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# The Book of Daniel - Number Fifty-Seven

Phau Ntawv Daniyee - Tsib Caug Xya

Unveiling the Prophetic Secrets of Revelation: A Journey Through End-Time Prophecies

Qhia Cov Yaj Saub Tej Lus Zais ntawm Phau Ntawv Qhia Tshwm: Ib Txoj Kev Taug Los Ntawm Cov Lus Qhia Yaj Saub Txog Hnub Kawg

Author

Jeff Pippenger

Published

January 21, 2024

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All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.

Tag nrho cov yaj saub hais txog hnub kawg ntawm lub ntiajteb, thiab tag nrho tej lus faj lem sib ntsib thiab xaus rau hauv phau Ntawv Qhia Tshwm. Hauv phau Ntawv Qhia Tshwm, tib txoj kab lus faj lem raug khaws txuas ntxiv ib yam li hauv phau Daniel, rau qhov lawv yog tib phau ntawv xwb. Tag nrho cov ntsiab cai faj lem no twb raug sau tseg ruaj khov lawm hauv cov nqe lus dhau los. Hauv phau Ntawv Qhia Tshwm, peb raug ceeb toom tias ua ntej lub sijhawm txiav txim siab rau tibneeg kaw tag, muaj ib lo lus faj lem uas tau raug kaw cia thiab raug qhib tawm. Cov nqe lus no tau nthuav tawm cov ntsiab lus faj lem uas txuas nrog txoj xov hauv phau Ntawv Qhia Tshwm uas nim no tab tom raug qhib tawm. Txoj xov no tsis yog ib qho tseeb faj lem ib leeg xwb, thiab txhua lub ntsiab ntawm txoj xov uas tab tom raug qhib tawm ntawd poob rau hauv pawg ntawm Yexus Khetos txoj Kev Qhia Tshwm.

The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.

Tsab xov no raug qhib lub cim cia nyuam qhuav ua ntej lub sijhawm sim neej kaw, thaum “lub sijhawm twb los ze.” Phau ntawv Daniel thiab Tshwmsim, txuas nrog cov lus piav qhia hauv cov ntawv sau ntawm tus Ntsuj Plig Qhia Yaj Saub, hais meej heev txog tus txheej txheem uas muaj feem xyuam nrog kev qhib lub cim cia ntawm ib zaj lus faj lem. Yog Tsov Ntxhuav ntawm xeem Yudas uas ua kom muaj qhov qhib lub cim cia ntawd, thiab thaum Nws ua li ntawd Nws siv ib txoj kev muaj qauv txhij los nthuav tawm zaj lus ntawd. Nws txais zaj lus ntawd ntawm Leej Txiv, tus uas raug sawv cev tias tuav Phau Vajlugkub raws li nws raug kaw nrog xya lub cim. Tsov Ntxhuav ntawm xeem Yudas, tus uas kuj yog cag ntawm Daviv thiab tus Menyuam Yaj uas raug tua lawm, txais phau ntawv ntawm Leej Txiv thiab muab cov cim tshem tawm.

Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.

Yexus mam li muab txoj lus rau Ka-bili-ee, tus uas nrog rau lwm cov timtswv xa txoj lus ntawd mus rau ib tug yaj saub, tus yaj saub ntawd thiaj sau txoj lus ntawd tseg thiab xa mus rau cov pawg ntseeg. Thaum txog lub sij hawm uas yuav qhib tshem lub foob ntawm txoj lus yaj saub, kev qhib tawm ntawm txoj lus yaj saub ntawd ua rau muaj ib txoj kev sim siab peb theem, uas sim cov neeg nyob hauv cov pawg ntseeg uas yog cov neeg uas zaj uas yaj saub sau ntawd hais rau. Raws li txhua tus tswvcuab pawg ntseeg teb li cas rau txoj lus ntawd, lawv thiaj txiav txim seb lawv nyob hauv ib ntawm ob pab. Cov uas lees txais qhov kev paub uas nce ntxiv uas txoj lus qhib tawm ntawd tsim los raug txheeb tias yog cov “txawj ntse,” hos cov uas tsis lees txais ntawd, Daniyees hu lawv ua cov “neeg phem,” thiab Mathais hu lawv ua cov “ruam”.

All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.

Tag nrho tej ntsiab no uas txuas nrog kev qhib tawm ntawm qhov zais cev lus faj lem kawg raug hais txog thiab raug hais kom tseeb hauv nqe cuaj ntawm Qhia Tshwm kaum xya, vim nqe ntawd qhia ib yam tseem ceeb hauv Qhia Tshwm ntawm Yexus Khetos uas yuav sim ob pab neeg pe hawm. Nws ua li ntawd los ntawm kev qhia tias yog cov “txawj ntse” uas yuav to taub zaj lus uas raws tom qab tus chij ceeb toom ntawm nqe ntawd.

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

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

The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.

