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# The Eighth is of the Seven - Number Two

Tus Yim yog ntawm Xya Tus—Zauv Ob

Kingdoms of Bible Prophecy

Lub Nceeg Vaj ntawm Kev Qhia Yaj Saub hauv Phau Vajlugkub

Author

Jeff Pippenger

Published

September 15, 2023

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In the previous article we identified that the Millerites could not see Rome as more than pagan and papal Rome, though they did address the distinctions between those two powers. For the Millerites the distinctions between pagan and papal Rome did not lead them to recognize that papal Rome was the fifth kingdom that followed the fourth kingdom of pagan Rome. After the disappointment in 1844, Sister White identified the three powers of Revelation twelve and thirteen as the dragon in chapter twelve, then the papacy, as the beast that came from the sea in chapter thirteen that was followed by the United States as the beast that came out of the earth. After the foundation was laid, the Lord opened the light upon the three-fold union of the dragon, the beast and false prophet that in chapter sixteen of Revelation leads the world to Armageddon.

Hauv zaj lus dhau los peb tau txheeb xyuas tias cov Millerite tsis muaj peev xwm pom Loos tshaj li Loos pagan thiab Loos papacy xwb, txawm lawv yeej tau hais txog cov kev txawv txav ntawm ob lub hwj chim ntawd. Rau cov Millerite, cov kev txawv txav ntawm Loos pagan thiab Loos papacy tsis tau coj lawv mus lees paub tias Loos papacy yog lub nceeg vaj thib tsib uas los tom qab lub nceeg vaj thib plaub ntawm Loos pagan. Tom qab txoj kev poob siab xyoo 1844, Muam White tau qhia tias peb lub hwj chim hauv Tshwmsim tshooj kaum ob thiab kaum peb yog tus zaj hauv tshooj kaum ob, tom qab ntawd yog papacy, raws li tus tsiaj nyaum uas tawm hauv hiav txwv los hauv tshooj kaum peb, uas ces tau raws los ntawm Tebchaws Meskas raws li tus tsiaj nyaum uas tawm hauv lub ntiajteb los. Tom qab lub hauv paus raug tsa lawm, tus Tswv tau qhib qhov kaj txog kev koom siab peb-txheej ntawm tus zaj, tus tsiaj nyaum, thiab tus yaj saub cuav, uas nyob hauv Tshwmsim tshooj kaum rau coj lub ntiaj teb mus rau Armagedon.

> “The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.

> Txoj kab lus faj lem uas pom cov cim no pib ntawm Tshwm Sim 12, nrog tus zaj uas nrhiav kev rhuav tshem Khetos thaum Nws yug los. Tus zaj ntawd raug hais tias yog Xatas (Tshwm Sim 12:9); nws yog tus uas txhawb Helauj kom muab tus Cawm Seej tua. Tiamsis tus neeg sawv cev loj tshaj ntawm Xatas hauv kev ua rog tawm tsam Khetos thiab Nws haiv neeg thaum thawj ob peb puas xyoo ntawm tiam ntseeg Vajtswv yog Faj Tim Tebchaws Loos, uas kev pe mlom yog txoj kev cai dab qhuas uas kav. Yog li ntawd, txawm yog tus zaj ntawd, raws li qhov tseem ceeb tshaj, sawv cev rau Xatas, los nws kuj yog, raws li qhov kev txhais thib ob, ib lub cim ntawm Loos uas yog tebchaws pe mlom.

> “In chapter 13 ( verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> “Hauv tshooj 13 (nqe 1–10) kuj piav txog dua ib tug tsiaj qus, ‘zoo li tus tsov txaij,’ uas tus zaj muab ‘nws lub hwjchim, thiab nws lub zwm txwv, thiab lub hwjchim loj kawg nkaus’ rau. Lub cim no, raws li cov Protestant feem coob tau ntseeg, sawv cev rau txoj kev papacy, uas tau txais los hloov lub hwjchim thiab lub zwm txwv thiab txoj cai uas ib zaug yog ntawm lub tebchaws Loos thaum ub. Hais txog tus tsiaj qus zoo li tus tsov txaij ntawd, nws raug tshaj tawm tias: ‘Muaj ib lub ncauj raug muab rau nws hais tej yam loj thiab tej lus thuam Vajtswv…. Thiab nws qhib nws lub ncauj thuam Vajtswv, kom thuam Nws lub npe, thiab Nws lub tsev ntaub, thiab cov uas nyob saum ntuj ceeb tsheej. Thiab nws raug pub rau kom ua rog nrog cov ntseeg dawb huv, thiab kom kov yeej lawv: thiab lub hwjchim raug muab rau nws kav tag nrho txhua xeem, thiab lus, thiab haiv neeg.’ Lo lus faj lem no, uas yuav luag zoo ib yam nkaus li qhov piav txog tus kub me hauv Daniel 7, tsis muaj ib qho tsis ntseeg li, taw tes ncaj qha rau txoj kev papacy.”

