We are now on sacred ground, in terms of the book of Daniel, for we have arrived at the verses which represent the Midnight Cry for the one hundred and forty-four thousand. The verses also identify the sealing of the ensign who are lifted up. These are the verses that are the portion from the book of Daniel that relates to the last days that is unsealed, and represent Daniel’s expression of the Revelation of Jesus Christ that is unsealed when the “time is at hand,” just before probation closes in verse sixteen.
Tam sim no sawv rau saum av dawb huv lawm raws li phau ntawv Daniyee hais, rau qhov peb twb los txog rau cov nqe uas sawv cev rau Txoj Kev Quaj Thaum Ib Tag Hmo rau ib puas plaub caug plaub txhiab leej. Cov nqe no kuj qhia txog kev muab khi rau lub chij ntawm cov uas raug tsa kom siab. Cov no yog cov nqe uas yog feem ntawm phau ntawv Daniyee uas hais txog hnub kawg thiab raug qhib, thiab sawv cev rau Daniyee txoj kev hais tawm txog Yexus Khetos Txoj Kev Tshwm Sim uas raug qhib thaum “lub sij hawm twb los txog lawm,” ua ntej lub sij hawm sim neej kaw rau hauv nqe kaum rau.
It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”
Yog lub nroog Loos uas tsa lub zeem muag ntawd, raws li tau sawv cev hauv nqe kaum plaub ntawm tshooj kaum ib, thiab yog li ntawd nws tseem ceeb heev uas yuav tsum tshuaj xyuas lub nroog Loos kom ze thaum peb taug kev hla nqe kaum ib mus txog kaum tsib, vim qhov twg muaj “tsis muaj zeem muag, haiv neeg yuav piam mus,” thiab yog nej yuav tsis ntseeg Yaxayas tshooj xya, nqe yim thiab cuaj, “nej yeej yuav tsis raug tsa kom ruaj khov.”
Uriah Smith references a prophetic rule at least four times in his book, Daniel and the Revelation. That rule identifies that a prophetic power is not identified in prophecy until it becomes “connected” with the people of God. The first reference he addresses it is in connection with the introduction of Babylon into the prophetic testimony.
Uriah Smith hais txog ib txoj cai yaj saub tsawg kawg plaub zaug hauv nws phau ntawv, Daniel and the Revelation. Txoj cai ntawd qhia tias ib lub hwjchim yaj saub yuav tsis raug txheeb qhia hauv yaj saub los txog thaum nws los “txuas nrog” Vajtswv haiv neeg. Qhov kev hais txog thawj zaug uas nws nthuav tawm yog hais txog kev coj Npanpiloo los nkag rau hauv zaj lus timkhawv yaj saub.
“It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” Uriah Smith, Daniel and the Revelation, 46.
“Nws yog ib txoj cai txhais lus uas pom tseeb meej tias peb yuav tsum cia siab tias tej haiv neeg yuav raug hais txog hauv lus faj lem thaum lawv los muaj kev txuas nrog haiv neeg ntawm Vajtswv txog theem uas kev hais txog lawv dhau los ua yam tsim nyog thiaj ua rau tej ntaub ntawv keeb kwm dawb huv ua tiav thiab puv npo.” Uriah Smith, Daniel and the Revelation, 46.
At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.
Tsawg kawg peb zaug ntxiv, Smith hais txog txoj cai ntawd, thiab hauv txhua peb zaug ntawd nws taw tes rau cov Yudais “kev cog lus,” tab sis hauv ib qho kev siv nws qhia tias qhov kev cog lus ntawd tau tiav rau xyoo 162 BC, hos ob qho kev siv ntxiv ntawd sib haum nrog cov kws keeb kwm niaj hnub no, uas qhia tias kev tiav ntawm cov Yudais thiab Loos “kev cog lus” yog xyoo 161 BC.
“It is unnecessary to remind the reader that earthly governments are not introduced into prophecy till they become in some way connected with the people of God. Rome became connected with the Jews, the people of God at that time, by the famous Jewish League, BC 161. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. But seven years before this, that is, in BC 168, Rome had conquered Macedonia, and made that country a part of its empire. Rome is therefore introduced into prophecy just as, from the conquered Macedonian horn of the goat, it is going forth to new conquests in other directions. It therefore appeared to the prophet, or may be properly spoken of in this prophecy, as coming forth from one of the horns of the goat.” Uriah Smith, Daniel and the Revelation, 175.
“Tsis tsim nyog yuav tsum rov qab ceeb toom rau tus nyeem tias tej tseem fwv hauv ntiajteb no tsis raug coj los hais hauv tej lus faj lem mus txog thaum lawv los muaj ib yam kev sib txuas nrog haiv neeg ntawm Vajtswv. Loos tau los muaj kev sib txuas nrog cov Yudais, uas yog haiv neeg ntawm Vajtswv nyob rau lub sijhawm ntawd, los ntawm daim ntawv cog lus Yudais uas muaj npe nrov, xyoo 161 ua ntej Yexus yug. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. Tiamsis xya xyoo ua ntej no, uas yog xyoo 168 ua ntej Yexus yug, Loos twb tau kov yeej Maketonia lawm, thiab tau ua kom lub tebchaws ntawd los ua ib feem ntawm nws lub tebchaws loj. Yog li ntawd Loos raug coj los hais hauv tej lus faj lem ib yam nkaus li thaum, los ntawm lub kub ntawm tus tshis uas yog Maketonia lub kub uas twb raug kov yeej lawm, nws tab tom tawm mus rau tej kev kov yeej tshiab rau lwm sab. Yog li ntawd nws tau tshwm rau tus yaj saub, los sis kuj yuav raug hais kom tsim nyog hauv zaj lus faj lem no, tias nws tab tom tawm los ntawm ib lub kub ntawm tus tshis.” Uriah Smith, Daniel and the Revelation, 175.
But Smith also states that it was 162 BC.
Tiamsis Smith kuj hais thiab tias nws yog xyoo 162 BC.
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.
