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# The Hidden History of Verse Forty - Number Three

Keeb Kwm Zais Nkaum ntawm Nqe Plaub Caug — Zaj Peb

The Sunday Law and the Prophetic Journey: From the Patriot Act to the Final Test

Txoj Cai Hnub Caiv thiab Txoj Kev Taug Uas Yaj Saub Tau Qhia Tseg: Txij ntawm Patriot Act mus txog rau Qhov Kev Xeem Kawg

Author

Jeff Pippenger

Published

September 22, 2024

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

> “Los ntawm txoj cai txib uas yuam kom tsa lub hwj chim papacy nyob rau hauv kev ua txhaum rau Vajtswv txoj kevcai, peb lub tebchaws yuav txiav nws tus kheej kom deb kiag ntawm kev ncaj ncees. Thaum Protestantism yuav ncab nws txhais tes hla lub kwj tob kom tuav tes nrog lub hwj chim Roman, thaum nws yuav ncav hla lub qhov taub tob kom sib tuav tes nrog kev ntseeg hu dab, thaum, nyob rau hauv tus cawv ntawm txoj kev koom siab peb npaug no, peb lub tebchaws yuav tsis lees txais txhua txoj hauv paus ntsiab lus ntawm nws Txoj Cai Lij Choj uas yog ib tsoomfwv Protestant thiab republican, thiab yuav npaj kev txhawb rau kev nthuav tawm tej lus cuav thiab kev dag ntxias ntawm papacy, ces peb thiaj paub tau tias lub sijhawm rau Xatas txoj haujlwm ua yeeb yam txaus ntshai twb los txog lawm thiab tias qhov kawg twb nyob ze.”

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

> “Raws li txoj kev los ze ntawm cov tub rog Loos yog ib lub cim rau cov thwjtim txog txoj kev puas tsuaj uas yuav los raug Yeluxalees, ib yam nkaus li ntawd txoj kev thim txoj kev ntseeg no kuj yuav yog ib lub cim rau peb tias ciam kawg ntawm Vajtswv txoj kev ua siab ntev twb txog lawm, tias qhov ntsuas ntawm peb haiv neeg tej kev txhaum twb puv lawm, thiab tias tus timtswv ntawm txoj kev hlub tshua twb yuav ya ncaim mus, tsis rov qab los li lawm. Ces Vajtswv haiv neeg yuav raug muab pov rau hauv cov xwm txheej ntawm kev txom nyem thiab kev kub ntxhov uas cov yaj saub tau piav tseg tias yog lub caij nyuaj siab ntawm Yakhauj. Cov suab quaj ntawm cov neeg ncaj ncees uas raug tsim txom nce mus txog saum ntuj. Thiab raws li Abel cov ntshav tau quaj ntawm hauv av los, kuj muaj tej suab hu quaj rau Vajtswv tawm hauv cov ntxa ntawm cov tim khawv tuag rau txoj kev ntseeg, tawm hauv cov qhov ntxa ntawm hiav txwv, tawm hauv cov qhov tsua hauv roob, tawm hauv cov qhov ntxa hauv tsev teev ntuj poj niam kaw nruj: ‘Au tus Tswv, tus Dawb Huv thiab tus Tseeb, koj tseem tsis txiav txim thiab pauj peb cov ntshav rau cov neeg uas nyob saum lub ntiajteb no ntev npaum li cas?’”

> “The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.

> “Tus Tswv tab tom ua Nws tes haujlwm. Tag nrho saum ntuj ceeb tsheej tab tom sawv nquag. Tus Kws Txiav Txim ntawm tag nrho lub ntiaj teb yuav tsis ntev sawv los thiab ua kom Nws txoj cai uas raug thuam no tau txais kev ncaj ncees. Lub cim ntawm txoj kev cawm dim yuav raug muab tso rau saum cov txiv neej uas ceev Vajtswv tej lus txib, uas hwm Nws txoj kevcai, thiab uas tsis kam txais lub cim ntawm tus tsiaj qus lossis ntawm nws tus duab.”

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.

> “Vajtswv tau nthuav tawm yam uas yuav tshwm sim nyob rau hnub kawg, kom Nws haiv neeg thiaj npaj txhij sawv tawm tsam cua daj cua dub ntawm kev tawm tsam thiab kev chim siab. Cov uas twb raug ceeb toom txog tej xwm txheej uas nyob ntawm lawv xub ntiag lawm, tsis tsim nyog zaum tos ntsiag to rau cua daj cua dub uas yuav los, nplij lawv tus kheej tias tus Tswv yuav thaiv Nws cov neeg ncaj ncees nyob rau hnub kev txom nyem. Peb yuav tsum zoo li cov neeg uas tab tom tos lawv tus Tswv, tsis yog hauv kev tos yam nyob twj ywm, tiam sis hauv txoj haujlwm mob siab rau, nrog txojkev ntseeg uas ruaj khov tsis yuj yees. Tam sim no tsis yog lub sijhawm uas yuav cia peb lub siab raug ntxias kom tsom ntsoov rau tej yam tseem ceeb me. Thaum tibneeg tsaug zog, Xatas tab tom npaj tej xwm txheej ua haujlwm kom tus Tswv haiv neeg tsis txhob tau kev hlub tshua lossis kev ncaj ncees. Txoj kev txav hnub Sunday tam sim no tab tom nrhiav kev nkag mus hauv qhov tsaus ntuj. Cov thawj coj tab tom zais qhov teeb meem tseeb, thiab coob leej uas koom nrog txoj kev txav ntawd lawv tus kheej kuj tsis pom tias txoj kev txav zais hauv qab tab tom ntws mus rau qhov twg. Nws tej lus tshaj tawm yog mos muag thiab zoo li yog Khixatia, tab sis thaum nws pib hais lus, nws yuav nthuav tawm tus ntsuj plig ntawm tus zaj. Nws yog peb tes haujlwm uas yuav tsum ua txhua yam raws li peb lub hwjchim ua tau kom thim tau txoj kev phom sij uas tab tom hem. Peb yuav tsum siv zog tshem kev ntxub ntxaug los ntawm kev muab peb tus kheej tso rau hauv txoj hauj lwm tsim nyog rau ntawm cov neeg xub ntiag. Peb yuav tsum coj lo lus nug tseeb uas tab tom sib cav los tso rau ntawm lawv xub ntiag, kom li ntawd thiaj tsa tau txoj kev tawm tsam uas muaj txiaj ntsig tshaj plaws tawm tsam tej kev txiav txim uas txwv kev ywj pheej ntawm lub siab dawb paug. Peb yuav tsum tshawb nrhiav Vajluskub thiab muaj peev xwm muab tau qhov laj thawj rau peb txojkev ntseeg. Tus yajsaub hais tias: ‘Cov neeg phem yuav ua phem ntxiv mus; thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiam sis cov neeg txawj ntse yuav to taub.’” Testimonies, volume 5, 451, 452.

When the “Sunday movement” “shall speak it will reveal the spirit of the dragon.” The four paragraphs identify that at the Sunday law the United States “will disconnect herself fully from righteousness.” At the Sunday law “the time has come for the marvelous working of Satan.” At the Sunday law the threefold union is accomplished. At the Sunday law the United States “repudiates every principle of its Constitution as a Protestant republican government”, and they also “make provision for the propagation of papal falsehoods and delusions.” That Sunday law is a “sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return.” That sign was typified by the warning given by Jesus identifying the abomination of desolation spoken of by Daniel the prophet. It is there that the prayer given by the martyrs of the fifth seal ask, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” is accomplished. It is also at that waymark that the foolish and wise virgins manifest their characters.

