kev txuas ntxiv ntawm cov Seleucid hauv nqe kaum tsib mus txog cov Loos hauv nqe kaum rau, thiab txoj kab ntawm nqe kaum rau mus txog nees nkaum ob raug cais tawm meej tias yog ib txoj kab cev Vajtswv lus tshwj xeeb ib leeg. Nqe kaum rau qhia txog lub hwjchim tom ntej uas yuav kav tebchaws Yudas, yog li ntawd thiaj cim ib qho kev hloov ntawm keeb kwm cev Vajtswv lus ib yam li hauv nqe nees nkaum peb. Txoj kab no pib thiab xaus nrog ib lub cim ntawm txoj cai hnub Sunday, thiab txoj kab ntawd xaus rau hauv nqe nees nkaum ob ntawm tshooj kaum ib.

## Smith—and Three Caesars

Smith—thiab Peb Tug Caesar

The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.

Qhov tseeb uas nqe kaum rau sawv cev rau txoj cai Hnub Caiv, ib yam li nqe nees nkaum ob thiab—yuam kom ob nqe ntawd yuav tsum raug muab sib txuam kom haum rau saum ib leeg. Uriah Smith hais lus txog nqe nees nkaum peb, thiab piav tias vim li cas nws sawv cev rau ib zaj keeb kwm uas pib rov qab mus deb dua hauv keeb kwm ntawm cov nqe uas los ua ntej no, tsis yog sawv cev rau ib zaj keeb kwm uas txuas ntxiv tam sim tom qab tus ntoo khaub lig ntawm nqe nees nkaum ob.

> “‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’

> “‘NQE 23. Thiab tom qab uas tau cog lus sib koom tes nrog nws lawm, nws yuav ua hauj lwm dag ntxias: rau qhov nws yuav sawv los, thiab yuav muaj zog nrog ib haiv neeg me me.’

> “The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.

> “Tus ‘nws’ uas txoj kev cog lus uas hais txog ntawm no raug tsim nrog, yuav tsum yog tib lub hwjchim uas tau yog yam uas zaj lus faj lem tau hais txog txij nqe 14 los; thiab tias qhov no yog lub hwjchim Loos kuj raug qhia meej dhau qhov yuav sib cav tau nyob hauv kev ua tiav ntawm zaj lus faj lem hauv peb tug neeg, raws li twb tau hais lawm, uas tau kav lub Faj Tim Tebchaws Loos sib law liag; yog Julius, Augustus, thiab Tiberius Caesar. Tus thawj, thaum rov qab los rau hauv lub chaw ruaj khov ntawm nws tebchaws hauv kev yeej muaj koob meej, tau ntog dawm thiab poob, thiab tsis pom nws lawm. Nqe 19. Tus thib ob yog tus tsa se; thiab nws kav nyob hauv lub meej mom ci ntsa iab ntawm lub nceeg vaj, thiab nws tuag tsis yog hauv kev chim los sis hauv kev sib ntaus sib tua, tiamsis nyob kaj siab lug saum nws lub txaj. Nqe 20. Tus thib peb yog tus txawj zais ntsej muag dag ntxias, thiab yog ib tug ntawm cov cwj pwm phem tshaj plaws. Nws tau los kav lub nceeg vaj hauv txoj kev kaj siab lug, tiamsis ob qho tib si nws txoj kev kav thiab nws txoj sia raug xaus los ntawm kev kub ntxhov. Thiab hauv nws lub sijhawm kav ntawd Tus Tub Vaj Ntxwv ntawm txoj kev cog lus, Yexus uas yog neeg Naxales, raug muab tua saum ntoo khaub lig. Nqe 21, 22. Khetos yuav tsis muaj hnub raug rhuav los sis raug muab tua dua ntxiv lawm; yog li ntawd hauv tsis muaj lwm lub tseemfwv twg, thiab tsis muaj lwm lub sijhawm twg li, peb thiaj nrhiav tau kev ua tiav ntawm tej xwm txheej no. Qee leej sim muab cov nqe no siv rau Antiochus, thiab ua rau ib tug pov thawj hlob Yudais los ua tus tub vaj ntxwv ntawm txoj kev cog lus, txawm yog lawv yeej tsis tau raug hu li ntawd kiag li. Qhov no yog tib hom kev xav sib cav uas mob siab ua kom lub sijhawm kav ntawm Antiochus yog kev ua tiav ntawm tus kub me ntawm Daniyee 8; thiab nws raug muab los siv rau tib lub hom phiaj; yog, kom rhuav txoj saw loj ntawm cov pov thawj uas qhia meej tias txoj kev qhuab qhia txog Kev Los Zaum Ob yog txoj kev qhuab qhia ntawm Phau Vajlugkub, thiab tias Khetos tam sim no twb nyob ze ntawm qhov rooj lawm. Tiamsis cov pov thawj ntawd rhuav tsis tau; txoj saw ntawd txiav tsis tau.”

> “Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> “Tom qab uas tus yaj saub tau coj peb nqes los raws li tej xwm txheej hauv ntiajteb no ntawm lub tebchaws faj tim teb chaws mus txog thaum kawg ntawm xya caum lub limtiam lawm, nyob hauv nqe 23 nws thiaj coj peb rov qab mus rau lub sijhawm uas cov Loos tau los muaj kev txuas ncaj qha nrog haiv neeg ntawm Vajtswv los ntawm cov Yudais daim ntawv cog lus, xyoo BC 161; txij ntawm lub ntsiab ntawd ces peb raug coj nqes mus raws ib txoj kab ncaj ntawm tej xwm txheej mus txog rau txoj kev yeej kawg ntawm pawg ntseeg, thiab kev tsa Vajtswv lub nceeg vaj uas nyob mus ib txhis. Cov Yudais, raug cov vajntxwv Xiliya tsim txom hnyav heev, tau xa ib pawg sawv cev mus rau Loos, thov kom cov Loos pab, thiab kom lawv koom lawv tus kheej rau hauv ‘ib daim ntawv cog lus ntawm kev phooj ywg thiab kev sib koom tes nrog lawv.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, phau 12, tshooj 10, nqe 6. Cov Loos tau mloog cov Yudais lo lus thov, thiab tau pub rau lawv ib daim ntawv txib, sau tseg raws li cov lus no:—

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’

> “‘Txoj kev cai txiav txim ntawm pawg senate hais txog ib daim ntawv cog lus ntawm kev pab thiab kev phooj ywg nrog haiv neeg Yudais. Yuav tsis raug cai rau leej twg uas nyob hauv qab cov Loos txoj cai, kom ua rog tawm tsam haiv neeg Yudais, los sis pab cov uas ua li ntawd, txawm yog xa nplej, los yog nkoj, los yog nyiaj rau lawv; thiab yog muaj kev tawm tsam twg raug tsa tawm tsam cov Yudais, cov Loos yuav pab lawv raws li lawv muaj peev xwm; thiab dua li ntawd, yog muaj kev tawm tsam twg raug tsa tawm tsam cov Loos, cov Yudais yuav pab lawv. Thiab yog cov Yudais muaj lub siab xav ntxiv rau, los yog rho tawm ntawm, daim ntawv cog lus no ntawm kev pab, qhov ntawd yuav tsum ua nrog kev pom zoo ib yam ntawm cov Loos. Thiab yam uas yuav raug ntxiv li no, nws yuav muaj hwj chim siv tau.’ ‘Yauxejfus hais tias, ‘Txoj cai txiav txim no tau raug sau los ntawm Eupolemus, tus tub ntawm Yauhas, thiab los ntawm Yaxoos, tus tub ntawm Ele‑a‑xas, thaum Yudas yog tus pov thawj hlob ntawm haiv neeg ntawd, thiab Ximoos, nws tus kwv, yog tus thawj tub rog ntawm pab tub rog. Thiab qhov no yog thawj daim ntawv cog lus uas cov Loos tau ua nrog cov Yudais, thiab tau raug coj raws li yam no.’”

> “At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.

> “Nyob rau lub sijhawm no cov Loos tseem yog ib haiv neeg me, thiab lawv pib ua haujlwm nrog kev dag ntxias, lossis nrog kev txawj ntxias raws li lo lus ntawd qhia. Thiab txij ntawm qhov no mus lawv tau sawv nce los ntawm ib txoj kev nce siab uas ruaj khov thiab ceev nrooj mus txog rau qhov siab tshaj ntawm hwjchim uas tom qab ntawd lawv tau mus txog.” Uriah Smith, Daniel and the Revelation, 270, 271.

Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.

