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# The Book of Daniel - Number One-Hundred and Sixty-One

Phau Ntawv Daniyee—Zauv Ib Puas Rau Caug Ib

Rome’s Role in Establishing the Vision of Bible Prophecy: A Detailed Examination of Daniel Chapter Eleven

Lub Luag Haujlwm ntawm Loos hauv Kev Tsim Kom Muaj Lub Zeem Muag ntawm Vajlugkub Tej Lus Qhia Yav Tom Ntej: Kev Tshawb Fawb Nthuav Dav Txog Daniyees Tshooj Kaum Ib

Author

Jeff Pippenger

Published

March 27, 2024

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The vision of Daniel chapter eleven, is the main point of reference for all the visions of Bible prophecy, and the vision of chapter eleven is established by the symbol of Rome.

Lub zeem muag hauv Daniyees tshooj kaum ib yog lub ntsiab taw tes siv los ua chaw siv piv rau txhua lub zeem muag ntawm kev qhia yav tom ntej hauv phau Vajlugkub, thiab lub zeem muag ntawm tshooj kaum ib raug tsa kom ruaj khov los ntawm lub cim ntawm Loos.

> 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 sij hawm ntawd yuav muaj coob leej sawv tawm tsam vajntxwv sab qab teb; thiab cov neeg tub sab ntawm koj haiv neeg kuj yuav tsa lawv tus kheej kom tsa txoj kev yog toog; tiam sis lawv yuav poob. Daniel 11:14.

Jones addresses the previous verse as follows:

Jones hais txog nqe vajlugkub ua ntej li nram no:

> “When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”

> “Thaum cov Amoosais tau puv nkaus qhov ntsuas ntawm lawv tej kev txhaum lawm, lawv qhov chaw thiaj raug muab rau cov Ixayees, uas yog Vajtswv haiv neeg. Thaum cov Ixayees, raws li txoj kev ntawm cov neeg tsis paub Vajtswv, kuj tau puv nkaus lub khob ntawm kev txhaum lawm thiab, Vajtswv thiaj tsa lub tebchaws Npanpiloos sawv, thiab muab txhua yam tshem mus. Thaum Npanpiloos tau puv nkaus lub khob ntawm nws txoj kev txhaum lawm, lub hwjchim thiaj raug xa mus rau Pawxia. Thiab thaum tus timtswv saum ntuj raug tig mus deb vim cov Pawxia txoj kev phem, ces tus thawj ntawm Kilis thiaj los thiab cheb nws mus pov tseg.”

> “And how long was the power of Grecia to continue? When was it to be broken? ‘When the transgressors were come to the full.’ That nation stands until it has filled up the measure of its iniquity, and then the power is transferred to another kingdom. That power to which it was transferred was the Roman, as we learn from Daniel 11:14. ‘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.’ This nation is pointed out as a nation of robbers—the children of robbers, as says the margin of the text.

> “Thiab hwj chim ntawm tim Nkij teb chaws yuav nyob mus ntev npaum li cas? Thaum twg nws yuav raug rhuav? ‘Thaum cov neeg ua txhaum twb puv nkaus lawm.’ Haiv neeg ntawd sawv ruaj mus txog thaum nws twb puv lub ntsuas ntawm nws txoj kev phem lawm, ces lub hwj chim thiaj raug muab xa mus rau lwm lub nceeg vaj. Lub hwj chim uas raug muab xa mus rau ntawd yog lub hwj chim Loos, raws li peb kawm tau hauv Daniel 11:14. ‘Thiab nyob rau lub sij hawm ntawd yuav muaj coob tus sawv tawm tsam tus vajntxwv sab qab teb; thiab cov tub sab ntawm koj haiv neeg kuj yuav tsa lawv tus kheej siab kom tsa lub zeem muag kom ruaj; tiamsis lawv yuav poob.’ Haiv neeg no raug qhia meej tias yog ib haiv neeg tub sab—cov menyuam ntawm tub sab, raws li kab lus nyob ntawm ntug ntawv hais.”

> “These are the ones to whom the kingdom is now given, and what for?—‘The children of robbers shall exalt themselves to establish the vision.’ When this nation comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

> “Cov no yog cov uas tam sim no lub nceeg vaj raug muab rau lawv, thiab yog rau qhov twg?—‘Cov tub ki ntawm cov tub sab tub nyiag yuav tsa lawv tus kheej kom tsa txoj kev ua yog toog pom kom ruaj khov.’ Thaum haiv neeg no tshwm los rau saum theem, ces yam uas tsa txoj kev ua yog toog pom kom ruaj khov nkag los, yam uas yog ib qho loj kawg hauv txoj kev ua yog toog pom, yog tus ciam chaw tseem ceeb tshaj plaws hauv kab kev ua yog toog pom uas Vajtswv tau muab los ntawm cov yaj saub rau txhua tiam txhua lub sijhawm.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.

Jones hais tias thaum lub hwjchim Loos “los rau saum qhov txheej xwm, ces qhov uas tsa los muaj tshwm sim” … “kab kev pom uas Vajtswv tau pub los ntawm cov yaj saub rau txhua tiam neeg.” Hauv Miller keeb kwm cov Protestant tau qhia, ib yam li Laodicea Adventism tam sim no qhia, tias cov neeg tub sab ntawm koj haiv neeg sawv cev rau Antiochus Epiphanes, ib tug vajntxwv Seleucid uas kav txij xyoo 175 mus txog 164 BC. Nws yog ib tug tswvcuab ntawm caj ces Seleucid, uas yog ib lub xeev Greek uas los hloov chaw tom qab kev tawg tas ntawm Alexander tus Loj lub tebchaws. Kev tsis sib haum xeeb txog lo lus nug no nyob hauv Millerite keeb kwm yog tshwj xeeb thiab meej kawg li, kom txog rau qhov kev txheeb xyuas Antiochus Epiphanes raug nthuav tawm rau saum daim ntawv qhia pioneer xyoo 1843.