“Lub siab uas muaj tswvyim,” yog lub siab ntawm cov “neeg muaj tswvyim.” Cov “neeg muaj tswvyim” nkag siab txog kev nce ntxiv ntawm kev paub, thiab qhov kev nce ntxiv ntawm kev paub uas raug sawv cev tam sim ntawd tom qab tus cim faj lem, uas qhia txog ib qho tseeb uas cov neeg muaj tswvyim yuav nkag siab thiab cov neeg phem yuav tsis lees txais, yog qhov tseeb uas muaj feem nrog cov nceeg vaj hauv faj lem ntawm Phau Vajlugkub uas tau muab nthuav tawm nyob rau hauv cov nqe uas raws tom qab. Cov nqe ntawd sawv cev rau daim duab piv txwv kawg ntawm cov nceeg vaj hauv faj lem ntawm Phau Vajlugkub, thiab yam uas raug qhib tawm nyob rau hnub kawg yog tias yim lub nceeg vaj ntawd kuj tau raug sawv cev nyob rau hauv daim duab piv txwv thawj zaug ntawm cov nceeg vaj hauv faj lem ntawm Phau Daniyee tshooj ob.

The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.

Kev tshwm sim ntawm qhov tseeb txhawb nqa txoj kev to taub txwv nkaus txog cov nceeg vaj hauv Vajlugkub tej lus faj lem uas tsim ib qho ntawm Miller tej lub pov haum, tiam sis nws ci ntsa iab kaum npaug dua, rau qhov nws muaj qhov tseeb ntau dua li cov Millerites tau to taub ntawm lawv qhov chaw txwv hauv keeb kwm, thiab nws sawv cev rau ib txoj kev sim raws li sawv cev los ntawm tus lej “kaum,” thiab los ntawm lub teeb ceeb toom ntawm lo lus ceeb toom qhib hais tias “ntawm no yog lub siab uas muaj tswv yim,” uas raug txhais raws li lus faj lem tias, qhov tseeb nram qab no yuav sim cov pawg ntseeg uas tau raug xa txoj xov uas raug qhib tshem lub foob nyuam qhuav ua ntej qhov kev kaw ntawm lub sij hawm sim.

In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.

Hauv Tshwm Sim kaum xya, Yauhas raug coj mus rau hauv roob moj sab qhua ntawm ib txhiab ob puas rau caum xyoo ntawm txoj kev tsaus ntuj ntawm txoj kev kav papal. Nws raug muab tso rau qhov kawg nkaus ntawm lub sijhawm ntawd hauv xyoo 1798, uas yog tib zaj keeb kwm uas nws raug muab tso rau hauv Hauv Tshwm Sim kaum peb.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.

> Thiab kuv sawv ntawm ntug xuab zeb hiav txwv, thiab kuv pom ib tug tsiaj qus tawm hauv hiav txwv los, muaj xya lub taub hau thiab kaum tug kub, thiab saum nws cov kub muaj kaum lub kaus mom vajntxwv, thiab saum nws cov taub hau muaj lub npe ntawm kev thuam Vajtswv. Qhia Tshwm 13:1.

The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.

“Cov xuab zeb ntawm hiav txwv” sawv cev rau xyoo 1798, vim nws sawv cev rau qhov chaw saib raws keeb kwm uas Yauhas tau raug qhia txog lub hwjchim papacy (tus tsiaj qus ntawm hiav txwv) nyob rau hauv lub sij hawm dhau los, thiab Tebchaws Meskas (tus tsiaj qus ntawm lub ntiaj teb) tab tom sawv los, thiab thaum kawg yuav hais lus ib yam li zaj thaum txoj cai Hnub Chiv uas yuav los sai no. Ces tus tsiaj qus ntawm lub ntiaj teb yuam kom lub ntiaj teb lees txais “daim duab ntawm tus tsiaj qus,” uas yuav hais lus thiab coj txoj cai Hnub Chiv los siv rau thoob plaws lub ntiaj teb.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> “Thaum txog lub sijhawm uas Papacy, raug txeeb nws lub hwj chim lawm, raug yuam kom tsum tsis txhob tsim txom ntxiv lawm, Yauhas tau pom ib lub hwj chim tshiab sawv los kom rov hais tus zaj lub suab, thiab coj mus ntxiv tib yam haujlwm lim hiam thiab hais lus thuam Vajtswv ntawd. Lub hwj chim no, yog lub kawg uas yuav tawm tsam rau pawg ntseeg thiab Vajtswv txoj kevcai, raug sawv cev los ntawm ib tug tsiaj nyaum uas muaj kub zoo li menyuam yaj. Cov tsiaj nyaum uas ua ntej nws tau sawv tawm hauv hiav txwv los; tiam sis tus no tau sawv tawm hauv lub ntiajteb, uas sawv cev rau txoj kev sawv los nyob kaj siab lug ntawm haiv neeg uas nws cim tseg—Tebchaws Asmeskas.” Signs of the Times, February 8, 1910.

