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# The Revelation of Jesus Christ - Number Thirteen

Kev Qhia Tshwm ntawm Yexus Khetos - Tus Naj Npawb Kaum Peb

The War in Heaven and the Last Days: Unveiling the Prophetic Timeline from Revelation 12 & 13

Tsov Rog hauv Saum Ntuj Ceeb Tsheej thiab Hnub Kawg: Qhia Tshwm Lub Sijhawm Yaj Saub los ntawm Qhia Tshwm 12 & 13

Author

Jeff Pippenger

Published

November 9, 2023

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We have been identifying the war in heaven described in chapter twelve of the book of Revelation. Employing the principle of Christ’s character that is Alpha and Omega, we have approached the war in heaven in chapter twelve as a typification of the war in heaven that occurs in the “last days.” The expression “the last days” in the Bible and Spirit of Prophecy means the last days of the investigative judgment.

Peb tau txheeb xyuas txog tsov rog saum ntuj ceeb tsheej uas tau piav tseg nyob rau hauv tshooj kaum ob ntawm phau Ntawv Qhia Tshwm. Los ntawm kev siv txoj cai ntawm Khetos tus cwj pwm uas yog Alpha thiab Omega, peb tau los saib tsov rog saum ntuj ceeb tsheej hauv tshooj kaum ob ntawd raws li ib daim qauv piv txwv ntawm tsov rog saum ntuj ceeb tsheej uas tshwm sim nyob rau hauv “hnub kawg.” Lo lus hais tias “hnub kawg” hauv Vajlugkub thiab hauv Ntsuj Plig Saub txhais hais tias cov hnub kawg ntawm txoj kev txiav txim tshuaj xyuas.

We have identified the three satanic powers of chapter twelve and thirteen, not as powers that find their fulfillment in past history, but as the modern fulfillment of those powers that lead the world to Armageddon. The dragon of chapter twelve is the United Nations, the Catholic church who is to be resurrected at the Sunday law in the United States, is the sea beast of chapter thirteen, and the earth beast with two horns is the United States.

Peb tau txheeb xyuas peb lub hwjchim Xatas ntawm tshooj kaum ob thiab kaum peb lawm, tsis yog raws li cov hwjchim uas pom lawv txoj kev ua tiav nyob hauv keeb kwm yav tag, tiamsis yog raws li qhov kev ua tiav niaj hnub no ntawm cov hwjchim ntawd uas coj lub ntiaj teb mus rau Armageddon. Zaj ntawm tshooj kaum ob yog lub Koomhaum Tebchaws Meskas Tsis Sib Koom (United Nations), pawg ntseeg Kas Tos Liv uas yuav raug tsa sawv rov qab thaum txoj cai Hnub Caiv raug tsa siv nyob rau hauv Tebchaws Meskas yog tus tsiaj qus tawm hauv hiav txwv ntawm tshooj kaum peb, thiab tus tsiaj qus tawm hauv ntiajteb uas muaj ob tug kub yog Tebchaws Meskas.

We have been identifying that the warfare customarily understood in chapter twelve as exclusively a representation of Lucifer’s rebellion in heaven, actually illustrates a war that is about to happen in the earthly heavens, beginning at the soon-coming Sunday law in the United States. We have taken time to identify that there is a testing process illustrated from Revelation thirteen, verses eleven through seventeen, that involves recognizing the formation of the image of the beast. The image of the beast represents the combination of church and state, with the church in control of the relationship. When the church is in control, it then uses the state to enforce its doctrines and persecute those it defines as heretics. The worldwide testing process associated with the formation of the image of the beast, is first accomplished within the United States. The prophetic characteristics of each of the two testing processes, is essentially the same in either the United States or the world.

Peb tau qhia meej tias kev ua rog uas feem ntau to taub nyob rau hauv tshooj kaum ob tias yog tsuas yog ib qho sawv cev txog Lucifer txoj kev ntxeev siab saum ntuj ceeb tsheej xwb, qhov tseeb tiag kuj yog ib daim duab qhia txog ib qho kev ua rog uas twb yuav tshwm sim nyob rau hauv cov ntuj saum lub ntiaj teb no, pib thaum txoj cai Hnub Sunday uas yuav los sai sai hauv Tebchaws Asmeskas. Peb tau siv sijhawm los qhia meej tias muaj ib txoj kev sim siab uas raug piav qhia hauv Phau Ntawv Qhia Tshwm tshooj kaum peb, nqe kaum ib txog kaum xya, uas muaj feem nrog kev lees paub txog kev tsim tsa tus yam ntxwv ntawm tus tsiaj qus. Tus yam ntxwv ntawm tus tsiaj qus sawv cev rau kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev, nrog rau pawg ntseeg yog tus tswj txoj kev sib raug zoo ntawd. Thaum pawg ntseeg yog tus tswj, nws mam siv lub xeev los yuam kom nws tej kev qhuab qhia raug coj ua, thiab tsim txom cov uas nws txhais tias yog cov cuav kev ntseeg. Txoj kev sim siab thoob ntiaj teb uas txuas nrog kev tsim tsa tus yam ntxwv ntawm tus tsiaj qus ntawd, xub yog ua kom tiav nyob hauv Tebchaws Asmeskas. Cov yam ntxwv yaj saub ntawm ob txoj kev sim siab ntawd, yeej yog tib yam hauv paus ntsiab lus tsis hais nyob hauv Tebchaws Asmeskas los yog thoob ntiaj teb.