Tsis yog tias tus ntoo khaub lig ntawm nqe nees nkaum-ob xaus ib txoj kab nrog ib lub cim uas kuj nyob ntawm qhov pib ntawm txoj kab ntawd xwb, tiam sis nqe tom ntej rov nqis mus rau hauv keeb kwm uas muaj ua ntej tus ntoo khaub lig, mus txog kwv yees peb caug xyoo tom qab Panium thiab kwv yees ib puas xyoo ua ntej Loos kov yeej Yeluxalees. Lub cim taw qhia ntawm kev sib koom tes ntawm cov Yudais uas Smith ntawm no txheeb tias yog 161 BC, lwm cov pioneer kuj txheeb tias yog 158 BC. Lub ntsiab lus uas kuv tsom ntsoov rau ntawm no tsis yog hnub tim ntawd ntau npaum li cas, tiam sis yog tias nqe kaum rau mus txog nees nkaum-ob sawv cev rau ib txoj kab ntawm keeb kwm yaj saub uas txoj cai Hnub Caiv yog ob qho tib si alpha thiab omega ntawm txoj kab ntawd. Tom qab ntawd, thaum txoj kab ntawm nqe kaum rau mus txog nees nkaum-ob raug muab nthuav tawm lawm, nqe nees nkaum-peb rov hais dua thiab nthuav dav ntxiv txog keeb kwm uas nyob hauv txoj kab ntawm nqe kaum rau mus txog nees nkaum-ob. Txoj kab yaj saub ntawm keeb kwm uas nqe nees nkaum-peb sawv cev yog keeb kwm ntawm cov Maccabees, thiab keeb kwm ntawm cov Maccabees yog ib qho kev sib txig sib luag zoo kawg nkaus nrog keeb kwm ntawm Tebchaws Meskas.

## Two Dynasties

Ob Txoj Hwv Kav

The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.

Cov Maccabees sawv cev rau ib qho kev ntxeev siab tawm tsam lub nceeg vaj Seleucid uas pib thaum lub caij uas Antiochus Epiphanes kav. Qhov kev ntxeev siab ntawd yog tawm tsam lub nceeg vaj Seleucid sab qaum teb, thiab nws tau xaus rau hauv ib qho kev yeej uas coj mus rau ib qho ntawm ob lub koob vajntxwv Yudais nyob rau lub sijhawm uas thaum kawg tau coj mus rau kev rhuav tshem Yeluxalees xyoo 70 AD. Lub koob vajntxwv thawj yog Hasmonean, thiab lub koob vajntxwv thib ob yog Herodian. Lub koob vajntxwv Herodian yog tsoom fwv Yudais thib ob tom qab kev dim tawm ntawm lub nceeg vaj Seleucid sab qaum teb. Nws muaj kev txuas ncaj qha rau lub txheej txheem Loos, thaum uas lub koob vajntxwv Hasmonean uas ua ntej ntawd yeej yog Yudais raws li nws qhov tseem ceeb. Lub koob vajntxwv Hasmonean pib xyoo 141 BC, thiab xyoo 37 BC lub koob vajntxwv Herodian pib thiab kav mus txog xyoo 70 AD.

The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.

Cov vajntxwv no sawv cev rau txoj kev kav tebchaws ntawm Yudas, uas yog thaj av qub thiab tiag tiag uas muaj koob meej. Kev sawv tawm tsam ntawm cov Maccabees kav txij xyoo 167 mus txog 160 BC. Xyoo 164 BC, cov Maccabees tau ntiab Antiochus Epiphanes tawm hauv Yeluxalees thiab ntxuav kom huv thiab rov muab lub tuam tsev fij dua tshiab tom qab Antiochus tau ua kom nws qias neeg lawm, tiamsis tsuas yog txog xyoo 141 BC xwb mam li yog lub hwjchim Seleucid sab qaum teb raug kov yeej tag nrho thiab caj ces Hasmonean thiaj pib.

The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.

Tsev Herauj yog ib qho tseem ceeb rau kab no, rau qhov yog Herauj Tus Loj uas tau hu kom tua cov me nyuam mos thaum lub caij Yexus yug los, thiab nws tus tub yog tus uas kav thaum Yexus tuag. Herauj Tus Loj yog leej txiv, thiab nws yog ib tug vajntxwv kav saum Yudas tebchaws, tiam sis nws tus tub tsuas yog ib tug tetrarch xwb, uas txhais hais tias nws yog tus kav ib feem plaub ntawm lub nceeg vaj, zoo ib yam li ib tug tswv xeev dua li ib tug vajntxwv. Vim li ntawd nws thiaj tsis muaj txoj cai uas yuav tsum kom nws txuas nrog Philaj kom muab Khetos ntsia saum ntoo khaub lig. Kev yug los ntawm Yexus yog lub sijhawm faj lem hu ua “lub sijhawm kawg” hauv nws kab lus faj lem, thiab Nws txoj kev tuag sawv cev rau txoj cai Sunday. Thawj Herauj sawv cev rau xyoo 1989, thiab Herauj kawg yog txoj cai Sunday. Herauj tus txiv mus rau Herauj tus tub yog kab lus faj lem ntawm Khetos.

The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.

Kab ke ntawm cov Maccabees pib nrog ib qho kev ntxeev siab uas muaj yeej tawm tsam ib tug vajntxwv sab qaum teb uas tau yuam nws tej kev cai Kili, kab lis kev cai, thiab txoj kev ntseeg Kili rau saum cov Yudais. Pib ntawm haiv Hasmonean sawv cev rau xyoo 1798. Vim li cas thiaj zoo li ntawd, tej zaum nej yuav nug? Yog ib haiv vajntxwv pib ntawm ib lub “sijhawm kawg” raws li tej lus cev Vajtswv lus, ib yam li tau muaj rau haiv Herod thaum lub caij yug Khetos, ces lwm haiv vajntxwv ntawd los kuj yuav tsum muaj tib yam pib raws li qhov yuav tsum tau ua ntawm tej lus cev Vajtswv lus. Ob haiv vajntxwv no tib si pib nrog ib lub sijhawm kawg, thaum peb siv kev yug los ntawm Khetos ua “lub sijhawm kawg,” tiam sis cov ruam yeej tsis pom qhov kaj uas tau qhib tawm uas txuas nrog lub sijhawm kawg.

> “In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.

> “Nyob rau hauv peb tiam, ib yam li nyob rau hauv Khetos tiam, kuj yuav muaj kev nyeem tsis raug lossis txhais tsis raug Vajluskub. Yog hais tias cov Yudais tau kawm Vajluskub nrog lub siab kub siab thiab thov Vajtswv, lawv qhov kev tshawb nrhiav yuav tau txais nqi zog nrog txoj kev paub tseeb txog lub sijhawm, thiab tsis yog hais txog lub sijhawm xwb, tiam sis kuj txog yam uas Khetos yuav tshwm los thiab. Lawv yuav tsis tau muab txoj kev tshwm sim los zaum ob uas muaj hwjchim ci ntsa iab ntawm Khetos xam tias yog nws thawj zaug kev los. Lawv muaj Daniyee tej lus timkhawv; lawv muaj Yaxayas thiab lwm cov yaj saub tej lus timkhawv; lawv muaj Mauxes tej lus qhia; thiab ntawm no Khetos twb nyob hauv lawv nruab nrab lawm los lawv tseem tab tom tshawb nrhiav Vajluskub nrhiav pov thawj hais txog nws txoj kev los. Thiab lawv tau ua rau Khetos tej yam uas twb tau raug yaj saub hais tseg lawm tias lawv yuav ua. Lawv dig muag heev ua rau lawv tsis paub tias lawv tab tom ua dabtsi.”

> “And many are doing the same things today, in 1897, because they have not had experience in the testing messages comprehended in the first, second and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread; but the supposed wise and great men are prating about ‘Higher Education.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.

> “Thiab coob leej coob tus niaj hnub no, nyob rau xyoo 1897, kuj tab tom ua tej yam ib yam nkaus, vim lawv tsis tau muaj kev paub dhau los hauv cov lus sim siab uas muaj nyob hauv thawj tus timtswv, tus timtswv thib ob, thiab tus timtswv thib peb tej lus. Muaj cov uas tab tom tshawb nrhiav Vajluskub kom nrhiav tau pov thawj tias cov lus no tseem nyob yav tom ntej. Lawv sau ua ke qhov tseeb ntawm cov lus ntawd, tiam sis lawv tsis muab cov lus ntawd tso rau lawv qhov chaw uas tsim nyog nyob hauv keeb kwm yav tom ntej raws li tej lus faj lem. Yog li ntawd, cov neeg zoo li no nyob rau hauv kev phom sij uas yuav coj cov neeg mus yuam kev txog kev txheeb qhov chaw ntawm cov lus ntawd. Lawv tsis pom thiab tsis to taub txog lub sijhawm kawg, los sis thaum twg yuav tsum muab cov lus ntawd tso rau. Hnub ntawm Vajtswv tab tom los nrog kauj ruam ntsiag to; tiam sis cov neeg uas luag xav tias muaj tswvyim thiab yog neeg loj tab tom tham tsis tseg txog ‘Kev Kawm Qib Siab.’ Lawv tsis paub tej cim qhia txog Khetos txoj kev rov los, los sis txog hnub kawg ntawm lub ntiajteb.” Paulson Collection, 423, 424.

Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.

Kev txheeb tias Khetos txoj kev yug yog “lub sijhawm kawg,” thiab yog li ntawd yog tus yuam sij coj kab ke ntawm cov Maccabees los rau hauv lub ntsiab lus ntawm qhov tseeb tam sim no ntawm cov hnub kawg, yog muab Khetos los ua lub chaw nruab nrab tiag tiag ntawm nqe lus ntawd, uas kuj yog pov thawj tias qhov kev siv ntawd raug lawm.

