Article

# Elijah - Number Fourteen

Eliyas - Tus Naj Npawb Plaub Caug Plaub

The Prophetic Parallel: From the Millerites to Future for America in the Spirit of Elijah

Qhov Kev Sib Xws Saib Yaj Saub: Los Ntawm Cov Millerites Mus Rau Future for America nyob hauv Ntsuj Plig ntawm Eliyas

Author

Jeff Pippenger

Published

October 21, 2023

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At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.

Thaum txog lub sijhawm kawg xyoo 1798, cov lus faj lem hais txog tus dej Ulai hauv Daniyees tshooj yim thiab tshooj cuaj tau raug qhib lub cim, thiab Vajtswv tau tsa William Miller sawv los nyob hauv tus ntsuj plig thiab lub hwj chim ntawm Eliyas kom tshaj tawm txog qhov uas Vajtswv txoj kev txiav txim twb los ze lawm.

> “To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.

> “Rau William Miller thiab nws cov npoj yaig hauv tes haujlwm, tau raug pub kom tshaj tawm txoj lus ceeb toom ntawd hauv tebchaws America. Lub tebchaws no tau dhau los ua lub chaw nruab nrab ntawm qhov kev txav Advent loj ntawd. Nyob ntawm no yog qhov uas zaj lus faj lem ntawm thawj tus timtswv txoj xov tau muaj nws qhov kev ua tiav ncaj qha tshaj plaws. Cov ntawv sau ntawm Miller thiab nws cov koom tes tau raug nqa mus rau tej tebchaws nyob deb. Txhua qhov chaw uas cov tub txib tshaj txoj moo zoo tau nkag mus thoob plaws lub ntiajteb, muaj kev xa tawm txoj xov zoo kaj siab txog Khetos txoj kev rov qab los sai. Qhov xov ntawm txoj moo zoo nyob mus ib txhis tau nthuav dav mus deb thiab dav, hais tias, ‘Nej cia li ntshai Vajtswv, thiab qhuas nws lub hwjchim; rau qhov teev ntawm nws txoj kev txiav txim twb los txog lawm.’” The Great Controversy, 368.

At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.

Thaum txog lub sijhawm kawg hauv xyoo 1989, txoj xov yaj saub txog tus dej Hiddekel hauv Daniyees tshooj kaum mus txog tshooj kaum ob tau raug qhib lub cim, thiab Future for America tau raug tsa sawv los hauv tus ntsuj plig thiab lub hwj chim ntawm Eliyas kom tshaj tawm txog qhov kev txiav txim ntawm Vajtswv uas twb nyob ze lawm.

The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.

Cov Millerites tau tshaj tawm txog kev qhib ntawm txoj kev txiav txim, thiab Future for America tau tshaj tawm txog kev kaw ntawm txoj kev txiav txim. Lub qauv yaj saub ntawm cov Millerites yog ob lub hwjchim ua kom puam tsuaj ntawm kev pe dab qhuas, tom qab ntawd yog papalism. Lub qauv yaj saub ntawm Future for America yog peb lub hwjchim ua kom puam tsuaj ntawm kev pe dab qhuas, tom qab ntawd yog papalism, thiab ces tom qab ntawd yog Protestantism tus uas tau thim txoj kev ntseeg lawm.

The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.

Cov Millerites tau pib ua cov Philadelphians, thiab hloov mus ua cov Laodiceans. Future for America tau pib ua cov Laodiceans, thiab hloov mus ua cov Philadelphians. Kev hloov ntawm Philadelphia mus rau Laodicea rau cov Millerites muaj kev cuam tshuam nrog txoj kev tuag ntawm Elijah thiab nws zaj lus ntawm Mauxes txoj kev cog lus tseg. Kev hloov ntawm Future for America muaj kev cuam tshuam nrog txoj kev tuag thiab txoj kev sawv rov los ntawm Elijah thiab Mauxes hauv Tshwmsim kaum ib.

At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.