John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.

Yauhas raug coj mus rau tib lub chaw saib keeb kwm ntawd kom tau txais qhov kev nthuav qhia kawg ntawm cov nceeg vaj hauv yav lus faj lem hauv phau Vajlugkub nyob hauv tshooj kaum xya. Thaum nws sawv ntawm lub chaw saib ntawd, cov nceeg vaj raug nthuav tawm. Ua ntej tshaj, nws raug ceeb toom tias tus tsiaj qus tswj hwm ob qho tib si pawg ntseeg thiab lub xeev, rau qhov nws zaum saum tsis yog tsuas yog xya lub taub hau xwb, tiam sis kuj saum xya lub roob thiab. Qhov uas tus niam ntiav loj zaum saum ntawd qhia meej tias nws yog tus uas caij tus tsiaj qus, thiab tus uas caij tus tsiaj qus yog tus uas tswj hwm tus tsiaj qus.

> 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. Kevcai Tshwm Sim 17:18.

The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.

Lo lus “reigneth” txhais hais tias tuav thiab kav saum. Tus neeg caij tswj hwm tus tsiaj ntawd los ntawm kev tuav txoj hlua tswj. Lub papacy kav saum xya lub taub hau thiab kuj kav saum xya lub roob. Hauv Daniyees tshooj ob, Daniyees qhia rau Nenpukhanexas tias nws yog “lub taub hau” kub. Hauv Yaxayas tshooj xya, “lub taub hau” kuj yog ib tug vajntxwv, ib lub peev lossis ib lub nceeg vaj.

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

> Rau lub taub hau ntawm Syria yog Damaxaka, thiab lub taub hau ntawm Damaxaka yog Reexees; thiab tsis pub dhau rau caum tsib xyoos Efa-i yuav raug tawg kom nws txhob muaj dua ua ib haiv neeg. Thiab lub taub hau ntawm Efa-i yog Xamalis, thiab lub taub hau ntawm Xamalis yog Remaliyas tus tub. Yog nej tsis ntseeg, mas yeej yuav tsis muaj kev ruaj khov rau nej li. Yaxayas 7:7, 8.

The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.

Lub papacy, uas yog tus pojniam caij saum tus tsiaj qus, kav saum txhua tus vajntxwv hauv ntiajteb. Cov vajntxwv ntawd raug sawv cev tias yog “kaum tus vajntxwv,” uas yog lub hwjchim zaj ntawm hnub kawg. Lawv yog cov vajntxwv uas tus niam ntiav ntawm Tyre mus ua nkauj ua nraug nrog. Cov “kaum tus vajntxwv” ntawd twb raug yuam kom lees txais txoj cai kav ntawm papacy lawm, tiam sis tus vajntxwv loj tshaj plaws ntawm kaum tus vajntxwv ntawd yog Tebchaws Meskas. Yog li ntawd, Tebchaws Meskas kuj raug sawv cev los ntawm Ahab, tus vajntxwv ntawm kaum lub nceeg vaj sab qaum teb ntawm Ixayees. Tus lej “xya” sawv cev rau “kev puv npo,” thiab thaum papacy raug piav qhia tias kav saum cov vajntxwv hauv ntiajteb, nws kuj tseem kav saum kaum tus vajntxwv thiab nws zaum saum xya lub taubhau.

Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.

Nov yog lub siab uas muaj tswvyim, rau cov neeg txawj ntse ntawm hnub kawg siv txoj kev qhia tias “kab rau kab,” thiab lawv lees paub tias txhua lub cim ntawm txoj kev tswjfwm hauv xeev uas tus niam ntiav kav ntawd qhia tib qho tseeb nkaus xwb. Nws kuj kav saum xya lub roob, thiab cov Millerite tau txheeb ib “lub roob” hauv Vajlugkub tej lus faj lem tias yog ib lub cim sawv cev rau ib lub tebchaws, tiamsis lawv kuj tau txheeb tias tej lub cim muaj ntau dua ib lub ntsiab lus.

Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.

Roob kuj kuj txhais tau tias yog ib lub cim ntawm pawg ntseeg thiab. “Lub roob dawb huv uas muaj hwjchim ci ntsa iab” hauv Vaj Lug Kub sawv cev rau Vajtswv pawg ntseeg.

> The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.

> Lo lus uas Yaxayas, Amoz tus tub, tau pom hais txog Yudas thiab Yeluxalees. Thiab yuav muaj li no rau hnub kawg, tias lub roob ntawm tus Tswv lub tsev yuav raug tsa kom nyob saum tej ncov roob, thiab yuav raug tsa siab dua tej toj; thiab txhua haiv neeg yuav ntws tuaj rau ntawd. Thiab ntau haiv neeg yuav mus thiab hais tias, Cia li nej los, thiab cia peb nce mus rau tus Tswv lub roob, mus rau hauv Yakhauj tus Vajtswv lub tsev; thiab nws yuav qhia peb txog nws txojkev, thiab peb yuav taug nws tej kev: rau qhov txoj kevcai yuav tawm hauv Xi-oos mus, thiab tus Tswv lo lus tawm hauv Yeluxalees. Yaxayas 2:1–3.