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’

> “‘Lub hwjchim raug muab rau nws kav tau plaub caug ob lub hlis.’ Thiab tus yaj saub hais tias, ‘Kuv pom ib lub taubhau ntawm nws zoo li raug ntaus kom tuag.’ Thiab ntxiv thiab: ‘Tus uas coj neeg mus rau hauv txojkev raug ntes, nws yuav mus rau hauv txojkev raug ntes; tus uas tua neeg nrog rab ntaj, nws yuav tsum raug tua nrog rab ntaj.’ Plaub caug ob lub hlis ntawd yog tib yam li ‘ib lub sijhawm thiab ob lub sijhawm thiab ib nrab sijhawm,’ peb xyoos thiab ib nrab, los sis 1260 hnub, hauv Daniyees 7—yog lub sijhawm uas hwjchim papacy yuav tsim txom Vajtswv haivneeg. Lub sijhawm no, raws li tau hais tseg hauv tej tshooj dhau los, pib nrog txojkev loj tshaj ntawm papacy, xyoo A.D. 538, thiab xaus rau xyoo 1798. Lub sijhawm ntawd tus pope raug Fabkis cov tub rog ntes coj mus kaw, hwjchim papacy tau txais nws qhov txhab tuag taus, thiab lo lus faj lem tau tiav, ‘Tus uas coj neeg mus rau hauv txojkev raug ntes, nws yuav mus rau hauv txojkev raug ntes.’”

> “At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation 17 an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.

> “Nyob rau lub sijhawm no muaj dua ib lub cim ntxiv raug qhia tawm. Tus cev Vajtswv lus hais tias: ‘Kuv pom dua ib tug tsiaj qus nce tawm hauv lub ntiajteb los; thiab nws muaj ob tug kub zoo li ib tug menyuam yaj.’ Nqe 11. Ob yam tib si—yam ntxwv uas tus tsiaj no pom los thiab txojkev uas nws sawv los—qhia tias lub tebchaws uas nws sawv cev yog txawv ntawm cov uas tau raug nthuav tawm hauv cov cim ua ntej ntawd. Cov nceeg vaj loj uas tau kav lub ntiajteb no raug nthuav rau tus cev Vajtswv lus Daniyee ua tej tsiaj txhom noj, sawv los thaum ‘plaub cua saum ntuj tawm tsam saum hiavtxwv loj.’ Daniel 7:2. Hauv Tshwmsim 17 ib tug timtswv piav qhia tias dej sawv cev rau ‘tej neeg, thiab tej pab coob, thiab tej tebchaws, thiab tej lus.’ Tshwmsim 17:15. Cua yog ib lub cim ntawm kev sib ceg sib ntaus. Plaub cua saum ntuj tawm tsam saum hiavtxwv loj sawv cev rau tej xwm txheej txaus ntshai ntawm kev kov yeej thiab kev tawm tsam hloov tebchaws, uas yog yam uas cov nceeg vaj tau txais hwjchim los ntawm ntawd.”

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Tiamsis tus tsiaj qus uas muaj kub zoo li yaj tau pom tias ‘tabtom tawm tuaj hauv lub ntiajteb.’ Tsis yog kov yeej lwm lub hwjchim kom tsa tau nws tus kheej, haiv neeg uas raug sawv cev li no yuav tsum tshwm sim hauv ib thaj av uas yav tas los tsis tau muaj neeg nyob, thiab loj hlob tuaj maj mam thiab nyob kaj siab lug. Yog li ntawd, nws tsis tuaj yeem tshwm sim nyob hauv cov haiv neeg coob coob thiab sib tawm tsam ntawm Lub Ntiajteb Qub—hiavtxwv ntxhov kub ntxhov ntawd ntawm ‘cov neeg, thiab tej pab neeg coob, thiab haiv neeg, thiab lus.’ Nws yuav tsum raug nrhiav hauv Sab Hnub Poob.”

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’ And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of ‘the mystery of her coming forth from vacancy,’ and says: ‘Like a silent seed we grew into empire.’—G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘emerging,’ and ‘amid the silence of the earth daily adding to its power and pride.’—The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: ‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, … they have borne the banners of the cross!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.