Thaum txoj kev txiav txim raug qhib rau xyoo 1844, cov Millerite twb ua tiav tes haujlwm ntawm Eliyas saum Roob Karmel lawm. Thaum txoj kev txiav txim xaus, thaum txoj cai Sunday los txog, kev txav ntawm Future for America yuav tau ua tiav tes haujlwm ntawm Eliyas saum Roob Karmel. Hauv keeb kwm Millerite, peb lub cim sijhawm ntawm qhov yaj saub rau caum tsib xyoos uas raug txheeb xyuas nyob hauv Yaxayas tshooj xya, nqe yim, tau raug rov ua dua thaum ob lub teb chaws raug koom ua ke ua ib lub teb chaws los tsa tus kub raj Protestant ntawm tus tsiaj nyaum hauv ntiajteb ntawm Tshwm Sim tshooj kaum peb. Hauv keeb kwm ntawm Future for America, peb lub cim sijhawm ntawm tib qho rau caum tsib xyoos ntawd raug rov ua dua thaum ob lub teb chaws los ua ke los tsim tus kub raj ntawm Republicanism uas hais lus zoo li ib tug zaj.

The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.

Tus thawj ntawm peb lub cim ciam ntawd hauv keeb kwm cev Vajtswv lus ntawm Future for America yog lub sijhawm kawg xyoo 1989. Tus thib ob yog lub Cuaj Hlis 11, 2001, thiab tus thib peb yuav yog txoj cai Hnub Caiv uas yuav los sai no. Hauv keeb kwm Millerite, txoj kev txiav txim ntawm cov cim ciam uas raug txheeb qhia hauv Yaxayas xya tau raug tig rov qab ntawm txoj kev txiav txim ntawm cov cim ciam hauv keeb kwm ntawm Yaxayas. Hauv keeb kwm ntawm Future for America, txoj kev txiav txim ntawd sib haum nrog thawj qhov kev hais txog rau rau caum tsib xyoos, txawm li cas los xij thaum kawg twb tsis tshuav ib qho ntsiab ntawm sijhawm lawm. Txij lub Kaum Hli 22, 1844 los, txhua qhov kev siv sijhawm cev Vajtswv lus yog ib qho kev dag ntxias ntawm Xatas.

The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.

Qhov kev lees paub raws li yav tom ntej rau kev tuav rawv rau qhov kev txiav txim ntawm peb lub cim taw qhia raws li lawv raug nthuav tawm hauv Yaxayas xya, raws li qhov txawv ntawm lawv qhov kev txiav txim uas tig rov qab hauv keeb kwm Millerite, yog ib feem raws li txoj cai ntawm thawj zaug uas muaj kev hais txog. Qhov kev txiav txim ntawm rau caum tsib xyoos raug hais txog thawj zaug hauv Yaxayas xya, thiab txawm hais tias tsis muaj ib feem ntawm lub sijhawm rau caum tsib xyoos lawm, thaum qhov kev ua tiav kawg ntawm keeb kwm yav tom ntej uas raug sawv cev los ntawm cov xyoo ntawd tshwm sim hauv txoj kev txav ntawm lub sijhawm kawg, peb lub cim taw qhia tseem raug txheeb xyuas, thiab lawv tseem khaws tib qho kev txiav txim ib yam li hauv keeb kwm ntawm Yaxayas.

A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.

Ib qho laj thawj thib ob uas txhawb kom khaws cia thawj txoj kev teeb tsa ntawm cov waymarks, yog kev sib raug zoo ntawm keeb kwm Millerite uas rau caum tsib xyoos tau raug ua kom tiav, thiab txoj kev txuas mus ntxiv uas txoj kev txav Millerite muaj nrog txoj kev txav ntawm Future for America. Keeb kwm Millerite yog qhov pib, thiab Future for America yog qhov xaus.

The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.

Kev txav ntawm cov Millerites xaus rau xyoo 1863, thaum lub koom txoos Seventh-day Adventist uas raug cai raws li kev teeb tsa tau pib. Lub sijhawm ntawd tus tubtxib Eliyas uas tau tuaj txog thaum lub sijhawm kawg hauv xyoo 1798, thaum txoj kev yog toog pom txog tus dej Ulai raug qhib lub cim, tau raug ua kom ntsiag to thiab raug kaw lub cim. Xyoo 1989, thaum lub sijhawm kawg, thaum txoj kev yog toog pom txog tus dej Hiddekel raug qhib lub cim, tus tubtxib Eliyas tau rov qab los.

A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.

