Article

# Panium - Number Fourteen

Panium—Zauv Plaub Kaum

The Disappointment as the Key to the Temple Test

Qhov Kev Poob Siab raws li Tus Yawm Sij rau Kev Sim Txog Lub Tuam Tsev

Author

Jeff Pippenger

Published

February 18, 2026

Formats

PDF Unavailable
Word Unavailable
Song MP3

The subject of the sanctuary was the “key” that unlocked the disappointment of October 22, 1844 at the beginning of the third angel’s message, and it is the subject of the disappointment that is the “key” to unlock the sanctuary message of the temple test at the end of the third angel.

Lub ntsiab lus hais txog lub tuam tsev dawb huv yog “tus yuam sij” uas qhib tau qhov kev chim siab poob siab ntawm Lub Kaum Hli 22, 1844 thaum pib ntawm tus tim tswv thib peb txoj xov, thiab lub ntsiab lus hais txog qhov kev chim siab poob siab ntawd yog “tus yuam sij” los qhib tau txoj xov txog lub tuam tsev dawb huv ntawm txoj kev sim siab ntawm lub tuam tsev thaum kawg ntawm tus tim tswv thib peb.

> And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:19.

> Kuv yuav muab cov yuam sij ntawm lub nceeg vaj saum ntuj ceeb tsheej rau koj; thiab txhua yam uas koj khi rau hauv ntiajteb yuav raug khi rau saum ntuj ceeb tsheej; thiab txhua yam uas koj daws rau hauv ntiajteb yuav raug daws rau saum ntuj ceeb tsheej. Mathais 16:19.

The fact that September 11, 2001 is understood as “9/11” in agreement with “911” being the symbol of an emergency call in the United States, was designed by the One who designed all things. Understanding the disappointment of July 18, 2020 is what allows the movement of the one hundred and forty-four thousand to be recognized as such; but only by those who wish to see that Jesus represents the spiritual with the natural today no differently than He did two thousand years ago. “20/20” vision is the best you can have, and the disappointment of 2020 is the waymark that allows the temple to be recognized in the prophetic history of the ten virgins.

Qhov tseeb tias hnub tim Cuaj Hlis 11, 2001 raug to taub ua “9/11,” raws li “911” yog lub cim ntawm kev hu thaum muaj xwm txheej ceev hauv Tebchaws Meskas, yog tau raug teem tseg los ntawm Tus Uas tau tsim txhua yam. Kev to taub txog qhov kev chim siab ntawm Lub Xya Hli 18, 2020 yog yam uas ua rau pawg txav ntawm ib puas plaub caug plaub txhiab leej raug lees paub raws li nws yog; tiam sis tsuas yog los ntawm cov uas xav pom tias Yexus niaj hnub no sawv cev rau sab ntsuj plig los ntawm sab ntuj tsim ib yam nkaus li Nws tau ua ob txhiab xyoo dhau los. Kev pom “20/20” yog qhov zoo tshaj uas koj muaj tau, thiab qhov kev chim siab ntawm 2020 yog tus ncej cim uas ua rau lub tuam tsev raug lees paub hauv keeb kwm yaj saub ntawm kaum tus nkauj xwb.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Zaj lus piv txwv txog kaum leej nkauj xwb hauv Mathais 25 kuj qhia txog tej uas haiv neeg Adventist tau ntsib.” The Great Controversy, 393.

Twenty 20 vision is even better when combined with the hindsight represented by the foundational truths. Paul teaches that “the spirits of the prophets are subject to the spirits of the prophets,” and Matthew’s virgins are therefore the same virgins that John identifies as the one hundred and forty-four thousand, and John identifies them as virgins in—Revelation 144.

Kev pom meej nees nkaum nees nkaum hajyam zoo dua thaum muab txuas nrog txoj kev pom rov qab uas cov tseeb hauv paus sawv cev. Povlauj qhia tias “cov ntsuj plig ntawm cov yaj saub nyob hauv qab cov ntsuj plig ntawm cov yaj saub,” yog li ntawd Mathais cov nkauj xwb yog tib cov nkauj xwb uas Yauhas txheeb tias yog ib puas plaub caug plaub txhiab, thiab Yauhas txheeb lawv tias yog nkauj xwb hauv—Tshwmsim 144.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Cov no yog cov uas tsis tau ua qias nrog pojniam; rau qhov lawv yog nkauj xwb. Cov no yog cov uas raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus. Cov no raug txhiv tawm hauv nruab nrab ntawm tibneeg, ua thawj txi txiv rau Vajtswv thiab rau tus Menyuam Yaj. Tshwmsim 14:4.

The first fruits of the fall season are the virgins who follow the Lamb into the temple, and the “key” to understanding the temple is the disappointment of 2020.

Txiv thawj cov qoob loo ntawm lub caij nplooj zeeg yog cov nkauj xwb uas raws tus Menyuam Yaj mus rau hauv lub tuam tsev, thiab “tus yuam sij” rau kev to taub lub tuam tsev yog txoj kev chim siab xyoo 2020.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Thiab tus yuam sij ntawm tsev neeg Daviv kuv yuav muab tso rau saum nws xub pwg; nws yuav qhib, thiab yuav tsis muaj leejtwg kaw tau; thiab nws yuav kaw, thiab yuav tsis muaj leejtwg qhib tau. Yaxayas 22:22.

If an Adventist is to be among the 144,000, they will of prophetic necessity have suffered a disappointment that was caused by the presentation of a public prediction that failed.

Yog ib tug Adventist yuav tsum nyob hauv pawg 144,000, ces raws li qhov tsim nyog hauv lus faj lem lawv yuav tau raug ib qho kev poob siab uas yog tshwm sim los ntawm kev tshaj tawm ib qho lus twv pej xeem uas tsis tau muaj tiav.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Kuv feem ntau raug xa mus rau zaj lus piv txwv hais txog kaum tus nkauj xwb, tsib leej yog cov muaj tswvyim, thiab tsib leej yog cov ruam. Zaj lus piv txwv no twb tau ua tiav lawm thiab yuav ua tiav raws nraim txhua lo lus, rau qhov nws muaj ib qho kev siv tshwj xeeb rau lub sijhawm no, thiab, ib yam li txoj xov ntawm tus timtswv thib peb, nws twb tau ua tiav lawm thiab yuav txuas ntxiv ua qhov tseeb rau tam sim no mus txog thaum kawg ntawm lub sijhawm.” Review and Herald, August 19, 1890.

The battle of Panium in verse fifteen of Daniel eleven is the battle that leads to verse sixteen, which identifies the Sunday law in the United States.

Tsov rog ntawm Panium hauv nqe kaum tsib ntawm Daniel kaum ib yog tsov rog uas coj mus rau nqe kaum rau, uas qhia txog txoj cai Sunday nyob hauv Tebchaws Meskas.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.

> Vim li ntawd tus vajntxwv sab qaum teb yuav los, thiab yuav tsa ib lub chaw txawb rog, thiab txeeb tau tej nroog uas muaj laj kab ruaj khov tshaj plaws; ces sab npab ntawm sab qab teb yuav tiv tsis tau, tsis yog nws cov neeg uas nws xaiv lawm los kuj yuav tiv tsis tau; thiab yuav tsis muaj ib qho zog twg txaus los tiv taus. Daniyee 11:15.

In this verse the United States defeats Russia, along with Russia’s chosen people. But in the next verse. No one can stand against the rise of Rome, which marks Judah and Jerusalem as the first step in its conquest of the world; as Rome rose up as the fourth kingdom of Bible prophecy. By standing in the literal glorious land in verse sixteen, the symbol of literal Rome’s authority was within the literal glorious land; thus, typifying verse forty-one, when the mark of spiritual Rome’s authority is enforced upon the spiritual glorious land of the United States.

Nyob rau hauv nqe no, Tebchaws Meskas kov yeej Russia, nrog rau haiv neeg uas Russia tau xaiv. Tiamsis hauv nqe tom ntej no, tsis muaj leejtwg sawv tau tawm tsam kev sawv los ntawm Loos, uas cim Yudas thiab Yeluxalees ua thawj kauj ruam hauv nws txoj kev txeeb kav lub ntiajteb; raws li Loos tau sawv los ua lub nceeg vaj thib plaub hauv tej lus faj lem hauv Phau Vajlugkub. Los ntawm kev sawv hauv thaj av ci ntsa iab tiag tiag hauv nqe kaum rau, lub cim ntawm txoj cai kav ntawm Loos tiag tiag twb nyob hauv thaj av ci ntsa iab tiag tiag; yog li ntawd, ua ib yam piv txwv txog nqe plaub caug ib, thaum lub cim ntawm txoj cai kav ntawm Loos sab ntsujplig raug yuam kom muab tso rau saum thaj av ci ntsa iab sab ntsujplig ntawm Tebchaws Meskas.

