Article

# Rome Establishes the Vision - Number Fifteen

Loos Tsim Tsa Lub Zeem Muag - Tus Naj Npawb Kaum Tsib

The Final Test: Awakening to the Prophetic Controversy of the Image of the Beast

Qhov Kev Sim Siab Kawg: Tsim Dheev Paub Txog Kev Sib Tawm Tsam Yaj Saub Hais Txog Tus Duab Ntawm Tus Tsiaj qus

Author

Jeff Pippenger

Published

September 3, 2024

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We are now in the testing period of the image of the beast, and the first prophetic controversy in Adventism’s history is now being repeated. In July of 2023, Michael the archangel descended to awaken Ezekiel’s dead dry bones, who were lying slain in the street of that great city of Sodom and Egypt. There in chapter eleven of Revelation, they are brought out of their sleep of death by the impartation of the Spirit. In chapter thirty-seven of Ezekiel, the message of the four winds is identified as the message that turns the dead dry bones, which is identified as the whole house of Israel, into the Lord’s army. The prophet Daniel represents John’s two slain witnesses, and he also represents those in the valley of dead dry bones as well as the wise virgins in the parable.

Tam sim no nyob hauv lub sijhawm raug sim txog tus yam ntxwv ntawm tus tsiaj qus, thiab thawj qhov kev sib cav yaj saub hauv keeb kwm ntawm Adventism tam sim no tab tom rov muaj dua. Thaum Lub Xya Hli xyoo 2023, Michael tus thawj tubtxib saum ntuj nqes los tsa Exekhee lub pob txha qhuav tuag, uas pw raug tua nyob hauv txoj kev ntawm lub nroog loj ntawd uas yog Xaudoo thiab Iziv. Nyob ntawd hauv tshooj kaum ib ntawm Phau Ntawv Qhia Tshwm, lawv raug tsa tawm hauv lawv txoj kev tsaug zog ntawm txoj kev tuag los ntawm kev pub Vaj Ntsuj Plig rau lawv. Hauv tshooj peb caug xya ntawm Exekhee, txoj xov ntawm plaub tug cua raug txheeb tias yog txoj xov uas hloov cov pob txha qhuav tuag, uas raug txheeb tias yog tag nrho tsev neeg Ixayees, los ua tus Tswv pab tub rog. Tus yaj saub Daniyee sawv cev rau Yauhas ob tug timkhawv uas raug tua, thiab nws kuj sawv cev rau cov uas nyob hauv hav pob txha qhuav tuag thiab rau cov nkauj xwb muaj tswvyim hauv zaj lus piv txwv thiab.

When the Millerites fulfilled the parable, they recognized that their experience was represented in the parable. The one hundred and forty-four thousand will also need to recognize that they had been in the tarrying time. Like Daniel in chapter nine, they will need to recognize that they have been scattered into the enemies’ land as represented by the seven times of Leviticus twenty-six, and also understand Nebuchadnezzar’s secret image of beasts.

Thaum cov Millerite ua tiav raws li zaj lus piv txwv ntawd lawm, lawv thiaj paub tias lawv txoj kev paub dhau los twb raug sawv cev cia hauv zaj lus piv txwv ntawd. Cov ib puas plaub caug plaub txhiab leej kuj yuav tsum paub thiab tias lawv twb tau nyob hauv lub sij hawm ncua tos lawm. Ib yam li Daniyees hauv tshooj cuaj, lawv yuav tsum paub tias lawv twb raug tawg khiav mus rau hauv thaj av ntawm cov yeeb ncuab lawm raws li xya lub sij hawm hauv Levi Tej Kevcai nees nkaum rau tau sawv cev, thiab kuj yuav tsum to taub Nebukhanexa daim duab zais cia ntawm cov tsiaj qus thiab.

In each of these lines a prophetic test from God’s Word is represented. The two witnesses dead in the street are filled with the Spirit as they are resurrected. Ezekiel’s dead bones needed to hear a prophetic message. Daniel had been studying the writings of Moses and Jeremiah when he was awakened to his scattered condition. In chapter two Daniel and the three worthies were metaphorically awakened to the fact that they had been placed under a death decree, and then the prophetic light which had been hidden and then unsealed rescued Daniel and his three friends. The virgins of the parable are awakened by a “cry” at midnight. The Millerites were awakened when Christ removed His hand from the figures on the chart. In all six witnesses it is a prophetic message that awakens the dead or sleeping ones. It then produces a testing where two classes are manifested at the conclusion of the testing process.

Hauv txhua kab no muaj ib qho kev sim yaj saub los ntawm Vajtswv Txojlus raug sawv cev. Ob tug timkhawv uas tuag hauv txojkev raug puv nkaus nrog tus Ntsuj Plig thaum lawv raug tsa sawv rov los. Ezekiel cov pob txha tuag yuav tsum tau hnov ib zaj lus yaj saub. Daniel tau kawm Mauxes thiab Yelemis tej ntawv thaum nws raug tsa kom pom nws lub xeev tawg ua sab ua sua. Hauv tshooj ob Daniel thiab peb tug neeg tsim txiaj raug tsa sawv, hauv kev piv txwv, kom paub tias lawv raug muab tso rau hauv ib daim lus txib rau kev tuag, thiab tom qab ntawd lub teeb yaj saub uas tau muab zais cia thiab mam li raug qhib ntawd tau cawm Daniel thiab nws peb tug phooj ywg. Cov nkauj xwb hauv zaj lus piv txwv raug tsa los ntawm ib “suab hu” thaum ib tag hmo. Cov Millerites raug tsa thaum Khetos tshem Nws txhais tes tawm ntawm cov lej thiab cov duab saum daim ntawv qhia. Hauv tag nrho rau tug timkhawv no, yog ib zaj lus yaj saub uas tsa cov neeg tuag los sis cov uas tsaug zog sawv. Ces nws tsim ib qho kev sim uas ob pab neeg raug nthuav tawm thaum xaus ntawm txoj txheej txheem kev sim ntawd.

Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, it is Ezekiel’s message of the four winds, and of Moses’ scattering of seven times in Leviticus twenty-six. It is the message of the resurrection that is brought by Michael the archangel. It is the message of Nebuchadnezzar’s secret dream of the image of beasts.

Raws li tej kab no, twb raug tsim kom meej lawm tias thaum ib puas plaub caug plaub txhiab leej raug tsa sawv hauv hnub kawg, qhov ntawd yog Exekees zaj lus hais txog plaub cua, thiab hais txog Mauxes txoj kev tawg khiav mus xya zaug hauv Levis Kevcai nees nkaum rau. Nws yog zaj lus ntawm txoj kev sawv hauv qhov tuag rov los uas thawj tubtxib saum ntuj Mikhaees coj los. Nws yog zaj lus ntawm Nebukhanexas txoj npau suav zais cia txog tus mlom ntawm tej tsiaj qus.

The virgins are tested based upon whether they have oil, which is identified as “the messages of God’s spirit.” The Millerites were awakened when they realized they were identified within God’s prophetic Word, and also when they saw the same evidence that first led them to predict 1843 actually predicted October 22, 1844. Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, they will be awakened to a prophetic testing message which produces two classes of worshippers.

Cov nkauj xwb raug sim raws li saib seb lawv puas muaj roj, uas raug txheeb tias yog “cov lus ntawm Vajtswv tus Ntsuj Plig.” Cov Millerites tau tsa los thaum lawv paub tias lawv raug qhia tseg nyob hauv Vajtswv Txojlus yaj saub, thiab kuj thaum lawv pom tias tib cov pov thawj uas xub coj lawv los twv xyoo 1843 yeej tiag tiag twv txog lub Kaum Hli 22, 1844. Raws li cov kab lus no, nws raug teeb tsa kom pom tseeb tias thaum ib puas plaub caug plaub txhiab leej raug tsa hauv hnub kawg, lawv yuav raug tsa los rau ib txoj xov sim uas yog yaj saub, uas ua rau muaj ob pab neeg pe hawm.

All of these lines find their perfect and final fulfillment in the period of prophetic testing represented by the formation of the image to and of the beast. That test is finished when probation closes upon the virgins at the Sunday law. Therefore, the image of the beast testing process that is repeatedly represented as a test that manifests who have understood the message that was unsealed, is represented by all these prophetic lines. In Daniel twelve the wise who understand the increase of knowledge navigate a three-step testing process represented as being made pure, white and tried. Those three steps are the steps of conviction brought by the Holy Spirit, representing a conviction of sin, righteousness and judgment. Those three steps are the courtyard, the holy place and the Most Holy Place. Those three steps are also represented in the three angels of Revelation fourteen as well as in the experience of Daniel and the three worthies in chapter one. There they first passed a dietary test, then a visual test and finally they passed the third test given by the king of the north—represented by Nebuchadnezzar.

Tag nrho cov kab no puav leej nrhiav tau lawv qhov kev ua tiav zoo kawg nkaus thiab zaum kawg hauv lub sijhawm ntawm kev sim ntsuas raws li tej lus faj lem, uas sawv cev los ntawm kev tsim tus duab rau thiab ntawm tus tsiaj nyaum. Qhov kev sim ntawd xaus thaum lub sijhawm txiav txim siab kaw rau saum cov nkauj xwb ntawm txoj cai Hnub Chiv. Yog li ntawd, txheej txheem kev sim ntsuas ntawm tus duab ntawm tus tsiaj nyaum, uas rov qab raug sawv cev ntau zaus ua ib qho kev sim uas qhia tawm tias leej twg tau nkag siab txoj xov uas tau raug qhib lub cim foob, raug sawv cev los ntawm tag nrho cov kab lus faj lem no. Hauv Daniyees kaum ob, cov neeg txawj ntse uas to taub qhov kev nce ntxiv ntawm kev paub hla dhau ib txheej txheem kev sim peb theem uas raug sawv cev tias raug ua kom dawb huv, dawb paug, thiab raug sim. Peb theem ntawd yog cov theem ntawm txoj kev lees paub tseeb uas Vaj Ntsuj Plig Dawb Huv coj los, sawv cev rau txoj kev lees paub txog kev txhaum, kev ncaj ncees, thiab kev txiav txim. Peb theem ntawd yog lub loog, qhov chaw dawb huv, thiab Chaw Dawb Huv Tshaj Plaws. Peb theem ntawd kuj raug sawv cev hauv peb tug tim tswv ntawm Tshwmsim kaum plaub, ib yam nkaus li hauv Daniyees thiab peb tug tsim txiaj hauv tshooj ib. Nyob ntawd lawv xub dhau qhov kev sim txog kev noj haus, ces ib qho kev sim pom ntawm qhov muag, thiab thaum kawg lawv dhau qhov kev sim thib peb uas vaj ntxwv qaum teb muab los—sawv cev los ntawm Nenpukhanexas.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Hais txog plaub tug menyuam no, Vajtswv pub rau lawv muaj kev paub thiab txuj ci nyob hauv txhua yam kev kawm thiab kev txawj ntse; thiab Daniel muaj kev nkag siab txog txhua yam yog toog pom thiab npau suav. Nim no thaum kawg ntawm cov hnub uas vajntxwv tau hais kom coj lawv los rau hauv, tus thawj ntawm cov nom uas xuas cev coj lawv los rau ntawm Nebuchadnezzar xub ntiag. Thiab vajntxwv tau nrog lawv sib tham; thiab hauv lawv txhua tus tsis pom muaj leejtwg zoo ib yam li Daniel, Hananiah, Mishael, thiab Azariah; yog li ntawd lawv thiaj sawv ntawm vajntxwv xub ntiag. Thiab hauv txhua yam teeb meem ntawm kev txawj ntse thiab kev nkag siab uas vajntxwv nug ntawm lawv, nws pom tias lawv zoo dua kaum npaug tshaj txhua tus kws yees siv thiab kws saib hnub qub uas nyob hauv nws lub tebchaws tag nrho. Daniel 1:17–20.

