Uriah Smith wrote, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Most modern historians mark the date as 161 BC, and Smith twice references 161 BC, in the same book. My assumption is that this reference to 162 BC, is a typo.

Uriah Smith tau sau hais tias, “Loos tau los koom nrog Vajtswv haiv neeg, cov Yudais, los ntawm kev sib cog lus, xyoo 162 BC.” Feem coob cov neeg sau keeb kwm niaj hnub no muab hnub ntawd tseg ua 161 BC, thiab Smith ob zaug hais txog 161 BC hauv tib phau ntawv ntawd. Kuv xav tias qhov kev hais txog 162 BC no yog ib qho yuam kev hauv kev luam ntawv.

“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion.” Uriah Smith, Daniel and the Revelation, 273.

“Los ntawm nqe 23 thiab 24 peb raug coj nqes los rau sab no ntawm daim ntawv cog lus ntawm cov Yudais thiab cov Loos, xyoo BC 161, mus txog lub sijhawm uas Loos twb tau txais txoj kev kav thoob qab ntuj.” Uriah Smith, Daniel and the Revelation, 273.

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 the Great, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator.

Nqe kaum kaum thiab kaum ob qhia kom paub txog txoj kev yeej thiab tej xwm txheej tom qab Tsov Rog ntawm Raphia, uas tau tshwm sim xyoo 217 BC, nruab nrab ntawm Lub Faj Tim Tebchaws Seleucid, uas Antiochus III tus Loj coj, thiab Lub Nceeg Vaj Ptolemaic ntawm tim lyiv teb chaws, uas Vajntxwv Ptolemy IV Philopator coj.

The Battle of Panium, which occurred seventeen years later in 200 BC, was again between the Seleucid kingdom, and the Ptolemaic kingdom.

Tsov Rog ntawm Panium, uas tau tshwm sim kaum xya xyoo tom qab ntawd hauv 200 BC, yog ib zaug ntxiv ntawm lub nceeg vaj Seleucid thiab lub nceeg vaj Ptolemaic.

The Maccabean Revolt, began in 167 BC, and was the Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Greek culture.

Kev Tawm Tsam Makkabias pib xyoo 167 BC, thiab yog cov Yudais kev tawm tsam tawm tsam lub teb chaws Seleucid tej kev sim los txwv cov Yudais txoj kev coj ua kev cai dab qhuas thiab yuam kom coj kab lis kev cai Kili.

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. This event followed the successful military campaign of the Maccabees against the forces of the Seleucid Empire, led by the infamous Antiochus IV Epiphanes, who had desecrated the Temple and outlawed Jewish religious practices. Antiochus IV Epiphanes died shortly after the victory that is commemorated by Hanukkah, and marks the descent of Syrian power from that point onward in history.

Kev rov fij dua tsa lub Tuam Tsev Thib Ob hauv Yeluxalees, uas yog lub xwm txheej keeb kwm uas ua cim txog yam uas raug ua kev nco thaum Hanukkah, tau tshwm sim nyob rau xyoo 164 BC, peb xyoos ua ntej “kev cog lus” hauv nqe nees nkaum peb. Xwm txheej no tau los tom qab Maccabees tau ua tiav lawv txoj kev tawm tsam tub rog tawm tsam cov quab yuam ntawm Seleucid Empire, uas tau coj los ntawm tus phem npe nrov Antiochus IV Epiphanes, tus uas tau ua kom lub Tuam Tsev qias neeg thiab txwv tsis pub cov Yudais ua lawv tej kev cai dab qhuas. Antiochus IV Epiphanes tuag tsis ntev tom qab txoj kev yeej uas Hanukkah ua kev nco txog, thiab qhov ntawd cim txog kev poob qis ntawm Syrian hwj chim txij lub sijhawm ntawd mus ntxiv hauv keeb kwm.

In 200 BC, (which was also the time of the Battle of Panium), Rome, for the first time inserted itself into the prophetic history of Daniel chapter eleven. There is the symbol which establishes the vision. Its purposeful influence in that history identifies the work of Jezebel, a symbol of a church that pulls strings from behind the scenes. Jezebel was home in Samaria when her husband Ahab watched her prophets get slain by Elijah. Herodias was not at Herod’s birthday party, where her daughter Salome seduced Herod. In the history of the United States, the papacy, represented by the whore of Tyre, is forgotten, until the end of the symbolic seventy years. She then begins to sing her songs of deception to the kings of the earth. The year 200 BC typifies when she begins to openly sing to the kings in the last days, just before the soon coming Sunday law, as represented in verse sixteen.

Xyoo 200 BC, (uas kuj yog lub sijhawm ntawm Tsov Rog Panium), Loos, thawj zaug, tau nkag los koom rau hauv keeb kwm cev Vajtswv lus ntawm Daniyees tshooj kaum ib. Muaj ib lub cim nyob ntawd uas tsa lub zeem muag ntawd. Nws txoj kev txhob txwm muaj hwjchim hauv keeb kwm ntawd qhia kom pom tes haujlwm ntawm Yesexaj, uas yog ib lub cim sawv cev rau ib pawg ntseeg uas rub hlua tswj txhua yam tom qab daim ntaub thaiv. Yesexaj nyob hauv Xamalis thaum nws tus txiv Ahaj pom Eliyas tua nws cov yaj saub. Herodias tsis nyob hauv Helauj lub rooj noj hmo hnub yug, qhov uas nws tus ntxhais Xalome ntxias Helauj. Hauv keeb kwm ntawm Tebchaws Meskas, lub hwjchim papacy, uas sawv cev los ntawm tus poj niam ntiav ntawm Tyrus, raug hnov qab mus, mus txog thaum kawg ntawm xya caum xyoo uas yog cim. Ces nws pib hu nws tej nkauj dag ntxias rau cov vajntxwv hauv ntiajteb. Xyoo 200 BC yog ib daim qauv qhia txog lub sijhawm uas nws pib qhib lug hu rau cov vajntxwv hauv hnub kawg, ua ntej txoj cai Hnub Caiv Sunday uas yuav los sai sai no, raws li sawv cev hauv nqe kaum rau.

Before the “league” of the Jews in 161 BC to 158 BC, the Maccabees rededicated the temple, as is commemorated by Hanukkah in 164 BC. Then three years later, still in an ongoing struggle with the Syrians, the Maccabean Jews reached out to Rome for support. The “league” with Rome that was then formed becomes a prophetic test for God’s last-day students of prophecy.

Ua ntej “kev cog lus koom tes” ntawm cov Yudais xyoo 161 BC txog 158 BC, cov Maccabees tau rov fij lub tuam tsev dua tshiab, raws li Hanukkah nco txog xyoo 164 BC. Tom qab ntawd peb xyoos ntxiv, tseem nyob hauv kev tawm tsam uas tseem tab tom txuas ntxiv nrog cov Syrians, cov Yudais Maccabean tau mus nrhiav Loos kom txhawb nqa. “Kev cog lus koom tes” nrog Loos uas tau tsim los thaum ntawd los ua ib qho kev sim yaj saub rau Vajtswv cov tub ntxhais kawm txog yaj saub nyob rau hnub kawg.

