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# The Book of Daniel - Number Fifty-Six

Phau Ntawv Daniyees - Tsib Caug Rau

Unlocking the Mystery of Revelation 17: The Final Prophecy of the Great Whore and the Beast

Qhib Qhov Tsis Paub Txog ntawm Tshwmsim 17: Zaj Lus Qhia Yav Tom Ntej Kawg ntawm Tus Pojniam Ua Dev Loj thiab Tus Tsiaj Nyaum

Author

Jeff Pippenger

Published

January 20, 2024

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The last representation of the kingdoms of Bible prophecy is found in Revelation chapter seventeen. In that chapter, in verse three, John is carried into the “wilderness”, so that the angel can show John the judgment of the “great whore” of prophecy, who sits upon “many waters” and who committed “fornication” with the “kings of the earth.”

Qhov sawv cev zaum kawg ntawm tej nceeg vaj hauv yaj saub hais tseg hauv Phau Vajlugkub muaj nyob hauv Tshwm Sim tshooj kaum xya. Hauv tshooj ntawd, hauv nqe peb, Yauhas raug coj mus rau hauv “roob moj sab qhua”, xwv kom tus tim tswv thiaj qhia rau Yauhas txog kev txiav txim rau tus “poj niam deev luag poj nrauj loj” hauv yaj saub hais tseg, uas zaum saum “dej ntau” thiab uas tau ua “kev nkauj kev nraug txhaum” nrog “cov vajntxwv hauv ntiajteb.”

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show 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. 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. Revelation 17:1–3.

> Ces ib tug ntawm xya tus tim tswv uas tuav xya lub khob loj ntawd txawm los nrog kuv hais tias, “Cia li los ntawm no; kuv yuav qhia rau koj pom txoj kev txiav txim uas yuav poob rau tus poj niam luag loj uas zaum saum ntau cov dej; tus uas cov vaj ntxwv hauv ntiaj teb tau nrog nws ua nkauj ua nraug, thiab cov neeg nyob hauv ntiaj teb tau qaug cawv vim cawv ntawm nws txoj kev ua nkauj ua nraug.” Ces nws thiaj coj kuv mus hauv tus Ntsuj Plig rau hauv tebchaws moj sab qhua; thiab kuv pom ib tug poj niam zaum saum ib tug tsiaj qus liab vog, puv nkaus cov npe thuam Vajtswv, muaj xya lub taub hau thiab kaum tug kub. Tshwm Sim 17:1–3.

By John’s own words the “wilderness” represents the twelve hundred and sixty years of papal rule from the year 538, unto the time of the end in 1798.

Raws li Yauhas cov lus nws tus kheej, “roob moj sab qhua” sawv cev rau ib txhiab ob puas rau caug xyoo ntawm txoj kev kav ntawm papacy pib txij xyoo 538 mus txog rau lub sij hawm kawg xyoo 1798.

> 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 khiav mus rau hauv tebchaws moj sab qhua, qhov chaw uas Vajtswv tau npaj tseg rau nws, kom lawv yuav pub nws mov rau ntawd ib txhiab ob puas rau caum hnub. … Thiab tau muab ob tis ntawm ib tug dav loj rau tus pojniam, xwv kom nws yuav ya mus rau hauv tebchaws moj sab qhua, mus rau nws qhov chaw, qhov chaw uas nws raug txhawb nqa rau ib ncua sijhawm, thiab ntau ncua sijhawm, thiab ib nrab ncua sijhawm, kom deb ntawm lub ntsej muag ntawm tus nab. Tshwmsim 12:6, 14.

In the spirit, John was transported into the twelve hundred and sixty years of papal rule. Those years had been typified by the three and a half years of drought during the history of Jezebel, Ahab and Elijah. Those years were to continue until the papacy received its deadly wound in 1798, for that had been “determined” to occur at the end of the first indignation, which was the end of the war brought upon the sanctuary and host through the two desolating powers of paganism and papalism. All of these facts have been set forth in recent articles.

Hauv sab ntsuj plig, Yauhas raug thauj mus rau hauv ib txhiab ob puas rau caum xyoo ntawm txoj kev kav ntawm lub hwj chim txiv plig. Cov xyoo ntawd twb raug ua qauv ua ntej los ntawm peb xyoos ib nrab ntawm kev qhuav ntuj thaum lub keeb kwm ntawm Yexebees, Ahaj thiab Eliyas. Cov xyoo ntawd yuav tsum txuas mus txog thaum lub hwj chim txiv plig tau txais nws lub qhov txhab tuag taus hauv xyoo 1798, rau qhov qhov ntawd twb tau “txiav txim” tseg lawm kom tshwm sim thaum kawg ntawm thawj txoj kev npau taws, uas yog qhov kawg ntawm tsov rog uas raug coj los rau saum lub chaw dawb huv thiab pab tub rog los ntawm ob lub hwj chim ua kom puas tsuaj, yog kev pe hawm dab qub thiab lub hwj chim txiv plig. Tag nrho cov ntsiab tseeb no twb raug nthuav tawm lawm hauv cov tshooj lus tsis ntev los no.

The “great whore,” is Isaiah’s whore of Tyre, who was to be forgotten for seventy symbolic years, which were the “days of one king.” The history of the United States, is the history of the symbolic seventy years, which had been typified by the seventy years of captivity during the reign of Babylon, the first kingdom of Bible prophecy. During that history the great whore of Tyre was to be forgotten. At the end of that history she was to be remembered and once again to go forth and sing her songs, thus committing fornication with the kings of the earth. John was spiritually conveyed into the history of papal rule in order to see the judgment of the papal power. The judgment of a daughter of a priest who committed fornication was that she was to be burnt with fire.

