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# Rome Establishes the Vision - Number Seventeen

Loos Teeb Tsa Tsim Txoj Kev Pom—Tus Naj Npawb Kaum Xya

The Final Sifting of the 144,000: The Prophetic Test of the Image of the Beast

Kev Ntsuam Xyuas Kawg ntawm 144,000 Tus: Txoj Kev Sim Los Saib Ua Yaj Saub ntawm Tus Duab ntawm Tsiaj Qus ntawd

Author

Jeff Pippenger

Published

September 24, 2024

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Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.

Cov neeg uas raug hu kom nyob rau hauv ib puas plaub caug plaub txhiab leej tam sim no nyob hauv lawv txoj kev lim xyuas zaum kawg, thiab txoj kev ntawd yog ib txoj kev sim siab uas yog tsim raws li kev txhim tsa tus duab ntawm tus tsiaj qus. Txoj kev sim siab ntawd pib ntawm Vajtswv lub tsev, rau qhov kev txiav txim yeej ib txwm pib ntawm Vajtswv lub tsev, thiab tom qab ntawd Vajtswv pab yaj seem raug ntsib nrog tib txoj kev sim siab ntawd ib yam nkaus. Tej zaum qhov tseem ceeb tshaj plaws thiab muaj nqis tshaj plaws ntawm yam ntxwv yaj saub hauv kev txhim tsa tus duab ntawm tus tsiaj qus yog tias nws tshwm sim ob zaug; thawj zaug hauv Tebchaws Asmeskas, ces tom qab ntawd hauv lwm seem ntawm lub ntiaj teb. Hauv txoj kev yaj saub, qhov no txhais tau tias tus duab ntawm tus tsiaj qus hauv lub ntiaj teb yog qhov kev tshwm sim kawg nkaus ntawm tus duab ntawm tus tsiaj qus, thiab vim li ntawd txhua yam kev piv txwv txog tus duab ntawm tus tsiaj qus uas tau los ua ntej tus duab ntawm tus tsiaj qus hauv lub ntiaj teb ntawd tsuas yog tus duab ntxoov ntxoo uas sawv cev ua ntej rau qhov tseeb tiag xwb.

Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.

Kev txiav txim pib ntawm Vajtswv lub tsev thaum lub Cuaj Hlis 11, 2001. Hnub ntawd twb tau raug ua qauv tseg los ntawm lub Yim Hlis 11, 1840, thaum tus tim tswv hauv Tshwmsim kaum nqes los nrog ib phau ntawv me qhib nyob hauv Nws txhais tes. Thaum tus tim tswv ntawm tshooj kaum nqes los, Nws tshaj tawm tias kev txiav txim rau Protestantism twb tab tom pib lawm. Leej twg Vajtswv yuav txiav txim, Nws xub ceeb toom ua ntej, thiab qhov kev lees paub txog Miller txoj hau kev txiav txim lub sijhawm, tau ntxiv qhov hnyav rau nws tej kev xam hais txog kev txiav txim ntawm Kev Los Zaum Ob. Kev sim siab rau cov Protestants twb tab tom pib txij li lub Yim Hlis 11, 1840, thiab txog xyoo 1844 cov Protestants twb dhau los ua cov ntxhais ntawm Loos lawm. Lub sijhawm txij xyoo 1840 mus txog 1844 yog ib yam qauv ntawm lub sijhawm txij lub Cuaj Hlis 11, 2001 mus txog rau txoj cai Hnub Xanpataus cuav uas yuav los sai no.

Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.

Ob lub caij nyoog ntawd kuj tau raug sawv cev txij thaum Yexus ua kevcai raus dej thaum Vaj Ntsuj Plig Dawb Huv nqes los mus txog rau saum tus ntoo khaub lig. Peb lub caij nyoog ntawd txhua yam kuj tau raug ua qauv qhia los ntawm ib puas nees nkaum xyoo uas tau raug teem tseg rau lub ntiajteb ua ntej dej nyab, coj mus txog rau dej nyab. Ib txwm muaj ib txoj lus ceeb toom uas qhia kom meej txog txoj kev txiav txim ntawm zaj keeb kwm tshwj xeeb ntawd. Muaj tej keeb kwm dawb huv uas kuj hais txog lub caij nyoog tshwj xeeb no hauv hnub kawg.

Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.

Nau-a tau tshaj tawm tau ib puas nees nkaum xyoo, ces txoj kev txiav txim ntawm dej nyab thiaj los txog. Khetos tau tshaj tawm tau ib txhiab ob puas rau caum hnub, ces txoj kev txiav txim ntawm tus ntoo khaub lig thiaj los. Lo lus ceeb toom ntawm Yauhas tus Muab Neeg Ua Kev Cai Raus Dej tau txais hwj chim thaum Khetos ua kev cai raus dej, ces Yexus raug coj mus rau tom roob moj sab qhua tau plaub caug hnub. Plaub caug hnub ntawd, thiab peb qhov kev sim tom qab ntawd thaum kawg ntawm plaub caug hnub, qhia tias thaum twg lo lus ntawd tau txais hwj chim lawm, raws li pom tseeb los ntawm kev nqis los ntawm ib lub cim dawb huv, xws li Vaj Ntsuj Plig Dawb Huv thaum Nws ua kev cai raus dej, thiab kev nqis los ntawm ob tug tim tswv ntawm Tshwm Sim tshooj kaum thiab kaum yim—ib txoj txheej txheem ntawm kev sim tab tom raug coj mus ua. Thaum lub cim saum ntuj ceeb tsheej nqis los, lo lus txiav txim uas raug tshaj tawm rau cov uas thaum ntawd yog tus ntsiab raug txiav txim yuav tau txais hwj chim, thiab pawg neeg tshwj xeeb uas tab tom raug txiav txim ntawd ces nyob hauv ib lub sijhawm tshwj xeeb uas tsuas xaus thaum lawv lub caij nyoog ntawm kev tshav ntuj kaw lawm xwb.