History identifies 161 BC as the point where the “league” took place, but the pioneers identify that history as 158 BC. Was Miller right, or are the modern historians right? Miller added six hundred and sixty-six years (666), to the year 158 BC, and arrived at the year 508, when “the daily” was taken away. Search as you might, it will be extremely difficult, if not actually impossible to find a historical support for 158 BC as the league between the Jews and the Romans.

Keeb kwm qhia tias xyoo 161 BC yog lub sijhawm uas “kev cog lus sib khi” tau muaj tshwm sim, tiam sis cov pioneer qhia tias keeb kwm ntawd yog xyoo 158 BC. Puas yog Miller yog tus raug, los yog cov kws keeb kwm niaj hnub no yog tus raug? Miller tau ntxiv rau xyoo 158 BC rau txij li rau pua rau caum rau xyoo (666), thiab tau mus txog xyoo 508, thaum “qhov niaj hnub” raug tshem tawm lawm. Txawm koj yuav nrhiav npaum li cas los xij, nws yuav nyuaj heev kawg, yog tsis yog kiag li ua tsis tau, los nrhiav tau ib qho pov thawj keeb kwm los txhawb xyoo 158 BC tias yog lub sijhawm ntawm kev cog lus sib khi ntawm cov Yudais thiab cov Loos.

Verse sixteen is the Sunday law, but before that history Rome enters into history to establish the vision in the year 200 BC. The Maccabean revolt began at Modein in 167 BC, and eventually they rededicated the temple in 164 BC. Then from 161 BC, to 158 BC, the Jews enter into a covenant with the Roman power. 161 BC to 158 BC represents a period of time which was required to establish the “league.” This understanding identifies the “league” in agreement with the historians’ testimony, and also with the chart that was directed by the hand of the Lord and should not be altered.

Nqe kaum kaum yog txoj cai Sunday, tiam sis ua ntej ntawd, Loos nkag los rau hauv keeb kwm kom tsa txoj yog toog pom tseg rau xyoo 200 BC. Kev sawv ntxeev ntawm cov Maccabees pib ntawm Modein hauv xyoo 167 BC, thiab thaum kawg lawv rov muab lub tuam tsev fij dua rau xyoo 164 BC. Tom qab ntawd txij xyoo 161 BC mus txog xyoo 158 BC, cov Yudais nkag mus rau hauv ib daim ntawv cog lus nrog lub hwj chim Loos. Xyoo 161 BC txog 158 BC sawv cev rau ib ntu sijhawm uas tsim nyog los tsa “lub koom haum” kom ruaj. Qhov kev nkag siab no txheeb xyuas “lub koom haum” ntawd kom haum raws li cov neeg sau keeb kwm tej lus pov thawj, thiab kuj haum raws li daim chart uas tau raug coj los ntawm tus Tswv txhais tes thiab tsis tsim nyog raug hloov.

The historians inform us that the process of negotiating treaties between ancient nations like Judah and Rome in the second century BC, varied depending on the specific circumstances, diplomatic protocols, and power dynamics involved. Typically, the process would begin with one party expressing interest in establishing a treaty or alliance with the other. In the case of Judah and Rome, Judah initiated contact with Rome to propose a formal alliance.

Cov neeg sau keeb kwm qhia rau peb paub tias txoj kev sib tham los cog lus kev sib raug zoo ntawm cov teb chaws thaum ub xws li Yudas thiab Loos nyob rau tiam ob ua ntej Yes Xus yug, txawv mus raws li tej xwm txheej tshwj xeeb, cov txheej txheem kev sib raug zoo ntawm nom tswv, thiab qhov hnyav ntawm lub hwj chim uas muaj feem koom tes. Feem ntau, txoj kev ntawd yuav pib thaum ib tog qhia tias nws muaj lub siab xav los tsim ib daim ntawv cog lus lossis kev koom tes nrog lwm tog. Hauv rooj plaub ntawm Yudas thiab Loos, Yudas yog tus pib hu rau Loos kom thov kom muaj ib qho kev koom tes raws cai.

Diplomatic channels would have been utilized to convey the proposal and initiate negotiations. This had to involve sending ambassadors or envoys to Rome to meet with its leaders or representatives. Once negotiations commenced, both parties would discuss the terms of the proposed treaty. This could involve a series of meetings, exchanges of diplomatic messages, and possibly the involvement of intermediaries or mediators to facilitate discussions. During negotiations, each party would consider the terms proposed by the other and may offer counter-proposals or seek amendments to certain terms. This process could involve careful deliberation, consultation with advisors, and assessments of the potential benefits and drawbacks of the proposed treaty.

Cov kev sib txuas lus ntawm kev sawv cev nom tswv yuav tau raug siv los xa qhov kev thov ntawd thiab pib kev sib khom lus. Qhov no yeej yuav tsum muaj kev xa cov sawv cev nom tswv lossis cov tub xa xov mus rau Loos kom ntsib nrog nws cov thawj coj lossis cov neeg sawv cev. Thaum kev sib khom lus twb pib lawm, ob tog yuav sib tham txog cov nqe lus ntawm daim ntawv cog lus uas tau raug thov. Qhov no tej zaum yuav muaj ntau zaug kev sib ntsib, kev sib pauv lus nom tswv, thiab tej zaum kuj muaj kev koom tes ntawm cov neeg nruab nrab lossis cov neeg txiav txim nruab nrab los pab kom kev sib tham mus tau yooj yim. Nyob rau lub sij hawm kev sib khom lus, txhua tog yuav xav txog cov nqe lus uas lwm tog tau thov thiab tej zaum yuav muab cov lus tawm tswv yim rov qab lossis nrhiav kev kho qee cov nqe lus. Txoj kev no tej zaum yuav muaj kev txiav txim siab kom zoo zoo, kev sab laj nrog cov kws pab tswv yim, thiab kev ntsuam xyuas txog cov txiaj ntsig uas yuav muaj thiab cov kev tsis zoo ntawm daim ntawv cog lus uas tau raug thov.

If both parties reached an agreement on the terms of the treaty, formal documentation would be prepared outlining the terms and conditions agreed upon by both sides. The treaty would then need to be ratified by the respective authorities of each nation. In the case of Rome, this might involve approval by the Senate or other governing bodies. Similarly, in Judah, the treaty would likely require approval by its leadership or governing council. Once ratified, the treaty would be implemented, and both parties would be expected to adhere to its terms. This might involve various forms of cooperation, mutual defense agreements, trade relations, or other forms of diplomatic engagement outlined in the treaty.

Yog ob tog tog tau kev pom zoo txog tej nqe lus ntawm daim ntawv cog lus, ces yuav npaj ib daim ntaub ntawv raug cai uas teev meej cov nqe lus thiab tej yam yuav tsum ua raws uas ob tog tau pom zoo. Tom qab ntawd daim ntawv cog lus yuav tsum raug lees paub raws li txoj cai los ntawm cov thawj cai tsim nyog ntawm txhua haiv teb chaws. Hauv qhov xwm txheej ntawm Loos, qhov no tej zaum yuav muaj xws li kev pom zoo los ntawm Pawg Neeg Txiav Txim Siab lossis lwm lub koom haum tswj hwm. Ib yam nkaus, hauv Yudas, daim ntawv cog lus ntawd kuj yuav zoo li yuav tsum tau txais kev pom zoo los ntawm nws cov thawj coj lossis pawg tswj hwm. Thaum daim ntawv cog lus raug lees paub lawm, ces yuav muab coj los siv, thiab ob tog yuav raug cia siab kom ua raws li nws cov nqe lus. Qhov no tej zaum yuav muaj ntau hom kev koom tes, kev cog lus tiv thaiv ib leeg, kev sib raug zoo hauv kev ua lag luam, lossis lwm yam kev sib raug zoo ntawm kev sawv cev txawv teb chaws raws li tau teev tseg hauv daim ntawv cog lus.

