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 ntawm Daniyee kaum ib pib thaum lub caij kawg, tiam sis nqe ntawd qhia txog ob lub caij kawg, yog li ntawd nws tso cai rau tus kawm txog yaj saub los muab thawj lub caij kawg los phim nrog lub caij kawg thib ob. Thaum siv daim ntawv thov no lawm, txoj kab keeb kwm ntawm cov Millerite uas pib xyoo 1798, khiav mus sib luag nrog keeb kwm ntawm Tebchaws Asmeskas xyoo 1989. Ob txoj kab no qhia txog txoj kab ntawm lub kub hniav Protestant tseeb thiab txoj kab ntawm lub kub hniav Republican ntawm tus tsiaj nyaum hauv av hauv Tshwm Sim tshooj kaum peb. Ob txoj kab no puav leej pib thaum lub caij kawg xyoo 1798, thiab lub caij kawg hauv 1989 tsuas yog pab txhawb thiab muab ib tug tim khawv thib ob rau cov cim ciaj ciam ntawm qhov tseeb uas raug qhib tawm 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.

Kev txav mus los ntawm tus tim tswv thib peb tuaj txog rau hnub tim 22 lub Kaum Hli, 1844, tiam sis raug ncua tseg vim txoj kev ntxeev siab xya xyoo txij 1856 mus txog 1863. Kev tuaj txog ntawm tus tim tswv thib peb tau rov muaj dua rau hnub tim 11 lub Cuaj Hli, 2001. Xyoo 1863 raug piv txwv los ntawm cov Yixayee thaum ub qhov chaw lawv xub tsa chaw pw rau Kades thiab txoj kev ntxeev siab ntawm kaum tus neeg soj xyuas tebchaws, hos hnub tim 11 lub Cuaj Hli, 2001 raug piv txwv los ntawm cov Yixayee thaum ub qhov chaw lawv tsa chaw pw zaum kawg rau Kades, thiab txoj kev ntxeev siab ntawm Mauxes. Txoj kev ntxeev siab ntawm 1863 sawv cev rau thawj txoj kev ntxeev siab ntawm Kades, uas ua rau muaj kev txiav txim tuag hauv tebchaws moj sab qhua. Txoj kev ntxeev siab ntawm hnub tim 11 lub Cuaj Hli, 2001 sawv cev rau txoj kev ntxeev siab zaum kawg ntawm Kades, uas ua rau kev tuag ntawm cov thawj coj ntawm Laodicean Adventism.

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 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 22, 1844 cim txog kev tuaj txog ntawm tus tim tswv thib peb, thiab los ntawm qhov ntawd nws kuj cim txog kev tuaj txog ntawm Hnub Caiv cuav uas yuav los sai sai nyob rau hnub kawg. Xyoo 1863 cim txog qhov kawg ntawm lub sijhawm sim siab ntawm tus tim tswv thib peb uas tau pib thaum Hnub 22, 1844. Vim li ntawd xyoo 1863 thiaj yog ib lub cim ntawm txoj cai Hnub Caiv cuav uas yuav los sai sai, rau qhov Yexus ib txwm sawv cev rau qhov kawg nrog rau qhov pib. Xyoo 1863, lub tebchaws tau muab faib ua ob pawg neeg, thiab ib yam nkaus li ntawd, thaum txog txoj cai Hnub Caiv cuav, ob pawg neeg yuav raug nthuav tawm 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 sij hawm ntawm kev sim siab ntawm tus tim tswv thib peb hauv keeb kwm Millerite pib xyoo 1844 thiab xaus xyoo 1863, thiab qhov pib thiab qhov xaus ntawd, ob qho tib si cim tseg txog txoj cai Hnub Caiv ntawm hnub kawg. Hauv keeb kwm uas nyob nruab nrab ntawm qhov pib (1844) thiab qhov xaus (1863), muaj kev ntxeev siab ntawm txoj kev txav Millerite (1856). Yog li ntawd, lub sij hawm ntawd nqa lub cim npe ntawm “Qhov Tseeb.” Kev rov qab mus rau Kades rau zaum ob thaum lub Cuaj Hlis 11, 2001 cim txog qhov pib ntawm txoj kev sim siab ntawm tus tim tswv thib peb, uas xaus rau ntawm txoj cai Hnub Caiv uas yuav los sai no, raws li tau ua qauv piv txwv los ntawm xyoo 1863.

