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# The Revelation of Jesus Christ - Number Twelve

Kev Qhia Tshwm Sim ntawm Yexus Khetos - Zauv Kaum Ob

Two Tests

Ob Zaug Kev Sim

Author

Jeff Pippenger

Published

November 7, 2023

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We are in the process of considering Revelation chapters eleven through thirteen, where we find all the antagonists in the final probationary battle of the great controversy that occurs on the battlefield of the first heaven. The antagonists are the one hundred and forty-four thousand and the great multitude that comes out of Babylon as a secondary force, against the United Nations, the Catholic Church, the United States and Satan himself. The one hundred and forty-four thousand and the great multitude are God’s army, representing the third angel’s message, and both sides in the warfare are also confronted with the army of God’s judgment, represented not by the third angel, but by the third woe.

Peb tab tom nyob hauv txoj txheej txheem xav txog Qhia Tshwm tshooj kaum ib txog kaum peb, uas nyob ntawd peb pom tag nrho cov yeeb ncuab nyob hauv kev sib ntaus kawg ntawm lub sij hawm sim siab ntawm txoj kev tsis sib haum loj, uas tshwm sim saum thaj chaw sib ntaus ntawm thawj lub ntuj. Cov yeeb ncuab ntawd yog ib puas plaub caug plaub txhiab leej thiab pab neeg coob uas tawm hauv Npanpiloo los ua ib pab quab yuam thib ob, tawm tsam United Nations, lub Koom Txoos Kas Tos Liv, Tebchaws Meskas, thiab Xatas nws tus kheej. Ib puas plaub caug plaub txhiab leej thiab pab neeg coob yog Vajtswv pab tub rog, sawv cev rau txoj xov ntawm tus tim tswv thib peb, thiab ob tog hauv kev ua tsov rog ntawd kuj ntsib nrog Vajtswv pab tub rog ntawm txoj kev txiav txim, uas tsis yog sawv cev los ntawm tus tim tswv thib peb, tiam sis yog los ntawm txoj kev txom nyem thib peb.

In order to identify certain characteristics that contributed to the murder of the Republican and Protestant horns in 2020, we are seeking to identify prophetic characteristics that occur in the battle of mankind in the first heaven, from the Sunday law until Michael stands up. In that history the entire world is forced to erect an image to the beast. That history is a repetition of the history of the United States from September 11, 2001, until the soon coming Sunday law, which divides those two parallel histories. As parallel histories they both represent a witness to the other history. What takes place in one of those histories, will also take place in the other history. It is the second history that is the focus of Revelation chapters twelve and thirteen, and we intend to understand the second witness, in order to shed prophetic light upon the first history, which is now almost finished.

Yuav kom thiaj paub meej txog qee yam cwj pwm uas tau pab txhawb rau kev tua neeg ntawm ob lub kub ntawm Republican thiab Protestant hauv xyoo 2020, peb tab tom nrhiav kom paub cov cwj pwm yaj saub uas tshwm sim hauv kev sib ntaus ntawm noob neej hauv thawj txheej ntuj, txij thaum txoj cai Hnub Caiv los txog rau thaum Michael sawv tsees. Hauv zaj keeb kwm ntawd, tag nrho lub ntiaj teb raug yuam kom tsa ib tug duab rau tus tsiaj qus. Zaj keeb kwm ntawd yog ib qho rov ua dua ntawm keeb kwm ntawm Tebchaws Meskas txij hnub Cuaj Hlis 11, 2001, mus txog rau txoj cai Hnub Caiv uas yuav los sai sai no, uas faib ob zaj keeb kwm sib luag ntawd. Vim lawv yog cov keeb kwm sib luag, nkawd ob leeg sawv cev ua ib tug tim khawv rau lwm zaj keeb kwm. Yam uas tshwm sim hauv ib zaj keeb kwm ntawd, yuav kuj tshwm sim thiab hauv lwm zaj keeb kwm. Zaj keeb kwm thib ob yog qhov uas Tshwmsim tshooj kaum ob thiab kaum peb tsom ntsoov rau, thiab peb npaj siab yuav to taub tus tim khawv thib ob, xwv kom ci ntsa iab yaj saub pom rau thawj zaj keeb kwm, uas tam sim no twb yuav xaus lawm.

The three powers that lead the world to Armageddon are represented in chapters twelve and thirteen. The dragon power is first mentioned.

Peb lub hwj chim uas coj lub ntiajteb mus rau Armageddon raug sawv cev nyob hauv tshooj kaum ob thiab kaum peb. Lub hwj chim zaj raug hais ua ntej.

> And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. Revelation 12:3, 4.

> Thiab tseem muaj dua ib qho txujci tshwm saum ntuj; thiab saib seb, muaj ib tug zaj loj liab ploog, muaj xya lub taubhau thiab kaum tug kub, thiab muaj xya lub mom vaj ntxwv rau saum nws cov taubhau. Nws tus Tsov tus tw rub tau ib feem peb ntawm cov hnub qub saum ntuj, thiab muab lawv pov los rau hauv ntiajteb no; thiab tus zaj ntawd sawv ntawm tus pojniam uas twb yuav yug me nyuam lawm, kom thaum nws yug tau tus me nyuam los lawm ces nws thiaj nqos tus me nyuam ntawd. Tshwmsim 12:3, 4.