In the second century BC, travel from Judea (located in the eastern Mediterranean region) to Rome (located in central Italy) would have been a challenging and time-consuming endeavor, especially considering the limitations of ancient transportation methods. The distance between Judea and Rome is approximately 1,500 to 2,000 kilometers (930 to 1,240 miles) depending on the specific route taken. Sea travel was often faster and more efficient than overland travel in ancient times, but sea travel was subject to the prevailing winds. Traveling by ship from a port in Judea to a port in Italy (such as Ostia, the port of Rome) could take several weeks, depending on factors like wind conditions, sea currents, and the type of vessel used.

Nyob rau tiam ob ua ntej Yes Xus yug, kev taug kev ntawm Yudas Tebchaws (uas nyob hauv thaj av Mediterranean sab hnub tuaj) mus rau Loos (uas nyob hauv nruab nrab Ltalis) yuav tau yog ib txoj haujlwm nyuaj thiab siv sij hawm ntev heev, tshwj xeeb tshaj yog thaum xav txog tej kev txwv ntawm cov txheej txheem kev thauj mus los thaum ub. Qhov deb ntawm Yudas Tebchaws mus rau Loos kwv yees li 1,500 txog 2,000 kis lus mev (930 txog 1,240 mais), nyob ntawm txoj kev tshwj xeeb uas xaiv taug. Kev taug kev hauv hiav txwv feem ntau ceev dua thiab muaj txiaj ntsig dua li kev taug kev hauv av thaum ub, tiam sis kev caij nkoj hla hiav txwv yuav tsum nyob raws li cov cua uas tab tom tshuab. Kev taug kev los ntawm nkoj ntawm ib lub chaw nres nkoj hauv Yudas Tebchaws mus rau ib lub chaw nres nkoj hauv Ltalis (xws li Ostia, uas yog lub chaw nres nkoj ntawm Loos) yuav siv tau ob peb lub lis piam, nyob ntawm tej yam xws li huab cua thiab cua tshuab, dej ntws hauv hiav txwv, thiab hom nkoj uas siv.

Overland travel from Judea to Rome would have been slower and more arduous. Travelers would have to navigate through various terrains, including mountains, valleys, and rivers, and contend with obstacles such as bandits and hostile territories. It’s estimated that travel by foot or by horse-drawn carriage could take several months. Travel time would have also been influenced by factors such as the condition of roads, availability of accommodations and rest stops, and the need to rest and resupply along the way.

Kev taug kev hla av ntawm Yudas teb mus rau Loos yuav qeeb dua thiab nyuaj tshaj. Cov neeg taug kev yuav tsum hla ntau yam thaj av, xws li roob, hav, thiab dej ntws, thiab yuav tsum ntsib tej teeb meem xws li tub sab thiab tej cheeb tsam uas muaj kev ua phem. Muaj kev kwv yees tias kev taug kev ko taw lossis caij tsheb nees rub yuav siv tau ob peb lub hlis. Lub sijhawm taug kev kuj yuav raug cuam tshuam los ntawm tej yam xws li txoj kev zoo npaum li cas, kev muaj chaw so thiab chaw nyob txaus, thiab qhov yuav tsum tau so thiab npaj khoom siv ntxiv raws txoj kev.

When the Maccabean Jews sought a league with Rome, they would have needed to send ambassadors to Rome. Once those ambassadors were received by the Roman authorities, there would be a period of negotiation. In historical theory, for no precise record is available, once a treaty was formalized, it would need to be taken back to Judea for confirmation, and then probably it would need to be returned to Rome to confirm the acceptance of the Jews. It is almost impossible to believe that the process of forming an alliance in that period of time would have been accomplished in one year, so the understanding that the “league” represents a process from 161 BC to 158 BC fits other lines of prophecy that identify the history that leads to the Sunday law of verse sixteen.

Thaum cov Yudais Maccabees nrhiav kev cog lus sib koom tes nrog Loos, lawv yuav tsum tau xa cov sawv cev mus rau Loos. Thaum cov sawv cev ntawd tau txais tos los ntawm cov thawj coj Loos lawm, yuav muaj ib ntus rau kev sib tham pom zoo. Hauv txoj kev xav raws keeb kwm, vim tsis muaj ib daim ntawv teev meej tseg, thaum ib daim ntawv cog lus tau muab teeb tsa ua tiav lawm, nws yuav tsum raug nqa rov qab mus rau Yudas tebchaws kom tau kev lees paub, thiab tom qab ntawd tej zaum kuj yuav tsum raug xa rov qab mus rau Loos kom lees paub txog qhov uas cov Yudais tau txais yuav nws. Yuav luag tsis yooj yim sua ntseeg tias txoj kev txheej txheem ntawm kev tsim ib qho kev sib koom tes nyob rau lub sijhawm ntawd yuav tau ua tiav nyob rau hauv ib xyoos xwb; yog li ntawd, txoj kev to taub tias “kev cog lus sib koom” sawv cev rau ib txoj kev txheej txheem txij xyoo 161 BC mus txog 158 BC thiaj haum raws lwm txoj kab lus faj lem uas qhia txog keeb kwm uas coj mus rau txoj cai Hnub Caiv ntawm nqe kaum rau.

A “league” that all historians agree was initiated by the Maccabean Jews, began in Judea in 161 BC. The purpose was that the Jews wanted support against the Syrians who they had been struggling with since their revolt began in 167 BC. The revolt was sparked by the efforts of Mattathias, a Jewish priest, and his five sons, particularly Judas Maccabee, to resist the Hellenization policies imposed by the Seleucid ruler Antiochus IV Epiphanes. These policies included attempts to suppress Jewish religious practices and force the adoption of Greek customs and beliefs.

Ib daim ntawv cog lus “league” uas txhua tus kws sau keeb kwm pom zoo tias yog cov Yudais Maccabean pib, tau tshwm sim hauv Yudeya xyoo 161 BC. Lub hom phiaj yog tias cov Yudais xav tau kev txhawb nqa tawm tsam cov Syrians uas lawv tau tawm tsam nrog txij thaum lawv txoj kev tawm tsam pib xyoo 167 BC. Qhov kev tawm tsam ntawd tau raug qhib los ntawm Mattathias, ib tug pov thawj Yudais, thiab nws tsib tug tub, tshwj xeeb yog Judas Maccabee, kom tawm tsam cov txheej txheem Hellenization uas tus thawj kav Seleucid hu ua Antiochus IV Epiphanes yuam kom siv. Cov txheej txheem no suav nrog kev sim txwv tsis pub ua raws li kev cai dab qhuas Yudais thiab yuam kom lees txais cov kab ke thiab kev ntseeg Greek.