The two horns of the earth-beast of Revelation thirteen represent Republicanism and Protestantism. In verse fifteen of Daniel eleven Antiochus Magnus, known as Antiochus III and Antiochus the Great defeats the southern kingdom, represented by the Ptolemaic dynasty. Antiochus represents Donald Trump and the southern king represents Russia. The battle of Panium is the battle between the United States and Russia and Russia’s chosen people, a battle which Antiochus prevailed, but thereafter saw his kingdom conquered by literal Rome—the power of verse fourteen, that establishes the external vision of the Republican horn of the earth beast. The internal vision is represented by the Protestant horn of the earth beast. Both horns are at the battle of Panium, for Peter is there as a Protestant with his message from the book of Joel.

Ob lub kub ntawm tus tsiaj hauv ntiajteb hauv Qhia Tshwm tshooj kaum peb sawv cev rau Republicanism thiab Protestantism. Hauv nqe kaum tsib ntawm Daniyee tshooj kaum ib, Antiochus Magnus, uas kuj hu ua Antiochus III thiab Antiochus tus Loj, kov yeej lub nceeg vaj yav qab teb, uas sawv cev los ntawm Ptolemaic dynasty. Antiochus sawv cev rau Donald Trump thiab vajntxwv yav qab teb sawv cev rau Russia. Tsov rog ntawm Panium yog tsov rog nruab nrab ntawm Tebchaws Meskas thiab Russia thiab Russia cov neeg uas raug xaiv, yog ib tsov rog uas Antiochus tau yeej, tiam sis tom qab ntawd nws pom nws lub nceeg vaj raug Loos tiag tiag kov yeej—lub hwjchim ntawm nqe kaum plaub, uas tsa lub zeem muag sab nraud ntawm lub kub Republican ntawm tus tsiaj hauv ntiajteb. Lub zeem muag sab hauv sawv cev los ntawm lub kub Protestant ntawm tus tsiaj hauv ntiajteb. Ob lub kub puav leej nyob ntawm tsov rog Panium, rau qhov Petus nyob ntawd ua ib tug Protestant nrog nws cov lus los ntawm phau ntawv Yaw-ee.

## 250 Years

250 Xyoo

When we consider the two lines of the earth beast, we find that in 1776 the earth beast began its rise, and by 1798, (twenty-two years later) the sea beast of Revelation thirteen received its deadly wound, and the earth beast began its rule as the sixth kingdom of Bible prophecy. Two hundred and fifty years later, in 2026 we have awakened to the internal temple test that began May 8, 2025.

Thaum peb xav txog ob kab cim ntawm tus tsiaj qus hauv ntiajteb, peb pom tias xyoo 1776 tus tsiaj qus hauv ntiajteb pib sawv los, thiab txog xyoo 1798, (nees nkaum ob xyoos tom qab) tus tsiaj qus hauv hiavtxwv ntawm Tshwm Sim kaum peb tau txais nws qhov txhab tuag taus, thiab tus tsiaj qus hauv ntiajteb pib nws txoj kev kav ua lub nceeg vaj thib rau ntawm tej lus faj lem hauv Phau Vajlugkub. Ob puas tsib caug xyoo tom qab ntawd, hauv xyoo 2026 peb tau tsim los paub txog qhov kev sim ntawm lub tuam tsev sab hauv uas pib thaum lub Tsib Hlis 8, 2025.

Those “250” years are also connected with Antiochus Magnus. Beginning with the decree in 457 BC and projecting from that decree two hundred and fifty years we arrive at 207, seven years before the battle of Panium, and ten years after Ptolemy defeated Antiochus at the battle of Raphia, which is represented in verse eleven of Daniel eleven. Daniel 11:11 is of course the external line of the Republican horn that aligns with Revelation 11:11, which is the internal line of the Protestant horn. Daniel and the Revelation are the same book, and Revelation employs the seals as symbols of external prophecy and the churches as symbols of the parallel internal prophecy.

Cov “250” xyoo ntawd kuj muaj kev txuas nrog Antiochus Magnus. Pib ntawm txoj cai tshaj tawm xyoo 457 BC thiab suav mus tom ntej ob puas tsib caug xyoo txij ntawm txoj cai ntawd peb mus txog xyoo 207, xya xyoo ua ntej kev sib tua ntawm Panium, thiab kaum xyoo tom qab Ptolemy yeej Antiochus hauv kev sib tua ntawm Raphia, uas raug sawv cev hauv nqe kaum ib ntawm Daniel kaum ib. Daniel 11:11, yeej yog txoj kab sab nraud ntawm Republican horn uas phim nrog Revelation 11:11, uas yog txoj kab sab hauv ntawm Protestant horn. Daniel thiab Kev Tshwm Sim yog tib phau ntawv xwb, thiab Revelation siv cov seals ua cov cim ntawm tej lus faj lem sab nraud thiab cov churches ua cov cim ntawm tej lus faj lem sab hauv uas khiav ua ke.

Cyrus represents all three decrees, for you cannot have a third without a first and a second.

Khaulias sawv cev rau tag nrho peb lo lus txib, vim nej tsis muaj peev xwm muaj lo lus txib thib peb yog tsis muaj lo lus txib thib ib thiab lo lus txib thib ob.

> “In the seventh chapter of Ezra the decree is found. Verses 12–26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [“decree,” margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “Hauv tshooj xya ntawm Ezra muaj txoj cai txib ntawd pom nyob ntawd. Nqe 12–26. Hauv nws daim qauv uas tiav tshaj plaws, nws tau raug tshaj tawm los ntawm Ataxawxes, vajntxwv ntawm Pawxia, xyoo 457 BC. Tiamsis hauv Ezra 6:14, lub tsev ntawm tus Tswv hauv Yeluxalees raug hais tias tau raug txhim tsa ‘raws li lo lus txib [“decree,” nyob ntug nplooj] ntawm Cyrus, thiab Dali-aus, thiab Ataxawxes vajntxwv ntawm Pawxia.’ Peb tug vajntxwv no, hauv kev pib, kev rov lees paub dua, thiab kev ua kom tiav txoj cai txib ntawd, tau coj nws mus txog qhov ua tiav kawg nkaus raws li tej lus faj lem xav kom muaj los cim qhov pib ntawm 2300 xyoo. Thaum txais xyoo 457 BC, yog lub sijhawm uas txoj cai txib ntawd tau ua tiav lawm, ua hnub tim ntawm lo lus txib ntawd, txhua yam uas cov lus faj lem tau qhia meej txog xya caum lub lis piam tau pom tias tau ua tiav lawm.” The Great Controversy, 326.

From the three decrees that are represented by Cyrus in 457 BC, “250” years concludes in the history between the battle of Raphia in 217 BC, when Ptolemy IV defeated Antiochus the Great and 200 BC when Antiochus then defeated Ptolemy at the battle of Panium in verse fifteen. The line aligns Antiochus Magnus with Donald Trump. At the beginning of the sixth kingdom of Bible prophecy in 1776 unto 1798 there is a period of “22” years that represent the rise of the sixth kingdom. Those “22” years also illustrate the history represented by the number “22” at the end of the history of the sixth kingdom from 2001 unto 2023. “22” is the symbol of the combination of Divinity with humanity which is accomplished within the history of the sixth kingdom of Bible prophecy, who is the earth beast with an external horn of Republicanism and an internal horn of Protestantism.

Txij ntawm peb txoj cai tshaj tawm uas Khauloos sawv cev rau xyoo 457 BC, “250” xyoo xaus rau hauv zaj keeb kwm nruab nrab ntawm tsov rog ntawm Raphia xyoo 217 BC, thaum Ptolemy IV yeej Antiochus tus Loj, thiab xyoo 200 BC thaum Antiochus mam li yeej Ptolemy hauv tsov rog ntawm Panium nyob hauv nqe kaum tsib. Txoj kab ntawd muab Antiochus Magnus los phim nrog Donald Trump. Thaum pib ntawm lub nceeg vaj thib rau ntawm Vajlugkub zaj lus faj lem txij xyoo 1776 mus txog 1798, muaj ib ntu “22” xyoo uas sawv cev rau txoj kev sawv los ntawm lub nceeg vaj thib rau. Cov “22” xyoo ntawd kuj qhia txog zaj keeb kwm uas sawv cev los ntawm tus lej “22” nyob rau thaum kawg ntawm zaj keeb kwm ntawm lub nceeg vaj thib rau txij xyoo 2001 mus txog 2023. “22” yog lub cim ntawm kev sib koom ua ke ntawm Vajtswv txoj kev muaj hwjchim nrog tib neeg txoj kev muaj sia, uas raug ua kom tiav nyob hauv zaj keeb kwm ntawm lub nceeg vaj thib rau ntawm Vajlugkub zaj lus faj lem, uas yog tus tsiaj qus hauv ntiajteb nrog ib tug kub sab nraud ntawm Republicanism thiab ib tug kub sab hauv ntawm Protestantism.