The last of three tests for Daniel and the three worthies was a test carried out by Nebuchadnezzar, thus typifying the final prophetic test Daniel and the three worthies typify is about Babylon, for Nebuchadnezzar was the king, which in Isaiah chapter seven, verses eight and nine establishes a king, a capital of a nation and a “head” which are interchangeable symbols. The “head” is representing the head of Modern Babylon in the last days. That “head” in the last days is the whore of Revelation seventeen, who has written upon her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”

Qhov kawg ntawm peb qhov kev sim rau Daniyee thiab peb tug uas tsim nyog yog ib qho kev sim uas Nebukhanexas ua, yog li ntawd ua ib daim qauv qhia tias qhov kev sim yaj saub kawg uas Daniyee thiab peb tug uas tsim nyog ua piv txwv txog ntawd yog hais txog Npanpiloos, rau qhov Nebukhanexas yog tus vajntxwv, uas hauv Yaxayas tshooj xya, nqe yim thiab cuaj, tsa ib tug vajntxwv, ib lub peev ntawm ib haiv neeg, thiab ib “lub taubhau,” uas yog cov cim uas sib pauv siv tau. “Lub taubhau” ntawd sawv cev rau lub taubhau ntawm Npanpiloos Tshiab nyob rau hnub kawg. “Lub taubhau” ntawd nyob rau hnub kawg yog tus niam ntiav hauv Tshwmsim kaum xya, tus uas muaj lo lus sau rau saum nws hauv pliaj tias, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”

The one hundred and forty-four thousand’s last prophetic test is associated with a correct or incorrect understanding of the “head” of modern Babylon in the last days. Their last test also includes understanding that modern Babylon and Modern Rome are interchangeable symbols, and therefore modern Babylon’s “head” is the same “head” in either line, for they are interchangeable symbols.

Qhov kev sim yaj saub kawg ntawm ib puas plaub caug plaub txhiab leej muaj kev txuas nrog kev to taub kom raug los sis tsis raug txog “lub taub hau” ntawm Npanpiloos niaj hnub no hauv hnub kawg. Lawv qhov kev sim kawg kuj suav nrog kev to taub tias Npanpiloos niaj hnub no thiab Loos Niaj Hnub no yog cov cim uas siv sib pauv tau, thiab vim li ntawd “lub taub hau” ntawm Npanpiloos niaj hnub no kuj yog tib “lub taub hau” hauv ob txoj kab ib yam nkaus, rau qhov lawv yog cov cim uas siv sib pauv tau.

> “The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

> “Lub ntiajteb puv nkaus rau cua daj cua dub thiab kev tsov rog thiab kev sib ceg sib cav. Los txawm li ntawd, nyob hauv ib lub taub hau—uas yog lub hwj chim papal—cov neeg yuav sib koom ua ke tawm tsam Vajtswv nyob hauv tus yam ntxwv ntawm Nws cov tim khawv.” Testimonies, volume 7, 182.

Daniel and the three worthies illustrate that the final prophetic test, for it is always a test upon prophecy, is a test over the subject of Rome, for the head in the last days is the papal power, who is typified by Nebuchadnezzar, the first head of Babylon, who personally tested Daniel and the three worthies. The controversy typified by Daniel and the three worthies, is also prefigured by the first controversy in the foundational history of Adventism, as represented upon the 1843 chart, which was directed by the hand of the Lord, and was not to be altered. The controversy represented upon the 1843 chart was based upon identifying Antiochus Epiphanes or pagan Rome as the power who established the vision in verse fourteen of Daniel chapter eleven.

Daniyee thiab peb tug neeg tsim nyog ntawd yog ib qho piv txwv qhia tias qhov kev sim kawg raws li yaj saub txoj lus, vim nws ib txwm yog ib qho kev sim ntsig txog yaj saub txoj lus, yog ib qho kev sim hais txog lub ntsiab ntawm Loos, rau qhov lub taub hau hauv hnub kawg yog hwj chim papacy, uas Nebukhanexas ua ib hom duab qhia txog, uas yog thawj lub taub hau ntawm Npanpiloo, tus uas nws tus kheej tau sim Daniyee thiab peb tug neeg tsim nyog ntawd. Qhov kev sib ceg uas Daniyee thiab peb tug neeg tsim nyog ntawd ua ib hom duab qhia txog, kuj raug ua ntej pom tseg los ntawm thawj qhov kev sib ceg nyob hauv keeb kwm hauv paus ntawm Adventism, raws li tau sawv cev rau saum daim ntawv qhia xyoo 1843, uas Vajtswv txhais tes tau coj, thiab tsis raug hloov. Qhov kev sib ceg uas sawv cev rau saum daim ntawv qhia xyoo 1843 ntawd yog tsim raws li kev txheeb xyuas Antiochus Epiphanes los yog Loos pagan ua lub hwj chim uas tsa lub zeem muag hauv nqe kaum plaub ntawm Daniyee tshooj kaum ib.