The catalyst for the revolt was an incident in the village of Modein, where Mattathias refused to comply with a decree to offer a sacrifice to a Greek deity. “Modein” is derived from the Hebrew word “modi’a,” which means “to declare” or “to protest.” In his protest, Mattathias killed a Jewish apostate who was about to perform the sacrifice, and he and his sons fled to the hills, initiating a guerrilla warfare campaign against the Seleucid forces. The Maccabean Revolt lasted for several years, during which the Maccabees engaged in numerous battles against the Seleucids and their allies. Despite being vastly outnumbered and out-equipped, the Maccabees achieved several significant victories.

Qhov uas ua rau muaj kev ntxeev siab ntawd yog ib qho xwm txheej hauv lub zos Modein, qhov chaw uas Mattathias tsis kam ua raws li ib daim ntawv txib kom nqa ib qho kev txi fij rau ib tug vajtswv Kili. “Modein” yog muab los ntawm lo lus Henplais “modi’a,” uas txhais tias “tshaj tawm” los yog “tawm tsam.” Hauv nws txoj kev tawm tsam, Mattathias tua ib tug Yudais uas tau tso txoj kev ntseeg tseg uas tab tom yuav ua txoj kev txi fij ntawd, thiab nws nrog nws cov tub khiav mus rau saum tej roob, pib ib txoj kev ua rog txeeb nkaum tawm tsam cov tub rog Seleucid. Kev Ntxeev Siab Maccabees kav tau ntau xyoo, lub sijhawm uas cov Maccabees tau koom rau hauv ntau qhov kev sib ntaus tawm tsam cov Seleucids thiab lawv cov phooj ywg koom tes. Txawm yog lawv muaj neeg tsawg dua thiab cuab yeej ua rog tsis txaus piv rau lwm tog heev, cov Maccabees yeej tau ntau txoj kev yeej tseem ceeb.

The Seleucid Empire was seeking to impose the religion of Greece upon the Jews, and the Greeks represent the globalists of the last days. Their religion is expressed in the woke-ism that is currently being forced upon the United States and the world, by the globalist forces of the banking system, the mainstream media, the educational centers, and the tearing down of national distinctions through the forced immigration of illegal aliens. When Antiochus Epiphanes was forcing the Greek religion upon the Jews, there were Jews who were cooperating with his efforts. The Maccabees represent one class of apostate Jews, who were resisting the religion of Greece, but there was also another class of apostate Jews who were supporting the work of enforcing the Greek religion.

Lub Seleucid tab tom nrhiav yuam kom kev ntseeg ntawm tim Nkij teb chaws los nyob saum cov Yudais, thiab cov neeg Nkij teb chaws sawv cev rau cov neeg thoob ntiaj teb hauv hnub kawg. Lawv txoj kev ntseeg raug nthuav tawm hauv txoj kev xav woke-ism uas tam sim no tab tom raug yuam los saum Tebchaws Meskas thiab lub ntiaj teb no los ntawm cov hwj chim thoob ntiaj teb ntawm txoj kev tswj nyiaj txiag hauv tsev txhab nyiaj, cov xov xwm loj, cov chaw kawm ntawv, thiab txoj kev rhuav tshem tej kev txawv ntawm haiv neeg teb chaws los ntawm kev yuam kom muaj neeg txawv teb chaws nkag los yam txhaum cai. Thaum Antiochus Epiphanes tab tom yuam txoj kev ntseeg tim Nkij teb chaws los saum cov Yudais, kuj muaj cov Yudais uas tab tom koom tes nrog nws tej kev siv zog ntawd. Cov Maccabees sawv cev rau ib pab neeg Yudais uas tau thim txoj kev ntseeg, uas tab tom tawm tsam txoj kev ntseeg tim Nkij teb chaws, tiam sis kuj tseem muaj dua ib pab neeg Yudais uas tau thim txoj kev ntseeg thiab tab tom txhawb nqa txoj hauj lwm ntawm kev yuam kom txoj kev ntseeg tim Nkij teb chaws raug coj los siv.

Verse sixteen is the soon coming Sunday law, and the threefold union of the dragon, the beast and false prophet. That history is preceded by verses thirteen through fifteen, where the three battles of verse forty occur from verse ten (1989), verses eleven and twelve (the Ukrainian war), and the Battle of Panium. The Battle of Panium represents a battle in which the two-horned earth beast prevails over the globalist’s religious and political philosophies.

Nqe kaum yog tus yog txoj cai Hnub Caiv uas yuav los sai, thiab kev sib koom ua peb npaug ntawm tus zaj, tus tsiaj nyaum, thiab tus yaj saub cuav. Keeb kwm ntawd yog npaj ua ntej los ntawm nqe kaum peb mus txog kaum tsib, qhov uas peb qhov kev sib ntaus ntawm nqe plaub caug tshwm sim los ntawm nqe kaum (1989), nqe kaum ib thiab kaum ob (tsov rog hauv Ukraine), thiab Kev Sib Ntaus ntawm Panium. Kev Sib Ntaus ntawm Panium sawv cev rau ib qho kev sib ntaus uas tus tsiaj nyaum hauv ntiajteb uas muaj ob tug kub dhau los yeej kov yeej tus neeg ntiajteb no txoj kev xav kev ntseeg thiab kev nom kev tswv thoob ntiajteb.

In that battle the final president of the United States must deal with the aftermath of Putin’s victory and subsequent collapse represented in verses eleven and twelve. He will form an alliance with NATO, or the United Nations, in order to resolve the fallout from the collapse of Russia, and within the history of that alliance he will engage the United Nations in the Battle of Panium. The third battle of verse forty, will be as the first battle of verse forty. As the Soviet Union collapsed under the economic and military force of the United States, the globalists of the United Nations will be forced to repeat “perestroika” the key component of Gorbachev’s efforts to reform the Soviet Union, though they ultimately contributed to the unraveling of the Soviet system and the eventual dissolution of the Soviet Union.

Hauv qhov kev sib ntaus ntawd, tus thawj tswj hwm kawg ntawm Tebchaws Meskas yuav tsum daws qhov xwm txheej tom qab Putin txoj kev yeej thiab txoj kev vau tas tom qab ntawd, raws li tau sawv cev hauv nqe kaum ib thiab kaum ob. Nws yuav tsim ib txoj kev sib koom tes nrog NATO, lossis nrog United Nations, kom daws tau tej kev kub ntxhov uas tshwm los ntawm Russia txoj kev vau, thiab nyob hauv keeb kwm ntawm txoj kev sib koom tes ntawd nws yuav koom nrog United Nations hauv Tsov Rog Panium. Qhov kev sib ntaus thib peb ntawm nqe plaub caug yuav zoo ib yam li qhov kev sib ntaus thawj ntawm nqe plaub caug. Ib yam li Soviet Union tau vau nyob rau hauv lub zog nyiaj txiag thiab tub rog ntawm Tebchaws Meskas, cov neeg txhawb kev tswj hwm thoob ntiaj teb hauv United Nations yuav raug yuam kom rov ua “perestroika,” uas yog lub ntsiab tseem ceeb hauv Gorbachev tej kev siv zog los kho Soviet Union, txawm li cas los xij thaum kawg tej ntawd kuj tau pab ua rau lub Soviet system tawg zuj zus thiab ua rau Soviet Union yaj mus thaum kawg.