“Tus poj niam ntiav loj” yog Yaxayas tus poj niam ntiav ntawm Tauxe, tus uas yuav tsum raug hnov qab mus rau xya caum xyoo uas yog lub cim, uas yog “hnub nyoog ntawm ib tug vajntxwv.” Keeb kwm ntawm Tebchaws Meskas yog keeb kwm ntawm xya caum xyoo uas yog lub cim ntawd, uas twb raug ua qauv qhia los ntawm xya caum xyoo ntawm kev poob cev qhev thaum lub sijhawm Npanpiloo kav, uas yog thawj lub nceeg vaj hauv Vajlugkub tej lus faj lem. Nyob hauv keeb kwm ntawd tus poj niam ntiav loj ntawm Tauxe yuav tsum raug hnov qab. Thaum kawg ntawm keeb kwm ntawd nws yuav raug nco txog thiab rov tawm mus hu nws tej nkauj dua ib zaug ntxiv, yog li ua nkauj ua nraug nrog cov vajntxwv hauv ntiajteb. Yauhas raug coj mus hauv txoj kev ntsuj plig rau hauv keeb kwm ntawm txoj kev kav ntawm papacy kom pom txoj kev txiav txim saum lub hwjchim papal. Txoj kev txiav txim rau ib tug ntxhais ntawm ib tug pov thawj uas ua nkauj ua nraug yog tias nws yuav tsum raug hlawv nrog hluav taws.

> And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.

> Thiab tus ntxhais ntawm ib tug pov thawj twg, yog nws ua kom nws tus kheej qias tsis huv los ntawm kev ua nkauj ua nraug, nws ua kom nws txiv qias: nws yuav raug hlawv nrog hluav taws. Leviticus 21:9.

In the vision of the judgment of the great whore that was given to John by one of the angels who poured out one of the seven last plagues was that she was burnt with fire.

Hauv zaj uas hais txog txoj kev txiav txim rau tus niam ntiav loj uas ib tug ntawm cov tim tswv uas tau hliv ib lub ntawm xya lub phaj kev mob kawg tau muab rau Yauhas pom, yog tias nws yuav raug kub hnyiab nrog hluav taws.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.

> Thiab kaum kub uas koj tau pom nyob saum tus tsiaj qus, cov no yuav ntxub tus niam ntiav, thiab yuav ua kom nws puam tsuaj thiab qab liab qab, thiab yuav noj nws lub cev nqaij, thiab hlawv nws nrog hluav taws. Revelation 17:16.

The waters that the great whore is sitting upon are the people of the world, who will be brought under her authority when the United States deceives the entire world to worship the beast, who is also the great whore. The United States then becomes the premier king of the ten kings who are represented in the prophecy of Revelation seventeen, and in this illustration the United States represents the first king to commit fornication with the whore, though she will accomplish that act with all the kings thereafter.

Cov dej uas tus niam ntiav loj zaum saum no yog cov neeg hauv ntiajteb, uas yuav raug coj los nyob hauv nws txoj kev tswj hwm thaum Tebchaws Meskas dag ntxias tag nrho lub ntiajteb kom pe hawm tus tsiaj qus, uas kuj yog tus niam ntiav loj thiab. Tom qab ntawd Tebchaws Meskas thiaj los ua tus vajntxwv thawj tshaj plaws ntawm kaum tus vajntxwv uas sawv cev hauv zaj lus faj lem ntawm Tshwm Sim kaum xya, thiab hauv daim duab piv txwv no Tebchaws Meskas sawv cev rau thawj tus vajntxwv uas nrog tus niam ntiav ua kev nkauj kev nraug, txawm li cas los xij tom qab ntawd nws yuav ua kom tiav txoj kev ntawd nrog txhua tus vajntxwv.

The first king of many kings is represented by Ahab, who was married to the great whore, who is represented as Jezebel in the church of Thyatira. The judgment of Jezebel (the great whore), is accomplished by the ten kings, who will be forced into a church and state alliance by the power of the United States. Those kings will agree to allow the papacy to rule the world (sit upon the waters), in spite of their hatred for the whore.

Tus vajntxwv thawj ntawm ntau tus vajntxwv yog sawv cev los ntawm Ahaj, tus uas tau yuav tus niam ntiav loj, uas raug sawv cev ua Yexanpees nyob hauv pawg ntseeg Thee-a-thai-ra. Kev txiav txim rau Yexanpees (tus niam ntiav loj), raug ua tiav los ntawm kaum tus vajntxwv, cov uas yuav raug yuam kom nkag mus rau hauv ib qho kev sib koom tes ntawm pawg ntseeg thiab lub xeev los ntawm lub hwjchim ntawm Tebchaws Meskas. Cov vajntxwv ntawd yuav pom zoo cia lub hwjchim papacy kav lub ntiajteb (zaum saum cov dej), txawm yog lawv ntxub tus niam ntiav los xij.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.

> Thiab kaum kub uas koj tau pom yog kaum tus vajntxwv, uas tseem tsis tau txais ib lub tebchaws los txog tam sim no; tiam sis lawv yuav txais hwjchim ua vajntxwv ib pliag nrog tus tsiaj qus. Cov no muaj ib lub siab xwb, thiab lawv yuav muab lawv lub hwjchim thiab lawv lub zog rau tus tsiaj qus. Cov no yuav ua rog nrog tus Menyuam Yaj, thiab tus Menyuam Yaj yuav kov yeej lawv; rau qhov nws yog tus Tswv saum cov tswv, thiab yog tus Vajntxwv saum cov vajntxwv; thiab cov uas nrog nws nyob ntawd yog cov uas raug hu, thiab raug xaiv, thiab ncaj ncees. Thiab nws hais rau kuv tias, Cov dej uas koj tau pom, qhov chaw uas tus pojniam luag thuam Vajtswv zaum ntawd, yog haiv neeg, thiab tej pab neeg coob, thiab tej tebchaws, thiab ntau yam lus. Thiab kaum lub kub uas koj tau pom saum tus tsiaj qus ntawd, cov no yuav ntxub tus pojniam luag thuam Vajtswv, thiab yuav ua rau nws puam tsuaj thiab liab qab, thiab yuav noj nws cev nqaij, thiab hlawv nws nrog hluav taws. Rau qhov Vajtswv tau muab tso rau hauv lawv lub siab kom ua tiav nws lub siab nyiam, thiab kom sib haum siab, thiab muab lawv lub tebchaws rau tus tsiaj qus, mus txog thaum Vajtswv tej lus yuav tiav hlo. Thiab tus pojniam uas koj tau pom ntawd yog lub nroog loj ntawd, uas kav saum cov vajntxwv hauv ntiajteb. Tshwmsim 17:12–18.