> “Xyoo 1798 ntawd, haiv neeg twg hauv Lub Ntiajteb Tshiab tab tom sawv los muaj hwjchim, qhia txoj kev cia siab txog lub zog thiab txoj kev lojhlob, thiab ua rau lub ntiajteb tig los ntsia? Kev siv tus cim no tsis pub muaj ib lo lus nug li. Muaj ib haiv neeg, thiab tsuas yog ib haiv neeg xwb, uas phim tej yam uas zaj lus fajlugkub no tau teev tseg; nws taw tes meej tseeb tsis yuam kev mus rau Tebchaws Meskas. Dua thiab dua, lub tswv yim ntawd, yuav luag yog tib cov lus kiag ntawm tus kws sau dawb huv, twb raug tus neeg hais lus thiab tus kws sau keebkwm siv yam tsis paub tab tom piav txog kev sawv los thiab kev lojhlob ntawm haiv neeg no. Tus tsiaj ntawd raug pom tias tab tom ‘sawv tawm hauv lub ntiajteb los;’ thiab raws li cov neeg txhais lus hais, lo lus uas ntawm no txhais ua ‘sawv tawm’ ntawd, raws li nws lub ntsiab tiag, txhais tias ‘hlob tuaj lossis hlav tuaj ib yam li ib tsob nroj.’ Thiab, raws li peb twb pom lawm, haiv neeg ntawd yuav tsum sawv los hauv thaj av uas yav dhau los tseem tsis tau muaj neeg nyob. Ib tug kws sau ntawv muaj npe, thaum piav txog kev sawv los ntawm Tebchaws Meskas, hais txog ‘qhov tsis meej uas nws tawm los ntawm qhov khoob,’ thiab hais tias: ‘Zoo li ib lub noob ntsiag to peb thiaj loj hlob mus ua ib lub tebchaws loj.’—G. A. Townsend, The New World Compared With the Old, page 462. Ib phau ntawv xov xwm European xyoo 1850 tau hais txog Tebchaws Meskas tias yog ib lub tebchaws loj uas zoo kawg nkaus, uas tab tom ‘tawm tuaj,’ thiab ‘nyob nruab nrab ntawm lub ntiajteb txoj kev ntsiag to, niaj hnub ntxiv dag zog thiab kev khavtheeb rau nws tus kheej.’—The Dublin Nation. Edward Everett, hauv ib zaj lus qhuab qhia hais txog cov Pilgrim uas yog cov tsim lub hauv paus ntawm haiv neeg no, tau hais tias: ‘Lawv puas nrhiav ib qho chaw nyob twjywm, uas vim nws qhov tsis pom tseeb thiaj tsis ua rau leejtwg cuam tshuam, thiab vim nws qhov nyob deb thiaj muaj kev nyabxeeb, qhov uas pawg ntseeg me ntawm Leyden yuav txaus siab rau txojkev ywjpheej ntawm lub siab xam pom? Saib seb tej thaj av loj kawg nkaus uas lawv, hauv txojkev yeej los yam thajyeeb, … tau nqa tus chij ntawm tus ntoo khaublig hla mus!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.”

> “‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.

> “‘Nws muaj ob tug kub zoo li ib tug yaj.’ Cov kub zoo li yaj ntawd qhia txog kev hluas, kev dawb huv, thiab kev mos siab muag, uas phim raws nraim los sawv cev rau tus cwj pwm ntawm Tebchaws Meskas thaum uas raug nthuav rau tus yaj saub pom tias yog ‘tabtom sawv los’ rau xyoo 1798. Nyob hauv cov neeg khiav tawm uas yog Khixatia thawj cov uas tau khiav mus rau Amelikas thiab nrhiav chaw nkaum ntawm kev tsim txom los ntawm vajntxwv thiab kev tsis kam lees los ntawm cov pov thawj, muaj coob leej uas tau txiav txim siab tsa ib lub tseem fwv saum lub hauv paus dav ntawm kev ywj pheej hauv pej xeem thiab hauv kev ntseeg. Lawv tej kev xav tau txais chaw nyob hauv Daim Ntawv Tshaj Tawm Kev Ywj Pheej, uas nthuav tawm txoj kev tseeb loj tias ‘txhua tus neeg raug tsim los sib luag’ thiab raug pub nrog txoj cai uas tsis muaj leejtwg txeeb tau mus rau ‘txoj sia, kev ywj pheej, thiab kev nrhiav kev zoo siab.’ Thiab Txoj Cai Lij Choj lees ruaj rau cov pej xeem txoj cai kav lawv tus kheej, los ntawm kev npaj tseg tias cov neeg sawv cev uas raug xaiv los ntawm cov pej xeem pov npav yuav tsim thiab tswj cov cai. Kev ywj pheej ntawm txoj kev ntseeg kuj raug pub thiab, txhua tus neeg raug tso cai pe hawm Vajtswv raws li tej lus txib ntawm nws lub siab lees paub. Kev nom kev tswv ywj pheej thiab Kev Ntseeg Protestant tau los ua cov hauv paus ntsiab lus ntawm lub tebchaws. Cov hauv paus ntsiab lus no yog qhov zais cia ntawm nws lub hwjchim thiab nws txoj kev vam meej. Cov raug tsim txom thiab cov raug tsuj thuam thoob plaws hauv ntiajteb Khixatia tau tig los saib thaj av no nrog kev txaus siab thiab kev cia siab. Ntau plhom leej tau nrhiav nws tej ntug dej hiav txwv, thiab Tebchaws Meskas tau sawv mus txog ib qho chaw nyob hauv cov tebchaws uas muaj hwjchim tshaj plaws hauv ntiajteb.”

> “But the beast with lamblike horns ‘spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; … saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.’ Revelation 13:11–14.” The Great Controversy, 438–441.

> “Tiamsis tus tsiaj qus uas muaj kub zoo li menyuam yaj ntawd ‘hais lus zoo li ib tug zaj. Thiab nws siv tag nrho thawj tus tsiaj qus lub hwjchim nyob ntawm nws xub ntiag, thiab ua kom lub ntiajteb thiab cov uas nyob hauv ntawd pe hawm thawj tus tsiaj qus, tus uas nws qhov txhab tuag taus twb zoo lawm; … hais rau cov uas nyob hauv ntiajteb kom lawv ua ib tug duab rau tus tsiaj qus, tus uas raug rab ntaj txhab thiab tseem ciaj sia.’ Tshwmsim 13:11–14.” Kev Tsis Sib Haum Loj, 438–441.