“Tib lub hwjchim ntawd kuj yuav sawv hauv Thaj Av Dawb Huv, thiab rhuav tshem nws. Loos tau los txuas nrog Vajtswv haiv neeg, cov Yudais, los ntawm kev sib koom tes, xyoo BC 162, txij hnub ntawd los nws thiaj tuav ib qho chaw tseem ceeb hauv daim ntawv qhia sijhawm cev faj lem. Txawm li ntawd los, nws tsis tau txais txoj cai kav dua Yudea los ntawm kev yeej tiag tiag txog xyoo BC 63; thiab ces raws li nram no.” Uriah Smith, Daniel and the Revelation, 259.
And then the third time he references the event, he again says 161 BC.
Tom qab ntawd, zaum peb uas nws hais txog qhov xwm txheej ntawd, nws rov hais dua tias 161 BC.
“Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—
“Tom qab tau coj peb nqes los ntawm tej xwm txheej ntiajteb no ntawm lub tebchaws huab tais mus txog thaum kawg ntawm xya caum lub lis piam, tus yaj saub, hauv nqe 23, coj peb rov qab mus rau lub sijhawm thaum cov Loos tau los txuas ncaj qha nrog haiv neeg ntawm Vajtswv los ntawm cov Yudais txoj kev cog lus, xyoo BC 161: txij ntawm qhov chaw ntawd peb thiaj raug coj nqes mus raws ib txoj kab ncaj ntawm tej xwm txheej mus txog rau txoj kev yeej kawg ntawm pawg ntseeg, thiab kev tsa Vajtswv lub nceeg vaj uas nyob mus ib txhis. Cov Yudais, vim raug cov vajntxwv Xili tsim txom hnyav heev, thiaj xa ib pawg neeg sawv cev mus rau Loos, thov kom cov Loos pab, thiab kom koom lawv tus kheej rau hauv ‘ib daim ntawv cog lus ntawm kev phooj ywg thiab kev sib koom tes nrog lawv.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, phau 12, tshooj 10, ntu 6. Cov Loos tau mloog cov Yudais qhov kev thov, thiab pub rau lawv ib tsab cai txib, sau cia hauv cov lus no:—”
“‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’” Uriah Smith, Daniel and the Revelation, 271.
“‘Txoj cai txiav txim ntawm pawg nom tswv hais txog ib daim ntawv cog lus ntawm kev pab thiab kev phooj ywg nrog haiv neeg Yudais. Yuav tsis raug cai rau leej twg uas nyob hauv qab cov Loos txoj kev tswj hwm, kom ua rog tawm tsam haiv neeg Yudais, lossis pab cov uas ua li ntawd, txawm yog xa nplej, lossis nkoj, lossis nyiaj rau lawv; thiab yog muaj kev tawm tsam twg ua rau cov Yudais, cov Loos yuav pab lawv raws li lawv muaj peev xwm; thiab dua li ntawd, yog muaj kev tawm tsam twg ua rau cov Loos, cov Yudais yuav pab lawv. Thiab yog cov Yudais muaj siab xav ntxiv rau, lossis rho tawm ntawm, daim ntawv cog lus no ntawm kev pab, qhov ntawd yuav tsum ua nrog cov Loos txoj kev pom zoo ua ke. Thiab txhua yam kev ntxiv uas yuav raug ua li no, yuav muaj hwj chim siv tau.’ ‘Txoj cai txiav txim no,’ Yauxejfus hais tias, ‘raug sau tseg los ntawm Eupolemus, tus tub ntawm Yauhas, thiab los ntawm Yason, tus tub ntawm Eleaxas, thaum Yudas yog tus thawj pov thawj ntawm haiv neeg ntawd, thiab Ximoos, nws tus kwv tij, yog tus thawj tub rog ntawm cov tub rog. Thiab qhov no yog thawj daim ntawv cog lus uas cov Loos tau ua nrog cov Yudais, thiab raug ua raws li txoj kev no.’” Uriah Smith, Daniel and the Revelation, 271.
It is not my burden to explain why Smith cited 162 BC, other than my assumption it was a typo. My point is in referencing the emphasis he places upon what he identifies as “a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” When Smith emphasizes that rule, he identifies that Rome became connected with the people of God at the “league,” of verse twenty-three in 161 BC, but Smith identifies that Rome is first introduced into the prophetic narrative in 200 BC, thirty-nine years before 161 BC.
Tsis yog kuv lub nra hnyav los piav tias vim li cas Smith thiaj hais txog 162 BC, dhau li kuv tsuas xav tias tej zaum ntawd yog ib qho kev sau yuam kev. Kuv lub ntsiab lus yog hauv kev hais txog qhov tseem ceeb uas nws muab rau yam uas nws hu tias “ib txoj cai txhais lus uas pom tseeb, uas peb yuav tsum cia siab tias tej haiv neeg yuav raug hais txog hauv lus faj lem thaum lawv los muaj kev sib txuas nrog Vajtswv haiv neeg ntau txaus lawm uas yuav tsum tau hais txog lawv kom cov ntaub ntawv ntawm keeb kwm dawb huv thiaj ua tiav.” Thaum Smith hais txog txoj cai ntawd tias tseem ceeb, nws qhia tias Loos tau los txuas nrog Vajtswv haiv neeg ntawm “kev cog lus,” hauv nqe nees nkaum peb, xyoo 161 BC, tiam sis Smith kuj qhia tias Loos raug muab coj los qhia thawj zaug rau hauv zaj lus faj lem txij xyoo 200 BC, peb caug cuaj xyoos ua ntej 161 BC.
“A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.
“Tam sim no twb raug muab coj los qhia tawm tam sim no,—‘cov neeg nyiag txeeb ntawm koj haiv neeg;’ raws nraim li Npis Sov Newton hais, ‘cov neeg tsoo lov ntawm koj haiv neeg.’ Nyob deb kawg ntawm ntug dej Tiber, ib lub nceeg vaj tau tab tom yug txhawb nws tus kheej los ntawm tej kev npaj siab loj thiab tej tswv yim tsaus ntuj nti. Thaum chiv thawj nws tseem me thiab qaug zog, nws loj hlob sai kawg uas txaus xav tsis thoob hauv lub zog thiab lub hwjchim, maj mam ncab tes mus no thiab mus kia kom sim nws lub peevxwm, thiab kuaj lub zog ntawm nws txhais npab ua rog, mus txog thaum nws paub meej txog nws lub hwjchim lawm, nws thiaj tsa nws lub taub hau siab tawv kawg rau hauv cov tebchaws hauv ntiajteb, thiab nrog txhais tes uas tsis muaj leejtwg kov yeej tau txeeb tau lub tim tswv tswj hwm lawv tej haujlwm. Txij ntawd mus lawm, lub npe Loos sawv nyob saum nplooj ntawv keeb kwm, raug teem tseg rau ntau tiam ntev los kav tswj tej haujlwm ntawm lub ntiajteb, thiab siv ib qho kev cuam tshuam loj kawg ntawm cov tebchaws txawm mus txog thaum kawg ntawm lub sijhawm.”
“Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 256.
“Loos hais lus; thiab tsis ntev tom qab ntawd Syria thiab Macedonia pom ib txoj kev hloov tab tom los saum qhov yam ntxwv ntawm lawv txoj kev npau suav. Cov Loos tau los cuam tshuam sawv cev rau tus vajntxwv hluas ntawm Iyi tebchaws, tau txiav txim siab tias nws yuav tsum raug tiv thaiv kom dim ntawm txoj kev puam tsuaj uas Antiochus thiab Philip tau npaj cia. Qhov no yog xyoo 200 ua ntej Yes Xus yug, thiab yog ib qho ntawm thawj cov kev cuam tshuam tseem ceeb ntawm cov Loos rau hauv tej xwm txheej ntawm Syria thiab Iyi tebchaws.” Uriah Smith, Daniel and the Revelation, 256.
Rome is first introduced into the prophetic narrative in the year 200 BC, and that introduction in verse fourteen, is the most significant reference of Rome in all of Daniel, for it is the very verse that defines Rome as the symbol that establishes the vision. Why Smith could emphasize such a rule of prophecy, then cite 161 BC, while also identifying the year 200 BC, as the point where the power of Rome was “introduced,” is not a problem I wish to resolve. If I have a question that needs to be resolved, it would be whether the rule as defined by Smith is valid or not. If it is valid, then I would argue that verse fourteen, must have a connection with the Jews, that occurred before the league of 161 BC.
Loos tau xub raug qhia thawj zaug rau hauv zaj lus faj lem hauv xyoo 200 BC, thiab qhov kev qhia ntawd hauv nqe kaum plaub yog qhov hais txog Loos uas tseem ceeb tshaj plaws hauv tag nrho phau Daniel, rau qhov nws yog nqe ntawd ntag uas txhais kom meej tias Loos yog tus cim uas tsa txoj kev yog toog ntawd. Vim li cas Smith thiaj li yuav hais tau meej txog ib txoj cai ntawm lus faj lem zoo li ntawd, ces mam li hais txog 161 BC, thaum tib lub sijhawm nws kuj tseem qhia tias xyoo 200 BC yog lub sijhawm uas lub hwj chim ntawm Loos tau “qhia tawm,” tsis yog ib qho teeb meem uas kuv xav los daws. Yog kuv muaj ib lo lus nug uas yuav tsum tau daws, ces yuav yog tias txoj cai raws li Smith tau txhais tseg ntawd puas siv tau los tsis siv tau. Yog hais tias nws siv tau, ces kuv yuav sib cav tias nqe kaum plaub yuav tsum muaj ib qho kev txuas nrog cov Yudais, uas tau tshwm sim ua ntej txoj kev sib koom ntawm xyoo 161 BC.
I understand that the history of verses thirteen to fifteen, are identifying a history in the last days when papal Rome intrudes herself into prophetic history, and she does so in connection with the United States, who are God’s people in that history. Because Jesus always illustrates the end with the beginning, the year 200 BC, when pagan Rome came into history, must have a connection with people of God in that history. Therefore, I agree with Smith’s rule, even if he found no direct connection between Rome and the Jews in the year 200 BC.
Kuv nkag siab tias keeb kwm nyob hauv nqe kaum peb mus txog kaum tsib yog qhia txog ib zaj keeb kwm nyob rau hauv hnub kawg thaum Loos papal nkag los rau hauv keeb kwm yaj saub, thiab nws ua li ntawd nrog kev sib txuas rau Tebchaws Meskas, uas yog Vajtswv haiv neeg nyob hauv zaj keeb kwm ntawd. Vim Yexus ib txwm siv qhov pib los ua piv txwv txog qhov kawg, ces xyoo 200 BC, thaum Loos pagan tau los rau hauv keeb kwm, yuav tsum muaj kev sib txuas nrog Vajtswv haiv neeg nyob hauv zaj keeb kwm ntawd. Yog li ntawd, kuv pom zoo nrog Smith txoj cai, txawm yog nws tsis pom ib qho kev sib txuas ncaj qha ntawm Loos thiab cov Yudais nyob rau xyoo 200 BC.
Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III Magnus, or “The Great”, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator. This battle occurred during the struggle for control over Coele-Syria (southern Syria) and southern Palestine, territories contested between the Ptolemaic and Seleucid kingdoms. Ptolemy IV Philopator’s victory at Raphia allowed him to maintain control over Coele-Syria and southern Palestine for a time.
Nqe kaum kaum kaum kaum kaum kaum kaum ob thiab kaum ob, txheeb qhia txog txoj kev yeej thiab tej xwm txheej tom qab Tsov Rog Raphia, uas tau muaj tshwm sim hauv xyoo 217 BC, ntawm Lub Tebchaws Seleucid, uas Antiochus III Magnus, los sis “Tus Loj,” ua tus coj, thiab Lub Nceeg Vaj Ptolemaic ntawm tim Iyiv, uas Vajntxwv Ptolemy IV Philopator ua tus coj. Tsov rog no tau tshwm sim thaum lub sij hawm sib tawm tsam kom kav tau Coele-Syria (sab qab teb Syria) thiab sab qab teb Palestine, yog tej thaj av uas Lub Nceeg Vaj Ptolemaic thiab Lub Tebchaws Seleucid sib tw sib ceg txog. Kev yeej ntawm Ptolemy IV Philopator ntawm Raphia tau pub rau nws khaws tau txoj kev tswj hwm Coele-Syria thiab sab qab teb Palestine ib ntus.
The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.
