Verse forty of Daniel eleven begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798 runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.

Nqe plaub caug hauv Daniyee tshooj kaum ib pib ntawm lub sijhawm kawg, tiamsis nqe no qhia txog ob lub sijhawm kawg, yog li ntawd tus uas kawm tej lus faj lem thiaj muab thawj lub sijhawm kawg los teeb kom sib phim nrog lub sijhawm kawg zaum ob tau. Thaum muab nqe no los siv li no, txoj kab keeb kwm ntawm cov neeg Millerite uas pib xyoo 1798 thiaj khiav mus sib txig nrog keeb kwm ntawm Tebchaws Meskas xyoo 1989. Ob txoj kab no qhia txog txoj kab ntawm lub kub ntawm txoj kev ntseeg Protestant tseeb thiab txoj kab ntawm lub kub ntawm kev tswj hwm koom pheej ntawm tus tsiaj uas tawm hauv av los hauv Tshwmsim tshooj kaum peb. Ob txoj kab no puavleej pib ntawm lub sijhawm kawg xyoo 1798, thiab lub sijhawm kawg xyoo 1989 tsuas yog los pab txhawb ntxiv thiab ua timkhawv thib ob rau tej cim qhia kev ntawm qhov tseeb uas raug muab qhib lub cim foob hauv nqe ntawd xwb.

The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001, was typified by the last encampment of ancient Israel at Kadesh and the rebellion of Moses. The rebellion of 1863 represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001, represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.

Lub zog kev ntseeg ntawm tus tim tswv thib peb tau los txog rau hnub tim 22 lub Kaum Hli Ntuj xyoo 1844, tiamsis tau raug ncua thoob plaws lub sijhawm xya xyoo ntawm txoj kev ntxeev siab txij xyoo 1856 mus txog xyoo 1863. Tus tim tswv thib peb txoj kev los txog tau rov tshwm sim dua rau hnub tim 11 lub Cuaj Hli Ntuj xyoo 2001. Xyoo 1863 muaj cov Yixayee thaum ub txoj kev tsuam yeej thawj zaug ntawm Kades thiab kaum tus neeg soj xyuas txoj kev ntxeev siab ua tej duab qhia ua ntej, thiab hnub tim 11 lub Cuaj Hli Ntuj xyoo 2001 muaj cov Yixayee thaum ub txoj kev tsuam yeej zaum kawg ntawm Kades thiab Mauxe txoj kev ntxeev siab ua tej duab qhia ua ntej. Txoj kev ntxeev siab xyoo 1863 sawv cev rau thawj txoj kev ntxeev siab ntawm Kades, uas ua rau muaj txoj kev txiav txim kom tuag nyob rau hauv tebchaws moj sab qhua. Txoj kev ntxeev siab hnub tim 11 lub Cuaj Hli Ntuj xyoo 2001 sawv cev rau txoj kev ntxeev siab zaum kawg ntawm Kades, uas ua rau cov thawj coj hauv txoj kev ntseeg Adventist uas muaj tus yam ntxwv Laudikia tuag.

The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.

Kev nqes los ntawm tus tim tswv rau hnub tim 11 Lub Yim Hli, 1840, uas tau qhib txoj kev txav ntawm 1840 mus txog 1844, uas Muam White tau hu ua ib qho kev tshwm sim uas muaj hwjchim ci ntsa iab ntawm Vajtswv, yog ib daim duab cev txog hnub tim 11 Lub Cuaj Hli, 2001 thiab tau txheeb xyuas ib qho kev tshwm sim uas muaj hwjchim ci ntsa iab ntawm Vajtswv.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

“Tus tim tswv uas koom ua ke hauv kev tshaj tawm txog tus tim tswv thib peb txoj lus yog yuav ci ntsa iab rau tag nrho lub ntiajteb nrog nws lub hwjchim ci ntsa iab. Ntawm no tau raug qhia ua ntej txog ib txoj hauj lwm uas dav thoob plaws lub ntiajteb thiab muaj hwjchim txawv tshaj plaws. Kev txav ntawm kev los txog xyoo 1840–44 yog ib qho kev tshwm sim uas muaj hwjchim ci ntsa iab ntawm Vajtswv lub hwjchim; tus tim tswv thawj txoj lus tau raug nqa mus rau txhua qhov chaw tshaj tawm txoj moo zoo hauv lub ntiajteb, thiab hauv qee lub tebchaws muaj kev txaus siab rau kev ntseeg loj tshaj plaws uas tau pom nyob hauv ib lub tebchaws twg txij li lub Sijhawm Hloov Kev Ntseeg ntawm xyoo pua kaum rau los; tiam sis tej no yuav raug dhau tshaj los ntawm txoj kev txav uas muaj hwjchim loj kawg nyob hauv qab lo lus ceeb toom kawg ntawm tus tim tswv thib peb.” The Great Controversy, 611.

The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.

Kev tuaj txog thawj zaug ntawm tus tim tswv peb rau hnub tim 22 Lub Kaum Hli, 1844 (thawj Kadesh), yog los ua kom tiav txoj hauj lwm, tiam sis Vajtswv haiv neeg tau xaiv tsa ib tug thawj coj tshiab thiab rov qab mus rau tim lyiv teb chaws. Txog xyoo 1863, lawv twb “rov tsa Yelikhauj” dua lawm, tsis yog koom tes hauv Vajtswv txoj hauj lwm uas coj kom phab ntsa ntawm Yelikhauj vau. Vim li ntawd lawv thiaj raug foom phem, nrog rau txoj kev tuag nyob hauv teb moj sab qhua.