We pointed to the two identical periods of twelve hundred and sixty days that preceded and followed the cross as a second witness to the identification of two consecutive image of the beast testing processes at the end of the world. The formation of the image of the beast in the United States between September 11, 2001, and the soon-coming Sunday law, precedes the formation of the image of the beast in the United Nations after the soon-coming Sunday law. The twelve hundred and sixty days of Christ’s ministry from His baptism to the cross preceded the twelve hundred and sixty days of His disciple’s ministry that followed the cross. The two lines, both containing two periods that represent identical tests in each period, represent the theme of either the image of Christ or the image of the antichrist.

Peb tau taw qhia txog ob ntu sijhawm zoo ib yam, yog ib txhiab ob puas rau caum hnub, uas ua ntej thiab tom qab tus ntoo khaub lig, ua ib tug timkhawv thib ob rau kev txheeb kom meej txog ob txoj kev sim siab txuas mus sib law liag hais txog daim duab ntawm tus tsiaj qus nyob rau thaum kawg ntawm lub ntiajteb. Kev tsim tsa daim duab ntawm tus tsiaj qus hauv Tebchaws Meskas nyob nruab nrab ntawm lub Cuaj Hli 11, 2001, thiab txoj cai Hnub Caiv uas tab tom yuav los, yog ua ntej kev tsim tsa daim duab ntawm tus tsiaj qus hauv United Nations tom qab txoj cai Hnub Caiv uas tab tom yuav los. Ib txhiab ob puas rau caum hnub ntawm Khetos txoj hauj lwm qhuab qhia, txij thaum Nws txais kev cai raus dej mus txog tus ntoo khaub lig, tau ua ntej ib txhiab ob puas rau caum hnub ntawm Nws cov thwjtim txoj hauj lwm qhuab qhia uas raws tom qab tus ntoo khaub lig. Ob txoj kab no, uas ob leeg muaj ob ntu sijhawm uas sawv cev rau tej kev sim siab zoo ib yam hauv txhua ntu, sawv cev rau lub ntsiab lus hais txog daim duab ntawm Khetos los sis daim duab ntawm tus timkhawv cuav tawm tsam Khetos.

The twelve hundred and sixty days of Christ’s ministry that ended at the cross, began when the Holy Spirit descended at His baptism, aligning with the mighty angel of Revelation eighteen descending on September 11, 2001.

Ib txhiab ob puas rau caum hnub ntawm Khetos txoj haujlwm qhuab qhia uas xaus rau saum tus ntoo khaub lig, tau pib thaum Vaj Ntsuj Plig Dawb Huv nqes los saum Nws thaum Nws ua kevcai raus dej, sib phim nrog tus tim tswv uas muaj hwj chim loj hauv Tshwm Sim kaum yim nqes los rau lub Cuaj Hlis 11, 2001.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Tam sim no puas yog lo lus uas kuv tau tshaj tawm tias Nroog New York yuav raug ib nthwv dej hiav txwv loj cheb kom ploj mus? Qhov no kuv yeej tsis tau hais li. Kuv tau hais tias, thaum kuv ntsia cov tsev loj loj uas tab tom tsa nce nyob ntawd, ib theem saum ib theem, tias, ‘Thaum tus Tswv sawv los co lub ntiajteb kom tshee hnyo kawg nkaus, yuav muaj tej xwm txheej txaus ntshai npaum li cas!’ Ces cov lus hauv Revelation 18:1–3 yuav tiav. Tag nrho tshooj kaum yim ntawm Phau Ntawv Qhia Tshwm yog ib qho lus ceeb toom txog yam uas tab tom yuav los rau saum lub ntiajteb. Tiamsis kuv tsis tau txais ib txoj kev pom tshwj xeeb hais txog yam uas yuav los rau New York, tsuas yog tias kuv paub tias muaj ib hnub cov tsev loj loj nyob ntawd yuav raug muab ntog pov tseg los ntawm txoj kev tig thiab ntxeev ntawm Vajtswv lub hwjchim. Raws li qhov kaj uas tau muab rau kuv, kuv paub tias kev puas tsuaj nyob hauv lub ntiajteb. Ib lo lus ntawm tus Tswv xwb, ib zaug kov ntawm Nws lub hwjchim loj kawg nkaus xwb, ces cov vaj tse loj khov kho no yuav vau tas. Yuav muaj tej xwm txheej tshwm sim uas qhov txaus ntshai ntawm tej ntawd peb tsis muaj peev xwm xav tau.” Review and Herald, July 5, 1906.