The work Christ accomplishes with the union represented by “22” is the final work of Christ in the Most Holy Place, that is represented by the blotting out of sin, which according to Joel accompanied with Peter’s inspired commentary takes place during the outpouring of the latter rain.

Txoj hauj lwm uas Khetos ua tiav nrog txoj kev sib koom uas “22” sawv cev rau ntawd yog Khetos txoj hauj lwm kawg nkaus hauv Chaw Dawb Huv Tshaj Plaws, uas yog qhov sawv cev los ntawm kev lwv txim tawm mus, uas raws li Yoos thiab nrog Petus txoj lus piav qhia uas Vaj Ntsuj Plig tshoov siab, tshwm sim thaum lub sij hawm uas nag tom qab raug nchuav los.

> Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Acts 3:19.

> Yog li ntawd, cia li hloov siab lees txim, thiab tig rov los, kom nej tej kev txhaum raug lwv tseg, thaum lub sijhawm txias siab yuav los ntawm tus Tswv lub xub ntiag. Tubtxib Tes Haujlwm 3:19.

The blotting out of sin is the last work of the heavenly High Priest.

Kev tshem txim tawm mus yog txoj hauj lwm kawg ntawm Tus Pov Thawj Hlob saum ntuj ceeb tsheej.

> “As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation—a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12.” The Great Controversy, 421.

> “Raws li nyob rau lub sijhawm qub, tej kev txhaum ntawm haiv neeg raug muab tso rau saum tus tsiaj txi theej txhoj los ntawm kev ntseeg, thiab los ntawm nws cov ntshav raug hloov mus, raws li ib daim duab piv txwv, rau lub chaw dawb huv hauv ntiajteb; ib yam nkaus li ntawd hauv lo lus cog tseg tshiab, tej kev txhaum ntawm cov uas hloov siab lees txim raug muab tso rau saum Khetos los ntawm kev ntseeg thiab raug hloov mus, raws li qhov tseeb tiag, rau lub chaw dawb huv saum ntuj ceeb tsheej. Thiab raws li kev ntxuav lub chaw dawb huv hauv ntiajteb raws li qauv tau ua tiav los ntawm kev tshem tawm tej kev txhaum uas tau ua kom nws qias neeg, ib yam nkaus li ntawd kev ntxuav tiag tiag ntawm lub chaw dawb huv saum ntuj ceeb tsheej yuav tsum tau ua tiav los ntawm kev tshem tawm, lossis kev lwv pov tseg, ntawm tej kev txhaum uas raug sau cia nyob ntawd. Tiamsis ua ntej qhov no yuav ua tau tiav, yuav tsum muaj kev tshuaj xyuas cov phau ntawv teev cia kom txiav txim tau tias leejtwg, los ntawm kev hloov siab lees txim ntawm kev txhaum thiab kev ntseeg hauv Khetos, tsim nyog tau txais cov txiaj ntsig ntawm Nws txoj kev theej txhoj. Yog li ntawd, kev ntxuav lub chaw dawb huv muaj nrog ib txoj haujlwm tshawb xyuas—yog ib txoj haujlwm txiav txim. Txoj haujlwm no yuav tsum tau ua kom tiav ua ntej Khetos rov los cawm Nws haiv neeg; rau qhov thaum Nws los, Nws nqi zog nrog Nws los, kom muab rau txhua tus raws li nws tej haujlwm. Revelation 22:12.” The Great Controversy, 421.

The work that began on October 22, 1844, began at the climax of the Midnight Cry and the work is finished at the climax of the Midnight Cry, which Peter identifies as the period of the blotting out sin, which marks the period of the judgment of the living, when the “times of refreshing” arrives.

Tes hauj lwm uas tau pib rau lub Kaum Hli 22, 1844, tau pib thaum lub ncov siab tshaj ntawm Txoj Kev Qhuas Ib Tag Hmo, thiab tes hauj lwm ntawd yuav tiav thaum lub ncov siab tshaj ntawm Txoj Kev Qhuas Ib Tag Hmo, uas Petus qhia tias yog lub sij hawm uas kev txhaum raug lwv tawm mus, uas cim txog lub sij hawm ntawm txoj kev txiav txim rau cov uas tseem muaj sia nyob, thaum “lub caij nyoog ntawm kev rov qab ua kom muaj zog” los txog.

> “The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinctly states that the sins of believers will be blotted out ‘when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.’ Acts 3:19, 20. When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be.” The Great Controversy, 485.

> “Tes hauj lwm ntawm txoj kev txiav txim tshuaj xyuas thiab kev lwv tej kev txhaum pov tseg yuav tsum raug ua kom tiav ua ntej tus Tswv rov qab los zaum ob. Vim cov neeg tuag yuav raug txiav txim raws li tej yam uas tau sau cia rau hauv tej phau ntawv, ces yeej tsis tau kiag li uas tej kev txhaum ntawm tibneeg yuav raug lwv pov tseg ua ntej dhau txoj kev txiav txim uas lawv tej xwm txheej yuav raug tshuaj xyuas. Tiamsis tus tubtxib Petus hais meej tseeb tias tej kev txhaum ntawm cov ntseeg yuav raug lwv pov tseg ‘thaum lub sijhawm ua kom rov qab muaj zog yuav los ntawm tus Tswv lub xub ntiag; thiab Nws yuav txib Yexus Khetos los.’ Tubtxib Tes Haujlwm 3:19, 20. Thaum txoj kev txiav txim tshuaj xyuas xaus lawm, Khetos yuav los, thiab Nws nqi zog yuav nrog Nws los muab rau txhua tus raws li nws tej hauj lwm yuav yog.” The Great Controversy, 485.

The “times of refreshing” are also the “times of the restitution of all things.”

“Lub sij hawm ntawm kev cawm kom tshiab” kuj yog “lub sij hawm ntawm kev rov kho txhua yam kom tiav.”

> Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.

> Yog li ntawd, nej cia li hloov siab lees txim, thiab tig rov los, xwv nej tej kev txhaum thiaj raug lwv tawm, thaum lub sijhawm uas kev rov ua kom muaj zog tshiab yuav los ntawm tus Tswv lub xub ntiag tuaj; thiab Nws yuav txib Yexus Khetos, tus uas twb raug tshaj tawm rau nej lawm: tus uas ntuj ceeb tsheej yuav tsum txais cia mus txog rau lub sijhawm uas txhua yam yuav raug muab kho kom rov qab los, yam uas Vajtswv tau hais los ntawm ncauj ntawm Nws cov yaj saub dawb huv txhua tus txij thaum pib tsim lub ntiajteb los. Tubtxib Tes Haujlwm 3:19–21.

The “times of refreshing” comes “from the presence of the Lord” that occurs when “Jesus Christ” is sent. When the angel of Revelation ten descended on August 11, 1840, Sister White identified that the angel “was no less a personage than Jesus Christ.” The work Christ began on October 22, 1844 was ushered in by the history of 1840 to 1844; a history which Sister White says was “a glorious manifestation of the power of God,” while aligning that very history with the Pentecostal season in the time of Peter, and then using those two lines of prophetic history to point forward to the descent of the angel of Revelation eighteen who lightens the earth with His glory.