And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

Thiab Yausua thiaj tsa lawv kom cog lus ruaj khov rau lub sijhawm ntawd, hais tias, Tus neeg uas sawv los ua lub nroog Yelikhau no dua tshiab yuav raug foom tsis zoo ntawm tus Tswv xub ntiag; nws yuav tso lub hauv paus ntawm nws rau saum nws tus tub hlob, thiab rau saum nws tus tub yau nws yuav txhim tsa nws tej rooj vag. Yausua 6:26.

As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.

Ib yam li cov Ixayees thaum ub ntawm thawj zaug Kadesa, uas tau tsis lees txais Yausua thiab Kaleb zaj lus, kev ntxeev siab ntawm Ixayees niaj hnub no ntawm thawj zaug Kadesa (1863), tau coj los rau saum lawv txoj kev foom tsis zoo ntawm Yausua. Thaum tus tim tswv thib peb rov qab los rau hnub Cuaj Hlis 11, 2001 (Kadesa kawg), txoj hauj lwm kawg uas mus ua ntej Vajtswv txo Yelikhau thiab nws tej ntsa nqes los thiaj pib.

October 22, 1844, marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday law in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.

Hnub tim 22 lub Kaum Hli xyoo 1844 yog hnub uas tus tim tswv thib peb los txog, thiab yog li ntawd, hnub ntawd kuj ua lub cim qhia txog kev los txog ntawm txoj kevcai hnub Ib uas yuav los txog sai sai rau tiam kawg. Xyoo 1863 qhia txog qhov xaus ntawm lub caij sim siab ntawm tus tim tswv thib peb uas tau pib rau hnub tim 22 lub Kaum Hli xyoo 1844. Vim li ntawd, xyoo 1863 yog ib lub cim txog txoj kevcai hnub Ib uas yuav los txog sai sai, rau qhov Yexus ib txwm siv qhov pib los sawv cev rau qhov kawg. Xyoo 1863, lub tebchaws tau muab faib ua ob pab neeg, thiab ib yam nkaus li ntawd, thaum txoj kevcai hnub Ib los txog, ob pab neeg yuav tshwm los kom pom tseeb.

The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863) is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001, marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.

Lub sijhawm sim siab ntawm tus tim tswv thib peb hauv keeb kwm ntawm pawg Millerite tau pib xyoo 1844 thiab xaus xyoo 1863, thiab qhov pib thiab qhov xaus puav leej yog lub cim qhia txog txoj kevcai hnub chiv nyob rau tiam kawg. Hauv ntu keeb kwm txij thaum pib (1844) mus txog thaum xaus (1863), muaj kev ntxeev siab ntawm lub zog Millerite (1856). Yog li ntawd, lub sijhawm no thiaj muaj lub cim tshwj xeeb ntawm “Qhov Tseeb.” Kev rov qab mus rau Kadesh zaum ob thaum lub Cuaj Hlis tim 11 xyoo 2001 yog lub cim qhia txog qhov pib ntawm tus txheej txheem sim siab ntawm tus tim tswv thib peb, uas yuav xaus rau thaum txoj kevcai hnub chiv uas yuav los txog sai sai no, raws li xyoo 1863 tau ua tus qauv qhia tseg.

From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.

Txij thaum txoj cai hnub Sunday ntawd los txog thaum lub sij hawm uas tib neeg txoj kev sim siab kaw lawm, Yelikhau thiab nws tej phab ntsa yuav raug muab rhuav pov tseg, raws li txoj kev txiav txim uas raug coj los siv rau tus poj niam deev luag txiv ntawm Npanpiloo uas raug sawv cev nyob hauv zaj keeb kwm ntawd. Nqe plaub caug pib rau xyoo 1798, thiab xaus rau ntawm txoj cai hnub Sunday uas yuav los sai sai hauv nqe plaub caug ib. Lub sij hawm kawg xyoo 1798 sawv cev rau txoj kab sab hauv ntawm Vajtswv pawg ntseeg, pib ntawm cov Millerites hauv txoj kev txav ntawm thawj tus tim tswv mus txog rau txoj kev txav ntawm tus tim tswv thib peb thiab ib puas plaub caug plaub txhiab leej. Txhua yam nyob hauv ib nqe xwb.

The war between the king of the north and the king of the south that began with the ascendancy of the king of the south in 1798 was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798 was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.

Tsov rog ntawm tus vajntxwv sab qaum teb thiab tus vajntxwv sab qab teb, uas pib thaum tus vajntxwv sab qab teb nce los muaj hwjchim rau xyoo 1798, tau xaus rau xyoo 1989, thaum lub nceeg vaj thib tsib thiab lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem tau sib koom tes ntaus yeej tus vajntxwv sab qab teb. Cov Millerites pom tias tsov rog ntawm tus vajntxwv sab qaum teb thiab tus vajntxwv sab qab teb uas pib rau xyoo 1798 ntawd yog kev ua tsov rog tawm tsam Loos, uas lawv pom tias tsuas yog ob lub hwjchim uas ua kom puam tsuaj xwb, uas yog kev cai teev dab pe mlom thiab kev cai tswj kav ntawm Vaj Qhia. Thaum tsov rog xaus rau xyoo 1989, tag nrho peb lub hwjchim uas ua kom puam tsuaj puavleej tau koom nrog, thiab qhov ntawd yog lub cim qhia txog qhov pib ntawm daim duab hauv cov lus faj lem uas piav txog peb lub hwjchim ntawd coj lub ntiajteb mus rau Armageddon, uas muaj thaj chaw ua lub cim sawv cev hauv nqe plaub caug tsib ntawm Daniyee tshooj kaum ib.

Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one includes verses forty-one through forty-four.

