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# The Book of Daniel - Number One-Hundred and Thirty-Eight

Phau Ntawv Daniyees - Ib Puas Peb Caug Yim

Unveiling Daniel 11: A Prophetic Journey through History

Qhia Daniyees 11: Ib Txoj Kev Taug Qhia Yaj Saub hla keeb kwm

Author

Jeff Pippenger

Published

March 15, 2024

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Verse forty of Daniel chapter eleven, represents one of the most profound verses of God’s Word. The prophetic histories that are represented therein are where the wheels within the wheels of Ezekiel’s vision are brought together. With the time of the end of the Millerite movement in 1798, and also the time of the end of the movement of the third angel in 1989, the internal and external histories of God’s people of the last days are portrayed. Within the verse is the announcement of the approaching judgment which arrived with the first angel in 1798, all the way until the Sunday law of verse forty-one. The verse therefore represents the investigative judgment of God’s church beginning with the dead, through to the sealing of the one hundred and forty-four thousand, and God spewing Laodicean Adventism out of His mouth.

Nqe plaub caug hauv Daniyee tshooj kaum ib sawv cev rau ib nqe uas tob kawg nkaus hauv Vajtswv Txojlus. Cov keeb kwm raws li yaj saub uas raug nthuav tawm nyob hauv ntawd yog qhov chaw uas cov log nyob hauv cov log hauv Exekees lub zeem muag raug coj los sib txuas ua ke. Nrog rau lub sijhawm kawg ntawm kev txav Millerite nyob rau xyoo 1798, thiab kuj yog lub sijhawm kawg ntawm kev txav ntawm tus tim tswv thib peb nyob rau xyoo 1989, cov keeb kwm sab hauv thiab sab nraud ntawm Vajtswv haiv neeg hauv hnub kawg raug piav qhia. Nyob hauv nqe ntawd muaj kev tshaj tawm txog txoj kev txiav txim uas tab tom los ze, uas tuaj txog nrog tus tim tswv thawj hauv 1798, txuas mus txog rau hnub Sunday txoj cai hauv nqe plaub caug ib. Vim li ntawd, nqe no sawv cev rau txoj kev txiav txim tshawb nrhiav ntawm Vajtswv pawg ntseeg pib nrog cov tuag, mus txog rau kev muab cim rau ib puas plaub caug plaub txhiab leej, thiab Vajtswv nti Laodicean Adventism tawm hauv Nws lub qhov ncauj.

The history where the papacy received its deadly wound in 1798, until the deadly wound is healed in verse forty-one is represented in the history of the verse. Verse forty-one onward is set within the context of the escalating executive judgments of God, which begin in that verse. In this prophetic sense, verse forty is the end of Daniel chapter eleven, and verses one and two, of the chapter are the beginning. Chapter eleven presents the rebellion of the antichrist, and chapter ten represents the beginning of the Hiddekel River vision, and chapter twelve represents the end. Chapters ten and twelve represent the first and the last, and chapter eleven is the rebellion in the middle.

Keeb kwm txij thaum lub hwj chim papacy tau txais nws qhov txhab tuag taus xyoo 1798 mus txog thaum qhov txhab tuag taus ntawd raug kho kom zoo nyob hauv nqe plaub caug-ib, raug sawv cev nyob rau hauv keeb kwm ntawm nqe ntawd. Txij nqe plaub caug-ib mus ntxiv raug muab tso rau hauv lub ntsiab lus ntawm Vajtswv cov kev txiav txim los ntawm txoj cai tswjfwm uas tab tom nce zuj zus, uas pib nyob rau hauv nqe ntawd. Hauv qhov kev nkag siab yaj saub no, nqe plaub caug yog qhov kawg ntawm Daniel tshooj kaum ib, hos nqe ib thiab ob ntawm tshooj ntawd yog qhov pib. Tshooj kaum ib nthuav tawm kev tawm tsam ntxeev siab ntawm tus antichrist, thiab tshooj kaum sawv cev rau qhov pib ntawm Hiddekel River lub zeem muag, hos tshooj kaum ob sawv cev rau qhov kawg. Tshooj kaum thiab kaum ob sawv cev rau thawj thiab kawg, hos tshooj kaum ib yog kev ntxeev siab nyob nruab nrab.

Chapters ten and twelve are the same, for, unlike chapter eleven, they represent Daniel’s experience in relation to the vision, and chapter eleven is the vision. Chapter ten is the first letter of the Hebrew alphabet, chapter eleven is the thirteenth rebellious letter of the Hebrew alphabet, and chapter twelve is the last letter of the alphabet. The Hiddekel River vision is the “Truth.”

Tshooj kaum thiab tshooj kaum ob yog tib yam, vim hais tias, tsis zoo li tshooj kaum ib, nkawd sawv cev rau Daniyees txoj kev paub thiab kev ntsib uas muaj feem rau lub zeem muag, hos tshooj kaum ib yog lub zeem muag ntawd. Tshooj kaum yog thawj tsab ntawv ntawm cov ntawv Henplais, tshooj kaum ib yog tsab ntawv thib kaum peb uas ntxeev siab ntawm cov ntawv Henplais, thiab tshooj kaum ob yog tsab ntawv kawg ntawm cov ntawv. Lub zeem muag ntawm tus Dej Hiddekel yog “Qhov Tseeb.”

In chapter eleven, the beginning illustrates the end, for Christ never changes. The final history represented in verse forty, is the testing time of the image of the beast. That testing time concludes with the mark of the beast, which is represented in verse forty-one. Verses one and two, must therefore address the sealing time of the one hundred and forty-four thousand, for that period of time is also the period of the formation of the image of the beast.

Hauv tshooj kaum ib, qhov pib qhia ua piv txwv txog qhov kawg, rau qhov Khetos yeej tsis hloov li. Keeb kwm kawg uas raug sawv cev nyob hauv nqe plaub caug, yog lub sij hawm sim siab ntawm tus yam ntxwv ntawm tus tsiaj qus. Lub sij hawm sim siab ntawd xaus nrog lub cim ntawm tus tsiaj qus, uas raug sawv cev nyob hauv nqe plaub caug-ib. Yog li ntawd, nqe ib thiab ob yuav tsum hais txog lub sij hawm muab lub foob rau ib puas plaub caug plaub txhiab leej, rau qhov lub sij hawm ntawd kuj yog lub sij hawm ntawm kev tsim tsa tus yam ntxwv ntawm tus tsiaj qus.