The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.

Kab ntawm cov Maccabees qhia piv txwv txog lub tebchaws uas muaj yeeb koob ntawm sab ntsuj plig, thiab qhov piv txwv ntawd pib nyob rau hauv ib lub sijhawm uas cov pej xeem ntawm lub tebchaws uas muaj yeeb koob ntawd cais tawm ntawm vajntxwv sab qaum teb txoj kev kav tswj ntawm kev nom kev tswv thiab kev ntseeg. Kev sawv tawm tsam ntawm cov Maccabees uas coj mus rau txoj kab ke Hasmonean sawv cev rau xyoo 1776, thiab kev sawv tawm tsam vajntxwv sab qaum teb uas cov Maccabees ua tiav ntawd sawv cev rau Tsov Rog Kev Tawm Tsam. Nees nkaum ob xyoos txij xyoo 1776 mus txog 1798 sawv cev rau kev tawm tsam ntawm cov Maccabees uas coj mus rau txoj kab ke Hasmonean thaum lub sijhawm kawg hauv xyoo 1798, uas txuas ntxiv mus txog thaum txoj kab ke Herodian pib thaum lub sijhawm kawg hauv xyoo 1989. Txoj kab ke Herodian txuas ntxiv mus txog thaum Yeluxalees raug rhuav tshem hauv xyoo 70 AD.

What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.

Yam uas tseem ceeb yuav tsum paub hauv kab keeb kwm no muaj ob yam; nws yog ib daim duab piv txwv txog thaj av muaj hwjchim ci ntsa iab thaum ub uas ua qauv rau thaj av muaj hwjchim ci ntsa iab niaj hnub no, thiab nws pib nyob hauv ib kab keeb kwm uas pib nrog nqe kaum rau, qhov chaw Loos kov yeej thaj av muaj hwjchim ci ntsa iab thawj zaug, yog li ntawd thiaj qhia kom paub txog lub ntsiab tseem ceeb ntawm kab ntawd. Kab keeb kwm txij nqe kaum rau mus txog nqe nees nkaum ob sawv cev rau thaj av muaj hwjchim ci ntsa iab, thiab nws lub ntsiab lus raws ntsiab teb yog txoj cai Hnub Caiv uas yuav los sai no. Kab keeb kwm ntawd kuj sawv cev rau ob pawg neeg pe hawm uas muaj kev cuam tshuam rau ob tsoom fwv raws vajntxwv cajces. Cov Xadukais muaj tsawg dua hauv suav, tiamsis feem ntau lawv tswj hwm cov txheej txheem kev cai dab qhuas thiab kev nom kev tswv ntawm cov Yudais nyob hauv ob lub caij kav raws vajntxwv cajces ntawd. Lub txheej txheem kev cai dab qhuas raug tswj los ntawm ib pawg pov thawj, thiab pawg pov thawj ntawd kuj raug ob tog Xadukais thiab Falixais cuam tshuam. Ob tsoom fwv Hasmonean thiab Herodian puav leej raug cov Falixais thiab cov Xadukais cuam tshuam, thiab ob tug vajntxwv cajces ntawd sawv cev rau tsoom fwv ntawm Tebchaws Meskas txij xyoo 1798 mus txog rau txoj cai Hnub Caiv.

The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.

Cov Falixais thiab Cov Xadukais sawv cev rau ob tog kev xav nom tswv uas sib txawv vim lawv txoj hauj lwm hais txog teeb meem kev ua qhev. Cov Democrats txhawb kev ua qhev, hos cov Republicans tawm tsam kev ua qhev; thiab ob tog no koom tes ua haujlwm nrog lub tshuab nom tswv ntawm tsoom fwv raws cai lij choj ntawm Tebchaws Meskas. Tsoom fwv ntawd yog tus tsiaj nyaum hauv ntiajteb ntawm Tshwmsim kaum peb, thiab keeb kwm sab nraud ntawm tus tsiaj nyaum hauv ntiajteb ntawd yog sawv cev los ntawm nws lub kub republican. Keeb kwm sab hauv yog sawv cev los ntawm lub kub protestant. Cov kub raug cais tawm ntawm tus tsiaj nyaum, rau qhov tus tsiaj nyaum yog Txoj Cai Lij Choj uas cais lub kub xeev tawm ntawm lub kub pawg ntseeg, tiam sis lawv txav mus dhau keeb kwm ua ke. Lub kub republican muaj ob yam kev cuam tshuam, txawm yog txhawb los yog tawm tsam kev ua qhev. Lub kub protestant muaj ob yam kev cuam tshuam, txawm yog txhawb Hnub Xanpataus hnub xya los yog thawj hnub ntawm lub hnub.

Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.

Kwv yees peb caug xyoo tom qab tsov rog ntawm Panium, cov Maccabees cim tseg keeb kwm ntawm Tebchaws Meskas ua lub nceeg vaj thib rau ntawm kev yaj saub hauv phau Vajlugkub. Tom qab ntawd kwv yees ib puas xyoo ntxiv, nqe kaum rau raug ua tiav thaum Yeluxalees raug kov yeej, uas ua qauv txog tus ntoo khaub lig. Yudas tebchaws yog qhov thib ob hauv peb qho kev thaiv uas Loos kov yeej thaum nws tab tom txeeb tswj hwm lub ntiajteb. Tus thawj tub rog Pompey tau kov yeej Xileeya xyoo 65 BC, thiab tom qab ntawd Yudas xyoo 63 BC. Augustus Caesar yuav kov yeej qhov kev thaiv thib peb hauv tsov rog Actium xyoo 31 BC. Keeb kwm no raug sawv cev nyob hauv kab ntawm nqe kaum rau mus txog nees nkaum ob.

By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.

Txog thaum txog lub sij hawm ntawm tus ntoo khaub lig, keeb kwm ntawm cov Maccabees twb khiav los yuav luag ob puas xyoo lawm. Uriah Smith qhia tias keeb kwm uas sawv cev los ntawm txoj kev cog lus koom nrog cov Yudais hauv nqe nees nkaum peb yuav tsum raug muab phim rau ib qho chaw pib hauv keeb kwm uas tau tshwm sim yuav luag ob puas xyoo ua ntej keeb kwm ntawm tus ntoo khaub lig hauv nqe nees nkaum ob. Keeb kwm ntawm tus ntoo khaub lig hauv nqe nees nkaum ob yuav tsum raug muab phim nrog nqe kaum rau, vim nqe kaum rau kuj yog txoj cai Sunday. Qhov no txhais tau tias txoj kab ntawm cov Maccabees, uas yog keeb kwm ntawm thaj av muaj yeeb koob ntawm Yudas, pib ntev ua ntej txoj cai Sunday hauv nqe kaum rau.

When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.

Thaum peb nkag siab tias keeb kwm ntawm cov Millerite yog ib daim duab piv txwv qhia txog keeb kwm ntawm ib puas plaub caug plaub txhiab leej, peb thiaj yuav muab lub sij hawm kawg rau cov Millerite hauv xyoo 1798 los phim nrog lub sij hawm kawg rau ib puas plaub caug plaub txhiab leej hauv xyoo 1989. Thaum peb ua li no, peb tab tom muab keeb kwm ntawm tus tim tswv thawj thiab tus tim tswv thib ob los txheej nrog keeb kwm ntawm tus tim tswv thib peb. Xyoo 1798 thiab 1989 yog cov cim alpha thiab omega hauv keeb kwm ntawm nqe plaub caug ntawm Daniyee kaum ib.

Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.

Nqe plaub caug pib rau ntawm “lub sijhawm kawg,” uas yooj yim ua pov thawj tias yog xyoo 1798; thiab thaum to taub kom raug lawm, kev poob ntawm Soviet Union hauv xyoo 1989 tau ua kom nqe plaub caug tiav, thiab qhov kev ua tiav ntawd kuj yog “lub sijhawm kawg.” Ob zaug “lub sijhawm kawg,” nyob hauv ib nqe xwb, uas kuj nyob hauv tib tshooj nrog kab ke ntawm cov Maccabees. Kev sawv tawm tsam ntawm cov Maccabees uas coj mus rau kev kav ntawm Hasmonean sawv cev rau nees nkaum ob xyoos txij xyoo 1776 mus txog xyoo 1798. Xyoo 1798 kev kav ntawm Hasmonean tau pib, thiab kev kav ntawm Herodian tau pib hauv xyoo 1989.

Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.

Nqe kaum ntawm Daniyee kaum ib qhia txog xyoo 1989, thiab nqe kaum rau yog txoj cai Sunday. Kab keeb kwm uas nyob hauv cov nqe ntawd sawv cev rau peb txoj kev sib ntaus sib tua, thiab rau kev tuag ntawm ib tug vajntxwv sab qab teb thiab kev nkag los ntawm Loos rau hauv keeb kwm yaj saub. Nws kuj muaj kab ntawm ob tiam vaj ntxwv uas ua qauv qhia txog txoj kev hloov uas tshwm sim thaum tus tsiaj qus hauv ntiajteb ntawm Qhia Tshwm kaum peb uas “muaj ob tug kub zoo li menyuam yaj, thiab” “hais lus zoo li ib tug nab loj.” Raws li kev txiav txim zuj zus, thawj tiam Yudais yog tus menyuam yaj, hos tiam thib ob ntawm Loos yog tus nab loj. Thawj tiam ntawd yog Yudais, tiam thib ob yog Loos. Txawm yog Yudais los yog Loos, tus tsiaj qus hauv ntiajteb yeej muaj ob tug kub.