“Lub sij hawm ntawm kev rov ua kom kaj siab lug” los “ntawm tus Tswv lub xub ntiag” uas tshwm sim thaum “Yexus Khetos” raug xa los. Thaum tus timtswv hauv Tshwmsim kaum nqes los rau lub Yim Hli 11, 1840, Muam White tau txheeb tias tus timtswv ntawd “tsis yog lwm tus li, yog Yexus Khetos xwb.” Tes dej num uas Khetos pib rau lub Kaum Hli 22, 1844 tau raug qhib kev los ntawm keeb kwm txij xyoo 1840 mus txog 1844; yog ib zaj keeb kwm uas Muam White hais tias yog “ib qho kev tshwm sim muaj hwjchim ci ntsa iab ntawm Vajtswv lub hwjchim,” thaum tib lub sijhawm nws muab zaj keeb kwm ntawd los sib haum nrog lub caij Peetekos nyob rau tiam Petus, ces siv ob txoj kab keeb kwm yaj saub ntawd los taw tes mus rau tom ntej rau tus timtswv hauv Tshwmsim kaum yim uas ua kom lub ntiajteb kaj lug nrog Nws lub yeeb koob.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Tus timtswv uas koom nrog hauv kev tshaj tawm txoj xov ntawm tus timtswv thib peb yuav tsum ua kom tag nrho lub ntiajteb ci nrig nrog nws lub yeeb koob. Ntawm no tau raug qhia ua ntej txog ib txoj hauj lwm uas nthuav dav thoob plaws ntiajteb thiab muaj hwjchim txawv tshaj plaw. Kev txav los txog ntawm xyoo 1840–44 yog ib qho kev tshwm sim muaj yeeb koob ntawm Vajtswv lub hwjchim; txoj xov ntawm tus timtswv thawj tau raug nqa mus rau txhua qhov chaw tshaj tawm txoj moo zoo hauv lub ntiajteb, thiab hauv qee lub tebchaws tau muaj kev txaus siab tshaj plaws hauv kev ntseeg uas tau raug pom nyob hauv ib lub tebchaws twg txij thaum Kev Hloov Tshiab ntawm tiam kaum rau los; tiam sis tej no yuav raug tshaj dhau los ntawm txoj kev txav muaj hwjchim loj nyob hauv qab lo lus ceeb toom kawg ntawm tus timtswv thib peb.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Txoj hauj lwm no yuav zoo ib yam li ntawm Hnub Peetekos. Ib yam li ‘nag thaum xub thawj’ tau raug muab, hauv txoj kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv thaum pib ntawm txoj moo zoo, kom ua rau cov noob muaj nqes txhawv tuaj, li ntawd ‘nag thaum kawg’ yuav raug muab rau thaum nws xaus kom ua rau txoj kev sau qoob loo siav tiav. ‘Ces peb yuav paub, yog peb rau siab mus kom paub tus Tswv: Nws txoj kev tawm tuaj twb npaj cia zoo li thaum sawv ntxov; thiab Nws yuav los cuag peb zoo li nag, zoo li nag thaum kawg thiab nag thaum xub thawj los rau saum lub ntiaj teb.’ Hosea 6:3. ‘Yog li ntawd, nej cov me nyuam Xi-oos, cia li zoo siab thiab xyiv fab hauv tus Tswv nej tus Vajtswv: rau qhov Nws twb pub nag thaum xub thawj rau nej raws li qhov tsim nyog, thiab Nws yuav ua kom nag nqes los rau nej, yog nag thaum xub thawj, thiab nag thaum kawg.’ Joel 2:23. ‘Nyob rau hnub kawg, Vajtswv hais tias, Kuv yuav nchuav ntawm Kuv tus Ntsuj Plig rau saum txhua cev nqaij daim tawv.’ ‘Thiab yuav muaj li no tias, leej twg hu txog tus Tswv lub npe yuav dim.’ Acts 2:17, 21.

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Tes hauj lwm loj ntawm txoj moo zoo yuav tsis xaus nrog kev tshwm sim ntawm Vajtswv lub hwj chim uas qis dua li qhov uas cim nws thaum pib. Cov lus faj lem uas tau ua tiav nyob rau hauv kev nchuav los ntawm nag xub thawj thaum qhib txoj moo zoo, yuav rov ua tiav dua nyob rau hauv nag tom qab thaum nws xaus. Ntawm no yog ‘lub sijhawm ntawm kev txhawb siab’ uas tus tubtxib Petus tau ntsia ntsoov rau yav tom ntej thaum nws hais tias: ‘Yog li ntawd, nej cia li hloov siab lees txim, thiab tig los cuag Vajtswv, kom nej tej kev txhaum thiaj raug lwv tawm, thaum lub sijhawm ntawm kev txhawb siab yuav los ntawm tus Tswv xub ntiag; thiab Nws yuav txib Yexus los.’ Tubtxib Tes Haujlwm 3:19, 20.” The Great Controversy, 611.

The Advent movement of 1840 to 1844 was a glorious manifestation of the power of God that ushered in the opening of the work of Christ in cleansing His sanctuary. That history began when Jesus, represented as the first angel of Revelation fourteen, descended on August 11, 1840 as represented in chapter ten of Revelation. The manifestation of the power of God that then began escalated to the opening of the investigative judgment, and therefore typified a manifestation of the power of God which would escalate to the close of the investigative judgment. The period at the end began at 9/11, when Jesus again descended as the angel of Revelation eighteen when the great buildings of New York were brought down by the touch of God, and the work of the investigative judgment changed from the dead, unto the living. The rains arrive when Jesus is sent.

Kev txav Advent txij xyoo 1840 mus txog 1844 yog ib qho kev tshwm sim muaj hwjchim ci ntsa iab ntawm Vajtswv lub hwjchim uas qhib kev ua haujlwm ntawm Khetos hauv kev ntxuav Nws lub tuam tsev dawb huv. Keeb kwm ntawd tau pib thaum Yexus, uas raug sawv cev ua tus timtswv thawj hauv Tshwm Sim kaum plaub, nqes los rau hnub tim 11 lub Yim Hli, 1840 raws li tau raug sawv cev hauv tshooj kaum ntawm Tshwm Sim. Kev tshwm sim ntawm Vajtswv lub hwjchim uas tau pib thaum ntawd tau nce zuj zus mus txog rau kev qhib ntawm txojkev txiav txim tshawb nrhiav, thiab yog li ntawd tau ua ib daim qauv ua ntej qhia txog ib qho kev tshwm sim ntawm Vajtswv lub hwjchim uas yuav nce zuj zus mus txog rau kev kaw ntawm txojkev txiav txim tshawb nrhiav. Lub sijhawm nyob rau thaum kawg tau pib rau 9/11, thaum Yexus rov nqes los ua tus timtswv hauv Tshwm Sim kaum yim thaum cov vaj tse loj hauv New York raug rub vau los ntawm Vajtswv txhais tes kov, thiab txoj haujlwm ntawm txojkev txiav txim tshawb nrhiav tau hloov ntawm cov neeg tuag mus rau cov neeg ciaj sia. Cov nag los txog thaum Yexus raug xa los.

Jesus taught that we are to ask in order to receive, and Zechariah says we are to ask for the latter rain, in the time of the latter rain. It is therefore evident you must know that you are in the time of the latter rain, in order to fulfill Zechariah’s direction.

Yexus tau qhia tias peb yuav tsum thov thiaj li yuav tau txais, thiab Xekhaliya hais tias peb yuav tsum thov kom tau nag tom qab, rau lub caij nag tom qab. Yog li ntawd, yeej pom tseeb tias nej yuav tsum paub tias nej nyob rau lub caij nag tom qab, thiaj li yuav ua tau raws li Xekhaliya tej lus qhia.

> Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 10:1.

> Nej thov nag ntawm tus Tswv thaum txog lub caij nag lig; ces tus Tswv yuav ua tej huab ci ntsa iab, thiab yuav pub tej nag tshauv rau lawv, rau txhua tus nyom hauv teb. Xakaliyas 10:1.

At 9/11 Jesus descended as the angel of Revelation eighteen and the latter rain began to sprinkle, but it only falls on those who meet Zechariah’s command to “ask for the latter rain,” when you have the genuine understanding that “the times of refreshing” and restoration of all things has arrived. The soul must “recognize” that the prophetic period of the latter rain has arrived.

Thaum 9/11 Yexus tau nqes los raws li tus tim tswv hauv Tshwmsim kaum yim, thiab nag tom qab tau pib poob me me; tiam sis nws tsuas poob rau cov uas ua raws Xakhaliyas tej lus txib kom “thov nag tom qab,” thaum nej muaj kev to taub tseeb tias “tej caij nyoog ntawm kev txhawb siab tshiab” thiab kev rov kho txhua yam tau los txog lawm. Tus ntsuj plig yuav tsum “paub tseeb” tias lub sij hawm cev Vajlugkub hais yav tom ntej ntawm nag tom qab tau los txog lawm.

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

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

At 9/11 the times of refreshing began, and the blotting out of the sins of the living began. That judgment is aligned with the very first tenant of the three-step covenant of Abraham. That first tenant was that when the Lord brought Israel out of Egyptian bondage He would judge both His covenant people, and the nation where they had been living as pilgrims and strangers. The first covenant people typified the last covenant people who are the one hundred and forty-four thousand. Those prophetic people will be judged as the Protestant horn of the earth beast, while the Republican horn of the earth beast is simultaneously judged.