The reference to Antiochus on the chart represents the only reference to something that is not found in God’s prophetic Word. It is there to refute the false teachings of the Protestants of that period, which is now the false teaching of Laodicean Adventism. Whether William Miller understood the depth of importance in understanding that Rome is the earthly power that establishes the “line of vision which God has given through the prophets for all time,” is doubtful, but it was clear enough to soundly defend the fact that Rome establishes the vision.

Qhov kev hais txog Antiochus nyob rau hauv daim ntawv qhia ntawd sawv cev rau tib qho kev hais txog ib yam uas tsis muaj nyob hauv Vajtswv Txoj Lus uas yog lus faj lem. Nws raug muab tso rau ntawd kom thim rov qab tej lus qhuab qhia cuav ntawm cov Protestants ntawm lub sijhawm ntawd, uas tam sim no yog tej lus qhuab qhia cuav ntawm Laodicean Adventism. Seb William Miller puas to taub qhov tob ntawm qhov tseem ceeb hauv kev to taub tias Loos yog lub hwj chim hauv ntiajteb uas tsa “kab kev pom kev uas Vajtswv tau muab los ntawm cov yaj saub rau txhua tiam,” yog ib qho uas tseem ua xyem xyav, tiamsis nws meej txaus lawm los tiv thaiv kom ruaj khov tau qhov tseeb tias Loos yog tus tsa lub zeem muag ntawd.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.

> Qhov uas tsis muaj yog toog pom, haiv neeg yuav piam mus; tiamsis tus uas ceev txoj kevcai, tus ntawd tau koob hmoov. Pajlug 28:14.

Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.

Xalaumoos tau tseg cia tias qhov chaw uas tsis muaj yog toog, haiv neeg yuav piam sij, thiab lo lus Henplais “yog toog,” nyob hauv nqe kaum plaub yog tib lo lus uas muaj nyob hauv Xalaumoos zaj paj lug. Yog toog yog ib qho teeb meem hais txog txoj sia lossis txoj kev tuag, thiab “yog toog” ntawd raug tsa ruaj los ntawm lub cim ntawm Loos. Lo lus “yog toog” nyob hauv nqe kaum plaub, yog tib lo lus rau yog toog hauv Habakuk, tshooj ob.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.

> Kuv yuav sawv ntawm kuv lub chaw zov, thiab tsa kuv tus kheej rau saum lub yees, thiab yuav ceev faj saib seb Nws yuav hais dab tsi rau kuv, thiab kuv yuav teb li cas thaum kuv raug cem. Thiab tus Tswv teb kuv, thiab hais tias, Sau zaj yog toog pom ntawd, thiab ua kom meej rau saum tej phaj, kom tus uas nyeem tau yuav khiav tau. Rau qhov zaj yog toog pom ntawd tseem yog rau lub sijhawm uas tau teem tseg lawm, tiamsis thaum kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws zoo li qeeb, cia li tos nws; vim nws yuav los tseeb tiag, nws yuav tsis qeeb. Habakkuk 2:1–3.

The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.

Lo lus “reproved” hauv nqe ib, txhais hais tias “sib cav nrog.” William Miller yog tus zov uas raug tsa rau saum lub yees hauv keeb kwm ntawm kev txav mus los ntawm thawj thiab tus tim tswv thib ob, thiab thaum hauv daim cim lus faj lem nws nug tias nws yuav tsum teb li cas hauv kev sib cav ntawm nws keeb kwm, nws raug hais kom sau zaj yog toog, uas raug tsim tsa ruaj los ntawm daim cim ntawm Loos. Raws li qhov tseeb no, thaum cov Millerites tsim daim ntawv qhia thawj coj xyoo 1843 kom ua tiav peb nqe no ntawm Habakkuk, lawv tau hais ncaj qha txog lub ntsiab nruab nrab ntawm qhov kev sib cav uas lawv tau koom nrog. Tsis muaj kev ua xyem xyav, lawv tsis tau nkag siab tias lawv qhov kev hais txog qhov kev sib cav ruam tias Antiochus Epiphanes yog lub hwj chim uas tsim tsa zaj yog toog ntawd sawv cev rau qhov kev sib cav hauv Habakkuk tshooj ob, tiam sis Muam White tau hais tias daim ntawv qhia ntawd “raug coj los ntawm tus Tswv txhais tes, thiab tsis tsim nyog muab hloov,” yog li qhov kev hais txog qhov kev sib cav saum daim ntawv qhia ntawd yog los ntawm Vajtswv txhais tes.

The Millerites came to correctly understand that the first disappointment on April 19, 1844 initiated the tarrying time, referenced by Habakkuk and also Matthew’s parable of the ten virgins. They also came to understand that those two prophecies were directly connected with Ezekiel chapter twelve, where Ezekiel identifies a period of time where the effect of every vision will occur. That word “vision”, is the same Hebrew word we are now considering. This is why Jones is correct when he states, “When” Rome “comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” Rome establishes the entire vision of God’s prophetic Word, and more specifically it is Rome that the entire structure of chapter eleven is built upon.

