Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.
Nqe plaub caug ntawm Daniyee tshooj kaum ib pib ntawm lub sijhawm kawg hauv xyoo 1798, thaum vajntxwv qaum teb raug ntaus lub qhov txhab tuag taus los ntawm txhais tes ntawm vajntxwv qab teb. Keeb kwm ntawd tau raug ua tus qauv qhia ua ntej los ntawm xyoo 246 BC, thaum Ptolemy coj kev pauj los rau saum lub nceeg vaj qaum teb, thiab kuj los ntawm Fabkis ntawm Napoleon ntes tus txiv plig pope coj mus kaw hauv xyoo 1798. Tom qab vajntxwv qab teb rov qab mus rau tebchaws Iyi hauv nqe cuaj, ces nqe kaum qhia tias vajntxwv qaum teb yuav tsa ib qho kev tawm tsam rov qab tawm tsam vajntxwv qab teb.
So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.
Yog li ntawd, tus vajntxwv sab qab teb yuav los rau hauv nws lub tebchaws, thiab yuav rov qab mus rau nws thaj av. Tiamsis nws cov tub yuav raug kub siab, thiab yuav sau ib pab tub rog coob thiab muaj zog heev los ua ke; thiab ib tug yuav muaj tseeb los, nyab hla mus, thiab hla dhau mus; ces nws yuav rov qab los, thiab raug kub siab, mus txog rau nws lub chaw ruaj khov. Daniel 11:9, 10.
Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.
Ua ntej peb xav txog Uriah Smith cov lus piav qhia hais txog keeb kwm uas ua kom nqe kaum tiav, peb yuav tsum ceeb toom txog lo lus hais tias “ntws los puv, thiab hla mus.” Cov lus Henplais uas raug txhais li no, kuj raug txhais hauv nqe plaub caug tias “ntws los puv thiab hla dhau.” Nws yog tib kab lus xwb hauv thawj daim ntawv Henplais. Nws tsuas pom nyob rau ib qho chaw ntxiv xwb hauv Vajluskub.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Nws yuav hla mus thoob Yudas; nws yuav nyab hla thiab ntws dhau mus, nws yuav nce mus txog rau caj dab; thiab kev nthuav tawm ntawm nws ob tis yuav puv nkaus qhov dav ntawm koj tebchaws, Au Immanuel. Yaxayas 8:8.
In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.
Hauv Daniyee tshooj kaum ib, nqe kaum thiab nqe plaub caug, thiab rov muaj dua hauv Yaxayas tshooj yim, nqe yim, tib lo lus Henplais ntawd raug txhais ua peb yam sib txawv, txawm li ntawd los lawv sawv cev rau tib lub ntsiab lus. Lo lus kawg hauv kab lus ntawd, yog lo lus Henplais “abar,” qee zaum raug nthuav tawm tias yog “dhau mus,” hauv nqe kaum, “dhau hla,” hauv nqe plaub caug, thiab tom qab ntawd yog “mus hla,” hauv Yaxayas. Lub ntsiab lus yeej zoo ib yam nkaus nyob rau hauv peb qhov kev siv no, tiam sis hauv Yaxayas kuj tseem muaj dua ib txoj kev sib txuas yav tom ntej ntawm cov nqe no thiab.
The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”
Nqe hauv Yaxayas ntawd, tau muaj tiav thaum vajntxwv Axilias kov yeej Yudas thiab tuaj txog hauv Yeluxalees, tiamsis nws yeej tsis kov yeej lub nroog ntawd nws tus kheej li. Nws nce tuaj txog “rau ntawm caj dab,” tiamsis nws yeej tsis kov yeej “lub taubhau.” Hauv tib zaj lus faj lem ntawd nkaus, Yaxayas muab ib lub cim faj lem los qhia tias “lub taubhau” sawv cev rau dabtsi, thiab nws qhia meej tias “lub taubhau” yog lub peev ntawm lub nceeg vaj, thiab vajntxwv ntawm lub nceeg vaj kuj yog “lub taubhau” thiab. Nws muab ob tug timkhawv los lees paub qhov tseeb faj lem no tias lub taubhau yog vajntxwv thiab yog ib lub nceeg vaj, ces nws mam li hais ua lus tob tob tias yog tus kawm txog lus faj lem tsis lees txais thiab tsis to taub qhov tseeb no, nws yuav tsis raug tsa ruaj khov. Nqe lus tob tob ntawd yog ib feem ntawm tib zaj lus faj lem ntawd uas qhia tias vajntxwv sab qaum teb yuav hla nyab thiab hla dhau mus, tiamsis tsuas yog txog “rau ntawm caj dab” xwb.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Vim lub taub hau ntawm Syria yog Damascus, thiab lub taub hau ntawm Damascus yog Rezin; thiab tsis dhau rau caum tsib xyoos, Ephraim yuav raug rhuav tshem kom txhob ua ib haiv neeg lawm. Thiab lub taub hau ntawm Ephraim yog Samaria, thiab lub taub hau ntawm Samaria yog Remaliah tus tub. Yog nej tsis ntseeg, mas yeej tsis muaj txoj kev uas nej yuav nyob ruaj khov tau. Yaxayas 7:8, 9.