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 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 nruab nrab ntawm vajntxwv sab qaum teb uas tau pib nrog kev sawv muaj hwjchim loj ntawm vajntxwv sab qab teb hauv xyoo 1798 ntawd, tau raug coj mus txog qhov xaus hauv xyoo 1989, thaum vajntxwv sab qab teb raug swb los ntawm ib qho kev koom tes ntawm lub nceeg vaj thib tsib thiab thib rau hauv Vajlugkub txojkev cev Vajtswv lus. Tsov rog ntawm vajntxwv sab qaum teb thiab vajntxwv sab qab teb uas tau pib hauv xyoo 1798 ntawd, cov Millerites tau lees paub tias yog ib qho kev ua rog tawm tsam Loos, uas lawv pom tias tsuas yog ob lub hwjchim ua kom puam tsuaj xwb, yog kev teev dab mlom thiab kev thawj coj ntawm tus pope. Thaum tsov rog ntawd xaus rau xyoo 1989, tag nrho peb lub hwjchim ua kom puam tsuaj ntawd tau koom tes nyob hauv, thiab qhov ntawd tau cim pib ntawm daim duab cev Vajtswv lus qhia txog peb lub hwjchim ntawd coj lub ntiajteb mus rau Armageddon, uas raug sawv cev raws thaj chaw hauv nqe plaub caug tsib ntawm Daniyee 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 cov txheej txheem yaj saub ntawm peb lub hwj chim uas coj tus pope mus txog nws qhov kawg nyob nruab nrab ntawm cov hiav txwv thiab lub roob dawb huv uas muaj hwjchim ci ntsa iab. Yog to taub kom raug, keeb kwm yaj saub uas sawv cev nyob hauv nqe plaub caug ib 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, verse forty-one through forty-four identifies 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, nrog rau zaj lus tim khawv thib ob ntawm 1798, uas qhia txog qhov pib thiab qhov xaus ntawm tsov rog nruab nrab ntawm vajntxwv sab qab teb thiab vajntxwv sab qaum teb, nqe plaub caug ib txog plaub caug plaub qhia txog kev koom ua ke peb ntu ntawm lub hwj chim papacy uas nws lub qhov txhab tuag taus twb zoo lawm, thiab nqe plaub caug tsib yog qhov chaw uas nws los txog rau nws qhov kawg. Thaum los xyuas cov nqe no raws li txoj kev pom no, lawv nthuav tawm ib zaj keeb kwm uas nyob sab nraud ntawm Vajtswv pawg ntseeg, ib yam li kuj tau sawv cev los ntawm kev sib raug zoo nruab nrab ntawm xya lub cim foob thiab xya pawg ntseeg hauv phau Ntawv Qhia Tshwm.

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.

Pib txij xyoo 1798, thaum phau ntawv Daniyee raug qhib tawm lawm, peb thiaj muaj kev nce ntxiv ntawm kev paub txog keeb kwm yaj saub, uas nyob hauv ntawd Khetos coj Nws haiv neeg los rau hauv txoj kev sib raug zoo ntawm lus cog tseg uas ua kom tiav qhov kev sib koom ua ke ruaj khov mus ib txhis ntawm Vajtswv lub ntuj tsim nrog tib neeg. Lus cog tseg rau hnub kawg ntawd raug txheeb qhia ntau zaus hauv Vaj Lug Kub.