The period of twelve hundred and sixty days in the history of Christ, that ended at the cross, represents the period of time that concludes at the soon-coming Sunday law. The cross typifies the Sunday law. Both are symbols of judgment. Both represent the coming of national ruin for the nation where the event of judgment takes place. Both took place in the glorious land of Judah. In Christ’s history it was the literal glorious land of Judah, and at the Sunday law it is the spiritual glorious land of Judah, the United States of America. At the cross, Christ was lifted up for the purpose of drawing all men to Himself.

Lub sijhawm ib txhiab ob puas rau caum hnub hauv keeb kwm ntawm Khetos, uas xaus rau ntawm tus ntoo khaub lig, sawv cev rau lub sijhawm uas xaus rau ntawm txoj cai Hnub Xya uas yuav los sai no. Tus ntoo khaub lig yog ib yam piv txwv txog txoj cai Hnub Xya. Ob yam no puav leej yog cim ntawm kev txiav txim. Ob yam no puav leej sawv cev rau kev puam tsuaj ntawm tebchaws uas tab tom los txog rau lub tebchaws uas qhov xwm txheej ntawm kev txiav txim ntawd tshwm sim. Ob yam no puav leej tau tshwm sim hauv lub tebchaws Yudas uas muaj hwjchim ci ntsa iab. Hauv keeb kwm ntawm Khetos, nws yog lub tebchaws Yudas uas muaj hwjchim ci ntsa iab tiag tiag, hos thaum txog txoj cai Hnub Xya, nws yog lub tebchaws Yudas ntawm sab ntsuj plig, yog Tebchaws Meskas. Ntawm tus ntoo khaub lig, Khetos raug tsa siab rau lub hom phiaj kom rub txhua tus neeg los cuag Nws.

> And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:32, 33.

> Thiab kuv, yog tias kuv raug tsa kom siab ntawm lub ntiajteb no lawm, kuv yuav rub txhua tus neeg los cuag kuv. Nws hais li no, qhia txog yam kev tuag uas nws yuav raug. Yauhas 12:32, 33.

At the Sunday law the ensign of the one hundred and forty-four thousand are lifted up in order to draw all men to Christ.

Thaum txoj cai hnub Xya hli raug tsa, tus chij cim ntawm ib puas plaub caug plaub txhiab leej yuav raug tsa kom rub tau txhua tus neeg los cuag Khetos.

> And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.

> Thiab Nws yuav tsa ib lub chij rau tej haiv neeg uas nyob deb, thiab yuav hu lawv ntawm lub qab ntug kawg nkaus ntawm lub ntiajteb; thiab saib seb, lawv yuav tuaj nrog kev ceev nrooj nrawm. Yaxaya 5:26.

The period of twelve hundred and sixty days in the history of Christ that follows the cross, ends with Michael standing up at the stoning of Stephen.

Lub sij hawm ib txhiab ob puas rau caum hnub nyob hauv keeb kwm ntawm Khetos uas raws tus ntoo khaub lig los xaus rau thaum Mikha-eev sawv tsees thaum lawv muab pob zeb ntaus Xatefaus.

> But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Acts 7:55, 56.

> Tiamsis nws, puv npo tus Vaj Ntsuj Plig Dawb Huv, ntsia ntsoov mus rau saum ntuj ceeb tsheej, thiab pom Vajtswv lub hwjchim ci ntsa iab, thiab Yexus sawv ntawm Vajtswv sab xis, Thiab hais tias, Saib maj, kuv pom ntuj ceeb tsheej qhib lug, thiab Neeg Leej Tub sawv ntawm Vajtswv sab xis. Tubtxib Tes Haujlwm 7:55, 56.

The symbolic forty-two months of the last image of the beast testing time, ends with Michael standing up and marks the close of human probation.