The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.
“Lub taub hau” ntawm lub tebchaws Syria yog nws lub nroog peev “Damascus,” thiab “lub taub hau” ntawm “Damascus” (lub nroog peev) yog “Rezin,” tus vajntxwv ntawm Syria. Ib yam nkaus, “lub taub hau” ntawm lub tebchaws Ephraim yog nws lub nroog peev “Samaria,” thiab “lub taub hau” ntawm “Samaria” (lub nroog peev) yog “Remaliah tus tub” (Pekah), tus vajntxwv ntawm Samaria. Hauv tib lo lus faj lem ntawd, hauv tshooj tom ntej, hauv nqe yim, Vajntxwv Sennacherib ntawm Assyria tuaj vij Jerusalem, thiab hauv nqe yim, nws qhia tias qhov nws tuaj vij Jerusalem ntawd nce los txog caj dab.
Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.
Nqe xya nqe yim, uas qhia tawm raws li ob tug timkhawv, lub cim yaj saub ntawm ib “lub taub hau,” sawv cev tib si rau tus vajntxwv thiab lub peev ntawm haiv neeg uas tus vajntxwv kav, yog zaj yaj saub ntawm rau caum tsib xyoos uas qhia meej txog lub ntsiab pib ntawm ob zaj yaj saub ntawm ob txhiab tsib puas nees nkaum xyoo tawm tsam ob lub nceeg vaj qaum teb thiab qab teb ntawm cov Yixayee. Yog li ntawd, nqe no yog ib nqe uas ntxaws thiab sib txuam heev, vim nws txuas nrog Daniyees tshooj kaum ib nqe kaum thiab nqe plaub caug, uas nkawd ob leeg kuj qhia txog cov kev sib tua uas ib tug vajntxwv qaum teb tuaj tua ib tug vajntxwv qab teb, ib yam li Senakhawlib, ib tug vajntxwv ntawm qaum teb, tau tuaj tua Yudas, ib tug vajntxwv qab teb, hauv Yaxayas tshooj yim nqe yim.
The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”
Tus yawm sij uas txuas cov kev sib koom ua rog ntawm cov vajntxwv sab qaum teb thiab sab qab teb no ua ke yog “lub taub hau,” thiab “kev nyab los puv thiab hla dhau.” Thaum tus vajntxwv sab qaum teb ua pauj rau tus vajntxwv sab qab teb hauv nqe kaum, ntawm tshooj kaum ib, nws yeej tsov rog, tiamsis nws tso “lub taub hau” tseg, rau qhov nws “los, thiab nyab los puv, thiab hla dhau” mus “rau” tus vajntxwv sab qab teb “lub chaw ruaj khov.” Zaj keeb kwm ntawm nqe kaum sawv cev rau tus vajntxwv sab qaum teb txoj kev yeej tus vajntxwv sab qab teb, tiamsis nws tsis nkag mus rau hauv Iziv (lub chaw ruaj khov), lub peev—uas yog “lub taub hau.”
When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.