Thaum “kev txav hnub Sunday” “yuav hais tawm, nws yuav nthuav tawm tus ntsuj plig ntawm tus zaj.” Plaub nqe lus ntawd qhia meej tias thaum txog txoj cai hnub Sunday, Tebchaws Meskas “yuav txiav nws tus kheej kom nrho tawm ntawm txoj kev ncaj ncees.” Thaum txog txoj cai hnub Sunday “lub sijhawm twb los txog rau txoj kev ua haujlwm txaus ntshai kawg nkaus ntawm Xatas.” Thaum txog txoj cai hnub Sunday, kev sib koom ua peb npaug raug ua kom tiav. Thaum txog txoj cai hnub Sunday, Tebchaws Meskas “tsis lees txais txhua lub hauv paus ntsiab cai hauv nws Txoj Cai Lij Choj raws li ib lub tseemfwv Protestant thiab koom pheej”, thiab lawv kuj “npaj txoj hauv kev rau kev nthuav tawm tej lus dag thiab tej kev dag ntxias ntawm papal.” Txoj cai hnub Sunday ntawd yog ib “lub cim rau peb tias ciam kawg ntawm Vajtswv txoj kev ua siab ntev twb txog lawm, tias qhov ntsuas ntawm peb haiv neeg txoj kev phem twb puv lawm, thiab tias tus timtswv ntawm txoj kev hlub tshua tab tom yuav ya mus, tsis rov qab los dua li.” Lub cim ntawd raug ua qauv qhia ua ntej los ntawm lo lus ceeb toom uas Yexus tau muab, qhia txog yam qias neeg uas ua rau kev puam tsuaj, uas Daniyees tus yaj saub tau hais txog. Nyob ntawd thiaj yog qhov chaw uas txoj kev thov Vajtswv uas cov neeg tuag ua timkhawv hauv lub foob thib tsib tau thov hais tias, “Au tus Tswv, tus dawb huv thiab tus tseeb, koj tseem tsis txiav txim thiab pauj peb cov ntshav rau cov neeg uas nyob saum lub ntiajteb no ntev npaum li cas?” raug ua kom tiav. Thiab kuj yog ntawm tus cim chaw ntawd thiab uas cov nkauj xwb ruam thiab cov txawj ntse nthuav tawm lawv tus cwj pwm.

At the Sunday law, the United States “repudiates every principle of its Constitution.” The period of time when this work was accomplished began with the Patriot Act in 2001. 2001 until the Sunday law represents a progressive work of repudiating the Constitution. That progressive work corresponds to the line of prophecy where the formation of the image of the beast is accomplished. The line of the image of the beast may appear a bit more complicated, but the complication is worth understanding. What complicates the line of the image of the beast is that it represents two lines.

Thaum txog txoj kevcai hnub Sunday, Tebchaws Meskas “tsis lees txais txhua lub hauv paus ntsiab cai hauv nws Txoj Cai Lij Choj.” Lub sijhawm uas txoj haujlwm no raug ua tiav pib nrog Patriot Act xyoo 2001. Xyoo 2001 mus txog txoj kevcai hnub Sunday sawv cev rau ib txoj haujlwm nce zuj zus ntawm kev tsis lees txais Txoj Cai Lij Choj. Txoj haujlwm nce zuj zus ntawd phim raws kab lus faj lem uas qhov kev tsim tsa tus duab ntawm tsiaj nyaum raug ua tiav. Kab lus ntawm tus duab ntawm tsiaj nyaum tej zaum yuav zoo li me ntsis nyuab dua, tabsis qhov nyuab ntawd tsim nyog kom nkag siab. Yam uas ua rau kab lus ntawm tus duab ntawm tsiaj nyaum nyuab yog tias nws sawv cev rau ob kab lus.

For the earth beast the two lines are the horns of Republicanism and Protestantism. Those two horns come together into a church-state relationship and thus fulfill the formation of the image of the beast. The line of the formation of the image of the beast therefore has two lines within the one line, for the Republican and Protestant horns run parallel to one another through history, but their individual lines also have their own prophetic testimony to bear. One prophetic line, with two parallel subjects, is more complicated than simply marking the waymarks of political actions that represent the speaking associated with the Constitution.

Rau tus tsiaj nyaum hauv ntiajteb, ob txoj kab ntawd yog ob tug kub ntawm Kev Koom Haum Nom Tswv Republicanism thiab Kev Ntseeg Protestantism. Ob tug kub ntawd los sib koom ua ib txoj kev sib raug zoo ntawm pawg ntseeg thiab lub xeev, thiab li ntawd thiaj ua kom tiav txoj kev tsim tsa daim duab ntawm tus tsiaj nyaum. Yog li ntawd, txoj kab hais txog kev tsim tsa daim duab ntawm tus tsiaj nyaum muaj ob txoj kab nyob hauv tib txoj kab xwb, vim ob tug kub Republican thiab Protestant khiav mus sib luag nrog ib leeg thoob plaws keeb kwm, tiamsis lawv cov kab nyias muaj nyias kuj muaj lawv tus kheej zaj lus timkhawv yav tom ntej uas yuav tsum nqa los ua pov thawj. Ib txoj kab yav tom ntej xwb, uas muaj ob lub ntsiab lus khiav sib luag, yog yam nyuaj dua li tsuas yog kos cim tej waymarks ntawm tej kev txav nom tswv uas sawv cev rau txoj kev hais lus uas txuas nrog Tsab Cai Lij Choj xwb.

The two lines of Republican and Protestant horns is further complicated by the prophetic fact that within the Republican horn is the history of the struggle between proslavery Democrats, and antislavery Republicans; and further that within the Protestant horn there is a continual testing process that follows the wise and the foolish virgins within the history of the Protestant horn. Still, it is highly important to settle into these truths.

Ob txoj kab ntawm Republican thiab Protestant kub yog ua rau nyuaj ntxiv los ntawm qhov tseeb cev Vajtswv lus hais tias nyob hauv lub kub Republican muaj keeb kwm ntawm txoj kev sib tawm tsam ntawm cov Democrats uas txhawb kev ua qhev, thiab cov Republicans uas tawm tsam kev ua qhev; thiab ntxiv mus tias nyob hauv lub kub Protestant kuj muaj ib txoj kev sim siab tsis tu ncua uas ua raws cov nkauj xwb muaj tswvyim thiab cov nkauj xwb ruam nyob hauv keeb kwm ntawm lub kub Protestant. Txawm li ntawd los, nws tseem ceeb heev tshaj plaws kom ruaj khov nyob hauv cov qhov tseeb no.

Within the line represented by the earth beast’s two horns is the parallel illustration of either forming a character of Christ or a character of Satan, which equates to either forming an image of Christ or an image of the beast, for in this context the “beast” represents a created being in contrast with the Creator. The formation of these attributes is accomplished internally among all men, for when probation closes there are only two classes. The formation is also accomplished externally with the alliance between the papal power and the United Nations.