Nqe plaub caug mus txog nqe plaub caug tsib qhia meej txog peb lub hwj chim txoj kev ua haujlwm raws li cov lus faj lem, uas coj tus Vaj Qhia mus txog nws qhov kawg nyob nruab nrab ntawm cov hiavtxwv thiab lub roob dawb huv uas muaj koob meej. Thaum to taub kom raug, keeb kwm raws li cov lus faj lem uas tau muab nthuav qhia hauv nqe plaub caug ib ntawd suav nrog nqe plaub caug ib mus txog nqe plaub caug plaub.

Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verses forty-one through forty-four identify the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective, present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.

Yog li ntawd, pib txij lub sijhawm kawg xyoo 1989 los, nrog xyoo 1798 ua tus timkhawv thib ob, uas qhia meej txog qhov pib thiab qhov xaus ntawm kev ua rog ntawm tus vajntxwv sab qab teb thiab tus vajntxwv sab qaum teb, nqe plaub caug ib txog nqe plaub caug plaub qhia meej txog txoj kev sib koom ua peb tog ntawm lub hwjchim kav ntawm tus Vaj Qhia uas nws qhov txhab tuag taus raug kho zoo lawm, thiab nqe plaub caug tsib yog qhov uas nws los txog nws qhov kawg. Thaum muab cov nqe no los tshuaj xyuas raws li qhov kev xam pom no, cov nqe no nthuav qhia ib zaj keebkwm uas nyob sab nraud Vajtswv pawg ntseeg, ib yam li kuj tau qhia los ntawm txoj kev sib raug zoo ntawm xya lub homthawj thiab xya pawg ntseeg hauv phau Tshwmsim.

The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.

Txoj kab keeb kwm ntawm kev yaj saub uas sawv cev los ntawm 1798 sawv cev feem ntau rau txoj kev txiav txim tshuaj xyuas, thiab txoj kab uas pib ntawm tib qho chaw ntawd hauv 1989 sawv cev feem ntau rau txoj kev txiav txim ua tiav. 1798 feem ntau tab tom hais txog tes haujlwm ntawm tus tubtxib uas npaj txojkev rau Tus Tubtxib ntawm Daim Ntawv Cog Lus, thiab 1989 feem ntau tab tom hais txog tes haujlwm ntawm tus tubtxib Eliyas.

Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last-day covenant is identified repeatedly in the Scriptures.

Txij xyoo 1798 los, thaum tau muab lub cim foob ntawm phau ntawv Daniyee tshem tawm lawm, peb txoj kev paub txog keeb kwm raws li tej lus faj lem tau nce zuj zus; hauv keeb kwm ntawd, Khetos coj Nws haiv neeg mus rau hauv ib txoj kev sib raug zoo raws li kev khi lus uas ua kom kev ua Vajtswv thiab kev ua tib neeg sib koom ua ke mus ib txhis. Txoj kev khi lus rau tiam kawg ntawd raug qhia meej ntau zaus hauv Vajlugkub.

Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.

Saib seb, hnub nyoog tabtom los, tus Tswv hais tias, kuv yuav cog ib lo lus cog tseg tshiab nrog tsev neeg Yixayee, thiab nrog tsev neeg Yudas: tsis yog raws li lo lus cog tseg uas kuv tau cog nrog lawv tej yawg koob rau hnub uas kuv tuav lawv tes coj lawv tawm hauv tebchaws Iyi; lo lus cog tseg ntawd lawv twb rhuav lawm, txawm yog kuv tau ua ib tug txij nkawm rau lawv, tus Tswv hais tias: Tiamsis lo lus cog tseg no yog yam uas kuv yuav cog nrog tsev neeg Yixayee; tom qab cov hnub ntawd, tus Tswv hais tias, kuv yuav muab kuv txoj kevcai tso rau hauv lawv sab hauv, thiab yuav sau rau hauv lawv lub siab; thiab kuv yuav ua lawv tus Vajtswv, thiab lawv yuav ua kuv haiv neeg. Thiab lawv yuav tsis qhia ntxiv lawm, txhua tus rau nws tus kwvtij zej zog, thiab txhua tus rau nws tus kwvtij, hais tias, Nej cia li paub tus Tswv: rau qhov lawv txhua tus yuav paub kuv, txij tus me tshaj plaws ntawm lawv mus txog tus loj tshaj plaws ntawm lawv, tus Tswv hais tias: rau qhov kuv yuav zam txim rau lawv tej kev tsis ncaj, thiab kuv yuav tsis nco txog lawv txojkev txhaum ntxiv lawm. Yelemis 31:31–34.

All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”

Txhua tus yaj saub txhua tus tab tom qhia kom paub txog hnub kawg, thiab lo lus hais tias “hnub kawg,” hauv kev qhia yav tom ntej sawv cev rau lub caij nyoog ntawm txoj kev txiav txim. Tus tim tswv thawj zaug tuaj txog hauv xyoo 1798, thaum lub caij kawg, los tshaj tawm txog kev qhib ntawm txoj kev txiav txim hauv xyoo 1844, uas kuj yog kev tuaj txog ntawm hnub kawg. Hnub kawg ntawd yog Yelemis cov “hnub” uas yuav los txog, thaum Vajtswv yuav “zam txim” rau “kev tsis ncaj” thiab “yuav tsis nco ntxiv lawm” txog tej kev txhaum ntawm Nws haiv neeg. Tes haujlwm ntawd raug ua tiav los ntawm Khetos, raws li Tus Pov Thawj Hlob, hauv hnub theej txhoj uas yog tus qauv tiav tiav tiav, thaum lub sijhawm “hnub kawg.”

Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.