Thaum tus vajntxwv sab qab teb yav tas los kov yeej tus vajntxwv sab qaum teb hauv nqe xya thiab yim, nws “nkag mus rau hauv lub chaw ruaj khov ntawm tus vajntxwv sab qaum teb, thiab” “muaj yeej thiab” “coj cov neeg raug txhom mus” rov qab rau “Iyiv.” Nyob rau hauv tus vajntxwv sab qaum teb txoj kev yeej rov pauj, nws tsis nkag mus rau hauv Iyiv, yog li ua ib yam piv txwv tias thaum lub Soviet Union raug cheb ploj mus hauv xyoo 1989, Russia, nws lub peev—nws lub taubhau tseem raug tseg kom sawv. “Yog nej yuav tsis ntseeg, mas yeej yuav tsis raug tsa kom ruaj khov.” Nws yog Russia, uas raug sawv cev ua tus vajntxwv sab qab teb hauv nqe kaum ib thiab kaum ob, uas yeej qhov kev sib ntaus ntawm thaj av ciam teb, uas yav thaum ub yog Raphia, hos niaj hnub no yog Ukraine.
“‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’
“‘NQE 10. Tiamsis nws cov tub yuav raug tsa kom sawv, thiab yuav sib sau ib co tub rog loj kawg nkaus: thiab ib tug yuav los yeej tiag tiag, thiab nyab los, thiab hla dhau mus: ces nws yuav rov qab los, thiab raug tsa kom sawv, txawm mus txog rau nws lub chaw ruaj khov.’
“The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.
“Thawj feem xub thawj ntawm nqe vajlugkub no hais txog cov tub, hauv daim qauv ntau; tab sis feem kawg hais txog ib tug, hauv daim qauv ib. Cov tub ntawm Seleucus Callinicus yog Seleucus Ceraunus thiab Antiochus Magnus. Ob leeg no nkag los nrog kev kub siab rau txoj hauj lwm ntawm kev txhawb nqa thiab pauj rov qab rau qhov teeb meem ntawm lawv txiv thiab lawv lub teb chaws. Tus hlob ntawm nkawd, Seleucus, xub txais lub zwm txwv. Nws tau sau ib pab neeg coob heev kom rov qab tau nws txiv tej hwj chim kav teb chaws; tiam sis vim nws yog ib tug vaj ntxwv uas qaug zog thiab tsis muaj siab tawv, tsis hais hauv lub cev thiab hauv nws lub xeev, tsis muaj nyiaj txiag, thiab tsis muaj peev xwm tswj kom nws cov tub rog nyob hauv kev mloog lus, nws raug tshuaj lom los ntawm ob tug ntawm nws cov thawj tub rog tom qab ib lub sij hawm kav uas tsis muaj koob meej ntev li ob xyoos los yog peb xyoos. Nws tus kwv uas muaj peev xwm dua, Antiochus Magnus, tom qab ntawd raug tshaj tawm ua vaj ntxwv; nws tau los saib xyuas cov tub rog, rov txeeb tau Seleucia thiab rov qab tau Syria, ua kom nws tus kheej ua tus kav tau qee thaj chaw los ntawm kev cog lus, thiab lwm thaj chaw los ntawm lub zog ntawm riam phom. Tom qab ntawd muaj ib ntus kev tseg sib tua, uas ob tog sib tham txog kev thaj yeeb, los tseem npaj rau kev ua tsov rog; tom qab ntawd Antiochus rov qab los thiab yeej Nicolas, tus thawj tub rog Iyiv, hauv kev sib ntaus sib tua, thiab muaj lub tswv yim yuav tawm tsam rau Iyiv nws tus kheej. Nov yog tus ‘ib tug’ uas yeej yuav nyab laim hla thiab hla dhau mus.” Uriah Smith, Daniel and the Revelation, 253.
The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.
Kev poob cev qhuav dej ntawm Lub Koom Haum Soviet xyoo 1989 tau cim tseg tias yog “lub sijhawm kawg,” thiab ob tug tub hauv nqe vajlugkub ntawd sawv cev rau ob lub cim qhia kev taug ntawm Reagan thiab Bush thawj tug. Txij thaum “lub sijhawm kawg” los txog, xyoo 1798, uas yog qhov chaw uas Daniyees kaum ib nqe plaub caug pib, tus niam ntiav ntawm Loos twb raug tsis nco qab lawm; vim nws, raws li Yexanpees, tseem nyob tom qab hauv Xamalis, thaum nws tus txiv Ahaj tab tom mus hais rau Eliyas saum Roob Khamel. Nws tau nkaum zais, tiamsis tseem zais ntshis rub tej hlua tswj txhua yam, ib yam li nws tau ua hauv Tsov Rog Thoob Ntiaj Teb Zaum Ib thiab Tsov Rog Thoob Ntiaj Teb Zaum Ob. Nws tus txiv yog nws pab tub rog sawv cev tawm tsam tus vajntxwv sab qab teb. Thaum nws tawm tsam pauj rov qab hauv xyoo 1989, nws, raws li tus vajntxwv sab qaum teb, tau coj tsheb rog, nkoj, thiab cov nees caij los.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Thiab nyob rau lub sijhawm kawg tus vajntxwv sab qab teb yuav tuaj tawm tsam nws; thiab tus vajntxwv sab qaum teb yuav tuaj rau nws zoo li cua daj cua dub, nrog tsheb rog, thiab nrog cov neeg caij nees, thiab nrog ntau lub nkoj; thiab nws yuav nkag mus rau hauv tej tebchaws, thiab yuav nyab hla thiab hla dhau mus. Daniyee 11:40.
Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.
Nws txoj kev sawv cev hauv qhov kev pauj ntawd raug piav los ntawm “nkoj,” uas yog lub hwj chim kev lag luam, thiab los ntawm “tsheb nees thiab cov neeg caij nees,” uas yog lub zog tub rog. Lub zog tub rog thiab lub hwj chim kev lag luam yog ob yam yam ntxwv cev faj lem ntawm Tebchaws Meskas hauv tej lus faj lem txog hnub kawg, rau qhov Tebchaws Meskas yuav txwv cov uas tsis kam pe hawm Yezebees kom lawv txhob tau yuav thiab muag, thiab yog lawv tseem tsis kam lees Yezebees lub cim ntawm txoj cai kav, lawv yuav raug muab tua pov tseg. Nws yog lub hwj chim kev lag luam thiab lub zog tub rog ntawm Tebchaws Meskas uas raug siv koom tes nrog papacy uas ua rau muaj kev tawg ntawm Soviet Union nyob rau xyoo 1989, txawm li cas los xij Russia tseem raug tseg kom sawv nyob.
The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”
Keeb kwm uas ua kom nqe kaum ntawm Daniel tshooj kaum ib tau tiav yog rov tshwm dua hauv keeb kwm ntawm feem ob ntawm nqe plaub caug, uas qhia lub sijhawm kawg rau xyoo 1989. Keeb kwm ntawm nqe rau mus txog nqe cuaj sawv cev rau keeb kwm uas coj mus txog lub sijhawm kawg, uas raug qhia nyob hauv feem thawj ntawm nqe plaub caug. Nqe tsib mus txog nqe kaum ntawm Daniel tshooj kaum ib qhia meej thiab zoo tag nrho txog keeb kwm ntawm nqe plaub caug hauv Daniel tshooj kaum ib; rau qhov, raws li Muam White tau sau tseg, “feem ntau ntawm keeb kwm uas twb tau ua tiav lawm hauv Daniel tshooj kaum ib yuav rov tshwm dua.”
Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.
Nqe ib mus rau nqe plaub ntawm Daniyee kaum ib qhia txog Khaulee, tus vajntxwv thib ob ntawm haiv neeg muaj ob tug kub thaum lub sijhawm kawg nyob rau hnub kawg. “Lub sijhawm kawg” nyob rau hnub kawg yog xyoo 1989, thiab tus thawj tswj hwm thib ob, uas Khaulee sawv cev rau, tsa ib txoj kab ke cev Vajtswv lus uas pub rau ib tug kawm tej lus faj lem suav mus txog tus thawj tswj hwm thib rau tom qab xyoo 1989, uas yuav yog tus thawj tswj hwm nplua nuj tshaj plaws, thiab uas yuav ua kom (tsa kom sawv) tej hwjchim zaj ntiajteb-kawg sawv, txawm yog cov ntiajteb-kawg ntawm lub ntiajteb, los yog cov nyob hauv Tebchaws Meskas. Ces zaj keeb kwm faj lem ntawd dhia mus rau lub nceeg vaj thib xya ntawm Vajlugkub tej lus faj lem, yog kaum tus vajntxwv ntawm United Nations, thiab qhia nws tus vajntxwv thawj thiab loj tshaj plaws, raws li Alexander tus Loj sawv cev (txhais tias “Tus Tub Rog ntawm Tibneeg”), thiab qhov kev kawg ploj mus ntawm nws lub nceeg vaj thaum plaub cua ntawm Islam raug tso tawm tag nrho thaum xaus ntawm tibneeg lub sijhawm txiav txim siab.
Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.
Tom qab ntawd nqe tsib mus txog nqe cuaj piav qhia txog keeb kwm uas sawv cev los ntawm lub sijhawm uas ua ntej txoj kev tsa lub hwj chim papacy rau saum lub zwm txwv xyoo 538, vim ua ntej tshaj plaws lub hwj chim uas yuav los ua vajntxwv qaum teb yuav tsum kov yeej peb qho kev thaiv raws thaj chaw, ib yam li Seleucus tau ua, ces nws thiaj raug tsa ua vajntxwv qaum teb. Tom qab ntawd, rau peb xyoos thiab ib nrab, raws li peb caug tsib xyoos tiag tiag sawv cev, vajntxwv qaum teb tau kav, mus txog thaum vajntxwv qab teb nkag mus rau hauv nws lub chaw ruaj khov thiab ntes nws ua neeg raug kaw, qhov uas tom qab ntawd nws tau tuag hauv tebchaws Iyiv vim poob saum nees. Yog li ntawd, cov nqe vajlugkub no qhia meej txog keeb kwm uas xaus rau thaum lub sijhawm kawg xyoo 1798.
Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.
Nqe kaum qhia meej txog keeb kwm ntawm lub caij nyoog kawg xyoo 1989, thiab ua ke nrog nqe tsib txog nqe cuaj, lawv sawv cev rau keeb kwm ntawm nqe plaub caug, ib yam li keeb kwm ntawm nqe peb caug txog nqe peb caug rau. Yog li ntawd, txij nqe ib mus txog nqe kaum, kab saum kab, muaj ob txoj kab lus faj lem. Thawj txoj kab hais txog cov thawj coj ntawm lub nceeg vaj thib rau thiab thib xya, txawm hais tias muaj ib qho chaw seem nyob nruab nrab ntawm tus thawj tswj hwm thib rau thiab tus nplua nuj tshaj plaws ntawm lub nceeg vaj thib rau thiab lub nceeg vaj thib xya.
The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.
Kab ob thib ob npog txog zaj keeb kwm ntawm kev tshem tawm peb yam kev tab kaum, lub sijhawm uas vajntxwv qaum teb kav, thiab tus uas tom qab ntawd raug tshem tawm hauv xyoo 1798, thiab mus txog xyoo 1989, thiab tus thawj tswj hwm thib ob, uas tau sawv cev rau hauv kab dhau los los ntawm Cyrus.
Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.
Nqe kaum thiab kaum ob sawv cev rau ib txoj kab keeb kwm thib peb uas tshwm sim tom qab tus thawj tswj hwm nplua nuj hauv nqe ob, tiam sis ib ntus tom qab kev poob cev qhev ntawm Soviet Union thaum lub sijhawm kawg xyoo 1989, thiab nyob rau ib qho chaw ua ntej txoj cai Sunday hauv Tebchaws Meskas raws li sawv cev hauv nqe kaum rau.
The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.
Keeb kwm tom qab lub sij hawm kawg hauv 1989 raug coj mus rau tus thawj tswj hwm thib rau thiab nplua nuj tshaj, uas tsa cov neeg thoob ntiaj teb sawv los pib hauv 2016, nyob hauv kab thawj. Keeb kwm yaj saub raug coj mus rau 1989, nyob hauv kab ob. Tsov Rog Raphia (“Tus Ciam Teb”) hauv nqe kaum ib thiab kaum ob, los ua ntej nqe kaum peb, qhov chaw uas vaj ntxwv qaum teb uas nyuam qhuav swb rov tsim nws pab tub rog dua thiab tom qab ntawd kov yeej vaj ntxwv qab teb, ua ntej kiag li txoj cai Hnub Caiv hauv nqe kaum rau. Lub hwj chim sawv cev ntawm vaj ntxwv qaum teb hauv nqe kaum peb, yog tus kawg ntawm yim tus thawj tswj hwm uas kav txij 1989 mus txog txoj cai Hnub Caiv. Yog li ntawd nqe kaum peb yuav tsum tshwm sim thaum los yog tom qab kev xaiv tsa ntawm tus thawj tswj hwm thib yim, tus uas yog ntawm xya. Nqe kaum ib thiab kaum ob pib me ntsis ua ntej tus thawj tswj hwm thib rau, tus nplua nuj tshaj plaws, thiab feem ntau tej zaum xaus me ntsis ua ntej kev xaiv tsa ntawm tib tug thawj tswj hwm ntawd, tus uas dhau los ua tus thib yim uas yog ntawm xya, thiab tau yeej hauv tsov rog thib peb ntawm tsov rog sawv cev, hauv nqe kaum peb mus rau kaum tsib.