The “ten kings” (the United Nations), actually hate the papacy, but are forced by circumstances to turn their short-lived kingdom over to the papal power in a vain hope to save the world from its increasing calamities. When they realize her deception, they become the instrument to burn her with fire in fulfillment of the law in Leviticus.

“Kaum vajntxwv kaum vaj” (United Nations), yeej ntxub papacy tiag tiag, tiam sis raug xwm txheej yuam kom muab lawv lub nceeg vaj uas kav tsis ntev ntawd cob rau hwj chim papal, hauv ib txoj kev cia siab tsis muaj nqis tias yuav cawm tau lub ntiaj teb ntawm nws tej kev puam tsuaj uas nce zuj zus. Thaum lawv paub txog nws txoj kev dag ntxias lawm, lawv thiaj los ua cuab tam los hlawv nws nrog hluav taws, kom tiav raws li txoj cai hauv Leviticus.

The “ten kings” “make war with the Lamb” through the persecution they bring upon God’s last day people.

“Kaum kaum vajntxwv” “ua rog nrog tus Menyuam Yaj” dhau ntawm txoj kev tsim txom uas lawv coj los rau Vajtswv haiv neeg hnub kawg.

> Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Psalms 2:1–5.

> Vim li cas haiv neeg txawv teb chaws thiaj chim kawg, thiab cov neeg xav txog yam tsis muaj nqis? Cov vajntxwv hauv ntiajteb sawv tawm tsam, thiab cov thawjcoj sib tham ua ke tawm tsam tus Tswv, thiab tawm tsam nws tus Uas raug pleev tseg, hais tias, Cia peb rhuav lawv tej saw hlau pov tseg, thiab muab lawv tej hlua pov deb ntawm peb mus. Tus uas zaum saum ntuj ceeb tsheej yuav luag; tus Tswv yuav thuam lawv. Ces nws yuav hais rau lawv hauv nws txoj kev npau taws, thiab ua rau lawv ntshai kawg hauv nws txoj kev chim hnyav. Ntawv Nkauj 2:1–5.

The persecution that is accomplished for the papacy by the kings of the earth, was also done against Christ at the cross.

Kev tsim txom uas cov vajntxwv hauv ntiajteb ua kom tiav rau lub hwjchim papacy, kuj tau ua tawm tsam Khetos ntawm tus ntoo khaub lig thiab.

> Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. Acts 4:25–28.

> Tus uas los ntawm lub qhov ncauj ntawm koj tus tub qhe Davi tau hais tias, Vim li cas cov neeg txawv teb chaws thiaj chim npau taws, thiab cov haiv neeg xav txog tej yam tsis muaj nqis? Cov vajntxwv hauv ntiajteb sawv tsees, thiab cov thawjcoj tau sib sau ua ke tawm tsam tus Tswv, thiab tawm tsam nws tus Khetos. Vim muaj tseeb tiag tias tawm tsam koj tus Menyuam Dawb Huv Yexus, tus uas koj tau pleev roj tsa, ob tug Helauj thiab Pontius Pilate, nrog rau lwm haiv neeg, thiab haiv neeg Ixayees, tau sib sau ua ke, Kom ua txhua yam uas koj txhais tes thiab koj lub tswv yim tau teem tseg ua ntej kom yuav tsum ua. Tubtxib Tes Haujlwm 4:25–28.

The “kings of the earth” that stood up against Christ at his crucifixion represents the “ten kings” of Revelation seventeen that make war with the Lamb again by persecuting his people. At the cross, those kings were the “assembly of the wicked” who “compassed” Christ, and who do so again with his last day people.

Cov “vajntxwv hauv ntiajteb” uas sawv tawm tsam Khetos thaum nws raug ntsia saum ntoo khaub lig sawv cev rau “kaum tus vajntxwv” hauv Tshwm Sim kaum xya uas rov ua rog nrog tus Menyuam Yaj los ntawm kev tsim txom nws haiv neeg. Ntawm tus ntoo khaub lig, cov vajntxwv ntawd yog “pawg neeg lim hiam” uas “vij voog puag ncig” Khetos, thiab lawv rov ua li ntawd dua rau nws haiv neeg nyob rau hnub kawg.

> For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.

> Vim cov dev tau nyob ib ncig kuv lawm; pawg neeg phem tau vij kuv puag ncig; lawv tau nkaug kuv ob txhais tes thiab ob txhais taw. Kuv suav tau tag nrho kuv tej pob txha; lawv ntsia thiab pheej cev muag rau kuv. Lawv muab kuv tej tsoos tsho faib rau lawv, thiab twv txiaj rau kuv lub tsho ntev. Ntawv Nkauj 22:16–18.

The ten kings, who bring judgment upon the great whore burn her with fire, for she is a whore that professes to be a priest’s daughter. Those kings are also represented as “dogs,” and the ten kings will not only burn the great whore with fire, but will “eat her flesh.” The death of Jezebel was brought about when she was thrown from the wall and splattered on the ground, and then the dogs came and ate her flesh.