Thaum txog 9/11, lub sijhawm ntawm kev txhawb siab tau pib, thiab kev lwv tawm ntawm cov txhaum ntawm cov neeg ciaj sia tau pib. Txoj kev txiav txim ntawd sib haum nrog thawj qho ntsiab cai ntawm txoj kev cog lus peb-theem ntawm Abraham. Thawj qho ntsiab cai ntawd yog tias thaum tus Tswv coj cov Yixayee tawm ntawm kev ua qhev hauv tebchaws Iziv, Nws yuav txiav txim rau ob leeg—Nws haiv neeg uas nyob hauv txoj kev cog lus, thiab lub tebchaws uas lawv tau nyob hauv ua neeg taug kev thiab neeg txawv tebchaws. Thawj haiv neeg hauv txoj kev cog lus ntawd yog tus qauv sawv cev rau haiv neeg kawg hauv txoj kev cog lus, uas yog ib puas plaub caug plaub txhiab leej. Cov neeg ntawd raws li lus faj lem yuav raug txiav txim raws li lub kub Protestant ntawm tus tsiaj qus hauv ntiajteb, thaum tib lub sijhawm lub kub Republican ntawm tus tsiaj qus hauv ntiajteb kuj raug txiav txim thiab.

The judgment of the Republican horn comes at the end of its history, which is the Sunday law. The Sunday law is represented in verse sixteen’s fulfillment of Rome taking control of Judah in 63 BC—on the Day of Atonement according to some historians.

Kev txiav txim rau tus kub uas yog Republican los txog thaum kawg ntawm nws keeb kwm, uas yog txoj cai Sunday. Txoj cai Sunday raug sawv cev hauv nqe kaum rau txoj kev ua tiav uas Loos tau txeeb kev tswj hwm Yudas xyoo 63 BC—raws li Hnub Theej Txhoj, raws li qee cov kws sau keeb kwm hais.

Antiochus Magnus, represents the United States in verses ten through fifteen. Ronald Reagan prevailed in the battle of verse ten, that typified verse forty’s collapse of the Soviet Union. Isaiah 8:8 identifies the same battle represented in verses ten and forty of Daniel eleven, and those three parallel verses allow Russia to be identified as the victor in verse eleven’s battle of Raphia.

Antiochus Magnus sawv cev rau Tebchaws Meskas hauv nqe kaum mus txog nqe kaum tsib. Ronald Reagan yeej hauv kev sib ntaus ntawm nqe kaum, uas yog ib qho piv txwv ua ntej rau txoj kev vau ntawm Soviet Union hauv nqe plaub caug. Yaxayas 8:8 qhia txog tib qho kev sib ntaus uas raug sawv cev hauv nqe kaum thiab nqe plaub caug ntawm Daniyee kaum ib, thiab peb nqe uas sib xws ntawd pub kom Lavxias teb sab raug txheeb xyuas tias yog tus yeej hauv kev sib ntaus ntawm Raphia hauv nqe kaum ib.

The battle of Raphia in verse eleven prefigured the war in Ukraine between the king of the south (Russia) and the papacy’s proxy power (the Ukraine). The war was initiated by the Obama Administration in the time of the first pope from the southern hemisphere, who was also the first pope from the America’s, though it was south America. “South” is a symbol of globalism, spiritualism and communism, and the first southern pope from the America’s aligned with the globalist president Obama, when the war of verse eleven arrived. Reagan as the United States in verse ten entered into a secret alliance with a conservative pope; then the Nazi’s of Ukraine were employed by a globalist president in a period of a globalist pope. The United States under Trump, is now in an open relationship with the first north American, and so-called conservative pope.

Tsov rog ntawm Raphia hauv nqe kaum ib yog ib qho piv txwv ua ntej txog tsov rog hauv Ukraine ntawm tus vajntxwv sab qab teb (Russia) thiab lub hwjchim sawv cev ntawm papacy (Ukraine). Tsov rog ntawd raug pib los ntawm Obama Administration nyob rau lub sijhawm ntawm thawj tug pope los ntawm sab qab teb hemisphere, uas kuj yog thawj tug pope los ntawm cov America’s, txawm yog South America. “Sab qab teb” yog ib lub cim ntawm globalism, spiritualism, thiab communism, thiab thawj tug pope sab qab teb los ntawm cov America’s ntawd tau koom ib txoj kab nrog tus thawj tswj hwm globalist Obama thaum tsov rog ntawm nqe kaum ib los txog. Reagan raws li Tebchaws Meskas hauv nqe kaum tau nkag mus rau hauv ib qho kev sib koom tes zais nrog ib tug pope uas yog neeg txuag kev cai; tom qab ntawd cov Nazi’s ntawm Ukraine raug siv los ntawm ib tug thawj tswj hwm globalist hauv ib lub sijhawm ntawm ib tug pope globalist. Tebchaws Meskas nyob rau hauv Trump, tam sim no nyob hauv ib txoj kev sib raug zoo qhib nrog thawj tug pope North American, thiab tus pope uas hu ua neeg txuag kev cai.

Reagan had a secret alliance with the antichrist of Bible prophecy in the battle of verse ten, and Obama initiated the battle of verse eleven, in a period when the pope was also a globalist, like unto Obama. Trump is now in an open relationship with a parallel pope to Reagan, with the exception that the initial secret alliance, is now an open alliance. The three popes, and the three presidents, align with the three battles of verses ten, eleven and fifteen.

Reagan tau muaj ib txoj kev koom tes zais nrog tus tim khawv cuav ntawm yaj saub hauv phau Vajlugkub nyob hauv kev ua rog ntawm nqe kaum, thiab Obama tau pib qhov kev ua rog ntawm nqe kaum ib, nyob rau ib lub sijhawm uas tus pope kuj yog ib tug neeg txhawb kev tswj hwm thoob ntiaj teb thiab, zoo ib yam li Obama. Tam sim no Trump tab tom nyob hauv ib txoj kev sib raug qhib nrog ib tug pope uas sib luag rau Reagan, tsuas yog qhov txawv tias txoj kev koom tes zais thaum chiv thawj ntawd, tam sim no twb yog ib txoj kev koom tes qhib lawm. Peb tug pope, thiab peb tug thawj tswj hwm, sib haum nrog peb qhov kev ua rog ntawm nqe kaum, kaum ib, thiab kaum tsib.

> “Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?

> “Lub Koom Txoos Kav Tos Liv muaj kev ntse, txawj xam pom, thiab dag ntxias kawg nkaus. Nws nyeem tau yam uas yuav los tom ntej. Nws tos lub sijhawm uas haum, vim nws pom tias cov koom txoos Protestant tab tom hwm nws los ntawm lawv txoj kev lees txais hnub Xanpataus cuav thiab tias lawv tab tom npaj los yuam kom coj raws li ntawd los ntawm tib txoj kev uas nws tus kheej tau siv rau yav tag los. Cov uas tsis lees txais qhov kaj ntawm qhov tseeb tseem yuav nrhiav kev pab ntawm lub hwj chim no uas hu nws tus kheej tias tsis txawj yuam kev, kom tsa ib lub koom haum uas yug los ntawm nws. Tsis nyuaj rau twv tau tias nws yuav maj nrawm npaum li cas los pab cov Protestant hauv txoj haujlwm no. Leejtwg thiaj nkag siab zoo dua cov thawj coj ntawm txoj kev kav papacy txog yuav ua li cas nrog cov uas tsis mloog lus rau lub koom txoos?”

> “The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.

> “Lub Koom Txoos Loos Kas Tos Liv, nrog rau tag nrho nws tej ceg nthuav dav thoob plaws lub ntiajteb no, tsim ua ib lub koom haum loj kawg nkaus nyob hauv qab kev tswj hwm, thiab raug npaj tseg kom pab txhawb cov txiaj ntsig, ntawm lub rooj papas. Nws cov tswvcuab uas muaj ntau plhom leej, nyob hauv txhua lub tebchaws hauv lub ntiajteb, raug cob qhia kom suav lawv tus kheej tias raug khi rau kev ua siab ncaj mloog tus papas. Txawm lawv yog neeg haiv twg lossis nyob hauv tsoom fwv twg los xij, lawv yuav tsum suav tias txoj cai tswj hwm ntawm lub koom txoos nyob siab tshaj txhua txoj cai lwm yam. Txawm yog lawv yuav cog lus lees tias lawv ncaj ncees rau lub xeev, los tseem muaj ib lo lus cog tseg nyob tom qab ntawd, uas yog lo lus cog lus mloog lus rau Loos, lo lus ntawd thiaj daws lawv dim ntawm txhua yam lus cog tseg uas tawm tsam nws tej txiaj ntsig.”

> “History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.