The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.

Kab caj ces ntawm Yexus qhia txog ob ntu ntawm kev ua tim khawv. Ntu thawj yog Nws tus kheej ua tim khawv tau ib txhiab ob puas rau caum hnub, ces ntxiv dua Nws ua tim khawv nyob rau hauv Nws cov thwjtim xub ntiag ntxiv ib txhiab ob puas rau caum hnub mus txog thaum Stephen raug muab xuas pob zeb ntaus tuag.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> “Ces tus tim tswv hais tias, ‘Nws yuav cog lus ruaj nrog coob leej rau ib lim tiam [xya xyoo].’ Tau xya xyoo tom qab tus Cawmseej pib Nws tes haujlwm qhuab qhia, txoj moo zoo yuav tsum raug tshaj tawm tshwj xeeb rau cov Yudais; peb xyoos ib nrab yog los ntawm Khetos Nws Tus Kheej; thiab tom qab ntawd yog los ntawm cov thwj tim. ‘Thaum nyob nruab nrab ntawm lub lim tiam Nws yuav ua kom kev txi thiab kev fij xaus.’ Daniyee 9:27. Thaum lub caij nplooj ntoos hlav xyoo A. D. 31, Khetos, tus txi tseeb, raug muab fij rau saum Kalawlias. Ces daim ntaub thaiv hauv lub tuam tsev raug dua ua ob daim, qhia tias txoj kev dawb huv thiab lub ntsiab tseem ceeb ntawm txoj haujlwm kev txi twb ploj mus lawm. Lub sijhawm twb los txog rau kev txi thiab kev fij hauv ntiajteb no kom xaus.”

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> “Lub ib lub lim tiam—xya xyoo—xaus rau xyoo A.D. 34. Ces los ntawm kev muab Stifanus txawb pob zeb tua, cov Yudais thaum kawg tau muab lawv txoj kev tsis kam lees txais txoj moo zoo kaw ruaj nreb; cov thwj tim uas raug kev tsim txom thiaj tawg mus nyob txawv teb chaws “mus txhua qhov chaw tshaj tawm txoj lus” (Tubtxib Tes Haujlwm 8:4); thiab tsis ntev tom qab ntawd, Xa-u uas yog tus tsim txom tau hloov dua siab tshiab, thiab los ua Povlauj, tus tubtxib rau lwm haiv neeg.” The Desire of Ages, 233.

The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.

Kab ke caj ces ntawm Nau-a, Khetos, cov Millerites thiab ib puas plaub caug plaub txhiab leej, txhua tus puav leej ua tim khawv txog ib ntu sijhawm uas ib pab neeg mloog lus tshwjxeeb raug sim los ntawm ib zaj lus ceeb toom. Kev muab hwjchim rau zaj lus ntawd qhia txog qhov pib ntawm ib ntu kev sim siab, uas tom qab ntawd xaus rau thaum lub sijhawm sim txim ntawm pab neeg mloog lus ntawd kaw lawm. Nyob hauv txoj kab yaj saub ntawm Yexus, muaj ob ntu sijhawm ntawm kev ua tim khawv raug qhia tseg. Ob ntu sijhawm ntawm kev ua tim khawv ntawd ua qauv rau ob zaj lus ceeb toom uas sawv cev los ntawm tus timtswv uas nqes los rau hnub tim 11 lub Cuaj Hli, 2001, uas tau ua tiav Tshwmsim 18:1–3, thiab tom qab ntawd muaj lub suab thib ob ntawm nqe plaub mus ntxiv hauv tshooj kaum yim raws qab.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.

> “Yog li ntawd, hauv txoj hauj lwm kawg rau kev ceeb toom lub ntiaj teb no, muaj ob txoj kev hu uas txawv meej raug xa mus rau cov pawg ntseeg. Txoj xov ntawm tus tim tswv thib ob yog, ‘Npanpiloos poob lawm, poob lawm, lub nroog loj ntawd, vim nws tau ua rau txhua haiv neeg haus cawv txiv hmab ntawm txoj kev chim vim nws txoj kev deev luag poj luag txiv.’ Thiab hauv lub suab quaj nrov ntawm txoj xov ntawm tus tim tswv thib peb, muaj ib lub suab hnov los saum ntuj hais tias, ‘Kuv haiv neeg, cia li tawm ntawm nws los.’” Review and Herald, December 6, 1892.

The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.

Lub sij hawm thawj yog txoj kev txiav txim uas pib nrog Vajtswv lub tsev, thiab tom qab ntawd thaum txoj cai Hnub Caiv Sunday uas yuav los sai, lub sij hawm thib ob ntawm txoj kev txiav txim pib nrog lo lus ceeb toom kom tawm hauv Babylon los. Kab ntawm Khetos txij li Nws txoj kev cai raus dej mus txog saum tus ntoo khaublig sawv cev rau txij lub Cuaj Hli 11, 2001 mus txog rau txoj cai Sunday hauv Tebchaws Meskas, thiab lub sij hawm txij txoj cai Sunday hauv Tebchaws Meskas mus txog rau lub ntsiab chaw uas txhua haiv neeg raug yuam kom lees txais hnub Sunday ua Hnub Thoob Ntiaj Teb ntawm Kev Pe Hawm yog lub sij hawm uas xaus thaum haiv neeg kawg nkaus plaws ntawd tseem kawg kuj zwm sim.

The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.