In the history of the last days the one hundred and forty-four thousand will be tested upon their prophetic understanding. Prophetic understanding is established by the several lines of prophecy that uphold the final test as prophetic in nature. The test will be progressive and will reach its conclusion with a manifestation of two classes of worshippers.

Nyob rau hauv keeb kwm ntawm hnub kawg, ib puas plaub caug plaub txhiab leej yuav raug sim raws li lawv txoj kev nkag siab txog yaj saub tej lus. Kev nkag siab txog yaj saub tej lus raug tsim tsa los ntawm ntau txoj kab lus faj lem uas txhawb nqa tias txoj kev sim siab kawg yog muaj yam ntxwv raws li yaj saub tej lus. Txoj kev sim siab ntawd yuav nce zuj zus mus thiab yuav mus txog nws qhov xaus nrog kev tshwm sim ntawm ob pawg neeg pe hawm.

As represented in Daniel chapter twelve, the testing begins when new prophetic light is unsealed, and the first test is then whether to eat the message or reject the message. That test is represented by Daniel as “purified,” and the next test Daniel called, “made white,” and the process ended at the third and final test represented as “tried.” The third and final test is where the two classes are “tried,” and it is there they manifest whether they have oil, or not.

Raws li tau sawv cev tseg hauv Daniyees tshooj kaum ob, txoj kev sim pib thaum lub teeb yaj saub tshiab raug qhib tawm, thiab qhov kev sim thawj yog seb puas yuav noj txoj xov ntawd los yog tsis lees txais txoj xov ntawd. Daniyees sawv cev qhov kev sim ntawd tias “raug ntxuav kom dawb huv,” thiab qhov kev sim tom ntej Daniyees hu ua, “raug ua kom dawb,” hos txoj txheej txheem xaus rau qhov kev sim thib peb thiab kawg uas sawv cev tias “raug sim.” Qhov kev sim thib peb thiab kawg yog qhov chaw uas ob pawg neeg ntawd “raug sim,” thiab nyob ntawd lawv qhia tawm seb lawv puas muaj roj, los tsis muaj.

Daniel chapter one directly identifies the last test, and therefore Daniel is identifying the test which is represented as “the formation of the image of the beast” which is the “test God’s people must pass,” both before “they are sealed” and also before “probation closes” at the soon-coming Sunday law.

Phau ntawv Daniyee tshooj ib qhia ncaj qha txog qhov kev sim kawg, thiab yog li ntawd Daniyee tab tom qhia txog qhov kev sim uas raug sawv cev ua “kev tsim tus duab ntawm tus tsiaj qus,” uas yog “qhov kev sim uas Vajtswv haiv neeg yuav tsum dhau,” ob leeg ua ntej “lawv raug muab khi cia” thiab kuj ua ntej “lub sij hawm ntawm txoj kev txiav txim siab kaw” thaum txoj cai Hnub Caiv cuav uas yuav los sai no.

The test of how the image of the beast is formed involves the prophetic test of understanding the threefold union’s prophetic structure. The dragon, the beast and the false prophet have a specific prophetic structure that is established upon a multitude of prophetic witnesses. To understand how the threefold union comes together as a single prophetic power in the last days is to understand how the image of the beast is formed.

Qhov kev sim txog yam uas daim duab ntawm tus tsiaj qus raug tsim los li cas muaj feem nrog txoj kev sim raws li lus faj lem ntawm kev to taub txog tus qauv lus faj lem ntawm peb pawg uas koom ua ke ntawd. Tus nab loj, tus tsiaj qus, thiab tus yaj saub cuav muaj ib tus qauv lus faj lem tshwj xeeb uas raug teeb tsa rau saum ib co lus tim khawv lus faj lem muaj ntau heev. Kev to taub tias peb pawg uas koom ua ke ntawd los sib sau ua ib lub hwj chim lus faj lem xwb li cas nyob rau hnub kawg, yog kev to taub tias daim duab ntawm tus tsiaj qus raug tsim los li cas.

A simple, but complex illustration of the importance of understanding how the image of the beast is formed in the last days is Paul’s testimony of the man of sin in chapter two of 2 Thessalonians. Paul addresses the prophetic relationship of pagan Rome and papal Rome, and when he does so, he identifies that “the prophetic relationship of pagan Rome and papal Rome” is a subject that manifests two classes of worshippers.

Ib daim duab piv txwv uas yooj yim, tiam sis muaj ntau txheej nyuab, hais txog qhov tseem ceeb ntawm kev to taub tias tus duab ntawm tus tsiaj qus raug tsim li cas nyob rau hnub kawg, yog Povlauj zaj lus tim khawv txog tus neeg txhaum nyob hauv tshooj ob ntawm 2 Thexalaunika. Povlauj hais txog txoj kev sib raug zoo yav tom ntej ntawm Loos pej kum thiab Loos papacy, thiab thaum nws ua li ntawd, nws qhia meej tias “txoj kev sib raug zoo yav tom ntej ntawm Loos pej kum thiab Loos papacy” yog ib lo lus kawm uas ua rau pom ob pab neeg pe hawm.