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 cov hnub ntawd,” cov “hnub” uas ua ntej txoj hauj lwm uas Khetos sawv cev los ntawm Nws txoj kev los tam sim ntawd rau hauv Nws lub tuam tsev los ntxuav nws, yog cov sijhawm cev Vajtswv lus uas xaus rau xyoo 1798 thiab 1844. Qhov xaus ntawm cov hnub cev Vajtswv lus ntawd (cov sijhawm ntawd), tau cim tseg plaub caug rau xyoo uas Khetos tsa lub tuam tsev Millerite, thiab thaum Nws los tam sim ntawd rau hnub Kaum Hli 22, 1844 Nws tab tom ua kom tiav Malakis tshooj peb, uas Nws kuj tau ua kom tiav thaum Nws ntxuav lub tuam tsev 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 cov hnub ntawd,” Khetos npaj siab los ntxuav lub tuam tsev uas Nws tau tsa los, uas yog tus sawv cev rau Nws txoj hauj lwm hauv kev ntxuav Nws haiv neeg lub siab kom dawb huv ntawm kev qias neeg ntawm kev txhaum, los yog raws li Yelemi hais tias sau Nws txoj kevcai rau saum lawv lub siab thiab hauv lawv tej sab hauv.

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 marah 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” ntawm “hnub kawg ntawm cov hnub,” sawv cev rau cov lus faj lem txog lub sijhawm uas tau xaus rau xyoo 1844, vim tom qab ntawd yuav tsis muaj lub sijhawm yaj saub ntxiv lawm. Ob txhiab peb puas xyoo, uas yog lub zeem muag marah, txhais hais tias Khetos tshwm sim tam sid hauv Nws lub tuam tsev dawb huv, ces kuj xaus lawm, thiab ob txhiab tsib puas nees nkaum xyoo ntawm qhov kev chim kawg kuj xaus ib yam nkaus, raws li cov hnub ntawm thawj qhov kev chim tau xaus lawm thaum lub sijhawm kawg xyoo 1798. “Tom qab cov hnub ntawd,” raws li Yelemi hais txog, tom qab ntawd Povlauj thiaj hais ntxiv txog. Povlauj hais txog Yelemi lo lus “tom qab cov hnub ntawd,” ob zaug, rau qhov Povlauj tsis yog tsuas hais txog txoj kev cog lus uas yuav raug tsa los “tom qab cov hnub ntawd,” xwb, tiam sis qhov tseem ceeb dua yog nws tab tom qhia txog txoj hauj lwm ntawm Khetos 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 marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links 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 txoj lus faj lem ntawm marah zaj yog toog txog Khetos txoj kev tshwm sim, nrog rau txoj lus faj lem ob txhiab tsib puas nees nkaum xyoo ntawm chazon zaj yog toog txog keeb kwm faj lem, khi ua ke, los sis txuas pib ntawm ob ntu sijhawm faj lem ntawd, los ntawm ib qho cim sawv cev uas sawv cev rau kev sib txuas ua ke ntawm tib neeg nrog Vajtswv, uas yog txoj hauj lwm Khetos ua kom tiav hauv txoj kev ntxuav uas muaj tshwm sim thaum lub sij hawm kev txav ntawm tus tim tswv thib peb, thiab ua rau muaj txoj kev cog lus uas Nws ua 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 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.

Lub zeem muag ntawm **chazon**, uas piav txog kev raug tsuj ntxias ntawm lub tuam tsev, yog lub zeem muag hais txog tibneeg uas tau raug kev txhaum tsuj ntxias txij thaum Adas txoj kev tawm tsam hauv Lub Vaj Edees los lawm; thiab lub zeem muag ntawm **marah**, uas piav txog Khetos txoj hauj lwm ntawm kev kho dua tshiab thiab kev ntxuav lub tuam tsev, ob qho tib si tau tiav rau hnub Kaum Hli 22, 1844. Muaj ob txoj lus faj lem ntawm ob txhiab tsib puas nees nkaum xyoo hais txog Vajtswv txoj kev chim, uas sawv cev rau kev raug tsuj ntxias ntawm pab tub rog thiab lub tuam tsev.