> “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 rau kuv pom meej tias daim duab ntawm tus tsiaj qus yuav raug tsim ua ntej lub sijhawm uas txoj kev sim siab yuav xaus; rau qhov nws yog txoj kev sim siab loj rau haiv neeg ntawm Vajtswv, uas los ntawm qhov ntawd lawv txoj hmoo nyob mus ib txhis yuav raug txiav txim....”

> “This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

> “Qhov no yog txoj kev sim siab uas Vajtswv cov neeg yuav tsum tau ntsib ua ntej lawv raug muab khi ua cim.” Manuscript Releases, volume 15, 15.

There are always two waymarks that identify a time of the end. In the reform movement of Moses, it was Aaron’s birth followed three years later with Moses’ birth. In the reform movement to come out of Babylon and rebuild the temple it was king Darius, followed by king Cyrus. In the reform movement of Christ, it was the birth of John the Baptist, followed in six months by the birth of Christ. In the reform movement of the Millerites it was the death of the papal system in 1798, followed by the death of the pope in 1799. In the reform movement of the third angel, it was president Reagan and president Bush the first, who both represented 1989. In Daniel chapter ten, verse one, we find king Cyrus identified.

Ib txwm muaj ob lub cim qhia kev uas txheeb tau lub sijhawm kawg. Hauv qhov kev txav hloov tshiab ntawm Mauxes, nws yog Aloos yug, ces peb xyoos tom qab yog Mauxes yug. Hauv qhov kev txav hloov tshiab kom tawm hauv Npanpiloo thiab rov txhim kho lub tuam tsev, nws yog vajntxwv Dali‑u, ces yog vajntxwv Xa‑u‑lias. Hauv qhov kev txav hloov tshiab ntawm Khetos, nws yog Yauhas tus uas ua kevcai raus dej yug, ces rau lub hlis tom qab yog Khetos yug. Hauv qhov kev txav hloov tshiab ntawm cov Millerites, nws yog txoj kev tuag ntawm txoj kev tswj hwm papal xyoo 1798, ces yog txoj kev tuag ntawm tus pope xyoo 1799. Hauv qhov kev txav hloov tshiab ntawm tus timtswv thib peb, nws yog president Reagan thiab president Bush thawj tug, uas nkawd ob leeg sawv cev rau xyoo 1989. Hauv Daniyee tshooj kaum, nqe ib, peb pom vajntxwv Xa‑u‑lias raug txheeb qhia.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Nyob rau hauv xyoo peb ntawm Vajntxwv Khaulis uas kav tebchaws Pawxia, ib lo lus tau raug nthuav tawm rau Daniyee, tus uas hu ua Npe‑te‑xas‑xa; thiab lo lus ntawd yog qhov tseeb, tiamsis lub sijhawm uas tau teem tseg ntawd ntev: thiab nws nkag siab lo lus ntawd, thiab muaj kev to taub txog yog toog. Daniyee 10:1.

In the following verses of chapter ten, we see the experience of Daniel represented in advance of Gabriel delivering the vision of prophetic history in chapter eleven. Cyrus marks the time of the end, for previously Cyrus, Darius’ nephew, had been Darius’ general who slew Belshazzar, thus marking the end of the seventy years of captivity, which typified the twelve-hundred and sixty-year captivity of spiritual Israel in spiritual Babylon from 538 unto 1798.

Hauv cov nqe tom qab no hauv tshooj kaum, peb pom txoj kev uas Daniyee tau ntsib raug nthuav tawm ua ntej Nkaslias xa txoj kev ua yog toog pom txog keeb kwm yaj saub nyob hauv tshooj kaum ib. Xailas cim lub caij kawg, rau qhov yav dhau los Xailas, tus tub xeeb ntxwv ntawm Dali‑as, tau yog Dali‑as tus thawj tub rog uas tua Npelexajsa, yog li ntawd cim txog qhov kawg ntawm xya caum xyoo ntawm kev poob cev qhev, uas yog ib yam piv txwv txog ib txhiab ob puas rau caum xyoo ntawm kev poob cev qhev ntawm Ixayees sab ntsuj plig hauv Npanpiloo sab ntsuj plig txij xyoo 538 mus txog 1798.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Vajtswv pawg ntseeg hauv ntiajteb no yeej nyob hauv txoj kev poob cev qhev tiag tiag thaum lub sijhawm ntev ntawm kev tsim txom tsis tseg no, ib yam li cov me nyuam Yixayee uas raug coj mus poob cev qhev nyob rau hauv Npanpiloo thaum lub sijhawm raug ntiab mus nyob deb teb chaws.” Prophets and Kings, 714.

The end of the twelve hundred and sixty years in 1798, marked the time of the end, so the end of the seventy years marked the “time of the end” for that history. Both Darius and Cyrus are represented at the death of Belshazzar and end of the kingdom of Babylon, for as Darius’s general who accomplished the work, Cyrus was representing Darius. When George Bush the first was inaugurated on January 20, 1989, Reagan had been president for the first nineteen days of 1989.

Qhov kawg ntawm ib txhiab ob puas rau caum xyoo hauv xyoo 1798 tau cim tseg lub sijhawm kawg, yog li ntawd qhov kawg ntawm xya caum xyoo kuj tau cim tseg “lub sijhawm kawg” rau zaj keeb kwm ntawd. Ob leeg Darius thiab Cyrus raug sawv cev thaum Belshazzar tuag thiab thaum lub tebchaws Npanpiloo xaus lawm, rau qhov Cyrus, uas yog Darius tus thawj tub rog uas ua tiav txoj haujlwm ntawd, tau sawv cev rau Darius. Thaum George Bush tus thawj tau txais kev tsa tes ua thawj tswj hwm thaum Lub Ib Hlis 20, 1989, Reagan tau ua thawj tswj hwm rau thawj kaum cuaj hnub ntawm xyoo 1989.