One group that loves the truth of “the prophetic relationship of pagan Rome and papal Rome,” and another group that doesn’t love that truth and therefore receive strong delusion. The prophetic relationship of pagan Rome and papal Rome that Paul set forth is but one of many prophetic passages that represent the relationship of those two powers, and also the relationship of those two powers with the United States.

Ib pab hlub qhov tseeb hais txog “kev sib raug zoo raws li cev Vajtswv lus ntawm Loos lwm haiv neeg thiab Loos papal,” hos ib pab tsis hlub qhov tseeb ntawd thiab vim li ntawd thiaj txais kev dag ntxias muaj hwj chim loj. Kev sib raug zoo raws li cev Vajtswv lus ntawm Loos lwm haiv neeg thiab Loos papal uas Povlauj tau nthuav tawm ntawd tsuas yog ib nqe ntawm ntau nqe cev Vajtswv lus uas sawv cev rau kev sib raug zoo ntawm ob lub hwj chim ntawd, thiab kuj yog kev sib raug zoo ntawm ob lub hwj chim ntawd nrog Tebchaws Meskas.

Pagan Rome is the dragon, papal Rome is the beast and the United States is the false prophet. Ahab is the dragon king of ten kings, who is married to Jezebel the whore, who rules over a twofold set of false prophets. The male prophets were the prophets of Baal, and the priests of the grove represented the female goddess Ashtaroth. Together they typify the false prophet of the last days who forms and image of the beast as represented by the female priests and the male prophets.

Loos Mas Tswv Yexus yog tus zaj, Loos uas yog papacy yog tus tsiaj nyaum, thiab Tebchaws Meskas yog tus yaj saub cuav. Ahas yog tus vaj-zaj ntawm kaum tus vaj, tus uas yuav Yexanpees tus pojniam deev luag, tus uas kav saum ib pawg ob txheej ntawm cov yaj saub cuav. Cov yaj saub txiv neej yog cov yaj saub ntawm Npa-as, thiab cov pov thawj ntawm lub hav ntoo sawv cev rau tus vajtswv poj niam Ashtalauj. Ua ke lawv ua ib daim qauv qhia txog tus yaj saub cuav ntawm hnub kawg, tus uas tsim ib tug duab ntawm tus tsiaj nyaum raws li tau sawv cev los ntawm cov pov thawj poj niam thiab cov yaj saub txiv neej.

The dragon is Ahab, who is a symbol of the ten kings of Revelation seventeen, and is the seventh kingdom of eight kingdoms. The sixth kingdom is the United States, Jezebel’s false prophets; the seventh kingdom is the ten kings, the United Nations, the dragon power, and the eighth kingdom, that is of the seven is the fifth kingdom that received a deadly wound, who is resurrected as the eighth and final kingdom which is the beast, that the United States and thereafter the entire world makes an image to and of.

Tus zaj yog Ahab, uas yog ib lub cim ntawm kaum tus vajntxwv hauv Tshwmsim tshooj kaum xya, thiab yog lub nceeg vaj xya ntawm yim lub nceeg vaj. Lub nceeg vaj rau yog Tebchaws Asmeskas, Yexanpees cov yaj saub cuav; lub nceeg vaj xya yog kaum tus vajntxwv, Koom Haum Tebchaws, lub hwjchim zaj, thiab lub nceeg vaj yim, uas yog ntawm xya lub, yog lub nceeg vaj tsib uas tau txais ib lub qhov txhab tuag taus, uas raug tsa sawv rov los ua lub nceeg vaj yim thiab lub kawg nkaus uas yog tsiaj nyaum, uas Tebchaws Asmeskas thiab tom qab ntawd tag nrho lub ntiajteb thiaj ua ib tug duab rau thiab ntawm.

Daniel chapter one identifies a final prophetic test that involves understanding Rome as represented within God’s Word. 2 Thessalonians identifies that the final prophetic test includes light concerning the structure of Modern Rome, as represented by the prophetic and political relationship between pagan and papal Rome.

Daniyees tshooj ib qhia txog ib txoj kev sim siab yaj saub kawg uas koom nrog kev to taub Loos raws li nws raug sawv cev nyob hauv Vajtswv Txojlus. 2 Thexalaunikes qhia tias txoj kev sim siab yaj saub kawg ntawd muaj nrog txoj kev kaj hais txog tus qauv ntawm Loos Niaj Hnub No, raws li nws raug sawv cev los ntawm txoj kev sib raug zoo yaj saub thiab kev nom kev tswv ntawm Loos pagan thiab Loos papal.

Daniel chapter two illustrates that there is a secret that is unsealed in the last days that tests the one hundred and forty-four thousand, for Daniel and the three worthies in chapter two represent God’s last-day people. The prophetic secret that is unsealed, and therefore tests them, is Nebuchadnezzar’s secret dream of the image of the beasts, thus representing the last test for the one hundred and forty-four thousand which is, as Sister White recorded, “the formation of the image of the beast.”

Tshooj ob hauv phau Daniel qhia meej tias muaj ib qho tsis pub leejtwg paub uas yuav raug qhib tawm rau hnub kawg, thiab qhov ntawd yog yam uas sim ib puas plaub caug plaub txhiab leej, rau qhov Daniel thiab peb tug neeg tsimtxiaj hauv tshooj ob sawv cev rau Vajtswv haiv neeg nyob rau hnub kawg. Qhov tsis pub leejtwg paub raws txojkev cev Vajtswv lus uas raug qhib tawm, thiab yog li ntawd sim lawv, yog Nebuchadnezzar zaj npau suav tsis pub leejtwg paub hais txog tus mlom ntawm tej tsiaj qus, yog li ntawd nws sawv cev rau txojkev sim siab kawg rau ib puas plaub caug plaub txhiab leej uas yog, raws li Muam White tau sau tseg, “kev tsim tsa tus mlom ntawm tus tsiaj qus.”