The third battle is illustrated by the first battle, and through economics and military pressure Trump, as represented by Reagan, will force the United Nations into “perestroika,” which means restructuring or reformation. The restructuring will place the United States upon the head of the ten kings’ system that is the United Nations. In the battle the papacy will then introduce itself into history, claiming to be the defender of the system that Trump is then conquering.

Tsov rog thib peb raug piav qhia los ntawm tsov rog thawj zaug, thiab los ntawm kev khwv nyiaj txiag thiab kev nias quab yuam tub rog Trump, raws li raug sawv cev los ntawm Reagan, yuav yuam kom United Nations nkag mus rau hauv “perestroika,” uas txhais tias kev rov teeb tsa dua los yog kev kho dua tshiab. Kev rov teeb tsa dua ntawd yuav tsa Tebchaws Meskas rau saum taub hau ntawm txoj kev cai ntawm kaum tus vajntxwv uas yog United Nations. Hauv tsov rog ntawd, ces lub hwjchim papacy yuav nthuav qhia nws tus kheej los rau hauv keeb kwm, lees tias nws yog tus tiv thaiv txoj kev cai uas Trump tab tom kov yeej ntawd.

In the same history Trump will face an internal Civil War that he will be forced to address, just as Abraham Lincoln was forced to address. The Civil War will be among two opposing apostate factions within the United States. One class represented by those who have accepted the religion and philosophy of woke-ism, who are the progressive globalists of both political parties. The other class (MAGA-ism) professes to be genuine Protestants, though they lost that mantle in 1844.

Hauv tib yam keeb kwm ntawd, Trump yuav ntsib ib qho Tsov Rog Hauv Tsev uas nws yuav raug yuam kom daws, ib yam li Abraham Lincoln raug yuam kom daws. Tsov Rog Hauv Tsev ntawd yuav nyob nruab nrab ntawm ob pab neeg thim txoj kev ntseeg uas tawm tsam sib nraim nyob hauv Tebchaws Meskas. Ib pab sawv cev los ntawm cov uas tau txais kev ntseeg thiab lub tswv yim ntawm woke-ism, uas yog cov neeg vam meej thoob ntiaj teb ntawm ob tog nom tswv. Lwm pab (MAGA-ism) lees tias lawv yog cov Protestants tiag, txawm li ntawd los lawv twb poob lub meej mom ntawd lawm txij xyoo 1844.

The President’s faction is represented by MAGA-ism, and is based upon the misguided claim of upholding true Protestantism and the Constitution. Woke-ism’s claim is the religion of Mother Earth, the New Age and the belief that the Constitution is applied by the existing circumstances of society’s norms, not by the archaic ideas of the founding fathers.

Pawg Thawj Tswj Hwm lub koomhaum raug sawv cev los ntawm MAGA-ism, thiab nws yog raws li qhov kev hais tsis raug uas lees tias tab tom txhawb nqa Protestantism tseeb thiab Txoj Cai Lij Choj. Woke-ism qhov kev lees yog txoj kev ntseeg ntawm Niam Ntiajteb, Lub Sijhawm Tshiab, thiab txoj kev ntseeg tias Txoj Cai Lij Choj raug siv raws li tej xwm txheej uas twb muaj lawm ntawm cov qauv coj ntawm zej zog, tsis yog raws li tej tswv yim qub qub ntawm cov yawg tsim lub teb chaws.

Mattathias (Trump) will end the attempts of the globalist-progressive Democrats within the United States as represented by the revolt that began in Modein in 167 BC. Trump will then repeat the history of 164 BC, when the Maccabees rededicated the temple, as commemorated by the observance of Hanukkah. Then in the period represented from 161 BC to 158 BC, Trump will begin the final push for erecting the image of the papacy, which is an image that identifies an illicit relationship between the religious power and the political power. In 158 BC the league will be implemented as the soon coming Sunday law of verse sixteen is enforced.

Mattathias (Trump) yuav xaus cov kev sim siab ntawm cov Democrats uas yog neeg txhawb kev ntiaj teb ib leeg thiab kev vam meej nyob hauv Tebchaws Meskas, raws li sawv cev los ntawm kev ntxeev siab uas tau pib hauv Modein xyoo 167 BC. Tom qab ntawd Trump yuav rov ua dua keeb kwm ntawm xyoo 164 BC, thaum cov Maccabees tau rov fij lub tuam tsev rau Vajtswv dua tshiab, raws li nco txog hauv kev coj Hanukkah. Ces nyob rau lub sijhawm uas sawv cev txij xyoo 161 BC mus txog 158 BC, Trump yuav pib qhov kev thawb zaum kawg rau kev tsa tus duab ntawm papacy, uas yog ib tug duab qhia txog ib txoj kev sib raug zoo tsis raug cai ntawm lub hwj chim kev ntseeg thiab lub hwj chim nom tswv. Xyoo 158 BC, lub koom haum sib cog lus yuav raug coj los siv, raws li txoj cai Sunday uas yuav los sai ntawm nqe kaum rau raug yuam kom siv.

Daniel eleven first identifies how Rome politically takes control, and then Daniel repeats and enlarges the same history with a line identifying how Rome deals with God’s people in the very same history. From verse sixteen unto verse nineteen the three obstacles to pagan Rome taking control of the world are illustrated. In verse sixteen, Syria was conquered by pagan Rome in 65 BC, and then Judea was conquered by Pompey in 63 BC. Verse sixteen identifies when Rome was to stand in the glorious land, and in so doing is typifying the Sunday law of verse forty-one of the same chapter.

Daniyee kaum kaum xub qhia tias Loos tau los kav tebchaws hauv kev nom kev tswv li cas, thiab tom qab ntawd Daniyee rov hais dua thiab nthuav kom dav dua txog tib zaj keeb kwm ntawd nrog ib kab lus uas qhia tias Loos tau ua li cas rau Vajtswv haiv neeg nyob hauv tib zaj keeb kwm ntawd nkaus. Txij nqe kaum rau mus txog nqe kaum cuaj, peb yam teeb meem uas thaiv Loos kev pe hawm dab kom txeeb tau kev tswj hwm lub ntiaj teb raug muab ua qauv qhia. Hauv nqe kaum rau, Xiliya raug Loos kev pe hawm dab kov yeej nyob rau xyoo 65 BC, thiab tom qab ntawd Yudas tebchaws raug Pompey kov yeej nyob rau xyoo 63 BC. Nqe kaum rau qhia lub sijhawm uas Loos yuav tsum sawv hauv lub tebchaws muaj yeeb koob, thiab los ntawm kev ua li ntawd nws yog ib qho piv txwv ua ntej txog txoj cai Hnub Caiv ntawm nqe plaub caug ib hauv tib tshooj ntawd.

It is important to note that the history of the conquering occurred in 63 BC [parallel to 1863], in the midst of a Civil War taking place within Jerusalem. Uriah Smith stated, “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea.”