Cov Millerites tau tuaj nkag siab kom raug tias thawj qhov kev poob siab thaum lub Plaub Hlis 19, 1844 tau pib lub sijhawm ncua tos, uas Habakkuk tau hais txog thiab kuj muaj nyob hauv Mathai zaj lus piv txwv txog kaum tus ntxhais nkauj xwb thiab. Lawv kuj tuaj nkag siab tias ob zaj lus faj lem ntawd txuas ncaj qha nrog Exekees tshooj kaum ob, qhov chaw uas Exekees qhia txog ib ntus sijhawm uas qhov ua tiav ntawm txhua lub zeem muag yuav tshwm sim. Lo lus “zeem muag” ntawd yog tib lo lus Henplais uas tam sim no peb tab tom xav txog no. Vim li no Jones thiaj hais yog thaum nws hais tias, “Thaum” Loos “los tshwm rau saum theem, ces qhov uas txhim tsa lub zeem muag nkag los, yam uas yog ib qho tseem ceeb loj ntawm lub zeem muag, tus cim tseem ceeb tshaj plaws hauv txoj kab ntawm lub zeem muag uas Vajtswv tau muab los ntawm cov yaj saub rau txhua tiam.” Loos txhim tsa tag nrho lub zeem muag ntawm Vajtswv Txojlus faj lem, thiab tshwj xeeb tshaj yog, yog Loos uas tag nrho tus qauv ntawm tshooj kaum ib raug txhim los saum nws.

When Sister White refers to the final fulfillment of chapter eleven of Daniel and states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” she is identifying that the histories of chapter eleven that had already been fulfilled typified the final verses of Daniel chapter eleven. The subject of the final verses of chapter eleven is the king of the north, who there represents modern Rome. Therefore, the histories of Daniel chapter eleven, that are repeated, are histories that represent Rome.

Thaum Muam White hais txog qhov kev ua tiav kawg nkaus ntawm Daniyees tshooj kaum ib thiab tshaj tawm tias “ib feem coob ntawm keeb kwm uas twb tau muaj tshwm sim lawm hauv kev ua tiav ntawm lo lus faj lem no yuav rov muaj dua,” nws tab tom qhia tias cov keeb kwm hauv tshooj kaum ib uas twb tau ua tiav lawm yog yam piv txwv txog cov nqe kawg ntawm Daniyees tshooj kaum ib. Lub ntsiab lus ntawm cov nqe kawg ntawm tshooj kaum ib yog tus vajntxwv sab qaum teb, uas nyob ntawd sawv cev rau Loos niaj hnub no. Yog li ntawd, cov keeb kwm ntawm Daniyees tshooj kaum ib uas rov muaj dua yog cov keeb kwm uas sawv cev rau Loos.

In the last six verses of chapter eleven modern Rome (the king of the north), conquers three geographical powers. In verse forty he conquers the king of the south (the former Soviet Union in 1989), the glorious land (the United States at the soon coming Sunday law), and Egypt (the entire world as represented by the United Nations.) In Daniel eleven pagan Rome is represented as conquering three geographical powers in order to capture the then-known world, and then papal Rome is represented as conquering three geographical powers in order to capture the earth.

Hauv rau rau nqe kawg ntawm tshooj kaum ib, Loos niaj hnub no (tus vaj ntxwv qaum teb), kov yeej peb lub hwj chim raws thaj chaw. Hauv nqe plaub caug nws kov yeej tus vaj ntxwv qab teb (lub qub Soviet Union xyoo 1989), thaj av muaj koob meej (Tebchaws Asmeskas thaum txoj cai Hnub Caiv yuav los txog tsis ntev), thiab Iyi tebchaws (tag nrho lub ntiaj teb raws li sawv cev los ntawm United Nations.) Hauv Daniyees kaum ib, Loos pe hawm dab mlom raug sawv cev tias kov yeej peb lub hwj chim raws thaj chaw kom txeeb tau lub ntiaj teb uas neeg paub thaum ntawd, thiab tom qab ntawd Loos papacy raug sawv cev tias kov yeej peb lub hwj chim raws thaj chaw kom txeeb tau lub ntiajteb.

Pagan Rome is first mentioned in the chapter in verse fourteen, in order to identify it as the symbol that establishes the vision, but its rise to power is not addressed until verse sixteen. Alexander the Great’s kingdom was divided into four parts in fulfillment of God’s prophetic Word, but those four parts quickly consolidated into two primary antagonists that are identified as either the king of the south or the king of the north in the prophetic narrative that continues to the conclusion of the chapter. In verse fourteen the rising power of Rome is mentioned as the power that would establish the vision, but the subjects that are being addressed are the struggles between the remnants of Alexander’s kingdom as represented by the kings of the north and the south.

Loos Tebchaws Loo Mas uas tsis pe hawm Vajtswv raug hais ua ntej hauv tshooj no nyob hauv nqe kaum plaub, kom qhia nws tias yog lub cim uas tsa lub zeem muag no ruaj khov, tiam sis nws txoj kev sawv los rau hauv hwjchim tsis tau muab hais txog kom txog rau nqe kaum rau. Lub tebchaws ntawm Alexander tus Loj raug faib ua plaub feem raws li kev ua tiav ntawm Vajtswv Txojlus cev Vajtswv lus, tiam sis plaub feem ntawd sai sai tau sib sau ua ob tug yeeb ncuab loj uas raug txheeb ua vajntxwv sab qab teb lossis vajntxwv sab qaum teb hauv zaj lus cev Vajtswv lus uas txuas mus txog thaum kawg ntawm tshooj no. Hauv nqe kaum plaub, lub hwjchim sawv los ntawm Loo Mas raug hais tias yog lub hwjchim uas yuav tsa lub zeem muag no ruaj khov, tiam sis cov ntsiab lus uas tab tom raug hais txog yog kev tawm tsam ntawm tej seem uas tshuav ntawm Alexander lub tebchaws raws li cov vajntxwv sab qaum teb thiab sab qab teb sawv cev.