Nyob rau hauv txoj kab uas ob tug kub ntawm tus tsiaj hauv ntiajteb sawv cev ntawd, muaj ib daim duab piv txwv sib luag hais txog qhov uas ib tug yuav tsim tau tus cwj pwm ntawm Khetos los yog tus cwj pwm ntawm Xatas, uas yog sib npaug rau qhov uas ib tug yuav tsim tau ib daim duab ntawm Khetos los yog ib daim duab ntawm tus tsiaj qus; rau qhov hauv qhov ntsiab lus no, “tus tsiaj” sawv cev rau ib tug uas raug tsim los, sib txawv ntawm tus Tsim. Kev tsim cov yam ntxwv no raug ua tiav nyob sab hauv ntawm txhua tus neeg, vim tias thaum lub sij hawm kev sim siab kaw lawm ces tsuas tshuav ob pab xwb. Kev tsim no kuj raug ua tiav nyob sab nraud thiab, los ntawm kev koom tes ntawm lub hwj chim kav papal thiab United Nations.

So, the testing time for the formation of the image of the beast began in 2001, and it ends at the Sunday law in the United States. In that period of time the prophetic history of the earth beast’s two horns illustrates an internal and external controversy within their respective horns, whether it be religious or political, and also a struggle between the two horns themselves.

Yog li ntawd, lub sijhawm ntawm kev sim siab rau kev tsim tsa tus duab ntawm tus tsiaj qus pib xyoo 2001, thiab nws xaus rau ntawm txoj cai Hnub Caiv nyob hauv Tebchaws Meskas. Hauv lub sijhawm ntawd, keeb kwm yaj saub ntawm ob lub kub ntawm tus tsiaj qus hauv ntiajteb qhia txog ib qho kev sib cav nyob sab hauv thiab sab nraud hauv txhua lub kub raws li nws tus kheej, tsis hais yog kev ntseeg lossis kev nom kev tswv, thiab kuj yog ib qho kev tawm tsam ntawm ob lub kub ntawd lawv tus kheej.

The Sunday law in the United States represents the warning to flee which Jesus identified as “the abomination of desolation.” The Sunday law in the United States is the conclusion of the period that began in 2001. The Patriot Act was the “abomination of desolation spoken of by Daniel”, and identified by Jesus as a sign to flee from a coming destruction.

Txoj cai hnub Sunday nyob hauv Tebchaws Meskas sawv cev rau lo lus ceeb toom kom khiav dim uas Yexus tau hu ua “kev qias vuab tsuab uas ua kom puam tsuaj.” Txoj cai hnub Sunday nyob hauv Tebchaws Meskas yog qhov xaus ntawm lub sijhawm uas tau pib xyoo 2001. Txoj Cai Patriot yog “kev qias vuab tsuab uas ua kom puam tsuaj uas Daniyee tau hais txog,” thiab Yexus tau qhia tias nws yog ib lub cim kom khiav dim ntawm kev puam tsuaj uas tab tom los.

The Patriot Act includes the prophetic light of 1888, and the Blair Bill. The Patriot Act then also prophetically contains the typification of the Sunday law, so the period from 2001 begins with a Sunday law as typified by 1888—Blair Bill, 2001—Patriot Act, and it ends with the Sunday law.

Txoj Cai Patriot muaj nrog rau qhov kaj yav tom ntej ntawm xyoo 1888, thiab daim Blair Bill. Yog li ntawd, Txoj Cai Patriot kuj muaj, raws li yav tom ntej, qhov qauv piv txwv ntawm txoj cai Sunday, yog li lub sijhawm txij xyoo 2001 pib nrog ib txoj cai Sunday raws li tau raug ua qauv piv txwv los ntawm 1888—Blair Bill, 2001—Patriot Act, thiab nws xaus nrog txoj cai Sunday.

The warning to flee the cities in 2001, typifies the warning to flee from Babylon at the Sunday law. The judgment brought upon the United States at the Sunday law typifies the judgment brought upon the entire world when Michael stands up and human probation closes. Christ’s signature as Alpha and Omega is repeatedly represented within the truths represented by the Blair Bill in 1888, and all that 1888 represents, repeating in 2001.

Cov lus ceeb toom kom khiav tawm hauv tej nroog nyob rau xyoo 2001, yog ib daim qauv qhia txog cov lus ceeb toom kom khiav tawm hauv Npanpiloos thaum muaj txoj cai Sunday. Txoj kev txiav txim uas raug coj los rau saum Tebchaws Meskas thaum muaj txoj cai Sunday, yog ib daim qauv qhia txog txoj kev txiav txim uas yuav raug coj los rau saum tag nrho lub ntiajteb thaum Michael sawv tsees thiab lub sijhawm uas tibneeg tseem muaj kev sim siab raug kaw. Khetos txoj kev kos npe uas yog Alpha thiab Omega raug sawv cev rov ua ntau zaus nyob hauv cov tseeb uas raug sawv cev los ntawm Blair Bill nyob rau xyoo 1888, thiab txhua yam uas xyoo 1888 sawv cev, rov tshwm sim dua nyob rau xyoo 2001.

2001, which was typified by 1888, represents not only the sign to flee as represented by the abomination of desolation, but it was also represented by 66 AD and the siege of Cestius. The siege of Titus in 70 AD represents the Sunday law in the United States. The Sunday law in the United States is represented by the year 321 and the first Sunday law of Constantine, and 538 represents when the last nation of the earth succumbs to the mark of the beast.

Xyoo 2001, uas tau ua piv txwv tseg los ntawm 1888, tsis yog tsuas yog sawv cev rau lub cim kom khiav dim raws li qhov qias neeg uas ua rau kev puam tsuaj sawv cev xwb, tiam sis kuj tau raug sawv cev los ntawm xyoo 66 AD thiab kev kawv ib ncig ntawm Cestius thiab. Kev kawv ib ncig ntawm Titus xyoo 70 AD sawv cev rau txoj cai hnub Sunday hauv Tebchaws Meskas. Txoj cai hnub Sunday hauv Tebchaws Meskas raug sawv cev los ntawm xyoo 321 thiab thawj txoj cai hnub Sunday ntawm Constantine, hos 538 sawv cev rau lub sijhawm uas haiv neeg kawg ntawm lub ntiaj teb poob zwm rau lub cim ntawm tsiaj nyaum.

2001 is 1888, Cestius and the year 66 AD. The Sunday law is Titus and the years 70 and 321. 2001 is also the baptism of Jesus, and His descent in Revelation chapter ten on August 11, 1840. All these symbols contribute to the line of the Constitution.

Xyoo 2001 yog 1888, Cestius thiab xyoo 66 AD. Txoj cai hnub Sunday yog Titus thiab cov xyoo 70 thiab 321. Xyoo 2001 kuj yog kev cai raus dej ntawm Yexus, thiab Nws txoj kev nqes los hauv Tshwmsim tshooj kaum thaum Lub Yim Hli 11, 1840. Tag nrho cov cim no pab txhawb rau kab ntawm Txoj Cai Lij Choj.

The prophetic history of the United States runs parallel to the history of Adventism. In 1798 the papacy received its deadly wound, and 1798 was the time of the end when the portion of the prophecies of Daniel that related to the history of the first and second angels of Revelation fourteen was unsealed. There in 1798, Adventism’s prophetic beginning is marked, and in 1798 the earth-beast with lamblike horns became the sixth kingdom of Bible prophecy.