Sister White informs us that the dragon in this chapter is Satan, but in a secondary sense it is pagan Rome. Both Satan and pagan Rome typify the United Nations. The beast’s ten horns represent the evil confederacy of ten kings in Revelation seventeen. Those ten kings are represented in Revelation seventeen, and they are there identified as the seventh kingdom of Bible prophecy. The beast is represented as having seven heads with seven crowns, marking it as the seventh kingdom of Bible prophecy. In Daniel two they are represented as spiritual Greece, and they are also Ahab in the testimony of Mount Carmel, and they are the ten enemies of Psalms eighty-three.

Muam Dawb White qhia peb tias tus zaj nyob hauv tshooj no yog Xatas, tiam sis nyob rau ib qho kev nkag siab thib ob nws yog Loos teev dab mlom. Ob leeg, Xatas thiab Loos teev dab mlom, ua yam ntxwv sawv cev rau United Nations. Kaum lub kub ntawm tus tsiaj qus sawv cev rau pab koom tes phem ntawm kaum tus vajntxwv hauv Phau Tshwm Sim tshooj kaum xya. Kaum tus vajntxwv ntawd raug sawv cev hauv Phau Tshwm Sim tshooj kaum xya, thiab nyob ntawd lawv raug qhia meej tias yog lub nceeg vaj thib xya ntawm kev yaj saub hauv Vajlugkub. Tus tsiaj qus raug sawv cev tias muaj xya lub taubhau nrog xya lub mom vajntxwv, uas cim qhia nws tias yog lub nceeg vaj thib xya ntawm kev yaj saub hauv Vajlugkub. Hauv Daniyees ob lawv raug sawv cev tias yog Kili sab ntsuj plig, thiab lawv kuj yog Ahab hauv zaj lus tim khawv ntawm Roob Khamel, thiab lawv yog kaum tus yeeb ncuab ntawm Ntawv Nkauj yim caum peb.

The second earthly power of the enemy mentioned in Revelation chapters twelve and thirteen, is the beast that comes out of the sea, who Sister White directly identifies as Catholicism.

Lub hwjchim hauv ntiajteb thib ob ntawm tus yeeb ncuab uas raug hais txog hauv Tshwmsim tshooj kaum ob thiab kaum peb, yog tus tsiaj nyaum uas tawm hauv hiavtxwv los, uas Muam White qhia ncaj qha tias yog Kev Ntseeg Kas Tos Liv.

> 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. 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. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:1–3.

> Kuv sawv saum tej xuab zeb ntawm hiav txwv, thiab kuv pom ib tug tsiaj nyaum sawv tawm hauv hiav txwv los, nws muaj xya lub taub hau thiab kaum tug kub, thiab saum nws tej kub muaj kaum lub mom vajntxwv, thiab saum nws tej taub hau muaj lub npe ntawm kev thuam Vajtswv. Thiab tus tsiaj nyaum uas kuv pom zoo li tus 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 hwjchim, thiab nws lub zwm txwv, thiab txoj cai loj kawg rau nws. Thiab kuv pom ib lub ntawm nws tej taub hau zoo li raug ntaus kom tuag lawm; thiab nws qhov txhab tuag taus ntawd raug kho zoo lawm: thiab tag nrho lub ntiajteb xav tsis thoob thiab caum tus tsiaj nyaum qab. Qhia Tshwm 13:1–3.

John was standing on the seashore in verse one, and he sees a beast rise from the sea, and thereafter, he sees a beast coming up out of the earth. Sister White identifies that the time in which John saw the two beasts was 1798, for that was the year the papacy was “robbed of its strength,” thus receiving a deadly wound that would ultimately be healed.

Yauhasnws tab tom sawv ntawm ntug hiav txwv hauv nqe ib, thiab nws pom ib tug tsiaj nyaum sawv tawm hauv hiav txwv los; tom qab ntawd, nws pom ib tug tsiaj nyaum tawm hauv lub ntiaj teb los. Muam White qhia meej tias lub sijhawm uas Yauhasnws pom ob tug tsiaj nyaum ntawd yog xyoo 1798, rau qhov xyoo ntawd yog xyoo uas txoj kev kav papacy raug “txeeb nws lub zog,” yog li thiaj raug ib lub rwj uas txaus tuag, uas thaum kawg yuav raug kho zoo.

> “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 lub hwj chim Papacy, raug txeeb nws lub zog lawm, raug yuam kom tseg kev tsim txom, Yauhas pom ib lub hwj chim tshiab sawv los ncha zaj suab, thiab txuas ntxiv tib txoj haujlwm lim hiam thiab hais lus thuam Vajtswv ntawd. Lub hwj chim no, uas yog lub kawg uas yuav ua rog tawm tsam pawg ntseeg thiab txoj kevcai ntawm Vajtswv, 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 los ntawm hiav txwv; tiamsis tus no sawv los ntawm lub ntiajteb, qhia txog txoj kev sawv los yam thaj yeeb ntawm haiv neeg uas nws ua lub cim sawv cev—Tebchaws Meskas.” Signs of the Times, February 8, 1910.

John is looking backward into history when he sees the sea beast, which is the papacy. Looking forward in history, he sees the earth beast, which is the United States. This is why the beast from the sea is prophetically constructed as it is. Looking back from 1798, John first sees “seven heads and ten horns,” marking the point in history that three of the horns were plucked up to make room for the stout horn of the papacy, which spake great things.