Yog hais tias txoj kev ntseeg Adventism ntawm cov Millerites tau txuas ntxiv mus los ntawm txoj kev ntseeg kom taug kev nyob hauv qhov kaj uas tab tom nce ntxiv ntawm tus tim tswv thib peb uas tau los txog rau lub Kaum Hli 22, 1844, ces lawv twb yuav tau nyob hauv lawv lub tsev nyob mus ib txhis nrog Yexus lawm. Qhov no yog yam Yelemis txhais thaum nws hais tias, “tom qab cov hnub ntawd.” “Cov hnub ntawd” yog cov caij nyoog yaj saub uas coj mus txog, thiab xaus rau, xyoo 1844. Lawv yog cov “hnub” uas Daniyees tshooj kaum ob hais txog.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

Tiamsis koj txojkev mus kom txog thaum kawg los txog; rau qhov koj yuav tau so, thiab sawv hauv koj feem thaum kawg ntawm tej hnub. Daniyee 12:13.

At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.

Thaum txog “hnub kawg,” los yog raws li Yelemis hais tias, “tom qab cov hnub ntawd,” Khetos tau npaj yuav muab Nws txoj kevcai tso rau hauv Nws haiv neeg tej sab hauv, thiab sau Nws txoj kevcai rau saum lawv lub siab. Tej sab hauv ntawd yog tus xwm txheej qis, los yog raws li Povlauj hu ua cev nqaij daim tawv, hos lub siab yog tus xwm txheej siab dua. Txoj lus cog tseg ntawm txoj kev khi lus cog lus cog lus tias Nws yuav pub ib lub siab xav tshiab rau Nws haiv neeg thaum lawv tig los ntseeg, thiab ib lub cev tshiab thaum lub Sijhawm Nws Rov Los Zaum Ob. Tibneeg poob nrog Adas, tus uas raug tsim raws li Vajtswv tus yam ntxwv, thiab tus uas raug tsim nrog ib tug xwm txheej siab dua thiab ib tug xwm txheej qis dua. Khetos txoj kev khi lus cog lus yog los txhiv noob neej nrog lawv ob chav xwm txheej tawm hauv txoj kev foom phem ntawm kev txhaum.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

“Hauv cov hnub kawg ntawm keeb kwm ntiajteb no, Vajtswv txoj kev cog lus nrog Nws haiv neeg uas ceev Nws tej lus txib yuav raug rov ua dua tshiab. ‘Hnub ntawd kuv yuav cog lus rau lawv nrog tej tsiaj qus hauv teb, thiab nrog tej noog saum ntuj, thiab nrog tej tsiaj nkag ntawm hauv av; thiab kuv yuav rhuav hneev nti thiab rab ntaj thiab kev ua tsov rog kom ploj ntawm lub ntiajteb mus, thiab kuv yuav ua kom lawv pw tau ruaj ntseg. Thiab kuv yuav qhaib koj rau kuv mus ib txhis; muaj tseeb, kuv yuav qhaib koj rau kuv hauv kev ncaj ncees, thiab hauv kev txiav txim, thiab hauv kev hlub uas ruaj khov, thiab hauv kev khuv leej. Kuv yeej yuav qhaib koj rau kuv hauv kev ncaj siab; thiab koj yuav paub tus Tswv.’”

“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.

“‘Thiab yuav muaj li no rau hnub ntawd, kuv yuav mloog, tus Tswv hais tias, kuv yuav mloog lub ntuj, thiab lub ntuj yuav mloog lub ntiajteb; thiab lub ntiajteb yuav mloog cov nplej, thiab cawv txiv hmab, thiab roj; thiab tej no yuav mloog Yexenloos. Thiab kuv yuav tseb nws rau kuv tus kheej rau hauv lub ntiajteb; thiab kuv yuav hlub tshua tus uas tsis tau txais kev hlub tshua; thiab kuv yuav hais rau cov uas tsis yog kuv haiv neeg tias, Koj yog kuv haiv neeg; thiab lawv yuav hais tias, Koj yog kuv tus Vajtswv.’ Hosea 2:14-23.”

“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

“‘Hnub ntawd,... cov seem tseg ntawm cov Ixayees, thiab cov uas dim ntawm tsev neeg Yakhauj lawm,... yuav vam khom tus Tswv, tus Dawb Huv ntawm cov Ixayees, hauv qhov tseeb.’ Yaxayas 10:20. Ntawm ‘txhua haiv neeg, thiab txhua xeem, thiab txhua yam lus, thiab txhua pab neeg’ yuav muaj cov uas yuav zoo siab teb rau txoj xov hais tias, ‘Nej cia li ntshai Vajtswv, thiab muab koob meej rau nws; rau qhov lub sijhawm ntawm nws txoj kev txiav txim twb los txog lawm.’ Lawv yuav tig ntawm txhua tus mlom uas khi lawv rau lub ntiajteb no, thiab yuav ‘pe hawm tus uas tsim ntuj, thiab lub ntiajteb, thiab hiav txwv, thiab tej qhov dej txhawv.’ Lawv yuav tso lawv tus kheej dim ntawm txhua txoj kev daig ntxiab, thiab yuav sawv ntawm lub ntiajteb no xub ntiag ua tej cim nco txog Vajtswv txoj kev khuv leej. Vim lawv mloog lus rau txhua yam uas Vajtswv thov tseg, lawv yuav raug cov tubtxib saum ntuj thiab tibneeg lees paub tias yog cov uas ‘ceev Vajtswv tej lus txib, thiab Yexus txoj kev ntseeg.’ Tshwmsim 14:6–7, 12.”