Plaub caug-ob lub hli uas yog cim ntawm lub sijhawm sim siab ntawm daim duab kawg ntawm tsiaj nyaum ntawd, xaus thaum Michael sawv los thiab cim txog qhov kaw ntawm tibneeg lub sijhawm uas tseem raug sim ntsuas.

> And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.

> Thiab nyob rau lub sijhawm ntawd Mi-kha-ee yuav sawv tsees, tus thawj loj uas sawv cev rau cov me nyuam ntawm koj haiv neeg; thiab yuav muaj ib lub sijhawm ntawm kev txom nyem, uas tsis tau muaj dua txij thaum muaj ib haiv neeg los txog rau lub sijhawm ntawd; thiab nyob rau lub sijhawm ntawd koj haiv neeg yuav raug cawm dim, txhua tus uas pom muaj npe sau tseg rau hauv phau ntawv. Daniel 12:1.

The complete history of both image to the beast testing processes, contains other internal prophetic witnesses. Correctly understood, and I acknowledge few persons do understand this truth; but the first image of the beast testing process that is fulfilled in the United States, began on September 11, 2001, when the third woe arrived into history. The Sunday law where that first image of the beast testing process ends, marks the arrival of the third woe in judgment against the United States for the passage of the Sunday law. At that time the arrival of the third woe fulfills the angering of the nations, in fulfillment of Revelation eleven, and verse eighteen and the first mention of Islam’s role to anger the nations in Bible prophecy.

Keeb kwm tiav nrho ntawm ob txoj kev sim uas yog daim duab rau tsiaj nyaum, muaj lwm cov tim khawv yaj saub sab hauv thiab. Yog to taub kom raug, thiab kuv lees paub tias tsawg leej neeg thiaj to taub qhov tseeb no; tiam sis thawj txoj kev sim uas yog daim duab rau tsiaj nyaum, uas tau ua tiav nyob hauv Tebchaws Meskas, tau pib rau hnub Cuaj Hlis 11, 2001, thaum txoj kev ceeb thib peb tau los txog rau hauv keeb kwm. Txoj cai Hnub Caiv uas yog qhov kawg ntawm thawj txoj kev sim uas yog daim duab rau tsiaj nyaum ntawd, cim txog kev los txog ntawm txoj kev ceeb thib peb hauv kev txiav txim tawm tsam Tebchaws Meskas vim txoj cai Hnub Caiv ntawd raug pom zoo. Thaum ntawd kev los txog ntawm txoj kev ceeb thib peb ua kom tiav qhov uas haiv neeg tej tebchaws tau npau taws, raws li kev ua tiav ntawm Tshwm Sim kaum ib, nqe kaum yim, thiab thawj zaug hais txog lub luag haujlwm ntawm Islam hauv kev ua kom haiv neeg tej tebchaws npau taws hauv yaj saub Vajlugkub.

> And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.

> Nws yuav yog ib tug neeg qus; nws txhais tes yuav tawm tsam txhua tus neeg, thiab txhua tus neeg txhais tes yuav tawm tsam nws; thiab nws yuav nyob ntawm xub ntiag ntawm tag nrho nws cov kwv tij. Chivkeeb 16:12.

The soon coming Sunday law is the ending of the first testing period, and also the beginning of the last testing period. The last testing period ends when human probation closes, and at that point in time the four winds, which are a symbol of the third woe, are fully released.

Txoj cai Hnub Caiv uas yuav los sai no yog qhov kawg ntawm thawj lub sij hawm ntawm kev sim siab, thiab kuj yog qhov pib ntawm lub sij hawm kawg ntawm kev sim siab. Lub sij hawm kawg ntawm kev sim siab xaus thaum lub sij hawm tshav ntuj pub rau tib neeg kaw lawm, thiab nyob rau lub sijhawm ntawd plaub cua, uas yog ib lub cim ntawm qhov kev txom nyem thib peb, yuav raug tso tawm tag nrho.

> “When the Saviour saw in the Jewish people a nation divorced from God, He saw also a professed Christian Church united to the world and the papacy. And as He stood upon Olivet, weeping over Jerusalem till the sun sank behind the western hills, so He is weeping over and pleading with sinners in these last moments of time. Soon He will say to the angels who are holding the four winds, ‘Let the plagues loose; let darkness, destruction, and death come upon the transgressors of my law.’ Will He be obliged to say to those who have had great light and knowledge, as He said to the Jews, ‘If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes’?” Review and Herald, October 8, 1901.