Ib qho laj thawj thib peb rau kev khaws tseg raws li thawj txheej kev txiav txim ntawm cov cim kev, pom muaj nyob hauv txoj kab lus faj lem uas hais txog tus tsiaj qus hauv ntiajteb thiab nws ob tug kub. Hauv keeb kwm Millerite, ob haiv neeg tau koom ua ke los tsim tus kub ntawm Kev Ntseeg Protestant. Hauv keeb kwm ntawm Future for America, ob tug kub ntawm Protestantism uas tau thim kev ntseeg thiab Republicanism uas tau thim txoj kev ncaj yuav raug koom ua ke los tsim ib haiv neeg nkaus xwb uas yog ib “duab ntawm,” thiab kuj yog ib “duab rau” tus tsiaj qus. Ob haiv neeg uas los ua ke hauv keeb kwm kawg no los tsim tus kub tib leeg ntawm pawg ntseeg thiab lub xeev, yuav mus txog qhov kev tiav ntawd rau ntawm txoj cai Hnub Caiv.

When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.

Thaum daim duab ntawm tus tsiaj nyaum raug txhim tsa kom tiav lawm, nws qhov xaus raug lees paub los ntawm nws lub peev xwm los tshaj tawm txoj cai Hnub Caiv. Kev txhim kho ntawm daim duab ntawd yog ib txoj txheej txheem raws sij hawm, tab sis lub cim ntawm tus tsiaj nyaum yog ib lub ntsiab taw tes hauv sij hawm. Lub sij hawm ntawm kev txhim kho daim duab ntawd raug sawv cev los ntawm plaub caug rau xyoo uas lub tuam tsev raug txhim tsa, txij xyoo 1798 mus txog xyoo 1844. Lub kub Republican tsa ib lub tuam tsev kev ntseeg-kev nom kev tswv nyob rau lub sijhawm uas daim duab ntawm tus tsiaj nyaum tab tom raug txhim kho.

The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.

Kev txhim kho tus yam ntxwv ntawm daim duab ntawm tsiaj nyaum tau pib raws li yav tom ntej thaum lub Cuaj Hlis 11, 2001. Qhov teeb meem loj ntawd tau cim txog kev tuaj txog ntawm Patriot Act, uas tau cim txog kev hloov hauv txoj cai lij choj raws Cai Lij Choj ntawm lub hauv paus ntsiab cai ntawm txoj cai Askiv mus rau lub hauv paus ntsiab cai ntawm txoj cai Loos. Txoj cai Askiv yog tsim rau saum lub ntsiab cai tias ib tug neeg yog neeg dawb huv txog thaum raug pov thawj tias muaj txhaum, hos txoj cai Loos yog tsim rau saum lub ntsiab cai tias ib tug neeg muaj txhaum txog thaum raug pov thawj tias tsis muaj txhaum.

The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.

Lub tuam tsev nom tswv uas raug tsa txij lub Cuaj Hlis 11, 2001 mus txog thaum txoj cai Hnub Caiv kuj raug piav qhia los ntawm kev tsim daim duab ntawm tus tsiaj qus. Sijhawm cev Vajtswv lus twb tsis siv tau ntxiv lawm, yog li ntawd plaub caug rau xyoo uas tus kub ntawm Kev Ntseeg Protestant tau tsa lub tuam tsev sab ntsuj plig, yog ib qho piv txwv qhia txog ib ntu sijhawm, tsis yog ib qho chaw sijhawm nkaus xwb, thaum tus kub ntawm Kev Koom Tes Republican tsa nws lub tuam tsev kev ntseeg-kev nom tswv.

The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.

Peb qhov laj thawj tseem ceeb rau kev siv tib qho kev txiav txim ntawm peb lub cim ciam teb ntawm rau caum tsib xyoos uas sawv cev nyob hauv Yaxayas xya yog li no; thawj, txoj cai ntawm thawj zaug uas tau hais; 742 BC, 723 BC thiab 677 BC, yog li kaum cuaj xyoos tom qab los muaj plaub caug rau xyoos. Nyob hauv keeb kwm Millerite mas nws yog rov qab txawv; 1798, 1844 thiab 1863, yog li plaub caug rau xyoos tom qab los muaj kaum cuaj xyoos.

The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.