The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.

“Tus Tswv lub tsev” yog Nws pawg ntseeg, thiab nws yog ib “lub roob.” Tus niam ntiav loj zaum saum xya lub roob, yog li ntawd qhia meej tias nws kav tag nrho cov pawg ntseeg, ib yam li nws kav tag nrho cov vajntxwv. Nws tswj hwm tag nrho cov pawg ntseeg thiab tag nrho cov tebchaws hauv thoob qab ntuj.

The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.

Lub zeem muag uas Yaxayas tab tom taw qhia tias tau los cuag nws “hais txog Yudas thiab Yeluxalees,” uas peb nyuam qhuav hais tseg lawm, tseem txuas mus ntxiv, thiab tseem yog tib nqe lus ntawd hauv tshooj plaub, thiab raws li Yaxayas hais nws yog tib “hnub ntawd” uas tibneeg hais tias, “Nej cia li los, thiab peb cia li nce mus rau saum lub roob ntawm tus Tswv, mus rau hauv lub tsev ntawm Vajtswv ntawm Yakhauj.” Hauv tib lub caij nyoog ntawd “xya tus pojniam” raug taw qhia.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.

> Thiab nyob rau hnub ntawd, xya tus pojniam yuav los tuav ib tug txivneej, hais tias, Peb yuav noj peb tus kheej mov, thiab hnav peb tus kheej tsoos tsho; tsuas yog cia peb raug hu los ntawm koj lub npe xwb, kom tshem tau peb txoj kev txaj muag. Nyob rau hnub ntawd, tus ceg ntawm tus Tswv yuav zoo nkauj thiab muaj hwjchim ci ntsa iab, thiab cov txiv hmab txiv ntoo hauv lub ntiajteb yuav zoo tshaj thiab ntxim saib rau cov uas dim hauv cov Yixayee. Thiab yuav muaj tias, tus uas tseem tshuav nyob hauv Xi‑oos, thiab tus uas tseem nyob hauv Yeluxalees, yuav raug hu ua dawb huv, yog txhua tus uas raug sau cia nrog cov neeg ciaj nyob hauv Yeluxalees: thaum tus Tswv tau ntxuav tej kev qias neeg ntawm Xi‑oos cov ntxhais lawm, thiab tau ntxuav Yeluxalees cov ntshav tawm hauv nruab nrab ntawd lawm los ntawm tus ntsujplig ntawm kev txiav txim, thiab los ntawm tus ntsujplig ntawm kev kub hnyiab. Thiab tus Tswv yuav tsim saum txhua qhov chaw nyob ntawm roob Xi‑oos, thiab saum nws tej kev sib txoos, ib txheej huab thiab pa taws thaum nruab hnub, thiab qhov ci ntsa iab ntawm nplaim taws hluav taws thaum hmo ntuj: rau qhov saum txhua txoj kev ci ntsa iab yuav muaj ib daim thaiv. Thiab yuav muaj ib lub tsev ntaub ua duab ntxoov ntxoo thaum nruab hnub kom dim ntawm tshav kub, thiab ua ib qho chaw nkaum, thiab ua ib qho chaw vov ntawm cua daj cua dub thiab nag. Yaxayas 4:1–6.

The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”

“Hnub” uas yog lub ntsiab lus ntawm Yaxayas txoj kev ua yog tib yam li “teev” ntawm av qeeg loj hauv Tshwm Sim tshooj kaum ib. Cov neeg txawj ntse uas tau lees txais lo lus ceeb toom kom “rov qab los” tom qab kev poob siab hnub tim 18 Lub Xya hli ntuj, 2020, thiab tau ua raws li tej kev cai hauv Levi Kevcai nees nkaum rau, thiab cov uas tau raug coj los sib sau ua ke los ntawm Exekees thawj zaj lus faj lem, raug muab khi rau thaum lawv lees txais Exekees zaj lus thib ob hais txog plaub cua ntawm Islam. Tom qab ntawd lawv raug tsa mus rau saum ntuj ceeb tsheej ua ib tug chij, thiab Vajtswv lwm cov me nyuam uas nyob hauv Npanpiloo pib teb rau txoj kev hu kom tawm hauv Npanpiloo los, uas pib thaum av qeeg, uas yog txoj cai Hnub Caiv uas yuav los sai no. Vajtswv lwm pab yaj hnov txoj xov kom tawm hauv Npanpiloo los, thiab lawv tshaj tawm tias, “Nej cia li los, peb cia li nce mus rau saum roob ntawm tus Tswv, mus rau hauv lub tsev ntawm Yakhauj tus Vajtswv.”