Nws yog ib qho tseem ceeb uas yuav tsum nco ntsoov tias keeb kwm ntawm txoj kev kov yeej tau tshwm sim nyob rau xyoo 63 BC [muaj kev sib txig nrog xyoo 1863], nyob rau nruab nrab ntawm ib qho Tsov Rog Hauv Tebchaws uas tab tom muaj nyob hauv Yeluxalees. Uriah Smith tau hais tias, “Thaum Pompey rov qab los ntawm nws txoj kev tawm tsam tiv thaiv Mithridates, tus vajntxwv ntawm Pontus, ob tug neeg sib tw, Hyrcanus thiab Aristobulus, tab tom sib tawm tsam rau lub mom kub ntawm Yudas tebchaws.”

The names “Hyrcanus” and “Aristobulus’ are both of Greek origin and have historical significance, particularly in the context of Jewish history during the Hellenistic period and the Hasmonean dynasty. “Hyrcanus” is derived from the Greek word “Hurkanos,” which likely originated from the word “hurkan,” meaning “wolf” in the Persian language. Hyrcanus was a name borne by several Hasmonean rulers. “Aristobulus” means “best counselor” or “best adviser.” Aristobulus was another name borne by several Hasmonean rulers. Both “Hyrcanus” and “Aristobulus” are names associated with significant figures in Jewish history during the Hasmonean period. They were rulers who played important roles in the governance and expansion of the Hasmonean Kingdom in Judea. The prophetic descendants and representatives of the Hasmonean kingdom in the time of Christ was the Pharisees.

Cov npe “Hyrcanus” thiab “Aristobulus” puav leej yog keeb kwm los ntawm lus Greek thiab muaj qhov tseem ceeb hauv keeb kwm, tshwj xeeb tshaj yog nyob hauv ntsiab lus ntawm keeb kwm Yudais thaum lub caij Hellenistic thiab hauv tiam Hasmonean. “Hyrcanus” yog muab los ntawm lo lus Greek “Hurkanos,” uas tej zaum yog los ntawm lo lus “hurkan,” txhais tias “hma” hauv lus Persian. Hyrcanus yog ib lub npe uas muaj ntau tus vajntxwv Hasmonean ris. “Aristobulus” txhais tias “tus kws pab tswv yim zoo tshaj” lossis “tus neeg tawm tswv yim zoo tshaj.” Aristobulus yog dua ib lub npe uas muaj ntau tus vajntxwv Hasmonean ris. Ob lub npe no, “Hyrcanus” thiab “Aristobulus,” yog cov npe uas txuas nrog cov neeg tseem ceeb hauv keeb kwm Yudais thaum lub caij Hasmonean. Lawv yog cov thawj kav tebchaws uas tau ua tes dej num tseem ceeb hauv kev tswj hwm thiab kev nthuav dav ntawm lub Nceeg Vaj Hasmonean hauv Yudea. Cov xeeb leej xeeb ntxwv cev lus faj lem thiab cov neeg sawv cev ntawm lub nceeg vaj Hasmonean nyob rau lub sijhawm ntawm Khetos yog cov Falixais.

When Pompey conquered Jerusalem, two political parties both traced their origins back to the time of the revolt represented by Modein in 167 BC. Once Pompey was drawn into the rebellion, he determined to take Jerusalem and the political party of Aristobulus determined to resist him, but the party of Hyrcanus determined to open the gates to Pompey. Pompey then mounted his attack upon Jerusalem and three months later Jerusalem was forever under the jurisdiction of Rome.

Thaum Pompey kov yeej Yeluxalees lawm, muaj ob pab nom tswv uas ob leeg puav leej taug lawv tej keeb kwm rov mus txog rau lub sijhawm ntawm kev ntxeev siab uas Modein sawv cev rau xyoo 167 BC. Thaum Pompey raug rub los koom rau hauv txoj kev ntxeev siab ntawd lawm, nws txiav txim siab yuav txeeb Yeluxalees, thiab pawg nom tswv ntawm Aristobulus txiav txim siab yuav tawm tsam nws, tiam sis pawg ntawm Hyrcanus txiav txim siab yuav qhib tej rooj vag rau Pompey. Ces Pompey thiaj tsa nws txoj kev tawm tsam rau saum Yeluxalees, thiab peb lub hlis tom qab ntawd Yeluxalees thiaj poob mus nyob hauv txoj cai kav ntawm Loos mus ib txhis.

By verse nineteen Egypt, the third and final obstacle, was taken by Rome. Then in verse twenty the birth of Christ is identified as Daniel begins to set forth how Rome would deal with God’s people in that history. In verses twenty-one and twenty-two Christ is crucified. In verse twenty-three, the league that began in 161 BC to 158 BC, is identified immediately after the verses that describe the cross where the apostate Jews proclaimed they “had no king, but Caesar.” The line of the apostate Jews, represented by the Maccabees, who had resisted the inroads of Greek religious philosophy, and in so doing formed an unholy relationship with Rome, follows the verse identifying the history of the cross, where the fruit of their unholy relationship was fully manifested.

Txog rau nqe kaum cuaj, Iyi tebchaws, uas yog qhov chaw khuam thib peb thiab qhov kawg, raug Loos kov yeej lawm. Ces nyob rau nqe nees nkaum, kev yug los ntawm Khetos raug qhia meej thaum Daniyee pib nthuav tawm tias Loos yuav ua li cas nrog Vajtswv haiv neeg hauv zaj keeb kwm ntawd. Hauv nqe nees nkaum ib thiab nees nkaum ob, Khetos raug ntsia saum tus ntoo khaub lig. Hauv nqe nees nkaum peb, txoj kev cog lus uas pib xyoo 161 BC txog 158 BC raug txheeb qhia tam sim ntawd tom qab cov nqe uas piav txog tus ntoo khaub lig uas cov Yudais uas thim txoj kev ntseeg tshaj tawm tias lawv “tsis muaj vajntxwv, tsuas muaj Xixa xwb.” Kab keeb kwm ntawm cov Yudais uas thim txoj kev ntseeg, sawv cev los ntawm cov Maccabees, uas tau tawm tsam kev nkag los ntawm Greek txoj kev xav txog kev ntseeg, thiab ua li ntawd thiaj tsim tau ib txoj kev sib raug zoo tsis dawb huv nrog Loos, los raws nqe uas txheeb qhia txog keeb kwm ntawm tus ntoo khaub lig, uas cov txiv ntawm lawv txoj kev sib raug zoo tsis dawb huv tau tshwm sim kom puv npo.

The Shekinah never returned to the temple that was erected after the seventy years of captivity. The last prophetic testimony, proclaimed by Malachi, was given about the middle of the fifth century BC. There had been no visible presence of God, nor any prophetic testimony for hundreds of years before the Maccabees stood up against the globalist Greek influence. At the beginning of their revolt, they accomplished the very rebellion that both Ptolemy and King Uzziah had attempted, when both kings sought to fulfill the role of priest and make an offering in the temple.

Lub Shekinah yeej tsis tau rov qab los rau hauv lub tuam tsev uas raug txhim tsa tom qab xya caum xyoo ntawm txoj kev poob cev qhev. Zaj lus tim khawv yaj saub kawg, uas Malachi tshaj tawm, raug muab tawm los kwv yees nyob nruab nrab ntawm xyoo pua tsib ua ntej Khetos yug. Tau ntau pua xyoo ua ntej cov Maccabees sawv los tawm tsam txoj kev cuam tshuam Greek uas nthuav dav thoob qab ntuj, yeej tsis muaj qhov kev tshwm sim pom tau ntawm Vajtswv, thiab tsis muaj ib zaj lus tim khawv yaj saub li. Thaum pib ntawm lawv txoj kev tawm tsam, lawv tau ua tiav kiag qhov kev ntxeev siab uas ob leeg Ptolemy thiab Vajntxwv Uzziah tau sim ua, thaum ob tug vajntxwv ntawd nrhiav kom ua tiav tes haujlwm ntawm tus pov thawj thiab coj ib qho kev xyeem fij hauv lub tuam tsev.