The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”

Nqe lus no qhia meej tias tshooj kaum ob thiab kaum peb tab tom txheeb xyuas tus zaj, tus tsiaj qus, thiab tus yaj saub cuav—peb lub hwj chim hauv Tshwm Sim kaum rau uas coj lub ntiaj teb mus rau Armageddon. Peb lub hwj chim ntawd txhua lub nyias muaj nyias tshooj tshwj xeeb uas hais txog tib zaj keeb kwm yaj saub qub ntawd. Rau nqe kawg ntawm Daniyee kaum ib pib nrog cov lus hais tias, “Thiab thaum lub sijhawm kawg,” uas yog xyoo 1798. Tom qab ntawd rau nqe ntawd txheeb qhia txog cov kev txav kawg ntawm lub hwj chim papacy mus txog thaum hauv Daniyee kaum ob nqe ib Mikha-ee sawv tsees, thiab lub sijhawm sim rau tib neeg kaw xaus, qhib kev los rau xya lub phiv kawg. Hauv nqe plaub caug plaub ntawm tshooj kaum ib, txoj xov rau lub sijhawm no uas ua rau lub hwj chim papacy npau taws heev thiab pib qhov kev tua neeg loj uas tshwm sim tam sim ua ntej lub sijhawm sim kaw xaus, raug sawv cev tias yog “xov xwm tawm ntawm sab hnub tuaj thiab tawm ntawm sab qaum teb.”

The message east and north represents the final warning message, for it is proclaimed just before Michael stands up. It is the third angel’s message that is proclaimed during the outpouring of the Holy Spirit. Daniel represented the message as two-fold. The message of the “north” that enrages the papacy is the message identifying the “king of the north” as the papal power, and the message of the “east” is the message of the children of the east, which is Islam. Of course, it has other important meanings as well, but east is a symbol of Islam and the antichrist is the counterfeit of the true King of the North. The message of the third angel that warns against receiving the mark of the king of the north (the mark of the beast) also warns that Islam will strike at the point that the cup of iniquity is full for the United States, and the United States fills its cup of iniquity at the Sunday law.

Txoj xov sab hnub tuaj thiab sab qaum teb sawv cev rau txoj xov ceeb toom kawg, rau qhov nws raug tshaj tawm tam sim ua ntej Mikhaees sawv los. Nws yog txoj xov ntawm tus timtswv thib peb uas raug tshaj tawm thaum muaj kev nchuav tawm ntawm tus Vaj Ntsuj Plig Dawb Huv. Daniyees sawv cev rau txoj xov ntawd ua ob ntu. Txoj xov ntawm “sab qaum teb” uas ua rau txoj kev kav papacy npau taws yog txoj xov uas txheeb “vajntxwv sab qaum teb” tias yog lub hwjchim papal, thiab txoj xov ntawm “sab hnub tuaj” yog txoj xov hais txog cov me nyuam ntawm sab hnub tuaj, uas yog Islam. Tseeb tiag, nws tseem muaj lwm yam ntsiab lus tseem ceeb thiab, los xij, sab hnub tuaj yog ib lub cim ntawm Islam thiab tus antichrist yog tus cuav dag uas qog tus Vajntxwv tiag ntawm Sab Qaum Teb. Txoj xov ntawm tus timtswv thib peb uas ceeb toom kom tsis txhob txais lub cim ntawm vajntxwv sab qaum teb (lub cim ntawm tus tsiaj nyaum) kuj ceeb toom thiab tias Islam yuav ntaus thaum lub sij hawm lub khob ntawm kev txhaum puv npo rau Tebchaws Meskas, thiab Tebchaws Meskas ua kom nws lub khob ntawm kev txhaum puv npo ntawm txoj cai Hnub Caiv.

Revelation thirteen beginning with verse eleven and then onward identifies the very same prophetic history, and it also begins at the time of the end in 1798.

Tshwm Sim kaum peb pib ntawm nqe kaum ib mus ntxiv qhia txog tib zaj keeb kwm yav tom ntej ntawd, thiab nws kuj pib rau lub sijhawm kawg xyoo 1798.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.” The Great Controversy, 440.

> “Xyoo 1798 no, haiv neeg twg hauv Lub Ntiaj Teb Tshiab tab tom sawv los rau hauv hwjchim, qhia tias yuav muaj zog thiab muaj koob meej, thiab nyiam kom lub ntiaj teb tig los saib? Kev siv lub cim no tsis pub muaj ib lo lus nug li. Muaj ib haiv neeg xwb, thiab tsuas yog ib haiv neeg nkaus xwb, uas phim raws li tej yam uas zaj lus faj lem no tau teev tseg; nws taw tes yam tsis muaj kev ua xyem xyav li rau Tebchaws Meskas.” The Great Controversy, 440.