> “Thaum tus Cawmseej pom hauv haiv neeg Yudais ib haiv neeg uas twb raug nrauj ntawm Vajtswv lawm, Nws kuj pom ib pawg ntseeg Khixatia uas lees tias yog ntseeg, koom nrog lub ntiaj teb thiab lub hwj chim papacy. Thiab ib yam li thaum Nws sawv saum Roob Txiv Ntoo Roj, quaj ntsuag rau Yeluxalees mus txog thaum lub hnub poob nram qab cov toj roob hauv pes sab hnub poob, li ntawd tam sim no Nws kuj quaj ntsuag thiab thov nriaj rau cov neeg txhaum nyob rau lub sijhawm kawg no. Tsis ntev Nws yuav hais rau cov tim tswv uas tab tom tuav plaub cua tias, ‘Cia cov kev ploj xwm dim; cia kev tsaus ntuj, kev puastsuaj, thiab kev tuag los rau saum cov uas ua txhaum kuv txoj kevcai.’ Puas yuav tsim nyog kom Nws hais rau cov uas tau txais lub teeb thiab kev paub ntau, ib yam li Nws tau hais rau cov Yudais tias, ‘Yog koj, txawm yog koj, twb paub tsawg kawg hauv hnub no uas yog koj hnub, tej yam uas yog rau koj txoj kev thaj yeeb! tiam sis nim no tej ntawd twb raug zais ntawm koj ob lub qhov muag lawm’?” Review and Herald, October 8, 1901.

In the history of Christ, the first waymark of the first period of twelve hundred and sixty days began at His baptism, which was a symbol of His death and resurrection. That period ended at His death and resurrection, which simultaneously began the last period of twelve hundred and sixty days. That period ended with the death and promised resurrection of Stephen.

Hauv keeb kwm ntawm Khetos, thawj lub cim taw qhia ntawm thawj lub sijhawm ib txhiab ob puas rau caum hnub tau pib thaum Nws ua kevcai raus dej, uas yog ib lub cim piv txwv txog Nws txoj kev tuag thiab txoj kev sawv hauv qhov tuag rov los. Lub sijhawm ntawd tau xaus rau thaum Nws txoj kev tuag thiab txoj kev sawv hauv qhov tuag rov los, uas tib lub sijhawm ntawd kuj tau pib lub sijhawm kawg ib txhiab ob puas rau caum hnub. Lub sijhawm ntawd tau xaus nrog Stephen txoj kev tuag thiab txoj kev sawv hauv qhov tuag rov los uas tau cog lus tseg.

The line of history that represents the image of Christ, has the identical prophetic structure as the line of history that represents the image of antichrist.

Kab keeb kwm uas sawv cev rau tus yam ntxwv ntawm Khetos, muaj tib lub qauv txheej txheem yaj saub ib yam nkaus li kab keeb kwm uas sawv cev rau tus yam ntxwv ntawm tus tawm tsam Khetos.

In the Scriptures, Christ is the true king of the north, and it has always been Satan’s purpose to overthrow and counterfeit Christ’s royal authority.

Hauv Vaj Lug Kub, Khetos yog tus vajntxwv tseeb ntawm sab qaum teb, thiab yeej ib txwm yog Xatas lub hom phiaj los rhuav tshem thiab dag ntxias ua cuav Khetos txoj cai kav vajntxwv.

> How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.

> Au Lucefis, tus tub ntawm kaj ntug, ua cas koj thiaj poob saum ntuj los! Ua cas koj thiaj raug ntov vau los rau hauv av, koj tus uas ua rau tej tebchaws qaug zog! Rau qhov koj tau hais hauv koj lub siab tias, Kuv yuav nce mus saum ntuj, kuv yuav tsa kuv lub zwm txwv kom siab dua Vajtswv cov hnub qub; kuv yuav zaum saum lub roob uas yog chaw sib txoos, nyob rau tej ciam sab qaum teb; kuv yuav nce siab dua tej qhov siab ntawm huab; kuv yuav zoo ib yam li Tus Siab Tshaj Plaws. Yaxayas 14:12–14.

The “sides of the north” is Jerusalem, the city of the great king, where His sanctuary is.

“Sab qaum teb” yog Yeluxalees, lub nroog ntawm tus Vajntxwv loj, qhov chaw uas Nws lub chaw dawb huv nyob.

> A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. Psalms 48:1, 2.

> Ib Zaj Nkauj thiab Nkauj Qhuas Vajtswv rau Korah cov tub. Tus Tswv yog tus loj kawg nkaus, thiab tsim nyog txais kev qhuas loj kawg nkaus nyob hauv lub nroog ntawm peb tus Vajtswv, saum nws lub roob dawb huv. Roob Xi‑oos zoo nkauj vim nws qhov chaw, yog txoj kev xyiv fab ntawm tag nrho lub ntiaj teb, nyob ntawm sab qaum teb, yog lub nroog ntawm tus Vajntxwv loj. Ntawv Nkauj 48:1, 2.