Yauhas has tab tom ntsia rov qab mus rau hauv keeb kwm thaum nws pom tus tsiaj nyaum tawm hauv hiav txwv, uas yog lub hwj chim papacy. Thaum nws ntsia mus tom ntej hauv keeb kwm, nws pom tus tsiaj nyaum tawm hauv ntiaj teb, uas yog Tebchaws Meskas. Vim li no tus tsiaj nyaum tawm hauv hiav txwv thiaj raug tsim tsa raws li lus faj lem ib yam li ntawd. Thaum ntsia rov qab pib ntawm xyoo 1798, Yauhas xub pom “xya lub taub hau thiab kaum lub kub,” cim txog lub sijhawm hauv keeb kwm uas peb lub kub raug muab rho tawm kom muaj chaw rau lub kub muaj zog ntawm papacy, uas tau hais tej lus loj kawg.

> Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:19, 20.

> Ces kuv yuav paub qhov tseeb txog tus tsiaj qus plaub, uas txawv ntawm txhua tus tsiaj qus lwm tus, txaus ntshai tshaj plaws, nws cov hniav yog hlau, thiab nws cov rau tes yog tooj dag; tus uas nqos, zom ua tej daim, thiab tsuj qhov seem uas tshuav nrog nws ob txhais ko taw; Thiab txog kaum lub kub uas nyob saum nws taub hau, thiab txog lub kub lwm uas hlob tuaj, thiab ua rau peb lub poob rau ntawm nws xub ntiag; yog, txog lub kub ntawd uas muaj qhov muag, thiab muaj ib lub qhov ncauj hais tej yam loj kawg li, uas nws lub ntsej muag muaj hwj chim dua nws cov phooj ywg. Daniel 7:19, 20.

Before those three horns of the Heruli, Ostrogoths and Vandals were removed, pagan Rome was represented by “ten crowns.” Those ten crowns represent pagan Rome. Then John identifies the leopard of Greece, then the bear of Medo-Persia and then the lion of Babylon.

Ua ntej peb tug kub ntawm cov Heruli, Ostrogoths thiab Vandals raug tshem tawm lawm, Loos uas yog neeg pej kum raug sawv cev los ntawm “kaum lub kaus mom.” Kaum lub kaus mom ntawd sawv cev rau Loos uas yog neeg pej kum. Ces Yauhas qhia tias tsov txaij yog tim Kili, tom qab ntawd dais yog Medo-Persia, thiab tom qab ntawd tsov ntxhuav yog Npanpiloo.

> The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. Daniel 7:4–6.

> Tus thawj zoo li ib tug tsov ntxhuav, thiab muaj tis dav dawb hau; kuv ntsia mus txog thaum nws cov tis raug hlais tawm, thiab nws raug tsa kom tawm hauv lub ntiajteb los, thiab raug tsa kom sawv ntsug ntawm ob txhais ko taw zoo li neeg, thiab tau muab tib neeg lub siab rau nws. Thiab saib seb, muaj dua ib tug tsiaj qus ntxiv, tus thib ob, zoo li ib tug dais, thiab nws tsa nws tus kheej sawv ntawm ib sab, thiab nws muaj peb tus tav hauv nws lub qhov ncauj nyob nruab nrab ntawm nws cov hniav; thiab lawv hais li no rau nws tias, Cia li sawv, nqos ntau nqaij. Tom qab no kuv ntsia, thiab saib seb tseem muaj dua ib tug ntxiv, zoo li ib tug tsov txaij, uas muaj plaub tis noog rau ntawm nws nraub qaum; tus tsiaj qus ntawd kuj muaj plaub lub taub hau; thiab tau muab hwjchim kav rau nws. Daniel 7:4–6.

There is not one element of Catholicism that is Christian, and the sea beast represents the combination of all the previous pagan kingdoms of Bible prophecy. The sea beast is represented in reverse historical order, for John is looking back into history. He first saw the power that was established when the three horns were removed—the papacy. Then he saw ten horns with ten crowns—pagan Rome. Then he saw the leopard—Greece. Then he saw the bear—Medo-Persia. Then he saw the lion—Babylon. The description of the sea beast consists of elements of each of the preceding pagan kingdoms, and the description establishes that the papacy is a conglomeration of every form of paganism that has existed in biblical history. There is not one element of Catholicism that is Christian. Anything that might appear as Christian in Catholicism is a counterfeit.

Tsis muaj ib qho ntawm Catholicism uas yog Khetos tiag li, thiab tus tsiaj qus hauv hiav txwv sawv cev rau kev sib xyaw ua ke ntawm txhua lub nceeg vaj pagan yav dhau los hauv tej lus faj lem hauv Phau Vajlugkub. Tus tsiaj qus hauv hiav txwv raug nthuav tawm raws li kev txiav txim keeb kwm rov qab, rau qhov Yauhas tab tom ntsia rov qab mus rau hauv keeb kwm. Ua ntej nws pom lub hwj chim uas tau raug tsa thaum peb lub kub raug muab tshem tawm lawm—lub papacy. Tom qab ntawd nws pom kaum lub kub nrog kaum lub kaus mom—Rome pagan. Ces nws pom tus tsov txaij—Kili. Ces nws pom tus dais—Meda-Paxia. Ces nws pom tus tsov ntxhuav—Npanpiloo. Kev piav txog tus tsiaj qus hauv hiav txwv muaj tej yam ntxwv los ntawm txhua lub nceeg vaj pagan uas tau ua ntej ntawd, thiab txoj kev piav ntawd qhia meej tias lub papacy yog ib qho kev sib sau ua ke ntawm txhua yam kev teev dab teev mlom pagan uas tau muaj nyob hauv keeb kwm Vajlugkub. Tsis muaj ib qho ntawm Catholicism uas yog Khetos tiag li. Txhua yam uas yuav zoo li yog Khetos hauv Catholicism yog yam cuav xwb.