The same prophetic history is covered in Revelation thirteen verses eleven through eighteen as is covered in Daniel eleven verse forty through forty-five. As with the verses in Daniel the story of the role of the United States ends with the close of probation as the United States forces the world to accept the mark of the beast. Then as in Daniel eleven the message of the hour is presented in chapter fourteen. It is the identical structure in both passages, with the exception that Daniel’s verses are describing the papal activities and Revelation thirteen is identifying the role of the United States. With those two lines we find that chapter seventeen of Revelation covers the same history, but emphasizes the role of the dragon, represented as ten kings, who are the United Nations. The three chapters considered line upon line identify the role of the dragon, the beast and false prophet which in chapter sixteen lead the world to Armageddon, so it is of significance that John informs us that when chapter seventeen begins it is one of the angels that had poured out the seven last plagues that comes to tell John of the judgment of the whore of Rome.

Tib yam keeb kwm yaj saub qub ntawd kuj raug hais hauv Tshwmsim 13:11–18 ib yam li raug hais hauv Daniyee 11:40–45. Ib yam li cov nqe hauv Daniyee, zaj lus hais txog txoj hauj lwm ntawm Tebchaws Meskas xaus nrog lub sij hawm kaw kev sim siab thaum Tebchaws Meskas yuam kom lub ntiaj teb txais lub cim ntawm tus tsiaj qus. Tom qab ntawd, ib yam li hauv Daniyee 11, txoj xov rau lub sij hawm ntawd raug nthuav tawm hauv tshooj 14. Nws yog tib tug qauv kiag hauv ob ntu ntawv no, tsuas yog hais tias cov nqe hauv Daniyee piav txog tej dej num ntawm lub hwj chim papas, hos Tshwmsim 13 qhia meej txog txoj hauj lwm ntawm Tebchaws Meskas. Nrog rau ob txoj kab ntawd peb pom tias Tshwmsim tshooj 17 kuj hais txog tib yam keeb kwm no, tiam sis tsom hais txog txoj hauj lwm ntawm tus zaj, uas raug sawv cev ua kaum tus vajntxwv, cov uas yog Koom Haum Tebchaws. Peb tshooj no uas raug tshuaj xyuas raws kab txuas kab qhia meej txog txoj hauj lwm ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav, cov uas nyob hauv tshooj 16 coj lub ntiaj teb mus rau Armagedoos; yog li ntawd nws muaj nqis tseem ceeb uas Yauhas qhia peb tias thaum tshooj 17 pib, nws yog ib tug ntawm cov tim tswv uas tau muab xyeem xya lub phaj xwm txheej kawg los, tus uas tuaj qhia rau Yauhas txog txoj kev txiav txim rau tus pojniam luag txaj ntawm Loos.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.

> Ces muaj ib tug ntawm xya tus tim tswv uas tuav xya lub tais los nrog kuv hais tias, “Los ntawm no; kuv yuav qhia rau koj pom txoj kev txiav txim rau tus niam ntiav loj uas zaum saum ntau dej; uas cov vajntxwv hauv ntiajteb tau ua nkauj ua nraug nrog nws, thiab cov neeg uas nyob hauv ntiajteb tau qaug cawv vim yog cawv txiv hmab ntawm nws txoj kev ua nkauj ua nraug.” Tshwm Sim 17:1, 2.

With the Millerites it was about pagan Rome and papal Rome, but at the end it is about the three-fold union. As with her identification of those three powers in chapters twelve and thirteen, she clearly identifies the woman of chapter seventeen as the papacy.

Rau cov Millerite, nws yog hais txog Loos kev pe dab qhuas thiab Loos papacy, tiam sis thaum kawg nws yog hais txog kev sib koom ua peb chav. Ib yam li thaum nws txheeb xyuas peb lub hwj chim ntawd hauv tshooj kaum ob thiab kaum peb, nws kuj qhia meej tias tus poj niam hauv tshooj kaum xya yog papacy.

> “The woman [Babylon] of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, ‘Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.

> “Tus pojniam [Babylon] hauv Tshwm Sim 17 raug piav tias yog ‘hnav ntaub paj yeeb thiab liab vog, thiab muab kub, tej pob zeb muaj nqes, thiab hlaws dai los kho kom zoo nkauj, nws tuav ib lub khob kub hauv nws txhais tes puv npo tej kev qias vuab tsuab thiab tej kev tsis huv: … thiab saum nws lub hauv pliaj muaj ib lub npe sau tias, “Qhov Paub Tsis Meej, Babylon Tus Loj, leej niam ntawm cov poj niam deev luag txiv.” ’ Tus yaj saub hais tias: ‘Kuv pom tus pojniam ntawd qaug cawv vim ntshav ntawm cov neeg dawb huv, thiab vim ntshav ntawm Yexus cov tim khawv tuag.’ Tsis tas li ntawd, Babylon kuj raug tshaj tawm tias yog ‘lub nroog loj ntawd, uas kav saum cov vaj ntxwv hauv ntiajteb.’ Tshwm Sim 17:4–6, 18. Lub hwjchim uas tau kav ua tswv lim hiam saum cov vaj ntxwv ntawm lub Koom Txoos Kas Tos Liv tau ntau pua xyoo yog Rome.” The Great Controversy, 382.