In verse fifteen, those two kings are still engaged in their struggle, and the king of the north is prevailing. But in verse sixteen Rome arrives and the verse says, “But he that cometh against him,” meaning that when Rome comes against the northern king who has just been prevailing over the southern king, the king of the north will be unable to stand against Rome. Rome prevails, and in verse sixteen, Rome was also to stand in the glorious land of Judah. In verse seventeen Rome shall “set his face to enter with the strength of his whole kingdom.” He took the northern king who was unable to stand before him, then he took Judah, then he entered into Egypt.

Hauv hauv nqe kaum tsib, ob tug vajntxwv ntawd tseem tab tom sib ntaus sib tua, thiab vajntxwv qaum teb tab tom kov yeej. Tiamsis hauv nqe kaum rau Loos tuaj txog, thiab nqe ntawd hais tias, “Tab sis tus uas tuaj tawm tsam nws,” yog hais tias thaum Loos tuaj tawm tsam vajntxwv qaum teb uas nyuam qhuav tab tom kov yeej vajntxwv qab teb, vajntxwv qaum teb yuav sawv tsis taus tawm tsam Loos. Loos kov yeej, thiab hauv nqe kaum rau, Loos kuj yuav tsum sawv hauv lub tebchaws ci ntsa iab ntawm Yudas. Hauv nqe kaum xya Loos yuav “tig nws lub ntsej muag kom nkag los nrog lub zog ntawm nws lub tebchaws tag nrho.” Nws txeeb tus vajntxwv qaum teb uas sawv tsis taus ntawm nws xub ntiag, ces nws txeeb Yudas, ces nws nkag mus rau hauv Iyi tebchaws.

> 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. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. 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. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. Daniel 11:14–17.

> Thiab nyob rau lub sijhawm ntawd yuav muaj coob leej sawv tawm tsam tus vajntxwv sab qab teb; kuj muaj cov tub sab hauv koj haiv neeg yuav tsa lawv tus kheej kom tsa lub zeem muag kom muaj tseeb; tiamsis lawv yuav poob. Yog li ntawd tus vajntxwv sab qaum teb yuav tuaj, thiab tsa ib lub chaw nres tua rog, thiab txeeb tau cov nroog uas ruaj khov tshaj plaws; thiab sab qab teb tej rog yuav tiv tsis taus, tsis yog nws cov pejxeem uas xaiv tseg los kuj tiv tsis taus, thiab yuav tsis muaj ib qho zog twg los tiv taus. Tiamsis tus uas tuaj tawm tsam nws yuav ua raws li nws lub siab nyiam, thiab yuav tsis muaj leejtwg sawv taus ntawm nws xub ntiag; thiab nws yuav sawv hauv thaj av uas muaj koob meej, uas yuav raug rhuav tshem los ntawm nws txhais tes. Nws kuj yuav tig ntsej muag los nkag los nrog tag nrho lub zog ntawm nws lub tebchaws, thiab cov uas ncaj ncees nrog nws; nws yuav ua li ntawd; thiab nws yuav muab tus ntxhais ntawm pojniam rau nws, ua kom nws phem zuj zus; tiamsis nws yuav tsis sawv ntawm nws sab, thiab yuav tsis yog rau nws. Daniel 11:14–17.

The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.

Kev kov yeej uas tau muab ua piv txwv tseg hauv cov nqe no yog qhov kev ua tiav ntawm Daniyees tshooj yim.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Thiab tawm hauv ib tug ntawm lawv muaj ib tug kub me tshwm los, uas hlob loj kawg nkaus mus rau sab qab teb, thiab mus rau sab hnub tuaj, thiab mus rau thaj av zoo nkauj. Daniel 8:9.

The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”

Tus kub me ntawm nqe cuaj yog Loos txheej dab mlom, thiab nqe cuaj qhia meej, raws li phim nrog nqe kaum plaub txog kaum xya hauv tshooj kaum ib, tias Loos txheej dab mlom yuav kov yeej peb thaj chaw hauv ntiajteb thaum nws los tuav lub hwjchim kav ntiajteb. Cov thaj chaw ntawd yog sab qab teb (Iyiv tebchaws), sab hnub tuaj (Xixias, vajntxwv sab qaum teb), thiab lub tebchaws zoo nkauj (Yudas). Keebkwm hauv nqe kaum rau thiab kaum xya yog ib hom duab qhia ua ntej txog peb theem keebkwm ntawm kev kov yeej ntawm Loos tiam tshiab hauv nqe plaub caug txog plaub caug peb, rau qhov raws li Muam White tau hais tias, “Ntau yam keebkwm uas twb tau muaj lawm raws li kev ua tiav ntawm zaj lus faj lem no yuav rov muaj dua.”