“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

“‘Saib seb, hnub yuav los, tus Tswv hais li no, tus laij teb yuav caum cuag tus hlais qoob, thiab tus tsuj txiv hmab yuav caum cuag tus uas tseb noob; tej roob yuav xau cawv qab zib, thiab txhua lub toj yuav yaj ntshis. Thiab kuv yuav coj kuv haiv neeg Ixayees rov qab los ntawm lawv txojkev raug ntiab mus ua qhev, thiab lawv yuav txhim tsa tej nroog uas raug puas tsuaj, thiab nyob hauv lawv; lawv yuav cog vaj txiv hmab, thiab haus cov cawv uas tawm hauv lawv; lawv kuj yuav ua vaj, thiab noj tej txiv hmab txiv ntoo uas tawm hauv lawv. Thiab kuv yuav cog lawv rau saum lawv thaj av, thiab lawv yuav tsis raug muab rho tawm ntawm lawv thaj av uas kuv tau pub rau lawv lawm ntxiv lawm, tus Tswv uas yog koj tus Vajtswv hais li no. Amos 9:13–15.’” Review and Herald, February 26, 1914.

When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods) marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844, He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.

Thaum Yelemis hais tias “tom qab tej hnub ntawd,” “tej hnub” uas nyob ua ntej txoj haujlwm uas Khetos qhov kev cia li los rau hauv Nws lub tuam tsev los ntxuav kom dawb huv ua cim qhia txog ntawd yog tej ncua sijhawm hauv cov lus faj lem uas xaus rau xyoo 1798 thiab 1844. Qhov kawg ntawm tej hnub (tej ncua sijhawm) hauv cov lus faj lem ntawd tau cim qhia txog lub sijhawm plaub caug rau xyoo uas Khetos txhim tsa lub tuam tsev ntawm cov Millerite, thiab thaum Nws cia li los rau lub Kaum Hli tim 22, xyoo 1844, Nws tab tom ua kom muaj tiav raws li Malakis tshooj peb, uas Nws kuj tau ua kom muaj tiav thaum Nws ntxuav lub tuam tsev kom dawb huv thaum pib thiab thaum xaus ntawm Nws tes haujlwm.

“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

“Hauv kev ntxuav lub tuam tsev kom huv ntawm cov neeg yuav thiab cov neeg muag ntawm lub ntiajteb no, Yexus tau tshaj tawm Nws tes hauj lwm kom ntxuav lub siab kom dim ntawm kev qias tuaj ntawm txoj kev txhaum,—ntawm tej kev ntshaw hauv ntiajteb, tej kev xav phem ntawm kev qia dub, thiab tej cwj pwm phem, uas ua rau tus ntsuj plig puas tsuaj. Malakhi 3:1–3 hais los.” The Desire of Ages, 161.

And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or, as Jeremiah states, writing His law upon the hearts and inward parts.

Thiab “tom qab tej hnub ntawd,” Khetos muaj lub hom phiaj yuav ntxuav lub tuam tsev uas Nws tau txhim tsa, uas ua piv txwv txog Nws tes haujlwm ntxuav Nws haiv neeg lub siab kom huv ntawm kev txhaum tej kev qias vuab tsuab, lossis, raws li Yelemis hais, yog sau Nws txoj kevcai rau hauv lawv lub siab thiab hauv lawv nruab siab.

For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.

Vim yog nrhiav tau qhov txhaum hauv lawv, Nws thiaj hais tias, Saib maj, hnub yuav los txog, tus Tswv hais tias, thaum Kuv yuav tsim ib txoj kev cog lus tshiab nrog tsev neeg Ixayees thiab nrog tsev neeg Yudas: tsis raws li txoj kev cog lus uas Kuv tau cog nrog lawv cov yawg koob hnub uas Kuv tuav lawv tes coj lawv tawm hauv tebchaws Iyi tebchaws; vim lawv tsis nyob ruaj hauv Kuv txoj kev cog lus, thiab Kuv tsis quav ntsej lawv lawm, tus Tswv hais li ntawd. Rau qhov no yog txoj kev cog lus uas Kuv yuav tsim nrog tsev neeg Ixayees tom qab cov hnub ntawd, tus Tswv hais tias; Kuv yuav muab Kuv tej kevcai tso rau hauv lawv lub siab xav, thiab sau cia rau hauv lawv lub siab: thiab Kuv yuav ua lawv tus Vajtswv, thiab lawv yuav ua Kuv haiv neeg. Henplais 8:8–10.

The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.

Cov lus “cov hnub ntawd” yog Daniel cov “kawg ntawm cov hnub,” uas xaus rau xyoo 1798 thiab 1844. Kab ke ntawm lub hwj Protestant uas pib rau xyoo 1798, hauv nqe plaub caug ntawm Daniel kaum ib, tab tom hais kom pom tseeb txog txoj kev sib raug zoo ntawm lo lus cog tseg uas raug tsim tsa nrog ib puas plaub caug plaub txhiab leej. Lo lus Henplais “lot” yog ib lub pob zeb me uas siv los txiav txim ib tug neeg txoj hmoo. Daniel raug hais kom mus thiab so (hauv txoj kev tuag), mus txog “qhov kawg ntawm cov hnub,” thaum, xyoo 1844, txoj kev txiav txim yuav pib thiab nws txoj hmoo yuav raug txiav txim.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

Tiamsis koj txojkev mus kom txog hnub kawg: rau qhov koj yuav tau so, thiab sawv hauv koj feem thaum kawg ntawm cov hnub. Daniel 12:13.

The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the mareh vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.