At Mount Carmel, when Elijah did battle with Jezebel’s prophets and her apostate husband, Jezebel was back home in Samaria. The whore of Tyre is forgotten during the history of the earth beast with two horns. Jezebel is always hidden away, and in Revelation chapters twelve and thirteen the world wonders after her, but she is not portrayed as a marvel that is wondered after in the heavens, as is the United Nations, the United States and Satan. She is back in her command center of Samaria—the city of Rome.

Nyob rau saum Roob Khamelais, thaum Eliyas tawm tsam Yesenpees cov yaj saub thiab nws tus txij nkawm uas poob kev ntseeg lawm, Yesenpees tseem nyob tom tsev hauv Xamalis. Tus niam ntiav ntawm Tha‑aus raug hnov qab lawm hauv keeb kwm ntawm tus tsiaj qus hauv ntiajteb uas muaj ob tug kub. Yesenpees ib txwm raug zais cia lawm, thiab hauv Tshwmsim tshooj kaum ob thiab kaum peb lub ntiajteb xav tsis thoob raws nws qab mus, tiamsis nws tsis raug piav qhia tias yog ib yam txuj ci uas neeg xav tsis thoob tom qab nyob saum ntuj ceeb tsheej, ib yam li Koom Haum Tebchaws Sib Koom, Tebchaws Meskas thiab Xatas. Nws rov qab mus rau hauv nws lub chaw tswj hwm hauv Xamalis—lub nroog Loos.

The history of the earth beast is where the test of the image of the beast for the whole world is identified. That test takes place during the warfare of the first heaven. This is what we wish to consider at this point. I will substitute the United States for the word “he” in the verses we are now going to consider.

Keeb kwm ntawm tus tsiaj qus ntawm lub ntiajteb yog qhov chaw uas kev sim txog tus duab ntawm tus tsiaj qus rau tag nrho lub ntiajteb raug qhia kom paub. Qhov kev sim ntawd tshwm sim thaum lub sij hawm ua rog ntawm thawj lub ntuj. Qhov no yog yam peb xav los xav txog nyob rau lub sijhawm no. Kuv yuav hloov lo lus “nws” hauv cov nqe vaj lug kub uas peb tab tom yuav los xav txog no ua “Tebchaws Meskas.”

> And I beheld another beast coming up out of the earth; and the United States had two horns like a lamb, and the United States spake as a dragon. And the United States exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And the United States doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which the United States had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And the [United States] had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And the United States causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.

> Thiab kuv pom dua ib tug tsiaj qus tawm hauv lub ntiajteb los; thiab Tebchaws Meskas muaj ob tug kub zoo li menyuam yaj, tiam sis Tebchaws Meskas hais lus zoo li zaj. Thiab Tebchaws Meskas siv tag nrho lub hwjchim ntawm thawj tug tsiaj qus ntawd nyob ntawm nws xub ntiag, thiab ua kom lub ntiajteb thiab cov uas nyob hauv ntawd pe hawm thawj tug tsiaj qus, tus uas nws lub qhov txhab uas tuag taus twb raug kho zoo lawm. Thiab Tebchaws Meskas ua tej txujci loj heev, kom txog rau qhov nws ua hluav taws nqes saum ntuj los rau hauv ntiajteb rau ntawm tibneeg qhov muag pom, thiab dag ntxias cov uas nyob hauv ntiajteb los ntawm tej txujci tseemceeb ntawd uas Tebchaws Meskas tau hwjchim ua rau ntawm tug tsiaj qus ntawd xub ntiag; hais rau cov uas nyob hauv ntiajteb tias lawv yuav tsum ua ib tug duab rau tus tsiaj qus, tus uas tau raug ntaj txhab los tseem ciaj sia. Thiab [Tebchaws Meskas] tau hwjchim pub txoj sia rau tus duab ntawm tus tsiaj qus, kom tus duab ntawm tus tsiaj qus ntawd txawj hais lus, thiab ua kom txhua tus uas tsis kam pe hawm tus duab ntawm tus tsiaj qus ntawd raug tua. Thiab Tebchaws Meskas ua kom sawvdaws, tsis hais tus me tus loj, tus nplua nuj tus pluag, tus dawb tus qhev, tau txais ib lub cim rau ntawm lawv sab tes xis, lossis rau ntawm lawv hauv pliaj: thiab kom tsis muaj leejtwg yuav tau lossis muag tau, tsuas yog tus uas muaj lub cim, lossis lub npe ntawm tus tsiaj qus, lossis tus lej ntawm nws lub npe xwb. Qhia Tshwm 13:11–17.