Kaum kaum vajntxwv, uas coj kev txiav txim los rau tus niam ntiav loj, yuav hlawv nws nrog hluav taws, rau qhov nws yog ib tug niam ntiav uas lees tias yog tus ntxhais ntawm ib tug pov thawj. Cov vajntxwv ntawd kuj raug sawv cev ua “dev,” thiab kaum tus vajntxwv ntawd yuav tsis yog tsuas hlawv tus niam ntiav loj nrog hluav taws xwb, tiam sis tseem yuav “noj nws tej cev nqaij” thiab. Kev tuag ntawm Jezebel tau los txog thaum nws raug pov saum ntsa poob los thiab tawg nthav rau hauv av, ces cov dev txawm los noj nws tej cev nqaij.

> And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter. And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel. 2 Kings 9:30–37.

> Thaum Yehu los txog Yexerees, Yexebees hnov txog qhov ntawd; ces nws pleev nws lub ntsej muag, kho nws cov plaub hau, thiab ntsia tawm ntawm ib lub qhov rais. Thiab thaum Yehu nkag los hauv lub rooj vag, nws hais tias, Ximri puas tau nyob kaj siab lug, tus uas tua nws tus tswv? Thiab nws tsa nws lub ntsej muag ntsia mus rau lub qhov rais, thiab hais tias, Leejtwg nyob kuv sab? leejtwg? Ces muaj ob los sis peb tug niam txivneej txiav los ntsia tawm tuaj rau nws. Thiab nws hais tias, Pov nws nqes los. Yog li ntawd lawv thiaj pov nws nqes los; thiab ib txhia ntawm nws cov ntshav txaws rau ntawm phab ntsa, thiab rau saum cov nees; thiab nws tsuj nws rau hauv qab taw. Thiab thaum nws nkag los hauv, nws noj thiab haus, thiab hais tias, Mus tam sim no, xyuas tus pojniam raug foom phem no, thiab muab nws faus; rau qhov nws yog ib tug vajntxwv tus ntxhais. Thiab lawv mus yuav faus nws; tiamsis lawv tsis pom dabtsi ntxiv ntawm nws lawm tsuas yog lub taubhau, thiab ob txhais taw, thiab xib teg ntawm ob txhais tes xwb. Yog li ntawd lawv rov qab los, thiab qhia rau nws. Thiab nws hais tias, Qhov no yog tus Tswv lo lus, uas Nws tau hais los ntawm Nws tus tub qhe Eliyas tus Tisbi, hais tias, Nyob hauv thaj av ntawm Yexerees dev yuav noj Yexebees cev nqaij: Thiab Yexebees lub cev tuag yuav zoo li quav nyob saum npoo teb hauv thaj av ntawm Yexerees; kom lawv txhob hais tias, Nov yog Yexebees. 2 Vajntxwv 9:30–37.

The ten kings, who are the United Nations, whose premier king is the United States, will bring judgment upon the papacy by burning her with fire and eating her flesh. That judgment is what the angel came to show to John, and in order to do so he carried John into the history of the wilderness, but not simply a random point in the history of the wilderness, but to the very end of the period. It is evident that John was placed at the end of the twelve hundred and sixty years, for when he sees the woman she was already drunk with the blood of persecution and already identified as the mother of harlots.

Kaum kaum vajntxwv, uas yog Tebchaws Koomhaum United Nations, uas lawv tus vajntxwv thawj yog Tebchaws Meskas, yuav coj kev txiav txim los rau saum lub hwjchim papacy los ntawm kev hlawv nws nrog hluav taws thiab noj nws cev nqaij. Txoj kev txiav txim ntawd yog yam uas tus timtswv tau los qhia rau Yauhas pom, thiab kom ua tau li ntawd nws thiaj nqa Yauhas mus rau hauv keeb kwm ntawm roob moj sab qhua, tiam sis tsis yog tsuas yog mus rau ib qho chaw twg hauv keeb kwm ntawm roob moj sab qhua xwb, yog mus txog rau thaum kawg kiag ntawm lub sijhawm ntawd. Nws pom tseeb tias Yauhas raug muab tso rau thaum kawg ntawm ib txhiab ob puas rau caum xyoo, rau qhov thaum nws pom tus pojniam ntawd, nws twb qaug cawv lawm los ntawm cov ntshav ntawm kev tsim txom, thiab twb raug txheeb tias yog leej niam ntawm cov pojniam deev luag txiv lawm.

> 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 txawm coj kuv mus rau hauv tus Ntsuj Plig mus rau tom roob moj sab qhua: thiab kuv pom ib tug poj niam zaum saum ib tug tsiaj qus uas muaj xim liab plooj plawv, puv npo nkaus cov npe thuam Vajtswv, muaj xya lub taub hau thiab kaum lub kub. Thiab tus poj niam ntawd hnav tsoos xim ntshav thiab xim liab plooj plawv, thiab muab kub thiab pob zeb muaj nqes thiab hlaws dai rau nws kom zoo nkauj, tuav ib lub khob kub hauv nws txhais tes puv npo tej yam qias neeg thiab tej kev phem qias ntawm nws txoj kev nkauj kev nraug txhaum: Thiab saum nws lub hauv pliaj muaj ib lub npe sau tseg tias, TEEB MEEM, NPALEES LOOS TUS LOJ, TUS NIAM NTAWM COV NIAM TSO HLUAS THIAB COV KEV QIAS NEEG HAUV NTIAJTEB. Thiab kuv pom tus poj niam ntawd qaug cawv vim yog cov ntshav ntawm cov neeg dawb huv, thiab vim yog cov ntshav ntawm Yexus cov timkhawv raug tua: thiab thaum kuv pom nws, kuv xav tsis thoob heev kawg. Qhia Tshwm 17:3–6.