Tsov Rog ntawm Panium, uas tau tshwm sim kaum xya xyoos tom qab ntawd nyob rau xyoo 200 BC, thiab tseem hu ua Tsov Rog ntawm Roob Panium lossis Tsov Rog ntawm Paneas, yog kev sib ntaus sib tua ntawm Lub Tebchaws Seleucid, uas Vajntxwv Antiochus III ua tus coj, thiab Lub Nceeg Vaj Ptolemaic ntawm tim Ejyptes, uas Vajntxwv Ptolemy V ua tus coj.
Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.
Peb caug-ib xyoos tom qab ntawd, xyoo 167 BC, Kev Tawm Tsam Maccabean, uas yog ib qho kev ntxeev siab ntawm cov Yudais tawm tsam lub teb chaws Seleucid vim lawv tej kev sim los txwv cov kev coj kev cai dab qhuas ntawm cov Yudais thiab yuam kom txais kab lis kev cai Hellenistic, tau pib hauv lub nroog Modein, ib lub nroog me nyob hauv cheeb tsam Yudas, hauv thaj av uas niaj hnub no yog teb chaws Ixayees.
The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.
Qhov xwm txheej uas tab tom hais no koom nrog tus kav tebchaws Kili Greek Seleucid uas muaj npe phem, Antiochus IV Epiphanes, tus uas tau yuam kom cov neeg Yudais coj raws li kev cai Hellenistic nruj heev, nrog rau kev txwv tsis pub ua tej kev cai dab qhuas Yudais thiab kev ua kom lub Tuam Tsev Teev Ntuj hauv Yeluxalees qias neeg. Kom thiaj li yuam kom nws tej lus txib ntawd raug coj los siv, Antiochus tau xa cov neeg sawv cev mus rau ntau lub nroog thiab tej zej zog kom yuam cov neeg Yudais uas nyob ntawd kom ua raws li nws tej lus txib.
In Modein, one of the Seleucid officials arrived to enforce the king’s decree by commanding the Jewish inhabitants to participate in pagan rituals and make offerings to Greek gods. An elderly Jewish priest named Mattathias refused to comply with the order and killed both a Jew who stepped forward to offer the sacrifice and the Seleucid official. This act of defiance by Mattathias and his family marked the beginning of the Maccabean Revolt against Seleucid rule.
Hauv hauv Modein, ib tug ntawm cov nom tswv Seleucid tuaj txog los yuam kom ua raws li tus vajntxwv txoj cai, los ntawm kev txib cov neeg Yudais uas nyob ntawd kom koom nrog tej kab ke dab teev mlom thiab nqa tej xyeem fij rau cov vajtswv Kili. Ib tug pov thawj Yudais laus uas hu ua Mattathias tsis kam ua raws li txoj lus txib ntawd, thiab nws tua ob leeg tibsi: ib tug neeg Yudais uas tuaj rau pem hauv ntej yuav fij tus xyeem, thiab tus nom tswv Seleucid ntawd. Txoj kev tawm tsam no uas Mattathias thiab nws tsev neeg tau ua cim tias yog qhov pib ntawm kev sawv tawm Maccabean tawm tsam kev kav ntawm Seleucid.
Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.
Mathathias thiab nws tsib tug tub, suav nrog Yudas Maccabee, tau khiav mus rau saum roob thiab pib ib txoj kev ua rog nyiag tawm tsam cov tub rog Seleucid. Thaum kawg, txoj kev ntxeev siab ntawd loj hlob tuaj hauv zog thiab kev txhawb nqa, ua rau muaj ib co kev yeej rog txuas mus txuas los tawm tsam cov Seleucid.
The events at Modein in 167 BC, were a pivotal moment in Jewish history, marking the beginning of the Maccabean Revolt and the struggle for religious freedom and independence against foreign rule. The rededication of the second temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three.
Cov xwm txheej hauv Modein xyoo 167 BC yog ib lub sijhawm txiav txim siab hauv keeb kwm Yudais, cim txog qhov pib ntawm Kev Tawm Tsam Maccabean thiab txoj kev tawm tsam rau kev ywj pheej hauv kev ntseeg thiab kev tsis vam khom rau kev tswj kav los ntawm neeg txawv teb chaws. Kev rov fij dua ntawm lub tuam tsev thib ob hauv Yeluxalees, uas yog qhov xwm txheej keeb kwm uas nco txog thaum lub caij Hanukkah, tau tshwm sim xyoo 164 BC, peb xyoos ua ntej “covenant” hauv nqe nees nkaum peb.
After reclaiming Jerusalem and the Temple, the Maccabees cleansed the Temple of the pagan defilements and restored it to its proper religious use. According to tradition, they found only a single cruse of consecrated oil, enough to light the menorah for only one day. Actually, no contemporary historical witness of that event exists, and it was not until the sixth century that the Jewish fable is found in literature. Sister White compares the apostate Jewish church with the Catholic church, especially emphasizing that both churches base the religion upon human customs and traditions. As with the many various fabricated miracles within the history of the papal Church, the fable of the one days oil lasting for eight days has no historical witness.
Tom qab rov qab txeeb tau Yeluxalees thiab lub Tuam Tsev, cov Maccabees tau ntxuav lub Tuam Tsev kom dawb huv ntawm tej kev qias neeg pe hawm dab qhuas, thiab muab nws rov los siv rau txoj kev teev hawm raws li nws tsim nyog. Raws li kev lig kev cai, lawv pom tsuas muaj ib lub hwj roj uas twb fij tseg lawm xwb, txaus rau ci lub teeb menorah tau ib hnub xwb. Qhov tseeb tiag, tsis muaj ib daim tim khawv keeb kwm nyob rau lub sijhawm ntawd txog qhov xwm txheej ntawd li, thiab tsuas yog txog rau tiam thib rau xwb mam pom tau zaj dab neeg Yudais ntawd nyob hauv tej ntaub ntawv sau. Muam White piv pawg ntseeg Yudais uas tau thim txoj kev ntseeg lawm nrog pawg ntseeg Kas Tos Liv, tshwj xeeb tshaj yog nws hais kom pom tseeb tias ob pawg ntseeg no puav leej tsa txoj kev ntseeg saum tib neeg tej kab ke thiab tej kev lig kev cai. Ib yam li ntau yam txuj ci tseem ceeb uas raug tsim los hauv keeb kwm ntawm pawg ntseeg papal, zaj dab neeg hais tias roj ib hnub kav tau yim hnub kuj tsis muaj ib daim tim khawv keeb kwm li.
Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.
Nqe kaum ntawm Daniyee tshooj kaum ib, qhia thawj txoj kev sib ntaus ntawm peb txoj kev sib ntaus hauv nqe kaum plaub caug, uas kuv tau hais tseg yav dhau los tias yog peb txoj kev sib ntaus ntawm ib qho “tsov rog txias,” thiab kuj yog peb txoj tsov rog sawv cev. Muaj ib tug viv ncaus nug txog qhov kuv txhais Tsov Rog Ukraine, uas yog txoj tsov rog thib ob ntawm peb txoj no, tias yog tsov rog txias, rau qhov raws li nws tau hais kom raug lawm, twb muaj kev tuag thiab kev puas tsuaj coob heev. Qhov uas kuv tau piav qhia hauv tej zaj lus sau yav dhau los tias yog peb txoj kev sib ntaus ntawm “tsov rog txias,” ntawd, raug hu li ntawd kom qhia qhov txawv ntawm peb txoj kev sib ntaus no thiab peb Tsov Rog Ntiaj Teb uas tshwm sim nyob rau hauv keeb kwm ntawm tus tsiaj nyaum hauv ntiajteb ntawm Tshwm Sim tshooj kaum peb. Peb txoj tsov rog no yog tsov rog sawv cev, thiab kuj tau raug hu li ntawd thiab.
I intend to identify those three battles as “the three battles of verse forty” or proxy wars, from this point onward in these articles, to remove the discrepancy of identifying a hot war as a cold war. By my definition, the three battles of verse forty, do not include the battle of 1798, which is part of verse forty, but only the three battles from the time of the end in 1989 unto the Sunday law of verse forty-one. The three battles are more correctly identified as proxy wars, that are accomplished within the context of the warfare between the king of the north and the king of the south, which in the history of verse forty, represent the warfare between Catholicism (the king of the north) and Communism (the king of the south).
Txij no mus hauv cov ntawv no mus, kuv npaj yuav hu peb qhov kev sib ntaus ntawd tias “peb qhov kev sib ntaus ntawm nqe plaub caug” lossis cov kev tsov rog sawv cev, kom tshem tawm qhov kev tsis sib haum hauv kev hu ib qho kev tsov rog kub tias yog kev tsov rog txias. Raws li kuv lub ntsiab txhais, peb qhov kev sib ntaus ntawm nqe plaub caug tsis suav nrog kev sib ntaus xyoo 1798, uas yog ib feem ntawm nqe plaub caug, tiam sis tsuas yog peb qhov kev sib ntaus txij lub sijhawm kawg hauv xyoo 1989 mus txog rau hnub Sunday txoj cai hauv nqe plaub caug ib. Peb qhov kev sib ntaus ntawd raug txheeb kom raug dua tias yog cov kev tsov rog sawv cev, uas raug ua tiav nyob hauv lub ntsiab lus ntawm kev ua rog nruab nrab ntawm vajntxwv qaum teb thiab vajntxwv qab teb, uas nyob hauv keeb kwm ntawm nqe plaub caug sawv cev rau kev ua rog nruab nrab ntawm Catholicism (vajntxwv qaum teb) thiab Communism (vajntxwv qab teb).
The first of those three battles identifies the victory of Catholicism over Communism in 1989, as the papacy joined with its proxy army, represented by the United States, in sweeping away the Soviet Union in 1989, though Russia, the head (or “fortress”), was left standing. The current Ukrainian War is once again a battle between Catholicism and Communism, with the papacy employing the Ukrainian government as its proxy against Russia, along with the support of the papacy’s previous proxy power, the United States, including the rest of the globalist western world. That war is represented in verses eleven and twelve, and identifies that Communism (Russia), will prevail over Catholicism.
Thawj qhov xub thawj ntawm peb qhov kev sib ntaus ntawd qhia txog txoj kev yeej ntawm Catholicism saum Communism xyoo 1989, thaum lub papacy tau koom tes nrog nws pab tub rog sawv cev, uas Tebchaws Meskas ua tus sawv cev ntawd, los tshem tawm Soviet Union xyoo 1989, txawm li cas los xij Russia, uas yog lub taub hau (los yog “lub chaw ruaj khov”), tseem raug cia sawv ntsug. Tsov rog Ukrainian tam sim no yog ib zaug ntxiv ib qho kev sib ntaus ntawm Catholicism thiab Communism, uas lub papacy siv tsoom fwv Ukrainian ua nws tus sawv cev tawm tsam Russia, nrog rau kev txhawb nqa ntawm lub papacy tus qub hwj chim sawv cev, yog Tebchaws Meskas, nrog rau seem ntawm lub ntiaj teb sab hnub poob uas coj raws kev globalist. Tsov rog ntawd raug sawv cev nyob hauv nqe kaum ib thiab kaum ob, thiab qhia tias Communism (Russia) yuav kov yeej Catholicism.
The third of those three proxy battles is represented in verse fifteen, as the Battle of Panium. The battle was between the Ptolemaic kingdom (the king of the south) and the Seleucid kingdom (the king of the north). In that battle the proxy army of Catholicism is once again the United States.
Qhov thib peb ntawm peb qho kev sib ntaus sawv cev ntawd yog sawv cev nyob rau hauv nqe kaum tsib, uas yog Kev Tsov Rog Panium. Kev sib ntaus ntawd yog nyob nruab nrab ntawm lub nceeg vaj Ptolemaic (tus vajntxwv ntawm sab qab teb) thiab lub nceeg vaj Seleucid (tus vajntxwv ntawm sab qaum teb). Hauv kev sib ntaus ntawd, pab tub rog sawv cev ntawm Catholicism ib zaug ntxiv yog Tebchaws Meskas.
In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.