The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.

Vajntxwv Yudais sawv cev rau tus kub Protestant, thiab vajntxwv Loos sawv cev rau tus kub Republican. Ob tug kub no kuj muaj ib qho kev faib ua ob raws li lus faj lem. Cov Xadukais thiab cov Falixais muab tus qauv rau cov Democrats txhawb kev qhev raws qhov sib txawv ntawm cov Republicans tawm tsam kev qhev; tib lub sijhawm lawv kuj sawv cev rau ib qho kev faib ua ob npaug ntawm cov nkauj xwb ruam raws qhov sib piv nrog cov nkauj xwb txawj ntse. Cov Falixais, uas yog cov nkauj xwb ruam, raug ntxuav tawm thaum thawj zaug kev poob siab, hos cov Xadukais raug ntxuav tawm thaum kev ntxuav lub tuam tsev zaum ob. Cov Falixais, zoo ib yam li pawg ntseeg Xatees, tau lees tias muaj ib lub npe ntawm txoj sia, tiamsis twb tuag lawm, thiab raug ntxuav tawm ua ntej; ces yog cov Xadukais, cov uas tsis lees lub hwjchim ntawm Vajtswv, tsis lees lub hwjchim thiab txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo. Cov Xadukais yog haiv neeg ntawm txoj kev khi lus uas raug hla dhau mus, cov Xadukais yog cov uas txaus siab rau qhov kev hnov zoo ntawm tej kev xav zoo xwb.

> “The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.

> “Kev los txog ntawm Khetos, raws li tau tshaj tawm hauv thawj tus timtswv txoj xov, raug to taub tias yog sawv cev los ntawm tus nraug vauv txoj kev los txog. Txoj kev kho dua tshiab uas nthuav dav nyob rau hauv txoj kev tshaj tawm txog Nws txoj kev yuav los sai sai, yog qhov phim nrog cov nkauj xwb txoj kev tawm mus. Hauv zaj lus piv txwv no, ib yam li hauv zaj ntawm Mathais 24, muaj sawv cev rau ob pab neeg. Lawv txhua tus tau nqa lawv tej teeb, yog phau Vajlugkub, thiab los ntawm nws lub teeb tau tawm mus ntsib tus Nraug Vauv. Tiamsis thaum ‘cov uas ruam tau nqa lawv tej teeb, los tsis nqa roj nrog lawv,’ ‘cov uas txawj ntse tau nqa roj rau hauv lawv tej hub nrog lawv tej teeb.’ Pab tom qab no tau txais Vajtswv txoj kev tshav ntuj, uas yog tus Vaj Ntsuj Plig Dawb Huv lub hwjchim uas yug dua tshiab thiab ua kom pom kev, hwjchim uas ua rau Nws Txojlus yog ib lub teeb rau ko taw thiab yog ib txoj kev kaj rau txoj kev taug. Nyob hauv txoj kev ntshai Vajtswv lawv tau kawm Vajluskub kom paub qhov tseeb, thiab tau mob siab nrhiav kev dawb huv ntawm lub siab thiab lub neej. Cov no muaj kev paub tus kheej, muaj txoj kev ntseeg rau Vajtswv thiab rau Nws Txojlus, uas kev chim siab thiab kev ncua sijhawm tsis muaj peev xwm rhuav tshem tau. Lwm cov ‘tau nqa lawv tej teeb, los tsis nqa roj nrog lawv.’ Lawv tau txav los ntawm kev kub siab ib ntus. Lawv tej kev ntshai tau raug tsa sawv los ntawm txoj xov uas hnyav thiab dawb ceev ntawd, tiamsis lawv tau vam khom lawv cov kwvtij txoj kev ntseeg, txaus siab rau qhov kaj ntsais ploj ntsais tuaj ntawm tej kev xav zoo, tsis muaj kev to taub tob txog qhov tseeb lossis tsis muaj txoj haujlwm tseeb ntawm txoj kev tshav ntuj hauv lub siab. Cov no tau tawm mus ntsib tus Tswv, puv npo kev cia siab nyob rau hauv kev cia siab txog nqi zog tam sim ntawd; tiamsis lawv tsis tau npaj txhij rau kev ncua sijhawm thiab kev chim siab. Thaum kev sim siab los txog, lawv txoj kev ntseeg poob qis, thiab lawv tej teeb ci tsaus nti.” The Great Controversy, 393.

Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.

Txawm yog sab nom tswv los yog sab kev ntseeg, ob pab no puav leej koom siab tawm tsam cov neeg txawj ntse thaum lub sijhawm kev kub ntxhov thaum ib tag hmo. Thaum tau hais li no lawm, peb tau pib tsab ntawv no los ntawm kev tsa ib lub ntsiab lus tias kuv tab tom siv nqe kaum plaub raws li nws qhov chaw nyob hauv txoj kev ntws ntawm cov nqe, uas tsis sib haum nrog txoj kab keeb kwm uas cov nqe ntawd sawv cev. Kuv siv txoj kev xav ntawd kom phim nrog qhov chaw tso nqe nees nkaum peb. Qhov chaw tso ib lub waymark yuav tsum phim nrog nws qhov kev ua tiav hauv keeb kwm. Cov neeg Yudais txoj kev cog lus uas lawv tau ua nrog Loos nyob rau lub sijhawm Maccabean tau txiav txim qhov chaw uas nqe ntawd yuav raug siv. Cov “tub sab” hauv nqe kaum plaub, uas tsa lub zeem muag ntawd ruaj khov, tau ua li ntawd nyob rau xyoo 200 BC, yog tib lub xyoo ntawm kev sib tua ntawm Panium, tiam sis kev sib tua thiab cov tub sab yog ob lub cim sib txawv.

The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.

Cov “tub sab” los ua ib feem ntawm zaj lus piav no, tsis yog kom tsim kom muaj ib txoj kev txuas ncaj qha nrog hnub tim ntawm tsov rog Panium, tiam sis kom qhia txog txoj kev sib raug zoo uas lawv tau tsim nrog tus kav tebchaws Iziv uas muaj tsib xyoos xwb thiab twb qaug zog lawm, tus uas tab tom yuav raug Antiochus kov yeej. Lawv tsis xav kom muaj kev cuam tshuam rau kev thauj nplej mog ntawm Iziv los rau lub Faj Tim Tebchaws Loos. Txoj kev sib raug zoo raws li yaj saub ntawm Loos nrog tus vajntxwv Iziv uas muaj tsib xyoos thiab nyob rau hauv kev tsis muaj zog yog lub ntsiab lus ntawm nqe no. Txoj kev sawv cev ntawd yog qhia txog tej xwm txheej tom qab kev poob nthav uas ua raws li Putin txoj kev sim los muab pawg ntseeg Ukrainian rov los nyob hauv qab pawg ntseeg Lavxias raws li yav tas los nws tau nyob, ua ntej xyoo 1989. Txoj kev sim ntawd yog qhov pib ntawm txoj kev puas tsuaj zuj zus ntawm nws lub nceeg vaj sab qab teb, thiab thaum Putin tuag ib yam li Ptolemy tau tuag, los yog raug ntiab tawm mus nyob deb qee yam ib yam li Uzziah thiab Napoleon, raws li yaj saub nws raug tshem tawm lawm thiab ces nws lub nceeg vaj raug tuav los ntawm ib pab thawj coj uas tsis muaj peev xwm npaum li nws. Ces, nyob rau lub sijhawm ntawm tus vajntxwv uas muaj tsib xyoos ntawd, Loos papal sawv cev los tiv thaiv nws tej kev txaus siab, uas yog pawg ntseeg Ukrainian.

The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.

Lub papacy tsis yog xaiv ib tog ntawm Lavxias los yog Ukrainian orthodoxy; nws tab tom ua si nrog txhua tog kom coj txhua pawg ntseeg kev cai dab qhuas los nyob hauv nws txoj cai raws li tau sawv cev nyob hauv Yaxayas plaub.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.

> Thiab nyob rau hnub ntawd, xya tus pojniam yuav los tuav ib tug txivneej, hais tias, Peb yuav noj peb tus kheej ncuav, thiab hnav peb tus kheej tsoos tsho: tsuas yog cia peb raug hu los ntawm koj lub npe xwb, kom tshem tau peb txoj kev poob ntsej muag. Nyob rau hnub ntawd tus Ceg ntawm tus Tswv yuav zoo nkauj thiab muaj hwjchim ci ntsa iab, thiab tej txiv ntawm lub ntiajteb yuav zoo kawg thiab ntxim saib rau cov uas dim dim ntawm cov Yixayee. Thiab yuav muaj li no tias, tus uas tseem tshuav nyob hauv Xi-oos, thiab tus uas tseem nyob hauv Yeluxalees, yuav raug hu ua neeg dawb huv, yog txhua tus uas raug sau tseg nrog cov neeg ciaj sia hauv Yeluxalees. Yaxayas 4:1–3.