The whore of Tyre, who is also the “great whore” that is represented in Revelation seventeen, was to be forgotten until the time when she would once again sing her songs and commit fornication with the kings of the earth.

Tus niam ntiav ntawm Tyre, uas kuj yog tus “niam ntiav loj” uas raug sawv cev nyob hauv Tshwm Sim kaum xya, yuav raug muab hnov qab mus txog rau lub sijhawm uas nws yuav rov hu nws tej nkauj dua thiab ua nkauj ua nraug nrog cov vajntxwv hauv ntiajteb.

Any reputable dictionary that was published before 1950 identifies that the woman arrayed in scarlet in Revelation seventeen is a symbol of the Roman Catholic church, but today the world thinks the Catholic church is a Christian church. The world has forgotten who she really is.

Tej phau ntawv txhais lus uas muaj koob npe thiab tau luam tawm ua ntej xyoo 1950 yeej qhia meej tias tus pojniam uas hnav tsoos liab vog hauv Tshwm Sim kaum xya yog ib lub cim ntawm lub Koom Txoos Kas Tos Liv Loos, tiam sis niaj hnub no lub ntiajteb xav tias lub Koom Txoos Kas Tos Liv yog ib lub koom txoos Khixatia. Lub ntiajteb twb tsis nco qab lawm tias nws yog leejtwg tiag.

When John saw her the persecution of the Dark Ages was at its end, for she was already drunk with the blood of the saints. The natural illustrates the spiritual, and a person gets drunk after they drink, not before.

Thaum Yauhas pom nws, txoj kev tsim txom ntawm Lub Sijhawm Tsaus Ntuj twb los txog rau nws qhov kawg lawm, vim nws twb qaug cawv lawm los ntawm cov ntshav ntawm cov neeg dawb huv. Tej xwm txheej ntuj tsim qhia txog tej xwm txheej sab ntsuj plig, thiab tibneeg qaug cawv tom qab lawv haus, tsis yog ua ntej.

The Protestants that broke from Catholicism centuries before 1798, had already begun their journey back to the Catholic communion by 1798, for she was identified as the “MOTHER OF HARLOTS.” When John saw her and wondered, the churches that had formerly separated from her fellowship had already returned. Thus John was carried to 1798, when the great whore already had murdered millions of Christians, and who had already seduced the former Protestant churches to accept her presumptuous claim that she was the head of the churches, as Justinian had identified her in the year 533.

Cov Protestants uas tau ncaim tawm hauv Catholicism ntau pua xyoo ua ntej 1798, twb pib lawv txoj kev taug rov qab los rau hauv kev koom txoos Catholic lawm thaum txog 1798, rau qhov nws raug txheeb tias yog “NIAM NTAWM COV NIAM TSWVLIAB.” Thaum Yauhas pom nws thiab xav tsis thoob, cov pawg ntseeg uas yav tas los tau cais tawm ntawm nws txoj kev sib koom twb rov qab los lawm. Yog li ntawd Yauhas thiaj raug coj mus txog rau xyoo 1798, thaum tus niam ntiav loj twb tau tua pov tseg ntau plhom leej Khixatia lawm, thiab twb tau ntxias cov pawg ntseeg Protestant yav tas los kom lees txais nws txoj kev thov txim tsis tsim nyog uas hais tias nws yog lub taub hau ntawm cov pawg ntseeg, raws li Justinian tau txheeb nws tseg hauv xyoo 533.

From the prophetic vantage point of 1798, the angel then presented John with the last representation of the kingdoms of Bible prophecy.

Pib ntawm lub ntsiab muag yav tom ntej hais txog xyoo 1798, tus tim tswv mam li qhia rau Yauhas qhov sawv cev kawg ntawm cov nceeg vaj hauv yaj saub hauv Phau Vajlugkub.

> And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. 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. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:7–12.

> Ces tus tim tswv hais rau kuv tias, Vim li cas koj thiaj xav tsis thoob? Kuv yuav qhia rau koj txog lub ntsiab tsis paub ntawm tus poj niam ntawd, thiab ntawm tus tsiaj qus uas nqa nws, uas muaj xya lub taub hau thiab kaum tug kub. Tus tsiaj qus uas koj pom ntawd, yav tas los nws twb muaj lawm, nim no tsis muaj lawm; thiab nws yuav sawv tawm hauv lub qhov tob uas tsis muaj qab, thiab mus rau txoj kev piam sij: thiab cov uas nyob hauv ntiajteb yuav xav tsis thoob, cov uas lawv tej npe tsis tau raug sau cia rau hauv phau ntawv txoj sia txij thaum lub hauv paus ntawm lub ntiajteb los, thaum lawv pom tus tsiaj qus uas yav tas los twb muaj lawm, nim no tsis muaj lawm, los tseem muaj nyob. Thiab nov yog lub siab uas muaj tswvyim. 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 muaj nyob, thiab lwm tug tseem tsis tau los; thiab thaum nws los, nws yuav tsum nyob ib ntus luv xwb. Thiab tus tsiaj qus uas yav tas los twb muaj lawm, nim no tsis muaj lawm, yeej yog tus thib yim, thiab yog ib tug ntawm xya tug, thiab mus rau txoj kev piam sij. Thiab kaum tug kub uas koj pom ntawd yog kaum tug vajntxwv, uas tseem tsis tau txais tebchaws kav; tiam sis lawv tau txais hwjchim ua vajntxwv ib ntus nrog tus tsiaj qus. Tshwmsim 17:7–12.