The test represented by chapter two of Daniel is placed under the threat of death. As an illustration of the last days, it is confirming what Paul taught when he identified the strong delusion that comes upon those who do not love the truth. In Daniel’s history, his understanding saved the wise men of Babylon, but there is no probation after the final test of the last days.

Qhov kev sim siab uas raug sawv cev los ntawm Daniyee tshooj ob raug muab tso rau hauv qab kev hem thawj ntawm kev tuag. Ua ib qho piv txwv txog hnub kawg, nws tab tom lees paub yam Povlauj tau qhia thaum nws txheeb xyuas qhov kev dag ntxias loj uas los rau saum cov uas tsis hlub qhov tseeb. Hauv Daniyee zaj keeb kwm, nws txoj kev to taub tau cawm cov neeg txawj ntse hauv Npanpiloo, tiam sis yuav tsis muaj lub sijhawm xeem ntxiv tom qab qhov kev sim zaum kawg ntawm hnub kawg.

Every line of the controversy over Rome as a symbol that we have identified provides direct witness to the controversy that is now under way. As the movement for Sunday legislation is now making its way in darkness, God’s prophetic Word is identifying its approach, though very few souls are children of the day, and those who are not children of the day, are therefore unaware that the sands of probationary time are rapidly running out. This is occurring in the context identified by Sister White, where the final movements will be rapid ones. In July, 2023, Michael descended to bring His mighty army to its feet, but to be part of the army there is a prophetic work that must first be accomplished, and it is accomplished in the political environment where the image of the beast is being formed.

Txhua txoj kab ntawm qhov kev sib cav txog Loos raws li ib lub cim uas peb tau txheeb paub lawm, muab ib zaj tim khawv ncaj qha rau qhov kev sib cav uas tam sim no tab tom tshwm sim. Raws li txoj kev txav rau kev tsim cai Hnub Caiv tam sim no tab tom nkag mus nyob rau hauv qhov tsaus ntuj, Vajtswv Txojlus cev Vajtswv lus tab tom qhia kom paub txog nws txoj kev los ze, txawm yog tsawg kawg nkaus cov ntsuj plig thiaj yog cov me nyuam ntawm nruab hnub, thiab cov uas tsis yog cov me nyuam ntawm nruab hnub, yog li ntawd, lawv tsis paub tias cov xuab zeb ntawm lub sij hawm sim siab tab tom ntws tawm sai heev. Qhov no tab tom muaj tshwm sim hauv lub ntsiab lus uas Sister White tau txheeb qhia lawm, qhov chaw uas cov kev txav kawg yuav yog tej yam uas nrawm heev. Thaum Lub Xya Hli, 2023, Michael nqes los coj Nws pab tub rog muaj hwjchim kom sawv tsees, tiam sis kom tau ua ib feem ntawm pab tub rog ntawd, muaj ib txoj hauj lwm cev Vajtswv lus uas yuav tsum xub ua kom tiav ua ntej, thiab nws raug ua kom tiav nyob rau hauv ib puag ncig nom tswv uas daim duab ntawm tus tsiaj qus tab tom raug tsim tawm.

The prophetic work that must be accomplished includes a recognition of the formation of the image of the beast. The student of prophecy must recognize by the events taking place in the current history that the religious and political factors that produce the image of the beast in the United States are under way. The student must also recognize how the image of the beast is prophetically formed as set forth in God’s Word. He must also recognize that as the image of the beast is being formed in the United States, that the image of God is being formed in the one hundred and forty-four thousand. He must understand the parallel of last-day history with the Millerites during the development of the Midnight Cry message in their history, when they were awakened to the fact that they were in the tarrying time of the parable, and therefore they themselves are the virgins. All three elements are part of the prophetic test which began to play out in July of 2023.

Txoj hauj lwm yaj saub uas yuav tsum tiav muaj xws li kev lees paub txog kev tsim tsa tus duab ntawm tsiaj qus. Tus kawm txog yaj saub yuav tsum paub, raws li tej xwm txheej uas tab tom tshwm sim hauv keeb kwm tam sim no, tias cov yam ntxwv kev ntseeg thiab kev nom kev tswv uas tsim tus duab ntawm tsiaj qus hauv Tebchaws Meskas twb tab tom pib ua haujlwm lawm. Tus kawm kuj yuav tsum paub thiab tias tus duab ntawm tsiaj qus raug tsim li cas raws yaj saub, ib yam li tau muab nthuav qhia tseg hauv Vajtswv Txojlus. Nws kuj yuav tsum paub thiab tias thaum tus duab ntawm tsiaj qus tab tom raug tsim hauv Tebchaws Meskas, tus duab ntawm Vajtswv kuj tab tom raug tsim hauv ib puas plaub caug plaub txhiab leej. Nws yuav tsum to taub qhov kev sib txig sib luag ntawm keeb kwm hnub kawg nrog cov Millerites thaum txoj xov Midnight Cry tab tom loj hlob hauv lawv keeb kwm, thaum lawv raug tsa kom pom qhov tseeb tias lawv nyob hauv lub caij ncua raws li zaj lus piv txwv, thiab yog li ntawd lawv tus kheej yog cov nkauj xwb. Tag nrho peb yam no yog ib feem ntawm txoj kev sim raws yaj saub uas tau pib tshwm sim txij lub Xya hli ntuj xyoo 2023.