The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.

Pab kav thawj tswj hwm ntawm lub koom txoos Loos kav tswj tag nrho txhua pab pawg kev ntseeg, uas raug sawv cev ua xya tug poj niam, txhais hais tias tag nrho txhua lub koom txoos. Xya lub koom txoos ntawd xav kom raug hu ua catholic, uas txhais hais tias dav thoob qab ntuj, thiab lawv yeej meej tseeb tias tsis yog Vajtswv haiv neeg, rau qhov lawv npaj siab yuav hnav lawv tus kheej tej tsoos tsho. Kev koom ua ib ntawm txhua pab pawg kev ntseeg uas xav hnav lawv tus kheej tej tsoos tsho tib neeg ntawd yuav tshwm sim nyob rau lub sijhawm uas cov nyob hauv “Yeluxalees yuav raug hu ua dawb huv,” uas yog thaum tus Tswv ceg txhawv hloov ntawm ib haiv neeg Laodicea mus ua ib haiv neeg Filadefias, uas yog qhov chaw uas pab kav thawj tswj hwm ntawm lub koom txoos Loos dhau los ua lub taub hau ntawm txhua pab pawg kev ntseeg tib lub sijhawm uas nws kuj yuav raug tsa ua lub taub hau ntawm cov koom haum nom tswv thiab.

In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.

Xyoo 1989, pawg ntseeg Ukrainian yog ib lub cim ntawm tus vajntxwv sab qaum teb uas cheb rhuav tshem lub Soviet Union, thiab Putin yuav nrhiav rov qab tsa txoj kev sib raug zoo qub ntawm kev nyob hauv qab lus txib, thiab yuav txais tus mob ruas rau ntawm nws lub hauv pliaj thiab pib kev tsim txom tawm tsam txoj kev ntseeg uas tsis kam raws li nws tej kev thov. Txoj kev tsim txom ntawd tau tshwm sim hauv Ptolemy tus kheej tebchaws, hauv lub nroog Alexandria, yog li ntawd cov pawg ntseeg nyob hauv Russia uas raug Rome lub hwjchim ntxias yuav dhau los ua Putin lub hom phiaj, thiab yuav yog nws qhov kawg. Thaum Trump tab tom npaj rau kev sib ntaus ntawm Panium, nws txoj kev sib raug zoo qhib lug nrog tus tiv thaiv ntawm tus vajntxwv me nyuam Iyiv uas qaug zog raug qhia tawm nyob rau xyoo 2025. Lub hwjchim Roman uas xyoo 200 BC tau tiv thaiv tus vajntxwv me nyuam Iyiv, yuav tsis tiv thaiv tus vajntxwv me nyuam ntawd lawm thaum ntawd. Nws yuav pab ua kom tus vajntxwv me nyuam xaus. Rome raws li tus tiv thaiv ntawm Iyiv xyoo 200 BC sawv cev rau Rome raws li tus rhuav tshem Iyiv nyob rau hauv kev sib ntaus ntawm Panium.

## Millerites

Cov neeg Millerite

The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.

Cov Millerite tsis tau pom peb lub hwjchim Loos, lawv tsuas pom ob lub xwb, los lawv qhov tseeb yeej tseem yog qhov tseeb ib yam nkaus. Txoj kev txawj xav raws li yaj saub uas hais txog Antiochus ua ib lub cim pub rau peb siv nqe kaum plaub rau hauv ib zaj keeb kwm uas los ua ntej nqe kaum tsib, txawm yog tias zaj keeb kwm uas thaum chiv thawj ua kom cov nqe ntawd tiav tau muab ob nqe kaum plaub thiab kaum tsib tso rau hauv xyoo 200 BC. Kuv tab tom hais tias nqe kaum rau yog txoj cai Sunday uas yuav los sai sai no, thiab nqe kaum plaub yog xyoo 2025, hos nqe kaum tsib yog tsov rog Panium uas tseem yuav tshwm sim yav tom ntej. Antiochus ua pov thawj tias peb qhov tsov rog no yog ib txoj kab yaj saub xwb vim nws nyob hauv tag nrho peb qhov tsov rog ntawd, tab sis nws kuj ua pov thawj txog qhov kev thov uas kuv tab tom tshaj tawm no, uas yog daim ntawv siv ntawm cov nqe no rau tiam kawg, thaum muab faib kom raug raws li txoj kev “line upon line” methodology.

Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.

Antiochus nyob hauv tag nrho peb zaug kev tsov rog, thiab nyob rau hnub kawg nws sawv cev rau hwjchim sawv cev ntawm papacy xyoo 1989 (Reagan thiab Tebchaws Meskas), xyoo 2014 (Zelenskyy thiab Ukraine), thiab tom qab ntawd hauv kev tsov rog ntawm Panium nws yog tib lub hwjchim sawv cev ib yam li xyoo 1989, rau qhov Yexus ib txwm sawv cev rau qhov kawg nrog qhov pib. Ronald Reagan twb tuag thiab raug faus lawm, yog li ntawd zaj lus timkhawv keeb kwm ntawm Antiochus yog raug raws li Millerite txoj kev to taub, tiamsis nws nyob hauv qab cov cai uas kav ib txoj kab rau saum ib txoj kab txoj kev siv. Lub hwjchim sawv cev kawg ntawm papacy hauv cov nqe lus no yog Trump, txawm yog hais tias raws keeb kwm Antiochus nyob hauv tag nrho peb zaug kev tsov rog. Kom thiaj ua tiav tau nqe kaum peb, Trump yuav tsum tau swb qhov kev xaiv tsa zaum ob, rau qhov hauv nqe kaum peb nws “rov qab los,” muaj zog dua yav tas los, muaj zog txaus kom raug ib lub mos txwv nkag dhau pob ntseg, uas nrog rau tus xoo tes xis thiab tus ntiv taw loj xis yog yam uas yuav tsum raug pleev roj nrog ntshav, thaum cov pov thawj raug tsa ua haujlwm.

Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.

Reagan yog tus sawv cev ua ntej txog Trump, rau qhov Reagan yog thawj tus ntawm yim tus thawj tswj hwm kawg txij thaum lub sijhawm kawg pib xyoo 1989. Lincoln yog tus sawv cev ua ntej txog Trump, rau qhov nws yog thawj tus thawj tswj hwm Republican. Lincoln raug tua los ntawm cov Democrats uas txhawb kev qhev hauv kev koom tes nrog Loos, thiab ob leeg Ronald Reagan thiab nws tus npoj yaig papal John Paul II dim txoj kev sim tua. Trump raug tua raws kev nom kev tswv xyoo 2020, nrog rau kev xaiv tsa raug nyiag raws li kev ua tiav ntawm Qhia Tshwm tshooj kaum ib, nqe xya, thiab tom qab ntawd xyoo 2024 nws raug tsa sawv rov los raws li kev ua tiav ntawm nqe kaum ib.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.

> Thiab thaum lawv ua tiav lawv zaj lus tim khawv lawm, tus tsiaj qus uas nce tawm hauv lub qhov tob uas tsis muaj chaw kawg yuav ua rog tawm tsam lawv, thiab yuav kov yeej lawv, thiab tua lawv. … Thiab tom qab peb hnub thiab ib nrab, tus Ntsuj Plig ntawm txoj sia uas los ntawm Vajtswv nkag los rau hauv lawv, thiab lawv sawv ntsug rau saum lawv ob txhais taw; thiab kev ntshai loj heev poob los rau saum cov uas pom lawv. Qhia Tshwm 11:7, 11.

Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.

Kev sawv hauv qhov tuag rov qab los ntawm Trump yog nws “rov qab los” hauv nqe kaum peb, thiab qhov no kuj muab ib qho piv txwv sib luag ntawm ib yam cwj pwm ntawm Loos, rau qhov Loos yog “tus thib yim uas yog los ntawm xya tus,” thiab Trump yog ib daim duab ntawm Loos.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Thiab tus tsiaj qus uas twb muaj lawm, thiab tam sim no tsis muaj lawm, txawm yog nws tus ntawd los yog tus yim, thiab nws yog los ntawm xya tus ntawd, thiab nws mus rau kev puas tsuaj. Tshwmsim 17:11.

Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”

Lub sij hawm thib ob ntawm Trump ua rau nws yog tus thawj tswj hwm thib yim txij li Reagan los, thiab vim nws kuj yog tus thib rau thiab, Trump, raws li kev haum nrog lub hwj chim papacy, yog “tus thib yim, uas yog los ntawm xya tus.” Tus lej yim yog lub cim ntawm kev sawv rov qab los, uas hais kom meej tias nws, raws li ib daim duab piv txwv ntawm lub papacy, yuav tsum tau muaj ib qho kev raug mob tuag taus uas raug kho kom zoo thiaj li “rov qab los.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Thiab kuv pom ib lub taub hau ntawm nws zoo li raug mob txog kev tuag; thiab nws lub qhov txhab uas ua rau tuag ntawd twb raug kho kom zoo lawm: thiab tag nrho lub ntiajteb xav tsis thoob raws tus tsiaj qus qab. Tshwmsim 13:3.