In the Scriptures, the earthly “kings of the north,” are always represented as enemies of the people of God. They represent Satan’s effort to counterfeit the true king of the north, who is seated upon his throne in Jerusalem, which is the sides of the north. The line that represents two testing processes of the image of the beast, which runs parallel to the line of two testing processes of the image of Christ, has a third witness in the theme of Satan’s effort to be the king of the north who rules over God’s people.

Nyob rau hauv Vaj Lug Kub, cov “vajntxwv sab qaum teb” hauv ntiajteb no yeej ib txwm raug sawv cev ua yeeb ncuab ntawm Vajtswv haiv neeg. Lawv sawv cev rau Xatas txoj kev siv zog los dag cuav tus vajntxwv tseeb ntawm sab qaum teb, tus uas zaum saum nws lub zwm txwv hauv Yeluxalees, uas yog tej ntug sab qaum teb. Txoj kab uas sawv cev rau ob txheej txheem ntawm kev sim siab rau daim duab ntawm tus tsiaj qus, uas khiav sib luag nrog txoj kab ntawm ob txheej txheem ntawm kev sim siab rau daim duab ntawm Khetos, muaj tim khawv thib peb nyob rau hauv lub ntsiab lus hais txog Xatas txoj kev siv zog kom ua tus vajntxwv ntawm sab qaum teb uas kav Vajtswv haiv neeg.

In 723 BC, the king of the north, as represented by Assyria, took the northern ten kingdoms of Israel into slavery in fulfillment of Leviticus twenty-six’s “seven times.” Twelve hundred and sixty years later, in 538, the king of the north, represented at that point in history by literal pagan Rome, surrendered the throne to papal Rome, who then became the spiritual king of the north for another twelve hundred and sixty years. That second period of twelve hundred and sixty years ended in 1798, when the spiritual Roman king of the north received a deadly wound. When the papacy received its deadly wound in 1798, it typified the close of human probation, when the resurrected papacy finally and forever comes to his end with none to help.

Xyoo 723 BC, vajntxwv qaum teb, raws li Assyria sawv cev, tau coj kaum lub nceeg vaj qaum teb ntawm cov neeg Ixayees mus ua qhev raws li qhov ua tiav ntawm “xya zaug” hauv Levi Tej Kevcai nees nkaum rau. Ib txhiab ob puas rau caum xyoo tom qab, xyoo 538, vajntxwv qaum teb, uas nyob rau lub sijhawm ntawd hauv keeb kwm yog Loos paganis tiag sawv cev, tau muab lub zwm txwv rau Loos papal, uas tom qab ntawd thiaj los ua vajntxwv qaum teb sab ntsuj plig rau dua ib txhiab ob puas rau caum xyoo ntxiv. Lub sijhawm thib ob ntawd ntawm ib txhiab ob puas rau caum xyoo tau xaus rau xyoo 1798, thaum vajntxwv Loos sab ntsuj plig qaum teb tau txais ib qho txhab nqaij tuag taus. Thaum lub papacy tau txais nws qhov txhab nqaij tuag taus xyoo 1798, qhov ntawd yog ib qho piv txwv qhia txog qhov kaw ntawm tibneeg lub sijhawm sim siab, thaum lub papacy uas raug tsa sawv rov los thaum kawg thiab mus ib txhis los txog nws qhov kawg yam tsis muaj leejtwg pab tau nws.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Thiab nws yuav tsa tej tsev ntaub ntawm nws lub vaj ntxwv nyob nruab nrab ntawm ob lub hiav txwv rau saum lub roob dawb huv uas muaj hwjchim ci ntsa iab; los nws yuav mus txog nws qhov kawg, thiab yuav tsis muaj leejtwg pab nws li. Thiab thaum ntawd Michael yuav sawv los, tus thawj loj uas sawv cev rau cov menyuam ntawm koj haivneeg: thiab yuav muaj ib lub sijhawm kev txom nyem, yam uas tsis tau muaj dua li txij thaum pib muaj ib haivneeg los txog rau lub sijhawm ntawd: thiab thaum ntawd koj haivneeg yuav raug cawm dim, txhua tus uas yuav pom tias tau sau cia rau hauv phau ntawv. Daniel 11:45, 12:1.