Hauv kev sib ntaus thawj zaug xyoo 1989, cov tub rog sawv cev ntawm tus kub ntawm Republican hauv Tebchaws Meskas raug tus papacy siv los rhuav tshem lub qauv kev nom kev tswv ntawm lub Soviet Union, thaum tseem cia nws lub taub hau (Russia) nyob ruaj khov. Hauv kev sib ntaus zaum ob, uas yog tsov rog Ukraine, cov tub rog sawv cev ntawm cov Nazi raug Russia yeej. Hauv kev sib ntaus zaum peb, Tebchaws Meskas, uas yog cov tub rog sawv cev ntawm tus papacy dua ib zaug ntxiv, yeej tus vajntxwv sab qab teb.
The three battles bear the signature of “Truth”, with the first and last battles being carried out by the victorious proxy army of the United States. In the first battle the head of the king of the south was left intact, and in the third battle the proxy army of the United States, becomes the head of the king of the south. The second proxy army was also the proxy army of the papacy in the Second World War. In both instances the proxy army of Nazism was and will be defeated. The papacy fully subdues all her enemies before verse sixteen, when the threefold union is accomplished.
Peb ntaus peb zaug no dais lub cim ntawm “Qhov Tseeb”, nrog rau thawj zaug thiab zaug kawg uas raug ua tiav los ntawm pab tub rog sawv cev uas yeej lawm ntawm Tebchaws Meskas. Hauv thawj zaug kev sib ntaus, lub taub hau ntawm vajntxwv sab qab teb raug tseg kom nyob ruaj khov, hos hauv zaug peb pab tub rog sawv cev ntawm Tebchaws Meskas thiaj los ua lub taub hau ntawm vajntxwv sab qab teb. Pab tub rog sawv cev thib ob kuj yog pab tub rog sawv cev ntawm lub hwjchim papacy hauv Tsov Rog Ntiaj Teb Zaum Ob. Nyob rau ob qho xwm txheej no, pab tub rog sawv cev ntawm Nazism yeej raug swb lawm thiab yuav raug swb. Papacy txo nws cov yeeb ncuab txhua tus kom nyob hauv qab nws lub hwjchim tiav tag ua ntej nqe kaum rau, thaum txoj kev koom ua peb txheej raug ua kom tiav.
“Ptolemy [Putin] lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.
“Ptolemy [Putin] tsis muaj kev txawj xav kom siv nws txoj kev yeej ntawd kom zoo. Yog nws tau ua raws li nws txoj kev vam meej mus ntxiv, nws yuav luag yeej tau los ua tus kav tag nrho lub nceeg vaj ntawm Antiochus; tiam sis vim txaus siab tsuas yog ua ob peb lo lus hem thiab ob peb lo lus ntshai xwb, nws thiaj ua kev sib haum xeeb kom nws thiaj li tau muab nws tus kheej tso rau hauv kev ua raws li nws tej kev ntshaw tsiaj qus yam tsis muaj kev cuam tshuam thiab tsis muaj kev tswj hwm. Yog li no, txawm nws tau kov yeej nws cov yeeb ncuab lawm los, nws yeej swb rau nws tej kev phem kev qias, thiab vim tsis nco qab txog lub npe loj uas nws yeej yuav tau tsim tsa, nws thiaj siv nws lub sij hawm hauv kev noj mov lom zem thiab kev qias vuab tsuab.”
“His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.
“Nws lub siab raug tsa siab vim nws txoj kev vam meej, los nws yeej tsis raug txhawb kom muaj zog los ntawm qhov ntawd; rau qhov kev siv uas tsis muaj meej mom uas nws tau siv nws, tau ua rau nws cov pej xeem sawv ntxeev tawm tsam nws.” Uriah Smith, *Daniel and the Revelation*, 254.
A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.
Ib zaj lus tim khawv thib ob uas qhia tias Putin txoj kev yeej yog lub cim txog nws txoj kev kawg, yog nyob rau hauv huab tais Uxiyas ntawm Yudas tebchaws qab teb, uas nws lub siab kuj raug tsa siab vim nws tej kev yeej hauv kev ua rog, thiab tom qab ntawd, ib yam li Ptolemy, nws nrhiav kom ua tes haujlwm ntawm cov pov thawj hauv lub tuam tsev dawb huv, ces raug ntaus los ntawm kab mob ruas thiab raug muab tshem tawm ntawm txoj cai kav tam sid. Putin txoj kev yeej hauv tsov rog Ukraine yog lub cim txog qhov pib ntawm nws txoj kev kawg ua vajntxwv qab teb (vajntxwv ntawm kev tsis ntseeg Vajtswv). Nws txoj kev kawg raug ua qauv qhia nrog qhov pib ntawm vajntxwv yav tom ntej ntawm qab teb hauv nqe plaub caug (Fabkis), uas txheeb qhia txog ib qho kev hloov loj uas rhuav tshem txoj kev coj noj coj ua saum thawj, ib yam li tau tshwm sim rau Ptolemy. Putin txoj kev kawg kuj raug sawv cev los ntawm qhov kawg ntawm Soviet Union, qhov chaw uas tus thawj coj (Gorbachev) rhuav Soviet Union, thiab tam sid mus txais ib txoj hauj lwm nrog United Nations, lub cim thoob ntiajteb ntawm hnub kawg rau kev tsis ntseeg Vajtswv, yog vajntxwv qab teb. Tom qab Putin txoj kev yeej hauv Ukraine, nws kuj raug ua qauv qhia los ntawm Napoleon ntawm Waterloo, thiab txoj kev raug ntiab tawm uas tau raws los; thiab kuj los ntawm huab tais Uxiyas, nrog nws tus kab mob ruas, thiab txoj kev raug ntiab tawm uas tau raws los, thiab ntxiv rau Ptolemy qhov kawg hauv kev qaug cawv thiab qhov kawg ntawm Soviet Union xyoo 1989.
The Battle of Panium occurred in 200 BC, and in that very year Rome openly intercedes into history. Their insertion into the prophetic narrative precedes the conquering of Jerusalem represented in verse sixteen, and fulfilled in 63 BC. at the time she proclaimed that she was the defender of the child king in Egypt. In the third battle of verse forty, involving the kings of the north and south, the papacy will insert itself into history again, pretending to be the protector of Russia. At that same time Seleucus, in the type, defeated Ptolemy in the battle of Panium, thus identifying that the United States, the proxy army of the papacy in the first and last battles of verse forty, defeats “Egypt” (the king of the south).