> “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 Ejipt tsis muaj peev xwm sawv tiv thaiv Anti‑a‑khus, tus vajntxwv ntawm sab qaum teb, los xij Anti‑a‑khus kuj tsis muaj peev xwm sawv tiv thaiv cov Loos, uas tam sim no tuaj tawm tsam nws. Tsis muaj ib lub tebchaws twg tseem muaj peev xwm tiv thaiv tau lub hwjchim no uas tab tom sawv tuaj. Xilees raug kov yeej, thiab raug ntxiv rau hauv lub tebchaws Loos, thaum Pompey, BC 65, tshem Anti‑a‑khus Asiaticus tawm ntawm nws tej cuab tam, thiab txo Xilees kom ua ib xeev ntawm 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.

> “Tib lub hwjchim ntawd kuj yuav sawv nyob hauv Lub Tebchaws Dawb Huv, thiab rhuav tshem nws. Loos tau los koom nrog Vajtswv haiv neeg, cov Yudais, los ntawm kev cog lus ua phooj ywg, xyoo BC 162, txij hnub ntawd mus nws thiaj tuav tau ib qho chaw tseem ceeb hauv daim ntawv teev sijhawm yav tom ntej. Txawm li ntawd los, nws tsis tau txais cai kav tebchaws Yudeya los ntawm kev kov yeej tiag tiag mus txog xyoo BC 63; thiab tom qab ntawd tau muaj li no.”

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> “Thaum Pompey rov qab los ntawm nws txoj kev tawm tsam Mithridates, tus vajntxwv ntawm Pontus, ob tug neeg sib tw, Hyrcanus thiab Aristobulus, tab tom sib ceg nrhiav lub zwm txwv ntawm Judea. Lawv rooj plaub raug coj los rau ntawm Pompey, uas tsis ntev ces pom txog qhov tsis ncaj ntawm Aristobulus cov lus thov, tiam sis xav ncua kev txiav txim hauv qhov teeb meem ntawd mus txog thaum tom qab nws txoj kev tawm mus rau Arabia uas nws tau ntshaw ntev los lawm, cog lus tias mam li rov qab los thiab daws lawv tej xwm txheej raws li qhov uas yuav zoo li ncaj thiab tsim nyog. Aristobulus, to taub Pompey tej kev xav tiag, maj nroos rov qab mus rau Judea, muab cuab yeej rau nws cov pej xeem, thiab npaj txhij rau ib txoj kev tiv thaiv muaj zog, txiav txim siab tias txawm yuav raug kev phom sij npaum li cas los xij nws yuav khaws lub zwm txwv cia, uas nws twb pom ua ntej lawm tias yuav raug txiav txim muab rau lwm tus. Pompey raws tus khiav dim ntawd qab heev. Thaum nws tab tom nce los ze Yeluxalees, Aristobulus, pib khuv xim nws txoj kev ua, tawm tuaj ntsib nws, thiab rau siab nrhiav kev kho qhov teeb meem los ntawm kev cog lus tias yuav mloog lus tag nrho thiab yuav muab nyiaj ntau heev. Pompey, lees txais qhov kev thov ntawd, txib Gabinius, uas ua tus thawj coj ntawm ib pab tub rog, mus txais cov nyiaj ntawd. Tiamsis thaum tus thawj tub rog ntawd mus txog Yeluxalees, nws pom tias tej rooj vag raug kaw tawm tsam nws, thiab raug hais rau ntawm saum ntsa loog tias lub nroog yuav tsis sawv raws li daim ntawv cog lus ntawd.”

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “Pompey, kom tsis pub kom luag dag nws li no yam tsis raug txim, thiaj muab Aristobulus, tus uas nws tau ceev cia nrog nws, los xauv rau hauv saw hlau, thiab tam sim ntawd txav nws tag nrho pab tub rog mus tawm tsam Yeluxalees. Cov uas txhawb Aristobulus xav tiv thaiv lub nroog ntawd; hos cov uas txhawb Hyrcanus xav qhib tej rooj vag. Cov tom kawg ntawd yog coob dua, thiab thaum lawv yeej lawm, Pompey thiaj tau kev nkag mus rau hauv lub nroog dawb do. Vim li ntawd, cov uas nrog Aristobulus thiaj thim mus rau saum roob ntawm lub tuam tsev, tau txiav txim siab ruaj nreb yuav tiv thaiv qhov chaw ntawd ib yam li Pompey tau txiav txim siab yuav txeeb nws. Thaum kawg ntawm peb lub hlis, muaj ib qho tawg hauv phab ntsa loj txaus rau kev ntaus txeeb, thiab qhov chaw ntawd raug txeeb tau los ntawm ntug ntaj. Hauv qhov kev tua neeg txaus ntshai uas tom qab ntawd tshwm sim, kaum ob txhiab leej raug tua. Tus kws sau keeb kwm hais tias, yog ib qho pom uas ua rau lub siab mob heev, thaum pom cov pov thawj, uas lub sijhawm ntawd tseem tab tom ua Vajtswv tes haujlwm, nrog tes tus yees thiab lub hom phiaj ruaj khov txuas ntxiv ua lawv tes haujlwm qub, zoo li tsis nco qab txog qhov kev kub ntxhov qus ntawd, txawm hais tias txhua qhov chaw puag ncig lawv lawv tej phoojywg raug muab tua pov tseg, thiab txawm hais tias ntau zaus lawv tus kheej cov ntshav sib xyaw nrog cov ntshav ntawm lawv tej kev txi.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.