In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.

Nyob rau hauv “teev” ntawd tus poj niam ua niam ntiav loj pib hu nws tej nkauj thiab deev luag poj luag txiv nrog cov vajntxwv hauv ntiajteb. Cov uas tsis tau sau npe rau hauv Phau Ntawv Ciaj Sia ntawm tus Menyuam Yaj raws tus poj niam ua niam ntiav ntawd mus, thiab lawv tej pawg ntseeg poob los nyob hauv nws txoj cai kav. Yaxayas sawv cev cov pawg ntseeg ntawd ua “xya tus poj niam.” Cov “xya tus poj niam” ntawd yog “xya lub roob” uas lub hwjchim papacy yuav kav, raws li Tebchaws Meskas yuam kom tag nrho lub ntiajteb tsa ib tug duab ntawm tus tsiaj qus uas yuav hais lus thiab tseem yuav ua kom txhua tus txais lub cim ntawm papacy txoj cai kav.

Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.

Cov “xya tus pojniam yuav tuav ib tug txivneej,” thiab tus “txivneej” ntawd yog tus “txivneej” uas Povlauj qhia tias yog “tus txiv neej ntawm kev txhaum.” Nyob rau lub sijhawm ntawm txoj kev sim siab ntawd, cov uas tseem nyob “hauv Yeluxalees, yuav raug hu ua neeg dawb huv, yog txhua tus uas tau sau npe cia nrog cov neeg ciaj sia hauv Yeluxalees.” Vajtswv haiv neeg yog cov uas nyob rau lub sijhawm ntawd uas lawv tej npe tau sau cia rau hauv phau ntawv txoj sia, uas yog phau ntawv ntawm tus Menyuam Yaj uas raug tua txij thaum lub hauv paus ntawm lub ntiajteb raug tsa. Lwm pab neeg, uas tuav tus “txivneej ntawm kev txhaum,” yog cov uas nyob hauv Tshwmsim tshooj kaum peb uas pe hawm tus txiv neej ntawm kev txhaum.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.

> Thiab txhua tus uas nyob saum npoo lub ntiajteb yuav pe hawm nws, yog cov uas lawv tej npe tsis tau sau cia rau hauv phau ntawv txoj sia ntawm tus Menyuam Yaj uas raug tua txij thaum lub hauv paus ntawm lub ntiajteb tsim los. Yog leejtwg muaj pob ntseg, cia nws mloog. Revelation 13:8, 9.

The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.

“Teev” ntawm av qeeg loj, uas yog kev kub ntxhov ntawm txoj cai Hnub Caiv, yog qhov xaus ntawm txoj kev txiav txim tshawb xyuas, thiab txoj kev txiav txim ntawd yog raws li seb koj lub npe puas raug pom los sis tsis raug pom tias tau sau cia hauv phau ntawv ntawm txoj sia; yog li ntawd, nyob rau lub sijhawm ntawd ob pab neeg uas raug sawv cev los ntawm lawv txoj kev sib raug zoo rau phau ntawv ntawm txoj sia tab tom qhia kom pom meej txog cov xwm txheej kawg nkaus ntawm txoj kev txiav txim. Cov uas tuav rawv rau “tus neeg ntawm txoj kev txhaum,” tshaj tawm tias lawv yuav “noj” lawv “tus kheej mov, thiab hnav” lawv “tus kheej tsoos tsho,” tiamsis lawv txoj kev ntshaw tseem ceeb tshaj plaws yog kom “raug hu los ntawm koj lub npe”.

They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”

Lawv yuav khaws lawv daim ntawv qhia lawv tej kev ntseeg raws li lawv tus kheej (noj lawv tus kheej mov ci), thiab khaws lawv txoj kev lees tias yog ib pawg ntseeg raws li lawv tus kheej (lawv tus kheej ris tsho), tiam sis yuav lees txais lub npe ntawm tus “txiv neej ntawm txoj kev txhaum.” Lub npe ntawm tus “txiv neej ntawm txoj kev txhaum” yog “catholic”, uas txhais tias “thoob qab ntuj.” Cov uas tuav rawv tus “txiv neej ntawm txoj kev txhaum,” xav los ua ib feem ntawm “lub koom txoos thoob qab ntuj”, uas yog lub Koom Txoos Kav Tos Liv. Lawv ntshaw txoj kev sib raug zoo ntawd kom “tshem tawm” lawv txoj “kev poob ntsej muag.”

The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.