The vision of the Hiddekel began at the time of the end, in the third year of Cyrus. When Gabriel begins to unfold to Daniel the prophetic history of chapter eleven, he first references the first year of Darius, to establish clearly that the vision of prophetic history that he was about to present to Daniel begins in the last time of the end, in 1989, for all the prophets speak more of the last days than the days in which they lived.

Lub zeem muag ntawm Hiddekel pib thaum lub caij kawg, hauv xyoo peb ntawm Cyrus. Thaum Gabriel pib nthuav rau Daniel txog keeb kwm yav tom ntej hauv tshooj kaum ib, nws xub hais txog xyoo ib ntawm Darius, kom qhia meej tias lub zeem muag hais txog keeb kwm yav tom ntej uas nws tab tom nthuav rau Daniel pib nyob rau lub sij hawm kawg kawg, xyoo 1989, rau qhov txhua tus yaj saub hais ntau dua txog hnub kawg dua li txog cov hnub uas lawv tus kheej tau nyob.

> But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 10:21, 11:1.

> Tiamsis kuv yuav qhia rau koj paub yam uas tau sau cia rau hauv phau vaj lug kub ntawm qhov tseeb; thiab tsis muaj leejtwg uas nrog nraim kuv nyob hauv tej no, tsuas yog Michael uas yog nej tus thawj xwb. Thiab kuv, hauv thawj xyoo ntawm Darius tus Mede, yeej yog kuv tus kheej, tau sawv los txhawb thiab ntxiv dag zog rau nws. Daniel 10:21, 11:1.

In the first year of Darius, which represents the time of the end in 1989, Gabriel “stood”, thus identifying that at a “time of the end”, an angel arrives. In 1798 the first angel arrived, and in 1989, the third angel arrived. It wasn’t until the message of the third angel was empowered in 2001 that the sealing of the third angel began, but the movement of the third angel arriving in 1989, is represented by Gabriel standing at the time of the end. Gabriel is going to show Daniel “that which is noted in the scripture of truth,” and the vision of the Hiddekel possesses the signature of “Truth,” which Gabriel is about to set forth.

Nyob rau thawj xyoo ntawm Darius, uas sawv cev rau lub sijhawm kawg hauv xyoo 1989, Gabriel “sawv,” yog li ntawd qhia meej tias thaum muaj ib “lub sijhawm kawg,” ib tug timtswv los txog. Xyoo 1798 thawj tug timtswv los txog, thiab xyoo 1989, tug timtswv thib peb los txog. Tsis yog txog thaum zaj xov ntawm tug timtswv thib peb raug muab hwjchim rau hauv xyoo 2001 xwb ces txoj haujlwm muab cim kaw ntawm tug timtswv thib peb thiaj pib, tiam sis qhov kev txav ntawm tug timtswv thib peb los txog hauv xyoo 1989 yog sawv cev los ntawm Gabriel sawv thaum lub sijhawm kawg. Gabriel yuav qhia rau Daniel “yam uas raug sau tseg hauv phau Vajlugkub ntawm qhov tseeb,” thiab lub zeem muag ntawm Hiddekel muaj tus cim kos npe ntawm “Qhov Tseeb,” uas Gabriel tab tom yuav muab nthuav tawm.

In verse fourteen of chapter ten Gabriel had already informed Daniel that what he was addressing in the vision of the Hiddekel was “what would happen to God’s people in the last days.”

Nyob rau nqe kaum plaub ntawm tshooj kaum, Gabriel twb tau qhia rau Daniyees lawm tias yam uas nws tab tom hais hauv lub zeem muag ntawm Hiddekel yog “yam uas yuav tshwm sim rau Vajtswv haiv neeg nyob rau hnub kawg.”

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Tam sim no tuaj kom ua rau koj to taub txog yam uas yuav los raug rau koj haiv neeg nyob rau hnub kawg; rau qhov tseem yog ib zaj yog toog pom txog ntau hnub tom ntej. Daniel 10:14.

Verse two of Daniel chapter eleven represents the knowledge that was unsealed at the time of the end in 1989, and which identifies what “shall befall” God’s people “in the latter days”.

Nqe ob ntawm Daniel tshooj kaum ib sawv cev rau txoj kev paub uas tau raug qhib lub foob thaum lub caij kawg xyoo 1989, thiab uas qhia tias yam twg “yuav los raug” Vajtswv haiv neeg “hauv hnub kawg”.

> And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

> Tam sim no kuv yuav qhia qhov tseeb rau koj. Saib seb, tseem yuav muaj peb tug vajntxwv sawv los hauv Persia; thiab tus plaub yuav nplua nuj heev dua lawv sawvdaws: thiab los ntawm nws lub hwjchim uas los ntawm nws tej kev nplua nuj, nws yuav tsa sawvdaws tawm tsam lub nceeg vaj Grecia. Daniel 11:2.

Cyrus prefigures the second king since 1989. He is the king of the Medo-Persian Empire, which represents the kingdom of Bible prophecy in the last days that is made up of two horns, represented by the Medes and the Persians. After the second king of the kingdom of the two-horned earth beast at the time of the end in 1989, there would yet be three kings (Clinton, Bush the last, Obama), and then there would be a king that was far richer than they all were. The three kings that followed Bush the first, got wealthy after their presidencies, and only because they had become president. Trump, the fourth that was far richer, and was the wealthiest president ever, did not make his money because he had been president, but primarily through his work in real estate investments, well before he ran for president.

Xailes sawv cev ua ntej rau tus vajntxwv thib ob txij xyoo 1989 los. Nws yog vajntxwv ntawm lub tebchaws Medo-Persia, uas sawv cev rau lub nceeg vaj hauv zaj lus faj lem hauv phau Vajlugkub nyob rau hnub kawg, uas muaj ob lub kub, uas yog cov Medes thiab cov Persians sawv cev. Tom qab tus vajntxwv thib ob ntawm lub nceeg vaj ntawm tus tsiaj qus hauv ntiajteb uas muaj ob lub kub thaum lub sijhawm kawg nyob rau xyoo 1989, tseem yuav muaj peb tug vajntxwv ntxiv (Clinton, Bush tus kawg, Obama), ces tom qab ntawd yuav muaj ib tug vajntxwv uas nplua nuj heev tshaj lawv sawv daws. Peb tug vajntxwv uas los tom qab Bush tus thawj, tau los ua neeg nplua nuj tom qab lawv txoj hauj lwm thawj tswj hwm, thiab tsuas yog vim lawv tau los ua thawj tswj hwm xwb. Trump, tus thib plaub uas nplua nuj tshaj plaws, thiab yog tus thawj tswj hwm nplua nuj tshaj plaws hauv keeb kwm, tsis tau khwv nws nyiaj vim nws tau ua thawj tswj hwm, tiamsis feem ntau yog los ntawm nws txoj hauj lwm peev hauv vaj tsev, ntev ua ntej nws los sib tw ua thawj tswj hwm.