In Revelation chapter thirteen, the dragon of pagan Rome gave the papacy three things as it placed the papacy on the throne of the earth.

Hauv Tshwm Sim tshooj kaum peb, tus zaj ntawm Loos kev teev dab qub tau muab peb yam rau txoj kev ua vajntxwv ntawm papacy thaum nws tsa papacy rau saum lub zwm txwv ntawm lub ntiajteb.

> 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 ko taw zoo li ko taw dais, thiab nws lub qhov ncauj zoo li lub qhov ncauj tsov ntxhuav; thiab tus zaj tau muab nws lub hwjchim, thiab nws lub zwm txwv, thiab txoj cai loj rau nws. Kev Tshwm Sim 13:2.

The ten kings who represent pagan Rome (France being the premier king of the ten as represented by Ahab) gave the papacy three things: power, seat and authority. When the emperor Constantine moved the capital from the city of Rome in the west, unto the east and made Constantinople the new capital of the Roman Empire in the year 330, pagan Rome then gave the church of Rome its “seat.”

Kaum vajntxwv kaum sawv cev rau Loos uas yog neeg pe hawm dab (Fabkis yog tus vajntxwv thawj ntawm kaum, raws li Ahab sawv cev) tau muab peb yam rau lub hwj chim kav papacy: hwj chim, lub zwm txwv, thiab txoj cai. Thaum vajntxwv Constantine tsiv lub peev ntawm lub nroog Loos nyob sab hnub poob mus rau sab hnub tuaj thiab tsa Constantinople ua lub peev tshiab ntawm Faj Tim Tebchaws Loos xyoo 330, ces Loos uas yog neeg pe hawm dab thiaj muab nws “lub zwm txwv” rau pawg ntseeg Loos.

When Clovis, king of the Franks (France), converted to Catholicism and began to war against the powers that had been resisting the rise of the papacy to the throne of the earth in the year 496, pagan Rome then gave the papacy its “power.”

Thaum Clovis, vajntxwv ntawm cov Franks (Fabkis), tau hloov los ntseeg Khetos Kas Tos Liv thiab pib ua rog tawm tsam cov hwjchim uas tau tawm tsam kev sawv los ntawm txoj kev kav ntawm lub papacy mus rau lub zwm txwv ntawm lub ntiajteb nyob rau xyoo 496, ces Loos pagan thiaj muab nws “hwjchim” rau lub papacy.

In 533, Justinian made a decree which identified the Roman church as both the head of all churches, and also as the corrector of heretics. At that point, the authority of pagan Rome had been given to the papacy.

Xyoo 533, Justinian tau tshaj ib daim ntawv txib uas lees paub lub koom txoos Loos tias yog lub taub hau ntawm txhua lub koom txoos, thiab tseem yog tus kho cov neeg ntseeg cuav. Txij thaum ntawd los, txoj cai kav ntawm Loos pagan tau raug muab rau lub hwj chim papacy.

In verse twelve, “the [United States] exerciseth all the power of the first beast before him.” The power that was exercised by the papacy is represented by Clovis, who dedicated his military and economic might unto the papacy. This is why Catholicism calls Clovis “the first born of the Catholic church,” and France the “eldest daughter of the Catholic church.” The United States will do the same dirty work for the papacy that Clovis began in 496.

Hauv nqe kaum, “tus [Tebchaws Meskas] siv tag nrho lub hwjchim ntawm thawj tus tsiaj qus nyob ntawm nws xub ntiag.” Lub hwjchim uas tus papacy tau siv ntawd yog Clovis sawv cev rau nws, uas tau fij nws lub zog tub rog thiab nws lub peevxwm nyiaj txiag rau tus papacy. Vim li no, Catholicism thiaj hu Clovis tias “tus thawj yug ntawm lub koom txoos Catholic,” thiab Fabkis tias “tus ntxhais hlob tshaj ntawm lub koom txoos Catholic.” Tebchaws Meskas yuav ua tib yam haujlwm qias neeg rau tus papacy uas Clovis tau pib xyoo 496.

The power of the United States will be employed to cause “the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” The United States will employ its military and economic strength to cause the entire world to accept Sunday as a day of rest. The whore of Tyre will first commit fornication with the earth beast at the soon coming Sunday law, and then she will go forth and commit fornication with all the other kings of the earth.

Lub hwjchim ntawm Tebchaws Meskas yuav raug siv los ua kom “lub ntiajteb thiab cov uas nyob hauv ntawd pe hawm thawj tus tsiaj qus, tus uas nws lub qhov txhab tuag taus twb raug kho zoo lawm.” Tebchaws Meskas yuav siv nws lub zog tub rog thiab kev khwv nyiaj txiag los yuam kom tag nrho lub ntiajteb lees txais Hnub Caiv ua ib hnub so. Tus niam ntiav ntawm Tire yuav xub ua nkauj ua nraug kev ua txhaum nrog tus tsiaj qus hauv ntiajteb no thaum txoj cai Hnub Caiv uas yuav los sai no, ces nws mam tawm mus ua nkauj ua nraug kev ua txhaum nrog txhua tus vajntxwv lwm tus ntawm lub ntiajteb.

