Article

# The Book of Daniel - Number One-Hundred and Eighty-Eight

Phau Ntawv Daniyees – Zaj Lus Qhia Ib Puas Yim Caug Yim

From Raphia to Panium: Unveiling the Prophetic Significance of Ancient Battles

Txij ntawm Raphia mus rau Panium: Qhia Tawm Txog Qhov Tseem Ceeb Ntawm Tej Yaj Saub hauv Cov Tsov Rog Qub Qab Ntuj Thranscribed

Author

Jeff Pippenger

Published

April 18, 2024

Formats

PDF Unavailable
Word Unavailable
Song MP3

The Battle of Raphia and the Battle of Panium are two distinct historical events that occurred in different periods and contexts, but they both have significance in the history of ancient Judea and its surrounding regions. The Battle of Raphia took place in 217 BC. The Battle of Panium occurred in 200 BC between the Seleucid kingdom (king of the north) and the Ptolemaic kingdom (king of the south). These two battles are identified in verses eleven through fifteen of Daniel chapter eleven. These two battles preceded the Maccabean Revolt in 167 BC.

Tsov Rog ntawm Raphia thiab Tsov Rog ntawm Panium yog ob qhov xwm txheej keeb kwm uas sib txawv, uas tau tshwm sim nyob rau lub sijhawm thiab hauv cov xwm txheej sib txawv, tiam sis nkawd ob leeg muaj qhov tseem ceeb hauv keeb kwm ntawm Yudas teb thaum ub thiab cov cheeb tsam uas nyob ib puag ncig nws. Tsov Rog ntawm Raphia tau muaj tshwm sim xyoo 217 BC. Tsov Rog ntawm Panium tau tshwm sim xyoo 200 BC ntawm lub nceeg vaj Seleucid (vajntxwv sab qaum teb) thiab lub nceeg vaj Ptolemaic (vajntxwv sab qab teb). Ob tsov rog no raug txheeb tseg hauv nqe kaum ib mus txog kaum tsib ntawm Daniyee tshooj kaum ib. Ob tsov rog no tau tshwm sim ua ntej Kev Tawm Tsam Maccabees xyoo 167 BC.

The Battle of Panium took its name from the nearby geographical feature, Mount Panium, where the conflict occurred. The name Panium is derived from the Greek god Pan, to whom a temple was there dedicated. The site was known as Panium due to its association with the worship of Pan. The temple complex was often referred to as the Sanctuary of Pan, emphasizing its role as a place of religious devotion and worship dedicated to the god Pan. The term “Nymphaeum” refers to a monument or shrine dedicated to water nymphs in ancient Greek and Roman religion. The temple complex at Panium included a grotto and natural spring, which were believed to be inhabited by nymphs, and thus it was sometimes referred to as the Nymphaeum of Panium.

Tsov Rog ntawm Panium tau txais nws lub npe los ntawm thaj chaw nyob ze hu ua Roob Panium, uas yog qhov chaw kev sib ntaus ntawd tau tshwm sim. Lub npe Panium yog muab los ntawm tus vajtswv Kili hu ua Pan, uas muaj ib lub tuam tsev tau fij rau nws nyob ntawd. Qhov chaw ntawd raug hu ua Panium vim nws txoj kev txuas nrog kev pe hawm Pan. Lub tuam tsev pawg ntawd feem ntau raug hu ua Chaw Dawb Huv ntawm Pan, qhia meej txog nws tes haujlwm ua ib qho chaw rau kev mob siab rau kev ntseeg thiab kev pe hawm uas tau fij tseg rau tus vajtswv Pan. Lo lus “Nymphaeum” yog hais txog ib lub tuam monument lossis lub chaw pe hawm uas tau fij rau cov ntsuj plig poj dej hauv kev cai dab qhuas Kili thiab Loos thaum ub. Lub tuam tsev pawg ntawm Panium muaj ib lub qhov tsua thiab ib qhov dej txhawv ntuj tsim, uas raug ntseeg tias muaj cov nymphs nyob hauv, thiab yog li ntawd qee zaus kuj raug hu ua Nymphaeum ntawm Panium.

After the city was rebuilt and expanded by Herod Philip, son of Herod the Great, it was known as Caesarea Philippi in honor of the Roman Emperor Caesar Augustus and Herod Philip himself. The temple complex was an important religious center within this city.

Tom qab lub nroog ntawd raug txhim kho dua tshiab thiab nthuav dav los ntawm Helauj Filis, tus tub ntawm Helauj Tus Loj, nws thiaj raug hu ua Xixa Npelepis Filis los qhuas tus Huab Tais Loos Xixa Ausxukhtus thiab Helauj Filis nws tus kheej. Lub tuam tsev ntawd yog ib lub chaw tseem ceeb ntawm kev pe hawm nyob hauv lub nroog no.

During the reign of Emperor Augustus, the temple was rededicated or renamed in honor of Augustus, reflecting the imperial cult and the integration of Roman religious practices into the local religious landscape. The area near the ancient city of Caesarea Philippi, where the temple of Pan was located, was sometimes referred to as the “Gates of Hell” or the “Gates of Hades.”