Formerly the richest president in American history, relatively speaking, was the first president of the United States. Prior to Donald Trump, George Washington was the richest president in American history, and he made his money as did Donald Trump, through real estate investments. Both Washington and Trump came to the presidency from non-traditional political backgrounds. Washington was primarily a military leader before becoming president, and Trump was a businessman and television personality, who like unto Washington was without any prior political experience.

Yav tas los, raws li muab piv, tus thawj tswj hwm uas nplua nuj tshaj plaws hauv keeb kwm Asmeskas yog tus thawj thawj tswj hwm ntawm Tebchaws Meskas. Ua ntej Donald Trump, George Washington yog tus thawj tswj hwm uas nplua nuj tshaj plaws hauv keeb kwm Asmeskas, thiab nws tau khwv tau nws tej nyiaj txiag ib yam li Donald Trump, los ntawm kev nqis peev hauv vaj tse. Washington thiab Trump nkawd ob leeg tau los txog rau txoj haujlwm thawj tswj hwm los ntawm keeb kwm yav dhau uas tsis yog txoj kab kev nom kev tswv ib txwm muaj. Washington feem ntau yog ib tug thawj coj tub rog ua ntej nws los ua thawj tswj hwm, hos Trump yog ib tug neeg ua lag luam thiab ib tug neeg muaj npe hauv xov tooj cua thiab this vis, uas ib yam li Washington thiab, tsis tau muaj ib qho kev paub dhau los hauv nom kev tswv li.

Both presidents were known for their strong personalities and leadership styles, although they manifested these traits quite differently. Washington was known for his stoic, calm, and confident leadership and unifying presence during the Revolutionary War and the early years of the Republic, while Trump is known for his assertive approach to leadership and governance. Both Washington and Trump were figures of significant controversy, albeit for very different reasons. Washington, while widely revered, faced criticism during his time for various issues, including his views on slavery. Trump’s presidency was marked by numerous controversies, including his use of “mean tweets” on social media, his America-first policy decisions, and his own self-awareness.

Ob tug thawj tswj hwm no ob leeg puav leej raug paub txog lawv tus cwj pwm muaj zog thiab lawv tej yam ntxwv hauv kev coj ua thawj coj, txawm yog lawv tau nthuav tawm tej yam ntxwv ntawd txawv heev. Washington raug paub txog nws txoj kev coj ua thawj coj uas ruaj siab, tus yees, thiab muaj kev ntseeg ruaj khov, nrog rau nws txoj kev muaj nyob uas coj tau kev sib sau ua ke thaum lub sijhawm Tsov Rog Kev Tawm Tsam thiab hauv thawj cov xyoos ntawm lub Koom Txoos Pej Xeem, hos Trump raug paub txog nws txoj kev coj ua thawj coj thiab kev tswj hwm uas muaj zog thiab txiav txim siab. Washington thiab Trump ob leeg puav leej yog cov neeg uas ua rau muaj kev tsis sib haum xeeb loj heev, txawm hais tias yog vim tej laj thawj txawv heev. Washington, txawm raug hwm dav heev, los nws kuj raug thuam nyob rau hauv nws tiam rau ntau yam teeb meem, suav nrog nws tej kev xav txog kev ua qhev. Trump lub sijhawm ua thawj tswj hwm raug cim tseg los ntawm ntau yam kev tsis sib haum xeeb, suav nrog nws txoj kev siv “mean tweets” hauv kev tshaj xov xwm kev sib raug zoo, nws tej kev txiav txim hauv txoj cai America-first, thiab nws tus kheej txoj kev paub txog nws tus kheej.

The richest and sixth president was to stir up the globalist dragon powers. When we lay the history of verse two of chapter eleven, upon the history of the period of 1776, 1789, and 1798, we find further information addressing the last president of the earth beast, for Jesus illustrates the end with the beginning. The first two periods represented by 1776, and 1789, provide two witnesses that the final president, will be the eighth president, who was of the seven. Trump was the sixth president after Reagan, and as the eighth president, he will be “of the seven”. The final, and eighth president will rule when the United States forms the image “to and of” the beast.

Tus thawj tswj hwm uas nplua nuj tshaj plaws thiab yog tus thib rau yuav tsum tsa kom cov hwj chim zaj ntawm cov neeg thoob ntiaj teb sawv los. Thaum peb muab keeb kwm ntawm nqe ob hauv tshooj kaum ib los tso rau saum keeb kwm ntawm lub sijhawm 1776, 1789, thiab 1798, peb pom ntxiv lus qhia uas hais txog tus thawj tswj hwm kawg ntawm tsiaj qus hauv ntiajteb, vim Yexus qhia txog qhov kawg los ntawm qhov pib. Ob lub sijhawm thawj zaug uas 1776 thiab 1789 sawv cev rau ntawd, muab ob tug timkhawv qhia tias tus thawj tswj hwm kawg yuav yog tus thawj tswj hwm thib yim, tus uas yog ntawm xya leej ntawd. Trump yog tus thawj tswj hwm thib rau tom qab Reagan, thiab raws li tus thawj tswj hwm thib yim, nws yuav yog “ntawm xya leej”. Tus thawj tswj hwm kawg, thiab yog tus thib yim, yuav kav thaum Tebchaws Meskas tsim daim duab “rau thiab ntawm” tus tsiaj qus.

The president who rules when the image of the beast is formed by the United States, must be the eighth, that is of the seven, as witnessed to by Peyton Randolph, and John Hancock. The papacy is the eighth head that was of the seven, and it received a prophetic deadly wound. To be an image of the papacy, the eighth president that is of the seven, must also have a prophetic identification of being prophetically “wounded” or “killed”.