In verse thirteen, “the [United States] doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men.” Fire represents an unholy message. Tongues of fire on the day of Pentecost represented a holy message that was accompanied with the ability to convey that message to the entire world. The fire that is brought down out of heaven by the United States will also impact every nation, and every tongue.

Hauv nqe kaum, “nws [Tebchaws Meskas] ua tej txujci loj kawg nkaus, kom nws ua rau hluav taws nqis saum ntuj los rau hauv ntiajteb rau ntawm tibneeg qhov muag.” Hluav taws sawv cev rau ib txoj xov uas tsis dawb huv. Cov nplaig hluav taws rau hnub Peetekos sawv cev rau ib txoj xov dawb huv uas nrog rau lub peevxwm tshaj txoj xov ntawd mus cuag tag nrho lub ntiajteb. Hluav taws uas Tebchaws Meskas yuav coj nqis saum ntuj los ntawd kuj yuav cuam tshuam rau txhua haiv neeg, thiab txhua yam lus.

In verse fourteen, the United States deceives “them that dwell on the earth by the means of those miracles which the [United States] had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.” The deception that is employed to deceive the world by the United States is represented by the fire that came down from heaven in the previous verse. The fire from heaven produces miracles that are employed by the United States to command the world to establish a one-world government that consists of the combination of church and state with the church in control of the relationship.

Hauv nqe kaum, Tebchaws Meskas dag ntxias “cov uas nyob rau hauv ntiajteb los ntawm cov txujci tseemceeb ntawd uas [Tebchaws Meskas] muaj hwjchim ua tau rau ntawm tus tsiaj lub xubntiag; hais rau cov uas nyob rau hauv ntiajteb tias, lawv yuav tsum ua ib tug mlom rau tus tsiaj, tus uas raug rab ntaj ua mob, los tseem ciaj sia.” Txoj kev dag ntxias uas Tebchaws Meskas siv los dag ntxias lub ntiajteb no raug sawv cev los ntawm hluavtaws uas nqes saum ntuj los hauv nqe ua ntej ntawd. Hluavtaws saum ntuj tsim cov txujci tseemceeb uas Tebchaws Meskas siv los txib rau lub ntiajteb kom tsa ib lub tseemfwv ib-ntiajteb, uas muaj los ntawm kev sib xyaw ua ke ntawm pawg ntseeg thiab lub xeev, nrog pawg ntseeg yog tus tswj txoj kev sib raug zoo ntawd.

This is what the relationship of Ahab and Jezebel represented when Elijah was raised up. Elijah’s battle at Mount Carmel was fulfilled in the beginning of the United States during the movement of the first angel from 1840 to 1844, for the purpose of distinguishing the true prophet of Protestantism from all of the false prophets of Protestantism.

Qhov no yog yam uas txoj kev sib raug zoo ntawm Ahab thiab Jezebel sawv cev thaum Eliyas raug tsa sawv los. Eliyas txoj kev sib ntaus sib tua saum Roob Khamel tau ua tiav thaum pib ntawm Tebchaws Meskas hauv lub sijhawm kev txav ntawm tus timtswv thawj zaug txij xyoo 1840 mus txog 1844, nrog lub hom phiaj los cais tus yaj saub tseeb ntawm Protestantism tawm ntawm txhua tus yaj saub cuav ntawm Protestantism.

It is fulfilled again at the ending of the United States, during the test of the formation of the image of the beast that began on September 11, 2001, and ends at the soon-coming Sunday law.

Nws rov ua tiav dua thaum xaus ntawm Tebchaws Meskas, thaum lub sij hawm kev sim ntsuas ntawm kev tsim tsa tus yam ntxwv ntawm tus tsiaj qus uas pib thaum lub Cuaj Hlis 11, 2001, thiab xaus rau ntawm txoj cai Hnub Caiv uas yuav los sai no.

Elijah’s perfect fulfillment takes place before the great and dreadful day of the Lord, which is the seven last plagues. Therefore, Mount Carmel, Elijah, Ahab and Jezebel are represented in the work of the United States forcing planet earth to accept the one-world government of the United Nations that is ruled over by the Catholic Church. The United States accomplishes this act through its military might, its economic strength and the corrupted hypnotic communications that it directs and controls, represented by what is called the “information super highway” of the worldwide web.

Kev ua kom tiav zoo kawg nkaus ntawm Eliyas tshwm sim ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv, uas yog xya lub nplawm kawg. Yog li ntawd, Roob Khamelus, Eliyas, Akhas thiab Yesebees raug sawv cev nyob hauv txoj hauj lwm uas Tebchaws Meskas yuam kom lub ntiajteb txais yuav tsoom fwv ib-ntiajteb ntawm Tebchaws Koomhaum Ntiajteb uas nyob hauv qab txoj kev kav ntawm lub Koom Txoos Kas Tos Liv. Tebchaws Meskas ua tiav txoj hauj lwm no los ntawm nws lub hwjchim tub rog, nws lub zog kev lag luam, thiab txoj kev sib txuas lus uas qias neeg thiab ua rau tibneeg raug cuam tshuam zoo li raug ntxias tsaug zog, uas nws tswj hwm thiab kav, raug sawv cev los ntawm yam uas hu ua “kev loj ceev ntawm ntaub ntawv” ntawm lub vas sab thoob ntiajteb.