“Line upon line” each controversy over Rome that has arisen in Advent history was sacred history that is repeated in the last days. The final controversy over Rome is in direct consequence of God’s people refusing to awaken at the message that arrived in July of 2023.

“Zaj ntxiv rau zaj” txhua txoj kev tsis sib haum txog Loos uas tau tshwm sim hauv keeb kwm Advent yog keeb kwm dawb huv uas rov muaj dua nyob rau hnub kawg. Txoj kev tsis sib haum kawg nkaus txog Loos yog qhov tshwm sim ncaj qha los ntawm Vajtswv haiv neeg qhov uas tsis kam sawv tsees rau ntawm zaj lus uas tuaj txog thaum Lub Xya hli ntuj xyoo 2023.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Vajtswv yuav tsa Nws haiv neeg kom sawv; yog lwm yam kev siv tsis ua tiav, ces tej kev qhia cuav yuav nkag los nyob hauv lawv nruab nrab, uas yuav lim lawv, cais cov hus nplej tawm ntawm cov nplej. Tus Tswv hu txhua tus uas ntseeg Nws txoj lus kom tsim dheev tawm hauv txoj kev tsaug zog. Ib txoj kev kaj uas muaj nqes heev twb los txog lawm, tsim nyog rau lub sijhawm no. Qhov no yog qhov tseeb hauv Phau Vajlugkub, uas qhia txog tej kev phom sij uas twb nyob ze ntawm peb lawm. Txoj kev kaj no yuav tsum coj peb mus rau kev kawm Vajluskub nrog siab rau siab ntso, thiab mus rau kev tshuaj xyuas kom tob thiab nruj heev txog tej txoj kev ntseeg uas peb tuav. Vajtswv xav kom txhua yam kev txuas thiab txhua txoj hauj lwm ntawm qhov tseeb raug tshawb xyuas kom meej, tsis tso tseg, nrog kev thov Vajtswv thiab kev yoo mov. Cov ntseeg tsis txhob nyob twj ywm hauv tej kev xav twv thiab tej tswv yim tsis meej txog yam twg yog qhov tseeb. Lawv txoj kev ntseeg yuav tsum raug tsa kom ruaj nreb saum Vajtswv txoj lus, xwv thaum lub sijhawm sim siab los txog thiab thaum lawv raug coj mus sawv ntawm cov rooj sablaj kom teb txog lawv txoj kev ntseeg, lawv thiaj muaj peev xwm muab lus piav qhia txog txoj kev cia siab uas nyob hauv lawv, nrog txoj kev txo hwjchim thiab kev ntshai.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Ua kom sawv, ua kom sawv, ua kom sawv. Cov ntsiab lus uas peb nthuav tawm rau lub ntiaj teb yuav tsum yog ib qho tseeb muaj sia nyob rau peb. Nws yog ib yam tseem ceeb heev tias thaum peb tiv thaiv tej lus qhuab qhia uas peb suav tias yog tej tshooj hauv paus ntawm txoj kev ntseeg, peb yuav tsum tsis txhob cia peb tus kheej siv tej lus sib cav uas tsis yog tseeb thiab ruaj khov tas nrho. Tej no tej zaum yuav pab ua kom tus uas tawm tsam ntsiag to, tiam sis lawv tsis qhuas qhov tseeb. Peb yuav tsum nthuav tej lus sib cav uas ruaj khov, uas tsis yog yuav ua kom peb cov neeg tawm tsam ntsiag to xwb, tiam sis yuav tiv taus qhov kev tshuaj xyuas uas ze tshaj thiab tob tshaj plaws. Rau cov uas tau cob qhia lawv tus kheej ua neeg sib cav, muaj kev phom sij loj heev tias lawv yuav tsis tuav Vajtswv Txojlus nrog txoj kev ncaj ncees. Thaum ntsib tus uas tawm tsam, nws yuav tsum yog peb txoj kev rau siab tiag tiag los nthuav tej ntsiab lus kom zoo li no, kom txhawb tau kev lees paub hauv nws lub siab, tsis yog nrhiav tsuas yog los txhawb kev ntseeg siab rau tus ntseeg xwb.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, Volume 5, 708.

> “Txawm tibneeg yuav muaj kev vam meej ntau npaum li cas hauv kev txawj ntse los xij, tsis txhob cia nws xav ib pliag li tias tsis muaj qhov yuav tsum tau tshawb nrhiav Vajlugkub kom tob thiab tsis tu ncua thiaj tau txais qhov kaj ntxiv. Ua ib haiv neeg, peb raug hu kom nyias muaj nyias ua cov kawm txog tej lus faj lem. Peb yuav tsum ceev faj thiab saib xyuas nrog kev kub siab kom peb thiaj li paub pom txhua txoj kab ci ntawm qhov kaj uas Vajtswv yuav nthuav qhia rau peb. Peb yuav tsum ntes tau thawj qhov ci ntsa iab ntawm qhov tseeb; thiab los ntawm kev kawm uas muaj kev thov Vajtswv nrog, qhov kaj uas meej dua yuav raug txais tau, uas yuav coj tau los nthuav tawm rau lwm tus.” Testimonies, Volume 5, 708.