Cov “hnub” hauv “qhov kawg ntawm cov hnub” yog hais txog cov lus faj lem txog lub sijhawm uas tau xaus rau xyoo 1844, vim tom qab ntawd yuav tsis muaj lub sijhawm raws li kev faj lem ntxiv lawm. Lub sijhawm ob txhiab peb puas xyoo, uas yog zaj yog toog mareh, uas txhais txog qhov uas Khetos tshwm sim dheev hauv Nws lub chaw dawb huv, tau xaus rau thaum ntawd, thiab lub sijhawm ob txhiab tsib puas nees nkaum xyoo ntawm kev npau taws zaum kawg kuj tau xaus lawm, ib yam li cov hnub ntawm kev npau taws thawj zaug twb tau xaus thaum txog lub sijhawm kawg nyob rau xyoo 1798 lawm. Tom qab ntawd, Povlauj tau piav txog nqe lus “Tom qab cov hnub ntawd,” uas Yelemis tau hais txog. Povlauj hais txog Yelemis nqe lus “tom qab cov hnub ntawd” ob zaug, vim Povlauj tsis yog tsuas piav txog txoj kev khi lus uas yuav raug tsim tsa “tom qab cov hnub ntawd” xwb, tiamsis qhov tseem ceeb tshaj ntawd yog nws qhia kom meej txog Khetos tes haujlwm ua tus Pov Thawj Hlob.

For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.

Vim tias los ntawm tib qho kev txi xwb nws tau ua kom cov uas raug dawb huv tiav tag mus ib txhis. Thiab Vaj Ntsuj Plig Dawb Huv kuj ua tim khawv rau peb thiab; rau qhov tom qab uas nws twb tau hais ua ntej lawm tias, Tus Tswv hais tias, Nov yog txoj kev cog lus uas kuv yuav tsim nrog lawv tom qab cov hnub ntawd, kuv yuav muab kuv tej kevcai tso rau hauv lawv lub siab, thiab yuav sau tej ntawd rau hauv lawv lub tswv yim; Thiab lawv tej kev txhaum thiab lawv tej kev tsis ncaj kuv yuav tsis nco txog lawm ntxiv. Nim no, qhov chaw uas muaj kev zam txim rau tej no lawm, ces tsis muaj kev txi rau kev txhaum ntxiv lawm. Yog li ntawd, cov kwv tij, vim peb muaj siab tawv nkag mus rau hauv qhov chaw Dawb Huv Tshaj Plaws los ntawm Yexus cov ntshav, Los ntawm ib txoj kev tshiab thiab muaj sia, uas nws tau qhib tseg rau peb, hla daim ntaub thaiv, uas yog hais txog nws cev nqaij daim tawv; Thiab vim peb muaj ib tug Pov Thawj Hlob kav saum Vajtswv tsev. Hebrews 10:14–21.

The two hundred and twenty years that link the prophecy of the mareh vision of Christ’s appearance with the twenty-five-hundred-and-twenty-year prophecy of the chazon vision of prophetic history tie together, or link, the beginning of those two prophetic periods with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.

Ob puas nees nkaum xyoo uas txuas zaj lus faj lem hauv zaj yog toog mareh uas hais txog Khetos txoj kev tshwm los nrog zaj lus faj lem txog lub caij ob txhiab tsib puas nees nkaum xyoo hauv zaj yog toog chazon uas hais txog keeb kwm raws li lus faj lem ntawd muab qhov pib ntawm ob lub caij nyoog raws li lus faj lem ntawd khi ua ke, los sis sib txuas, los ntawm ib qho kev sib txuas uas yog lub cim qhia txog kev muab kev ua neeg nrog kev ua Vajtswv los koom ua ke, uas yog txoj haujlwm uas Khetos ua kom tiav hauv txoj kev ntxuav kom huv uas tshwm sim thaum lub caij uas muaj tus tim tswv thib peb txoj kev txav mus los, thiab ua rau muaj txoj kev khi lus uas Nws cog nrog ib puas plaub caug plaub txhiab leej.

The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ’s work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred-and-twenty-year prophecies of God’s indignation that represent the trampling down of the host and the sanctuary.

Zaj yog toog chazon, uas qhia txog lub tuam tsev raug tsuj, yog zaj yog toog txog noob neej uas raug kev txhaum tsuj txij thaum Adas ntxeev siab hauv lub Vaj Edees; zaj yog toog ntawd thiab zaj yog toog marah, uas qhia txog Khetos tes haujlwm rov kho thiab ntxuav lub tuam tsev kom huv, puav leej tau muaj tiav rau hnub tim 22 lub Kaum Hli xyoo 1844. Muaj ob zaj lus faj lem txog Vajtswv txoj kev npau taws, uas ib zaj twg kav ob txhiab tsib puas nees nkaum xyoo thiab ua cim qhia txog kev tsuj pab tub rog thiab lub chaw dawb huv.

Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.

Ob qho lus faj lem ntawd sawv cev rau kev raug tsuj nqes ntawm noob neej, uas yuav raug rov kho dua los ntawm lub zeem muag ntawm marah. Ob qhov kev chim ntawm Vajtswv rau Nws haiv neeg ntawd sawv cev rau txoj kev chim uas poob rau saum noob neej uas twb poob lawd, uas tsuas yuav dim thiab raug rov kho tau xwb los ntawm txoj hauj lwm ntawm Khetos hauv kev tsim dua thiab ntxuav kom huv lub tuam tsev uas twb poob lawd.

The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature rule over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.