Tsov Rog ntawm Panium tau tshwm sim xyoo 200 BC, thiab nyob hauv tib lub xyoo ntawd mas Loos tau nkag los cuam tshuam rau hauv keeb kwm qhib lug. Lawv txoj kev nkag los rau hauv zaj lus faj lem tuaj ua ntej kev kov yeej Yeluxalees uas raug sawv cev hauv nqe kaum rau, thiab tau ua tiav rau xyoo 63 BC, thaum nws tshaj tawm tias nws yog tus tiv thaiv tus vajntxwv me nyuam hauv tebchaws Iziv. Hauv tsov rog thib peb ntawm nqe plaub caug, uas muaj kev koom tes ntawm vajntxwv qaum teb thiab vajntxwv qab teb, lub papacy yuav rov nkag los rau hauv keeb kwm dua, ua txuj tias yog tus tiv thaiv Russia. Nyob rau tib lub sijhawm ntawd Seleucus, hauv tus qauv, tau kov yeej Ptolemy hauv tsov rog Panium, yog li qhia meej tias Tebchaws Meskas, uas yog pab tub rog sawv cev ntawm lub papacy hauv thawj thiab tsov rog kawg ntawm nqe plaub caug, kov yeej “Iziv” (vajntxwv qab teb).
In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.
Hauv xyoo 200 BC, peb pom raws li lub cim tias txoj hauj lwm papacy nyob ntawd, raws li tus poj niam deev luag ntawm Tyre pib hu nws tej nkauj ntawm kev ua nkauj ua nraug tseg ua ntej txog kev sib koom peb txheej ntawm txoj cai Sunday hauv nqe kaum rau. Tib lub sijhawm ntawd, Tebchaws Asmeskas yeej kav tshaj lub Koom Haum Tebchaws Ntiaj Teb, yog li ntawd thiaj ruaj khov nws txoj hauj lwm ua tus vaj ntxwv loj tshaj ntawm kaum tus vaj ntxwv. Tag nrho tej kev txav ntawm kev sib koom peb txheej uas raug ua tiav ntawm txoj cai Sunday, twb raug txiav txim ruaj ua ntej nqe kaum rau.
The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.
Lub hwjchim ntawm tus zaj zaj tus qauv nom tswv, raws li tau sawv cev los ntawm United Nations, pom zoo, hauv nqe kaum rau, muab nws tus qauv nom tswv rau tus tsiaj qus, tiam sis ua ntej nws ua li ntawd, papacy yeej kov yeej tus zaj zaj txojkev ntseeg. Paganism yuav tsum raug tshem tawm dua ib zaug ntxiv. Protestantism raug tshem tawm thaum lub xyoo Reagan, hauv thawj kev sib ntaus ntawm nqe plaub caug, thiab nyob rau lub sijhawm ntawm tus thawj tswj hwm Republican kawg, tus zaj zaj txojkev ntseeg kuj yuav raug coj los nyob hauv kev mloog lus rau txojkev ntseeg Catholicism, ib yam li tau muaj nyob rau xyoo 508. Txoj txheej txheem ntawm kev tshem tawm txhua yam kev tawm tsam sab kev ntseeg rau qhov papacy raug tsa rau saum lub zwm txwv tau pib thaum lub xyoo Reagan, thiab nws xaus rau hauv lub xyoo Trump. Kev tawm tsam ntawm apostate Protestantism tawm tsam Catholicism raug tshem tawm hauv thawj kev sib ntaus ntawm nqe plaub caug, thiab kev tawm tsam ntawm spiritualism yuav raug tshem tawm hauv kev sib ntaus kawg ntawm nqe plaub caug.
In the same complicated interplay of human events, apostate Protestantism must establish itself as the religious and political authority over the ten kings of Revelation chapter seventeen. Thus, the Battle of Panium is identifying when the United States prevails over the United Nations, just before the Sunday law of verse sixteen.
Nyob rau hauv tib qho kev sib txuam uas nyuaj ntawm tej xwm txheej tib neeg, Protestantism uas tau thim kev ntseeg yuav tsum tsa nws tus kheej los ua txoj cai kev cai dab qhuas thiab kev nom kev tswv kav saum kaum tus vajntxwv ntawm Tshwmsim tshooj kaum xya. Yog li ntawd, Tsov Rog Panium tab tom qhia kom paub lub sijhawm thaum Tebchaws Meskas yeej kov yeej lub Koom Haum Tebchaws Sib Koom, tam sim ntawd ua ntej txoj cai Hnub Caiv ntawm nqe kaum rau.
It is an established rule of prophecy that the dragon, the beast and the false prophet each have their own peculiar prophetic characteristics. One of those prophetic characteristics is that the beast (Catholicism), is always prophetically located in the city of Rome. The False Prophet is always prophetically located in the United States. But with the dragon, the characteristic of where the dragon is prophetically located is that it always moves. The dragon began in heaven, then came to the Garden of Eden, and eventually the dragon is located in Egypt.
Nws yog ib txoj cai uas twb raug tsa ruaj khov hauv kev faj lem tias tus zaj, tus tsiaj qus, thiab tus yaj saub cuav, txhua tus nyias muaj nyias tej cwj pwm tshwj xeeb hauv kev faj lem. Ib qho ntawm cov cwj pwm ntawd yog tias tus tsiaj qus (Catholicism), hauv kev faj lem yeej ib txwm raug tsa nyob hauv lub nroog Loos. Tus Yaj Saub Cuav, hauv kev faj lem yeej ib txwm raug tsa nyob hauv Tebchaws Meskas. Tiamsis nrog tus zaj, tus cwj pwm hais txog qhov chaw uas tus zaj raug tsa nyob hauv kev faj lem yog tias nws yeej ib txwm txav mus. Tus zaj pib hauv ntuj ceeb tsheej, ces nqes los rau hauv Vaj Edees, thiab thaum kawg tus zaj raug tsa nyob hauv tebchaws Iziv.
Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:3.
Hais lus, thiab hais tias, Tus Tswv Vajtswv hais li no; Saib seb, Kuv tawm tsam koj, Falau vajntxwv ntawm Iyi tebchaws, tus zaj loj uas pw hauv nruab nrab ntawm nws cov dej ntws, uas tau hais tias, Kuv tus dej yog kuv li, thiab kuv tau ua nws rau kuv tus kheej. Exekees 29:3.