When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.

Thaum txoj kev raug mob uas ua kom tuag rov zoo lawm, lub ntiajteb “xav tsis thoob raws tus tsiaj qus,” thiab thaum Trump raug tsa sawv rov los ua tus yim uas yog ntawm xya leej hauv xyoo 2024, nws “rov qab los,” thiab tag nrho lub ntiajteb xav tsis thoob raws nws.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Thiab tom qab peb hnub thiab ib nrab, tus Ntsuj Plig uas pub txojsia los ntawm Vajtswv tau los rau hauv nkawd, thiab nkawd sawv ntsug rau saum nkawd ob txhais taw; ces kev ntshai loj tau poob rau saum cov uas pom nkawd. Thiab nkawd hnov ib lub suab nrov nrov loj los saum ntuj ceeb tsheej hais rau nkawd tias, Nej cia li nce los ntawm no. Thiab nkawd tau nce mus rau saum ntuj ceeb tsheej hauv ib tauv huab; thiab nkawd cov yeeb ncuab tau ntsia pom nkawd. Qhia Tshwm 11:11, 12.

Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.

Trump tau “rov qab los” hauv qhov kev xaiv tsa xyoo 2024, thiab tom qab ntawd hauv xyoo 2025 nws thiab pope Leo nkawd ob leeg raug tsa los ua haujlwm. Yexus tau muab ib lo lus ceeb toom ncaj qha thiab ncaj ncees, rau txhua tus uas xav pom.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

> Yog li ntawd, thaum nej pom yam qias vuab tsuab uas ua rau kev puam tsuaj, uas yaj saub Daniyee tau hais txog, sawv hauv qhov chaw dawb huv, (tus uas nyeem, cia nws nkag siab.) Mathais 24:15.

Mark says it perhaps a little clearer.

Malakaus hais tej zaum me ntsis meej dua.

> But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.

> Tiamsis thaum nej yuav pom yam qias vuab tsuab uas ua rau kev puam tsuaj, uas tus cev Vajtswv lus Daniyees tau hais tseg lawm, sawv hauv qhov chaw uas nws tsis tsim nyog sawv, (cia tus uas nyeem to taub,) ces cia cov uas nyob hauv Yudas tebchaws khiav mus rau saum tej roob. Malakaus 13:14.

The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.

Qhov qias vuab tsuab uas ua rau kev puam tsuaj yog Loos hauv txhua yam ntawm nws peb ntu. Loos uas yog pagan, Loos papal, thiab Loos niaj hnub nim no, txhua yam nyias yog ib lub cim ceeb toom rau Vajtswv haiv neeg. Qhov ceeb toom ntawd yuav tsum raug lees paub thaum Loos nyob hauv ib qho “chaw dawb huv” los yog hauv qhov chaw uas “nws tsis tsim nyog” nyob ntawd. Lub tebchaws muaj koob meej yog lub tebchaws dawb huv hauv Vajlugkub, thiab Tebchaws Meskas yog lub tebchaws muaj koob meej ntawm sab ntsuj plig.

> And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.

> Thiab tus Tswv yuav txais Yudas ua nws feem qub txeeg qub teg hauv thaj av dawb huv, thiab yuav xaiv Yeluxalees dua ib zaug ntxiv. Cia txhua tus neeg nyob ntsiag to ntawm tus Tswv xub ntiag; rau qhov nws tau sawv tawm hauv nws qhov chaw nyob dawb huv. Xakhaliyas 2:12, 13.

When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.

Thaum nej pom Loos sawv hauv qhov chaw dawb huv, tus Tswv tab tom xaiv Yeluxalees ua Nws haiv neeg ntawm txojkev cog lus zaum kawg. Thaum Reagan, tus thawj ntawm yim tus thawj tswj hwm, tau npaj ib txojkev koom tes zais cia nrog tus yeeb ncuab ntawm Khetos uas nyob hauv Vajlugkub tej lus faj lem, qhov ntawd sawv cev rau ib txojkev koom tes qhib nrog Loos los ntawm tus thawj tswj hwm thib yim thiab tus kawg txij thaum lub sijhawm kawg xyoo 1989 los. Tej cim omega feem ntau tig cov cwj pwm tshwj xeeb ntawm lub cim alpha rov qab.

The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.

Kev tsa pope Leo thiab Trump sawv ua txoj hauj lwm xyoo 2025 tab tom qhia kom pom ib txoj kev sib raug zoo qhib ntawm tus tsiaj qus hauv hiav txwv thiab tus tsiaj qus hauv ntiajteb ntawm Tshwmsim tshooj kaum peb. Kev tig rov qab mus rau ib txoj kev koom tes qhib ntawm Trump thiab Leo, uas twb raug ua qauv qhia los ntawm kev koom tes zais cia ntawm Reagan thiab John Paul II, qhia rau peb tias txoj kev txhawb nqa ntawm tus me nyuam-vajntxwv Iyiv uas tau ua kom nqe kaum plaub tiav rau xyoo 200 BC, sawv cev rau kev tsis muaj kev txhawb nqa hauv tiam kawg.

2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.

Xyoo 2025 tsa lub zeem muag lossis lus faj lem uas yog lub hauv paus sab nraud ruaj khov, rau qhov nws tsa Loos sawv los ua Loos txoj kev ceeb toom uas Daniyees tau qhia tseg nrog lub cim txhais tias “yam qias vuab tsuab uas ua rau kev piam sij.” Txoj kev ceeb toom txog yam qias vuab tsuab uas ua rau kev piam sij ntawd tshwm sim ua ntej txoj kev rhuav tshem uas “kev piam sij” sawv cev. Hauv lub sijhawm uas Yeluxalees raug Cestius tuaj vij, txoj kev ceeb toom ntawd tau raug sawv cev los ntawm tej chij ntawm Loos txoj cai kav raug muab tso rau hauv thaj tsam dawb huv ntawm lub tuam tsev. Cov uas pom, to taub, mloog lus, thiab tawm hauv lub nroog mus, tau raug tiv thaiv thaum txoj kev vij rov pib dua. Lawv tau pom Loos lub cim ceeb toom. Cov Khixatia uas tau cais lawv tus kheej tawm ntawm pawg ntseeg Pergamos uas tau poob kev ncaj, thiab tom qab ntawd pawg ntseeg Thyatira, tau khiav mus rau hauv roob moj sab qhua thaum lawv pom tus neeg txhaum zaum nyob hauv Vajtswv lub tuam tsev. Cov tim khawv ntawd qhia txog txoj kev ceeb toom ntawm yam qias vuab tsuab uas ua rau kev piam sij uas Daniyees tau hais tseg, nyob rau hnub kawg.

We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.

Peb tau rov ua pov thawj ntau zaus lawm tias xyoo 1888 yog kev v围城 ntawm Cestius, thiab qhov xaus ntawm kev kub ntxhov txog txoj cai Hnub Caiv yog kev v围城 ntawm Titus. Cov ntawv Blair Sunday law ntawm xyoo 1880s, nrog rau cov Sunday law uas raug coj los siv hauv qee lub xeev sab qab teb thaum xyoo 1880s, yog qhov lus ceeb toom ntawm Cestius, uas kuj cim txoj kab faib hauv Sister White txoj kev ntuas txog kev nyob tom teb chaws. Ua ntej xyoo 1880s, nws txoj kev ntuas yog tias yav tom ntej peb yuav tsum tau tsiv mus nyob tom teb chaws, tiam sis tom qab xyoo 1880s, kev nyob tom teb chaws yog ib yam uas yuav tsum tau ua tiav lawm. Lub cim ceeb toom ntawm cov Blair Bills, uas txhawb nqa lub hwj chim papal lub cim ntawm txoj cai raug sib tham txog thaum xyoo 1880s, tau ua qauv qhia txog Patriot Act thaum 9/11, rau qhov tus tim tswv hauv Phau Ntawv Qhia Tshwm kaum yim tau tshwm sim hauv ob zaj keeb kwm ntawd.

9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.

9/11 yog qhov ceeb toom ntawm Cestius uas tsa nws txoj cai rau hauv qhov chaw dawb huv uas nws tsis tsim nyog nyob ntawd, rau qhov thaum 9/11 txoj cai Roman tau hloov txoj cai Askiv. Hauv Pelosi Trials xyoo 2021, nqe cai hais txog txoj txheej txheem raws cai tau raug tsis lees paub, thiab qhov no sawv cev rau ib kauj ruam ntxiv mus rau txoj kev ncig nroog ntawm Titus, uas xaus rau ntawm txoj cai Sunday uas yuav los sai sai no hauv Tebchaws Meskas. Txoj kev ncig nroog ntawd yog ib ntu sijhawm. Xyoo 1888 hais txog kev ntxeev siab ntawm tus kub Protestant sab hauv, thiab 9/11 hais txog kev ntxeev siab ntawm tus kub Republican sab nraud. Kev tsa tus pope los ntawm thaj av muaj hwjchim ci ntsa iab nyob rau tib lub xyoo uas tus thawj tswj hwm kawg kuj raug tsa sawv cev rau qhov ceeb toom kawg ntawm qhov qias neeg uas ua kom puas tsuaj sawv hauv qhov chaw uas nws tsis tsim nyog nyob, ua ntej me ntsis ntawm tsov rog Panium. Tsov rog Panium coj ncaj qha mus rau txoj cai Sunday thiab tsov rog Actium, uas sawv cev rau qhov chaw khuam thib peb thiab kawg rau Loos pagan, ces Loos pagan kav siab tshaj plaws tau 360 xyoo raws li kev ua tiav ntawm Daniel 11:24. Thaum txog txoj cai Sunday, lub nceeg vaj thib rau thiab thib xya nkawd ob leeg raug Loos kov yeej, thiab Loos niaj hnub no thiaj li kav ib teev cim xwb, lossis plaub caug ob lub hlis cim.