So, when does the prophetic history represented in chapter seventeen begin?

Yog li ntawd, keeb kwm cev Vajtswv lus faj lem uas tau sawv cev nyob hauv tshooj kaum xya pib thaum twg?

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.

> Ces nws thiaj li coj kuv mus rau tom roob moj sab qhua hauv tus Ntsuj Plig: thiab kuv pom ib tug pojniam zaum saum ib tug tsiaj qus xim liab plooj, puv nkaus tej npe thuam Vajtswv, muaj xya lub taubhau thiab kaum tug kub. Tus pojniam ntawd hnav ris tsho xim paj yeeb thiab xim liab plooj, thiab muab kub thiab pob zeb muaj nqis thiab hlaws dai rau nws cev, nws tuav ib lub khob kub puv nkaus tej yam qias vuab tsuab thiab tej kev tsis huv ntawm nws txoj kev deev luag poj luag txiv: Thiab saum nws hauv pliaj muaj ib lub npe sau tseg hais tias, YAM MYSTERY, NPAABILOO LUB NROOG LOJ, TUS NIAM NTAWM COV NIAM DEEV THIAB COV YAM QIAS VUAB TSUAB NTAWM NTIAJTEB. Thiab kuv pom tus pojniam ntawd qaug cawv vim cov ntshav ntawm cov neeg dawb huv, thiab vim cov ntshav ntawm Yexus cov timkhawv tuag: thiab thaum kuv pom nws lawm, kuv kuj xav tsis thoob heev kawg. Qhia Tshwm 17:3–6.

In order for John to see the woman he is prophetically carried into the wilderness which John himself has already identified with two witnesses as the twelve hundred and sixty years of papal rule in chapter twelve.

Kom Yauhas thiaj pom tau tus pojniam ntawd, nws raug coj mus rau tom roob moj sab qhua raws li txoj hauj lwm cev Vajtswv lus; qhov chaw no Yauhas twb tau qhia lawm hauv tshooj kaum ob, txuas nrog ob tug timkhawv, tias yog ib txhiab ob puas rau caum xyoo ntawm kev kav ntawm papacy.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . . . And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.

> Thiab tus pojniam thiaj khiav mus rau tom roob moj sab qhua, qhov chaw uas Vajtswv tau npaj tseg rau nws, kom luag yuav pub mov yug nws nyob ntawd ib txhiab ob puas rau caum hnub.... Thiab tau muab ob tis ntawm ib tug dav loj rau tus pojniam, kom nws thiaj ya tau mus rau tom roob moj sab qhua, mus rau nws qhov chaw, qhov uas nws raug yug ciaj nyob ntawd ib lub sijhawm, ob lub sijhawm, thiab ib nrab sijhawm, kom dim ntawm tus nab lub ntsej muag. Qhia Tshwm 12:6, 14.

John was prophetically transported into the wilderness time period, but verse three and onward specifies exactly where in the twelve hundred and sixty years John was taken to, for the woman had already become drunk with the blood of persecution, and she was already the “mother of harlots.” John was taken to the end of the wilderness period for the woman had already drunk of the blood of persecution and the Protestant churches were already returning to her fold and becoming her daughters, for she was identified in that period of time as the “mother of harlots.” She already had daughters. John’s testimony in chapter seventeen begins in 1798 as did the same prophetic history which represented the beast in Daniel eleven and the false prophet in Revelation thirteen.

Yauhas raug coj mus rau hauv lub sijhawm tebchaws moj sab qhua los ntawm txojkev cev Vajtswv lus, tiamsis nqe peb thiab txuas mus hais meej raws nraim tias nyob qhov twg hauv ib txhiab ob puas rau caum xyoo Yauhas raug coj mus txog, rau qhov tus pojniam twb qaug cawv lawm nrog cov ntshav ntawm kev tsim txom, thiab nws twb yog “niam ntawm cov niam ntiav” lawm. Yauhas raug coj mus txog thaum kawg ntawm lub sijhawm tebchaws moj sab qhua, rau qhov tus pojniam twb haus cov ntshav ntawm kev tsim txom lawm, thiab cov pawg ntseeg Protestant twb rov qab los rau hauv nws lub quav cab thiab tab tom dhau los ua nws cov ntxhais, rau qhov nyob rau hauv lub sijhawm ntawd nws raug txheeb tias yog “niam ntawm cov niam ntiav.” Nws twb muaj ntxhais lawm. Yauhas zaj lus tim khawv nyob hauv tshooj kaum xya pib rau xyoo 1798, ib yam li tib zaj keeb kwm cev Vajtswv lus uas sawv cev rau tus tsiaj nyaum nyob hauv Daniyee kaum ib thiab tus cev lus cuav nyob hauv Tshwm Sim kaum peb.

Just as with the other two lines, when chapter seventeen concludes, chapter eighteen then identifies the message of the hour. Three prophetic lines, one for each of the three-fold union. They are all illustrated upon the same historical structure beginning in 1798 and continuing until the close of probation, and all three emphasize the final warning message.