The prophetic location of the dragon moves. In the time of John, the seat of the dragon, which represents its throne, was identified as being in Pergamos.
Qhov chaw raws li yaj saub uas tus zaj nyob ntawd hloov mus. Nyob rau lub sij hawm ntawm Yauhas, lub zwm txwv ntawm tus zaj, uas sawv cev rau nws lub rooj txwv, raug txheeb tias nyob hauv Pergamos.
And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:12, 13.
Thiab sau rau tus tim tswv ntawm pawg ntseeg hauv Pergamos tias; Tej no yog tej uas tus uas tuav rab ntaj ntse ob sab hais; Kuv paub koj tej haujlwm, thiab paub qhov chaw uas koj nyob, yog qhov chaw uas Xatas lub zwm txwv nyob: thiab koj tseem tuav rawv kuv lub npe, thiab tsis tau tsis lees kuv txoj kev ntseeg li, txawm yog nyob rau hauv cov hnub uas Antipas, kuv tus tim khawv ncaj ncees, raug tua nyob hauv nej, ntawm qhov chaw uas Xatas nyob. Tshwmsim 2:12, 13.
The practice of pagan Rome was to bring all the pagan deities they became associated with back to the city of Rome, and represent them in the Pantheon Temple. This is why Daniel records that the “place of his sanctuary was cast down.” The place of pagan Rome’s sanctuary was the city of Rome, which was cast down by Constantine in the year 330, but the sanctuary that was “in” Rome was the Pantheon Temple, Pan-Theon meaning, “the temple of all the gods”. The Romans moved the location of Satan’s seat to the Pantheon Temple from Pergamos. Sister White informs us that pagan Rome is the dragon.
Kev coj uas Loos teev dab qhuas ib txwm ua yog coj tag nrho cov vajtswv cuav uas lawv tau los koom tes nrog rov qab los rau hauv lub nroog Loos, thiab sawv cev rau lawv hauv Tuam Tsev Pantheon. Vim li no Daniyees thiaj sau tseg tias “qhov chaw ntawm nws lub chaw dawb huv raug muab pov tseg.” Qhov chaw ntawm Loos teev dab qhuas lub chaw dawb huv yog lub nroog Loos, uas raug Constantine muab rhuav tshem thaum xyoo 330, tab sis lub chaw dawb huv uas nyob “hauv” Loos yog Tuam Tsev Pantheon, Pan-Theon txhais tias, “lub tuam tsev ntawm txhua tus vajtswv”. Cov Loos tau txav qhov chaw ntawm Xatas lub zwm txwv ntawm Pergamos los rau hauv Tuam Tsev Pantheon. Muam White qhia rau peb tias Loos teev dab qhuas yog tus zaj.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Yog li no, thaum zaj, tus zaj ntawd sawv cev rau Xatas, los nws kuj yog, nyob hauv ib qho kev txhais thib ob, ib lub cim ntawm Loos uas pe hawm dab mlom.” The Great Controversy, 439.
Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.
Loos Xas Teev uas pe hawm dab mlom tau muab faib ua kaum haiv neeg, thiab Fabkis tau los ua vaj ntxwv sab qab teb thaum nws coj tim lyiv teb chaws txoj kev tsis lees paub Vajtswv los siv rau hauv lub sijhawm Kev Tawm Tsam Fabkis. Txog xyoo 1917, tus zaj twb txav ntawm Fabkis mus rau Lavxias lawm. Nqe kaum sawv cev rau xyoo 1989, thiab nqe kaum ib thiab kaum ob sawv cev rau cov tsov rog ntawm “thaj chaw ciam teb” (Raphia thiab Ukraine), hos tsov rog ntawm Panium sawv cev rau kauj ruam thib peb uas txoj kev ua thawj coj ntawm papacy ua tiav thaum nws ruaj khov rau peb npaug kev sib koom hauv nqe kaum rau. Nws sawv cev rau keeb kwm zais cia ntawm nqe plaub caug.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.
When Jesus came into the coasts of Caesarea Philippi [Panium], he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. 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. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.
Thaum Yexus los txog rau tej ciam av ntawm Caesarea Philippi [Panium], nws nug nws cov thwjtim hais tias, Neeg hais tias kuv, Leej Tub ntawm neeg, yog leejtwg? Lawv thiaj teb hais tias, Qee leej hais tias koj yog Yauhas tus uas ua kevcai raus dej; qee leej hais tias yog Eliyas; hos lwm tus hais tias yog Yelemis, lossis yog ib tug ntawm cov yajsaub. Nws hais rau lawv tias, Tiamsis nej hais tias kuv yog leejtwg? Ximoos Petus teb hais tias, Koj yog tus Khetos, tus Tub ntawm Vajtswv uas muaj txoj sia nyob. Yexus teb hais rau nws tias, Ximoos Npas-Yoona, koj tau koob hmoov lawm: rau qhov tsis yog cev nqaij daim tawv thiab ntshav uas tau qhia qhov no rau koj, tiamsis yog kuv Leej Txiv uas nyob saum ntuj. Thiab kuv kuj hais rau koj thiab tias, koj yog Petus, thiab saum lub pob zeb no kuv yuav txhim tsa kuv pawg ntseeg; thiab tej rooj vag ntawm ntuj txiag teb tsaus yuav tsis kovyeej nws. Thiab kuv yuav muab cov yuam sij ntawm lub nceeg vaj saum ntuj rau koj: thiab txhua yam uas koj yuav khi rau hauv ntiajteb yuav raug khi saum ntuj: thiab txhua yam uas koj yuav daws rau hauv ntiajteb yuav raug daws saum ntuj. Ces nws txwv nws cov thwjtim kom lawv txhob qhia rau leejtwg paub tias nws yog Yexus tus Khetos. Txij thaum ntawd los, Yexus thiaj pib qhia rau nws cov thwjtim tias, nws yuav tsum mus rau Yeluxalees, thiab raug cov txwj laus, cov thawj pov thawj, thiab cov xibfwb qhia kevcai tsimtxom ntau yam, thiab raug tua, thiab yuav sawv rov los rau hnub peb. Mathais 16:13–21.