Thaum lub sij hawm uas Vajntxwv Huab Tais Augustus kav teb chaws, lub tuam tsev ntawd tau raug fij dua tshiab lossis muab tis npe dua los qhuas Augustus, uas qhia txog kev pe hawm huab tais thiab kev koom ua ke ntawm tej kev cai dab qhuas Loos rau hauv thaj tsam kev cai dab qhuas hauv zos. Thaj chaw uas nyob ze lub nroog qub Caesarea Philippi, uas yog qhov chaw uas lub tuam tsev ntawm Pan nyob, qee zaus kuj raug hu ua “Rooj Vag Ntuj Tawg” lossis “Rooj Vag Hades.”

In verses sixteen through nineteen of Daniel chapter eleven, the three geographical areas of conquest that pagan Rome was to overcome in order to be established as the fourth kingdom of Bible prophecy and the king of the north in the chapter, are represented. In verse sixteen, the Roman general Pompey is identified as conquering Syria in 65 BC, and then Jerusalem in 63 BC. Verses seventeen through nineteen identify Julius Caesar’s conquering of Egypt, the third of the three obstacles. The Battle of Actium in 31 BC, marks the beginning of the three hundred and sixty years that pagan Rome would rule supremely in fulfillment of verse twenty-four, of Daniel chapter eleven.

Hauv nqe kaum txog kaum cuaj ntawm Daniyees tshooj kaum ib, peb thaj chaw thaj av ntawm kev yeej uas Loos pagan yuav tsum kov yeej kom thiaj raug tsa los ua lub nceeg vaj thib plaub hauv Vajlugkub txoj lus faj lem thiab ua tus vajntxwv sab qaum teb hauv tshooj ntawd, raug sawv cev qhia tawm. Hauv nqe kaum rau, tus thawj tub rog Loos Pompey raug qhia tias tau kov yeej Xiliya xyoo 65 BC, thiab tom qab ntawd Yeluxalees xyoo 63 BC. Nqe kaum xya txog kaum cuaj qhia txog Yuli-us Kaisalis qhov kev kov yeej Iyi tebchaws, uas yog qhov thib peb ntawm peb yam kev thaiv. Tsov Rog Actium xyoo 31 BC cim pib ntawm peb puas rau caum xyoo uas Loos pagan yuav kav ua tus muaj hwjchim tshaj plaws raws li kev ua tiav ntawm nqe nees nkaum plaub hauv Daniyees tshooj kaum ib.

In verse twenty the reign of Augustus Caesar is marked, and in that history, Jesus was born. Then in verses twenty-one and twenty-two the wicked Tiberius Caesar’s reign is identified, thus marking the crucifixion of Christ. In verse twenty-three, the league which the Maccabean Jews entered into with pagan Rome is marked, and thus the flow of history that began in verse eleven is halted, and the historical narrative drops back to the period of 161 BC to 158 BC.

Nyob rau hauv nqe nees nkaum, txoj kev kav ntawm Augustus Caesar raug cim tseg, thiab hauv keeb kwm ntawd, Yexus tau yug los. Ces nyob rau hauv nqe nees nkaum ib thiab nees nkaum ob, txoj kev kav ntawm Tiberius Caesar tus neeg phem raug qhia meej, yog li cim txog txoj kev raug ntsia saum ntoo khaublig ntawm Khetos. Nyob rau hauv nqe nees nkaum peb, kev sib koom tes uas cov Yudais Maccabean tau nkag mus nrog Loos uas teev dab mlom raug cim tseg, thiab yog li no, kev ntws ntawm keeb kwm uas tau pib hauv nqe kaum ib raug nres, thiab zaj lus piav keeb kwm rov poob qab mus rau lub caij nyoog 161 BC txog 158 BC.

Verse twenty-three represents the line of the Maccabees, and though it does not provide all the details of their prophetic line, the record of history does. In 217 BC, the Battle of Raphia took place, and in the aftermath a child king left Egypt vulnerable. As the Seleucid and Greek kings made plans to deal with the child king in the year 200 BC, Rome inserted itself into the history and became the defender of the Egyptian child king. In the same year the Battle of Panium took place. Then in 167 BC the guerilla warfare of the Maccabees, began.

Nqe nees nkaum peb sawv cev rau txoj kab keeb kwm ntawm cov Maccabees, thiab txawm hais tias nws tsis muab txhua yam ntsiab lus ntawm lawv txoj kab yaj saub qhia tseg, los keeb kwm ntawv teev cia yeej muab. Xyoo 217 BC, muaj Tsov Rog ntawm Raphia, thiab tom qab ntawd ib tug vajntxwv uas tseem yog menyuam yaus tau ua rau tim lyiv teb chaws poob rau hauv kev tsis ruaj khov. Thaum cov vajntxwv Seleucid thiab Greek npaj tswv yim los daws nrog tus vajntxwv menyuam yaus ntawd hauv xyoo 200 BC, Loos tau nkag los rau hauv keeb kwm thiab los ua tus tiv thaiv tus vajntxwv menyuam yaus ntawm tim lyiv teb chaws. Nyob rau tib lub xyoo ntawd Tsov Rog ntawm Panium tau muaj. Tom qab ntawd, hauv xyoo 167 BC, kev ua tsov ua rog zais nyiag ntawm cov Maccabees tau pib.

The Maccabean revolt began in Modein in 167 BC, and it consisted of the Maccabees not only engaging against the Seleucid Empire, but also engaging the Jews that they had determined were in alliance with the Seleucids. The revolt was religiously motivated, and it was carried out against an internal and external enemy. In 164 BC the Maccabees rededicated the temple, and this event is commemorated by the Jewish celebration of Hanukkah. In that year the infamous Antiochus Epiphanes died. Then from 161 BC to 158 BC the “league” of verse twenty-three was entered into with Rome.

