In the last article, we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.
Hauv zaj lus kawg, peb tau txheeb xyuas rau txoj kab kev sib cav qhia yaj saub uas tau tshwm sim hauv keeb kwm ntawm Kev Ntseeg Adventist txij lub sijhawm Millerite los txog rau niaj hnub no. Kuv hais tseg tias thawj qhov thiab qhov kawg ntawm kev sib cav txog “cov tub sab ntawm koj haiv neeg” hauv nqe kaum plaub ntawm Daniyees tshooj kaum ib yog tib yam raws li yaj saub qhia. Cov Millerite to taub tias “cov tub sab” yog Loos, hos cov Protestant qhia tias “cov tub sab” yog ib tug vajntxwv Syrian hu ua Antiochus Epiphanes.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Thiab nyob rau lub sijhawm ntawd yuav muaj coob tus sawv tawm tsam vajntxwv sab qab teb; thiab cov tub sab ntawm koj haiv neeg kuj yuav tsa lawv tus kheej sawv los txhawb kom lub zeem muag ntawd ruaj khov; tiam sis lawv yuav poob. Daniyees 11:14.
Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.
Pib ntawm nqe kaum mus, thiab txuas ntxiv mus txog nqe kaum tsib, muaj ib qho kev ua rog ntawm cov tebchaws Iyiv thiab Xilia uas raug sawv cev tawm los. Hauv nqe lus no, Iyiv yog huab tais ntawm sab qab teb, hos huab tais Xilia raug sawv cev ua huab tais ntawm sab qaum teb. Nqe kaum qhia txog yam uas cov neeg sau keeb kwm hu ua qhov pib ntawm Tsov Rog Xilia zaum Plaub xyoo 219 BC, nqe kaum ib thiab kaum ob sawv cev rau rog Raphia xyoo 217 BC, thiab tej xwm txheej uas ua raws nws tom qab. Ces nqe kaum peb mus txog kaum tsib qhia txog rog Panium xyoo 200 BC. Hauv nqe kaum mus txog kaum tsib, huab tais Xilia yog Antiochus Magnus, tus kav ntawm Seleucid Empire.
Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.
Nqe kaum qhia txog keeb kwm thaum Antiochus Magnus pib ua tsov rog kom rov qab tau thaj av uas tau raug txeeb tawm ntawm lub nceeg vaj Seleucid ntau xyoo ua ntej ntawd. Hauv nqe no nws rov qab tau thaj av uas ploj lawm hauv xyoo 219 BC, tiam sis nws tau tsum nws txoj kev tawm tsam ib ntus, thiab nrhiav kev rov sib sau nws lub zog tub rog. Nws tau rov qab los tswj tau thaj av uas ploj lawm, thiab mus txog nkaus rau ciam teb ntawm tim Ejyptes, yog lub nceeg vaj qab teb uas vaj ntxwv caj ces Ptolemy kav. Ntawm xyoo 219 BC thiab 217 BC, ob leeg vaj ntxwv qab teb thiab vaj ntxwv qaum teb tau npaj rau tsov rog Raphia uas tab tom los txog.
The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnus and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.
Kev rog ntawm Raphia tau tshwm sim nyob rau xyoo 217 BC, thiab lub nceeg vaj qab teb ntawm Iziv, uas Ptolemy kav, yeej tus vajntxwv Xilias Antiochus Magnus, uas yog tus vajntxwv sab qaum teb hauv zaj lus faj lem ntawd. Tom qab ntawd hauv nqe kaum peb txog kaum tsib, kaum xya xyoo tom qab ntawd hauv xyoo 200 BC, Antiochus Magnus, uas thaum ntawd twb tau tsim ib qho kev sib koom tes nrog Philip ntawm Macedon, tau tawm tsam Iziv hauv kev rog ntawm Panium. Lub nceeg vaj qab teb ntawm Iziv thaum ntawd muaj ib tug vajntxwv me nyuam muaj tsib los sis rau xyoo xwb, thiab Antiochus Magnus nrog Philip tsis muaj peev xwm tiv tauj kev ntxias kom txhob siv lub sijhawm ntawm tus vajntxwv me nyuam ntawm Iziv ntawd, thiab Antiochus Magnus yeej hauv kev rog ntawm Panium. Peb nqe uas sawv cev rau kev rog ntawm Panium muaj nqe kaum plaub, uas yog qhov chaw ib lub hwjchim tshiab raug coj los nkag rau hauv zaj lus faj lem ntawd.
The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.
Cov neeg tub sab ntawm koj haiv neeg yog ib lub hwj chim txawv ntawm vajntxwv Iziv sab qab teb, los yog vajntxwv Seleucid sab qaum teb, los yog Philip tus thawj kav Macedonian. Cov Millerites tau lees paub tias Loos yog cov tub sab ntawm koj haiv neeg. Ib lo lus cag Henplais uas txhais ua “tub sab,” muaj lub ntsiab tias tus uas tsoo kom tawg. Loos pagan raug sawv cev hauv tej yaj saub raws li lub hwj chim uas yuav tsoo ua tej daim.
After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.
Tom qab no kuv pom hauv tej yog toog hmo ntuj, thiab saib seb, muaj ib tug tsiaj qus thib plaub, txaus ntshai thiab txaus hem heev, thiab muaj zog tshaj plaws; nws muaj tej hniav hlau loj: nws nqos thiab tsoo ua tej daim, thiab tsuj tej seem uas tshuav nrog nws txhais taw: thiab nws txawv ntawm txhua tus tsiaj qus uas nyob ua ntej nws; thiab nws muaj kaum lub kub. Daniel 7:7.
When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.
Thaum Uriah Smith muab lus piav txog cov tub sab, nws hais ib tug kws keeb kwm uas taw tes tias cov tub sab sawv cev rau cov neeg rhuav.