Keeb kwm yaj saub ntawm Tebchaws Meskas khiav mus ib txhij nrog keeb kwm ntawm Adventism. Xyoo 1798, txoj kev ua nom ntawm papacy tau txais nws qhov txhab tuag taus, thiab xyoo 1798 yog lub sijhawm kawg thaum ntu ntawm tej lus faj lem hauv Daniyees uas muaj feem txog keeb kwm ntawm thawj thiab tus tim tswv thib ob hauv Qhia Tshwm tshooj kaum plaub raug qhib tawm lawm. Nyob ntawd rau xyoo 1798, kev pib yaj saub ntawm Adventism raug cim tseg, thiab xyoo 1798 tus tsiaj qus ntawm lub ntiajteb uas muaj ob tug kub zoo li menyuam yaj tau los ua lub nceeg vaj thib rau ntawm lus faj lem hauv Phau Vajlugkub.

1798 was preceded by three prophetic waymarks associated with the line of the earth beast, and therefore with the speaking of the United States, and the Constitution of the United States. Those three waymarks were the Declaration of Independence, spoken in 1776, then the Constitution in 1789, and then the Alien and Sedition Acts of 1798.

Xyoo 1798 tau raug xub qhia tseg los ntawm peb lub cim qhia yav tom ntej uas txuas nrog txoj kab ntawm tus tsiaj qus hauv ntiajteb, thiab yog li ntawd kuj txuas nrog kev hais lus ntawm Tebchaws Meskas, thiab Txoj Cai Lij Choj ntawm Tebchaws Meskas. Peb lub cim qhia ntawd yog Daim Ntawv Tshaj Tawm Kev Ywj Pheej, uas tau hais tawm hauv xyoo 1776, tom qab ntawd yog Txoj Cai Lij Choj xyoo 1789, thiab ces yog Alien and Sedition Acts xyoo 1798.

Those three waymarks address the prophetic line of the Constitution and mark the beginning of the sixth kingdom of Bible prophecy. The Sunday law is the end of the sixth kingdom of Bible prophecy’s reign, and therefore there must be of prophetic necessity three waymarks that precede the end, as typified by the three waymarks that preceded the beginning.

Peb peb lub cim tseem ceeb ntawd hais ncaj qha txog txoj kab yaj saub ntawm Txoj Cai Lij Choj thiab cim qhia txog qhov pib ntawm lub nceeg vaj thib rau hauv yaj saub qhia ntawm Phau Vajlugkub. Txoj cai Hnub Caiv yog qhov kawg ntawm txoj kev kav ntawm lub nceeg vaj thib rau hauv yaj saub qhia ntawm Phau Vajlugkub, thiab yog li ntawd raws li qhov yuav tsum muaj ntawm yaj saub, yuav tsum muaj peb lub cim tseem ceeb uas mus ua ntej qhov kawg, ib yam li tau raug ua piv txwv los ntawm peb lub cim tseem ceeb uas tau mus ua ntej qhov pib.

In 2001, at the fall of the towers, the Patriot Act, is typified by the Blair Bill of 1888, along with the manifest rebellion of Adventism’s leadership at the Minneapolis General Conference. A rebellion which an angel told Sister White was typified by the rebellion against Moses by Korah, Dathan and Abiram is also typified by the baptism of Christ in 27 AD, the restraint of Islam on August 11, 1840 and the Declaration of Independence in 1776, as well as the “abomination of desolation, spoken by Daniel the prophet” as a sign to flee from the coming wrath, as represented by Cestius and 66 AD.

Xyoo 2001, thaum cov yees poob lawm, Patriot Act, raug ua cim qhia ua ntej los ntawm Blair Bill xyoo 1888, nrog rau txoj kev tawm tsam uas tshwm tawm meej ntawm cov thawj coj hauv Adventism ntawm Minneapolis General Conference. Ib txoj kev tawm tsam uas ib tug tim tswv tau hais rau Muam White tias raug ua cim qhia ua ntej los ntawm txoj kev tawm tsam Mauxes los ntawm Khaula, Dathas thiab Abilas, kuj raug ua cim qhia ua ntej los ntawm Khetos txoj kev cai raus dej xyoo 27 AD, kev txwv Islam thaum Lub Yim Hli 11, 1840 thiab Daim Ntawv Tshaj Tawm Kev Ywj Pheej xyoo 1776, ib yam li “qhov kev qias neeg uas ua kom puas tsuaj, uas Daniyees tus yaj saub tau hais txog” ua ib lub cim kom khiav dim ntawm txoj kev chim uas yuav los, raws li Cestius thiab xyoo 66 AD sawv cev.

If you can still remember that the line of prophecy we are now considering is the line of the Constitution of the United States, all of the aforementioned prophetic lines contribute to and establish the prophetic theme represented by the line of the Constitution. Yet the line which appears to be the most interconnected line is the line of the formation of the image of the beast. The image of the beast is an image of the papal beast, which is represented as a beast with a woman reigning over the beast, which is the combination of church and state with the church in control of the relationship. In order for the United States to form an image to the beast, apostate Protestantism must so control the government to the point where the government will pass and enforce religious statutes, and ultimately the Sunday law.

Yog tias koj tseem nco tau tias txoj kab lus faj lem uas tam sim no peb tab tom txiav txim siab no yog txoj kab ntawm Txoj Cai Lij Choj ntawm Tebchaws Meskas, ces txhua txoj kab lus faj lem uas tau hais los saum no puav leej pab txhawb thiab tsa kom ruaj khov rau lub ntsiab lus faj lem uas txoj kab ntawm Txoj Cai Lij Choj sawv cev. Txawm li ntawd los, txoj kab uas zoo nkaus li muaj kev sib txuas nrog lwm txoj kab tshaj plaws yog txoj kab ntawm kev tsim tus tsiaj qus daim duab. Tus tsiaj qus daim duab yog ib daim duab ntawm tus tsiaj qus papal, uas raug sawv cev ua ib tug tsiaj qus uas muaj ib tug poj niam kav saum tus tsiaj qus ntawd, uas yog kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev, nrog pawg ntseeg yog tus tswj hwm txoj kev sib raug zoo ntawd. Yuav kom Tebchaws Meskas tsim tau ib daim duab rau tus tsiaj qus, Protestantism uas tau thim rov qab ntawm txojkev ntseeg tseeb yuav tsum tswj hwm tsoom fwv kom txog rau qhov uas tsoom fwv yuav dhau thiab yuam kom coj raws li tej kev cai lij choj hais txog kev ntseeg, thiab thaum kawg yog txoj cai Hnub Caiv.

As the process of forming the image of the beast is accomplished, the Constitution, written with a premier principle which Thomas Jefferson penned as “separation of church and state,” is to be overturned. When the Protestant horn has the power to direct the Republican horn to enforce religious mandates, the very heart of the Constitution is torn apart, thus you have the prophetic relationship between the line of the Constitution and the line of the image of the beast.

Thaum txoj txheej txheem tsim tsa tus duab ntawm tus tsiaj nyaum raug ua kom tiav lawm, Txoj Cai Lij Choj, uas tau raug sau tseg nrog ib txoj hauv paus ntsiab cai tseem ceeb tshaj plaws uas Thomas Jefferson tau sau ua lus hais tias “kev cais pawg ntseeg thiab lub xeev,” yuav raug muab rhuav tshem. Thaum tus kub Protestant muaj hwjchim coj tus kub Republican kom yuam kom ua raws li tej kev cai dab qhuas, lub plawv nruab nrab ntawm Txoj Cai Lij Choj yeej raug dua ntais ua tej daim, yog li ntawd nej thiaj pom txoj kev sib raug zoo raws li kev cev lus faj lem ntawm kab ntawm Txoj Cai Lij Choj thiab kab ntawm tus duab ntawm tus tsiaj nyaum.