Lub sijhawm ntawd pib nrog txoj cai Hnub Caiv hauv Tebchaws Meskas thiab xaus thaum haiv neeg kawg nkaus nyo hau rau lub hwjchim papal. Qhov pib ntawm lub sijhawm thib ob cim txog qhov kawg ntawm lub sijhawm thawj, thiab ob leeg puav leej muaj tej txoj cai Hnub Caiv uas twb raug ua tus qauv qhia ua ntej lawm hauv zaj timkhawv ntawm Loos. Thawj txoj cai Hnub Caiv hauv xyoo 321 tau raug tsim los los ntawm txoj cai tswj fwm ntawm Loos uas yog pagan. Txoj cai Hnub Caiv uas raug tsim los los ntawm txoj cai tswj hwm ntawm pawg ntseeg papal raug sawv cev los ntawm xyoo 538. Txoj cai Hnub Caiv hauv Tebchaws Meskas yog 321, thiab txoj cai Hnub Caiv uas raug yuam rau haiv neeg kawg yog 538. Txoj cai Hnub Caiv hauv Tebchaws Meskas cim txog kev tuaj txog ntawm zaj lus ceeb toom uas tom qab ntawd raug tshaj tawm los ntawm tus chij uas raug tsim los ntawm cov neeg raug ntiab tawm ntawm Ixayees.

That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.

Tus cim ciam ntawd yog xyoo 321, thiab nws cim txog qhov pib ntawm lub sij hawm uas txhua haiv neeg raug sim siab nyob rau hauv lo lus nug hais txog Hnub Sunday. Lub sij hawm ntawd xaus thaum haiv neeg kawg nkaus txhos caug rau Loos, thiab qhov xwm txheej ntawd tau raug ua qauv qhia los ntawm tus cim ciam ntawm xyoo 538. Lub sij hawm txij xyoo 321 mus txog 538 tau raug ua qauv qhia los ntawm lub sij hawm txij saum tus ntoo khaub lig mus txog thaum Stephen raug muab pob zeb txawb kom tuag. Thaum Stephen tab tom raug muab pob zeb txawb, nws pom Khetos sawv hauv lub chaw dawb huv saum ntuj ceeb tsheej, ua qauv qhia txog lub sijhawm thaum Michael sawv tsees thaum xaus ntawm lub sijhawm uas tib neeg tseem raug pub sij hawm txiav txim siab.

September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.

Hnub Cuaj Hlis 11, 2001 yog lub cim qhia txog kev tuaj txog ntawm lo lus ceeb toom nyob hauv thawj peb nqe ntawm tshooj kaum yim, thiab qhov ntawd raug cim tseg los ntawm tej lus faj lem uas tus yaj saub poj niam Ellen White tau hais tseg, uas hais tias thaum tej vaj tse loj hauv New York City raug muab rhuav tshem los ntawm Vajtswv txoj kev kov xwb, ces yeej yog tib peb nqe ntawd yuav raug ua kom tiav. Nws kuj raug cim tseg los ntawm Patriot Act, uas yog ib lub cim rau cov uas txaus siab pom; tias lub hauv paus ntsiab cai ntawm txoj cai Askiv uas tshaj tawm tias ib tug neeg tsis muaj txhaum mus txog thaum raug pov thawj tias muaj txhaum, raug muab tso tseg cia rau txoj cai Loos, uas tshaj tawm tias ib tug neeg muaj txhaum, mus txog thaum raug pov thawj tias tsis muaj txhaum.

The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.

Txoj Cai Patriot Act cim txog qhov pib ntawm kev txiav txim rau Laodicean Seventh-day Adventism. Lub sijhawm ntawd xaus rau thaum txoj cai Hnub Caiv ntawm hnub Sunday raug tsim nyob hauv Tebchaws Meskas. Cov Laodicean Seventh-day Adventists uas ua tiav dhau lub sijhawm lim ntawd lawm, ces yuav tshaj tawm txoj xov ceeb toom ntawm nqe plaub hauv tshooj kaum yim, uas xaus nrog haiv neeg kawg uas nyoog rau Loos. Lub sijhawm ntawd pib nrog txoj cai Hnub Caiv ntawm hnub Sunday nyob hauv Tebchaws Meskas thiab xaus nrog txoj cai Hnub Caiv ntawm hnub Sunday kawg.

If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.

Yog peb to taub yuam qhov tseeb uas hais tias muaj ob daim duab rau tus tsiaj nyaum uas raug txheeb kom meej raws li muaj ntau tshaj ob tug tim khawv, ces peb yuav to taub yuam txog txoj hauj lwm uas raug sawv cev los ntawm thawj peb nqe ntawm Tshwmsim tshooj kaum yim uas tau pib xyoo 2001, thiab txoj hauj lwm uas pib hauv nqe plaub ntawm tshooj kaum yim.

When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.

Thaum peb siv Muam White qhov kev txheeb qhia ncaj qha txog tus tim tswv hauv Tshwm Sim kaum yim qhov nqis los nyob rau xyoo 1888, thiab nws qhov muab tib tus tim tswv ntawd tso rau hauv lub caij tom ntej, peb pom tias 1888 yog tus qauv piv txog 2001. Tus tim tswv hauv Tshwm Sim, tus uas ua kom lub ntiajteb ci ntsa iab nrog Nws lub yeeb koob, tau nqis los ntawm cov rooj sib tham hauv Minneapolis xyoo 1888, thiab kuj tau ua li ntawd dua thaum cov tsev loj hauv New York City poob los.

The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.