“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 muaj ib lub hwjchim tshiab raug coj los qhia,—‘cov tub sab ntawm koj haiv neeg;’ raws li Npis Sov Newton hais, raws nraim ces yog ‘cov uas rhuav koj haiv neeg.’ Nyob deb heev ntawm ntug dej Tiber, ib lub nceeg vaj tau tab tom txhawb nqa nws tus kheej nrog tej haujlwm kev ntshaw hwjchim loj thiab tej tswv yim tsaus ntuj nti. Thaum chiv thawj nws me thiab qaug zog, los nws loj hlob nrog kev nrawm kawg uas txaus xav tsis thoob hauv lub zog thiab kev muaj peevxwm, maj mam nthuav tes mus rau ntawm no thiab ntawm tod nrog kev ceev faj kom sim nws lub peevxwm, thiab kuaj xyuas lub zog ntawm nws txhais npab ua rog, mus txog thaum nws paub meej txog nws tus kheej lub hwjchim, ces nws tsa nws taub hau siab loj nyob nruab nrab ntawm tej tebchaws hauv ntiajteb, thiab nrog tes uas tsis muaj leejtwg yuav kov yeej tau txeeb tuav lub kaus mom kav lawv tej xwm txheej. Txij no mus lawm, lub npe Loos sawv nyob saum nplooj ntawv keeb kwm, raug teem tseg rau ntau tiam ntev los tswj hwm tej xwm txheej ntawm lub ntiajteb, thiab siv tau ib lub hwjchim loj kawg nkaus nyob hauv tej 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, 257.
“Loos tham; thiab tsis ntev tom qab ntawd, Syria thiab Macedonia pom tias muaj ib txoj kev hloov los tab tom los rau saum daim duab ntawm lawv txoj kev npau suav. Cov Loos tau cuam tshuam los sawv cev pab tus vaj ntxwv hluas ntawm Iyi tebchaws, txiav txim siab tias nws yuav tsum raug tiv thaiv kom dim ntawm txoj kev puas tsuaj uas Antiochus thiab Philip tau npaj cia. Qhov no yog xyoo BC 200, thiab yog ib qho ntawm thawj cov kev cuam tshuam tseem ceeb ntawm cov Loos hauv tej xwm txheej ntawm Syria thiab Iyi tebchaws.” Uriah Smith, Daniel and the Revelation, 257.
The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.
Lo lus faj lem uas tau muab hais tseg hauv cov nqe vajlugkub ntawd tau muaj tiav nyob rau hauv kwv yees nees nkaum xyoo txij xyoo 219 BC mus txog xyoo 200 BC, tiam sis cov yaj saub hais txog hnub kawg ntau dua li hais txog cov hnub nyoog uas lawv tus kheej tau nyob.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Txhua tus yaj saub thaum ub txhua tus hais tsawg dua rau lawv lub sijhawm tshaj rau peb lub sijhawm, yog li ntawd lawv tej lus faj lem tseem muaj zog siv rau peb. ‘Tam sim no txhua yam no tau tshwm sim rau lawv ua yam ntxwv qhia: thiab tej no raug sau cia ua lus ceeb toom rau peb, rau peb cov uas lub caij kawg ntawm lub ntiajteb twb los txog lawm.’ 1 Khaulee 10:11. ‘Tsis yog rau lawv tus kheej, tiamsis yog rau peb, lawv thiaj ua tes haujlwm hauv tej yam ntawd, tej uas nim no raug tshaj tawm rau nej los ntawm cov uas tau tshaj txoj moo zoo rau nej hauv Vaj Ntsuj Plig Dawb Huv uas raug txib nqes saum ntuj los; tej yam no yog tej uas cov timtswv ntshaw xav ntsia kom tob rau hauv.’ 1 Petus 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Phau Vajlugkub tau sau los thiab khi ua ke nws tej nyiaj txiag nqes tshaj plaws cia tseg rau tiam neeg kawg no. Txhua qhov xwm txheej loj thiab tej haujlwm tseem ceeb uas muaj kev hwm ntshai hauv keeb kwm Phau Qub tau tshwm sim lawd, thiab tam sim no tseem tab tom rov tshwm sim dua hauv pawg ntseeg hauv cov hnub kawg no.” Selected Messages, book 3, 338, 339.
Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.
Txawm yog Daniyees tsis tau nyob hauv lub sijhawm nees nkaum xyoo uas peb tab tom xav txog no, txoj kev tshoov siab los ntawm tej ntawv sau ntawm Muam White qhia rau peb paub tias ntau yam keeb kwm uas tau raug sau tseg hauv Daniyees tshooj kaum ib yuav rov muaj dua nyob rau hauv qhov kev ua tiav kawg ntawm Daniyees tshooj kaum ib.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Peb tsis muaj sij hawm yuav nkim li lawm. Tej caij nyoog muaj kev kub ntxhov nyob rau pem hauv ntej peb. Lub ntiaj teb raug ua kom ntxhov nrog tus ntsuj plig ntawm kev tsov rog. Tsis ntev no tej xwm txheej ntawm kev kub ntxhov uas tau hais tseg hauv tej lus faj lem yuav muaj tiav. Lo lus faj lem hauv Daniyees tshooj kaum ib twb yuav luag txog nws qhov kev tiav raws nraim lawm. Ib feem coob ntawm keeb kwm uas twb tau muaj tiav raws li lo lus faj lem no yuav rov muaj dua.” Manuscript Releases, number 13, 394.
Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”
Nqe kaum txog nqe kaum tsib ntawm Daniyees kaum ib sawv cev rau keeb kwm ntawm hnub kawg uas coj mus txog txoj cai Hnub Caiv uas yuav los sai no, rau qhov nqe kaum rau qhia meej txog lub sij hawm uas Loos, thawj zaug, tau kov yeej “lub tebchaws uas muaj koob meej.”
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.
Tiamsis tus uas tuaj tawm tsam nws yuav ua raws li nws lub siab nyiam, thiab yuav tsis muaj leejtwg sawv tau tiv taus nws; thiab nws yuav sawv hauv lub tebchaws uas muaj hwjchim ci ntsa iab, uas yuav raug puastsuaj los ntawm nws txhais tes. Daniel 11:16.
Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.
Daniyees siv lo lus hais tias “lub tebchaws muaj hwjchim ci ntsa iab” ob zaug hauv nws tej ntawv sau. Thawj zaug yog nqe kaum rau, thaum Loos teev dab tiag tiag tau kov yeej lub tebchaws muaj hwjchim ci ntsa iab tiag tiag uas yog Yudas.