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 ruled 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 chim ob yam no sawv cev rau tibneeg sab ntuj siab dua thiab sab ntuj qis dua. Thaum Adas poob rau kev txhaum lawm, sab ntuj qis dua tau los kav sab ntuj siab dua, hos Khetos lub hom phiaj rau tibneeg yog kom sab ntuj siab dua kav sab ntuj qis dua. Thaum Adas poob rau kev txhaum lawm, sab ntuj siab dua tau poob rau hauv sab ntuj qis dua txoj kev ntshaw phem, thiab Vajtswv lub hom phiaj tau raug ntxeev rov qab. Qhov no yog yam uas phau Vajlugkub hu ua “kev hloov siab los ntseeg.” Kev hloov siab los ntseeg txhais hais tias sab ntuj siab dua raug tsa rov qab los nyob rau hauv nws txoj hauj lwm kav sab ntuj qis dua. Hloov siab los ntseeg txhais tias muab tig rov qab, lossis muab ntxeev upside down.

The first indignation against the northern kingdom, was the indignation against the lower nature who 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.

Txojkev chim thawj zaug tawm tsam rau lub nceeg vaj sab qaum teb, yog txojkev chim tawm tsam rau tus yam ntxwv qis dua uas tau muab tus yam ntxwv siab dua tso rau hauv qab thaum lub caij poob. Txojkev chim ntawd los ua ntej, rau qhov Khetos tau txais txoj hauj lwm ntawm kev txhiv dim pib kiag ntawm qhov chaw uas nws xub pib thawj zaug, thiab nws pib nrog txojkev ntshaw ntawm tus yam ntxwv qis dua, uas yog txojkev ntshaw ntawm kev qab los noj. Khetos pib Nws txoj hauj lwm nrog plaub caug hnub ntawm kev yoo mov.

“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 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 siab zaum ob yog tawm tsam tus cwj pwm siab dua, uas lub tebchaws yav qab teb sawv cev, qhov chaw uas Yeluxalees nyob, uas yog lub nroog Vajtswv tau xaiv los tso Nws lub npe rau ntawd. Hnub Kaum Hli tim 22, 1844 txoj haujlwm uas Khetos npaj siab yuav ua, thiab txoj haujlwm uas tam sim no Nws tab tom ua tiav, raug sawv cev los ntawm Exekees ob tug pas.

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 links 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 lub zeem muag ntawm marah thiab chazon nrog Vajtswv thiab tib neeg, hauv lawv tej kev pib sib raug, ob qho tib si los sib koom ua ib tug pas thaum Khetos ua tiav txoj hauj lwm ntawm tus tim tswv thib peb nrog ib puas plaub caug plaub txhiab leej. Qhov no yog zaj lus faj lem ntawm txoj kev chim kawg tawm tsam lub nceeg vaj sab qab teb uas raug txuas nrog zaj lus faj lem ntawm qhov kev tshwm sim nyob rau xyoo 1844, rau qhov kev khi lus muab ib lub siab tshiab thaum hloov siab los ntseeg, tiam sis lub cev tshiab (lub nceeg vaj sab qaum teb) tsuas yog raug txum tim rov qab thaum txoj kev los zaum ob, ib pliag ib ntsais muag xwb.

Verse forty of Daniel eleven, identifies both time’s of the ends, 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 kaum ntawm Daniyees tshooj kaum ib, qhia meej txog ob lub sijhawm kawg, thiab los ntawm qhov ntawd nws hais kom pom tseeb txog ib txoj kab keeb kwm yav tom ntej sab hauv thiab sab nraud nyob rau hauv keeb kwm ntawm tus tsiaj txhu hauv ntiajteb raws li Tshwmsim tshooj kaum peb. Cov tseeb uas raug qhib lub foob nyob rau hauv nqe no sawv cev rau ob txoj kab tseeb sab hauv thiab sab nraud uas Khetos tau los qhia kom paub thiab ua kom tiav nyob hauv Nws haiv neeg. Qhov tseeb tias tib neeg thaum koom nrog Vajtswv tus yam ntxwv lawm tsis txhaum, raug sawv cev nyob rau hauv qhov kaj uas txuas nrog cov txiaj ntsig ntawm kev qhib lub foob ntawm kev paub, thiab sawv cev rau qhov tseeb sab hauv ntawm Vajtswv haiv neeg nyob rau hnub kawg. Qhov kaj uas raug sawv cev los ntawm kev ua rog ntawm cov hwjchim uas coj lub ntiajteb mus rau Armageddon yog qhov tseeb sab nraud ntawm Vajtswv haiv neeg nyob rau hnub 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.