Ib yam li ob kab lus cev Vajtswv lus yav tom ntej ntxiv thiab, thaum tshooj kaum xya xaus lawm, tshooj kaum yim thiaj li qhia meej txog txoj xov ntawm lub sij hawm ntawd. Muaj peb kab lus cev Vajtswv lus yav tom ntej, ib kab rau txhua feem ntawm kev sib koom ua peb feem. Lawv txhua kab raug nthuav qhia saum tib qho qauv txheej xwm keeb kwm uas pib hauv xyoo 1798 thiab txuas ntxiv mus txog rau thaum txoj kev sim siab kaw lawm, thiab peb kab ntawd txhua kab puav leej hais kom pom tseeb txog txoj xov ceeb toom kawg.

Habakkuk’s Tables addresses the subject of Revelation seventeen in much greater detail, so I will now jump to the riddle that is represented in the chapter that sets forth eight kingdoms of Bible prophecy.

Cov Rooj Uas Habakkuk tau txais hais txog lo lus hauv Tshwm Sim kaum xya kom ntxaws dua qub, yog li tam sim no kuv yuav dhia mus rau lo lus txhiaj txhais uas raug sawv cev nyob hauv tshooj ntawd uas nthuav tawm yim lub nceeg vaj hauv tej lus faj lem hauv Phau Vajlugkub.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Thiab ntawm no yog lub siab uas muaj kev txawj ntse. Xya lub taub hau yog xya lub roob, uas tus poj niam zaum saum lawv. Thiab muaj xya tug vajntxwv: tsib tug twb poob lawm, ib tug tseem nyob, hos tus seem ntawd tseem tsis tau los txog; thiab thaum nws los txog lawm, nws yuav tsum nyob tau ib ntus luv xwb. Thiab tus tsiaj qus uas twb muaj lawm, tiam sis tam sim no tsis muaj, yeej yog tus thib yim, thiab yog ib tug hauv xya tug ntawd, thiab nws tabtom mus rau txoj kev puam tsuaj. Tshwmsim 17:9–11.

Daniel told Nebuchadnezzar, “Thou art this head of gold.”

Daniyee tau hais rau Nenpukhanesas tias, “Koj yog lub taub hau kub no.”

> And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.

> Thiab txhua qhov chaw uas noob neej nyob, tej tsiaj qus hauv teb thiab tej noog saum ntuj, nws tau muab rau hauv koj txhais tes, thiab tau tsa koj ua tus kav kav lawv sawv daws. Koj yog lub taub hau kub no. Daniel 2:38.

Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”

Daniyees kuj hais rau Nenpukhanexa tias, “Koj, Au vajntxwv, yog ib tug vajntxwv saum cov vajntxwv.”

> Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Daniel 2:37.

> Koj, vaj ntxwv, yog ib tug vaj ntxwv tshaj txhua tus vaj ntxwv; rau qhov Vajtswv saum ntuj ceeb tsheej tau pub rau koj ib lub nceeg vaj, hwj chim, zog, thiab koob meej. Daniel 2:37.

Nebuchadnezzar was the “head” and he was a king, and he was a king of kings for he represented the first of the kingdoms represented in the image. Nebuchadnezzar was the king represented by gold, and other kingdoms and kings would be represented by the other metals in the image, but Nebuchadnezzar was first and therefore the king of the kings. Another level which we will not address right now is that the kingdom of Babylon represents the kingdom that seeks to counterfeit Christ, who is the true King of kings.

Nebukhanexas yog “taub hau,” thiab nws yog ib tug vajntxwv, thiab nws yog vajntxwv ntawm cov vajntxwv vim nws sawv cev rau thawj lub nceeg vaj ntawm cov nceeg vaj uas raug sawv cev hauv tus pej thuam ntawd. Nebukhanexas yog tus vajntxwv uas raug sawv cev los ntawm kub, thiab lwm lub nceeg vaj thiab lwm tus vajntxwv yuav raug sawv cev los ntawm lwm yam hlau hauv tus pej thuam ntawd, tiam sis Nebukhanexas yog tus thawj, yog li ntawd nws thiaj yog tus vajntxwv ntawm cov vajntxwv. Muaj dua ib theem ntxiv uas peb yuav tsis tham txog tamsim no, uas yog tias lub nceeg vaj Npanpiloo sawv cev rau lub nceeg vaj uas nrhiav kev cuav raws li Khetos, tus uas yog Vajntxwv tiag tiag ntawm cov vajntxwv.

In the beginning of Isaiah’s testimony of the twenty-five hundred and twenty year prophecies (Leviticus twenty-six’s seven times) Isaiah identifies kings as heads.

Thaum chiv keeb ntawm Yaxayas zaj lus tim khawv hais txog cov lus faj lem ob txhiab tsib puas nees nkaum xyoo (xya lub sijhawm hauv Levis Kevcai nees nkaum rau), Yaxayas txheeb vajntxwv los ua taubhau.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.