Kev tawm tsam Maccabees tau pib hauv Modein xyoo 167 BC, thiab nws muaj xws li tias cov Maccabees tsis yog tsuas tawm tsam rau lub tebchaws Seleucid xwb, tiamsis kuj tawm tsam cov Yudais uas lawv tau txiav txim tias yog cov nyob hauv kev koom tes nrog cov Seleucids thiab. Kev tawm tsam ntawd muaj lub hauv paus txhawb los ntawm kev ntseeg, thiab nws tau raug coj los ua tawm tsam ib tug yeeb ncuab sab hauv thiab sab nraud. Xyoo 164 BC cov Maccabees tau rov fij dua lub tuam tsev, thiab qhov xwm txheej no raug nco txog los ntawm cov Yudais txoj kev ua koob tsheej Hanukkah. Nyob rau xyoo ntawd Antiochus Epiphanes uas muaj npe phem heev tau tuag. Tom qab ntawd, txij xyoo 161 BC mus txog 158 BC, “pab koomtes” ntawm nqe nees nkaum-peb tau raug nkag mus nrog Loos.

The only direct reference to the Maccabees, their revolt and their league with Rome, is found in verse twenty-three, but the history of the dynasty, called the Hasmonean Dynasty began at Modein in 167 BC, and continued to the time of the cross. The final representatives of the Hasmonean Dynasty were the Pharisees of Christ’s time period. Therefore, there is a prophetic line of the history of apostate Judaism as represented by the Maccabees which began in 167 BC at the revolt of Modein, which ends in verses twenty-one and twenty-two when Jesus was crucified.

Qhov kev hais ncaj qha nkaus xwb txog cov Maccabees, lawv txoj kev sawv tawm tsam thiab lawv txoj kev cog lus koom tes nrog Loos, muaj nyob hauv nqe nees nkaum peb, tiam sis keeb kwm ntawm txoj vaj ntxwv kab, hu ua Hasmonean Dynasty, tau pib ntawm Modein xyoo 167 BC, thiab txuas mus txog rau lub sijhawm ntawm tus ntoo khaub lig. Cov sawv cev kawg ntawm Hasmonean Dynasty yog cov Falixais hauv lub sijhawm ntawm Khetos. Yog li ntawd, muaj ib txoj kab yaj saub ntawm keeb kwm ntawm cov Yudais uas tau thim txoj kev ntseeg raws li cov Maccabees sawv cev, uas tau pib xyoo 167 BC ntawm kev sawv tawm tsam hauv Modein, thiab xaus rau hauv nqe nees nkaum ib thiab nees nkaum ob thaum Yexus raug ntsia saum ntoo khaub lig.

Their history reached a turning point in verse sixteen, when Rome, for the first time, through Pompey, conquered Jerusalem. His primary motivation for bringing the destruction upon Jerusalem at that time was a dispute among two factions of the Hasmonean Dynasty. From that point in time (63 BC), Judah was under Roman rule. The Hasmonean Dynasty of the Maccabees begins prophetically at the battle of Modein in 167 BC, then is placed under subjection to Rome in 63 BC. Soon after the beginning of that history the Maccabees initiated and entered into a league with Rome from 161 BC to 158 BC. They were in subjection to Rome from 63 BC until the cross and the ultimate destruction of Jerusalem in the year 70.

Lawv keeb kwm tau mus txog ib qho chaw tig hloov nyob rau hauv nqe kaum rau, thaum Loos, thawj zaug, los ntawm Pompey, yeej Yeluxalees. Nws qhov laj thawj tseem ceeb uas coj kev puas tsuaj los rau saum Yeluxalees thaum ntawd yog kev sib ceg ntawm ob pab hauv Hasmonean Dynasty. Txij lub sij hawm ntawd mus (63 BC), Yudas nyob hauv qab Loos txoj kev kav. Hasmonean Dynasty ntawm cov Maccabees, raws li lus faj lem, pib ntawm kev sib ntaus sib tua ntawm Modein hauv 167 BC, thiab tom qab ntawd raug muab tso rau hauv qab kev mloog lus rau Loos hauv 63 BC. Tsis ntev tom qab pib ntawm zaj keeb kwm ntawd, cov Maccabees tau pib thiab nkag mus rau hauv ib daim ntawv cog lus nrog Loos txij 161 BC mus txog 158 BC. Lawv nyob hauv qab Loos txoj kev kav txij 63 BC mus txog saum tus ntoo khaub lig thiab txog kev puas tsuaj kawg nkaus ntawm Yeluxalees hauv xyoo 70.

The prophetic line of the Maccabees is the line of apostate Judaism, and it therefore typifies the line of apostate Protestantism. From the Battle of Panium until the Sunday law of verse sixteen the prophetic events of 200 BC, 167 BC, 164 BC, and the league from 161 BC to 158 BC will be repeated in the history of apostate Protestantism. These waymarks will occur in the history of the eighth president who is of the seven in advance of the Sunday law. 200 BC represents the external line of the Republican horn in relation to 167 BC, representing the internal line of the apostate Protestant horn.