Qhov kev lees paub thib ob yog kev txuas mus tsis tu ncua ntawm txoj xov hais txog tes num thiab txoj haujlwm ntawm Eliyas. Eliyas tau los txog rau lub sijhawm kawg xyoo 1798, thaum phau ntawv Daniel raug qhib cim lawm (Daniel 8:14), thiab tom qab ntawd nws tau los txog rau qhov kev sib tw ntawm Roob Khamel txij xyoo 1840 mus txog 1844, ces nws raug kaw cim dua nrog txoj kev ntseeg raws kev cai qub thiab kev coj qub xyoo 1863. Eliyas rov los txog dua rau lub sijhawm kawg xyoo 1989, thaum phau ntawv Daniel raug qhib cim lawm. Nws tau taug kev raws txoj lus faj lem mus txog rau lub Cuaj Hlis 11, 2001, qhov uas kev sib tw ntawm Roob Khamel pib, tsuas yog yuav xaus rau txoj cai hnub Sunday uas yuav los sai sai no xwb. Kev txuas mus tsis tu ncua ntawm tes num thiab txoj haujlwm ntawm Eliyas txhawb nqa raws txheej txheem ntawm cov cim taw qhia uas raug txheeb xyuas nyob hauv Yaxayas xya.

The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.

Lub ntsiab lus hais txog ob lub kub ntawm tus tsiaj hauv ntiajteb qhia meej tias ob lub kub ntawd puav leej hloov los ntawm ob lub hwjchim los ua ib lub, ib zaug nyob thaum pib thiab ib zaug nyob thaum xaus ntawm lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem. Thaum ob tug ntoo ntawm qhov pib lossis ntawm qhov xaus raug sau los ua ke thiab txuas sib koom ua ib haiv neeg xwb, lawv raug sawv cev tias tab tom txhim tsa ib lub tuam tsev sab ntsuj plig thaum pib, lossis ib lub tuam tsev sab ntsuj plig uas yog kev cai dab qhuas thiab kev nom kev tswv thaum kawg. Lub tuam tsev cuav ntawd yog ib daim duab ntawm lub tuam tsev papal, qhov chaw uas tus pope zaum hauv Vajtswv lub tuam tsev thiab tshaj tawm tias nws tus kheej yog Vajtswv.

When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.

Thaum Tebchaws Meskas hais lus zoo li tus zaj thaum txog txoj cai Sunday, nws yuav ua kom tiav daim duab ntawd tiag tiag, vim nws yuav tau tsa ib lub tuam tsev cuav uas pawg ntseeg thiab lub xeev raug muab koom ua ib rab pas nrig xwb, thiab pawg ntseeg yuav yog tus tswj hwm txoj kev sib raug zoo ntawd.

In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.

Hauv Yaxayas xya, tus yaj saub Yaxayas tau coj nws tus tub mus tshaj tawm tsab xov rau vaj Ahax ntawm tus kwj dej uas los ntawm lub pas dej saud, ntawm tus neeg ntxhua khaub ncaws daim teb.

> Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

> Ces tus Tswv hais rau Yaxayas tias, Koj cia li tawm mus tam sim no ntsib Ahax, koj thiab koj tus tub Shearjashub, ntawm qhov kawg ntawm tus kwj dej xa dej ntawm lub pas dej saud, ntawm txoj kev loj ntawm thaj teb tus neeg ntxuav khaub ncaws. Yaxayas 7:3.

The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.

Lo lus “shearjashub” txhais hais tias “ib seem seem yuav rov qab los.” Cov seem seem ntawm qhov kev txav thaum pib ntawm cov Millerites tau rov qab los hauv txoj kev txav Future for America xyoo 1989. Yaxayas thiab nws tus tub sawv cev rau qhov pib thiab qhov xaus, dhau ntawm lawv txoj kev sib raug zoo ua leej txiv thiab leej tub. Lawv nthuav tawm tus ntsuj plig ntawm Eliyas, uas yuav tig cov siab ntawm cov yawg koob mus rau cov me nyuam thiab cov siab ntawm cov me nyuam mus rau cov yawg koob. Yaxayas tab tom tshaj tawm ib zaj lus Eliyas rau tus vajntxwv phem Ahaz. Nyob hauv ntau lwm yam kev phem, Ahaz raug paub tias yog tus uas tau kaw tej kev teev hawm ntawm lub tuam tsev dawb huv thiab tsa ib daim qauv ntawm ib lub tuam tsev Axilias hloov chaw ntawd.

> Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.