> “Keeb kwm ua tim khawv txog nws tej kev siv tswv yim thiab kev rau siab tsis tseg los nkag tsaws nws tus kheej rau hauv tej haujlwm ntawm ntau haiv teb chaws; thiab thaum twb tau ib qho chaw sawv lawm, ces txhawb ntxiv nws tus kheej tej hom phiaj, txawm yog ua rau vaj ntxwv thiab pej xeem puastsuaj los xij. Xyoo 1204, Pope Innocent III tau rho tawm ntawm Peter II, vaj ntxwv ntawm Arragon, lo lus cog tseg txawv tshaj plaw nram no: ‘Kuv, Peter, vaj ntxwv ntawm cov Arragonians, tshaj tawm thiab cog lus tias yuav nyob mus ib txhis hauv kev ncaj ncees thiab kev mloog lus rau kuv tus tswv, Pope Innocent, rau nws cov uas los hloov nws nyob hauv txoj kev Catholic, thiab rau lub Koom Txoos Roman, thiab yuav khaws cia kuv lub teb chaws kom nyob hauv nws txoj kev mloog lus nrog kev ncaj ncees, tiv thaiv txoj kev ntseeg Catholic, thiab tsim txom kev phem txhaum ntawm cov cuav ntseeg.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Qhov no phim raws nraim nrog tej lus thov cai hais txog hwj chim ntawm tus thawj coj Roman pontiff, ‘hais tias nws muaj cai tshem cov vaj ntxwv huab tais tawm ntawm lawv txoj hauj lwm’ thiab ‘hais tias nws muaj peev xwm daws cov neeg nyob hauv qab cai ntawm lawv txoj kev cog lus mloog lus rau cov thawj kav uas tsis ncaj ncees.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.”

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

> “Thiab cia li nco ntsoov tias, qhov uas Loos khav theeb yog tias nws yeej tsis hloov. Cov hauv paus ntsiab lus ntawm Gregory VII thiab Innocent III tseem yog cov hauv paus ntsiab lus ntawm Roman Catholic Church. Thiab yog nws tsuas muaj hwj chim xwb, nws yeej yuav coj tej ntawd los xyaum siv tam sim no nrog tib yam kev nruj thiab khov kho ib yam li hauv tej tiam dhau los. Cov Protestant tsis tshua paub tias lawv tab tom ua dab tsi thaum lawv npaj siab txais kev pab ntawm Loos hauv txoj hauj lwm tsa hnub Sunday kom muaj koob meej. Thaum lawv rau siab ntso kom ua kom tiav lawv lub hom phiaj, Loos tab tom npaj siab rov tsa nws lub hwj chim, kom rov tau nws txoj kev ua thawj uas nws twb poob lawm. Cia li tsa kom muaj ib lub hauv paus ntsiab lus no ib zaug hauv Tebchaws Meskas tias pawg ntseeg yuav siv los yog tswj tau lub hwj chim ntawm lub xeev; tias kev cai dab qhuas tej kev coj ua yuav raug yuam kom coj raws li cov cai lij choj hauv ntiaj teb; luv lus, tias txoj cai kav ntawm pawg ntseeg thiab lub xeev yuav los kav saum lub siab dawb paug ntawm tibneeg, ces txoj kev yeej ntawm Loos hauv lub tebchaws no yeej raug lees paub lawm.”

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 580, 581.

> “Vajtswv txoj lus twb tau ceeb toom txog txoj kev phom sij uas tab tom los txog; yog cia qhov no raug tsis quav ntsej, ces lub ntiajteb Protestant yuav mam li paub tias tej hom phiaj ntawm Rome yog dabtsi tiag, tsuas yog thaum twb lig dhau lawm tsis tau dim ntawm txoj hlua ntxiab. Nws tab tom loj hlob mus rau hauv hwjchim ntsiag to. Nws tej lus qhuab qhia tab tom siv lawv lub hwjchim hauv tej tsev sablaj tsim cai, hauv tej koom txoos, thiab hauv tibneeg lub siab. Nws tab tom txhim tsa nws tej qauv tsev siab loj thiab ruaj khov, nyob rau hauv tej qhov chaw zais tob uas nws tej kev tsim txom yav dhau los yuav raug rov ua dua. Yam ntsiag to thiab tsis muaj leejtwg xav txog li, nws tab tom ntxiv dag zog rau nws tej peevxwm kom txhawb nws tus kheej tej hom phiaj thaum txog lub sijhawm uas nws yuav ntaus tes. Txhua yam uas nws ntshaw yog ib qho chaw zoo kom tau qhov zoo dua, thiab qhov no twb tab tom raug pub rau nws lawm. Tsis ntev no peb yuav pom thiab peb yuav hnov tias lub hom phiaj ntawm lub hwjchim Roman yog dabtsi. Leejtwg los xij uas yuav ntseeg thiab mloog Vajtswv txoj lus, vim li ntawd nws yuav raug luag thuam thiab raug tsim txom.” The Great Controversy, 580, 581.

In 2016 Trump was elected, then the globalists represented by Biden stole the election of 2020, but that is only recognized by those who have 20/20 vision. In verse thirteen Donald Trump “returns” in 2024, with more power than ever, and begins his preparation for the golden age as well as the battle of Panium in verse fifteen. Then Leo the pope arrived to establish the vision in 2025, the third pope associated with the three battles of verses ten through fifteen, and also with the three presidents of those battles. The first and third popes and presidents are considered conservative, and the middle pope and president were globalists. The first alliance was secret, the last is open, for it is represented in verse fourteen as the symbol that establishes the external vision of the prophecies of the latter days.

Xyoo 2016 Trump tau raug xaiv tsa, tom qab ntawd cov neeg ntiaj teb no uas Biden sawv cev tau nyiag txoj kev xaiv tsa xyoo 2020, tiam sis qhov ntawd tsuas yog raug lees paub los ntawm cov uas muaj qhov muag pom 20/20 xwb. Hauv nqe kaum peb Donald Trump “rov qab los” xyoo 2024, nrog hwj chim ntau dua yav tas los, thiab pib nws txoj kev npaj rau lub caij nyoog kub nrog rau kev sib ntaus sib tua ntawm Panium hauv nqe kaum tsib. Tom qab ntawd Leo tus pope tuaj txog los tsa kom ruaj khov rau txoj kev yog toog pom ntawd xyoo 2025, yog tus pope thib peb uas cuam tshuam nrog peb qhov kev sib ntaus hauv nqe kaum mus txog kaum tsib, thiab kuj nrog peb tus thawj tswj hwm ntawm cov kev sib ntaus ntawd thiab. Tus pope thiab tus thawj tswj hwm thawj thiab thib peb raug suav tias yog cov neeg khaws txoj cai qub, hos tus pope thiab tus thawj tswj hwm nruab nrab yog cov neeg ntiaj teb no. Kev sib koom tes thawj zaug yog zais cia, hos qhov kawg yog qhib tawm, rau qhov hauv nqe kaum plaub nws raug sawv cev ua lub cim uas tsa kom ruaj khov rau txoj kev yog toog pom sab nraud ntawm tej yaj saub txog hnub kawg.

On December 31, 2023 the work of the first angel, as typified by the work of the first decree began laying the foundation. The foundational test was over whether William Miller was correct or incorrect in his identification that it was Rome that establishes the vision in verse fourteen. Miller’s identification of Rome as the symbol that established the prophetic vision of the latter days is in some aspects the most significant of all of Miller’s foundational truths. How Miller arrived at certain understandings can only be derived from applying sanctified logic to his time and circumstances, but with some of his prophetic discoveries there is very specific testimony as to why he came to his understandings. The most fundamental of his understandings was his identification that it is Rome that establishes the vision.

Thaum Lub Kaum Ob Hlis 31, 2023, tes haujlwm ntawm tus tim tswv thawj, raws li tau ua piv txwv tseg los ntawm tes haujlwm ntawm tsab cai thawj, tau pib tso lub hauv paus. Qhov kev sim uas yog lub hauv paus ntawd yog hais txog seb William Miller puas yog lossis puas tsis yog hauv nws qhov kev txheeb tias nws yog Loos uas tsim tsa zaj yog toog hauv nqe kaum plaub. Miller qhov kev txheeb txog Loos ua lub cim uas tsim tsa zaj yog toog yaj saub rau hnub kawg, nyob rau qee yam kev xav, yog qhov tseem ceeb tshaj plaws ntawm tag nrho Miller tej qhov tseeb hauv paus. Qhov uas Miller tuaj txog rau qee qhov kev nkag siab tau li cas tsuas yog muab rho tawm tau los ntawm kev siv kev xav muaj kev dawb huv rau nws lub sijhawm thiab nws tej xwm txheej xwb, tiam sis nrog qee yam ntawm nws tej kev tshawb pom yaj saub kuj muaj lus tim khawv meej tseeb heev hais txog vim li cas nws thiaj tuaj txog rau nws tej kev nkag siab. Qhov uas yog lub hauv paus tshaj plaws ntawm nws tej kev nkag siab yog nws qhov kev txheeb tias nws yog Loos uas tsim tsa zaj yog toog.