A beast is a kingdom in Bible prophecy as easily identified in chapters seven and eight of Daniel, and the mystery that the angel is presenting to John is the mystery of the beast and the woman that rides upon the beast. The woman on the beast is the great whore who commits fornication with the kings of the earth. She is Jezebel and her husband is Ahab.

Ib tug tsiaj qus yog ib lub nceeg vaj hauv Vajlugkub txoj kev cev lus yav tom ntej, raws li pom meej yooj yim hauv Daniyee tshooj xya thiab tshooj yim; thiab qhov tsis paub tseeb uas tus tim tswv tab tom nthuav qhia rau Yauhas yog qhov tsis paub tseeb ntawm tus tsiaj qus thiab tus poj niam uas caij saum tus tsiaj qus ntawd. Tus poj niam nyob saum tus tsiaj qus ntawd yog tus niam ntiav loj uas ua nkauj ua nraug nrog cov vajntxwv hauv ntiajteb. Nws yog Yexanpe, thiab nws tus txiv yog Ahas.

> Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.

> Yog li ntawd ib tug txiv neej yuav tso nws txiv thiab nws niam tseg, thiab yuav lo nrog nws tus poj niam: thiab nkawd yuav los ua ib cev nqaij daim tawv. Chiv Keeb 2:24.

A man is a man and a woman is a woman, but together they are one flesh. The mystery of the beast is that it is a combination of church and state, the combination of woman (church) and beast (kings) that are one kingdom, which consists of two parts. Statecraft and churchcraft combined, with the woman in control of the relationship, is the “image of the beast.” John is shown the woman being carried by the beast, for she is the one in control of the relationship.

Ib tug txivneej yog ib tug txivneej thiab ib tug pojniam yog ib tug pojniam, tiam sis thaum nkawd los ua ke nkawd yog ib cev nqaij. Zaj tsis paub meej ntawm tus tsiaj qus yog tias nws yog kev sib xyaw ntawm pawg ntseeg thiab lub xeev, yog kev sib txuas ntawm pojniam (pawg ntseeg) thiab tsiaj qus (vajntxwv) uas yog ib lub nceeg vaj, uas muaj ob feem. Kev kav tebchaws thiab kev tswj pawg ntseeg sib xyaw ua ke, nrog rau tus pojniam yog tus tswj txoj kev sib raug zoo ntawd, yog “duab ntawm tus tsiaj qus.” Yauhas raug qhia kom pom tus pojniam raug tus tsiaj qus ris, rau qhov nws yog tus uas tswj txoj kev sib raug zoo ntawd.

> And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.

> Tus pojniam uas koj tau pom ntawd yog lub nroog loj ntawd, uas kav saum cov vajntxwv hauv ntiajteb no. Qhia Tshwm 17:18.

Together the beast and the woman represent one kingdom (one flesh), but the angel is emphasizing the relationship of the great whore with the kings of the earth. “The beast that” “was, and is not”, which “shall ascend out of the bottomless pit, and go into perdition,” that “they that dwell on the earth shall wonder” after is the papacy when the great whore’s deadly wound is healed. She “was” the fifth kingdom of Bible prophecy, but it was “determined” that she would receive a deadly wound in 1798.

Tus tsiaj nyaum thiab tus poj niam sawv cev ua ke rau ib lub nceeg vaj (ib cev nqaij daim tawv), tiam sis tus tim tswv tab tom hais kom meej txog txoj kev sib raug zoo ntawm tus niam ntiav loj nrog cov vaj ntxwv hauv ntiaj teb. “Tus tsiaj nyaum uas” “yav tas los muaj, nim no tsis muaj lawm,” uas “yuav nce tawm hauv lub qhov tob uas tsis muaj chaw kawg, thiab mus rau kev puas tsuaj,” uas “cov uas nyob hauv ntiaj teb yuav xav tsis thoob” raws qab yog papacy thaum tus niam ntiav loj txoj kev raug mob tuag taus raug kho zoo lawm. Nws “yav tas los yog” lub nceeg vaj thib tsib hauv tej lus faj lem hauv Phau Vajlugkub, tiam sis twb “tau txiav txim lawm” tias nws yuav raug ib txoj kev raug mob tuag taus nyob rau xyoo 1798.

When John was spiritually transported to 1798, she was “not” a beast, and “yet” when her deadly wound is healed at the end of the seventy symbolic years that conclude at the soon-coming Sunday law, she “is” again alive, singing her songs, committing fornication and murdering Christians.

Thaum Yauhas raug coj mus rau sab ntsuj plig txog rau xyoo 1798, nws “tsis yog” ib tug tsiaj qus; thiab “los tseem” thaum nws lub qhov txhab tuag taus raug kho zoo rau thaum kawg ntawm xya caum lub xyoo uas yog lub cim, uas xaus rau ntawm txoj cai Hnub Caiv uas tab tom yuav los sai sai no, nws “yog” muaj sia dua ib zaug ntxiv, hu nkauj nws tej nkauj, ua kev nkauj kev nraug, thiab tua neeg Khetos.

Chapter seventeen is the last presentation of the kingdoms of Bible prophecy, and as such it must agree with the first mention of the kingdoms of Bible prophecy. The first mention of those kingdoms is found in Daniel chapter two, which is represented upon both of the charts that were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables.

Tshooj kaum xya yog qhov kev nthuav qhia kawg ntawm cov nceeg vaj hauv tej lus faj lem hauv Phau Vajlugkub, thiab vim li ntawd nws yuav tsum sib haum nrog thawj qhov uas hais txog cov nceeg vaj hauv tej lus faj lem hauv Phau Vajlugkub. Thawj qhov uas hais txog cov nceeg vaj ntawd nyob hauv Daniyee tshooj ob, uas raug sawv cev rau saum ob daim ntawv qhia uas yog kev ua tiav ntawm Habakkuk lo lus txib kom sau zaj yog toog thiab ua kom meej rau saum tej daim ntawv.