Tus thawj tswj hwm uas kav thaum Tebchaws Meskas tsim tus duab ntawm tus tsiaj qus, yuav tsum yog tus thib yim, uas yog ntawm xya tus ntawd, raws li Peyton Randolph thiab John Hancock tau ua tim khawv. Txoj kev ua vajntxwv ntawm tus pope yog lub taub hau thib yim uas yog ntawm xya lub taub hau, thiab nws tau txais ib lub qhov txhab tuag uas yog yaj saub qhia ua ntej. Yuav kom yog ib daim duab ntawm txoj kev ua vajntxwv ntawm tus pope, tus thawj tswj hwm thib yim uas yog ntawm xya tus ntawd, yuav tsum muaj ib qho kev cim qhia yav tom ntej ib yam nkaus tias nws raug “mob qhov txhab” lossis raug “tua” raws li kev yaj saub.

The papacy received its deadly wound from a dragon power (France), a dragon power who the papacy had been struggling against since the time when Paul identified that, the mystery of iniquity (the man of sin), did already work at that time. The dragon of paganism was restraining the papacy from taking the throne, which it did in 538.

Lub thawj coj papacy tau txais nws lub qhov txhab uas tuag taus ntawm ib lub hwjchim zaj (Fabkis), ib lub hwjchim zaj uas lub papacy tau niaj hnub tawm tsam txij thaum lub sijhawm uas Povlauj tau qhia tias, txoj kev tsis ncaj ncees uas zais ntshis ntawd (tus neeg txhaum), twb ua haujlwm lawm thaum ntawd. Zaj ntawm paganism tau txwv lub papacy tsis pub nce mus zaum saum lub zwm txwv, yam uas nws tau ua nyob rau xyoo 538.

From the beginning of the papacy unto its final demise it struggles against dragon powers. An image of the papacy requires that the image struggles with a dragon power. In Revelation seventeen the papacy, who is the eighth head, that is of the seven heads, is ultimately burned with fire and her flesh is eaten by the ten kings. In both deaths (1798 and the last days), the papal beast is killed by a dragon power. In order for the United States to form an image of the beast, the eighth president would also need to be killed by a dragon power that it was at war with, and the sixth king after the time of the end in 1989, is the king that stirred up all the dragon powers.

Txij thaum pib ntawm txoj kev kav papacy mus txog rau nws txoj kev puastsuaj kawg, nws tawm tsam nrog tej hwj chim ntawm tus zaj. Ib daim duab ntawm papacy yuav tsum kom daim duab ntawd tawm tsam nrog ib lub hwj chim ntawm tus zaj. Hauv Tshwmsim kaum xya, papacy, uas yog lub taub hau thib yim, uas yog tawm hauv xya lub taub hau, thaum kawg raug hlawv nrog hluav taws thiab nws cev nqaij raug kaum tus vajntxwv noj. Hauv ob txoj kev tuag ntawd tib si (1798 thiab hnub kawg), tus tsiaj nyaum papal raug tua los ntawm ib lub hwj chim ntawm tus zaj. Yuav kom Tebchaws Meskas tsim tau ib daim duab ntawm tus tsiaj nyaum, tus thawj tswj hwm thib yim kuj yuav tsum raug tua los ntawm ib lub hwj chim ntawm tus zaj uas nws tab tom ua rog nrog, thiab tus vajntxwv thib rau tom qab lub sijhawm kawg xyoo 1989, yog tus vajntxwv uas tsa kom sawv tag nrho tej hwj chim ntawm tus zaj.

Ronald Reagan was an apostate Protestant, but George Bush the first, was a classic globalist. One of his famous quotes is where he lied by saying, on August 18, 1988, “And I’m the one who will not raise taxes. My opponent now says he’ll raise them as a last resort, or a third resort. But when a politician talks like that, you know that’s one resort he’ll be checking into. My opponent won’t rule out raising taxes. But I will. And the Congress will push me to raise taxes and I’ll say no. And they’ll push, and I’ll say no, and they’ll push again, and all I can say to them is: read my lips: no new taxes.”

Ronald Reagan yog ib tug Protestant uas tau thim txoj kev ntseeg lawm, tab sis George Bush tus thawj yog ib tug neeg txhawb kev thoob ntiaj teb raws li tus qauv qub. Ib qho ntawm nws cov lus hais uas nto moo yog qhov uas nws dag thaum hais li no, hnub tim 18 lub Yim Hli, 1988, “Thiab kuv yog tus uas yuav tsis tsa se. Kuv tus neeg sib tw tam sim no hais tias nws yuav tsa se ua ib qho kev xaiv thaum kawg, los yog qhov kev xaiv thib peb. Tab sis thaum ib tug nom tswv hais lus li ntawd, nej yeej paub tias qhov ntawd yog ib qho chaw so uas nws yuav mus xyuas. Kuv tus neeg sib tw tsis kam txiav txim siab tsis tsa se. Tab sis kuv yuav txiav txim li ntawd. Thiab Congress yuav thawb kom kuv tsa se thiab kuv yuav hais tias tsis tau. Thiab lawv yuav thawb, thiab kuv yuav hais tias tsis tau, thiab lawv yuav rov thawb dua, thiab txhua yam uas kuv hais tau rau lawv yog: nyeem kuv daim di ncauj: tsis muaj se tshiab.”

Other than that public lie, which is an attribute of a representative of the dragon power, his most famous quote was at a joint session of Congress on September 11, 1990, where he said, “Now, we can see a new world coming into view. A world in which there is the very real prospect of a new world order. In the words of Winston Churchill, a ‘world order’ in which ‘the principles of justice and fair play … protect the weak against the strong …’ A world where the United Nations, freed from cold war stalemate, is poised to fulfill the historic vision of its founders.” Bush the senior was a globalist, even if he identified as a Republican.