> “Tom qab xaus tsov rog lawm, Pompey rhuav tshem tej ntsa loog ntawm Yeluxalees, muab ntau lub nroog txav tawm ntawm Yudas txoj kev tswj hwm mus rau Xiliyas, thiab yuam cov Yudais them se cev qhev. Yog li ntawd, thawj zaug Yeluxalees thiaj raug muab tso rau hauv txhais tes ntawm lub hwj chim ntawd los ntawm kev kov yeej, yog lub hwj chim uas yuav tuav “thaj av uas muaj koob meej” rau hauv nws txoj kev tuav khov zoo li hlau mus txog thaum nws tau rhuav tshem nws kom ploj mus tag nrho.

> “‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’

> “‘NQE 17. Nws kuj yuav tig nws lub ntsej muag los nkag los nrog lub zog ntawm nws lub nceeg vaj tag nrho, thiab cov ncaj ncees nrog nws; nws yuav ua li ntawd; thiab nws yuav muab rau nws tus ntxhais ntawm cov poj niam, kom ua rau nws puas tsuaj: tiam sis nws yuav tsis sawv ntawm nws sab, thiab yuav tsis ua rau nws.’”

> “Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.” Uriah Smith, Daniel and the Revelation, 258–260.

> “Npis Sov Newton muab ib txoj kev nyeem ntxiv rau nqe no, uas zoo li qhia tau lub ntsiab kom meej dua, raws li nram no: ‘Nws kuj yuav tig nws lub ntsej muag los nkag mus rau hauv tag nrho lub nceeg vaj ntawd los ntawm kev quab yuam.’ Nqe 16 tau coj peb nqes los txog rau kev kov yeej Syria thiab Yudas teb chaws los ntawm cov Loos. Loos twb tau kov yeej Macedon thiab Thrace ua ntej lawm. Tam sim no Iyiv yog yam nkaus xwb uas tseem tshuav ntawm ‘tag nrho lub nceeg vaj’ ntawm Alexander uas tsis tau raug coj los nyob hauv qab txoj cai tswj hwm ntawm Loos; lub hwj chim ntawd tam sim no tig nws lub ntsej muag mus nkag rau hauv lub teb chaws ntawd los ntawm kev quab yuam.” Uriah Smith, Daniel and the Revelation, 258–260.

We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.

Peb twb tau hais tseg lawm, ntau tshaj ib zaug hauv cov ntawv no, tias nqe peb caug thiab peb caug-ib hauv Daniyees kaum ib sib haum nrog nqe plaub caug thiab plaub caug-ib, thiab keeb kwm ntawm nqe peb caug thiab peb caug-ib kuj sib haum nrog kev muab peb lub kub nyhiab rho tawm.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.

> Kuv ntsia ntsoov tej kub, thiab saib seb, muaj dua ib tug kub me sawv los rau hauv lawv nruab nrab, uas muaj peb tug ntawm cov kub thawj raug muab rho tawm mus nrog cag; thiab saib seb, hauv tus kub ntawd muaj qhov muag zoo li tib neeg lub qhov muag, thiab muaj ib lub qhov ncauj hais tej lus loj heev. … Thiab hais txog kaum tug kub uas nyob saum nws taub hau, thiab hais txog tus dua uas sawv los, uas ua rau peb tug poob; yog tus kub ntawd uas muaj qhov muag, thiab muaj ib lub qhov ncauj hais tej lus loj heev, uas nws lub ntsej muag zoo muaj hwjchim dua nws cov phoojywg. Daniel 7:8, 20.

Just as Daniel chapter eight, verse nine, represents the three geographical areas of conquering that established pagan Rome on the throne, so too, the plucking up of the horns (representing the Heruli, Ostrogoths and Vandals) represented the three geographical areas of conquering that established papal Rome on the throne. Both those histories align with verses forty to forty-three of Daniel eleven, and the plucking up of the three horns aligns with the history of verses thirty and thirty-one.

Ib yam li Daniyees tshooj yim, nqe cuaj, sawv cev rau peb thaj chaw thaj av ntawm kev kov yeej uas tsa Loos pagan rau saum lub zwm txwv, ib yam ntawd thiab, kev muab cov kub nyhiab rhawv tawm (uas sawv cev rau cov Heruli, Ostrogoths thiab Vandals) kuj sawv cev rau peb thaj chaw thaj av ntawm kev kov yeej uas tsa Loos papal rau saum lub zwm txwv. Ob qho keeb kwm ntawd sib haum nrog nqe plaub caug mus rau plaub caug peb ntawm Daniyees kaum ib, thiab kev muab peb lub kub nyhiab rhawv tawm ntawd sib haum nrog keeb kwm ntawm nqe peb caug thiab peb caug ib.

> “‘VERSE 8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.’

> “NQE 8. Kuv tau xav txog tej kub, thiab saib seb, muaj dua ib tug kub me sawv los nyob hauv lawv nruab nrab; ua ntej nws muaj peb tug ntawm cov kub thawj zaug raug muab rhov tawm nrog cag thiab nroj; thiab saib seb, hauv tus kub no muaj qhov muag zoo li tibneeg lub qhov muag, thiab muaj ib lub qhov ncauj hais tej yam loj kawg.”

> “Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows) thrust itself up among them. It was not content quietly to find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the papacy. The three horns plucked up before it were the Heruli, the Ostrogoths, and the Vandals. And the reason why they were plucked up was because they were opposed to the teaching and claims of the papal hierarchy, and hence to the supremacy in the church of the bishop of Rome.