Kab yaj saub txoj kab ntawm cov Maccabees yog txoj kab ntawm Yudais kev thim txojkev ntseeg, thiab yog li ntawd nws yog ib hom piv txwv txog txoj kab ntawm Protestantism kev thim txojkev ntseeg. Txij ntawm Tsov Rog Panium mus txog rau txoj cai Hnub Caiv ntawm nqe kaum rau, cov xwm txheej yaj saub ntawm xyoo 200 BC, 167 BC, 164 BC, thiab kev cog lus koom tes txij xyoo 161 BC mus txog 158 BC yuav rov muaj dua hauv keeb kwm ntawm Protestantism kev thim txojkev ntseeg. Cov cim taw qhia no yuav tshwm sim hauv keeb kwm ntawm tus thawj tswj hwm thib yim uas yog ntawm xya tus ntawd ua ntej txoj cai Hnub Caiv. Xyoo 200 BC sawv cev rau txoj kab sab nraud ntawm lub republican horn nyob rau hauv kev txheeb rau xyoo 167 BC, uas sawv cev rau txoj kab sab hauv ntawm lub horn Protestant kev thim txojkev ntseeg.

These waymarks are essentially hidden within the historical line of the Hasmonean Dynasty, but none-the-less form part of the hidden history of verse forty of Daniel eleven. It is a line that is part of the “that portion of the prophecy of Daniel relating to the last days.”

Cov cim qhia no yeej raug zais cia nyob hauv kab keeb kwm ntawm Tsev Neeg Vajntxwv Hasmonean, los txawm li cas los xij lawv tseem ua ib feem ntawm keeb kwm uas raug zais cia ntawm nqe plaub caug hauv Daniyees kaum ib. Nws yog ib kab uas yog ib feem ntawm “ntawd feem ntawm tej lus faj lem hauv Daniyees uas hais txog hnub kawg.”

The fact that Judaism celebrates Hanukkah in memory of the revolt of the Maccabees, does not define the Maccabees as righteous. Due to rebellion the shekinah never returned to the temple that was rebuilt after the captivity of seventy years. The final prophetic message came through Malachi roughly two centuries before the Maccabees. The history of the Maccabees identifies that they allowed their political leaders to also function as high priest, the very sin that the Egyptian Ptolemy attempted, and that King Uzziah also attempted. Tradition identifies that God intervened to prevent Ptolemy from the sacrilegious action, and God’s Word identifies directly that God did intervene when king Uzziah attempted to perform the work of the priest and king. The final fruit of their dynasty was the Pharisees. There is no reason to conclude the Maccabees were a symbol of righteousness, in spite of the historical reverence modern Judaism’s Jews may hold to.

Qhov uas Yudais kev ntseeg ua koob tsheej Hanukkah los ua kev nco txog kev tawm tsam ntawm cov Maccabees, tsis yog qhov uas txhais tau tias cov Maccabees yog cov ncaj ncees. Vim yog kev ntxeev siab, shekinah yeej tsis tau rov qab los rau hauv lub tuam tsev uas raug txhim tsa dua tom qab xya caum xyoo ntawm kev poob cev qhev. Zaj lus cev Vajtswv lus kawg tau los ntawm Malachi kwv yees li ob puas xyoo ua ntej cov Maccabees. Keeb kwm ntawm cov Maccabees qhia tias lawv tau cia lawv cov thawj coj nom tswv kuj ua hauj lwm raws li tus pov thawj hlob thiab, uas yog tib qho kev txhaum uas Ptolemy tus Iyi tebchaws tau sim ua, thiab uas Vajntxwv Uzziah kuj tau sim ua thiab. Kab lis kev cai qhia tias Vajtswv tau cuam tshuam los thaiv Ptolemy ntawm txoj kev ua phem thuam yam dawb ceev ntawd, thiab Vajtswv Txojlus qhia meej ncaj qha tias Vajtswv yeej tau cuam tshuam thaum vajntxwv Uzziah tau sim ua tes dej num ntawm tus pov thawj thiab tus vajntxwv. Txiv hmab txiv ntoo kawg ntawm lawv txoj kev kav vaj ntxwv yog cov Falixais. Tsis muaj ib qho laj thawj yuav xaus lus tias cov Maccabees yog ib lub cim ntawm kev ncaj ncees, txawm hais tias cov Yudais ntawm Yudais kev ntseeg niaj hnub no tej zaum yuav tuav lawv tseg nrog kev hwm raws keeb kwm.

The Protestant reformation began in the time of Luther, and it was a progressive development. It was not a new tradition, for Jesus and His disciples were Protestants. It was an awakening to the darkness of the history where Luther and other reformers were awakened. The climax of that progressive reformation was the Millerite movement. God did not only need to awaken the early reformers to the sins of Babylon, but He intended to bring them into the full understanding of His law, and His work in the heavenly sanctuary. On April 19, 1844 the Protestants rejected the increasing light of the reformation and became apostate Protestantism.

Kev Hloov Tshiab Kev Ntseeg Protestant pib thaum lub caij nyoog ntawm Luther, thiab nws yog ib txoj kev loj hlob mus ntxiv zuj zus. Nws tsis yog ib kab ke tshiab, rau qhov Yexus thiab Nws cov thwjtim yeej yog Protestants. Nws yog ib txoj kev tsim dheev sawv ntawm qhov tsaus ntuj nti hauv keeb kwm, uas Luther thiab lwm cov neeg kho kom tshiab tau raug tsa kom paub. Qhov ncov kawg ntawm txoj kev hloov tshiab uas loj hlob mus ntxiv ntawd yog txoj kev txav Millerite. Vajtswv tsis yog tsuas xav tsa cov neeg kho kom tshiab thaum chiv thawj kom pom tej kev txhaum ntawm Npanpiloo xwb, tab sis Nws npaj siab coj lawv mus txog rau qhov kev nkag siab puv npo txog Nws txoj kev cai, thiab Nws tes haujlwm hauv lub tuam tsev dawb huv saum ntuj ceeb tsheej. Hnub tim 19 lub Plaub Hlis, 1844, cov Protestants tau tsis lees txais qhov kaj uas tab tom nce ntxiv ntawm kev hloov tshiab ntawd, thiab tau los ua Protestantism uas thim txojkev ntseeg lawm.