Lub sijhawm txij thaum Khetos ua kevcai raus dej mus txog saum tus ntoo khaublig, thiab lub sijhawm txij lub Yim Hli 11, 1840 mus txog lub Kaum Hli 22, 1844, thiab lub sijhawm ntawm Nau-a ib puas nees nkaum xyoo, muab peb tug timkhawv txog ib lub sijhawm ntawm kev txiav txim. Xyoo 1888 muab ib tug timkhawv txog kev tshwm sim ntawm kev ntxeev siab uas raug sau tseg rau hauv cov rooj sib tham hauv Minneapolis, thiab Nau-a qhia txog kev tshem tus Vaj Ntsuj Plig Dawb Huv tawm ntawm cov uas tsis lees txais txoj xov. Kev ntxeev siab ntawm cov neeg ua neej ua ntej dej nyab, thiab kev ntxeev siab ntawm cov thawj coj hauv pawg ntseeg xyoo 1888, ob qho tib si sib haum nrog keeb kwm ntawm Khaula, Nathas, thiab Anpilas hauv keeb kwm ntawm Mauxes, uas tus tim tswv tau hais rau Muam White tias tab tom raug rov ua dua nyob hauv Minneapolis.

From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.

Txij thaum pib ntawm Patriot Act mus txog rau txoj cai Hnub Caiv hauv Tebchaws Meskas sawv cev rau lub sijhawm sim siab rau Laodicean Seventh-day Adventism. Txoj kev ntxeev siab tawm tsam cov lus ceeb toom uas tshaj tawm lawv txoj kev txiav txim qhia meej txog kev raug rho tawm ntawm tus Vaj Ntsuj Plig Dawb Huv, thiab yog li ntawd yog kev muab kev dag ntxias loj heev nchuav rau saum cov nkauj xwb ruam uas phem hauv keeb kwm ntawd. Lub ntsiab uas kev ntxeev siab tsom rau yog tus tubtxib uas raug xaiv, raws li Nplas sawv cev los ntawm Nau-a, Mauxes, Cov Txwj Laus Jones thiab Waggoner, thiab yeej muaj Muam White. Txoj kev ntxeev siab tawm tsam cov lus ceeb toom thiab tus tubtxib ntawm keeb kwm ntawd yog tsim raws li “roj” hauv keeb kwm ntawm zaj lus piv txwv txog kaum tus nkauj xwb.

Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.

Cov uas tshaj tawm zaj lus ceeb toom, ua li ntawd vim lawv muaj “roj,” uas kuj yog zaj lus ceeb toom ntawd thiab. Yog li no, qhov sib txawv ntawm ob pab neeg ntawd yog tsim los ntawm kev siv kom raug cov cai txhais lus faj lem uas tau txais yuav los ntawm cov uas nyob hauv kev txav ntawm tus tim tswv ib thiab tus tim tswv ob, uas sawv cev los ntawm Miller cov cai txhais lus, thiab kuj nrog rau cov cai txhais lus faj lem uas tau txais yuav los ntawm kev txav ntawm tus tim tswv peb.

The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic Word.

Yog li ntawd, qhov kev sim siab uas raug sawv cev ua “kev tsim daim duab ntawm tus tsiaj qus” yuav tsum yog ib qho kev sim siab uas muaj kev txuas nrog txoj kev uas daim duab ntawm tus tsiaj qus raug tsim nyob hauv Vajtswv Txojlus yaj saub.

From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.

Pib ntawm txoj cai Patriot Act xyoo 2001, uas tau raug ua tus qauv ua ntej los ntawm Blair Bill xyoo 1888, uas tau raug ua tus qauv ua ntej los ntawm Tsab Ntawv Tshaj Tawm Kev Ywj Pheej xyoo 1776, uas tau raug ua tus qauv ua ntej los ntawm kev cai raus dej ntawm Khetos, uas yog tus qauv qhia txog hnub tim 11 Lub Yim Hli, 1840, txhua yam no txhawb nqa qhov tseeb tias txoj txheej txheem sim ntawm kev txiav txim pib nrog ib txoj xov ceeb toom uas tau txais hwj chim, uas yuav tsum raug coj tawm ntawm txhais tes ntawm tus tim tswv thiab tom qab ntawd raug noj.

The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.

Qhov kev qhia txog yaj saub uas txheeb lub Tebchaws Asmeskas ua cov tub sab ntawm koj haiv neeg ua rau ntau lub ntsiab raug ntxhov los ntawm lawv txoj kev xav, thiab cov ntsiab ntawd feem ntau yog cov nqe pov thawj ncaj qha tshaj plaws hauv kev tsa cov ntsiab ntawm kev tsim tsa daim duab ntawm tus tsiaj nyaum. Ib txoj kev los qhia qhov tseeb tias txoj kev sim no yog yaj saub raws li xwm txheej yog siv cov cai yooj yim ntawm kev yaj saub los ua pov thawj ib qhov tseeb uas tsuas yog to taub tau yog koj lees txais Loos ua lub cim uas sawv cev los ntawm cov tub sab ntawm koj haiv neeg.

This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.

Zaj lus piv txwv no raug muab rub tawm los ntawm tsib kab keeb kwm nyob hauv Adventism, uas muaj ib qho kev sib cav txog Loos ua ib lub cim. Nim no peb nyob rau hauv qhov kawg, los yog qhov thib rau, ntawm cov keeb kwm muaj kev sib cav no, thiab tam sim no txoj kev sib cav no yog tib yam nkaus li txoj kev sib cav uas raug sawv cev rau saum daim ntawv qhia xyoo 1843.

It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.