> Ahaz muaj nees nkaum xyoo thaum nws pib kav ua vajntxwv, thiab nws kav tau kaum rau xyoo hauv Yeluxalees, thiab nws tsis ua yam uas yog ncaj ncees nyob rau hauv qhov muag ntawm tus Tswv nws tus Vajtswv, ib yam li Daviv nws txiv. Tiamsis nws taug raws txojkev ntawm cov vajntxwv Ixayees, muaj tseeb tiag, nws txawm ua kom nws tus tub hla hauv hluav taws, raws li tej kev qias neeg ntawm cov neeg txawv tebchaws, cov uas tus Tswv tau ntiab tawm ntawm cov menyuam Ixayees xub ntiag. Thiab nws tau fij xyeem thiab hlawv xyab rau saum tej chaw siab, thiab saum tej toj, thiab hauv qab txhua tsob ntoo ntsuab. Tom qab ntawd Rezin vajntxwv ntawm Syria thiab Pekah tus tub ntawm Remaliah, vajntxwv ntawm Ixayees, tau nce los rau Yeluxalees ua rog; thiab lawv tau muab Ahaz kaw vov, tiamsis lawv yeej tsis tau nws. Lub sijhawm ntawd Rezin vajntxwv ntawm Syria rov qab txeeb Elath rau Syria, thiab ntiab cov Yudais tawm hauv Elath; thiab cov neeg Syria tuaj nyob hauv Elath txog niaj hnub no. Yog li ntawd Ahaz thiaj xa cov tub xa xov mus cuag Tiglathpileser vajntxwv ntawm Assyria, hais tias, Kuv yog koj tus tub qhe thiab koj tus tub: thov nce los, thiab cawm kuv dim ntawm tes ntawm vajntxwv Syria, thiab dim ntawm tes ntawm vajntxwv Ixayees, cov uas sawv tawm tsam kuv. Thiab Ahaz muab cov nyiaj thiab kub uas nrhiav tau hauv lub tuam tsev ntawm tus Tswv, thiab hauv cov txhab nyiaj ntawm vajntxwv lub tsev, xa mus ua khoom plig rau vajntxwv Assyria. Thiab vajntxwv Assyria mloog nws: rau qhov vajntxwv Assyria tau nce mus tawm tsam Damaxaka, thiab txeeb tau lub nroog ntawd, thiab coj nws cov neeg mus ua neeg raug ntiab nyob rau Kir, thiab tua Rezin. Thiab vajntxwv Ahaz tau mus rau Damaxaka ntsib Tiglathpileser vajntxwv ntawm Assyria, thiab pom ib lub thaj uas nyob hauv Damaxaka; thiab vajntxwv Ahaz xa daim qauv ntawm lub thaj ntawd, thiab tus qauv ntawm nws, raws li txhua yam kev ua tes ntawm nws, mus rau Urijah tus pov thawj. Thiab Urijah tus pov thawj txhim tsa ib lub thaj raws nraim li txhua yam uas vajntxwv Ahaz tau xa los ntawm Damaxaka; yog li ntawd Urijah tus pov thawj thiaj ua tiav nws ua ntej vajntxwv Ahaz rov los ntawm Damaxaka. Thiab thaum vajntxwv rov los ntawm Damaxaka lawm, vajntxwv pom lub thaj ntawd; thiab vajntxwv txav los ze rau lub thaj, thiab muab xyeem rau saum nws. Thiab nws hlawv nws tej xyeem hlawv thiab nws tej xyeem mov, thiab nchuav nws tej xyeem haus, thiab txau cov ntshav ntawm nws tej xyeem kev sib haum xeeb rau saum lub thaj. Thiab nws kuj coj lub thaj tooj dag, uas nyob ntawm tus Tswv xub ntiag, tawm ntawm lub hauv ntej ntawm lub tuam tsev, tawm ntawm nruab nrab ntawm lub thaj thiab lub tuam tsev ntawm tus Tswv, thiab muab nws tso rau sab qaum teb ntawm lub thaj. Thiab vajntxwv Ahaz txib Urijah tus pov thawj, hais tias, Rau saum lub thaj loj no, koj yuav tsum hlawv cov xyeem hlawv thaum sawv ntxov, thiab cov xyeem mov thaum tsaus ntuj, thiab vajntxwv tej xyeem hlawv, thiab nws tej xyeem mov, nrog rau tej xyeem hlawv ntawm txhua tus neeg hauv lub tebchaws, thiab lawv tej xyeem mov, thiab lawv tej xyeem haus; thiab koj yuav tsum txau rau saum nws txhua yam ntshav ntawm tej xyeem hlawv, thiab txhua yam ntshav ntawm tej xyeem tua fij: hos lub thaj tooj dag yuav cia rau kuv siv nug los ntawm. Urijah tus pov thawj thiaj ua raws li txhua yam uas vajntxwv Ahaz tau txib. Thiab vajntxwv Ahaz txiav cov ntug ntawm cov theem txawb, thiab tshem cov dab ntxuav tes tawm ntawm lawv; thiab txo lub hiav txwv tooj dag ntawm saum cov nyuj tooj dag uas nyob hauv qab nws, thiab muab nws tso saum ib txheej txiag pob zeb. Thiab lub tsev vov rau hnub Xanpataus uas lawv tau ua rau hauv lub tuam tsev, thiab txojkev nkag ntawm vajntxwv uas nyob sab nraud, nws muab hloov ntawm lub tuam tsev ntawm tus Tswv vim yog vajntxwv Assyria. 2 Vajntxwv 16:2–18.