In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.

Hauv nqe kaum, Pompey, tus uas nyuam qhuav kov yeej tej thawj qhov chaw khuam kev ntawm Loos tsis teev dab mlom hauv Syria, mam li kov yeej Yeluxalees. Pompey rhuav tshem Loos ob qho chaw khuam kev thawj zaug, thiab Augustus Caesar kov yeej qhov thib peb ntawm Actium. Loos niaj hnub xub kov yeej tus vaj ntxwv sab qab teb xyoo 1989 raws li nqe plaub caug tau ua tiav, thiab raws li tau raug ua hom ua piv txwv hauv nqe kaum. Ces thaum muaj txoj cai Hnub Caiv, Loos niaj hnub kov yeej nws qhov chaw khuam kev thib ob thiab thib peb nrog Tebchaws Meskas, thiab tam sim ntawd ces United Nations kuj pom zoo muab lawv lub nceeg vaj rau hwjchim papal. Loos tsis teev dab mlom tau kov yeej ob qho nrog Pompey thiab mam li ib qho ntxiv, hos Loos papal kov yeej ib qho xyoo 1989, ces ob qho tom ntej ntawm nws nyob hauv nqe kaum rau, uas yog qhov chaw uas Pompey raug cim nrog nws qhov kev kov yeej zaum ob.

Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.

Txawm yog qhov chaw txwv thib peb ntawm Actium rau Loos uas pe hawm dab qhuas, los yog thaum qhov chaw txwv thib peb, uas sawv cev los ntawm cov Goths raug ntiab tawm hauv lub nroog Loos xyoo 538, thaum Loos kov yeej qhov chaw txwv thib peb lawm nws yuav kav nrog hwjchim siab tshaj plaws.

> Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.

> Muaj tseeb tiag, tus Tswv Vajtswv yuav tsis ua ib yam dabtsi li, tsuas yog nws xub nthuav nws tej lus zais rau nws cov tub qhe uas yog cov yaj saub. Amos 3:7.

The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.

Tus Tswv yeej yuav muab qhov kev tshwm sim kawg ntawm lub cim ceeb toom uas raug sawv cev ua qhov qias neeg uas ua kom puam tsuaj nyob hauv phau Daniel, ua ntej qhov kev puam tsuaj los txog. Lub cim ceeb toom ntawd yog txoj kev koom tes qhib rau sawv daws pom, uas sawv ua qhov txawv ntawm Reagan txoj kev koom tes zais cia uas raug sawv cev nyob rau xyoo 2025. Tus Tswv yuav tsis coj kev rau txim los, yog tias Nws tsis xub muab lus ceeb toom ua ntej; thiab Amos hais meej heev txog yam uas yog txoj kev tshwm sim zais cia rau Nws cov tub qhe, thiab hais tias nws raug xa mus rau leej twg.

> Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.

> Nej mloog lo lus no uas tus Tswv tau hais tawm tsam nej, nej cov menyuam Ixayees, tawm tsam tag nrho tsev neeg uas Kuv tau coj tawm hauv tebchaws Iyiv los, hais tias, Ntawm txhua tsev neeg hauv ntiajteb no, tsuas yog nej xwb uas Kuv tau paub; yog li ntawd Kuv yuav rau txim rau nej vim nej tej kev ua tsis ncaj ncees txhua yam. Amos 3:1, 2.

Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.

Amaus tab tom hais rau tiam kawg ntawm Vajtswv haiv neeg uas raug xaiv raws li lo lus cog tseg, cov uas yuav raug txim, raws li 25 tus txivneej uas pe hawm lub hnub nyob hauv Ezekiel yim. Amaus tab tom nthuav tawm txoj xov Laodicea, uas yog txoj xov ntawm tus tim tswv thib peb thaum lub sijhawm tshem tawm kev txhaum nyob rau hauv lub caij txiav txim rau cov ciaj sia. Amaus txoj kev ceeb toom yog tsim los saum kev koom ua ke ntawm ob pab.

> Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.

> Ob leeg puas yuav taug kev ua ke tau, yog lawv tsis tau sib haum xeeb? Tsov ntxhuav puas yuav quaj nrov hauv hav zoov, thaum nws tsis muaj tsiaj raug ntes? Tsov ntxhuav hluas puas yuav qw tawm hauv nws lub chaw nkaum, yog nws tsis tau ntes dab tsi li? Noog puas yuav poob rau hauv cuab rau saum npoo av, qhov uas tsis muaj cuab rau nws? Puas yuav muaj leejtwg rub cuab tawm hauv av los, thaum tseem tsis tau ntes dab tsi hlo li? Raj puas yuav raug tshuab hauv lub nroog, thiab cov neeg tsis ntshai? Puas yuav muaj kev phem hauv ib lub nroog, thiab tus Tswv tsis tau ua li ntawd? Amos 3:3–6.

The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.

Lo lus ceeb toom hais txog ob leeg taug kev ua ke ib yam li yog ib tug, raug muab tso rau hauv lub ntsiab lus uas ib lub cuab ntxiab ntes tau ib tug noog tawm hauv ntiajteb. Cov noog yog cov cim sawv cev rau tej pawg ntseeg kev cai dab qhuas, thiab nyob hauv Phau Ntawv Qhia Tshwm, lub hwj chim papacy yog ib lub tawb uas muaj txhua yam noog tsis huv thiab ntxub ntxaug.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.

> Nws nws tau quaj nrov nrov kawg nrog ib lub suab muaj hwjchim, hais tias, Npanpiloo tus loj tau poob lawm, tau poob lawm, thiab tau dhau los ua chaw nyob ntawm dab phem, thiab ua chaw kaw ntawm txhua tus ntsujplig qias neeg, thiab ua tawb ntawm txhua hom noog tsis huv thiab ntxub ntxaug. Rau qhov txhua haiv neeg tau haus ntawm cawv txiv hmab ntawm txoj kev npau taws ntawm nws txoj kev deev hluas nkauj, thiab cov vajntxwv hauv ntiajteb tau deev hluas nkauj nrog nws, thiab cov tub lag tub luam hauv ntiajteb tau nplua nuj vim txoj kev nplua mias ntawm nws tej kev lom zem. Qhia Tshwm 18:2, 3.

A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.

Ib tug noog nyob hauv tawb yog ib tug noog raug ntes lawm, thiab thaum ib lub tebchaws ua nkauj ua nraug nrog tus niam ntiav ntawm Loos nws kuj dhau los ua ib tug noog raug ntes lawm, thiab tus noog uas raug tsa kom siab dua txhua tus noog cev Vajtswv lus lwm tus yog lub hwjchim uas nws lub tsev peb txheej raug txhim tsa, raug tsa kom ruaj ntawm txoj cai Hnub Caiv, hauv nws qhov chaw, uas yog Shin-a, uas yog Npanpiloo. Nws yog tus noog uas tau txais ib lub qhov txhab tuag taus nyob rau xyoo 1798, lossis raws li Xakhaliyas hais, muaj ib daim hau txhuas muab npog rau saum nws lub tawb, tiam sis tom qab ntawd raug tsa kom siab los ntawm cov noog ntawm kev teev dab thiab cov Protestant uas thim txoj kev ntseeg.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Ces tus tim tswv uas hais lus nrog kuv tawm mus, thiab nws hais rau kuv tias, Tsa koj lub qhov muag tam sim no, thiab saib seb yam no uas tabtom tawm mus yog dabtsi. Thiab kuv hais tias, Nws yog dabtsi? Thiab nws hais tias, Qhov no yog ib lub efas uas tabtom tawm mus. Nws hais ntxiv tias, Qhov no yog lawv qhov zoo ib yam thoob plaws hauv tag nrho lub ntiajteb. Thiab, saib seb, muaj ib daim hlau txhuas hnyav ib talas raug tsa los: thiab qhov no yog ib tug pojniam uas zaum nyob hauv nruab nrab ntawm lub efas. Thiab nws hais tias, Qhov no yog kev phem. Thiab nws muab nws pov rau hauv nruab nrab ntawm lub efas; thiab nws muab lub nplhaib hlau txhuas hnyav ntawd kaw rau ntawm nws lub qhov ncauj. Ces kuv tsa kuv lub qhov muag, thiab ntsia, thiab, saib seb, muaj ob tug pojniam tawm tuaj, thiab cua nyob hauv lawv tej tis; rau qhov lawv muaj tis zoo li tis ntawm tus noog nraj: thiab lawv nqa lub efas nyob nruab nrab ntawm lub ntiajteb thiab saum ntuj. Ces kuv hais rau tus tim tswv uas hais lus nrog kuv tias, Cov no nqa lub efas mus qhovtwg? Thiab nws hais rau kuv tias, Mus ua ib lub tsev rau nws nyob hauv lub tebchaws Shin-a; thiab nws yuav raug tsa kom ruaj, thiab muab tsa rau ntawd saum nws lub hauv paus. Xakhaliyas 5:5–11.

Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.

Cuab Amos txoj hlua cuab ntes tus noog tawm hauv lub ntiajteb, vim nws sawv cev rau txoj kev sib koom tes uas los ua ntej txoj cai Hnub Caiv Sunday uas yuav los sai sai no, qhov uas tus noog-ntiajteb raug ntes, thiab raws li Amos hais, txoj kev sib koom tes ntawd yog ib qho lus qhuab ntuas rau Laodicean Xya-Hnub Adventism, vim yuav muaj ib lub raj ceeb toom tshuab hauv lub nroog, uas lawv yuav tsis kam mloog.

> Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.

> Puas yuav tshuab hauv lub nroog, es cov neeg yuav tsis ntshai lod? Puas yuav muaj kev phem hauv ib lub nroog, es tus Tswv ho tsis yog tus uas tau ua nws? Muaj tseeb tiag, tus Tswv Vajtswv yuav tsis ua ib yam dabtsi li, tsuas yog Nws xub qhia Nws tej lus zais rau Nws cov tub qhe uas yog cov yaj saub xwb. Tsov ntxhuav twb quaj nthe lawm, leejtwg yuav tsis ntshai? Tus Tswv Vajtswv twb hais lawm, leejtwg thiaj yuav txwv tsis tau cev Vajtswv lus? Amos 3:6–8.

The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.

Tus Tsov Ntxhuav uas quaj nrov yog Tus Tsov Ntxhuav ntawm xeem Yudas, uas sawv cev rau Khetos thaum Nws muab Nws Txojlus yaj saub kaw thiab qhib lub foob. Kev koom tes qhib ntawm xyoo 2025 yog lub sijhawm raug包围 ntawm Cestius, thiab lub cim ntawm cov tub sab ntawm Vajtswv haiv neeg raug tsa tseg thaum nej pom ob tug taug kev ua ke uas yeej tsis tsim nyog nyob ua ke li. Loos uas koom tes thiab sawv raws ib txoj kab nrog cov Protestants yog ib lo lus uas tawm tsam nws tus kheej, rau qhov yuav ua ib tug Protestant txhais tias tawm tsam Loos.

We will continue these things in the next article.

Peb yuav txuas ntxiv hais txog tej no hauv tshooj txuas ntxiv tom ntej.

## Too Late to Escape the Snare

Lig Dhau Heev Lawm Dim Ntawm Lub Cuab Khib

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> “Thiab cia kom nco ntsoov tias, qhov uas Loos khav theeb ntawd yog tias nws yeej tsis hloov. Cov hauv paus ntsiab cai ntawm Gregory VII thiab Innocent III tseem yog cov hauv paus ntsiab cai ntawm lub Koom Txoos Roman Catholic. Thiab yog nws tsuas muaj hwjchim xwb, nws yuav coj cov ntawd los siv nrog tib yam kev kub siab tam sim no ib yam li nyob rau ntau pua xyoo dhau los. Cov Protestants tsawg leej thiaj paub tias lawv tab tom ua dabtsi thaum lawv npaj siab lees txais Loos txoj kev pab hauv tes haujlwm tsa hnub Sunday kom muaj hwjchim loj hlob. Thaum lawv tab tom rau siab ntso ua kom lawv lub hom phiaj tiav, Loos kuj tab tom npaj rov tsim tsa nws lub hwjchim, rov qab tau nws txoj kev ua thawj loj uas nws tau ploj lawm. Cia li tsim kom muaj ib zaug xwb hauv Tebchaws Meskas txoj hauv paus ntsiab cai tias lub koom txoos yuav siv tau lossis tswj tau lub xeev lub hwjchim; tias tej kev cai dab qhuas yuav raug yuam kom coj raws li los ntawm cov cai lij choj pej xeem; luv luv hais tias, tias txoj cai kav ntawm lub koom txoos thiab lub xeev yuav tsum kav lub siab ntsws thiab lub siab xam pom raws li txoj kev ncaj ncees—ces Loos txoj kev yeej hauv lub tebchaws no yeej ruaj khov lawm.”

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Vajtswv txojlus twb tau ceeb toom txog txoj kev phom sij uas tab tom los ze lawm; yog cia qhov no raug tsis quav ntsej, ces lub ntiajteb Protestants yuav mam paub tias tej hom phiaj tseeb ntawm Rome yog dab tsi, tsuas yog thaum twb lig dhau rau kev dim ntawm lub cuab lawm xwb. Nws tab tom loj hlob mus rau hauv hwjchim ntsiag to. Nws tej lus qhuab qhia tab tom siv lawv lub hwjchim hauv tej tsev hais cai, hauv tej pawg ntseeg, thiab hauv neeg lub siab. Nws tab tom tsa ua pawg zuj zus nws tej qauv tsev siab thiab khov loj, nyob hauv tej chaw nkaum tob tob uas nws tej kev tsim txom yav tag los yuav raug rov ua dua. Ntsiag to thiab tsis muaj leejtwg xam pom li, nws tab tom ntxiv dag zog rau nws tej quab yuam kom txhawb tau nws tus kheej tej hom phiaj thaum txog lub sijhawm uas nws yuav ntaus. Yam uas nws ntshaw xwb yog qhov chaw zoo rau kom tau txiaj ntsig, thiab qhov no twb tab tom raug muab rau nws lawm. Peb yuav tsis ntev pom thiab yuav hnov tias lub hom phiaj ntawm Roman feem yog dab tsi. Leejtwg los uas yuav ntseeg thiab mloog Vajtswv txojlus, tus ntawd yuav raug kev thuam thiab kev tsim txom vim li ntawd.” The Great Controversy, 581.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Muaj ib lub ntiajteb dag hauv txoj kev phem, hauv kev dag ntxias, thiab kev ntxias yuam kev, nyob hauv qhov ntxoov ntxoo ntawm txoj kev tuag,—tsaug zog, tsaug zog. Leejtwg thiaj tab tom hnov kev mob plab yug hauv tus ntsuj plig kom tsa lawv sawv? Lub suab twg thiaj ncav cuag lawv tau? Kuv lub siab raug coj mus rau yav tom ntej thaum yuav muab lub cim qhia tias, ‘Saib seb, tus Nraug Vauv tabtom los; nej cia li tawm mus ntsib Nws.’ Tiamsis ib txhia yuav tau qeeb rau kev nrhiav roj los ntxiv rau lawv tej teeb, thiab lig dhau lawm lawv thiaj yuav pom tias tus cwj pwm, uas yog sawv cev los ntawm cov roj, hloov muab tsis tau. Cov roj ntawd yog Khetos txoj kev ncaj ncees. Nws sawv cev rau tus cwj pwm, thiab tus cwj pwm hloov muab tsis tau. Tsis muaj ib tug neeg twg yuav ua tau kom tau nws rau lwm tus. Txhua tus yuav tsum tau nrhiav tau rau nws tus kheej ib tug cwj pwm uas twb raug ntxuav kom dawb huv ntawm txhua qhov chaw paug ntawm kev txhaum.” Bible Echo, May 4, 1896.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.

> “Thaum kuv ntsia pom tej ntsuj plig txom nyem uas tab tom tuag vim tsis tau qhov tseeb tam sim no, thiab muaj qee leej uas lees tias ntseeg qhov tseeb los tseem cia lawv tuag mus vim tuav tseg tej cuab tam tsim nyog uas yuav siv los txhawb txoj hauj lwm ntawm Vajtswv kom mus ntxiv, qhov uas kuv pom ntawd mob siab dhau lawm, ces kuv thov tus tim tswv kom muab qhov kev pom ntawd tshem ntawm kuv mus. Kuv pom tias thaum Vajtswv tes hauj lwm hu kom muab ib feem ntawm lawv tej cuab tam, ib yam li tus tub hluas uas tuaj cuag Yexus (Mathais 19:16–22), lawv txawm ncaim mus muaj kev tu siab; thiab tsis ntev tom qab ntawd tus nplawm loj uas nyab xeeb yuav hla los thiab yuav cheb lawv tej cuab tam tseg tas huvsi, ces thaum ntawd yuav lig dhau lawm rau kev txi tej khoom ntiajteb no, thiab khaws tau ib lub cuab tam cia rau saum ntuj.” Early Writings, 49.

> “Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.

> “Yudas pom tseeb tias nws tej kev thov twb tsis muaj qab hau lawm, thiab nws thiaj khiav tawm hauv lub tsev hais plaub qw nrov hais tias, Nws lig dhau lawm! Nws lig dhau lawm! Nws xav tias nws yuav tsis muaj peev xwm ua neej nyob mus pom Yexus raug ntsia saum ntoo khaublig, thiab vim poob siab tag nrho nws thiaj tawm mus dai nws tus kheej.” The Desire of Ages, 722.

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