The Protestants of Miller’s time refused to be governed by the rules of grammar, and chose to ignore the word “also” in verse fourteen, which grammatically defines that “the robbers of thy people” represented a new power being introduced to the flow of events that were represented in the verses where verse fourteen is located. Uriah Smith did the very same thing when he ignored the grammatical evidence that proves the king of the north in verse thirty-six and later in verse forty had to be the same king of the north that had been the subject since verse thirty-one.

Cov Protestants nyob rau tiam ntawm Miller tsis kam cia cov cai ntawm kev sau lus kav lawv, thiab lawv tau xaiv tsis quav ntsej lo lus “also” hauv nqe kaum plaub, uas raws li qauv sau lus qhia meej tias “cov tub sab ntawm koj haiv neeg” sawv cev rau ib lub hwj chim tshiab uas raug coj los nkag rau hauv kev khiav mus ntawm cov xwm txheej uas tau raug sawv cev nyob hauv cov nqe uas muaj nqe kaum plaub ntawd nyob. Uriah Smith kuj tau ua tib yam nkaus thaum nws tsis quav ntsej cov pov thawj raws li qauv sau lus uas ua pov thawj tias tus vajntxwv sab qaum teb hauv nqe peb caug rau thiab tom qab ntawd hauv nqe plaub caug yuav tsum yog tib tug vajntxwv sab qaum teb uas twb yog lub ntsiab lus hais txog txij li nqe peb caug ib los lawm.

Today those who teach the United States is the “robbers” employ a passage from Sister White that identifies the papal power and the United States as the two primary persecuting powers of the last days, and twist the grammar to argue that the reference of “old world” which Sister White uses to define Europe actually represents past history. The grammar in the passage proves this to be an incorrect assumption, and the way in which Sister White uses “old world” in the passage agrees with how she uses it other places in her writings. When she does so she is also in agreement with historians who use the expression “old world” in relation to the “new world” to make a distinction between Europe and the Americas.

Niaj hnub no cov uas qhia tias Tebchaws Meskas yog cov “tub sab” siv ib nqe lus los ntawm Sister White uas qhia txog hwjchim papal thiab Tebchaws Meskas tias yog ob lub hwjchim tsim txom tseem ceeb ntawm hnub kawg, thiab lawv ntxeev kev siv qauv lus kom sib cav hais tias lo lus siv “old world” uas Sister White siv los txhais txog Europe yeej sawv cev rau keeb kwm yav dhau los. Kev siv qauv lus hauv nqe ntawd ua pov thawj tias qhov kev xav ntawd tsis yog lawm, thiab txoj kev uas Sister White siv “old world” hauv nqe ntawd kuj haum raws li txoj kev uas nws siv lo lus ntawd hauv lwm qhov chaw hauv nws cov ntawv sau. Thaum nws ua li ntawd nws kuj sib haum nrog cov neeg sau keeb kwm uas siv lo lus “old world” piv rau “new world” kom ua ib qho kev txawv ntawm Europe thiab cov Americas.

> “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> “Kev Ntseeg Loos nyob hauv Qub Ntiajteb thiab kev Ntseeg Protestas uas tau thim txojkev ntseeg lawm nyob hauv Tshiab Ntiajteb yuav taug ib txojkev zoo ib yam rau cov uas hwm tag nrho tej lus qhuab qhia saum ntuj los.” The Great Controversy, 615.

Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened to the image of the beast test, it will include an environment where the correct identification of the robbers of thy people is manifested. The correct understanding of the “robbers,” is set forth upon the 1843 pioneer chart, and is therefore a foundational truth, that was confirmed by the authority of the Spirit of Prophecy. This identifies that when the students of prophecy awaken to their final test, the subject of the “robbers,” will also represent the final attack upon the foundational truths, and the Spirit of Prophecy.

Hais txog qauv kab lus, lo lus hais tias “yuav caum” qhia meej tias ob lub hwj chim uas raug sawv cev los ntawm “lub ntiajteb qub” thiab “lub tshiab” nkawd ob leeg puav leej “caum” kev tsim txom rau Vajtswv haiv neeg hauv hnub kawg; thiab raws qauv kab lus lawm, nws yog ib qho yuam kev hais tias kab lus no tab tom hais txog “lub ntiajteb qub” ua keeb kwm yav dhau los, hos “lub tshiab” yog hnub kawg. “Kab saum kab” txhua qhov kev sib cav qub ntawm Loos qhia rau tus kawm txog yaj saub hais txog hnub kawg tias thaum lawv raug tsa kom tsim dheev los rau qhov kev sim ntawm daim duab ntawm tus tsiaj qus, nws yuav suav nrog ib puag ncig uas qhov kev txheeb kom raug txog cov tub sab ntawm koj haiv neeg raug muab nthuav tawm. Qhov kev to taub kom raug txog “cov tub sab,” raug muab qhia tseg rau saum daim ntawv qhia pioneers xyoo 1843, thiab yog li ntawd nws yog ib txoj kev tseeb hauv paus, uas raug lees paub los ntawm txoj cai ntawm Tus Ntsuj Plig ntawm Yaj Saub. Qhov no qhia tias thaum cov kawm txog yaj saub raug tsa kom tsim dheev los rau lawv qhov kev sim zaum kawg, lo lus hais txog “cov tub sab,” kuj yuav sawv cev rau qhov kev tawm tsam zaum kawg tawm tsam cov kev tseeb hauv paus, thiab Tus Ntsuj Plig ntawm Yaj Saub.

We will continue these thoughts in the next article.

Peb yuav txuas ntxiv cov tswv yim no hauv zaj lus tom ntej.

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