> Rau lub taub hau ntawm Syria yog Damaxaka, thiab lub taub hau ntawm Damaxaka yog Reexin; thiab tsis pub dhau rau caum tsib xyoos Efa‑i yuav raug muab rhuav kom tsis txhob yog ib haiv neeg lawm. Thiab lub taub hau ntawm Efa‑i yog Xamalis, thiab lub taub hau ntawm Xamalis yog Remaliyas tus tub. Yog nej tsis ntseeg, mas yeej muaj tseeb tias nej yuav tsis raug tsa kom ruaj khov. Yaxayas 7:7, 8.

Isaiah is just setting forth the starting point for the two twenty-five hundred and twenty year time periods against the northern kingdom of Samaria and the southern kingdom of Judah and as he does so he includes two witnesses that the capitol city of a nation is its head, and that the king is the head of the capitol city. A “head” is a king and a kingdom. In the Revelation the same line of prophecy is taken up as in Daniel.

Yaxayas tsuas yog tab tom teeb tsa lub ntsiab pib rau ob ntu sijhawm ob txhiab tsib puas nees nkaum xyoo uas tawm tsam lub nceeg vaj qaum teb ntawm Xamalis thiab lub nceeg vaj qab teb ntawm Yudas, thiab thaum nws ua li ntawd nws kuj muab ob tug tim khawv nrog rau tias lub nroog peev ntawm ib haiv neeg yog nws lub taub hau, thiab tias vajntxwv yog lub taub hau ntawm lub nroog peev. Ib “lub taub hau” yog ib tug vajntxwv thiab ib lub nceeg vaj. Hauv Phau Ntawv Qhia Tshwm, tib txoj kab yaj saub ntawd raug nqa mus ntxiv ib yam li hauv Daniyees.

Therefore, when John is taken to 1798 and presented with the riddle that identifies that there are seven “heads,” he is identifying that there are seven kingdoms. He is then told that five of the heads or kingdoms have fallen. In 1798 the fifth kingdom of Bible prophecy had just fallen as it received a deadly wound that would eventually be healed.

Yog li ntawd, thaum Yauhas raug coj mus rau xyoo 1798 thiab raug nthuav qhia txog zaj lus txhiaj txhais uas qhia tias muaj xya “taub hau,” nws tab tom raug qhia kom paub tias muaj xya lub nceeg vaj. Tom qab ntawd nws raug hais rau tias tsib lub taub hau los sis tsib lub nceeg vaj twb poob lawm. Xyoo 1798, lub nceeg vaj thib tsib hauv Vajlugkub tej lus cev Vajtswv lus nyuam qhuav poob lawm thaum nws tau txais ib qho kev raug mob tuag taus uas thaum kawg yuav raug kho zoo.

John who is standing in the history of the time of the end in 1798, is also told that one of the heads “is.” The sixth kingdom of Bible prophecy began in 1798, so when John was prophetically conveyed to 1798, the kingdom that then was, is the United States, and he was further informed that the seventh kingdom was still future to 1798, for it had not yet come. The seventh kingdom that was still future to 1798, is the United Nations who are represented by ten kings, and are the subject of Revelation seventeen. But there is also an eighth, who is of the seven. Rome always comes up eighth and is of the seven.

Yauhas uas sawv hauv keeb kwm ntawm lub caij nyoog kawg hauv xyoo 1798, kuj raug hais rau tias ib lub taub hau “yog.” Lub nceeg vaj thib rau ntawm kev faj lem hauv Phau Vajlugkub tau pib hauv xyoo 1798, yog li thaum Yauhas raug coj raws li kev faj lem mus rau xyoo 1798, lub nceeg vaj uas lub sijhawm ntawd “yog,” yog Tebchaws Meskas, thiab nws kuj raug qhia ntxiv tias lub nceeg vaj thib xya tseem yog yam yuav los tom qab xyoo 1798, vim nws tseem tsis tau los txog. Lub nceeg vaj thib xya uas tseem yog yam yuav los tom qab xyoo 1798, yog Koom Haum Tebchaws Ntiaj Teb (United Nations), uas raug sawv cev los ntawm kaum tug vajntxwv, thiab yog lub ntsiab lus ntawm Tshwm Sim kaum xya. Tiamsis kuj tseem muaj ib lub thib yim, uas yog ntawm xya lub ntawd. Loos ib txwm sawv los ua lub thib yim thiab yog ntawm xya lub ntawd.

There is much to say about the contents of chapter seventeen, but we are simply identifying the eight kingdoms of Bible prophecy represented in chapter seventeen in order to see how the Millerite understanding of four kingdoms squares up with the eight kingdoms of Revelation seventeen.

Muaj ntau yam uas yuav tsum hais txog cov ntsiab lus hauv tshooj kaum xya, tiam sis peb tsuas yog txheeb xyuas yim lub nceeg vaj ntawm kev qhia yav tom ntej hauv phau Vajlugkub uas raug sawv cev hauv tshooj kaum xya xwb, xwv thiaj pom tau tias Millerite txoj kev nkag siab txog plaub lub nceeg vaj ntawd phim li cas nrog yim lub nceeg vaj hauv Qhia Tshwm tshooj kaum xya.

We will address this in the next article.

Peb yuav hais txog qhov no hauv zaj lus tom ntej.

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