The faithful Millerites then were “given the mantle” and directed into the Most Holy Place to finish the work to become mature Protestant Christians. In 1863 those who had been given the mantle, through disobedience, set aside the mantle of Protestantism, and took the mantle of Laodicea. In the final period of the sealing of the one hundred and forty-four thousand, which began twenty-two years after September 11, 2001, in 2023, the Lion of the tribe of Judah is unsealing the truths that fill up the hidden history of verse forty of Daniel chapter eleven, which is the history from the collapse of the Soviet Union in 1989 unto the soon coming Sunday law. In doing this, He has unsealed the history of apostate Judaism as a symbol of apostate Protestantism.

Cov Millerites uas ncaj ncees thaum ntawd tau “txais lub tsho khuam,” thiab raug coj mus rau hauv Chaw Dawb Huv Tshaj Plaws kom ua tiav txoj hauj lwm kom lawv thiaj li loj hlob tiav nrag ua cov Khixatia Protestant uas paub tab. Xyoo 1863, cov uas tau txais lub tsho khuam ntawd, vim txoj kev tsis mloog lus, tau tso lub tsho khuam ntawm Protestantism tseg, thiab tau txais lub tsho khuam ntawm Laodicea. Nyob rau lub caij kawg ntawm txoj kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej, uas tau pib nees nkaum ob xyoos tom qab lub Cuaj Hlis 11, 2001, yog xyoo 2023, Tsov Ntxhuav ntawm xeem Yudas tab tom qhib cov lus tseeb uas ua kom tiav keeb kwm zais cia ntawm nqe plaub caug hauv Daniyees tshooj kaum ib, uas yog keeb kwm txij thaum Soviet Union poob xyoo 1989 mus txog rau txoj cai Hnub Caiv uas yuav los sai sai no. Nyob hauv qhov no, Nws tau qhib tawm keeb kwm ntawm Yudais kev ntxeev siab raws li ib lub cim ntawm Protestantism kev ntxeev siab.

Both lines of God’s apostate people, whether those of literal Judah or spiritual Judah (both glorious lands), end at the conquering of Jerusalem, the former in 63 BC, and the latter at the soon coming Sunday law. Both lines represent warfare that is motivated by misguided religious convictions. Both lines represent a warfare against the religious philosophies of Greece, and both lines end up with the apostates being in subjection to Rome. I identify the three battles of verse forty representing the collapse of the Soviet Union in 1989, the Ukraine War, and Panium at the Sunday law for the purpose of identifying a distinction between those three battles and the three world wars.

Ob txoj kab ntawm Vajtswv haiv neeg uas poob kev ntseeg, txawm yog cov ntawm Yudas tiag tiag los yog Yudas sab ntsuj plig (ob leeg tib si yog tej teb chaws muaj hwjchim ci ntsa iab), xaus rau ntawm kev kov yeej Yeluxalees, thawj txoj kab ntawd nyob rau xyoo 63 BC, hos txoj kab tom qab ntawd yog thaum txoj cai Hnub Caiv yuav los sai sai no. Ob txoj kab no sawv cev rau kev ua tsov rog uas raug txhawb los ntawm tej kev ntseeg yuam kev. Ob txoj kab no sawv cev rau ib qho kev ua tsov rog tawm tsam cov kev xav ntawm kev ntseeg uas yog los ntawm tim Nkij teb chaws, thiab thaum kawg ob txoj kab no xaus rau qhov uas cov neeg thim txoj kev ntseeg raug Roma tswj kav. Kuv txheeb xyuas peb qhov kev sib tua hauv nqe plaub caug tias sawv cev rau kev poob ntawm Soviet Union xyoo 1989, Tsov Rog Ukraine, thiab Panium thaum txog txoj cai Hnub Caiv, rau lub hom phiaj qhia kom pom ib qho kev txawv ntawm peb qhov kev sib tua ntawd thiab peb zaug kev tsov rog ntiaj teb.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Vajtswv tej lus twb tau ceeb toom txog txoj kev phom sij uas tab tom los txog lawm; yog cia tsis quav ntsej rau qhov no, ces lub ntiajteb Protestant yuav kawm paub tias lub hom phiaj tiag tiag ntawm Loos yog dabtsi, tsuas yog thaum twb lig dhau lawm tsis muaj kev dim ntawm lub cuab. Nws tab tom ntsiag to loj hlob mus rau hauv hwjchim. Nws tej kev qhuab qhia tab tom siv lawv lub hwjchim rau hauv tej tsev sablaj tsim kevcai, hauv tej pawg ntseeg, thiab hauv neeg lub siab. Nws tab tom tsa kom siab zuj zus nws tej qauv vaj tse loj thiab hnyav, nyob rau hauv tej qhov chaw zais tob uas nws tej kev tsim txom yav tas los yuav rov qab muaj dua. Ntsiag to thiab yam tsis muaj leejtwg xav txog, nws tab tom txhawb kom nws tej quab yuam muaj zog ntxiv kom pab tau nws tej hom phiaj thaum txog lub sijhawm uas nws yuav nqis tes tawm tsam. Txhua yam uas nws ntshaw yog thaj chaw muaj txiaj ntsig, thiab twb muaj neeg muab qhov no rau nws lawm. Tsis ntev no peb yuav pom thiab yuav hnov tias lub hom phiaj ntawm Roman sab ntawd yog dabtsi. Tus twg los xij uas ntseeg thiab mloog Vajtswv tej lus yuav raug kev thuam thiab kev tsim txom vim li ntawd.” The Great Controversy, 581.