Lo lus “kev thuam” hais txog ob yam tseem ceeb ntawm tus tsiaj qus uas kav saum txhua pawg ntseeg thiab txhua haiv neeg hauv hnub kawg. Hauv “teev ntawm av qeeg loj” hauv Tshwm Sim kaum ib, “kev txom nyem thib peb yuav los sai”. “Kev txom nyem thib peb” yog Islam. Hauv “teev ntawm av qeeg loj” hauv Tshwm Sim kaum ib, Lub Xya Hli Raj nrov. Lub Xya Hli Raj yog Islam. Islam ntaus hauv “teev ntawm av qeeg loj,” rau qhov txhua lub Raj yog tej cuab yeej cev Vajtswv lus uas Vajtswv tau siv hauv kev txiav txim tawm tsam kev yuam kom pe hawm hnub Sunday thoob plaws keeb kwm ntiaj teb.

When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.

Thaum “kev puam tsuaj hauv teb chaws” ntawm Tebchaws Meskas raug coj los txog, ntawm txoj cai Hnub Caiv uas yuav los sai no, “cov tebchaws yuav chim.” Hauv Vajlugkub tej lus faj lem, yog Islam uas ua rau cov tebchaws chim, raws li sawv cev nyob rau hauv thawj zaug uas hais txog Islam hauv phau Chiv Keeb.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. 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 16:11, 12.

> Tus timtswv ntawm tus Tswv hais rau nws tias, Saib maj, koj cev xeeb tub lawm, thiab koj yuav yug tau ib tug tub, thiab koj yuav hu nws lub npe ua Isuma‑ees; rau qhov tus Tswv tau hnov koj txoj kev txom nyem. Thiab 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 rau ntawm xub ntiag ntawm tag nrho nws cov kwvtij. Chiv Keeb 16:11, 12.

The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.

“Kev txaj muag thuam” ntawm cov hnub kawg yog kev ntseeg Islam. Cov pawg ntseeg thiab tej teb chaws hauv ntiaj teb no yuav los nyob hauv qab txoj cai kav ntawm Lub Tshiab Kev Txiav Txim Ntiaj Teb ntawm ib lub Koom Haum United Nations, uas yog lub Koom Txoos Catholic kav tswj. Tus pope yuav zaum saum lub txheej txheem ib-ntiaj-teb, ib yam li Constantine tau muab lub zwm txwv rau txoj papacy nyob rau xyoo 330. Tej teb chaws yuav txiav txim tias lawv lub peev xwm los daws tau kev ua tsov rog uas Islam tab tom coj los tawm tsam noob neej, tsuas ua tau los ntawm ib txoj kev sib koom siab, uas yuav yuav tsum muaj kev mloog lus rau ib qho cai ncaj ncees, uas Tebchaws Meskas yuav hais tawv tias yog lub Koom Txoos Loos. Ib yam li Justinian tau muab txoj cai loj rau lub Koom Txoos Catholic nyob rau xyoo 533, keeb kwm rov tshwm dua. Tebchaws Meskas yuav siv nws lub hwj chim tub rog yuam lub ntiaj teb kom mloog lus, ib yam li Clovis tau ua rau lub Koom Txoos Catholic nyob rau xyoo 496. Keeb kwm ntawm nqe ob hauv Tshwmsim tshooj kaum peb yuav rov tshwm dua.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Thiab tus tsiaj qus uas kuv pom ntawd zoo li ib tug tsov txaij, thiab nws ob txhais taw zoo li ob txhais taw dais, thiab nws lub qhov ncauj zoo li lub qhov ncauj tsov ntxhuav; thiab tus zaj muab nws lub hwj chim, thiab nws lub zwm txwv, thiab txoj cai loj rau nws. Qhia Tshwm 13:2.

Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.

Thaum tus mlom ntawd raug tsa tsa lawm, ces cov vaj ntxwv hauv ntiajteb, cov uas tau npau taws vim tej kev tawm tsam ntawm Islam, yuav paub tseeb tias txoj kev “thuam” thoob qab ntuj rau Islam uas tau raug siv los coj kom tus tsiaj qus tus mlom thoob ntiajteb los muaj nyob, tsis yog txoj kev “thuam” uas “tus neeg txhaum” (Jezebel) yeej mob siab txog tiag. Thaum lig dhau lawm, lub ntiajteb yuav pom tias Jezebel tsis quav ntsej Islam li, tiamsis nws lub siab ntshaw xav tua Eliyas, ib yam li Herodias tau tua Yauhas tus Uas Muab Neeg Ua Kevcai Raus Dej.

The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.

“Lub siab uas muaj tswvyim,” yog “lub siab ntawm cov neeg txawj ntse,” thiab “cov neeg txawj ntse” yog cov uas to taub txog “kev nce ntxiv ntawm kev paub” uas raug tsim tawm thaum Tsov Ntxhuav ntawm xeem Yudas qhib cov foob ntawm Kev Qhia Tshwm ntawm Yexus Khetos, ua ntej lub sij hawm ntawm txoj kev sim siab kaw.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Nws hais rau kuv tias, Tsis txhob muab cov lus uas yog tej lus faj lem hauv phau ntawv no kaw cia; rau qhov lub sijhawm twb los ze lawm. Tus uas tsis ncaj ncees, cia nws tseem tsis ncaj ncees ntxiv mus; tus uas qias neeg, cia nws tseem qias neeg ntxiv mus; tus uas ncaj ncees, cia nws tseem ua ncaj ncees ntxiv mus; thiab tus uas dawb huv, cia nws tseem ua dawb huv ntxiv mus. Qhia Tshwm 22:10, 11.