The “seven times,” of Leviticus twenty-six, which equates to twenty-five hundred and twenty years, identifies Assyria as the king of the north in 723 BC, and as the king of the north he conquered the “northern” kingdom of ancient Israel. From that point on, paganism, beginning with Assyria on to pagan Rome, trampled down God’s people, the “host” of Daniel 8:13, for twelve hundred and sixty years. In 538, the literal Roman king of the north, was prophetically conquered by the spiritual Roman king of the north, who trampled down God’s spiritual Israel for another twelve hundred and sixty years. The second period of trampling down ended with the spiritual Roman king of the north receiving his deadly wound in 1798.

“Xya zaus” hauv Leviticus nees nkaum rau, uas sib npaug rau ob txhiab tsib puas nees nkaum xyoo, qhia Assyria tias yog vajntxwv sab qaum teb hauv 723 BC, thiab raws li nws yog vajntxwv sab qaum teb nws tau kov yeej lub tebchaws “sab qaum teb” ntawm cov Ixayees thaum ub. Txij ntawd mus, kev teev dab mlom, pib nrog Assyria mus txog rau Loos uas yog neeg teev dab mlom, tau tsuj Vajtswv haiv neeg, yog “pab tub rog” hauv Daniel 8:13, tau ib txhiab ob puas rau caum xyoo. Xyoo 538, vajntxwv sab qaum teb uas yog Loos tiag tiag, tau raug kov yeej raws li lus faj lem los ntawm vajntxwv sab qaum teb uas yog Loos sab ntsuj plig, uas tau tsuj Vajtswv cov Ixayees sab ntsuj plig ntxiv rau lwm ib txhiab ob puas rau caum xyoo. Lub sijhawm thib ob ntawm kev tsuj no tau xaus thaum vajntxwv sab qaum teb uas yog Loos sab ntsuj plig tau txais nws qhov txhab tuag taus hauv 1798.

In the line of the image of Christ, the center point is the cross, where death is identified. In the two periods of the test of the formation of the image of the beast, the center point is the death of the earth beast. In the line of the counterfeit king of the north, the center point is the death of the literal Roman king of the north.

Nyob rau hauv txoj kab ntawm tus duab piv txwv txog Khetos, lub ntsiab chaw nruab nrab yog tus ntoo khaub lig, qhov chaw uas kev tuag raug qhia kom paub tseeb. Hauv ob lub sijhawm ntawm txoj kev sim txog kev tsim tsa tus mlom ntawm tus tsiaj qus, lub ntsiab chaw nruab nrab yog kev tuag ntawm tus tsiaj qus hauv ntiajteb. Nyob rau hauv txoj kab ntawm tus vajntxwv cuav sab qaum teb, lub ntsiab chaw nruab nrab yog kev tuag ntawm tus vajntxwv Loos tiag tiag sab qaum teb.

These lines represent three biblical witnesses, which each contains two sequential periods of time within one period of time. Each center point is marked by physical death, or death of a kingdom of Bible prophecy. With Christ the center point was His death and resurrection. With the image of the beast the center point is the death of the earth beast, the sixth kingdom of Bible prophecy at the Sunday law. With the line of the counterfeit king of the north, the center point represents the death of the literal Roman king of the north, the fourth kingdom of Bible prophecy.

Cov kab no sawv cev rau peb tug timkhawv hauv phau Vajlugkub, uas txhua kab nyias muaj ob ntu sijhawm sib law liag nyob hauv ib ntu sijhawm. Txhua lub ntsiab nruab nrab raug cim tseg los ntawm kev tuag ntawm lub cev, los sis kev tuag ntawm ib lub tebchaws hauv Vajlugkub tej lus faj lem. Rau ntawm Khetos, lub ntsiab nruab nrab yog Nws txoj kev tuag thiab kev sawv hauv qhov tuag rov qab los. Rau ntawm daim duab ntawm tus tsiaj qus, lub ntsiab nruab nrab yog kev tuag ntawm tus tsiaj qus hauv ntiajteb, uas yog lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem, thaum txoj cai Hnub Caiv. Rau ntawm kab ntawm tus vaj ntxwv cuav sab qaum teb, lub ntsiab nruab nrab sawv cev rau kev tuag ntawm tus vaj ntxwv Loos tiag tiag sab qaum teb, uas yog lub nceeg vaj thib plaub hauv Vajlugkub tej lus faj lem.

The two witnesses of Revelation eleven, according to Sister White in The Great Controversy, represent the Word of God. Christ is the Word of God. Those two witnesses were given power to prophesy for a thousand two hundred and threescore days, clothed in sackcloth. They were then slain in the street, and did not arise for three days and a half. “A thousand two hundred and threescore days,” and “three days and a half” are both symbols of the wilderness period of twelve hundred and sixty years. They began with an empowerment where they prophesied clothed in sackcloth that ended in death. Then for the same prophetic period they were silent and clothed with death, until they were resurrected to present the warning of the third angel that announces the close of probation.