Nws yog ib qho yooj yim pom qhov tseeb no yog tias koj siv cov cai yaj saub kom raug. Ib txoj cai yaj saub uas yuav tsum tau siv yog tias cov cim muaj ntau tshaj ib lub ntsiab, thiab lub ntsiab uas lawv siv hauv ib nqe lus yuav tsum raug txiav txim los ntawm tib nqe lus ntawd. Tus vaj ntxwv Syrian, Antiochus III Magnus, tau ua tiav kev sib ntaus hauv nqe kaum ntawm Daniel tshooj kaum ib, thiab nws tau ua tiav kev sib ntaus ntawm Raphia hauv nqe kaum ib thiab kaum ob, thiab nws tau ua tiav kev sib ntaus ntawm Panium hauv nqe kaum tsib. Qhov kev sib cav ntawm cov Millerite uas tau sawv cev rau saum daim chart 1843 yog tias txoj kev pom cuav ntawm Protestant tau txheeb hais tias cov “tub sab” yog Antiochus Epiphanes, thaum tib lub sijhawm tseem tuav rawv qhov tseeb tias cov “tub sab” yog ib lub cim ntawm Loos.

Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.

Nqe kaum txog nqe kaum mus txog kaum tsib tau xub muaj tiav lawm hauv keeb kwm ntawm Antiochus III Magnus, yog li ntawd cov nqe ntawd, thiab qhov rov muaj dua hauv keeb kwm uas ua raws li cov nqe ntawd, muab ob tug tim khawv txog qhov kev muaj tiav ntawm cov nqe ntawd nyob rau hnub kawg, vim tag nrho cov yaj saub tau hais ncaj qha dua txog hnub kawg, tshaj li txog cov hnub uas lawv tus kheej tau nyob.

Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.

Nrog rau txoj cai uas twb raug tsa tseg lawm hais txog qhov chaw uas zaj lus tim khawv ntawm ib tug yaj saub yuav tsum raug siv, peb kuj muaj Muam White uas tau sau tseg ncaj qha tias “feem ntau ntawm zaj keeb kwm uas tau muaj tshwm sim hauv kev ua tiav ntawm zaj lus faj lem no [Daniel tshooj kaum ib] yuav rov muaj dua.” Antiochus III Magnus sawv cev rau Tebchaws Meskas raws li lub hwj chim sawv cev ua rog rau Loos papal. Cov Protestants tau sib cav tias cov tub sab tub nyiag ntawd tau ua hom ntxoov ntxoo rau lwm tus Antiochus, thaum cov Millerites paub tias nws yog Loos. Tam sim no ib sab txheeb Tebchaws Meskas tias yog cov tub sab tub nyiag, hos lwm sab tseem tuav rawv qhov tseeb hauv paus.

If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.

Yog tias txoj cai uas qhia tias tej cim muaj ntau tshaj ib lub ntsiab lus, thiab lub ntsiab lus ntawd yuav tsum raug txiav txim raws li lub ntsiab lus nyob ib puag ncig uas lawv raug siv, ces kev txheeb xyuas tias Tebchaws Meskas yog cov tub sab, yog ib yam sib luag nrog cov Protestants txoj kev txheeb xyuas Antiochus ua cov tub sab, tab sis tam sim no Antiochus yog ib lub cim ntawm Tebchaws Meskas nyob rau hnub kawg.

The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.

Lub ntsiab lus ntawm nqe lus ntawd tab tom hais ncaj qha txog lo lus nug tias yog lub hwj chim twg tsa nws tus kheej kom tsa lub zeem muag kom ruaj, yog li ntawd, kev muab qhov tseem ceeb rau qhov tseeb no yog tsim nyog. Qhov no yog tsim nyog raws li ntau tus tim khawv, rau qhov lwm txoj kab keeb kwm ntawm kev sib cav txog Loos raws li ib lub cim qhia tib qho tseeb ntawd. Qhov tseeb ntawd yog tias cov uas nyob rau sab yuam kev ntawm qhov teeb meem no, tsis hais thaum twg los xij, ib txwm txheeb Tebchaws Meskas tso rau qhov chaw ntawm Loos. Tiamsis yog koj tsis kam lees tias tej lub cim muaj ntau dua ib lub ntsiab, lossis yog koj ntseeg tias lawv muaj li ntawd tiag, los koj tseem tsis tau xyaum txaus kom muaj kev ntseeg puv npo rau txoj cai ntawd, ces yuav luag tsis muaj peev xwm li rau koj los ua raws tau txoj kev laj thawj uas tam sim no yuav raug siv.

Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.

Txhua lub hwjchim muaj ob lub kub sawv cev rau Tebchaws Meskas nyob rau hnub kawg. Fabkis yog lub hwjchim ob npaug uas Xaudoo thiab Iyi tebchaws sawv cev rau. Islam kuj yog ib daim qauv qhia txog Tebchaws Meskas thiab, rau qhov Tebchaws Meskas yog tus yajsaub cuav nyob rau hauv kev sib raug rau lub hwjchim papal uas yog Yexanpe. Tebchaws Meskas yog Xaloome nyob hauv kev nyob qes rau Herodia. Npe-aus yog ib lub cim ntawm tus yajsaub cuav thiab, txawm li ntawd los, nws zaj keebkwm muaj qhov nyuab dua li tsuas yog hais tias nws yog tus yajsaub cuav xwb.

Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.

Cov yaj lug faj lem ntawm Npasla‑as, uas raug kaw tseg tom qab nws tau foom koob hmoov rau cov Yixayee peb zaug, muaj kev txuas nrog Islam nyob hauv ntau txoj kev. Tus nees luav yog ib lub cim ntawm Islam, thiab koj tsis tuaj yeem cais tus nees luav uas hais lus tawm hauv ib zaj keeb kwm hais txog Npasla‑as. Cov neeg txawj ntse tuaj ntawm sab hnub tuaj uas tuaj pe hawm tus me nyuam Yexus raug coj los ntawm Npasla‑as cov yaj lug faj lem. Islam ntawm peb qho kev txom nyem hauv Tshwm Sim tshooj cuaj sawv cev rau tus yaj saub cuav Mohammed.