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
“Txawm yog tim lyiv teb chaws tsis muaj peev xwm sawv tiv thaiv Anti-auj-cus, tus vajntxwv qaum teb, los Anti-auj-cus kuj tsis muaj peev xwm sawv tiv thaiv cov Loos, uas tam sim no tuaj tawm tsam nws. Tsis muaj ib lub nceeg vaj twg muaj peev xwm tawm tsam lub hwjchim uas tab tom sawv tuaj no ntxiv lawm. Xeev Xiliya raug kov yeej, thiab raug ntxiv rau hauv lub tebchaws Loos lub faj tim teb chaws, thaum Poos-pees, BC 65, tau txeeb Anti-auj-cus A-xi-a-ti-cus tej cuab tam ntawm nws mus, thiab txo Xiliya los ua ib xeev nyob hauv qab Loos.”
“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.
“Lub hwjchim ntawd kuj yuav sawv nyob hauv Thaj Av Dawb Huv, thiab rhuav tshem nws. Loos tau los koom tes nrog haiv neeg ntawm Vajtswv, uas yog cov Yudais, los ntawm kev sib cog lus, xyoo BC 162, txij hnub ntawd los nws tuav ib qho chaw tseem ceeb hauv daim sijhawm cev Vajtswv lus. Txawm li ntawd los, nws tsis tau txais txoj cai kav rau Yudea los ntawm kev kov yeej tiag tiag mus txog xyoo BC 63; thiab tom qab ntawd tau muaj li no.” Uriah Smith, Daniel and the Revelation, 259.
The other verse where Daniel employs the “glorious land” is in verse forty-one.
Nqe vaj lug uas Daniyee siv lo lus “thaj av muaj hwjchim ci ntsa iab” yog nyob hauv nqe plaub caug-ib.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Nws kuj yuav nkag mus rau hauv lub tebchaws uas muaj hwjchim ci ntsa iab, thiab ntau lub tebchaws yuav raug rhuav tshem; tiamsis cov no yuav dim ntawm nws txhais tes, yog Edos, thiab Mo‑as, thiab cov thawj ntawm cov neeg Amoos. Daniyees 11:41.
Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.
Nqe plaub caug kaum ib yeej yog raws nqe plaub caug los, thiab nqe plaub caug pib nrog cov lus hais tias “thiab rau lub sijhawm kawg.” Hauv The Great Controversy, Nkauj Muam White qhia tias xyoo 1798 yog “lub sijhawm kawg,” yog li ntawd nqe plaub caug ib tab tom qhia txog keeb kwm uas los tom qab lub sijhawm kawg hauv xyoo 1798.
“But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Tiamsis thaum kawg, tus yaj saub hais tias, ‘Coob leej yuav mus los qua ntxi, thiab kev paub yuav ntau zuj zus tuaj.’ Daniel 12:4.... Txij xyoo 1798 los, phau ntawv Daniel twb raug qhib lub cim lawm, kev paub txog tej lus faj lem kuj tau ntau zuj zus tuaj, thiab coob leej tau tshaj tawm txoj xov hnyav txog kev txiav txim uas nyob ze.” The Great Controversy, 356.
The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.
Lub tebchaws uas muaj koob meej ntawm nqe plaub caug-ib tsis yog Yudas qub thaum ub tiag tiag, tiam sis yog Yudas sab ntsuj plig niaj hnub no. Tebchaws Meskas yog Yudas sab ntsuj plig niaj hnub no, thiab nqe plaub caug-ib tab tom qhia txog txoj cai Hnub Caiv uas yuav los sai sai no hauv Tebchaws Meskas.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
Txawm li cas los xij, yam uas yog sab ntsuj plig tsis yog yam xub thawj, tiamsis yog yam uas yog raws cev nqaij daim tawv; thiab tom qab ntawd mam yog yam uas yog sab ntsuj plig. 1 Khaulee 15:46.
That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.
Txoj cai hnub Sunday ntawd raug sawv cev ua qauv los ntawm nqe kaum rau, rau qhov “ntau yam keeb kwm uas twb tau tshwm sim lawm” hauv kev ua tiav ntawm Daniel kaum ib yuav raug rov qab muaj dua. Nqe kaum txog nqe kaum tsib hauv hnub kawg sawv cev rau keeb kwm uas los ua ntej thiab coj mus txog rau txoj cai hnub Sunday.
The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.
Tus vajntxwv sab qaum teb hauv tsib nqe ntawd, ib yam li tus vajntxwv sab qab teb uas tau raug ua tiav los ntawm vajntxwv Seleucid Antiochus Magnus thiab cov vajntxwv Iyiv ntawm lub nceeg vaj Ptolemaic, yog tej lub hwjchim ua qauv qhia txog cov hwjchim uas yog lub ntsiab ntawm keeb kwm uas coj mus txog rau txoj cai Hnub Caiv uas yuav los sai no. Cov nqe no qhia meej txog keeb kwm ntawm kev txav mus los ntawm ib puas plaub caug plaub txhiab leej, rau qhov nqe kaum qhia txog kev poob ntawm Soviet Union xyoo 1989, thiab nqe kaum rau qhia txog txoj cai Hnub Caiv uas yuav los sai no.
Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.
Khetos hais tshwj xeeb txog cov nqe no los ntawm kev muab nqe kaum txuas sib haum nrog nqe plaub caug, thiab nqe kaum rau txuas sib haum nrog nqe plaub caug ib. Qhov kev hais ncaj qha txog lub tebchaws muaj hwjchim ci ntsa iab tiag tiag, uas yog tus qauv qhia txog lub tebchaws muaj hwjchim ci ntsa iab ntawm sab ntsuj plig hauv nqe plaub caug ib, yog qhov xaus ntawm rau nqe no, hos nqe kaum yog qhov pib.
Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.
Ib yam li Khetos tau ua kom nqe kaum rau muaj kev txuas ncaj qha nrog nqe plaub caug ib, ib yam nkaus thiab, nqe kaum muaj kev txuas ncaj qha nrog nqe plaub caug. Lo lus hais hauv nqe kaum tias “ntws los puv, thiab hla mus,” yog tib lo lus Henplais nkaus uas raug txhais tias “ntws los puv thiab hla dhau,” hauv nqe plaub caug. Cov lus no tsuas pom nyob rau ib qho chaw ntxiv xwb hauv Vajluskub, tiamsis raug txhais txawv me ntsis dua li hauv nqe kaum thiab nqe plaub caug. Txawm li ntawd los, nws tseem yog tib lo lus Henplais ntawd xwb.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Thiab nws yuav hla mus hauv Yudas; nws yuav nyab hla thiab hla dhau, nws yuav mus txog txij caj dab los; thiab txoj kev nthuav dav ntawm nws ob tis yuav puv thoob plaws qhov dav ntawm koj thaj av, Au Immanuel. Yaxaya 8:8.
Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”
Yaxayas lo lus “ntws hla thiab hla dhau,” yog tib yam li nqe kaum lo lus “ntws hla, thiab hla mus,” thiab nqe plaub caug lo lus “ntws hla thiab hla dhau.” Tsis yog li ntawd xwb, txhua yam ntawm peb nqe no kuj tab tom piav txog ib qho kev tawm tsam ntawm vajntxwv qaum teb rau vajntxwv qab teb. Hauv Yaxayas, tus vajntxwv Asxilias sab qaum teb, Xenaselis, tab tom tawm tsam Yudas, uas yog lub nceeg vaj qab teb ntawm Ixayees. Hauv nqe kaum, Antiochus Magnus, tus vajntxwv sab qaum teb ntawm lub tebchaws Seleucid, tab tom tawm tsam lub nceeg vaj qab teb ntawm Iyi tebchaws. Hauv nqe plaub caug, vajntxwv qaum teb, uas yog hwjchim papal, tus uas tau txais ib qho kev raug mob tuag taus thaum pib ntawm nqe plaub caug, tab tom tawm tsam lub hwjchim tsis ntseeg Vajtswv sab qab teb ntawm lub Soviet Union. Txhua nqe sawv cev rau tib yam qauv yaj saub ntawm ib qho kev sib tawm tsam ntawm vajntxwv qaum teb thiab vajntxwv qab teb, thiab hauv txhua nqe tus vajntxwv qaum teb “ntws hla thiab hla dhau.”
Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.
Zaj lus tim khawv thiab nqe kaum ob leeg qhia meej tias thaum tus vaj ntxwv qaum teb tuaj tawm tsam, nws nres tseg ua ntej nkag mus rau hauv lub peev ntawm lub nceeg vaj qab teb. Xenakhalees coj nws kev ua rog los txog ntawm tej ntsa Yeluxalees xwb, tsis mus ntxiv lawm. Xyoo 219 BC, Antiokhas Magnus tuaj txog ntawm ciam teb Iyiv thiab nres tseg. Tom qab ntawd nws thiaj swb hauv kev sib tua ntawm Raphia uas tau tshwm sim ob xyoos tom qab, xyoo 217 BC. Xenakhalees tuaj txog ntawm tej ntsa Yeluxalees thiab swb hauv kev sib tua thaum Vajtswv los cuam tshuam.
Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.
Vim li no yog li no tus Tswv hais txog tus vajntxwv Axilia tias, nws yuav tsis los rau hauv lub nroog no, thiab yuav tsis tua ib rab xub rau ntawd, thiab yuav tsis tuaj rau ntawm nws nrog daim hlau thaiv, thiab yuav tsis txhim ib lub dike tawm tsam nws. Nws los ntawm txojkev twg, nws kuj yuav rov qab los ntawm txojkev ntawd, thiab yuav tsis los rau hauv lub nroog no, tus Tswv hais li ntawd. Rau qhov Kuv yuav tiv thaiv lub nroog no, kom cawm nws, vim kuv tus kheej lub npe, thiab vim kuv tus tub qhe Daviv. Thiab muaj li ntawd rau hmo ntawd, tus Tswv tus timtswv tau tawm mus, thiab tua hauv lub yeej ntawm cov Axilia ib puas yim caum tsib txhiab leej; thiab thaum sawv ntxov ntxov lawv sawv los, saib seb, lawv sawvdaws puav leej yog tej cev tuag lawm. Ces Senakhelib tus vajntxwv Axilia txawm ncaim mus, thiab mus lawm rov qab, thiab nyob hauv Ninaves. Thiab muaj li ntawd, thaum nws tabtom pehawm hauv lub tuam tsev ntawm Nisrok nws tus vajtswv, Adramelek thiab Sharexer nws ob tug tub txawm muab rab ntaj tua nws; thiab nkawd khiav dim mus rau hauv lub tebchaws Armenia. Thiab Esakhadoos nws tus tub tau kav vajntxwv nyob hauv nws qhov chaw. 2 Vajntxwv 19:32–37.
In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.
Xyoo 1989, vajntxwv qaum teb tau cheb tshem lub Soviet Union mus, tiam sis nws tsis kov yeej lub peev ntawm lub Soviet Union. Russia tseem raug tseg kom sawv ruaj. Tsov rog tom ntej, raws li tau piv txwv tseg hauv nqe kaum ib thiab kaum ob, yog tsov rog ntawm Raphia, uas kuj raug piv txwv los ntawm kev rhuav tshem Sennacherib pab tub rog thiab nws txoj kev tuag uas ua raws tom qab, uas qhia txog ib txoj kev yeej rau vajntxwv qab teb, uas yog Judah hauv zaj lus tim khawv ntawm Sennacherib, thiab Raphia hauv zaj lus tim khawv ntawm Antiochus Magnus.
Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.
Nqe kaum muab ib txoj kev txuas ncaj qha rau nqe plaub caug, thiab nqe kaum rau muab ib txoj kev txuas ncaj qha rau nqe plaub caug-ib. Nqe kaum mus txog nqe kaum rau sawv cev rau keeb kwm txij xyoo 1989 mus txog rau txoj cai Hnub Caiv. Nqe ntawd sawv cev rau ib zaj keeb kwm zais nyob hauv nqe plaub caug uas pib nrog kev poob ntawm Lub Soviet Union xyoo 1989 thiab txuas mus txog rau txoj cai Hnub Caiv. Nqe kaum kuj txuas ncaj qha “xya lub sijhawm” ntawm Leviticus nees nkaum-rau rau zaj keeb kwm zais ntawd, tiam sis txoj kab tseeb ntawd nyob sab nraud yam uas peb tab tom nthuav tawm ntawm no.
In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.