The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.

“Xya lub taub hau yog xya lub roob, uas tus poj niam zaum saum lawv,” sawv cev rau qhov tseeb tias txoj kev ua thawj coj ntawm vajlugkub Loos yuav kav saum ob tog—pawg ntseeg thiab lub xeev tib si. Cov cim muaj ntau dua ib lub ntsiab, thiab cov cim yuav tsum raug txhais thiab to taub raws li lub ntsiab lus hauv nqe uas cov cim ntawd raug nthuav tawm. Lo lus sib cav tshwm los tias nqe ntawd qhia meej tias cov taub hau yog cov roob, yog li ntawd qhov kev ncaj ncees twg thiaj muaj rau kev txheeb kom muaj qhov txawv ntawm cov taub hau (kev tswj hwm hauv lub xeev) thiab cov roob (kev tswj hwm hauv pawg ntseeg)? Qhov kev txawv ntawd raug tsim tsa nyob hauv Daniyees tshooj xya thiab tshooj yim. Hauv tshooj xya, ob qho tib si Loos pagan thiab Loos papal raug txheeb tias yog “txawv tshaj,” ntawm cov tsiaj qus uas tuaj ua ntej lawv.

When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.

Thaum muab tshooj xya coj los tso rau saum tshooj yim (kab saum kab), peb pom hauv tshooj yim tus kub me ntawm Loos, txav mus los nruab nrab ntawm txiv neej, poj niam, txiv neej, poj niam. Ib lub cim (tus kub me) uas sawv cev rau ob lub hwj chim. Hauv cov tshooj ntawd, ib tug kub yog ib lub nceeg vaj, thiab ib lub nceeg vaj kuj yog ib lub taub hau thiab. Hauv tshooj yim, tus kub me sawv cev rau ob lub nceeg vaj, yog lub nceeg vaj thib plaub thiab thib tsib ntawm Vajlugkub txoj hau kev cev faj lem. Tus kub me, raws li lub cim, sawv cev rau ob lub nceeg vaj, thiab ob lub nceeg vaj uas nws sawv cev yog cov nceeg vaj uas qhia txog kev koom ua ke ntawm kev tswj xeev thiab kev tswj pawg ntseeg. Xya lub taub hau, uas kuj yog xya lub roob, sawv cev rau ob lub nceeg vaj, thiab ib lub nceeg vaj yog kev tswj pawg ntseeg hos lwm lub yog kev tswj xeev.

In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.

Hauv Daniyee tshooj ob, muaj dua ib tug tim khawv ntxiv rau txoj kev cim yaj saub no, rau qhov nyob ntawd lub nceeg vaj kawg, uas cov Millerites to taub tias yog lub nceeg vaj plaub ntawm Loos, raug sawv cev los ntawm hlau thiab av nplaum. Hlau thiab av nplaum raug muab los xyaw ua ke, txawm hais tias qhov tseeb hlau tsis xyaw nrog av nplaum. Los thaum Muam White piav txog “hlau thiab av nplaum,” nws qhia tias nws yog ib lub cim ntawm kev ua hauj lwm ntawm pawg ntseeg thiab kev ua hauj lwm ntawm lub xeev, raws li tus kub me ntawm tshooj yim sawv cev, thiab cov taub hau hauv Tshwmsim kaum xya uas kuj yog tej roob thiab.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