The Millerites were correct in their understanding of Daniel’s kingdoms of Bible prophecy as represented in chapters two, seven and eight, but their understanding was incomplete. Miller’s jewels of Daniel chapter two, shines ten times brighter in the last days, for it is recognized as identifying the first reference, not only of the kingdoms of Bible prophecy, but also of the first reference of the revelation that the eighth is of the seven. Jesus always illustrates the end of a thing with the beginning of a thing.

Cov Millerites yeej raug lawm hauv lawv txoj kev to taub txog Daniyee tej nceeg vaj hauv Vajluskub txoj lus faj lem raws li tau sawv cev nyob hauv tshooj ob, xya, thiab yim, tiam sis lawv txoj kev to taub tseem tsis tiav. Miller lub pov haum ntawm Daniyee tshooj ob ci kaj kaum npaug ntxiv hauv hnub kawg, rau qhov tam sim no twb pom zoo tias nws qhia txog thawj qhov siv, tsis yog tsuas yog hais txog tej nceeg vaj hauv Vajluskub txoj lus faj lem xwb, tiam sis kuj yog thawj qhov siv ntawm qhov kev tshwm sim tias tus yim yog los ntawm tus xya. Yexus ib txwm siv qhov pib ntawm ib yam los ua duab piv txwv qhia txog qhov kawg ntawm ib yam.

All the prophets are speaking of the last days, and John, in Revelation seventeen is identifying the last earthly kingdom when he presents “the beast that” “was, and is not; and shall ascend out of the bottomless pit, and go into perdition.” The beast ascends out of “the bottomless pit,” which is a symbol of a “new manifestation of satanic power.”

Tag nrho cov yaj saub tab tom hais txog tiam kawg, thiab Yauhas, hauv Tshwm Sim kaum xya, tab tom qhia kom paub txog lub nceeg vaj hauv ntiaj teb kawg thaum nws nthuav tawm “tsiaj qus uas” “yav tas los muaj, nim no tsis muaj lawm; thiab yuav nce tawm hauv lub qhov tob tsis muaj qab, thiab mus rau kev puam tsuaj.” Tsiaj qus ntawd nce tawm hauv “lub qhov tob tsis muaj qab,” uas yog ib lub cim ntawm “ib qho kev tshwm sim tshiab ntawm Xatas lub hwj chim.”

> “‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

> “‘Thaum lawv ua tiav [tab tom ua tiav] lawv zaj lus tim khawv lawm.’ Lub sijhawm uas ob tug tim khawv yuav tsum cev Vajtswv lus hnav ntaub qhwv ntxhib tau xaus rau xyoo 1798. Thaum lawv tab tom los ze rau qhov kawg ntawm lawv txoj haujlwm hauv txoj kev tsaus ntuj nti, yuav muaj tsov rog tawm tsam lawv los ntawm lub hwjchim uas raug sawv cev ua ‘tus tsiaj qus uas nce tawm hauv lub qhov tob tsis muaj qab.’ Nyob hauv ntau lub tebchaws ntawm Tebchaws Europe, cov hwjchim uas kav hauv Koom Txoos thiab hauv Xeev tau raug Xatas tswj tau ntau pua xyoo los lawm, dhau los ntawm lub hwjchim ntawm lub papacy. Tabsis ntawm no muaj ib qho kev tshwm sim tshiab ntawm Xatas lub hwjchim raug coj los rau qhov muag pom.” The Great Controversy, 268.

Some of the theologians will argue that because the “beast that ascendeth out of the bottomless pit” in Revelation eleven, is identified in the passage as the atheism of the French Revolution, that the expression “bottomless pit” is a symbol of atheism. But Islam ascended out of the “bottomless pit” in Revelation nine, and Islam is not atheism. The bottomless pit represents a satanic manifestation.

Qee leejtwg ntawm cov kws kev ntseeg yuav sib cav tias vim “tus tsiaj qus uas nce tawm hauv lub qhov tob uas tsis muaj qab” hauv Tshwm Sim tshooj kaum ib, raug txheeb qhia hauv nqe ntawd tias yog kev tsis lees Vajtswv ntawm Kev Tawm Tsam Fab Kis, ces lo lus hais tias “lub qhov tob uas tsis muaj qab” yog ib lub cim sawv cev rau kev tsis lees Vajtswv. Tiamsis Islam tau nce tawm hauv “lub qhov tob uas tsis muaj qab” hauv Tshwm Sim tshooj cuaj, thiab Islam tsis yog kev tsis lees Vajtswv. Lub qhov tob uas tsis muaj qab sawv cev rau ib qho kev tshwm sim uas yog los ntawm Xatas.

> “I told him that the Lord had shown me in vision that mesmerism was from the Devil, from the bottomless pit, and that it would soon go there, with those who continued to use it.” Review and Herald, July 21, 1851.

> “Kuv tau hais rau nws tias tus Tswv tau qhia rau kuv hauv kev yog toog pom tias mesmerism yog los ntawm Dab Ntxwg Nyoog, los ntawm lub qhov tob uas tsis muaj chaw txhawv, thiab tias tsis ntev nws yuav rov mus rau ntawd, nrog cov uas tseem pheej siv nws.” Review and Herald, Lub Xya Hli 21, 1851.

Something from “the Devil,” is something from “the bottomless pit.” In Revelation seventeen the beast that ascends out of the bottomless pit is the power that goes into perdition and those whose names are not written in the book shall wonder after. “Perdition” means eternal damnation and is represented in Revelation as the “lake of fire,” which is where the beast is cast into.