If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.

Yog koj nkag siab tias tej cim muaj ntau dua ib lub ntsiab, ces tsis muaj qhov tsis ntseeg tias koj kuj yuav nkag siab tias muaj ntau qhov tseeb tseem ceeb heev uas raug sawv cev los ntawm ntau yam cim sib txawv. Lub cim uas teeb tsa lub zeem muag ntawd yog ib lub cim ntawm Loos, yog li ntawd nws pom tseeb tias Loos yuav yog ib lub ntsiab lus tseem ceeb thoob plaws hauv tej lus faj lem hauv Phau Vajlugkub. Ib lub cim qub txeeg qub teg thiab ruaj khov uas sawv cev rau Loos yog tus vaj ntxwv sab qaum teb hauv Daniyees tshooj kaum ib. Tus vaj ntxwv sab qaum teb uas los txog nws qhov kawg tsis muaj leejtwg pab yog lub hwj chim papal, lub koom txoos Roman, tus pope ntawm Loos, tus neeg ntawm txojkev txhaum.

In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.

Hauv qhov kev sib cav ntawm Uriah Smith, tau muaj qhov kev thov tias tus vajntxwv sab qaum teb hauv nqe peb caug rau yog Fabkis, thiab tus vajntxwv sab qaum teb hauv nqe plaub caug yog Qaib Cov Txwv. Ob lub tebchaws Fabkis thiab Qaib Cov Txwv yog cov cim ntawm Tebchaws Meskas nyob hauv ntau yam ntsiab lus sib txawv, tiam sis ib yam li cov Protestants, thiab ib yam li niaj hnub no, hauv Smith qhov kev sib cav ntawd, nws tau tsis lees txais qhov tseeb tias tus vajntxwv sab qaum teb yog ib lub cim ntawm Loos Tshiab, thiab nws tau hais tias lub cim ntawm Loos raug sawv cev los ntawm ib lub cim ntawm Tebchaws Meskas hauv haiv neeg Fabkis, thiab ib zaug ntxiv tias lub cim ntawm Loos yog ib lub cim ntawm Tebchaws Meskas raws li sawv cev hauv haiv neeg Qaib Cov Txwv.

The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.

Tam sim no tam sim no twb muaj peb kab keeb kwm; keeb kwm Millerite, keeb kwm ntawm Uriah Smith, thiab lub caij no thiab tam sim no. Hauv txhua daim piv txwv ntawd muaj ib qho kev sib cav txog ib lub cim sawv cev rau Loos, uas raug siv yuam kev vim kev to taub yuam kev tias Loos yog ib lub cim sawv cev rau Tebchaws Meskas.

The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.

Kab lus sib cav txog “niaj hnub” hauv phau Daniyee txhawb nqa tib qho kev hais kom hnyav no, uas yog tawm tsam qhov tseeb hais txog ib lub cim ntawm Loos, txawm yog hauv zaj keeb kwm no tseem muaj qee qhov kev ntxaws tseem ceeb.

The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”

Qhov laj lim tswv yim ntawm Uriah Smith tus qauv hais txog yav tom ntej tau coj nws cov thwjtim mus siv tsis raug tus kab mob thib rau hauv Tshwmsim tshooj kaum rau. Ib qho teeb meem tseem ceeb hauv Smith txoj kev siv tshooj kaum rau, ntxiv rau nws qhov kev sim siv txhua yam raws li qhov tseeb tiag, nyob rau ib lub sijhawm uas txhua yam yuav tsum raug siv raws li sab ntsuj plig, yog nws tsis muaj peev xwm pom tau tus qauv tshwj xeeb ntawm kev sib koom ua peb fab ntawm tus zaj, tus tsiaj nyaum, thiab tus cev Vajtswv lus cuav. Los ntawm kev hloov lub ntsiab tseeb ntawm cov cim no nrog cov ntsiab lus uas yog kev txhais raws li tus kheej, Smith txoj laj lim tswv yim txwv tsis pub muaj peev xwm paub tau tias qhov kev sib koom ua peb fab no raug tsim li cas, thiab qhov uas nws raug tsim li cas ntawd yog “qhov kev sim siab loj rau Vajtswv haiv neeg uas lawv txoj kev cawm dim mus ib txhis yuav raug txiav txim raws li ntawd.”

The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.

Kev siv yuam kev rau cov cim sawv cev txog Loos yog ib qho kev sim siab ntawm Xatas los txwv Vajtswv haiv neeg nyob rau hnub kawg kom tsis txhob pom tsis yog tsuas yog Loos niaj hnub no xwb, tiam sis tseem tsis pom tias Loos niaj hnub no raug tsim los li cas. Qhov yuav tsum lees paub cov yam ntxwv yaj saub uas txuas nrog rau kev sib koom ua ke ntawm United Nations, lub hwj chim papal, thiab Tebchaws Meskas muaj tej kev tshwm sim uas cuam tshuam mus ib txhis.

In the book of Daniel, there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied 2 Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in 2 Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.

Hauv phau ntawv Daniyee, muaj ib qho kev sim siab tshwjxeeb uas hais kom pom tseeb txog qhov tseem ceeb ntawm kev lees paub txog txoj kev sib raug zoo ntawm peb lub hwj chim no, thiab kuj muaj dua ib qho kev sim siab tshwjxeeb uas hais kom pom tseeb txog cov ntsiab lus tib yam no hauv phau ntawv Qhia Tshwm. “Qhov niaj hnub” hauv phau ntawv Daniyee, William Miller tau to taub tias yog Loos teev dab thaum nws kawm 2 Thexalaunikes. Miller tau to taub los ntawm lo lus piav txog txoj kev sib raug zoo hauv yaj saub ntawm Loos teev dab thiab Loos papacy hauv 2 Thexalaunikes tias lo lus “qhov niaj hnub” yog ib lub cim ntawm Loos teev dab, thiab yog li ntawd qhov qias neeg uas ua rau kev puam tsuaj yuav yog Loos papacy.