Ob txoj kev npau taws ntawd sawv cev rau noob neej tus yam ntxwv siab dua thiab tus yam ntxwv qis dua. Thaum Adas poob rau hauv kev txhaum, tus yam ntxwv qis dua tau muaj hwj chim kav tus yam ntxwv siab dua, tiamsis Khetos lub hom phiaj rau tib neeg yog kom tus yam ntxwv siab dua kav tus yam ntxwv qis dua. Thaum Adas poob rau hauv kev txhaum, tus yam ntxwv siab dua tau swb rau tej kev ntshaw phem ntawm tus yam ntxwv qis dua, thiab Vajtswv lub hom phiaj thiaj raug ntxeev rov qab lawm. Qhov no yog lub ntsiab ntawm “kev hloov siab tshiab” raws li phau Vajlugkub qhia. Kev hloov siab tshiab txhais tias tus yam ntxwv siab dua tau rov qab los muaj hwj chim kav tus yam ntxwv qis dua. Hloov siab tshiab yog muab ntxeev rov qab, lossis muab ntxeev hlo.

The first indignation against the northern kingdom was the indignation against the lower nature that subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.

Thawj qhov kev npau taws tawm tsam lub nceeg vaj sab qaum teb yog qhov kev npau taws tawm tsam tus yam ntxwv sab qis uas tau yuam tus yam ntxwv sab siab los nyob hauv nws qab kev tswj hwm thaum tib neeg poob rau kev txhaum. Qhov kev npau taws ntawd tshwm sim ua ntej, rau qhov Khetos tau nqis tes ua txoj haujlwm txhiv dim kiag ntawm qhov uas qhov ntawd xub pib, thiab qhov ntawd pib ntawm txoj kev ntshaw ntawm tus yam ntxwv sab qis, uas yog txoj kev ntshaw noj haus. Khetos pib Nws txoj haujlwm los ntawm kev yoo mov plaub caug hnub.

“Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.

“Khetos paub tias kom thiaj li nqa tau txoj hau kev cawm dim mus rau pem hauv ntej kom vam meej, Nws yuav tsum pib tes dej num txhiv neeg rov qab kiag ntawm qhov chaw uas kev puastsuaj tau pib los. Adas poob vim kev txaus siab rau txoj kev ntshaw noj haus. Kom txhaj rau neeg lub siab txog nws tej luag hauj lwm yuav tsum mloog Vajtswv txoj kevcai lus, Khetos pib Nws txoj hauj lwm txhiv dim los ntawm kev kho tshiab rau tib neeg tej cwj pwm ntawm lub cev. Kev nqis qis hauv kev tsim txiaj thiab kev qias zuj zus ntawm tib neeg haiv neeg feem coob yog tsim los ntawm kev tso siab rau txoj kev ntshaw noj haus uas twb raug ntxeev lawm lawm.” Testimonies, volume 3, 486.

The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city in which God chose to place His name. On October 22, 1844, the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.

Qhov kev chim npau taws zaum ob yog tawm tsam tus yam ntxwv uas siab dua, uas lub nceeg vaj sab qab teb ua lub cim sawv cev rau; Yeluxalees, lub nroog uas Vajtswv tau xaiv los muab Nws lub npe tso rau, nyob hauv lub nceeg vaj ntawd. Txoj haujlwm uas Khetos npaj siab yuav ua thaum lub Kaum Hli Ntuj tim 22, xyoo 1844, thiab txoj haujlwm uas Nws tabtom ua kom tiav nimno, yog yam uas Exekhee ob tug pas ntoo ua lub cim sawv cev rau.

When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.

Thaum Exekees ob tug pas raug txuas ua ke los ua ib tug pas nkaus mus ib txhis, qhov ntawd qhia txog txoj kev cog lus uas Khetos tshem kev txhaum ntawm Nws haiv neeg mus ib txhis, thiab tias yam xeeb ceem siab dua thiab yam xeeb ceem qis dua raug muab rov qab los rau hauv txoj kev txiav txim raws qib uas tsim nyog, thiab tib neeg rov qab los ua neeg tiav dua ib zaug ntxiv. Nyob hauv lub xeev uas tseem tsis tau hloov siab los ntseeg, yam xeeb ceem qis ntawm tib neeg, uas sawv cev los ntawm thawj qhov kev chim, kav saum yam xeeb ceem siab dua ntawm tib neeg uas sawv cev los ntawm qhov kev chim kawg. Yog li ntawd, thawj qhov kev chim ntawd yog tawm tsam lub nceeg vaj qaum teb, uas raws thaj chaw ces nyob “saum” lub nceeg vaj qab teb.

The two hundred and twenty years that link the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the Second Coming in a twinkling of an eye.

Ob puas nees nkaum xyoo uas txuas ob zaj yog toog, marah thiab chazon, nrog kev ua Vajtswv thiab kev ua tib neeg, ntawm ob qho ntawd tej chiv keeb uas sib koom, puav leej los sib koom ua ib tug pas thaum Khetos ua kom txoj haujlwm ntawm tus timtswv thib peb tiav nrog rau ib puas plaub caug plaub txhiab leej. Yog zaj lus faj lem txog txoj kev npau taws zaum kawg tawm tsam lub nceeg vaj sab qab teb uas raug muab txuas nrog zaj lus faj lem txog qhov kev tshwm los xyoo 1844, vim txoj kev cog lus muab ib lub siab lub ntsws tshiab thaum hloov siab los ntseeg, tiamsis lub cev tshiab (lub nceeg vaj sab qaum teb) tsuas yog yuav raug muab txum tim rov qab los thaum Khetos Rov Los Zaum Ob, hauv ib ntsais muag xwb.

Verse forty of Daniel eleven identifies both times of the end, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity does not sin is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.