From verse ten, which identifies the collapse of the Soviet Union in 1989, unto the Battle of Panium in verse fifteen, the papacy has been “strengthening her forces to further her own ends when the time shall come for her to strike.” These verses identify the prophetic circumstances that are the “snare” that has been prepared by the papacy, which will be impossible to “escape.” In the final engagement, represented by the Battle of Panium, the image of the beast will be formed in the United States. The formation of that image is the final test for God’s people of the last days.

Pib ntawm nqe kaum, uas qhia txog kev poob ntawm lub Soviet Union xyoo 1989, mus txog rau Tsov Rog Panium hauv nqe kaum tsib, txoj kev ua vajntxwv kav ntawm papacy tau “txhawb nws tej rog kom mus ntxiv nws tus kheej tej hom phiaj thaum lub sijhawm yuav los txog rau nws tawm tsam.” Cov nqe no qhia txog tej xwm txheej raws li lus faj lem uas yog “cuab” uas papacy tau npaj tseg lawm, uas yuav tsis muaj peev xwm “dim” tau. Hauv qhov kev sib tua zaum kawg, sawv cev los ntawm Tsov Rog Panium, daim duab ntawm tus tsiaj qus yuav raug tsim tsa hauv Tebchaws Meskas. Kev tsim tsa daim duab ntawd yog qhov kev sim siab kawg rau Vajtswv haiv neeg hauv hnub kawg.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. … In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Tus Tswv tau qhia rau kuv kom meej tseeb tias daim duab ntawm tus tsiaj nyaum yuav raug tsim ua ntej lub sijhawm sim siab xaus; vim qhov no yuav yog qhov kev sim loj rau Vajtswv haiv neeg, uas los ntawm qhov ntawd lawv txoj hmoo nyob mus ib txhis yuav raug txiav txim. … Hauv Tshwmsim 13, zaj lus no raug nthuav tawm meej heev; [Tshwmsim 13:11–17, quoted].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Nov yog qhov kev sim uas Vajtswv haiv neeg yuav tsum tau hla ua ntej lawv raug muab lub cim ntim. Txhua tus uas tau ua pov thawj txog lawv txoj kev ncaj ncees rau Vajtswv los ntawm kev hwm Nws txoj kevcai, thiab tsis kam lees txais ib hnub Xanpataus cuav, yuav sawv nyob hauv tus Tswv Vajtswv Yehauvas lub chij, thiab yuav txais tau lub cim ntim ntawm Vajtswv tus uas muaj txoj sia nyob. Cov uas tso tseg qhov tseeb uas muaj keeb kwm saum ntuj ceeb tsheej thiab lees txais hnub Xanpataus Hnub Caiv, yuav txais tau tus tsiaj qus lub cim.” Manuscript Releases, volume 15, 15.

The formation of the image of the beast is represented by the period when the league of Rome was entered into. The Protestant horn of the United States became the daughters of Rome in 1844, and the beginning of their history is repeated at the end of their history when they once again determine to imitate their mother.

Kev tsim tsa tus yam ntxwv ntawm tus tsiaj nyaum yog sawv cev los ntawm lub sijhawm uas tau nkag mus rau hauv kev koom tes nrog Loos. Lub kub uas yog Protestant ntawm Tebchaws Meskas tau los ua cov ntxhais ntawm Loos nyob rau xyoo 1844, thiab thaum pib ntawm lawv keeb kwm rov muaj dua thaum kawg ntawm lawv keeb kwm thaum lawv ib zaug ntxiv txiav txim siab xyaum lawv niam.

> “I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.

> “Kuv tau pom tias tus tsiaj qus muaj ob tug kub muaj ib lub qhov ncauj zoo li tus zaj, thiab tias nws lub hwj chim nyob hauv nws lub taub hau, thiab tias txoj cai txib yuav tawm hauv nws lub qhov ncauj. Ces kuv tau pom Leej Niam ntawm cov Poj Ntxeev Siab; tias tus niam tsis yog cov ntxhais, tiam sis cais tawm thiab txawv ntawm lawv. Nws twb muaj nws lub caij lawm, thiab lub caij ntawd twb dhau mus, hos nws cov ntxhais, uas yog cov Protestant pawg ntseeg, yog cov tom ntej uas tau los tshwm saum theem thiab ua raws tib lub siab uas tus niam tau muaj thaum nws tsim txom cov neeg dawb huv. Kuv tau pom tias raws li tus niam tau nqis zuj zus hauv hwj chim, cov ntxhais tau loj hlob tuaj, thiab tsis ntev lawv yuav siv lub hwj chim uas ib zaug tus niam tau siv.”