Jonathan Apphus (also known as Jonathan Maccabeus), was one of the sons of Mattathias, who initiated the Maccabean Revolt, and he played a significant role in leading the Jewish rebellion against the Seleucid Empire. After the death of his brother Judas Maccabee in battle, Jonathan assumed leadership of the Maccabean forces. In addition to his military and political leadership, Jonathan also took on the role of high priest, serving as the spiritual leader of the Jewish people. Jonathan’s dual role as both leader and high priest marked a significant development in Jewish history, as it consolidated both political and religious authority within the Hasmonean dynasty. His leadership helped to strengthen Jewish autonomy and establish the Hasmonean rule in Judea.

Yonathas Apphus (uas kuj hu ua Jonathan Maccabeus thiab), yog ib tug ntawm Mattathias cov tub, tus uas tau pib kev Tawm Tsam Maccabean, thiab nws tau ua ib tes dej num tseem ceeb hauv kev coj cov Yudais txoj kev ntxeev siab tawm tsam lub Seleucid Faj Tim Teb Chaws. Tom qab nws tus tij laug Yudas Maccabee tuag hauv tshav rog lawm, Yonathas tau los txais txoj kev coj ntawm cov Maccabean pab tub rog. Ntxiv rau nws txoj kev coj ua tub rog thiab kev coj hauv nom tswv, Yonathas kuj tau txais lub luag hauj lwm ua pov thawj hlob thiab, ua tus thawj coj sab ntsuj plig ntawm haiv neeg Yudais. Yonathas ob chav hauj lwm ua ke no, uas yog ua tus thawj coj thiab ua pov thawj hlob tib si, tau cim ib qho kev txhim kho tseem ceeb hauv keeb kwm Yudais, vim nws tau sib sau ua ke ob txoj cai, nom tswv thiab kev cai dab qhuas, rau hauv Hasmonean caj ces vaj ntxwv. Nws txoj kev coj tau pab txhawb kom Yudais txoj kev muaj cai kav tus kheej ruaj khov dua thiab tsa kom muaj Hasmonean txoj kev kav hauv Yudeya.

The very sin which Ptolemy attempted after the victory of Raphia was accomplished at the very beginning of the revolt of the Maccabees. It was the same sin that was resisted by the priests in the time of king Uzziah, but the Maccabees’ professed defense of God’s temple services was a misguided and rebellious manifestation of the combination of church and state, and as such, typifies the rebellion of apostate Protestantism that is now rallying in support of Trump against the inroads of Biden’s globalist woke-ism.

Qhov kev txhaum uas Ptolemy tau sim ua tom qab yeej ntawm Raphia ntawd, twb raug ua tiav lawm txij thaum chiv thawj ntawm kev sawv tawm tsam ntawm cov Maccabees. Nws yog tib txoj kev txhaum uas cov pov thawj tau tawm tsam thaum lub sijhawm vajntxwv Uzziah, tiam sis qhov uas cov Maccabees lees tias lawv tiv thaiv cov haujlwm teev hawm hauv Vajtswv lub tuam tsev ntawd, yog ib qho kev qhia tawm uas yuam kev thiab ntxeev siab ntawm kev sib xyaw ua ke ntawm pawg ntseeg thiab lub xeev; thiab vim li ntawd, nws yog ib qho qauv piv txwv txog txoj kev ntxeev siab ntawm Protestantism uas twb poob kev ntseeg lawm, uas tam sim no tab tom sib sau los txhawb Trump tawm tsam kev nkag los ntawm Biden txoj kev woke-ism thoob ntiajteb.

The Bible teaches that you will know them by their fruits, and the Pharisees during the time of Christ were the final remnants of the Hasmonean dynasty that began with Mattathias. Mattathias, and the rebellion he began, bore the fruits of Pharisee-ism, as does the apostate Protestants that are supporting the concept of “Make America Great Again”. America was great when the Constitution was understood to keep church and state separated from each other, but at the counterfeit miracle represented by the victory that is commemorated by the feast of Hanukkah, the movement for Sunday legislation will come out into the open.

Phau Vajlugkub qhia tias nej yuav paub lawv los ntawm lawv tej txiv hmab txiv ntoo, thiab cov Falixais nyob rau lub sijhawm ntawm Khetos yog cov seem kawg ntawm haiv Hasmonean uas pib nrog Mattathias. Mattathias, thiab txoj kev tawm tsam uas nws tau pib, tau yug los tej txiv hmab txiv ntoo ntawm kev ua Falixais, ib yam li cov Protestants uas tau poob kev ntseeg lawm uas tab tom txhawb lub tswv yim “Make America Great Again”. America tau loj kawg thaum txoj Cai Lij Choj raug to taub tias yog los khaws pawg ntseeg thiab lub xeev kom sib cais ntawm ib leeg, tiam sis thaum txoj txuj ci tseem ceeb cuav uas raug sawv cev los ntawm txoj kev yeej uas raug nco txog hauv hnub caiv Hanukkah tshwm los, txoj kev txav mus rau kev cai lij choj hnub Sunday yuav tawm los tshwm rau qhov muag pom tseeb.

We will continue this study in the next article.

Peb yuav txuas ntxiv zaj kev kawm no hauv tsab ntawv tom ntej.

“Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been—the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message will produce an effect which it could not have had before.

“Txog rau tam sim no, cov uas tau nthuav tawm tej qhov tseeb ntawm zaj lus ceeb toom ntawm tus tim tswv thib peb feem ntau raug suav hais tias tsuas yog cov uas tsa kev ceeb ntshai xwb. Lawv tej lus twv hais tias kev tsis kam lees kev ntseeg ywj pheej yuav los tuav hwj chim hauv Tebchaws Meskas, hais tias pawg ntseeg thiab lub xeev yuav koom siab ua ke los tsim txom cov uas ceev Vajtswv tej lus txib, twb raug tshaj tawm tias tsis muaj lub hauv paus thiab tsis tsim nyog ntseeg. Twb muaj kev tshaj tawm nrog kev ntseeg ruaj nreb hais tias lub tebchaws no yeej tsis muaj hnub yuav hloov mus ua ib yam dabtsi txawv ntawm qhov uas nws twb tau ua lawm—uas yog tus tiv thaiv kev ntseeg ywj pheej. Tiamsis thaum lo lus nug txog kev yuam kom hwm hnub Sunday raug tsa thiab kub ntxhov mus thoob plaws, ces qhov xwm txheej uas tau raug ua xyem xyav thiab tsis ntseeg ntev los lawm kuj pom tseeb tias tab tom los ze tuaj, thiab zaj lus ceeb toom thib peb yuav ua rau muaj ib qho txiaj ntsig uas yav tag los nws tsis tau muaj li.”