Hauv keeb kwm ntawm cov Millerite, thawj qhov ntawm rau qhov kev sib cav tseem ceeb nyob hauv Adventism txog kev txheeb kom raug tias Loos yog leej twg tau tshwm sim, thiab nws yog hais txog tus “neeg tub sab” hauv nqe kaum plaub sawv cev rau leej twg. Cov Protestants tuav tias lawv sawv cev rau Antiochus Epiphanes, hos cov Millerites txheeb lawv tias yog Loos. Hauv qhov kev sib cav kawg ntawm Adventism txog kev txheeb kom raug tias Loos yog leej twg, nws kuj yog hais txog tus “neeg tub sab” hauv nqe kaum plaub thiab. Ib pawg, uas cov Millerites sawv cev rau, tab tom txhawb nqa txoj kev nkag siab hauv paus uas yog ntawm cov Millerites, uas Vaj Ntsuj Plig ntawm Kev Yaj Saub tau pom zoo.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Kuv tau pom tias daim phiaj xyoo 1843 ntawd tau raug coj los ntawm tus Tswv txhais tes, thiab tias nws yuav tsum tsis txhob raug hloov; tias cov lej ntawd yog raws li Nws xav kom lawv zoo li ntawd; tias Nws txhais tes nyob saum nws thiab zais ib qho yuam kev hauv qee cov lej, kom tsis muaj leejtwg pom tau, mus txog thaum Nws txhais tes raug tshem tawm.” Early Writings, 74.
That sacred chart identifies the controversy with the notation of 164 BC.
Daim duab qhia uas dawb huv ntawd qhia meej txog qhov kev tsis sib haum ntawd nrog lo cim xyoo 164 BC.
“164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.”
“164 Kev tuag ntawm Antiochus Epiphanes, uas yeej tsis tau sawv tawm tsam Tus Tub Vaj Ntxwv ntawm cov tub vaj ntxwv li, rau qhov nws twb tuag tau 164 xyoos lawm ua ntej Tus Tub Vaj Ntxwv ntawm cov tub vaj ntxwv yug los.”
The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.
Qhov kev hais txog qhov kev sib cav ntawd saum daim ntawv dawb huv sawv cev rau tib qho tseeb nkaus xwb uas raug sawv cev saum daim ntawv dawb huv uas tsis yog raws li ib nqe lus yav tom ntej hauv Vajtswv Txojlus. Los ntawm kev ua li ntawd, nws cim ib lub cim taw kev, tsis yog ntawm keeb kwm Vajlugkub, tiam sis yog ntawm keeb kwm Advent, thiab “nws yuav tsum tsis txhob raug hloov,” rau qhov qhov kev sib cav ntawd qhia tias qhov yog toog pom yav tom ntej raug tsa ruaj li cas. Kev tsis lees txais qhov tseeb ntawd uas yog lub hauv paus yog tib lub sijhawm tsis lees txais txoj cai ntawm tus Ntsuj Plig ntawm Kev Yaj Saub txoj kev pom zoo rau daim ntawv dawb huv.
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.
“Qhov kev dag ntxias kawg nkaus ntawm Xatas yuav yog ua kom zaj lus tim khawv ntawm Vajtswv tus Ntsuj Plig poob nws lub hwjchim mus. ‘Qhov chaw uas tsis muaj yog toog pom, haiv neeg thiaj ploj mus’ (Paj Lug 29:18). Xatas yuav ua haujlwm nrog kev txawj ntxias, siv ntau yam kev, thiab los ntawm ntau hom cuab tam, kom rhuav tshem txoj kev ntseeg siab uas Vajtswv cov neeg seem muaj rau zaj lus tim khawv tseeb. Nws yuav coj tej yog toog pom cuav los dag ntxias, thiab yuav muab yam cuav xyaw nrog yam tseeb, kom tibneeg qaug siab ntxub heev txog ntua lawv yuav suav txhua yam uas ris lub npe yog toog pom tias yog ib hom kev vwm rau sab kev ntseeg; tiamsis cov ntsuj plig ncaj ncees, los ntawm kev sib piv yam cuav thiab yam tseeb, yuav raug pab kom paub cais tau ob yam ntawd.” Selected Messages, phau 2, 78.
The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”
Qhov kev sib cav kawg ntawm “cov tub sab ntawm koj haiv neeg” yog tib yam li thawj zaug, thiab yog tsis muaj kev to taub txog lub cim uas tsa qhov yog toog ntawd, “cov neeg yuav puam tsuaj.” Lawv “puam tsuaj” vim lawv “ua rau zaj lus tim khawv ntawm tus Ntsuj Plig ntawm Vajtswv tsis muaj nqis dab tsi.”
The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.
Lwm pawg kia hais tias Tebchaws Meskas raug sawv cev ua cov tub sab nyiag hauv nqe kaum plaub. Pawg ntawd tsis muaj peev xwm lossis tsis kam pom tias Antiochus Magnus hauv nqe kaum txog nqe kaum tsib sawv cev rau Tebchaws Meskas. Ib yam li cov Protestants hauv keeb kwm Millerite tau hais tias cov tub sab nyiag yog Antiochus, pawg uas tsis kam pom ntawd kuj txheeb cov tub sab nyiag ntawd ua lub hwjchim (Tebchaws Meskas) uas Antiochus yog tus qauv sawv cev rau.
Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, Rabshakeh.
Kev Sennakhawlib tawm tsam Yudas mus txog rau lub peev nroog Yeluxalees, thiab qhov ntawd ho swb lawm, yog Rabxakhes uas yog Sennakhawlib tus thawj tub rog coj los.
Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.