The point we are underscoring though is that in 2 Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.

Txawm li ntawd los, lub ntsiab uas peb tab tom hais kom pom meej yog tias hauv 2 Thexalaunikes, txoj kev sib raug zoo ntawm Loos pagan thiab Loos papal raug muab tso rau hauv ib lub ntsiab lus qhia tias thaum thiab yog koj tsis to taub txoj kev sib raug zoo ntawm ob lub hwj chim ntawd, koj yuav tau txais kev dag ntxias muaj zog, thiab yuav ploj mus mus ib txhis.

This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in 2 Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.

Qhov no yog tib lo lus ceeb toom ntawm tus kab mob phem thib rau, uas tsis yog tsuas yog tus zaj, uas yog Loos pej kum hauv 2 Thessalonians, thiab tus tsiaj qus, uas yog “tus neeg ntawm kev txhaum” hauv nqe ntawd xwb, tiamsis kuj muaj tus yaj saub cuav hauv tshooj kaum rau thiab. Nqe Vajlugkub no tab tom hais kom hnyav txog qhov tseem ceeb ntawm kev paub txog kev sib raug zoo ntawm cov hwjchim uas tsim los ua Loos Niaj Hnub no txoj kev koom tes peb ntu, uas kuj yog Npanpiloo niaj hnub no thiab.

The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.

Qhov kev sib cav txog “nqes txhij txhua” hais txog tib yam kev sib cav ntawm hnub kawg, tiamsis nws nthuav dav txoj kev txheeb xyuas qhov kev sib cav ntawd los ntawm kev ntxiv qhov tseem ceeb ntawm kev to taub txog txoj kev sib raug zoo ntawm peb lub hwj chim uas koom ua Loos Niaj Hnub No. Kev tsis kam pom qhov tseeb no, yog kev lees txais kom kev dag ntxias loj los ua koj qhov nqi zog.

In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.

Hauv qhov kev sib ceg tam sim no no, cov uas txheeb xyuas Tebchaws Meskas tias yog cov tub sab zoo li tsis muaj peevxwm txawm lees txais kom nkag siab tias vim li cas nws thiaj tseem ceeb uas Tebchaws Meskas raug sawv cev ntau zaus tias nyob hauv kev zwm rau lub hwjchim papacy dua li yog lub hwjchim papacy nws tus kheej. Kev txawj ntse yooj yim uas txhua tus paub lees paub tias lub hwjchim uas tswj kev sib raug zoo hauv kev nom kev tswv, keeb kwm, kev sib yuav, thiab tej lus faj lem hauv Vajlugkub raug suav tias yog lub taubhau; thiab lub taubhau ntawd yog yam uas tsa nws tus kheej kom tsa lub zeem muag ntawd, ces mam poob.

The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.

Lub tswv yim uas txheeb xyuas Tebchaws Meskas tias yog cov tub sab, tsis muaj peev xwm siv tau keeb kwm uas tau raug sawv cev tawm, thiab tom qab ntawd tau raug ua kom tiav, txij xyoo 321 mus txog 538. Lub cim ntawm Tebchaws Meskas yuav tsum poob kev ntseeg tseg ua ntej “tus neeg ntawm kev txhaum” thiaj yuav raug muab tshwm tawm. “Tus neeg ntawm kev txhaum” rov raug muab tshwm tawm dua hauv hnub kawg, thiab ua ntej nws ua li ntawd, Tebchaws Meskas yuav tsum poob kev ntseeg tseg xub thawj.

The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.

Txoj cai Hnub Caiv hauv Tebchaws Meskas tsis yog qhia tias Tebchaws Meskas yog Loos Niaj Hnub No, tiam sis nws qhia tias kev puas tsuaj ntawm lub tebchaws twb los txog lawm, thiab tias Tebchaws Meskas twb raug txiav tawm kiag li ntawm txoj kev ncaj ncees lawm. Loos Niaj Hnub No uas raug nthuav tawm thaum Tebchaws Meskas thim rov qab ntawm txoj cai Hnub Caiv yog hwjchim papacy, tus uas nyob rau lub sijhawm ntawd thiab qhov chaw ntawd nyuam qhuav kov yeej nws tus phoojywg, tus yaj saub cuav.

“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from 2 Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.

“Yam niaj hnub” hauv phau ntawv Daniyees thiab nws txoj kev sib raug rau txoj xov ntawm William Miller, nrog rau qhov tseem ceeb uas Miller txoj kev nkag siab raug rho tawm los ntawm 2 Thexalaunikes tshooj ob, thiab lo lus ceeb toom kom nej khaws nej tej ris tsho hauv kev raug xwm txheej thib rau, txhua yam no qhia txog tej ntsiab hauv cov kev sib cav ntawd uas hais ncaj qha rau tej teeb meem tam sim no.

The warning of 2 Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.

Kev ceeb toom nyob hauv 2 Thexalaunikes tshooj ob hais txog hnub kawg yog hais txog ib pab neeg uas txheeb lub Tebchaws Meskas ua ib lub cim, tiam sis tsis kam cia txoj kev kaj uas hais txog kev sib raug zoo ntawm Tebchaws Meskas thiab Loos papal coj lawv. Nyob hauv kev ua li no lawv yuav pom tsis yog xwb kev sib raug zoo ntawm Loos papal thiab Tebchaws Meskas, tabsis kuj pom lub Koom Haum Tebchaws Ntiajteb thiab, uas yog lub hwjchim zaj nyob hauv Qhia Tshwm tshooj kaum rau.