The period where the image of the beast is formed began in 2001, with the Patriot Act, and it ends at the Sunday law, when the mark of the beast is enforced. During that period the latter rain is sprinkled, for the latter rain begins to fall when the mighty angel of Revelation eighteen descends and lightens the earth with His glory, which, according to Sister White, would occur when the great buildings of New York City were brought down by a touch of the Lord.

Lub sijhawm uas tus mlom ntawm tus tsiaj qus raug tsim tsa tau pib xyoo 2001, nrog rau Txoj Cai Patriot Act, thiab nws xaus rau thaum txoj cai hnub Sunday los txog, thaum lub cim ntawm tus tsiaj qus raug yuam kom coj los siv. Nyob rau lub sijhawm ntawd, nag tom qab raug tsuag tawm, rau qhov nag tom qab pib poob thaum tus timtswv muaj hwjchim loj ntawm Tshwmsim kaum yim nqes los thiab ua kom lub ntiajteb ci ntsa iab nrog Nws lub yeeb koob, yam uas, raws li Muam White, yuav tshwm sim thaum tej tsev loj hauv Nroog New York raug rhuav nqes los los ntawm tus Tswv ib teg kov.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Cov nag nag lig nram qab yuav poob los rau saum Vajtswv haiv neeg. Ib tug tim tswv muaj hwjchim loj yuav nqes saum ntuj los, thiab tag nrho lub ntiajteb yuav ci kaj lug vim nws lub yeeb koob.” Review and Herald, Plaub Hlis 21, 1891.

The period of the sprinkling of the latter rain represents a period of time when the wheat and tares of Adventism’s last generation are being sifted and purged. That sifting and purging ends at the Sunday law, and the wise virgins who possess the oil when the crisis of the Sunday law arrives, are sealed and then the Holy Spirit is poured out without measure until Michael stands up and human probation closes.

Lub sij hawm ntawm kev txau los nag tom qab sawv cev rau ib ntus uas cov nplej thiab cov txhauv ntawm tiam kawg ntawm Adventism tab tom raug lim thiab ntxuav kom dawb huv. Qhov kev lim thiab kev ntxuav ntawd xaus thaum txog txoj cai Hnub Caiv, thiab cov nkauj xwb muaj tswvyim uas muaj roj nyob rau thaum kev kub ntxhov ntawm txoj cai Hnub Caiv los txog, raug muab khi ua cim, ces Vaj Ntsuj Plig Dawb Huv raug nchuav tawm yam tsis muaj kev txwv mus txog thaum Michael sawv tsees thiab lub sijhawm sim ntawm tibneeg raug kaw.

During the formation of the image of the beast in the United States the latter rain will be sprinkling, and during the formation of the image of the beast in the world the latter rain will be poured out without measure.

Thaum tab tom tsim tus duab ntawm tus tsiaj qus hauv Tebchaws Meskas, nag lig yuav tab tom poob txhaws me ntsis; thiab thaum tab tom tsim tus duab ntawm tus tsiaj qus thoob plaws ntiajteb, nag lig yuav raug nchuav tawm yam tsis muaj kev txwv.

In 2001 the testing of the Laodicean Seventh-day Adventist church began, as typified by the Protestants of August 11, 1840, and by ancient Israel when Christ was baptized.

Xyoo 2001 kev sim siab ntawm pawg ntseeg Seventh-day Adventist Laodicea tau pib, raws li tau raug ua qauv qhia tseg los ntawm cov Protestant hnub tim 11 Lub Yim Hli, 1840, thiab los ntawm Yixayee thaum ub thaum Khetos tau ua kevcai raus dej.

> “The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.

> “Lub sij hawm ntawm txoj kev sim siab twb tab tom los txog rau saum peb lawm, vim txoj suab nrov nrov ntawm tus timtswv thib peb twb pib lawm hauv txoj kev qhia tawm txog txoj kev ncaj ncees ntawm Khetos, tus Cawmseej uas zam txim rau kev txhaum. Qhov no yog qhov pib ntawm qhov kaj ntawm tus timtswv uas nws lub yeeb koob yuav puv nkaus tag nrho lub ntiajteb.” Selected Messages, phau 1, 362.

The final testing process for the former covenant people begins when the light of the angel of Revelation eighteen begins to present His message. His message is also represented in the first three verses of chapter eighteen of Revelation, and those three verses were, according to Sister White fulfilled when the great buildings of New York City came down.

Txoj kev sim siab kawg rau cov neeg ntawm daim ntawv cog lus qub pib thaum qhov kaj ntawm tus timtswv hauv Tshwm Sim kaum yim pib nthuav tawm Nws txoj lus. Nws txoj lus kuj raug sawv cev nyob hauv peb nqe thawj ntawm tshooj kaum yim hauv Tshwm Sim, thiab peb nqe ntawd, raws li Muam White, tau tiav thaum cov tsev loj hauv Nroog New York poob los.

The testing process then began, as represented by John in chapter ten of Revelation. The test was whether you would take the little book that was in the angel’s hand, and then eat it. During this testing period, while the latter rain is being sprinkled it is falling only upon those who choose to take the little book and eat it.

Ces txojkev sim ntawd txawm pib lawm, raws li Yauhas tau sawv cev tseg hauv tshooj kaum ntawm Phau Tshwm Sim. Qhov kev sim ntawd yog saib seb koj puas yuav txais phau ntawv me uas nyob hauv tus timtswv txhais tes, thiab ces noj nws. Nyob rau lub sijhawm sim no, thaum nag tom qab raug txau nqis, nws tsuas poob rau saum cov uas xaiv los txais phau ntawv me ntawd thiab noj nws xwb.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> “Coob leej coob tus twb tsis tau txais nag thaum ntxov raws li qhov loj heev lawm. Lawv tsis tau txais tag nrho tej txiaj ntsig uas Vajtswv tau npaj tseg li no rau lawv. Lawv cia siab tias qhov uas tseem tsis txaus ntawd yuav raug ua kom puv los ntawm nag thaum kawg. Thaum txoj kev tshav ntuj uas nplua nuj tshaj plaws yuav raug pub los, lawv npaj siab yuav qhib lawv lub siab txais yuav nws. Lawv tab tom ua ib qho yuam kev txaus ntshai heev. Tes haujlwm uas Vajtswv tau pib hauv tibneeg lub siab los ntawm kev muab Nws txoj kev kaj thiab kev paub, yuav tsum mus ntxiv tsis tu ncua. Txhua tus neeg nyias yuav tsum paub txog nws tus kheej txoj kev tsim nyog. Lub siab yuav tsum raug muab nchuav kom dawb huv ntawm txhua yam kev qias neeg thiab raug ntxuav kom tsim nyog rau Vaj Ntsuj Plig nyob hauv. Nws yog los ntawm kev lees txim thiab tso tseg kev txhaum, los ntawm kev thov Vajtswv kub siab thiab kev fij lawv tus kheej rau Vajtswv, uas cov thwjtim thaum ub tau npaj rau txoj kev nchuav los ntawm Vaj Ntsuj Plig Dawb Huv rau Hnub Peetekos. Tib yam haujlwm ntawd, tsuas yog yuav tsum ua kom ntau dua xwb, yuav tsum raug ua tam sim no. Ces tus neeg sawv cev tibneeg tsuas yog yuav tsum thov kom tau txoj koob hmoov, thiab tos tus Tswv kom ua kom tes haujlwm uas hais txog nws tiav. Nws yog Vajtswv uas tau pib tes haujlwm, thiab Nws yuav ua kom Nws tes haujlwm tiav, ua rau tibneeg puv npo nyob hauv Yexus Khetos. Tiamsis yuav tsum tsis txhob muaj kev saib tsis taus txoj kev tshav ntuj uas raug sawv cev los ntawm nag thaum ntxov. Tsuas yog cov uas tab tom ua neej raws li txoj kev kaj uas lawv twb tau txais lawm xwb thiaj yuav tau txais kev kaj loj dua. Tshwj tsis yog peb tab tom niaj hnub loj hlob mus tom ntej hauv kev ua kom pom tseeb tej kev tsim txiaj uas muaj sia thiab ua haujlwm ntawm tus Khixatia, peb yuav tsis paub txog tej kev tshwm sim ntawm Vaj Ntsuj Plig Dawb Huv nyob hauv nag thaum kawg. Tej zaum nws yuav poob rau saum tej siab nyob txhua qhov puag ncig peb, los peb yuav tsis pom tseeb lossis txais yuav nws.” Testimonies to Ministers, 506, 507.