The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.

Vajntxwv Assilias sawv cev rau vajntxwv sab qaum teb, uas yog ib lub cim ntawm txoj kev ua vajntxwv ntawm papacy. Vajntxwv phem Ahaj yog tus thawj coj tiag tiag ntawm Yudas, lub tebchaws muaj hwjchim ci ntsa iab tiag tiag. Thaum Yaxayas thiab nws tus tub ntsib nws ntawm tus kwj dej xa mus rau lub pas dej sab saud ntawm thaj teb tus neeg ntxhua khaub ncaws, nrog txoj xov tias ib pab seem yuav rov qab los, vajntxwv phem ntawd nyob hauv kev kub ntxhov ntawm ib qho kev tsov rog hauv tsev nruab nrab ntawm sab qaum teb thiab sab qab teb. Hauv txoj kev kub ntxhov ntawd, nws tsis lees txais txoj xov uas Vajtswv tau muab los ntawm tus yaj saub Yaxayas, thiab tig mus nrhiav kev tiv thaiv ntawm vajntxwv sab qaum teb tiag tiag.

The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.

Qhov xwm txheej hauv Yaxayas xya qhia txog ib tug thawjcoj ntawm thaj av ci ntsa iab sab ntsuj plig uas tig mus cuag lub hwjchim papacy thov kev koom tes thaum lub sijhawm muaj tsov rog hauv tebchaws, es tsis yog tig mus cuag Vajtswv. Ahaj qhov kev ntxeev siab tawm tsam Vajtswv raug sawv cev los ntawm nws mus xyuas tus vajntxwv qaum teb thiab ua ib daim qauv ntawm lub tuam tsev ntawm tus vajtswv uas yog ntawm tus vajntxwv qaum teb, thiab xa daim qauv ntawm lub tuam tsev ntawd mus rau tus pov thawj hlob hauv Yeluxalees, tus uas tom qab ntawd tsa ib lub tuam tsev cuav theej raws li daim qauv ntawd rau hauv thaj av dawb huv ntawm Vajtswv lub chaw dawb huv. Vajntxwv phem Ahaj sawv cev rau lub xeev, thiab tus pov thawj hlob txoj kev koom tes sawv cev rau kev sib xyaw ua ke ntawm pawg ntseeg thiab lub xeev.

That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.

Qhov kev ntxeev siab tiag tiag ntawd sawv cev rau kev ntxeev siab ntawm tus thawj coj ntawm thaj av uas muaj hwjchim ci ntsa iab sab ntsuj plig, tus uas rov tsim dua txoj kev pe hawm ntawm lub hwj chim papacy (vajntxwv sab qaum teb) thiab kaw tseg txoj kev pe hawm tseeb ntawm Vajtswv lub tuam tsev dawb huv. Ahaz txoj kev ntxeev siab sawv cev rau thawj coj ntawm Tebchaws Asmeskas, uas tsa ib lub tuam tsev cuav nyob hauv thaj av uas muaj hwjchim ci ntsa iab, uas yog ib daim qauv luam ntawm lub tuam tsev ntawm vajntxwv sab qaum teb.

The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.