In verse fifteen, we are informed that “the [United States] had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.” The threat of death by the military might of the United States, then representing the premier king of the United Nations, empowers the one-world government of the United Nations to speak. The action of speaking is accomplished through a legislative and judicial authority. The legislative branch of the United Nations is in New York and the judicial branch of the United Nations is in The Hague, Netherlands. The Hague represents the Old World and New York the New World. Both the United States and the Netherlands have past histories where they stood out as premier defenders of liberty and freedom, but both end their respective histories—speaking as a dragon.

Nyob hauv nqe kaum tsib, peb raug qhia tias, “[Meskas] muaj hwjchim los pub txoj sia rau tus duab ntawm tus tsiaj qus, xwv kom tus duab ntawm tus tsiaj qus hais tau, thiab kom cov uas tsis kam pe hawm tus duab ntawm tus tsiaj qus raug muab tua.” Yog li ntawd, txoj kev hem thawj txog kev tuag los ntawm Meskas lub hwjchim tub rog—thaum ntawd sawv cev rau tus vajntxwv thawj tshaj plaws ntawm United Nations—ua rau lub tsoomfwv ib-lub-ntiajteb ntawm United Nations muaj peevxwm hais. Qhov kev ua ntawm kev hais ntawd raug ua tiav los ntawm txoj cai tsim kev cai lij choj thiab txoj cai txiav txim plaub ntug. Ceg tsim kev cai lij choj ntawm United Nations nyob hauv New York, hos ceg txiav txim plaub ntug ntawm United Nations nyob hauv The Hague, Netherlands. The Hague sawv cev rau Qub Ntiajteb, hos New York rau Ntiajteb Tshiab. Ob leeg, Meskas thiab Netherlands, muaj keeb kwm yav dhau los uas lawv tau sawv tawm los ua cov tiv thaiv tseem ceeb tshaj plaws ntawm kev ywj pheej thiab kev dim, tiam sis nkawd ob leeg xaus lawv tej keeb kwm raws lawv tus kheej—hais lus zoo li ib tug zaj.

> “As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. . .. and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.

> “Raws li hnub Xanpataus tau dhau los ua lub ntsiab lus tshwj xeeb ntawm kev sib cav thoob plaws hauv lub ntiaj teb Khixatia, thiab cov thawj coj kev cai dab qhuas nrog cov thawj coj pej xeem tau koom tes los yuam kom hwm hnub Sunday, ces qhov kev tsis kam lees tseg tas li ntawm ib pab neeg tsawg heev uas tsis kam mloog raws li qhov uas neeg coob xav kom ua yuav ua rau lawv dhau los ua cov uas txhua leej txhua tus ntxub thiab cem.... thiab thaum kawg yuav muaj ib tsab cai tawm los tawm tsam cov uas ua kom hnub Xanpataus ntawm lo lus txib plaub yog hnub dawb huv, tshaj tawm tias lawv tsim nyog raug txim hnyav tshaj plaws thiab pub rau cov pej xeem muaj kev ywj pheej, tom qab ib lub sijhawm uas tau teem tseg lawm, los muab lawv tua pov tseg. Kev ntseeg Loos Kav Tos Liv nyob hauv Ntiaj Teb Qub thiab Protestantism uas twb thim txoj kev ntseeg lawm nyob hauv Ntiaj Teb Tshiab yuav taug ib txoj kev zoo sib xws rau cov uas hwm txhua lo lus txib saum ntuj los.”

> “The people of God will then be plunged into those scenes of affliction and distress described by the prophet as the time of Jacob’s trouble.” The Great Controversy, 615, 616.

> “Cov neeg ntawm Vajtswv yuav raug muab pov rau hauv tej xwm txheej ntawm kev txom nyem thiab kev ntxhov siab uas tus yaj saub tau piav tseg tias yog lub sijhawm ntawm Yakhauj txoj kev txom nyem.” The Great Controversy, 615, 616.

In verse sixteen and seventeen, after the image of the beast has been set up and empowered to speak, the “[United States] causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.”

Hauv nqe kaum thiab kaum xya, tom qab uas tau tsa tus mlom ntawm tus tsiaj nyaum thiab muab hwjchim rau nws hais lus lawm, “[Tebchaws Meskas] ua rau sawvdaws, tsis hais me lossis loj, nplua nuj lossis pluag, ywj pheej lossis qhev, txais ib lub cim rau ntawm lawv sab tes xis, lossis rau ntawm lawv hauv pliaj: Thiab kom tsis txhob muaj leejtwg yuav tau los yog muag tau, tsuas yog tus uas muaj lub cim ntawd, lossis lub npe ntawm tus tsiaj nyaum, lossis tus lej ntawm nws lub npe xwb.”

The formation of the image of the beast is the test that precedes the test of the mark of the beast. If we do not pass the test that is represented by the formation of the image of the beast, we will fail the test of the mark of the beast. They are two different tests, and they are two different types of tests.

Kev tsim tsa tus duab ntawm tus tsiaj qus yog txoj kev sim siab uas los ua ntej txoj kev sim siab ntawm lub cim ntawm tus tsiaj qus. Yog peb tsis xeem dhau txoj kev sim siab uas raug sawv cev los ntawm kev tsim tsa tus duab ntawm tus tsiaj qus, peb yuav swb txoj kev sim siab ntawm lub cim ntawm tus tsiaj qus. Nkawd yog ob txoj kev sim siab sib txawv, thiab nkawd yog ob hom kev sim siab sib txawv.