Those who ate the message of 2001 were receiving a message appropriate for that period, but they were to be tested in order to manifest if they truly internalized the message into an experience prepared for the seal of God. In that period the latter rain is therefore represented as sprinkling, for the wheat and tares are still together. Therefore, Sister White says, “It may be falling on hearts all around us, but we shall not discern or receive it.” When the wise are separated from the foolish, the latter rain is then poured out without measure, as it was at Pentecost, which typifies the Sunday law.

Cov neeg uas tau noj zaj xov ntawm xyoo 2001 tau txais ib zaj xov uas phim rau lub sijhawm ntawd, tabsis lawv yuav tsum raug sim kom thiaj qhia tau tias lawv puas tau muab zaj xov ntawd nkag rau hauv lawv lub neej kev paub uas tau npaj rau lub foob ntawm Vajtswv tiag tiag. Vim li ntawd, nyob rau lub sijhawm ntawd nag lig thiaj raug sawv cev ua kev txau dej, rau qhov cov nplej thiab cov txhauv tseem nyob ua ke. Yog li ntawd, Muam White hais tias, “Tej zaum nws yuav tab tom poob saum cov siab nyob puag ncig peb, tabsis peb yuav tsis pom lossis tsis txais yuav nws.” Thaum cov neeg txawj ntse raug cais tawm ntawm cov neeg ruam lawm, ces nag lig thiaj raug nchuav tawm yam tsis muaj kev ntsuas, ib yam li thaum Hnub Peetekos, uas yog yam piv txwv txog txoj cai Hnub Sunday.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Tsis tas li ntawd thiab, cov paj lug no qhia tias yuav tsis muaj ib lub sijhawm txiav txim siab dua tom qab kev txiav txim. Thaum tes haujlwm ntawm txoj moo zoo tiav lawm, tam sim ntawd yuav muaj kev cais tawm ntawm cov neeg zoo thiab cov neeg phem, thiab txoj hmoo ntawm txhua pab neeg yuav raug txiav tseg mus ib txhis.” Christ’s Object Lessons, 123.

The period of the sprinkling of the latter rain, followed by a period when the latter rain is poured out without measure, are also illustrated as two periods where judgment is accomplished upon God’s people. The first period of judgment upon God’s people began with the house of God on September 11, 2001, and at the Sunday law judgment is then accomplished for God’s other flock who are responding to or rejecting the loud cry of the third angel that begins at the Sunday law in the United States, and ends when Michael stands up, and human probation closes.

Lub sij hawm ntawm kev txau nag tom qab, uas tom qab ntawd yog ib lub sij hawm thaum nag tom qab raug muab nchuav tawm yam tsis muaj txwv, kuj raug piav qhia ua ob lub sij hawm uas kev txiav txim raug ua tiav rau Vajtswv haiv neeg. Lub sij hawm thawj ntawm kev txiav txim rau Vajtswv haiv neeg tau pib nrog Vajtswv lub tsev rau lub Cuaj Hlis 11, 2001, thiab thaum txoj cai Hnub Caiv kev txiav txim ntawd mam raug ua tiav rau Vajtswv lwm pab yaj uas tab tom teb rau los sis tsis lees txais lub suab quaj nrov ntawm tus tim tswv thib peb uas pib thaum txoj cai Hnub Caiv hauv Tebchaws Meskas, thiab xaus thaum Mikhaees sawv tsees, thiab lub sij hawm sim siab rau tibneeg kaw lawm.

The two periods of the latter rain, which are also the two periods of the judgment which begins with the house of God, and then moves to God’s other flock, are also the two periods of the formation of the image of the beast.

Ob ntu ntawm nag lig, uas kuj yog ob ntu ntawm txoj kev txiav txim uas pib ntawm Vajtswv lub tsev, thiab tom qab ntawd txav mus rau Vajtswv pab yaj lwm pab, kuj yog ob ntu ntawm kev tsim tus duab ntawm tus tsiaj qus.

Within the first of those two prophetic periods, when judgment is brought upon God’s church and also the United States, is the very same history where the Republican horn and the Protestant horn are both judged. Right where Laodicean Adventism is spewed out of the mouth of the Lord, the United States fills its probationary cup, and national ruin is brought upon the nation, and Satan then appears and begins his marvelous work. The one hundred and forty-four thousand are sealed and lifted up as an ensign at the Sunday law.

Nyob rau hauv thawj zaug ntawm ob lub sijhawm cev Vajtswv lus ntawd, thaum kev txiav txim raug coj los rau saum Vajtswv pawg ntseeg thiab kuj rau saum Tebchaws Meskas, yog tib zaj keeb kwm ntawd uas ob lub kub Republican thiab lub kub Protestant puav leej raug txiav txim. Tseeb ntawm qhov chaw uas Laodicea Adventism raug ntuav tawm ntawm tus Tswv lub qhov ncauj, Tebchaws Meskas puv nws lub khob sijhawm sim siab, thiab kev puam tsuaj ntawm haiv tebchaws raug coj los rau saum lub tebchaws, ces Xatas tshwm sim thiab pib nws txoj haujlwm txaus kawg nkaus. Ib puas plaub caug plaub txhiab leej raug muab khi ua cim thiab raug tsa siab ua ib lub chij thaum txoj cai Hnub Caiv raug tsa.

We are informed that it is impossible to give any idea of “the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended.”

Peb raug qhia tias tsis muaj peevxwm piav tau ib qho kev xav txog “tej kev paub ntawm Vajtswv haiv neeg uas yuav tseem muaj txojsia nyob saum lub ntiajteb thaum lub yeeb koob saum ntuj ceeb tsheej thiab kev rov muaj dua ntawm tej kev tsim txom yav tag los raug sib xyaw ua ke.”

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.” Testimonies, volume 9, 16.