Qhov chaw txheej ntawm yaj saub hauv Yaxayas xya sawv cev rau qhov pib thawj rau caum tsib xyoos ntawm tus tsiaj nyaum hauv ntiajteb, thiab nyob ncaj qha dua yog lub sijhawm xaus ntawm tus tsiaj nyaum hauv ntiajteb. Muaj ntau lub teeb uas yuav muab khaws tau los ntawm qhov chaw txheej yaj saub hauv Yaxayas xya, tiam sis ntawm no peb tsuas yog siv lub hauv paus ntsiab lus tias Khetos nthuav qhia qhov kawg ntawm ib yam, los ntawm qhov pib ntawm ib yam. Ntawm no peb tab tom ua daim ntawv thov no, tsis yog ntau npaum li yuav khawb tob rau hauv tej kev cuam tshuam uas tshwm los ntawm qhov chaw txheej keeb kwm ntawm Yaxayas xya. Peb tab tom txheeb tias thaum lub kub ntawm Republicanism uas tau khiav tawm ntawm txoj kev ntseeg tseeb koom nrog lub kub ntawm Protestantism uas tau khiav tawm ntawm txoj kev ntseeg tseeb, qhov ntawd yog ib daim sawv cev ntawm kev tsa ib lub tuam tsev cuav.

The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.

Kev tsa lub tuam tsev cuav, uas raug ua raws li tus qauv ntawm lub tuam tsev ntawm tus vajntxwv sab qaum teb, sawv cev rau keeb kwm lub sijhawm thaum tus duab ntawm tus tsiaj raug tsim tsa, thiab nws yog txoj kev sim siab loj rau Vajtswv haiv neeg, uas los ntawm qhov ntawd lawv txoj hmoo nyob mus ib txhis yuav raug txiav txim.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> “Tus Tswv tau qhia kuv kom meej meej tias tus duab ntawm tus tsiaj qus yuav raug tsim tsa ua ntej lub sij hawm sim neej yuav xaus; vim qhov no yuav yog txoj kev sim loj rau haiv neeg ntawm Vajtswv, uas los ntawm no lawv txoj hmoo mus ib txhis yuav raug txiav txim.

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Qhov no yog txoj kev sim uas Vajtswv haiv neeg yuav tsum ntsib ua ntej lawv raug muab lub cim ntim. Txhua tus uas tau ua pov thawj txog lawv txoj kev ncaj ncees rau Vajtswv los ntawm kev ua raws Nws txoj kevcai, thiab tsis kam lees txais ib hnub Xanpataus cuav, yuav sawv nyob hauv qab tus chij ntawm tus Tswv Vajtswv Yehauvas, thiab yuav tau txais lub cim ntim ntawm Vajtswv uas muaj sia nyob. Cov uas tso tseg qhov tseeb uas muaj keeb kwm saum ntuj ceeb tsheej thiab lees txais hnub Xanpataus Hnub Caiv, yuav tau txais lub cim ntawm tus tsiaj qus” The Seventh-day Adventist Bible Commentary, volume 7, 976.

Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.

Cov Neeg Ntseeg Hnub Xya, uas yog haiv neeg Laodicea “cov neeg ntawm Vajtswv,” muaj ib qho “kev sim siab loj” uas tshwm sim ua ntej lub sij hawm kev sim siab kaw. Nws yog “qhov kev sim” uas lawv yuav tsum dhau “ua ntej lawv raug muab cim.” Lub cim ntawm Vajtswv thiab kev kaw ntawm lub sij hawm kev sim siab tshwm sim ntawm txoj cai Hnub Caiv. Kev tsim tsa tus duab ntawm tus tsiaj nyaum tshwm sim nyob rau hauv ib lub caij nyoog uas coj mus txog thiab xaus rau ntawm txoj cai Hnub Caiv. Tus duab ntawm tus tsiaj nyaum thiab nws txoj kev tsim tsa yog ib qhov tseeb uas yuav txiav txim peb txoj hmoo mus ib txhis. Kev tsim tsa tus duab ntawd tau raug piv txwv ua kev koom ob tug pas ua ib haiv neeg. Kev koom ntawm ob tug pas ntawd tshwm sim thaum pib ntawm keeb kwm Tebchaws Meskas thiab rov tshwm dua thaum nws qhov kawg. Ob tug pas tau raug koom thaum pib los tsim tsa lub kub qhwv Protestant, thiab ob tug pas raug koom thaum kawg los tsim tsa lub kub qhwv Republican.