> “Daniyee ua tib zoo xav txog cov kub. Tej yam qhia tias muaj ib txoj kev txav txawv tshwm sim nyob nruab nrab ntawm lawv. Ib tug kub me me (thaum xub thawj me me, tiamsis tom qab ntawd muaj zog thiab khav dua nws cov phooj ywg) txeem sawv los nyob nruab nrab ntawm lawv. Nws tsis txaus siab tsuas nrhiav ib qho chaw ntawm nws tus kheej nyob ntsiag to thiab nyob rau ntawd xwb; nws yuav tsum thawb qee leej ntawm lwm cov tawm mus, thiab txeeb lawv tej chaw. Peb lub tebchaws raug muab rho tawm ntawm nws xub ntiag. Tug kub me me no, raws li peb yuav muaj sijhawm pom meej dua tom qab no, yog lub hwjchim papacy. Peb tug kub uas raug muab rho tawm ntawm nws xub ntiag yog cov Heruli, cov Ostrogoths, thiab cov Vandals. Thiab qhov laj thawj uas lawv raug muab rho tawm yog vim lawv tawm tsam kev qhia thiab cov lus thov cai ntawm papal hierarchy, thiab yog li ntawd tawm tsam txoj kev muaj hwjchim loj tshaj hauv pawg ntseeg ntawm tus npis sov ntawm Loos.

> “And ‘in this horn were eyes like the eyes of man, and a mouth speaking great things,’ the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.” Uriah Smith, Daniel and the Revelation, 132–134.

> “Thiab ‘hauv lub kub no muaj tej qhov muag zoo li qhov muag ntawm neeg, thiab ib lub qhov ncauj hais tej yam loj kawg,’ tej qhov muag ntawd yog ib daim cim uas phim rau txoj kev txawj ntse ntxias, kev nkag siab tob, kev ntxias dag, thiab kev pom ua ntej ntawm pawg thawj coj vajlugkub papal; hos lub qhov ncauj uas hais tej yam loj kawg ntawd yog ib daim cim uas phim rau tej lus thov hwjchim khav theeb ntawm cov npis sov ntawm Loos.” Uriah Smith, Daniel and the Revelation, 132–134.

It is Rome that establishes the vision of Bible prophecy, and especially the vision of Daniel chapter eleven. In that chapter much of the prophetic history that had been fulfilled before the Millerite movement was to be repeated in the last six verses of Daniel eleven. The conquering of three geographical obstacles that established both pagan and papal Rome upon the throne is represented in chapter eleven, and those two representations typify the time when modern Rome is again established upon the throne. It is Rome that establishes the vision, and Paul identifies that papal Rome is revealed in its time.

Yog Loos yog tus uas tsa kom muaj lub zeem muag ntawm vaj lug kub tej lus faj lem, thiab tshwj xeeb yog lub zeem muag ntawm Daniyees tshooj kaum ib. Hauv tshooj ntawd, ntau yam keeb kwm lus faj lem uas twb tau muaj tiav lawm ua ntej txoj kev txav ntawm cov Millerite yuav rov muaj dua nyob rau hauv rau nqe kawg ntawm Daniyees tshooj kaum ib. Kev kov yeej peb qhov chaw thaiv thaj av uas tau tsa kom ob qho tib si Loos pagan thiab Loos papal nyob saum lub zwm txwv raug sawv cev rau hauv tshooj kaum ib, thiab ob daim sawv cev ntawd ua qauv qhia txog lub sijhawm thaum Loos niaj hnub no rov raug tsa dua saum lub zwm txwv. Yog Loos yog tus uas tsa kom muaj lub zeem muag ntawd, thiab Povlauj qhia meej tias Loos papal ntawd raug muab nthuav tawm raws li nws lub sijhawm.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 2 Thessalonians 2:3–6.

> Tsis txhob cia leejtwg dag nej li cas los xij; rau qhov hnub ntawd yuav tsis los txog, tsuas yog thaum xub thawj muaj kev poob kev ntseeg, thiab tus neeg txhaum ntawd raug muab nthuav tawm, tus tub ntawm kev puas tsuaj; tus uas tawm tsam thiab tsa nws tus kheej siab tshaj txhua yam uas hu ua Vajtswv, lossis yam uas raug pe hawm; kom nws zoo li yog Vajtswv zaum hauv Vajtswv lub tuam tsev, qhia nws tus kheej tias nws yog Vajtswv. Nej tsis nco qab lov tias, thaum kuv tseem nrog nej nyob, kuv twb qhia nej tej no lawm? Thiab nim no nej twb paub yam uas txwv nws cia, kom nws raug muab nthuav tawm raws nws lub sijhawm. 2 Thessalonians 2:3–6.

The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.

Lub hwjchim paus tau tuav lub zwm txwv raws li lub nceeg vaj thib tsib hauv cov lus faj lem hauv Phau Vajlugkub thaum xyoo 538, thiab ntau leej uas xav txog nqe rau, yeej tsis muaj kev ua xyem xyav yuav xav tias Povlauj txhais hais tias “lub hwjchim paus yuav raug qhia tawm hauv xyoo 538.” Tej zaum qhov no kuj yog qhov tseeb, tiamsis yam tsawg kawg nws tsuas yog ib qho tseeb thib ob ntawm qhov Povlauj tab tom qhia xwb. Povlauj, ib yam li txhua tus yaj saub, tab tom hais txog hnub kawg ntau dua li hais txog nws lub sijhawm. Nws tab tom hais txog qhov uas lub hwjchim paus yuav raug qhia tawm raws li lus faj lem, rau qhov nws yog ib tug yaj saub uas sawv sib haum nrog tag nrho lwm tus yaj saub. Kab rau kab, cov uas tsis muaj yog toog yuav puam tsuaj, thiab cov uas tsis muaj yog toog, tsis muaj yog toog vim lawv tsis paub yam uas tsa lub yog toog ntawd ruaj khov. Kev paub tias Loos yog yam uas tsa lub yog toog ntawd ruaj khov yog ib qho kev nkag siab txog txoj sia los sis txoj kev tuag. Povlauj, nyob hauv kev sib haum nrog lwm tus yaj saub, tab tom qhia tias yam uas qhia tawm Loos ntawm lub hwjchim paus, tus uas yog Loos ntawm hnub kawg, yog “nws lub sijhawm.” “Lub sijhawm” raws li lus faj lem uas txuas nrog Loos, yog yam uas qhia tawm tias Loos yog dabtsi thiab yog leejtwg.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.