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

> “Kuv pom tias pawg ntseeg uas tsuas muaj npe xwb thiab cov Adventists uas tsuas muaj npe xwb, zoo li Yudas, yuav ntxeev siab muab peb cob rau cov Khetos Kas Tos Liv kom tau lawv txoj kev txhawb thiab lub hwj chim los tawm tsam qhov tseeb. Ces cov neeg dawb huv yuav yog ib haiv neeg uas nyob ntsiag to thiab tsis muaj leejtwg paub ntau, tsis tshua muaj neeg paub los ntawm cov Kas Tos Liv; tiamsis cov pawg ntseeg thiab cov Adventists uas tsuas muaj npe xwb uas paub txog peb txoj kev ntseeg thiab peb tej kev coj (vim lawv ntxub peb vim yog Hnub Xanpataus, rau qhov lawv tsis muaj peevxwm thim lossis rhuav nws tau) yuav ntxeev siab rau cov neeg dawb huv thiab tshaj tawm lawv rau cov Kas Tos Liv tias lawv yog cov uas tsis quav ntsej tej kev cai uas yog ntawm cov pejxeem; uas yog, tias lawv ceev Hnub Xanpataus thiab tsis quav ntsej hnub Sunday.”

> “Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

> “Tom qab ntawd cov Catholic hu kom cov Protestant mus tom ntej, thiab tshaj ib txoj cai tias txhua tus uas tsis kam coj thawj hnub ntawm lub limtiam, hloov chaw rau hnub xya, yuav tsum raug tua. Thiab cov Catholic, uas lawv muaj coob heev, yuav sawv nrog cov Protestant. Cov Catholic yuav muab lawv lub hwjchim rau tus duab ntawm tsiaj nyaum. Thiab cov Protestant yuav ua haujlwm ib yam li lawv niam tau ua ua ntej lawv los rhuav tshem cov neeg dawb huv. Tabsis ua ntej lawv txoj cai ntawd yuav coj los sis yug tau txiv, cov neeg dawb huv yuav raug cawm dim los ntawm Vajtswv Lub Suab.” Spalding and Magan, 1, 2.

In the passage there are two groups of “nominal,” which means “in name only,” that betray God’s faithful ones to the Catholics. Ellen White’s understanding of nominal churches and nominal Adventists is different than what they actually represent in the last days, for her understanding of a “nominal Adventist,” would have represented a Christian who professed to believe in the return of Christ. But the prophets speak more for the last days, than the days in which they lived, and a “nominal Adventist,” in the last days represents the Laodicean Seventh-day Adventist church, and the nominal churches are the descendants of those who became the daughters of Rome in 1844.

Hauv hauv nqe lus ntawd muaj ob pab “nominal,” uas txhais hais tias “hauv npe xwb,” uas ntxeev siab muab Vajtswv cov neeg ncaj ncees rau cov Kas Tos Liv. Ellen White txoj kev to taub txog cov koom txoos nominal thiab cov nominal Adventists txawv ntawm yam uas lawv sawv cev tiag tiag rau hauv hnub kawg; rau nws txoj kev to taub, ib tug “nominal Adventist” yuav yog ib tug ntseeg Khetos uas lees hais tias nws ntseeg txog Khetos txoj kev rov qab los. Tiamsis cov yaj saub hais txog hnub kawg ntau dua li txog cov hnub uas lawv tus kheej tau nyob, thiab ib tug “nominal Adventist,” hauv hnub kawg, sawv cev rau lub koom txoos Xya-hnub Adventist Laodicea, hos cov koom txoos nominal yog cov xeeb ntxwv ntawm cov uas tau los ua cov ntxhais ntawm Loos xyoo 1844.

Seventh-day Adventists will hate the “obscure people,” who are God’s true representatives for they “cannot refute the Sabbath truth,” which represents the Sabbath of the land resting. The Seventh-day Adventist church professes to uphold the seventh-day as the day of worship, but in the last days the Sabbath they can not refute is the “seven times,” of Leviticus twenty-six, which was the first foundational truth they rejected in 1863.

Cov ntseeg Seventh-day Adventist yuav ntxub cov “neeg tsis muaj npe nrov,” uas yog Vajtswv cov sawv cev tseeb, rau qhov lawv “tsis muaj peev xwm tawm tsam qhov tseeb txog Hnub Xanpataus,” uas sawv cev rau Hnub Xanpataus ntawm txoj kev cia thaj av so. Lub koom txoos Seventh-day Adventist lees tias lawv txhawb hnub xya ua hnub teev hawm, tiamsis nyob rau hnub kawg no, Hnub Xanpataus uas lawv tawm tsam tsis tau yog “xya lub sij hawm,” hauv Leviticus nees nkaum rau, uas yog thawj qhov tseeb ua hauv paus uas lawv tau tsis lees txais hauv xyoo 1863.

The passage that we are now addressing is identifying the prophetic dynamics associated with the history that begins at the soon coming Sunday law, but the final testing history that follows the Sunday law is first accomplished within the United States. At the Sunday law the United States will force the entire world to erect an image to the beast, but before they accomplish that work, they will have erected an image to the beast in the United States.