In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.

Thaum pib hauv keeb kwm txij xyoo 1798 mus txog 1844, lub tuam tsev ntawm tus kub Protestant tau raug tsa tsa. Kaum cuaj xyoos tom qab ntawd, thawj tus thawj tswj hwm Republican ntawm tus kub Republican tau hais lus zoo li ib tug menyuam yaj, thiab hauv qhov ntawd nws tau pib txoj txheej txheem cawm cov qhev dim, tiam sis qhov ntawd ua rau nws poob nws txoj sia. Tus Menyuam Yaj ntawm Vajtswv tau tuag saum ntoo khaub lig kom cawm noob neej dim ntawm txoj kev ua qhev ntawm kev txhaum, tiam sis qhov ntawd ua rau Nws poob Nws txoj sia. Tus ntoo khaub lig yog Daim Ntawv Tshaj Tawm Kev Tso Dim. Hauv keeb kwm uas tus kub Republican tab tom cawm cov qhev dim, tus kub Protestant tau tsis lees txais yav tom ntej txog kev ua qhev. Hauv keeb kwm ntawm txoj cai Sunday, thaum tus kub Republican tab tom rov tsa dua txoj kev ua qhev sab ntsuj plig, tus kub Protestant yuav tab tom tshaj tawm txoj xov uas tso cov neeg raug txhom kom dim.

The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.

Tus thawj tswj hwm kawg ntawm lub horn Koom Pheej ntawm tus tsiaj qus hauv ntiajteb yuav hais lus zoo li ib tug zaj, thiab thaum nws ua li ntawd, lub horn Protestant tiag yuav raug tsa los ua ib lub chij cim. Qhov ntawd raug ua piv txwv nyob rau hauv ob lub horn ntawm lub tebchaws Medo-Persia tiag thiab sab ntsuj plig. Lub tebchaws Medo-Persia tiag yog lub nceeg vaj thib ob hauv Vajlugkub tej lus faj lem, thiab lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem yog lub tebchaws Medo-Persia sab ntsuj plig. Hauv phau Daniel, tus yaj txiv ntawm Medo-Persia muaj ob lub horn, ib yam li Tebchaws Meskas, tiam sis lub horn thib ob tau sawv los tom qab.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Ces kuv tsa kuv ob lub qhov muag ntsia, thiab pom; thiab saib maj, muaj ib tug yaj txiv sawv ntawm ntug dej, nws muaj ob tug kub: ob tug kub ntawd siab; tiam sis ib tug siab dua ib tug, thiab tus uas siab dua ntawd tuaj hlob tom qab. Daniel 8:3.

In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.

Hauv keeb kwm yaj saub hais txog tus tsiaj qus hauv ntiajteb thiab nws ob tug kub, lub kub Protestant raug qhia paub ua ntej, tiam sis tsis yog nce siab thiab ua tiav tes haujlwm, nws rov qab mus rau hauv tebchaws moj sab qhua ntawm Laodicea txoj kev digmuag. Hauv keeb kwm thaum lub kub Republican hais lus ib yam li zaj, thiab tsa txoj cai Hnub Caiv uas yuav los sai, lub kub Protestant tseeb yuav raug tsa sawv thaum kawg ua ib lub chij cim. Tsuas yog cov Laodicea Xya-Hnub Adventist uas lees paub txoj kev sim siab uas sawv cev los ntawm kev tsim tsa daim duab ntawm tus tsiaj qus xwb thiaj yuav txais Vajtswv lub foob thaum lub sijhawm txiav txim siab kaw. Txoj xov uas txheeb qhia txoj kev sim no tam sim no tab tom raug qhib lub foob rau txhua tus uas xav kom tau txiaj ntsig los ntawm nws.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

> Ces Eliyas thiaj los cuag txhua tus pej xeem, thiab hais tias, Nej yuav nyob tshee ntawm ob lub tswv yim no mus ntev npaum li cas? Yog hais tias tus Tswv yog Vajtswv, nej cia li raws nws qab; tab sis yog Ba‑as, ces nej cia li raws nws qab. Thiab cov pej xeem tsis teb nws ib lo lus li. 1 Vajntxwv 18:21.

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