> “The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, ‘except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’ And furthermore, the apostle warns his brethren that ‘the mystery of iniquity doth already work.’ 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.

> “Tus tubtxib Povlauj, hauv nws tsab ntawv thib ob mus rau cov neeg Thexalaunikes, tau yav qhia tseg txog txoj kev thim txoj kev ntseeg loj uas yuav ua rau muaj kev tsa lub hwjchim papacy. Nws tau tshaj tawm tias hnub ntawm Khetos yuav tsis los, ‘tsuas yog yuav tsum xub muaj kev poob kev ntseeg ua ntej, thiab tus neeg txhaum ntawd raug muab tshwm tawm los, tus tub ntawm kev puas tsuaj; tus uas tawm tsam thiab tsa nws tus kheej siab tshaj txhua yam uas hu ua Vajtswv, lossis yam uas raug pe hawm; xwv kom nws zoo li Vajtswv zaum hauv lub tuam tsev ntawm Vajtswv, qhia nws tus kheej tias nws yog Vajtswv.’ Thiab ntxiv mus, tus tubtxib ceeb toom nws cov kwv tij tias ‘tej kev phem tsis raws cai zais tob twb pib ua haujlwm lawm.’ 2 Thexalaunikes 2:3, 4, 7. Txawm nyob rau thaum ntxov ntawd nws twb pom tej kev yuam kev nkag qees los rau hauv pawg ntseeg, tej uas yuav npaj txoj kev rau kev loj hlob ntawm papacy.”

> “Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, ‘the mystery of iniquity’ carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.

> “Maj mam zuj zus, thaum xub thawj ua nyob hauv kev nkaum thiab kev ntsiag to, ces tom qab ntawd qhib dua zuj zus raws li nws muaj zog hlob thiab tau tswj hwm tibneeg lub siab lub ntsws, ‘txoj kev tsis ncaj ncees uas yog ib qho tsis paub tsis meej’ tau txuas ntxiv nws tes haujlwm dag ntxias thiab hais lus thuam Vajtswv. Yuav luag tsis pom qab li, tej kab ke thiab kev coj ntawm haiv neeg pe dab pe mlom tau nkag los rau hauv pawg ntseeg Khixatia. Tus ntsuj plig ntawm kev sib haum xeeb thiab kev yoog raws raug txwv ib ntus los ntawm tej kev tsim txom hnyav uas pawg ntseeg tau raug nyob hauv qab kev pe dab pe mlom. Tiamsis thaum kev tsim txom tseg lawm, thiab kev ntseeg Khixatia tau nkag mus rau hauv tej vaj tsev hais plaub thiab tej vaj ntxwv lub tsev loj, nws thiaj tso tseg txoj kev txo hwjchim thiab kev yooj yim dawb huv ntawm Khetos thiab Nws cov tubtxib, hloov los txais txoj kev ua yeeb yuj thiab txoj kev khav theeb ntawm cov pov thawj thiab cov thawj coj pe dab pe mlom; thiab hloov chaw ntawm Vajtswv tej lus sam hwm, nws muab tej tswv yim thiab kab ke uas yog neeg tsim los hloov. Kev hloov siab los ntseeg raws li npe xwb ntawm Constantine, thaum ntxov hauv xyoo pua plaub, ua rau muaj kev zoo siab loj heev; thiab lub ntiajteb, qhwv cev nrog ib daim duab ntawm kev ncaj ncees, tau taug kev nkag los rau hauv pawg ntseeg. Tam sim no tes haujlwm ntawm kev lwj liam tau nce ceev nrooj. Kev pe dab pe mlom, txawm zoo li raug kov yeej lawm los, yeej rov los ua tus kov yeej. Nws tus ntsuj plig tau tswj hwm pawg ntseeg. Nws tej lus qhuab qhia, tej kab ke, thiab tej kev ntseeg cuav uas muaj kev txaus ntshai tau raug koom los rau hauv txoj kev ntseeg thiab txoj kev pehawm ntawm cov uas hais tias lawv yog Khetos cov thwjtim.”

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 49, 50.

> “Qhov kev sib haum xeeb no ntawm kev pe mlom thiab kev ntseeg Khetos tau ua rau muaj kev tsim tawm ntawm ‘tus neeg txhaum’ uas tau hais tseg ua ntej hauv lo lus faj lem tias nws yuav tawm tsam thiab tsa nws tus kheej siab tshaj Vajtswv. Txoj kev ntseeg cuav loj kawg nkaus ntawd yog ib qho hauj lwm uas qhia txog Xatas lub hwj chim zoo tshaj plaws—ib lub cim nco txog nws txoj kev siv zog los tsa nws tus kheej rau saum lub zwm txwv kom kav lub ntiajteb raws li nws lub siab nyiam.” The Great Controversy, 49, 50.

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