Tej yam los ntawm “Dab Ntxwg Nyoog,” yog tej yam los ntawm “lub qhov tob tsis muaj qab.” Hauv Qhia Tshwm tshooj kaum xya tus tsiaj qus uas nce tawm hauv lub qhov tob tsis muaj qab yog lub hwj chim uas mus rau hauv kev puas tsuaj mus ib txhis, thiab cov uas lawv tej npe tsis tau sau cia hauv phau ntawv yuav qhuas raws nws qab. “Kev puas tsuaj mus ib txhis” txhais hais tias kev raug txim nyob mus ib txhis thiab raug sawv cev hauv Qhia Tshwm ua “lub pas hluav taws,” uas yog qhov chaw uas tus tsiaj qus raug muab pov rau hauv.

> And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.

> Thiab tus tsiaj qus raug ntes lawm, thiab nrog nws tus yaj saub cuav uas tau ua tej txuj ci tseem ceeb nyob ntawm nws xub ntiag, uas yog tej uas nws siv los dag ntxias cov uas tau txais lub cim ntawm tus tsiaj qus thiab cov uas pe hawm nws daim duab. Nkawd ob leeg ntawd raug muab pov ciaj sia rau hauv lub pas hluav taws uas kub hnyiab nrog leej faj. Tshwm Sim 19:20.

In chapter thirteen the first beast that comes from the sea, which Sister White directly identifies as the papacy is identified. In that passage the world wonders after the papal beast.

Hauv tshooj kaum peb, tus tsiaj qus thawj tug uas tawm hauv hiav txwv los, uas Muam White qhia ncaj qha tias yog txoj kev kav papacy, raug txheeb qhia. Hauv nqe ntawd, lub ntiaj teb xav tsis thoob raws tus tsiaj qus papal ntawd qab.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:13.

> Thiab kuv pom ib lub taub hau ntawm nws zoo li raug mob txog rau txoj kev tuag lawm; thiab nws lub qhov txhab uas txaus tuag ntawd raug kho zoo lawm: ces tag nrho lub ntiaj teb thiaj qhuas thiab xav tsis thoob raws tus tsiaj qus qab. Revelation 13:13.

The beast of Revelation seventeen that “they that dwell on the earth shall wonder” after is the final manifestation of satanic power that occurs when the deadly wound of the papacy is healed at the soon-coming Sunday law. Every prophetic characteristic of the woman and the beast she rides upon in chapter seventeen, identifies the church of Rome, just as the dictionaries published before 1950 identified.

Tus tsiaj nyaum hauv Tshwm Sim kaum xya uas “cov neeg uas nyob hauv ntiajteb yuav xav tsis thoob” raws qab ntawd, yog qhov kev tshwm sim kawg ntawm Xatas lub hwjchim uas yuav tshwm sim thaum lub qhov txhab tuag taus ntawm lub hwjchim papacy raug kho zoo thaum txoj kevcai Sunday uas yuav los sai no. Txhua yam cwj pwm yaj saub ntawm tus pojniam thiab tus tsiaj nyaum uas nws caij nyob hauv tshooj kaum xya, qhia kom paub meej tias yog pawg ntseeg Loos, ib yam li cov phau txhais lus uas raug luam tawm ua ntej xyoo 1950 tau qhia tseg.

The beast of Revelation seventeen, is a symbol of the combination of church and state, which is the image of the beast. The beast with seven heads and ten horns is the kingdom that is composed of the ten kings (the United Nations), which the woman rides upon and rules over. The woman is the papacy, who is identified as Babylon the great, the mother of harlots. After the symbols are identified we can return to 1798; the point in history where John was carried to in order to receive the last representation of the kingdoms of Bible prophecy.

Tus tsiaj nyaum hauv Tshwmsim kaum xya yog ib lub cim ntawm kev koom ua ke ntawm pawg ntseeg thiab lub xeev, uas yog tus duab ntawm tus tsiaj nyaum. Tus tsiaj nyaum uas muaj xya lub taub hau thiab kaum lub kub yog lub nceeg vaj uas raug tsim los ntawm kaum tus vajntxwv ntawd (Lub Koom Haum Tebchaws Meskas? Wait)

We shall address those kingdoms, and their representation in Daniel chapter two, in the next article.

Peb yuav hais txog cov tebchaws ntawd, thiab lawv txoj kev sawv cev hauv Daniyees tshooj ob, hauv zaj lus tom ntej no.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another.

> “Txhua haiv neeg twg uas tau los tshwm rau saum theem ntawm kev ua haujlwm lawm, twb raug tso cai kom nyob rau nws qhov chaw saum npoo av, kom thiaj pom tseeb seb nws puas yuav ua tiav lub hom phiaj ntawm ‘Tus Saib Xyuas thiab Tus Dawb Huv.’ Tej yaj saub lus twb taug qab kev sawv los thiab kev poob ntawm tej faj tim teb chaws loj ntawm lub ntiaj teb no—Npanpiloo, Mado-Exias, Kili, thiab Loos. Rau txhua lub no, ib yam li rau tej haiv neeg uas muaj hwj chim tsawg dua, keeb kwm rov muaj dua li qub. Txhua lub muaj nws lub caij raug sim siab, txhua lub poob lawm, nws lub meej mom ploj zuj zus, nws lub hwj chim ncaim mus, thiab lwm lub tuaj nyob hloov nws qhov chaw.”

> “While the nations rejected God’s principles, and in this rejection wrought their own ruin, it was still manifest that the divine, overruling purpose was working through all their movements.” Education, 177.

> “Thaum tej haiv neeg tsis lees txais Vajtswv tej kevcai, thiab hauv qhov kev tsis lees ntawd lawv tau tsim lawv tus kheej txoj kev puastsuaj, los tseem pom tseeb tias lub hom phiaj saum ntuj uas kav txhua yam tab tom ua haujlwm dhau los ntawm txhua yam lawv tej kev txav.” Education, 177.

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