> “Xatas yog ib tug kawm Vajlugkub uas rau siab heev. Nws paub tias nws lub sijhawm tshuav luv lawm, thiab nws nrhiav hauv txhua qhov chaw kom tiv thaiv txoj haujlwm ntawm tus Tswv saum lub ntiajteb no. Tsis muaj peev xwm piav tau ib lub tswv yim twg txog tej kev paub uas haiv neeg ntawm Vajtswv, cov uas yuav tseem ciaj sia nyob saum lub ntiajteb thaum lub yeeb koob saum ntuj ceeb tsheej thiab ib qho kev rov tshwm sim ntawm tej kev tsim txom ntawm yav tag los raug sib xyaw ua ke. Lawv yuav taug kev hauv qhov kaj uas tawm los ntawm lub zwm txwv ntawm Vajtswv. Los ntawm kev pab ntawm cov tim tswv yuav muaj kev sib txuas lus tsis tu ncua ntawm ntuj ceeb tsheej thiab lub ntiajteb. Thiab Xatas, raug puag ncig los ntawm cov tim tswv phem, thiab lees tias nws yog Vajtswv, yuav ua txuj ci tseem ceeb txhua yam, kom dag tau, yog tias ua tau, txawm yog cov xaiv tseg kiag los xij. Haiv neeg ntawm Vajtswv yuav tsis pom lawv txoj kev nyab xeeb nyob hauv kev ua txuj ci tseem ceeb, rau qhov Xatas yuav dag qog cov txuj ci tseem ceeb uas yuav raug ua. Haiv neeg ntawm Vajtswv uas raug sim thiab raug kuaj lawm yuav pom lawv lub hwjchim nyob hauv lub cim uas tau hais txog hauv Khiav Dim 31:12–18. Lawv yuav tsum sawv ruaj khov saum lo lus uas muaj sia: ‘Muaj sau tseg lawm.’ Nov yog tib lub hauv paus uas lawv yuav sawv tau ruaj khov thiab muaj kev nyab xeeb. Cov uas tau rhuav lawv txoj kev cog lus nrog Vajtswv yuav nyob rau hnub ntawd yam tsis muaj Vajtswv thiab tsis muaj kev cia siab.” Testimonies, volume 9, 16.

The repetition of the persecutions of the past begins at the Sunday law in the United States, for Satan begins his marvelous work at that time, and the wise virgins who have already been “tried and tested,” will then “walk in the light proceeding from the throne of God.” This will be accomplished through the work of angels, for “by means of the angels there will be constant communication between heaven and earth.”

Kev rov muaj dua ntawm tej kev tsim txom yav tag los pib ntawm txoj cai Hnub Caiv hauv Tebchaws Meskas, rau qhov Xatas pib nws txoj hauj lwm uas txaus ntshai kawg rau lub sijhawm ntawd, thiab cov ntxhais nkauj xwb uas txawj ntse, cov uas twb raug “sim thiab kuaj” lawm, ces yuav “taug kev hauv qhov kaj uas tawm tuaj ntawm Vajtswv lub zwm txwv.” Qhov no yuav raug ua kom tiav los ntawm txoj hauj lwm ntawm cov timtswv, rau qhov “los ntawm cov timtswv yuav muaj kev sib txuas lus tsis tu ncua ntawm ntuj ceeb tsheej thiab lub ntiaj teb.”

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Cov cov raug pleev roj uas sawv ntawm tus Tswv ntawm tag nrho lub ntiajteb, muaj txoj hauj lwm uas ib zaug tau muab rau Xatas ua tus Kherub uas npog. Los ntawm cov tsiaj dawb huv uas nyob ib puag ncig nws lub zwm txwv, tus Tswv khaws cia txoj kev sib txuas lus tsis tu ncua nrog cov neeg nyob hauv ntiajteb. Cov roj kub sawv cev rau txoj kev tshav ntuj uas Vajtswv txhawb cov teeb ntawm cov ntseeg kom puv npo, xwv kom lawv tsis txhob plam plam thiab tuag. Yog hais tias tsis yog vim cov roj dawb huv no raug nchuav los saum ntuj ceeb tsheej hauv tej xov uas los ntawm Vajtswv tus Ntsuj Plig, ces tej hwj chim ntawm kev phem yuav tswj tau tibneeg tag nrho.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Vajtswv raug saib tsis taus thaum peb tsis txais tej lus uas Nws xa tuaj rau peb. Yog li ntawd peb thiaj tsis kam txais cov roj kub uas Nws yuav nchuav rau hauv peb tej ntsuj plig kom muab txuas mus rau cov uas nyob hauv qhov tsaus ntuj. Thaum lub suab hu tuaj hais tias, ‘Saib seb, tus nraug vauv tabtom los; nej cia li tawm mus ntsib nws,’ cov uas tsis tau txais cov roj dawb huv, cov uas tsis tau khaws cia txoj kev tshav ntuj ntawm Khetos hauv lawv lub siab, yuav pom, ib yam li cov nkauj xwb ruam, tias lawv tsis tau npaj txhij mus ntsib lawv tus Tswv. Lawv tsis muaj, nyob hauv lawv tus kheej, lub hwjchim yuav tau cov roj ntawd, thiab lawv lub neej raug puas tsuaj. Tiamsis yog thov Vajtswv tus Ntsuj Plig Dawb Huv, yog peb thov ntuas ib yam li Mauxe tau thov tias, ‘Thov qhia koj lub hwjchim ci ntsa iab rau kuv pom,’ ces Vajtswv txoj kev hlub yuav raug nchuav dav rau hauv peb lub siab. Los ntawm cov kav kub, cov roj kub yuav raug muab pub rau peb. ‘Tsis yog los ntawm lub zog, los sis los ntawm hwjchim, tiamsis yog los ntawm kuv tus Ntsuj Plig, tus Tswv uas kav txhua pab tub rog hais li ntawd.’ Los ntawm kev txais cov duab ci kaj ntawm Lub Hnub ntawm Kev Ncaj Ncees, Vajtswv cov menyuam ci ntsa iab ua tej teeb pom kev hauv lub ntiajteb.” Review and Herald, July 20, 1897.

The wise are those who are sealed in Revelation chapter seven and Ezekiel chapter nine, and who are contrasted with the foolish who dishonor the Lord, by refusing “the communications he sends.” The foolish are those “who have broken their covenant with God who will in that day be without God and without hope.” Those two classes were tested and brought to a point where they manifested their character based upon whether they accepted or rejected the message of the hour. The message of the hour since September 11, 2001 has been the message of the latter rain.

Cov neeg muaj tswvyim yog cov uas raug muab lub cim ntim rau hauv Tshwmsim tshooj xya thiab Exekees tshooj cuaj, thiab raug muab piv txawv ntawm cov neeg ruam uas saib tsis taus tus Tswv, vim lawv tsis kam txais “cov lus txuas lus uas nws xa los.” Cov neeg ruam yog cov “uas tau rhuav lawv tej lus cog tseg nrog Vajtswv, uas nyob rau hnub ntawd yuav tsis muaj Vajtswv thiab tsis muaj kev cia siab.” Ob pab neeg ntawd raug sim thiab raug coj mus txog ib qho chaw uas lawv qhia tawm lawv tus cwj pwm raws li seb lawv puas kam lees lossis tsis kam lees txoj xov ntawm lub sijhawm ntawd. Txoj xov ntawm lub sijhawm ntawd txij li lub Cuaj Hlis 11, 2001 los lawm tau yog txoj xov ntawm nag tom kawg.