> “Peb tau los txog ib lub sij hawm uas Vajtswv tes dej num dawb huv raug sawv cev los ntawm cov taw ntawm tus pej thuam, uas hauv ntawd hlau raug tov nrog av nplaum mos. Vajtswv muaj ib haiv neeg, ib haiv uas raug xaiv tseg, uas lawv txoj kev txawj xav txheeb xyuas yuav tsum raug ua kom dawb huv, thiab lawv yuav tsum tsis txhob ua neeg qias los ntawm kev tso ntoo, quav nyab, thiab txhos nplej rau saum lub hauv paus. Txhua tus ntsuj plig uas ncaj ncees rau Vajtswv cov lus txib yuav pom tias yam cim tshwj xeeb ntawm peb txoj kev ntseeg yog hnub Xanpataus hnub xya. Yog tsoom fwv yuav hwm hnub Xanpataus raws li Vajtswv tau txib lawm, nws yuav sawv ruaj hauv Vajtswv lub hwj chim thiab nyob hauv kev tiv thaiv txoj kev ntseeg uas ib zaug twb muab cob rau cov neeg dawb huv lawm. Tiamsis cov nom tswv yuav txhawb nqa hnub xanpataus cuav, thiab yuav muab lawv txoj kev ntseeg kev cai dab qhuas tov nrog kev coj hnub no uas yog tus me nyuam ntawm papacy, tsa nws saum toj hnub Xanpataus uas tus Tswv tau ua kom dawb huv thiab tau foom koob hmoov, cais tseg rau neeg kom coj ua hnub dawb huv, ua ib lub cim ntawm Nws thiab Nws haiv neeg mus txog ib txhiab tiam neeg. Kev muab kev txawj ntse hauv pawg ntseeg thiab kev txawj tswj xeev los tov ua ke raug sawv cev los ntawm hlau thiab av nplaum. Txoj kev koom no tab tom ua kom txhua lub hwj chim ntawm cov pawg ntseeg qaug zog. Qhov uas muab lub hwj chim ntawm lub xeev rau pawg ntseeg li no yuav coj tau tej txiaj ntsig phem los. Tib neeg twb yuav luag dhau qhov chaw uas Vajtswv txoj kev ua siab ntev tseem tiv taus lawm. Lawv tau muab lawv lub zog nqis rau hauv kev nom kev tswv, thiab tau koom nrog papacy. Tiamsis lub sij hawm yuav los thaum Vajtswv yuav rau txim rau cov uas tau muab Nws txoj kevcai ua tsis muaj nqis, thiab lawv tej hauj lwm phem yuav tig rov los raug rau lawv tus kheej.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

We will continue this study in the next article.

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

> “In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.

> “Hauv daim duab xwm txheej uas sawv cev rau Khetos tes dej num ua rau peb, thiab rau Xatas txoj kev liam txim ruaj nreb tawm tsam peb, Yausuas sawv ua tus pov thawj hlob, thiab thov sawv cev rau Vajtswv haiv neeg uas ceev Nws tej lus txib. Tib lub sijhawm ntawd Xatas sawv cev qhia Vajtswv haiv neeg ua neeg txhaum loj heev, thiab nthuav daim ntawv teev tej kev txhaum uas nws tau ntxias lawv kom ua thoob plaws lawv lub neej rau ntawm Vajtswv xub ntiag, thiab hais tawv tias vim lawv tej kev txhaum ntawd, lawv yuav tsum raug muab cob rau hauv nws txhais tes kom nws rhuav tshem tau lawv. Nws hais tawv tias lawv tsis tsim nyog raug cov tim tswv uas ua haujlwm pab tiv thaiv tawm tsam kev koom tes ua phem. Nws puv npo kev chim siab vim nws tsis muaj peev xwm khi Vajtswv haiv neeg ua tej pob nrog lub ntiajteb, kom lawv muab kev mloog lus puv npo rau nws. Cov vajntxwv thiab cov thawj kav thiab cov nom tswv tau muab tus cim ntawm tus tawm tsam Khetos rau saum lawv tus kheej, thiab lawv raug sawv cev ua tus zaj uas tawm mus ua tsov rog tawm tsam cov ntseeg dawb huv—yog cov uas ceev Vajtswv tej lus txib thiab muaj Yexus txoj kev ntseeg. Hauv lawv txoj kev ntxub Vajtswv haiv neeg, lawv kuj qhia tias lawv muaj txim ib yam nkaus hauv qhov xaiv Npalaas hloov chaw Khetos.”

> “God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.

> “Vajtswv muaj ib qho lus sib hais nrog lub ntiajteb no. Thaum txoj kev txiav txim yuav zaum, thiab cov phau ntawv yuav raug qhib, Nws muaj ib daim nyiaj phem txaus ntshai yuav tsum daws kom tiav, uas twb yuav ua rau lub ntiajteb ntshai thiab tshee hnyo tam sim no lawm yog tias tibneeg tsis raug qhov muag dig thiab raug khawv koob los ntawm Xatas tej kev dag ntxias thiab kev dag yuam kev. Vajtswv yuav hu lub ntiajteb los ris txim rau txoj kev tuag ntawm Nws Tib Leeg Tub yug los, tus uas raws li txhua yam tiag tiag lawm lub ntiajteb tau rov muab ntsia saum ntoo khaub lig dua tshiab, thiab muab tso rau kev txaj muag rau sawvdaws pom hauv txoj kev tsim txom Nws haivneeg. Lub ntiajteb tau tsis lees yuav Khetos nyob hauv tus kheej ntawm Nws cov neeg dawb huv, tau tsis kam txais Nws tej lus hauv txoj kev tsis kam txais tej lus ntawm cov yaj saub, cov tubtxib, thiab cov tubtxib xa xov. Lawv tau tsis lees txais cov uas tau ua haujlwm koom tes nrog Khetos, thiab vim li no lawv yuav tsum tau hais qhia lawv tus kheej.” Testimonies to Ministers, 38, 39.

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