Ob tug tim khawv ntawm Tshwmsim tshooj kaum ib, raws li Muam White tau hais hauv The Great Controversy, sawv cev rau Vajtswv Txojlus. Khetos yog Vajtswv Txojlus. Ob tug tim khawv ntawd tau txais hwjchim los cev lus faj lem ib txhiab ob puas rau caum hnub, hnav khaub ncaws ntxhib. Tom qab ntawd lawv raug tua rau hauv txoj kev, thiab tsis sawv rov los tau peb hnub ib nrab. “Ib txhiab ob puas rau caum hnub,” thiab “peb hnub ib nrab” yog ob qho tib si tej cim qhia txog lub sijhawm nyob rau tebchaws moj sab qhua uas kav tau ib txhiab ob puas rau caum xyoo. Lawv tau pib nrog kev txais hwjchim uas lawv cev lus faj lem hnav khaub ncaws ntxhib, uas xaus rau hauv txoj kev tuag. Tom qab ntawd, rau tib lub sijhawm faj lem ntawd, lawv nyob ntsiag to thiab raug npog nrog txoj kev tuag, mus txog thaum lawv sawv hauv qhov tuag rov los los nthuav tawm lus ceeb toom ntawm tus tim tswv thib peb uas tshaj tawm txog kev kaw ntawm lub sijhawm sim siab.

These four prophetic lines equate to four witnesses. The prophetic structure of each of the four witnesses is identical. The periods of time of each of the eight periods, with the exception of September 11, 2001, to the soon-coming Sunday law, which is found in the four lines are prophetically identical. Every center point represents some type of death. Two of the lines address Christ, either as His image, or as the Word of God. The other two lines represent the antichrist, either as his desire to counterfeit Christ as king of the north, or to counterfeit Christ’s system of government.

Plaub kab yaj saub no sib npaug rau plaub tus tim khawv. Cov qauv yaj saub ntawm txhua tus tim khawv hauv plaub tus no zoo ib yam nkaus. Cov ntu sij hawm ntawm txhua yim ntu, tsuas yog txij lub Cuaj Hlis 11, 2001, mus txog rau txoj cai Sunday uas tab tom yuav los sai, uas muaj nyob hauv plaub kab no, yog ib yam nkaus raws li yaj saub. Txhua qhov chaw nruab nrab sawv cev rau ib yam kev tuag. Ob kab ntawm cov no hais txog Khetos, tsis hais raws li Nws tus yam ntxwv, lossis raws li Vajtswv Txoj Lus. Ob kab ntxiv sawv cev rau tus antichrist, tsis hais raws li nws txoj kev ntshaw los cuav Khetos ua vajntxwv sab qaum teb, lossis los cuav Khetos txoj kev tswj hwm.

We will try to bring together the one hundred and forty-four thousand with the battle in the first heaven in our next article. Dear reader, or listener: Whether you refuse to see these truths, or you do see them, it needs to be pointed out that the information that is being presented in all these articles, is identified and thereafter supported and sustained through the application of employing the beginning of a thing in order to identify the end of a thing. This is the prophetic signature of Alpha and Omega, and is a large element of the Revelation of Jesus Christ that is now being unsealed.

Peb yuav sim coj los sib txuas ib puas plaub caug plaub txhiab leej ntawd nrog kev sib ntaus hauv thawj lub ntuj nyob rau hauv peb tsab xov xwm tom ntej. Tus nyeem ntawv, los yog tus mloog, uas peb hwm: Txawm yog koj tsis kam pom tej qhov tseeb no, los yog koj pom lawv lawm, los kuj tsim nyog hais kom meej tias cov lus qhia uas tab tom raug nthuav tawm hauv tag nrho cov tsab xov xwm no, raug qhia kom paub tseeb thiab tom qab ntawd raug txhawb thiab txhawj xeeb ruaj khov los ntawm kev siv lub hauv paus ntsiab lus uas siv qhov pib ntawm ib yam los txheeb xyuas qhov kawg ntawm ib yam. Qhov no yog lub cim qhia yaj saub ntawm Alpha thiab Omega, thiab yog ib feem loj ntawm Phau Ntawv Qhia Tshwm ntawm Yexus Khetos uas tam sim no tab tom raug qhib lub foob.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Tej yam uas zais cia yog tus Tswv peb tus Vajtswv li; tiamsis tej yam uas tau tshwm tawm los yog rau peb thiab rau peb tej menyuam mus ib txhis, xwv kom peb thiaj ua raws txhua lo lus hauv txoj kevcai no. Kevcai 29:29.

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