Nqe lus uas peb tam sim no tab tom hais txog no tab tom txheeb qhia txog tej txheej txheem yaj saub uas muaj feem nrog keeb kwm uas pib ntawm txoj cai Sunday uas yuav los sai no, tiam sis keeb kwm ntawm txoj kev sim siab kawg uas raws tom qab txoj cai Sunday ntawd los mas xub raug ua kom tiav hauv Tebchaws Meskas. Thaum txog txoj cai Sunday, Tebchaws Meskas yuav yuam kom tag nrho lub ntiajteb tsa ib tug duab rau tus tsiaj nyaum, tiam sis ua ntej lawv ua tiav tes haujlwm ntawd, lawv yuav tau tsa ib tug duab rau tus tsiaj nyaum hauv Tebchaws Meskas lawm.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Thaum uas America, lub tebchaws ntawm txojkev ywj pheej sab kev ntseeg, yuav koom nrog Papacy hauv kev yuam lub siab lub ntsws thiab quab yuam tibneeg kom hwm hnub Xanpataus cuav, cov neeg ntawm txhua lub tebchaws thoob plaws lub ntiajteb yuav raug coj kom ua raws li nws tus yam ntxwv.” Testimonies, volume 6, 18.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Tej tebchaws txawv yuav ua raws li tus qauv piv txwv ntawm Tebchaws Meskas. Txawm hais tias nws yog tus xub coj tawm, los tib yam kev kub ntxhov ntawd yuav los raug peb haiv neeg nyob rau txhua feem ntawm lub ntiajteb.” Testimonies, volume 6, 395.

The great test for the people of God, occurs before the Sunday law, for at the Sunday law probation closes for Seventh-day Adventists. The test is represented as the formation of the image of the beast, and the image of the beast is the combination of church and state, with the church in control of the relationship. Just as the Protestants became a daughter of Rome in 1844, and a daughter is the image of her mother, the apostate Protestants will accomplish a parallel work in the last days, for Jesus always illustrates the end of a thing with the beginning of a thing.

Qhov kev sim siab loj rau Vajtswv haiv neeg, tshwm sim ua ntej txoj cai Sunday, vim thaum txog txoj cai Sunday lub sijhawm sim siab yuav xaus rau cov Seventh-day Adventists. Qhov kev sim no raug sawv cev ua txoj kev tsim tsa daim duab ntawm tus tsiaj nyaum, thiab daim duab ntawm tus tsiaj nyaum yog kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev, nrog pawg ntseeg tuav txoj cai kav txoj kev sib raug zoo ntawd. Ib yam li cov Protestants tau los ua ib tug ntxhais ntawm Loos xyoo 1844, thiab ib tug ntxhais yog daim duab ntawm nws niam, cov Protestants uas tau poob kev ntseeg yuav ua tiav ib txoj haujlwm uas sib luag rau ntawd nyob rau hnub kawg, rau qhov Yexus ib txwm siv qhov pib ntawm ib yam los qhia qhov kawg ntawm ib yam.

The history represented by the “league” of verse twenty-three of Daniel chapter eleven, represented a professed apostate people of the glorious land reaching out to form a union with Rome. 161 BC to 158 BC represents the formation of the image of the beast that culminates at the Sunday law.

Zaj keeb kwm uas tau sawv cev los ntawm “kev cog lus koom” hauv nqe nees nkaum peb ntawm Daniyees tshooj kaum ib, sawv cev rau ib haiv neeg uas lees tias yog Vajtswv haiv neeg los ntawm thaj av muaj hwjchim ci ntsa iab, tiamsis twb poob kev ntseeg lawm, ncav tes mus tsim kev koom tes nrog Loos. 161 BC txog 158 BC sawv cev rau kev tsim tus duab ntawm tus tsiaj nyaum uas xaus rau hauv txoj cai Hnub Caiv.

We will continue this study in the next article.

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

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Tab sis ‘tus mlom rau tsiaj qus’ yog dab tsi? thiab nws yuav raug tsim li cas? Tus mlom ntawd yog tsim los ntawm tus tsiaj qus uas muaj ob lub kub, thiab nws yog ib tug mlom rau tus tsiaj qus. Nws kuj raug hu ua tus mlom ntawm tus tsiaj qus. Yog li ntawd, kom paub tias tus mlom zoo li cas thiab nws yuav raug tsim li cas, peb yuav tsum kawm txog tej yam ntxwv ntawm tus tsiaj qus ntawd nws tus kheej—uas yog lub hwj chim papacy.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Thaum pawg ntseeg thawj tiam tau qias neeg los ntawm kev ncaim ntawm txoj kev yooj yim ntawm txoj moo zoo thiab lees txais tej kab ke thiab kev coj ua ntawm lwm haiv neeg pe dab pe mlom, nws tau poob Vajtswv tus Ntsuj Plig thiab hwj chim; thiab kom tswj tau tibneeg tej kev xav raws siab xav, nws thiaj nrhiav kev txhawb nqa ntawm hwj chim nom tswv. Qhov uas tshwm sim los yog lub hwj chim papacy, ib pawg ntseeg uas tswj lub hwj chim ntawm lub xeev thiab siv nws los txhawb nws tus kheej tej hom phiaj, tshwj xeeb yog rau kev rau txim rau “kev ntseeg yuam kev.” Kom Tebchaws Meskas thiaj tsim tau ib daim duab ntawm tus tsiaj nyaum, lub hwj chim kev ntseeg yuav tsum tswj tau tsoom fwv pej xeem kom txog qib uas lub hwj chim ntawm lub xeev kuj yuav raug pawg ntseeg siv los ua kom tiav nws tus kheej tej hom phiaj.” The Great Controversy, 443.

Back to Articles