Dhau li ntawd txoj kev dag rau pej xeem, uas yog ib yam ntxwv ntawm tus sawv cev ntawm lub hwj chim zaj, nws lo lus hais uas nto moo tshaj plaws yog nyob rau hauv ib rooj sib tham koom ntawm Congress thaum lub Cuaj Hlis 11, 1990, uas nws tau hais tias, “Tam sim no, peb twb pom tau ib lub ntiaj teb tshiab tab tom tshwm los rau hauv qhov muag pom. Ib lub ntiaj teb uas muaj qhov kev cia siab tseeb heev txog ib txoj kev txiav txim tshiab rau lub ntiaj teb. Raws li Winston Churchill cov lus, ib qho ‘kev txiav txim rau lub ntiaj teb’ uas nyob hauv ntawd ‘tej ntsiab cai ntawm kev ncaj ncees thiab kev ua si ncaj ncees … tiv thaiv cov uas qaug zog tawm tsam cov uas muaj zog …’ Ib lub ntiaj teb uas lub Koom Haum United Nations, raug dim ntawm qhov kev daig ntawm Tsov Rog Txias, tab tom npaj txhij kom ua tiav lub zeem muag keeb kwm ntawm nws cov neeg tsim.” Bush tus hlob yog ib tug neeg txhawb kev thoob ntiaj teb, txawm yog nws tau qhia nws tus kheej tias yog ib tug Republican.

Bill Clinton was the first president to hold his inauguration ceremony at the Lincoln Memorial, which means he turned his back to Lincoln and faced the obelisk of Washington’s monument, an obelisk that is internally filled with symbols of Freemasonry. Both the obelisk and the symbols of Freemasonry he chose to face as he falsely swore his allegiance to the Constitution, represented not only that he had turned his back upon the anti-slavery symbol of the Lincoln Memorial, but Clintons’ chosen historic positioning, agrees with his acceptance speech, where he praised a professor whom he had studied under in the Jesuit University that he had attended.

Bill Clinton yog thawj tug thawj tswj hwm uas tuav nws txoj kab ke tsa los ua thawj tswj hwm ntawm Lincoln Memorial, uas txhais hais tias nws tig nws nraub qaum rau Lincoln thiab tig ntsej muag mus rau lub obelisk ntawm Washington’s monument, ib lub obelisk uas sab hauv puv npo nrog tej cim ntawm Freemasonry. Ob lub obelisk ntawd thiab tej cim ntawm Freemasonry uas nws xaiv tig ntsej muag rau thaum nws dag cuav cog lus nws txoj kev ncaj ncees rau Txoj Cai Lij Choj, tsis yog tsuas yog sawv cev tias nws tau tig nws nraub qaum rau lub cim tawm tsam kev ua qhev ntawm Lincoln Memorial xwb, tiam sis txoj hauj lwm keeb kwm uas Clinton tau xaiv ntawd kuj haum raws nraim nrog nws zaj lus txais txoj hauj lwm, qhov chaw uas nws qhuas ib tug xib fwb uas nws tau kawm hauv qab nws ntawm lub Jesuit University uas nws tau mus kawm.

That professor, Carroll Quigley, wrote the book: Tragedy and Hope: A History of the World in Our Time, which was published in 1966, and is correctly and widely understood to represent “the Bible for globalist ideas”. As the Koran is to Islam, and as Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, written by Albert Pike, and published in 1871, is considered the most comprehensive exposition of the esoteric teachings of Freemasonry; or as The Book of Mormon is to the Latter Day Saints, Quigley’s book is the Bible of globalist philosophy. Most would have known if Clinton praised Mohammed of the Koran, or if he praised Joseph Smith of The Book of Mormon, and some would have known who Albert Pike was, but few knew that Clinton’s praise of Quigley was consistent with his own globalist agenda, and his rejection of the principles represented by Abraham Lincoln.

Tus xibfwb ntawd, Carroll Quigley, tau sau phau ntawv hu ua: *Tragedy and Hope: A History of the World in Our Time*, uas tau luam tawm xyoo 1966, thiab raug to taub kom raug thiab dav tias sawv cev rau “Phau Vajlugkub rau cov tswv yim ntiaj teb koom ua ib.” Ib yam li *Koran* yog rau Islam, thiab ib yam li *Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry*, uas Albert Pike sau thiab luam tawm xyoo 1871, raug suav tias yog qhov kev piav qhia dav thiab puv npo tshaj plaws txog tej kev qhia zais tob ntawm Freemasonry; lossis ib yam li *The Book of Mormon* yog rau cov ntseeg Latter Day Saints, Quigley phau ntawv yog Phau Vajlugkub ntawm lub tswv yim ntiaj teb koom ua ib. Feem coob yeej yuav tau paub yog hais tias Clinton qhuas Mohammed ntawm *Koran*, lossis yog nws qhuas Joseph Smith ntawm *The Book of Mormon*, thiab qee leej yuav tau paub tias Albert Pike yog leej twg, tiam sis tsawg leej thiaj paub tias Clinton txoj kev qhuas Quigley ntawd yeej sib haum raws nraim nrog nws tus kheej txoj kev npaj ntiaj teb koom ua ib, thiab nrog nws txoj kev tsis lees txais cov ntsiab cai uas Abraham Lincoln sawv cev rau.

In the speech, Clinton said: “As a teenager, I heard John Kennedy’s summons to citizenship. And then, as a student at Georgetown, I heard that call clarified by a professor named Carroll Quigley, who said to us that America was the greatest nation in history because our people have always believed in two things: that tomorrow can be better than today and that every one of us has a personal moral responsibility to make it so.” Carroll Quigley’s idea on how to “make America great again”, was for the United States to surrender its national sovereignty to the United Nations. Clinton was a Democrat, globalist, representative of the dragon.