As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic Word in its elaboration of the relationship of these three powers in the last days.

Ib yam li rau Uriah Smith, A.G. Daniells, thiab W.W. Prescott, uas Muam White tau qhia tias tsis muaj peev xwm txiav txim los ntawm qhov ua rau mus rau qhov tshwm sim, cov uas tsis kam cia Vajtswv Txojlus yaj saub qhia lawv raws li nws qhov kev nthuav qhia txog txoj kev sib raug zoo ntawm peb lub hwj chim no hauv hnub kawg los kuj yog tib yam thiab.

Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in 2 Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristics of the United States that would expose their erroneous concept, and possibly bring them to the light.

Ib yam li thawj qhov kev tsis sib haum, qhov uas tam sim no, thiab cov kev tsis sib haum txog Uriah Smith, qhov kev tsis sib haum txog kev sib raug zoo ntawm peb lub hwj chim raws li tau sawv cev hauv 2 Thessalonians thiab xwm txheej xya phem thib rau ntawd, nthuav tawm ib qho kev txhais raws tus kheej uas taw tes rau Tebchaws Meskas, tiamsis tsis kam pom qee yam yam ntxwv yaj saub hais txog Tebchaws Meskas uas yuav qhib tawm lawv lub tswv yim yuam kev, thiab tej zaum coj tau lawv los rau hauv qhov kaj.

After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.

Tom qab lub Cuaj Hlis 11, 2001, qhov kev tsis sib haum hais txog plaub hom kab hauv phau Yau‑ees tau tshwm sim. Qhov tseeb yog tias cov kab ntawd sawv cev rau ib qho kev poob qis ntawm sab ntsuj plig zuj zus ntawm pawg ntseeg Xya‑Hnub Adventist hauv Laodikea, los ntawm kev coj los nkag ntawm kev ntseeg Catholic thiab kev kawm txuj ci tseem ceeb ntawm cov Protestants uas tau thim txojkev ntseeg lawm. Dua ib zaug ntxiv, txoj kev siv raug ntawm plaub hom kab ntawd yog Loos, tiam sis kev txhais raws li tus kheej tau hais tias nws yog Islam, uas yog ib lub cim ntawm tus yaj saub cuav, thiab yog li ntawd yog ib lub cim ntawm Tebchaws Meskas. Kab saum kab, cov kev tsis sib haum los ntawm keeb kwm Advent uas peb nyuam qhuav hais txog no, txhua yam puav leej hais txog tib qho tseeb ntawd.

The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.

Sab kev phem, raws li plaub tug tim khawv, qhia tias cov tub sab yog Tebchaws Meskas, thiab raws li ob tug tim khawv kev to taub ntawm sab kev phem uas hais tias Tebchaws Meskas yog ib lub cim ntawd yog tsis yog. Vajtswv cov neeg sib tw nyob rau hnub kawg uas yuav nyob rau hauv ib puas plaub caug plaub txhiab leej tam sim no tab tom raug sim hauv yaj saub. Qhov no tsis yog ib qho kev sim uas ua tiav tau los ntawm tsuas yog pov npav rau sab no lossis sab tod xwb. Nws yog ib qho kev sim uas tsuas yog muaj tseeb thiaj li taug dhau tau kom raug yog tias cov cai yaj saub raug siv kom raug nraim. Kom Tsov Ntxhuav ntawm xeem Yudas yuav tsa Nws cov neeg hnub kawg kom paub txog qhov tseeb tias lawv tsis tau kawm tob txaus, Nws thiaj tso cai rau tej kev qhia cuav raug coj los nkag.

The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.

Qhov uas muaj ib txoj kev qhia cuav tshwm sim nyob hauv qhov kev txav no qhia meej tias peb tus kheej qhov peev xwm hais txog tej cai ntawm kev txhais lus cev Vajtswv lus faj lem tseem qaug zog tshaj qhov uas nws tsim nyog yuav tsum yog. Loos tsa lub zeem muag ntawd, thiab lub zeem muag hais txog hnub kawg yog qhov kev sawv thiab kev poob zaum kawg ntawm tus vajntxwv sab qaum teb. Tus “vajntxwv” ntawd kuj yog tus “txiv neej ntawm txoj kev txhaum,” thiab tus “txiv neej ntawm txoj kev txhaum” yog “qhov tsis paub meej ntawm txoj kev phem,” thiab tus “neeg phem” ntawd. Nws yog tus tim khawv cuav tawm tsam Khetos, nws raug piv txwv ua “cov tub sab ntawm koj haiv neeg,” thiab nws yog “lub taub hau” ntawm Loos Niaj Hnub No.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Cov uas ntxhov siab hauv lawv txoj kev to taub txog lo lus, cov uas tsis pom lub ntsiab ntawm tus antichrist, yeej yuav muab lawv tus kheej tso rau ntawm sab ntawm tus antichrist. Tam sim no tsis muaj sijhawm rau peb los koom sib xyaw nrog lub ntiajteb. Daniel tab tom sawv hauv nws feem thiab hauv nws qhov chaw. Cov lus faj lem ntawm Daniel thiab ntawm Yauhas yuav tsum raug to taub. Lawv txhais ib leeg rau ib leeg. Lawv muab tej qhov tseeb rau lub ntiajteb uas txhua tus neeg yuav tsum to taub. Cov lus faj lem no yuav tsum ua tim khawv nyob hauv lub ntiajteb. Los ntawm lawv txoj kev ua tiav nyob rau hauv cov hnub kawg no, lawv yuav piav lawv tus kheej.” Kress Collection, 105.

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