Nqe plaub caug hauv Daniyee tshooj kaum ib qhia meej txog ob lub sijhawm kawg tibsi, thiab thaum ua li ntawd kuj tsom qhia txog ob txoj kab keeb kwm raws li cov lus faj lem, ib txoj ntawm sab hauv thiab ib txoj ntawm sab nraud, nyob rau hauv ncua keeb kwm ntawm tus tsiaj uas tawm hauv av los uas Tshwmsim tshooj kaum peb hais txog. Tej qhov tseeb uas raug tshem lub cim foob tawm hauv nqe no sawv cev rau ob txoj kab ntawm qhov tseeb, sab hauv thiab sab nraud, uas Khetos tau los qhia kom paub meej thiab ua kom tiav nyob hauv Nws haiv neeg. Qhov tseeb uas hais tias kev ua neeg uas koom ua ke nrog kev ua Vajtswv tsis ua txhaum ntawd muaj lub cim qhia nyob hauv qhov kaj uas txuas nrog qhov tshwm sim los ntawm kev tshem lub cim foob ntawm kev paub, thiab qhov tseeb ntawd sawv cev rau Vajtswv haiv neeg qhov tseeb ntawm sab hauv nyob rau tiam kawg. Qhov kaj uas kev sib ua tsov ua rog ntawm cov hwjchim uas coj lub ntiajteb mus rau Armageddon ua lub cim qhia txog ntawd yog Vajtswv haiv neeg qhov tseeb ntawm sab nraud nyob rau tiam kawg.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.

The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

Lo lus ntawm tus Tswv rov los cuag kuv dua, hais tias, Tsis tas li ntawd, koj tus tub ntawm neeg, cia li muab ib tug pas rau koj, thiab sau rau saum nws tias, Rau Yudas, thiab rau cov me nyuam Yixayee uas yog nws cov phoojywg: ces muab dua ib tug pas ntxiv, thiab sau rau saum nws tias, Rau Yauxej, tus pas ntawm Efa‑i, thiab rau tag nrho tsev neeg Yixayee uas yog nws cov phoojywg: Thiab muab nkawd txuas ua ke, ib tug rau ib tug, ua ib tug pas xwb; thiab nkawd yuav los ua ib tug nyob hauv koj txhais tes. Thiab thaum cov me nyuam ntawm koj haiv neeg yuav hais rau koj tias, Koj puas yuav tsis qhia rau peb tias tej no txhais li cas? Ces hais rau lawv tias, Tus Tswv Vajtswv hais li no; Saib maj, Kuv yuav muab tus pas ntawm Yauxej, uas nyob hauv txhais tes ntawm Efa‑i, thiab cov xeem ntawm Yixayee uas yog nws cov kwvtij nrog nws, thiab yuav muab lawv los nrog nws, yog nrog tus pas ntawm Yudas, thiab ua kom lawv ua ib tug pas xwb, thiab lawv yuav ua ib tug nyob hauv Kuv txhais tes. Thiab cov pas uas koj sau ntawv rau saum lawv yuav nyob hauv koj txhais tes rau ntawm lawv lub xub ntiag. Thiab hais rau lawv tias, Tus Tswv Vajtswv hais li no; Saib maj, Kuv yuav coj cov me nyuam Yixayee tawm hauv cov teb chaws lwm haiv neeg, qhov chaw uas lawv tau mus lawm, thiab yuav sau lawv los ntawm txhua sab, thiab coj lawv los rau hauv lawv lub teb chaws: Thiab Kuv yuav ua kom lawv ua ib haiv neeg hauv lub teb chaws saum cov roob ntawm Yixayee; thiab yuav muaj ib tug vajntxwv ua vajntxwv kav lawv sawv daws tib si: thiab lawv yuav tsis ua ob haiv neeg ntxiv lawm, thiab lawv yuav tsis raug faib ua ob lub nceeg vaj ntxiv lawm li: Lawv yuav tsis ua kom lawv tus kheej qias tsis huv ntxiv lawm nrog lawv tej mlom, los yog nrog lawv tej yam qias neeg ntxub ntxaug, los yog nrog ib qho twg ntawm lawv tej kev ua txhaum cai: tiam sis Kuv yuav cawm lawv tawm hauv lawv txhua qhov chaw nyob, qhov chaw uas lawv tau ua txhaum, thiab Kuv yuav ntxuav kom lawv huv: ces lawv yuav yog Kuv haiv neeg, thiab Kuv yuav yog lawv tus Vajtswv. Thiab Daviv Kuv tus qhev yuav ua vajntxwv kav lawv; thiab lawv sawv daws yuav muaj ib tug yug yaj xwb: lawv kuj yuav taug kev hauv Kuv tej kev txiav txim, thiab yuav khaws Kuv tej kab ke, thiab ua raws li ntawd. Thiab lawv yuav nyob hauv lub teb chaws uas Kuv tau muab rau Yakhauj Kuv tus qhev, qhov chaw uas nej cov yawg koob tau nyob; thiab lawv yuav nyob hauv ntawd, yog lawv, thiab lawv cov me nyuam, thiab lawv cov me nyuam cov me nyuam mus ib txhis li: thiab Daviv Kuv tus qhev yuav ua lawv tus thawj mus ib txhis. Tsis tas li ntawd, Kuv yuav cog lus txog kev thaj yeeb nrog lawv; nws yuav yog ib daim ntawv cog lus nyob mus ib txhis nrog lawv: thiab Kuv yuav tsa lawv ruaj khov, thiab ua kom lawv muaj coob zuj zus, thiab yuav tsa Kuv lub chaw dawb huv rau hauv lawv nruab nrab mus ib txhis. Kuv lub tsev ntaub kuj yuav nrog lawv nyob thiab: muaj tseeb, Kuv yuav yog lawv tus Vajtswv, thiab lawv yuav yog Kuv haiv neeg. Thiab cov lwm haiv neeg yuav paub tias Kuv yog tus Tswv uas ua kom Yixayee dawb huv, thaum Kuv lub chaw dawb huv yuav nyob hauv lawv nruab nrab mus ib txhis. Exekees 37:15–28.