“In every generation God has sent His servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an apostate people; they could not refrain from preaching the plain utterances of the Bible— doctrines which they had been reluctant to present. They were impelled to zealously declare the truth and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.

“Hauv txhua tiam Vajtswv tau txib Nws cov tub qhe los cem kev txhaum, ob qho tib si hauv ntiajteb thiab hauv pawg ntseeg. Tiamsis cov neeg ntshaw kom luag hais tej yam mos muag rau lawv, thiab qhov tseeb ntshiab huv uas tsis muaj kev pleev xim tsis yog yam uas lawv txais tau. Coob tus neeg hloov kho, thaum pib nkag mus ua lawv tes haujlwm, tau txiav txim siab yuav siv kev faj xyuam heev hauv kev tawm tsam tej kev txhaum ntawm pawg ntseeg thiab ntawm haiv neeg. Lawv cia siab tias, los ntawm tus qauv ntawm ib lub neej Khixatia dawb huv, lawv yuav coj cov neeg rov qab los rau tej lus qhuab qhia hauv Vajlugkub. Tiamsis Vajtswv tus Ntsuj Plig tau los rau saum lawv ib yam li Nws tau los rau saum Eliyas, ua rau nws cem tej kev txhaum ntawm ib tug vajntxwv phem thiab ib haiv neeg uas tau thim txojkev ntseeg lawm; lawv tsis muaj peev xwm txwv tsis pub lawv tshaj tawm tej lus meej tseeb ntawm Vajlugkub—tej lus qhuab qhia uas lawv yav tas los tseem tsis kam nthuav tawm. Lawv raug tsav kom kub siab lug tshaj tawm qhov tseeb thiab txoj kev phom sij uas tabtom hem tej ntsujplig. Tej lus uas tus Tswv tau muab rau lawv lawv hais tawm, tsis ntshai tej xwm txheej yuav tshwm sim li cas, thiab cov neeg raug yuam kom mloog lo lus ceeb toom.”

“Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.

“Yog li no ces ntawm tus tim tswv thib peb yuav raug tshaj tawm. Thaum lub sijhawm los txog rau qhov uas nws yuav tsum raug muab tshaj tawm nrog hwjchim loj tshaj plaws, tus Tswv yuav ua haujlwm los ntawm tej cuab yeej txo hwjchim, coj lub siab ntawm cov uas fij lawv tus kheej rau Nws txoj haujlwm. Cov neeg ua haujlwm yuav tsim nyog tsis yog vim kev cob qhia ntawm cov tsev kawm ntawv txawj sau ntawv xwb, tiamsis vim txoj kev pleev roj ntawm Nws tus Ntsujplig. Cov neeg uas muaj kev ntseeg thiab kev thov ntuj yuav raug yuam kom tawm mus nrog txoj kev kub siab dawb huv, tshaj tawm tej lus uas Vajtswv muab rau lawv. Tej kev txhaum ntawm Babylon yuav raug qhib nthuav tawm. Tej txiaj ntsig txaus ntshai ntawm kev yuam kom coj raws li tej kev cai teev ntuj ntawm pawg ntseeg los ntawm hwjchim nom tswv, kev nkag los ntawm sab ntsujplig dag, txoj kev vam meej ntsiag to tiamsis ceev ceev ntawm hwjchim papal—tag nrho tej no yuav raug muab nthuav kom pom tseeb. Los ntawm tej lus ceeb toom hnyav no, cov neeg yuav raug tsa kom sawv. Ntau txhiab leej ua ntau txhiab leej yuav mloog, cov uas yeej tsis tau hnov tej lus zoo li no. Lawv hnov zaj lus timkhawv no nrog kev xav tsis thoob, tias Babylon yog pawg ntseeg, uas tau poob vim nws tej kev yuam kev thiab tej kev txhaum, vim nws tsis kam txais qhov tseeb uas raug xa tuaj rau nws ntawm ntuj ceeb tsheej. Thaum cov neeg mus cuag lawv cov xibfwb qub nrog kev nug kub siab tias, Tej no puas muaj tseeb? cov tub qhe tshaj tawm txoj moo zoo yuav hais dab neeg cuav, cev faj lem txog tej lus mos muag, kom nplij lawv txoj kev ntshai thiab ua kom lub siab dawb paug uas twb tsim dheev lawm ntsiag to. Tiamsis vim coob leej tsis kam txaus siab rau tsuas yog neeg txoj cai xwb thiab yuav tsum tau ib lo lus meej tias, ‘Tus Tswv hais li no,’ ces cov thawj coj kev ntseeg uas neeg nyiam, ib yam li cov Falixais thaum ub, yuav puv npo kev chim thaum lawv txoj cai raug nug, yuav cem cov lus no tias yog los ntawm Xatas, thiab yuav ntxias cov neeg coob coob uas hlub kev txhaum kom thuam thiab tsim txom cov uas tshaj tawm nws.”

“As the controversy extends into new fields and the minds of the people are called to God’s downtrodden law, Satan is astir. The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error’—the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these truths.” The Great Controversy, 605, 606.

“Thaum qhov kev sib cav nthuav mus rau hauv tej teb tshiab thiab tej neeg lub siab raug hu kom tig los rau Vajtswv txoj kevcai uas raug tsuj ntxub, Xatas kuj sawv los ua haujlwm. Lub hwjchim uas nrog txoj xov no yuav tsuas ua rau cov uas tawm tsam nws chim vwm ntau dua xwb. Cov xibhwb yuav siv zog yuav luag dhau tibneeg lub peevxwm los kaw qhov kaj tseg kom txhob ci tuaj rau saum lawv pab yaj. Los ntawm txhua yam cuab tam uas nyob hauv lawv txhais tes, lawv yuav siv zog los txwv kev sib tham txog tej lus nug tseem ceeb no. Lub koom txoos hu rau caj npab muaj zog ntawm nom tswv lub hwjchim, thiab hauv txoj haujlwm no, papists thiab Protestants koom ua ib leeg. Thaum txoj kev txav los txhawb kom hwm Hnub Caiv thawj hnub muaj siab loj thiab meej tshaj qub, txoj kevcai yuav raug hu los tawm tsam cov uas ceev Vajtswv tej lus txib. Lawv yuav raug hem nrog nyiaj nplua thiab kev kaw hauv tsev lojcuj, thiab ib txhia yuav raug muab tej haujlwm muaj hwjchim, thiab lwm yam nqi zog thiab kev zoo siab, ua qhov ntxias kom lawv tso lawv txojkev ntseeg tseg. Tiamsis lawv lo lus teb ruaj nreb yog hais tias: ‘Cia li qhia peb tawm hauv Vajtswv Txojlus tias peb yuam kev qhov twg’—yog tib lo lus thov uas Luther tau hais nyob hauv tej xwm txheej zoo sib xws. Cov uas raug coj los sawv ntawm cov tsev hais plaub yuav ua ib qho kev tiv thaiv qhov tseeb muaj zog, thiab ib txhia uas hnov lawv yuav raug coj kom sawv ruaj nreb los ceev txhua lo lus txib ntawm Vajtswv. Li no, qhov kaj yuav raug coj los tso rau ntawm ntau txhiab leej uas yog tsis li ntawd ces yuav tsis paub dab tsi txog tej qhov tseeb no li.” The Great Controversy, 605, 606.