Yog li no, kuv thov koj, cia li muab lus lees rau kuv tus tswv, tus vajntxwv Axilia, ces kuv yuav muab ob txhiab tus nees rau koj, yog koj sab ho muaj peev xwm nrhiav tau cov caij nees los caij lawv. Yog li ntawd, koj yuav ua li cas thiaj ntiab tau txawm yog ib tug thawj tub rog ntawm tus uas qis tshaj plaws hauv kuv tus tswv cov tub qhe, thaum koj tseem tso siab rau Iyi tebchaws kom tau tsheb nees thiab cov tub caij nees? Kuv puas yog tam sim no tuaj tawm tsam qhov chaw no yam tsis muaj tus Tswv kom rhuav tshem nws? Tus Tswv tau hais rau kuv tias, Cia li mus tawm tsam thaj av no, thiab rhuav tshem nws. Ces Eli-akhi, Hilkiyas tus tub, thiab Senas, thiab Yo-as, thiaj hais rau Laxab-xakhes tias, Peb thov koj, hais rau koj cov tub qhe ua lus Xilia; rau qhov peb totaub nws: thiab txhob hais lus Yudas rau peb mloog ntawm cov pejxeem uas nyob saum ntsa loog pob ntseg. Tiamsis Laxab-xakhes hais rau lawv tias, Kuv tus tswv puas tau txib kuv tuaj hais tej lus no rau koj tus tswv thiab rau koj xwb? nws tsis yog txib kuv tuaj rau cov neeg uas zaum saum ntsa loog thiab, xwv kom lawv tau noj lawv tej quav thiab haus lawv tej zis nrog nej thiab lov? Ces Laxab-xakhes txawm sawv ntsug thiab qw nrov nrov ua lus Yudas, thiab hais tias, Nej cia li mloog lo lus ntawm tus vajntxwv loj, yog tus vajntxwv Axilia. 2 Vajntxwv 18:23–28.
Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.
Rabshekha tsis yog nthuav tawm nws tus kheej cov lus, tiam sis yog cov lus ntawm Sennacherib, vajntxwv ntawm Assyria. Nyob rau hauv Daniel kaum ib nqe plaub caug, vajntxwv qaum teb yog lub hwjchim papacy uas thaum lub sijhawm kawg xyoo 1798 tau txais ib qho kev raug mob tuag taus ntawm tes ntawm Fabkis uas tsis ntseeg Vajtswv, uas yog vajntxwv qab teb. Nyob rau hauv nqe ntawd, vajntxwv qaum teb thaum kawg thim rov qab tawm tsam thiab nyab lub tebchaws qab teb (USSR) rau xyoo 1989. Thaum vajntxwv qaum teb ua tiav txoj haujlwm ntawd, nws tau coj nrog nws “tsheb nees, thiab nrog cov neeg caij nees, thiab nkoj ntau.” “Tsheb nees thiab cov neeg caij nees” sawv cev rau lub zog tub rog, hos “nkoj” sawv cev rau lub hwjchim kev khwv nyiaj txiag. Cov cim ntawd qhia tias Tebchaws Meskas yog Loos papacy tus tub rog sawv cev hauv txoj kev yeej xyoo 1989, raws li tau ua qauv tseg los ntawm Rabshekha. Antiochus Magnus hauv nqe kaum mus txog kaum tsib sawv cev rau Tebchaws Meskas, thiab raws li William Miller tau txheeb xyuas kom raug tias lo lus “also” hauv nqe kaum plaub tsa ib lub hwjchim tshiab nkag los rau hauv zaj lus faj lem, cov “robbers” yuav tsum sawv cev rau ib lub hwjchim uas txawv ntawm cov vajntxwv Ptolemaic qab teb, los yog Antiochus uas yog vajntxwv qaum teb, los yog Philip ntawm Macedon.
“The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.
“Tus vajntxwv sab qab teb, hauv nqe no, tsis muaj ib qho kev ua xyem xyav li, txhais hais tias yog vajntxwv ntawm tebchaws Iyi; tiam sis lo lus hais tias cov tub sab ntawm koj haiv neeg txhais li cas tseem yog ib qho kev ua xyem xyav rau qee leej. Tias nws tsis tuaj yeem txhais hais txog Antiochus, lossis ib tug vajntxwv twg ntawm Syria, yog ib yam tseeb; rau qhov tus timtswv twb tau hais txog haiv neeg ntawd los tau ntau nqe ua ntej lawm, thiab nim no hais tias, ‘thiab cov tub sab ntawm koj haiv neeg thiab,’ thiab lwm yam, uas pom tseeb tias yog hais txog lwm haiv neeg. Kuv yuav lees tias tej zaum Antiochus kuj tau txeeb nyiag cov Yudais; tiam sis qhov no yuav ua li cas thiaj ‘tsa kom ruaj rau txojkev ua yog toog pom,’ tau, thaum uas hauv txojkev ua yog toog pom ntawd tsis muaj ib qho chaw twg hais txog Antiochus tias nws tau ua ib yam haujlwm zoo li ntawd li; rau qhov nws yog nyob hauv yam uas hu ua lub tebchaws Kili nyob rau hauv txojkev ua yog toog pom. Dua thiab, lo lus ‘tsa kom ruaj rau txojkev ua yog toog pom,’ yuav tsum txhais hais tias ua kom paub tseeb, ua kom tiav txhij, lossis ua kom tiav raws li ntawd.” William Miller, Miller’s Works, Lecture 6, 89.
“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.
“Antiochus” yog ib lub npe uas ntau tus vajntxwv ntawm lub nceeg vaj Seleucid ntawm Syria xaiv siv. Tus tsim lub nceeg vaj ntawd yog Seleucid Nicator, thiab nyob rau hauv tag nrho daim ntawv teev cov vajntxwv Seleucid ntawd muaj kwv yees li nees nkaum rau mus txog peb caug tus vajntxwv. Muaj ntau tus ntawm cov vajntxwv ntawd tau xaiv lub npe “Antiochus”, ib yam li ntau tus pope xaiv cov npe zwm txwv thaum lawv raug xaiv los ua pope. Cov pope txhua tus yog “antichrist,” uas txhais tias “tawm tsam Khetos”. Lo lus “anti” txhais tias “tawm tsam”. Raws li yog antichrists lawv tau coj lub npe ntawm lawv txiv ntawm sab ntsuj plig, uas yog Xatas. Hauv txoj kev tshwm sim, Xatas thiab cov pope ob leeg raug txheeb tias yog antichrist.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“Qhov kev txiav txim siab ruaj khov ntawm tus antichrist kom ua tiav txoj kev tawm tsam uas nws tau pib saum ntuj ceeb tsheej yuav tseem ua hauj lwm nyob hauv cov me nyuam ntawm kev tsis mloog lus.” Testimonies, volume 9, 230.
A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.