The message of the latter rain is recognized by the methodology of line upon line as set forth in Isaiah chapter twenty-eight. The methodology of line upon line is God’s appointed method of biblical study, and therefore to reject that methodology is not only to reject the message represented through the application of line upon line, from here a little and there a little, it is also to reject the Giver of the methodology.

Txoj lus ntawm nag lig raug lees paub los ntawm txoj kev qhia “kab saum kab” raws li tau muab tso tawm hauv Yaxayas tshooj nees nkaum yim. Txoj kev qhia “kab saum kab” yog Vajtswv txoj kev uas Nws tau tsa tseg rau kev kawm Vajlugkub, thiab yog li ntawd, tsis kam lees txoj kev qhia ntawd tsis yog tsuas yog tsis kam lees txoj lus uas raug sawv cev los ntawm kev siv “kab saum kab,” ib qho me ntsis ntawm no thiab ib qho me ntsis ntawm ntawd xwb, tiam sis kuj yog tsis kam lees Tus uas pub txoj kev qhia ntawd thiab.

Because of the inspired parameters revealed in the testing process that leads to the sealing of the one hundred and forty-four thousand, it is apparent that the only way a child of God can navigate through the history where “celestial glory and a repetition of the persecutions of the past are blended,” is to be in an experience where the light from the throne of God can be recognized. It must be recognized, or it is useless, and we are lost.

Vim yog cov kev txwv uas tau tshoov siab thiab raug qhia tawm hauv txoj kev sim uas coj mus rau kev muab lub cim rau ib puas plaub caug plaub txhiab leej, nws pom tseeb tias tib txoj kev xwb uas ib tug me nyuam ntawm Vajtswv thiaj yuav hla tau dhau hauv keeb kwm uas “lub yeeb koob saum ntuj ceeb tsheej thiab kev rov qab los ntawm tej kev tsim txom yav tag los tau sib xyaw ua ke,” yog yuav tsum nyob hauv ib qho kev paub uas qhov kaj los ntawm Vajtswv lub zwm txwv thiaj yuav raug lees paub. Nws yuav tsum raug lees paub, txwv tsis pub ces nws tsis muaj txiaj ntsig dab tsi li, thiab peb yuav ploj lawm.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Peb yuav tsum tsis txhob tos txog nag lig. Nws tab tom los rau saum txhua tus uas yuav lees paub thiab txais yuav lwg thiab tej nag tshauv ntawm txoj kev tshav ntuj uas poob los rau saum peb. Thaum peb khaws txhua daim tawg ntawm qhov kaj lug, thaum peb hwm Vajtswv txoj kev hlub tshua uas ruaj khov, tus uas zoo siab thaum peb tso siab rau Nws, ces txhua lo lus cog tseg yuav raug ua kom tiav. [Yaxayas 61:11 quoted.] Tag nrho lub ntiajteb yuav tsum puv npo ntawm Vajtswv lub yeeb koob.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

In the period that began when the angel of Revelation eighteen fills the whole earth with His glory, beginning on September 11, 2001, the latter rain has only come “upon” those “who” have “recognized and appropriated the dew and showers of grace that” is “falling upon us.” The “great mistake” identified earlier by Sister White, was when the foolish virgins thought they could wait until the latter rain was poured out without measure, for then they thought they could catch up. Not so, only those who are growing in their understanding of God’s prophetic Word receive more light.

Nyob rau lub sijhawm uas tau pib thaum tus tim tswv ntawm Tshwm Sim kaum yim puv tag nrho lub ntiajteb nrog Nws lub yeeb koob, pib rau hnub tim 11 lub Cuaj Hli, 2001, nag lig tsuas yog los “saum” cov “uas” tau “lees paub thiab txais yuav lwg thiab cov nag tshauv ntawm txoj kev tshav ntuj uas” tab tom “poob los saum peb.” Qhov “kev yuam kev loj” uas Viv Ncaus White tau qhia tseg yav tas los, yog thaum cov nkauj xwb ruam xav tias lawv yuav tos tau kom txog thaum nag lig raug nchuav tawm yam tsis muaj kev txwv, vim thaum ntawd lawv xav tias lawv tseem yuav caum cuag tau. Tsis yog li ntawd; tsuas yog cov uas tab tom loj hlob hauv lawv txoj kev to taub txog Vajtswv Txojlus yaj saub xwb thiaj tau txais qhov kaj ntxiv.

As we conclude this article, the point I wish to identify is in connection with the purpose of the testing time we are now in. If we are to “walk in the light proceeding from the throne of God” in the time when the persecutions of the past are repeated, we will need to master the prophetic Word in advance of the crisis.

Thaum peb xaus zaj lus no, lub ntsiab lus uas kuv xav qhia kom meej yog hais txog lub hom phiaj ntawm lub sij hawm sim siab uas tam sim no peb tab tom nyob hauv. Yog peb yuav tsum “taug kev hauv qhov kaj uas tawm hauv Vajtswv lub zwm txwv los” nyob rau lub sij hawm uas tej kev tsim txom yav tag los rov muaj dua, ces peb yuav tsum paub thiab tuav rawv lo Lus faj lem kom zoo ua ntej lub sij hawm kev kub ntxhov ntawd los txog.

In chapter one, Daniel and the three worthies had already perfected their education before they went in to be tested by Nebuchadnezzar. For forty days Christ opened the prophetic Word to the understanding of the disciples in advance of the ten days where the disciples perfected their unity. Then came Pentecost, which typifies the Sunday law.

Hauv zaj ib, Daniel thiab peb tug neeg tsim txiaj ntawd twb ua tiav lawv txoj kev kawm lawm ua ntej lawv nkag mus raug Nebuchadnezzar sim. Tau plaub caug hnub Khetos qhib lo lus cev Vajtswv lus rau cov thwjtim kom lawv to taub ua ntej txog kaum hnub uas cov thwjtim ua kom lawv txoj kev sib haum xeeb tiav. Tom qab ntawd thiaj los txog Hnub Peetekos, uas yog ib daim duab piv txog txoj cai Sunday.

In Daniel chapter three, Shadrach, Meshach and Abednego informed Nebuchadnezzar they needed no extra time, for they were already settled as to what they were to do in the Sunday law testing time. Their faithfulness was magnified when they walked in the furnace with Christ, and the message they had already settled into before the test was carried to all the then-known world by all the visiting dignitaries that witnessed the miracle in the furnace.

Hauv Daniyees tshooj peb, Shadrach, Meshach, thiab Abednego tau qhia rau Nebuchadnezzar tias lawv tsis xav tau sij hawm ntxiv li, rau qhov lawv twb txiav txim ruaj khov lawm txog yam uas lawv yuav tsum ua rau lub sij hawm sim siab ntawm txoj cai Sunday. Lawv txoj kev ncaj ncees tau raug tsa kom loj kawg thaum lawv taug kev hauv qhov cub hluav taws nrog Khetos, thiab txoj xov uas lawv twb tau txiav txim ruaj khov los txais ua ntej txoj kev sim siab ntawd, tau raug coj mus thoob plaws txhua lub ntiaj teb uas neeg paub nyob rau lub sijhawm ntawd los ntawm txhua tus nom tswv qhua uas tau ua tim khawv txog txuj ci tseem ceeb ntawd hauv qhov cub hluav taws.

We will continue these thoughts in the next article.

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

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