Miller directly testifies how he searched to understand what it was that was “taken away” in the book of Daniel. He not only identifies where he found his answer, but he speaks of his excitement when he discovered the jewel, he had been searching for. Apollos Hale records a commentary upon Miller’s own writings, and in the following passage Hale is identifying how Miller became a student of prophecy. Miller, as the messenger of the light which was unsealed in 1798, is a sacred example of those who Daniel called the “wise” who “understand” when the book is “unsealed.” Miller’s testimony of how he was led into studying the Bible is a purposeful example by the One who controls all things. Pay attention to Miller’s development, for he is the example of the wise who understand the increase of knowledge, even if they, as Miller, come out from the darkness of error.

Miller ua tim khawv ncaj qha txog yam uas nws tau tshawb nrhiav kom to taub tias yam twg yog qhov uas raug “tshem tawm” hauv phau ntawv Daniel. Nws tsis yog tsuas qhia qhov chaw uas nws nrhiav tau nws cov lus teb xwb, tiam sis nws kuj hais txog nws txoj kev zoo siab thaum nws pom lub pov haum uas nws tau nrhiav ntawd. Apollos Hale tau sau tseg ib zaj lus piav qhia raws li Miller tus kheej tej ntawv sau, thiab hauv nqe lus hauv qab no Hale tab tom qhia tias Miller tau los ua ib tug kawm txog yav tom ntej li cas. Miller, uas yog tus tub txib nqa lub teeb uas raug qhib hauv xyoo 1798, yog ib qho piv txwv dawb huv ntawm cov uas Daniel hu ua cov “txawj ntse” uas “to taub” thaum phau ntawv raug “qhib.” Miller tej lus tim khawv hais txog txoj kev uas nws raug coj los mus kawm Vajlugkub yog ib qho piv txwv uas muaj lub hom phiaj los ntawm Tus uas tswj hwm txhua yam. Nej yuav tsum ua tib zoo saib rau Miller txoj kev loj hlob, rau qhov nws yog tus piv txwv ntawm cov txawj ntse uas to taub txog txoj kev paub uas muaj ntau zuj zus tuaj, txawm yog lawv, ib yam li Miller, tau tawm hauv txoj kev tsaus ntuj ntawm kev yuam kev los xij.

> “‘In the month of May, 1816, I was brought under conviction, and O, what horror filled my soul! I forgot to eat. The heavens appeared like brass, and the earth like iron. Thus I continued till October, when God opened my eyes; and O, my soul, what a Saviour I discovered Jesus to be! My sins fell like a burden from my soul: and then how plain the Bible seemed to me! It all spoke of Jesus; he was in every page and every line. O, that was a happy day! I wanted to go right home to heaven; Jesus was all to me, and I thought I could make everybody else see him as I saw him, but I was mistaken.

> “‘Nyob rau lub hli Tsib, xyoo 1816, kuv raug coj los nyob hauv txoj kev raug qhuab ntuas rau txim vim kev txhaum, thiab au, kev ntshai txaus ntshai npaum li cas tau puv nkaus kuv tus ntsuj plig! Kuv tsis nco qab noj mov li. Lub ntuj zoo li tooj liab, thiab lub ntiajteb zoo li hlau. Kuv nyob li no mus txog lub hli Kaum Hli, thaum Vajtswv qhib kuv lub qhov muag; thiab au, kuv tus ntsuj plig, tus Cawm Seej uas kuv pom tias Yexus yog, loj kawg nkaus npaum li cas! Kuv tej kev txhaum poob tawm ntawm kuv tus ntsuj plig ib yam li ib lub nra hnyav: thiab tom qab ntawd Phau Vajlugkub zoo li meej kawg nkaus rau kuv! Txhua yam hauv nws hais txog Yexus; nws nyob hauv txhua nplooj thiab txhua kab. Au, hnub ntawd yog ib hnub zoo siab kawg! Kuv xav mus ncaj qha tsev rau saum ntuj ceeb tsheej; Yexus yog txhua yam rau kuv, thiab kuv xav tias kuv yuav ua tau kom sawvdaws pom nws ib yam li kuv pom nws, tiamsis kuv tau yuam kev.

> “‘During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, “What do you think of this text, and that?” referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. “How long time do you want?” I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—“Suppose you find a passage that you cannot understand, what will you do?”

> “‘Thaum lub sijhawm kaum ob xyoos uas kuv yog ib tug deist, kuv tau nyeem txhua yam keeb kwm uas kuv nrhiav tau; tiam sis nim no kuv hlub phau Vajlugkub. Nws qhia txog Yexus! Los tseem muaj ib feem loj hauv phau Vajlugkub uas tseem tsaus nti rau kuv. Xyoo 1818 los yog 19, thaum kuv tab tom sib tham nrog ib tug phooj ywg uas kuv tau mus xyuas, thiab uas twb paub kuv thiab tau hnov kuv hais lus thaum kuv tseem yog ib tug deist lawm, nws nug kuv, nrog ib yam ntxwv muaj lub ntsiab tob heev, hais tias, “Koj xav li cas txog nqe Vajlugkub no, thiab qhov ntawd?” nws hais txog cov nqe qub uas kuv ib txwm tsis pom zoo rau thaum kuv tseem yog ib tug deist. Kuv to taub tias nws tab tom ua li cas, thiab teb tias—Yog koj pub sijhawm rau kuv, kuv yuav qhia rau koj tias lawv txhais li cas. “Koj xav tau sijhawm ntev npaum li cas?” Kuv tsis paub, tiam sis kuv yuav qhia rau koj, kuv teb li ntawd, rau qhov kuv tsis ntseeg tias Vajtswv tau muab ib txoj kev tshwm sim uas tsis muaj peev xwm to taub tau. Ces kuv txiav txim siab kawm kuv phau Vajlugkub, ntseeg tias kuv yuav nrhiav tau yam uas Vaj Ntsuj Plig Dawb Huv txhais. Tiamsis sai li sai tau thaum kuv tau txiav txim siab li ntawd lawm, ib txoj kev xav txawm los rau hauv kuv siab—“Yog koj ntsib ib nqe uas koj tsis muaj peev xwm to taub, koj yuav ua li cas?”’”

> “This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, [purchased in 1798] which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Saviour was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could nor understand.”

> “Txojkev kawm Vajlugkub li no mam li los rau hauv kuv lub siab tias:—Kuv yuav muab tej lo lus hauv cov nqe no los, thiab taug lawv mus thoob plaws hauv Vajlugkub, ces nrhiav kom paub lawv lub ntsiab raws li txojkev no. Kuv muaj Cruden’s Concordance, [yuav los xyoo 1798] uas kuv xav tias yog phau zoo tshaj plaws hauv lub ntiajteb; yog li kuv thiaj muab phau ntawd thiab kuv phau Vajlugkub, ces zaum ntawm kuv lub rooj sau ntawv, thiab tsis nyeem ib yam dabtsi ntxiv li, tsuas yog me ntsis ntawv xovxwm xwb, rau qhov kuv tau txiav txim siab yuav tsum paub tias kuv phau Vajlugkub txhais li cas. Kuv pib ntawm Chivkeeb, thiab nyeem mus qeeb qeeb; thiab thaum kuv los txog ib nqe uas kuv tsis totaub, kuv tshawb nrhiav thoob plaws hauv Vajlugkub kom paub tias nws txhais li cas. Tom qab uas kuv tau mus thoob Vajlugkub li no lawm, Au, qhov tseeb ntawd tshwm ci ntsa iab thiab muaj hwjchim kawg nkaus npaum li cas! Kuv nrhiav tau yam uas kuv tau tshaj rau nej lawm. Kuv txaus siab ruaj nreb tias xya lub sijhawm xaus rau xyoo 1843. Ces kuv mam los txog rau 2300 hnub; lawv coj kuv mus txog tib qho kev xaus ntawd; tiamsis kuv tsis tau xav li yuav nrhiav paub tias thaum twg tus Cawmseej yuav los, thiab kuv tsis muaj peevxwm ntseeg tau li ntawd; tiamsis qhov kaj tau ntaus kuv lub siab hnyav heev ua rau kuv tsis paub yuav ua li cas. Tam sim no, kuv xav tias, kuv yuav tsum hnav khau ntsia hlau thiab looj ris caij nees; kuv yuav tsis mus nrawm tshaj Vajlugkub, thiab kuv yuav tsis poob qab nws. Txhua yam uas Vajlugkub qhia, kuv yuav tuav rawv rau ntawd. Los tseem tshuav qee nqe uas kuv tsis totaub.”