Ib tug pope yog Xatas tus sawv cev, thiab yog li ntawd nws sawv tawm tsam Khetos, thiab vim li ntawd nws thiaj yog “yeeb ncuab Khetos.” Lawv xaiv ib lub npe thaum lawv los tuav txoj hauj lwm ua pope, thiab dhau los ua Xatas tus sawv cev hauv ntiaj teb.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Kom tau txais tej txiaj ntsig thiab tej meej mom ntawm lub ntiajteb no, pawg ntseeg raug coj kom nrhiav kev nyiam thiab kev txhawb nqa ntawm cov neeg loj hauv ntiajteb; thiab vim li no nws tau tsis lees txais Khetos lawm, nws thiaj raug ntxias kom zwm rau tus sawv cev ntawm Xatas—tus npis sov ntawm Loos.” The Great Controversy, 50.
By their works you shall know them, and the popes carry on the same work as Satan.
Nej tej haujlwm nej yuav paub lawv, thiab cov popes tseem ua tib yam haujlwm li Xatas.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
“Los ntawm tus pope ntawm Loos tib tes haujlwm ntawd tau raug ua txuas ntxiv no nyob hauv ntiajteb ib yam li tau raug ua nyob hauv cov tsev hais plaub saum ntuj ceeb tsheej ua ntej tus thawj ntawm txojkev tsaus ntuj raug ntiab tawm. Xatas nrhiav kho Vajtswv txoj kevcai nyob saum ntuj ceeb tsheej, thiab muab ib qho kev hloov ntxiv uas yog nws tus kheej. Nws tsa nws tus kheej txoj kev txiav txim siab siab dua li nws tus Tswv Tsim txoj, thiab muab nws lub siab nyiam siab dua Yehauvas lub siab nyiam, thiab ua li no nws yeej yog hais tias Vajtswv yeej yuam kev tau. Tus pope kuj taug tib txoj kev ntawd thiab, thaum nws lees tias nws tus kheej yeej tsis yuam kev, nws nrhiav kho Vajtswv txoj kevcai kom phim nws tus kheej lub tswv yim, xav tias nws muaj peev xwm kho tej kev yuam kev uas nws xav tias nws pom nyob hauv cov cai thiab tej lus txib ntawm tus Tswv ntawm ntuj thiab teb. Nws yeej yog hais rau lub ntiajteb tias, Kuv yuav muab tej kevcai zoo dua Yehauvas tej rau nej. Qhov no yog ib qho thuam loj npaum li cas rau Vajtswv saum ntuj ceeb tsheej!” Signs of the Times, November 19, 1894.
Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.
Txawm yog Seleucus Nicator yog tus tsim tsa Seleucid Empire, los ntau tus vajntxwv tom qab no tau xaiv lub npe “Antiochus,” tsis yog los qhuas Seleucus, tiam sis los qhuas nws txiv. Seleucus tus txiv, Antiochus, yog ib tug nom tswv muaj meej mom thiab yog ib tug thawj tub rog uas ua haujlwm hauv vajntxwv Philip II ntawm Macedon, tus uas yog leej txiv ntawm Alexander tus Loj. Qhov meej mom ua nom no thiab keeb kwm tub rog no tau pab tsa lub hauv paus rau Seleucus tus kheej txoj hauj lwm muaj koob meej thiab nws txoj kev sawv los tuav hwjchim tom qab Alexander tus Loj tuag.
Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.
Lub nceeg vaj ntawm Seleucus tau raug tsim tsa thaum nws txeeb tau kev tswj hwm peb cheeb tsam ntawm plaub cheeb tsam hauv lub nceeg vaj ntawm Alexander. Loos kuj kov yeej peb lub hwj chim raws thaj av thiaj li yuav txeeb tau kev tswj hwm thiab los ua vaj ntxwv qaum teb. Thaum Seleucus tau ruaj khov rau sab hnub tuaj, sab hnub poob, thiab sab qaum teb lawm, nws thiaj los ua vaj ntxwv qaum teb hauv zaj keeb kwm piav tseg, thiab nws lub peev yog lub nroog Babylon. Muaj ntau tus vaj ntxwv tom qab no tau xaiv lub npe “Antiochus” thaum lawv nce mus rau lub zwm txwv qaum teb kom hwm lawv tus yawg koob nom tswv. Qhov kev sib txig sib luag no pom tau yooj yim, yog koj xaiv pom. Yog koj tsis pom, ces koj tsis pom.
The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.
Lub npe “Antiochus” (Ἀντίοχος hauv lus Greek) los ntawm ob qho lus Greek yog “anti” (txhais tias “tawm tsam” lossis “ncaj qha sib txawv”) thiab “ocheo” (txhais tias “tuav ruaj khov” lossis “khaws cia kom nyob ruaj”). Cov vajntxwv sab qaum teb tau xaiv lub npe ntawd kom khaws lawv tej qub txeeg qub teg kev nom kev tswv nrog leej txiv, ib yam li tus antichrist (cov pope) xaiv npe thaum lawv pib kav. Ib yam li cov pope yog cov sawv cev ntawm lawv txiv, uas yog dab ntxwg nyoog, cov Antiochus ntawm Lub Tebchaws Syrian kuj yog yam ntxwv piv txwv txog cov sawv cev ntawm lawv txiv thiab. Hauv qhov kev siv no, Antiochus sawv cev rau ib tug neeg sawv cev hloov chaw ntawm lawv txiv. Tus neeg sawv cev hloov chaw ntawm lub hwjchim papal nyob rau xyoo 1989 yog Tebchaws Meskas, thiab cov pov thawj keeb kwm sab secular txhawb nqa txoj kev sib raug zoo ntawm tus antichrist, Pope John Paul II, thiab Ronald Reagan hauv lawv txoj haujlwm kom rhuav tshem lub qub Soviet Union.
In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.
Hauv cov nqe kaum mus txog kaum rau, thawj nqe thiab nqe kawg muaj cov lus xa ncaj qha mus rau nqe plaub caug thiab plaub caug ib. Nqe kaum sawv cev ncaj qha rau nqe plaub caug. Nqe kaum rau sawv cev ncaj qha rau nqe plaub caug ib. Cov nqe no sawv cev rau feem ntawm yav lus faj lem hauv Daniyees uas muaj kev cuam tshuam rau hnub kawg.
“The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .
“Phau ntawv uas raug muab kaw ntawd tsis yog phau Vajlugkub Qhia Tshwm, tiam sis yog seem ntawd ntawm Daniyees tej lus faj lem uas muaj kev cuam tshuam txog hnub kawg. Vajlugkub hais tias, ‘Tiamsis koj, Daniyees, cia li kaw cov lus no, thiab muab phau ntawv no kaw ruaj, mus txog rau lub sijhawm kawg: ntau leej yuav khiav mus los, thiab kev paub yuav nce ntxiv’ (Daniel 12:4). Thaum phau ntawv raug qhib lawm, ces muaj kev tshaj tawm tias, ‘Lub sijhawm yuav tsis muaj ntxiv lawm.’ (Saib Revelation 10:6.) Tam sim no phau Daniyees twb raug qhib lawm, thiab tej lus qhia tshwm uas Khetos tau muab rau Yauhas yuav tsum los txog rau txhua tus neeg nyob hauv ntiajteb. Los ntawm kev paub uas nce ntxiv no, ib haiv neeg yuav raug npaj kom sawv ruaj tau nyob rau hnub kawg....”
“In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.
“Hauv thawj tug timtswv txoj xov, tibneeg raug hu kom pe hawm Vajtswv, peb tus Tswv Tsim, uas tsim lub ntiajteb thiab txhua yam uas nyob hauv ntawd. Lawv tau muab koob meej rau ib lub koom haum ntawm txoj cai kav ntawm Papacy, ua rau Yehauvas txoj kevcai poob nws lub hwjchim, tabsis yuav muaj kev paub ntxiv zuj zus txog zaj no.” Selected Messages, phau 2, 105, 106.
At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.
Thaum txog lub sijhawm kawg xyoo 1989, rau nqe kawg ntawm Daniyees tshooj kaum ib sawv cev rau “ib feem ntawm txojkev qhia yav tom ntej ntawm Daniyees uas hais txog hnub kawg.” Nws raug lees paub thaum nws raug qhib lub cim cia ntawd, thiab qhov kev qhib lub cim cia ntawd ua rau kev paub nce ntxiv txog “kev tsa lub Koom Txoos Vaj Qhia Kav, ua kom Yehauvas txojcai tsis muaj nqis.” Alpha thiab Omega ib txwm siv qhov pib los ua piv txwv qhia qhov kawg, thiab txojkev sim siab uas pib xyoo 1989 ntawd, raug npaj tseg los tsim kom muaj ob pawg neeg pe hawm.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Nws hais tias, Koj cia li mus koj txojkev, Daniyee: rau qhov tej lus no twb raug kaw cia thiab raug muab khi ruaj mus txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim; tiamsis cov neeg phem yuav ua phem; thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiamsis cov neeg txawj ntse yuav to taub. Daniel 12:9, 10.
We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.
Tam sim no nyob hauv lub sijhawm kawg ntawm txoj txheej txheem kev sim ntawd, rau qhov kev sib cav txog cov tub sab nyiag thaum chiv keeb ntawm Adventism tam sim no tab tom rov tshwm sim dua. Kev qhia tias cov tub sab nyiag yog Tebchaws Meskas yog kev qhia tias Antiochus yog cov tub sab nyiag. Qhov no yog tib qho kev sib cav nkaus ntawm cov Millerites thiab cov Protestants.
At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.
Thaum kawg ntawm txoj kev sim siab, ib yam li thaum pib ntawm txoj kev sim siab uas tau pib xyoo 1989, tus Tsov Ntxhuav ntawm xeem Yudas qhib lub cim ntawm “qhov seem ntawm tej lus faj lem hauv phau Daniyees uas hais txog hnub kawg.” Xyoo 1989, nws yog rau nqe kawg ntawm Daniyees tshooj kaum ib, hos thaum xaus nws yog keeb kwm zais ntawm nqe plaub caug, uas raug sawv cev ua piv txwv los ntawm nqe kaum mus txog kaum rau.
We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.
Peb yuav txuas ntxiv peb qhov kev txiav txim siab txog rau txoj kab kev sib cav nyob hauv keeb kwm ntawm Adventism hauv cov tshooj lus tom qab no. Thawj qhov ntawm rau qhov kev sib cav ntawd ua piv txwv qhia txog qhov kawg ntawm rau qhov kev sib cav ntawd. Peb yuav siv thawj thiab qhov kawg ntawm cov kev sib cav los muab coj los txuam saum plaub qhov kev sib cav seem ntawd, raws li peb nthuav tawm cov ntsiab uas koom nrog kev rau siab ntsoov ntawm tus yeeb ncuab ntawm txoj kev ncaj ncees kom txwv tsis pub Vajtswv haiv neeg faib “the vision” kom raug, uas raug tsa ruaj nrog lub cim ntawm Loos.
“Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.
“Tshwj tsis yog peb to taub qhov tseem ceeb ntawm tej lub sij hawm uas tab tom hla mus sai sai rau hauv txoj kev nyob mus ib txhis, thiab npaj txhij kom sawv tau ruaj hauv hnub loj ntawm Vajtswv, ces peb yuav yog cov tu vaj tse uas tsis ncaj ncees. Tus zov thaiv yuav tsum paub lub sij hawm ntawm hmo ntuj. Tam sim no txhua yam raug npog nrog ib txoj kev hnyav thiab dawb huv uas txhua tus uas ntseeg qhov tseeb rau lub caij nyoog no yuav tsum pom tseeb. Lawv yuav tsum ua raws li hnub ntawm Vajtswv. Vajtswv tej kev txiav txim tab tom yuav poob los rau saum lub ntiaj teb, thiab peb yuav tsum tab tom npaj rau hnub loj ntawd.”
“Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.
“Peb lub sijhawm muaj nqes heev. Peb tsuas muaj ob peb hnub, muaj tsawg kawg nkaus xwb, ntawm lub sijhawm sim no uas peb yuav tsum npaj kom txhij rau txoj sia yav tom ntej uas tsis txawj tuag. Peb tsis muaj sijhawm yuav siv rau hauv tej kev txav mus los yam tsis muaj kev txiav txim. Peb yuav tsum ntshai kev nyeem Vajtswv Txojlus tsuas yog kov saum npoo xwb.” Testimonies, volume 6, 407.