Hauv qhov lus hais ntawd, Clinton tau hais tias: “Thaum kuv tseem yog ib tug hluas nkauj hluas nraug, kuv tau hnov John Kennedy txoj kev hu caw kom ua pej xeem. Tom qab ntawd, thaum kuv yog ib tug tub kawm ntawv hauv Georgetown, kuv tau hnov ib tug xibfwb hu ua Carroll Quigley piav qhia kom meej dua txog txoj kev hu ntawd; nws tau hais rau peb tias Meskas yog lub tebchaws loj tshaj plaws hauv keeb kwm vim peb haiv neeg ib txwm ntseeg ob yam: tias tag kis yuav zoo dua hnub no, thiab tias peb txhua tus nyias muaj ib txoj hauj lwm ncaj ncees raws kev coj ncaj coj zoo uas yog tus kheej los ua kom muaj li ntawd.” Carroll Quigley lub tswv yim hais txog yuav ua li cas thiaj “ua kom Meskas rov qab ua tebchaws loj dua ntxiv” yog kom Tebchaws Meskas tso tseg nws txoj kev muaj hwjchim kav tebchaws ywj pheej rau lub Koom Haum Tebchaws Ntiajteb. Clinton yog ib tug Democrat, ib tug neeg txhawb kev ntiajteb ib lub cev, tus sawv cev ntawm tus zaj.

“Like father, like son”, George Bush the last, was a globalist, and just as was his father, a globalist who professed to be Republican. The apple does not fall far from the tree. The Bible raises the rhetorical question, “Can two walk together, except they be agreed?” One simply needs to track the many enterprises that Bush the last, accomplished together with Bill and Hillary Clinton to see who Bush the last agreed with.

“Txiv zoo li cas, tub zoo li ntawd,” George Bush tus yau kawg, yog ib tug neeg txhawb kev tswj kav ntiaj teb, thiab ib yam nkaus li nws txiv, ib tug neeg txhawb kev tswj kav ntiaj teb uas lees tias yog Republican. Kua txiv tsis poob deb ntawm tsob ntoo. Phau Vajlugkub tsa ib lo lus nug hais raws li kev teb twb muaj hauv lawm tias, “Ob leeg puas taug kev ua ke tau, tsuas yog thaum nkawd sib pom zoo?” Tsuas yog yuav tsum taug xyuas ntau yam haujlwm uas Bush tus yau kawg tau ua tiav ua ke nrog Bill thiab Hillary Clinton xwb ces yuav pom tias Bush tus yau kawg tau pom zoo nrog leej twg.

Barack Hussein Obama made a statement about fundamentally transforming the United States during a campaign rally shortly before he was elected as President. On October 30, 2008, in Columbia, Missouri, Obama said: “We are five days away from fundamentally transforming the United States of America.” The statement was part of Obama’s broader message of “hope and change”, which was a central theme of his 2008 presidential campaign, emphasizing his commitment to significant policy reforms and a different direction for the country. The direction he turned the country was into the dragon policies of globalism, anti-white, pro-abortion, anti-carbon fuels, anti-America pro-globalism, Diversity, Equity, Inclusion, the false history of Critical Race Theory, and on and on. Obama was not simply a community organizer; he was and still is a representative of the dragon power’s globalist agenda.

Barack Hussein Obama tau hais ib lo lus hais txog kev hloov pauv Tebchaws Meskas hauv nws lub hauv paus ntsiab lus thaum muaj ib rooj sib txoos tawm suab xaiv tsa tsis ntev ua ntej nws raug xaiv los ua Thawj Tswj Hwm. Hnub tim 30 lub Kaum Hli, xyoo 2008, hauv Columbia, Missouri, Obama hais tias: “Peb tshuav tsib hnub xwb ua ntej yuav hloov pauv Tebchaws Meskas hauv nws lub hauv paus ntsiab lus.” Lo lus hais no yog ib feem ntawm Obama zaj lus dav dua hais txog “kev cia siab thiab kev hloov pauv,” uas yog lub ntsiab tseem ceeb ntawm nws txoj kev sib tw xaiv tsa thawj tswj hwm xyoo 2008, hais qhia txog nws txoj kev cog lus rau cov kev kho tshiab loj hauv txoj cai tswjfwm thiab ib txoj hau kev txawv rau lub tebchaws. Txoj kev uas nws tig lub tebchaws mus yog rau hauv cov cai ntawm tus zaj txog kev thoob qab ntuj, tawm tsam cov neeg dawb, txhawb kev rho menyuam, tawm tsam roj carbon ua roj siv, tawm tsam Meskas tiam sis txhawb kev thoob qab ntuj, Kev Muaj Ntau Haiv, Kev Ncaj Ncees, Kev Suav Nrog, keeb kwm cuav ntawm Critical Race Theory, thiab ntxiv mus tsis kawg. Obama tsis yog ib tug neeg npaj zej zog xwb; nws yog thiab tseem yog ib tug sawv cev ntawm tus zaj lub hwjchim txoj kev npaj thoob qab ntuj.

Trump however, unlike a typical modern politician, kept more promises than all the other seven presidents in the period beginning in 1989, combined. He was committed to making America great again, and in so attempting, he stirred up the globalist powers that be, not only in the United States, but in the entire world.

Txawm li cas los xij, Trump, uas tsis zoo ib yam li tus nom tswv niaj hnub ib txwm muaj, tau ua raws li nws cov lus cog tseg ntau dua li tag nrho xya tus thawj tswj hwm lwm tus hauv lub sijhawm pib txij xyoo 1989 los, thaum muab ua ke. Nws tau mob siab rau kev ua kom America rov qab loj dua qub, thiab hauv qhov kev siv zog ntawd, nws tau ua rau cov hwj chim globalization uas kav tsij sawv ntxhov, tsis yog hauv Tebchaws Asmeskas xwb, tiam sis thoob plaws ntiajteb no.

Joe Biden has no evidence whatsoever that he is anything other than another globalist.

Joe Biden tsis muaj ib qho pov thawj dab tsi li uas qhia tias nws yog ib yam dab tsi txawv dua li tsuas yog lwm tus globalist xwb.

The beast of Catholicism waged a long-drawn-out war with the dragon powers, and the president that is reigning when the United States forms an image of the papacy, will, of prophetic necessity, be in a struggle with the dragon powers. None of the living presidents, other than Donald Trump, would wage war with the dragon powers, for the Democrats are openly globalist (dragons), and George Bush the last, was, as his father was (a professed Republican, that is actually a globalist dragon), for Jesus always illustrates the last with the first.