> “So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘And could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, “take away.” “He shall take away the daily,” “from the time the daily shall be taken away,” etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is “the daily!” Well, now, what does Paul mean by “he who now letteth,” or hindereth? By “the man of sin,” and “the wicked,” Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, “the daily” must mean Paganism.’” Apollos Hale, The Second Advent Manual, 66.

> “Qhov ntawd txaus lawm hais txog nws txoj kev kawm Vajlugkub dav dav. Muaj dua ib zaug nws tau piav qhia txog nws txoj kev txiav txim lub ntsiab ntawm nqe uas nyob ntawm peb xub ntiag no—lub ntsiab ntawm ‘txhua hnub.’ Nws hais tias, ‘Kuv nyeem mus ntxiv, thiab nrhiav tsis tau lwm qhov chaw uas muaj lo lus ntawd, tsuas yog nyob hauv Daniyee xwb. Ces kuv txawm muab cov lus uas sawv txuas nrog nws, “muab tshem tawm.” “Nws yuav muab tshem tawm qhov txhua hnub,” “txij lub sijhawm uas qhov txhua hnub raug muab tshem tawm,” thiab lwm yam. Kuv nyeem mus ntxiv, thiab xav tias tej zaum kuv yuav nrhiav tsis tau ib qho kaj rau ntawm nqe ntawd; thaum kawg kuv tuaj txog 2 Thexalaunikes 2:7, 8. “Rau qhov txoj kev tsis ncaj ncees uas zais twb tabtom ua haujlwm lawm, tsuas yog tus uas nim no tseem txwv xwb yuav tseem txwv mus txog thaum nws raug muab tshem tawm ntawm txoj kev, ces tus neeg phem ntawd mam raug muab tshwm tawm,” thiab lwm yam. Thiab thaum kuv tau tuaj txog nqe ntawd lawm, Au, qhov tseeb ntawd zoo meej thiab muaj hwjchim ci ntsa iab npaum li cas tau tshwm los! Nws nyob ntawd! qhov ntawd yog “qhov txhua hnub!” Zoo, tam sim no, Paulus txhais li cas thaum hais tias “tus uas nim no tseem txwv,” lossis txwv tsis pub? Los ntawm “tus neeg txhaum,” thiab “tus neeg phem,” yog txhais hais txog Kev Papacy. Zoo, yog li ntawd, yam twg yog yam uas txwv tsis pub Kev Papacy raug tshwm tawm? Yog vim li cas, nws yog Kev Pe Hawm Cuav; zoo, ces “qhov txhua hnub” yeej yuav tsum txhais tias Kev Pe Hawm Cuav.’” Apollos Hale, The Second Advent Manual, 66.

The Providential guidance of Miller’s study by both human and Divine is in the record. His old friend pushed him, and the thoughts which came to him were the voice of the angel Gabriel, who Sister White identifies “line upon line” as the angel who repeatedly visited Miller. He identifies the seven times as his first discovery and then identifies the 2,300 as the second witness to the seven times, for they both ended in 1843, (he initially believed). Those two prophecies are his alpha and omega discoveries, and within the prophetic relationship to Miller they identify the mistake that would be corrected by Samuel Snow with the message of the Midnight Cry that initiated the “seventh-month movement.” The movement of the Midnight Cry was the “seventh-month movement” when it left the Exeter camp meeting, for it was identifying the coming of the Lord on the tenth day of the seventh month, which in 1844 fell on October 22.

Cov ntaub ntawv teev cia qhia meej txog txoj kev coj ntawm Vajtswv txoj kev saib xyuas uas tau coj Miller txoj kev kawm los ntawm tib neeg thiab los ntawm Saum Ntuj Ceeb Tsheej. Nws tus phooj ywg qub tau thawb nws mus, thiab tej kev xav uas tuaj rau nws yog lub suab ntawm tus tim tswv Gabriel, uas Sister White qhia tias “line upon line” yog tus tim tswv uas tau rov tuaj xyuas Miller ntau zaus. Nws qhia tias xya lub sijhawm yog qhov uas nws xub pom thawj zaug, ces nws mam li txheeb xyuas 2,300 ua tus tim khawv thib ob rau xya lub sijhawm, vim nkawd ob leeg xaus rau xyoo 1843, (raws li nws tau xub ntseeg). Ob zaj lus faj lem ntawd yog nws qhov kev tshawb pom alpha thiab omega, thiab nyob hauv txoj kev sib raug zoo ntawm zaj lus faj lem rau Miller, nkawd qhia txog qhov yuam kev uas tom qab no Samuel Snow yuav kho nrog txoj xov ntawm Midhmo Qw nrov, uas tau pib “kev txav ntawm lub hli xya.” Kev txav ntawm Midhmo Qw nrov yog “kev txav ntawm lub hli xya” thaum nws tawm hauv Exeter camp meeting, rau qhov nws tab tom qhia txog tus Tswv txoj kev los rau hnub kaum ntawm lub hli xya, uas nyob rau xyoo 1844 poob rau hnub October 22.

The mistake that produces the empowerment of the second angel is represented by Miller’s initial understanding that the seven times and the 2,300 years concluded together in 1843. In the passage the next doctrine that is discussed is how Miller came to identify Rome as the symbol that establishes the vision. The Adventist history teachers identify that all of William Miller’s prophetic understandings were based upon his identifying two desolating powers. He understood those two desolating powers to be pagan and papal Rome, and he saw those two powers in 2 Thessalonians when he came to understand that the “daily” in the book of Daniel is pagan Rome. Every prophetic model set forth by Miller, who Sister White informs us was repeatedly visited by angels, was based upon his understanding that Rome establishes the vision. Every one!

Qhov kev yuam kev uas tsim kom muaj lub hwj chim txhawb nqa ntawm tus tim tswv thib ob yog sawv cev los ntawm Miller txoj kev to taub thaum chiv thawj tias xya lub sijhawm thiab 2,300 xyoo xaus ua ke hauv xyoo 1843. Hauv nqe ntawd, txoj kev qhuab qhia tom ntej uas raug tham txog yog tias Miller tau los txheeb xyuas Loos li cas ua lub cim uas tsa txoj kev yog toog. Cov xibfwb qhia keeb kwm Adventist txheeb xyuas tias tag nrho William Miller txoj kev to taub txog yav tom ntej tau tsa saum nws txoj kev txheeb xyuas ob lub hwj chim ua kom puam tsuaj. Nws to taub tias ob lub hwj chim ua kom puam tsuaj ntawd yog Loos tsis ntseeg Vajtswv thiab Loos papal, thiab nws pom ob lub hwj chim ntawd hauv 2 Thessalonians thaum nws los nkag siab tias “qhov niaj hnub” hauv phau Daniyee yog Loos tsis ntseeg Vajtswv. Txhua tus qauv cev lus yav tom ntej uas Miller nthuav tawm, tus uas Muam White qhia rau peb tias cov tim tswv tau tuaj xyuas nws ntau zaus, tau tsa saum nws txoj kev to taub tias Loos tsa txoj kev yog toog. Txhua tus kiag li!

From December 31, 2023 the Lion of the tribe of Judah has been unsealing the Revelation of Jesus Christ. From that point the foundational test had begun, and it reached its conclusion when the first pope from the United States began his reign on May 8, 2025. At that point, the temple test began.

Txij hnub tim 31 Lub Kaum Ob Hlis 2023, Tus Tsov Ntxhuav ntawm xeem Yudas tau qhib cov ntsaws ruaj ntawm Tshwmsim txog Yexus Khetos. Txij lub sijhawm ntawd los, txoj kev sim xyuas lub hauv paus tau pib lawm, thiab nws tau mus txog qhov xaus thaum thawj tug pov thawj loj ntawm lub Koom Txoos Kas Tos Liv uas yog los ntawm Tebchaws Meskas pib nws txoj kev kav rau hnub tim 8 Lub Tsib Hlis 2025. Thaum ntawd, txoj kev sim xyuas lub tuam tsev tau pib.

We will continue these things in the next article and employ the “250” years as a witness to uphold our identification that the foundational test ended with the current pope.

Peb yuav txuas ntxiv txog tej yam no hauv zaj lus tom ntej thiab siv “250” xyoo los ua ib tug tim khawv txhawb peb qhov kev txheeb xyuas tias qhov kev sim hauv paus xaus nrog tus txiv plig tshaj tam sim no.

Back to Articles