The formation of the image of the beast that began on September 11, 2001, is the prophetic warning that the close of probation is about to take place. It is the Elijah message that identifies that Mount Carmel is on the near horizon, and that God’s people need to secure the oil of character, the oil of the Holy Spirit and the oil of the message of the Midnight Cry before the final call is made. They need to awaken, so that when Elijah asks them, “How long halt ye between two opinions?”—they will not be speechless, for to be speechless then is to receive the mark of the beast. The image of the beast test represents the work of understanding the message that announces the close of the judgment, just as the message of the Millerites announced the opening of the judgment.

Kev tsim tsa tus duab ntawm tus tsiaj qus uas tau pib rau hnub tim 11 lub Cuaj Hli, 2001, yog txoj kev ceeb toom raws li tej lus faj lem tias lub sijhawm kaw ntawm txoj kev sim siab twb yuav los txog. Nws yog txoj xov ntawm Eliyas uas qhia tias Roob Khamel twb nyob ze rau ntawm ntug kev pom lawm, thiab tias Vajtswv haiv neeg yuav tsum npaj kom ruaj khov cov roj ntawm tus cwj pwm, cov roj ntawm Vaj Ntsuj Plig Dawb Huv, thiab cov roj ntawm txoj xov Quaj Thaum Ib Tag Hmo ua ntej txoj kev hu zaum kawg raug tshaj tawm. Lawv yuav tsum tsim dheev sawv, kom thaum Eliyas nug lawv tias, “Nej yuav qaug limp ntawm ob lub tswv yim mus txog thaum twg?”—lawv yuav tsis txhob hais tsis tau ib los, rau qhov hais tsis tau ib los thaum ntawd yog txais lub cim ntawm tus tsiaj qus. Qhov kev sim ntawm tus duab ntawm tus tsiaj qus sawv cev rau txoj hauj lwm ntawm kev to taub txoj xov uas tshaj tawm txog kev kaw ntawm txoj kev txiav txim, ib yam li txoj xov ntawm cov Millerites tau tshaj tawm txog kev qhib ntawm txoj kev txiav txim.

The mark of the beast test, involves no choice, for it contains no element of probationary time. It is a point in time, not a period of time. It is a crisis, and therefore it is a litmus test that will identify the character of those Israelites that have been summoned to Mount Carmel by Ahab at the Sunday law. They will then demonstrate the character that they have developed during the previous period of time, prophetically called the image of the beast test.

Kev sim ntawm lub cim ntawm tus tsiaj nyaum tsis muaj ib qho kev xaiv twg, vim hais tias hauv ntawd tsis muaj ib feem ntawm lub sijhawm txiav txim siab rau kev sim siab. Nws yog ib lub ntsiab sijhawm xwb, tsis yog ib ntu sijhawm. Nws yog ib qho teebmeem txiav txim, thiab yog li ntawd nws yog ib qho kev sim uas yuav nthuav qhia tus cwj pwm ntawm cov Yixayee uas Ahab tau hu los sib sau rau saum Mount Carmel thaum txoj cai Hnub Caiv cuav los txog. Ces lawv yuav qhia tawm tus cwj pwm uas lawv tau txhim tsa thaum lub sijhawm ua ntej ntawd, uas nyob hauv lus faj lem hu ua kev sim ntawm daim duab ntawm tus tsiaj nyaum.

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. Hebrews 3:7–15.

> Yog li ntawd (raws li tus Vaj Ntsuj Plig Dawb Huv hais tias, Hnub no yog nej yuav mloog nws lub suab, tsis txhob ua kom nej lub siab tawv, ib yam li thaum lub sijhawm ntxeev siab, hauv hnub uas raug kev sim siab hauv tebchaws moj sab qhua: thaum nej tej yawg koob tau sim kuv, kuaj kuv, thiab tau pom kuv tej hauj lwm tau plaub caug xyoo. Yog li ntawd kuv thiaj chim rau tiam neeg ntawd, thiab hais tias, Lawv yeej ib txwm yuam kev hauv lawv lub siab; thiab lawv tsis tau paub kuv tej kev. Yog li ntawd kuv tau cog lus rau hauv kuv txoj kev chim tias, Lawv yuav tsis tau nkag mus rau hauv kuv txoj kev so.) Nej cov kwv tij, cia li ceev faj, tsam nyob hauv nej tus twg muaj lub siab phem ntawm kev tsis ntseeg, uas thim tawm ntawm Vajtswv uas muaj sia nyob. Tiamsis nej cia li sib qhuab ntuas ib leeg rau ib leeg txhua hnub, thaum tseem hu ua Hnub no; tsam nej tus twg yuav raug ua kom lub siab tawv los ntawm txoj kev dag ntxias ntawm txoj kev txhaum. Rau qhov peb tau los ua cov uas muaj feem nrog Khetos, yog peb tuav peb txoj kev cia siab thaum chiv thawj kom ruaj khov mus txog thaum kawg; thaum tseem hais tias, Hnub no yog nej yuav mloog nws lub suab, tsis txhob ua kom nej lub siab tawv, ib yam li thaum lub sijhawm ntxeev siab. Henplais 3:7–15.

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