Tus tsiaj qus ntawm Catholicism tau ua ib qho kev ua rog ntev thiab ncua nrog cov hwjchim zaj, thiab tus thawj tswj hwm uas kav nyob rau lub sijhawm uas Tebchaws Meskas tsim ib tug duab ntawm lub papacy, raws li txoj kev tsim nyog ntawm tej lus faj lem, yuav tsum nyob hauv ib qho kev tawm tsam nrog cov hwjchim zaj. Tsis muaj ib tug thawj tswj hwm uas tseem muaj sia nyob, dua li Donald Trump, uas yuav ua rog nrog cov hwjchim zaj, rau qhov cov Democrats yog cov qhib lug ua globalist (zaj), thiab George Bush tus kawg ntawd, kuj yog ib yam li nws txiv (ib tug lees tias yog Republican, tiamsis qhov tseeb yog ib tug zaj globalist), rau qhov Yexus ib txwm siv tus kawg los piv nrog tus thawj.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no nyob rau hauv tsab xov xwm tom ntej.

> “A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?

> “Muaj ib qho kev kub ntxhov loj tos cov neeg ntawm Vajtswv. Muaj ib qho kev kub ntxhov tos lub ntiajteb. Qhov kev tawm tsam uas tseem ceeb tshaj plaws hauv txhua tiam neeg twb nyob ze ntawm peb lawm. Tej xwm txheej uas tau ntev dua plaub caug xyoo lawm peb tau, raws li txoj cai ntawm lo lus cev faj lem, tshaj tawm tias tab tom yuav los txog, nimno tab tom tshwm sim rau ntawm peb qhov muag. Twb muaj lawm qhov teeb meem hais txog ib qho kev hloov rau hauv Txoj Cai Lij Choj uas txwv txoj kev ywj pheej ntawm lub siab dawb paug raug nthuav tawm rau cov tsim cai lij choj ntawm lub tebchaws. Qhov teeb meem hais txog kev yuam kom ua raws li Hnub Caiv Hnub Sunday twb dhau los ua ib yam uas lub tebchaws sawv daws txaus siab thiab pom tias tseem ceeb lawm. Peb paub zoo tias qhov txiaj ntsig ntawm txoj kev txav no yuav yog dabtsi. Tiamsis peb puas tau npaj txhij rau qhov teeb meem ntawd? Peb puas tau ua tiav ncaj ncees txoj hauj lwm uas Vajtswv tau muab cob rau peb, uas yog ceeb toom cov neeg txog txoj kev phom sij uas nyob ntawm lawv xub ntiag?”

> “There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.

> “Muaj coob leej, txawm yog ib txhia ntawm cov uas koom tes hauv qhov kev txav no kom yuam kom hwm Hnub Sunday, uas dig muag rau qhov tshwm sim uas yuav los tom qab qhov kev ua no. Lawv tsis pom tias lawv tab tom ntaus ncaj qha tawm tsam kev ywj pheej ntawm kev ntseeg. Muaj coob leej uas yeej tsis tau to taub txog cov cai thov ntawm Hnub Xanpataus hauv Phau Vajlugkub thiab lub hauv paus cuav uas lub koom haum Hnub Sunday tsa nyob saum ntawd. Txhua yam kev txav uas txhawb kev cai lij choj txog kev ntseeg yeej yog ib qho kev ywm rau lub hwj chim papacy, uas tau ua tsov ua rog tsis tu ncua tawm tsam kev ywj pheej ntawm lub siab dawb paug tau ntau tiam ntau xyoo lawm. Kev hwm Hnub Sunday muaj nws txoj kev muaj nyob raws li ib lub koom haum uas hu ua Khixatia vim ‘txoj kev zais ntawm kev phem’; thiab kev yuam kom hwm nws yuav yog ib qho kev lees paub tiag tiag rau cov ntsiab cai uas yog lub pob zeb hauv paus tseem ceeb kawg nkaus ntawm Romanism. Thaum peb haiv neeg yuav tsis lees tseg cov ntsiab cai ntawm nws txoj kev tswj hwm mus txog theem uas tsim ib txoj cai Hnub Sunday, Protestantism nyob hauv qhov kev ua no yuav txuas tes nrog popery; qhov no yuav tsis yog dab tsi ntxiv tsuas yog muab txoj sia rau txoj kev tsim txom uas ntev los lawm twb tab tom ntshaw ntsoov tos nws lub caij nyoog kom dhia rov los rau hauv txoj kev kav tswj hwm nruj tsiv.”

> “The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.

> “Lub kev txav National Reform, uas siv lub hwj chim ntawm kev tsim cai lij choj txog kev ntseeg, thaum nws loj hlob tiav npo lawm, yuav nthuav tawm tib yam kev tsis kam ua siab ntev thiab kev tsim txom uas tau kav nyob rau tiam dhau los. Lub sijhawm ntawd tej rooj sab laj ntawm tibneeg tau muab rau lawv tus kheej tej cai tshwj xeeb uas yog ntawm Vajtswv xwb, nias tsuj txoj kev ywj pheej ntawm lub siab ntsws raws li lawv lub hwj chim kav tswj nruj ua phem; thiab kev kaw neeg, kev ntiab tawm mus nyob deb teb chaws, thiab kev tuag tau raws los rau cov uas tawm tsam lawv tej lus txib. Yog hais tias kev papacy los yog nws tej hauv paus ntsiab lus yuav raug tsa ua cai muaj hwj chim dua ib zaug ntxiv, ces nplaim taws ntawm kev tsim txom yuav rov qab raug zes tawm tsam cov uas yuav tsis txi lawv lub siab ntsws thiab qhov tseeb kom hwm tej kev yuam kev uas sawv daws nyiam. Qhov kev phem no twb yuav txog lub sijhawm muaj tiav lawm.”

> “When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?” Testimonies, volume 5, 711, 712.

> “Thaum Vajtswv twb tau pub peb lub teeb ci qhia txog tej kev phom sij uas nyob ntawm peb xub ntiag lawm, ua li cas peb thiaj yuav sawv tau dawb huv rau ntawm Nws xub ntiag yog peb tsis mob siab siv txhua yam dag zog uas nyob hauv peb lub hwj chim los coj qhov no los qhia rau cov neeg? Peb puas yuav txaus siab cia lawv mus ntsib qhov teeb meem loj kawg no yam tsis tau ceeb toom lawv li?” Testimonies, ntim 5, 711, 712.

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