The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.
Kev pauj rov qab ntawm vajntxwv sab qab teb hauv nqe kaum ib thiab kaum ob, yog teb rau txoj kev swb uas vajntxwv sab qab teb raug hauv nqe kaum. Nqe kaum qhia txog txoj kev yeej ntawm vajntxwv sab qaum teb hauv xyoo 1989, uas tau muaj los ntawm kev koom tes zais nruab nrab ntawm Tebchaws Meskas thiab Vatican. Txoj kev yeej rau pab tub rog sab qaum teb yog thawj qhov kev sib ntaus ntawm kev ua tsov rog los ntawm lwm tus sawv cev. Kev ua tsov rog kub tiag tiag uas tau tiav raws li yav thaum ub yog tus qauv qhia ua ntej txog kev ua tsov rog los ntawm lwm tus sawv cev hauv hnub kawg, thiab yog li ntawd txoj kev yeej hauv nqe kaum ib thiab kaum ob yuav yog ib txoj kev yeej rau vajntxwv sab qab teb, hauv qhov kev sib ntaus zaum ob ntawm cov kev ua tsov rog los ntawm lwm tus sawv cev.
There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.
Muaj peb txoj kev sib ntaus hauv nqe kaum mus txog kaum tsib, thiab tag nrho lawv twb tau ua tiav lawm yav thaum ub los ntawm tej rog kub tiag tiag, tiam sis lawv sawv cev rau peb txoj kev sib ntaus hauv tej rog sawv cev nyob rau hnub kawg. Txoj kev sib ntaus thawj zaug raug yeej los ntawm kev koom tes zais cia ntawm tus tsiaj qus thiab tus yaj saub cuav, tawm tsam tus zaj nyob rau xyoo 1989. Txoj kev sib ntaus thib ob ntawm tej rog sawv cev yuav raug yeej los ntawm lub hwj chim zaj uas tsis ntseeg Vajtswv ntawm vajntxwv sab qab teb, tawm tsam kev koom tes ntawm tus pope thiab nws pab tub rog sawv cev. Txoj kev sib ntaus thib peb ntawm tej rog sawv cev yuav raug yeej los ntawm pab tub rog sawv cev ntawm vajntxwv sab qaum teb, raws li tau sawv cev tseg hauv nqe kaum peb mus txog kaum tsib.
Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.
Hais txog lus faj lem, muaj peb qho kev tsov rog kub thoob ntiaj teb, peb qho kev tsov rog sawv cev los ntawm lwm tus, uas muaj peb qho kev sib ntaus sib tua, thiab kev ua rog ntawm peb txoj kev txom nyem ntawm Islam. Tseem muaj ib qho Kev Tsov Rog Hauv Tebchaws thiab ib qho kev tsov rog kev hloov pauv. Tam sim no qhov kev sib ntaus sib tua thib ob ntawm cov kev tsov rog sawv cev los ntawm lwm tus twb tab tom pib mus lawm hauv Ukraine, “Tus Ciam Teb”, raws li Raphia sawv cev, uas yog ciam teb nruab nrab ntawm vajntxwv sab qab teb thiab vajntxwv sab qaum teb, thaum nqe kaum ib thiab kaum ob tau xub muaj tiav hauv keeb kwm.
At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.
Nyob rau tib lub sijhawm uas kev sib ntaus zaum ob ntawm cov rog sawv cev hauv Ukraine tab tom raug ua tiav, qhov kev tawm tsam zaum ob ntawm peb zaug uas Islam tawm tsam rau thaj av uas muaj hwjchim ci ntsa iab kuj tab tom tshwm sim thiab. Qhov kev tawm tsam thawj zaug ntawm txoj kev txom nyem thib peb tau los txog rau hnub Cuaj Hlis 11, 2001, thiab txoj haujlwm muab lub cim rau ib puas plaub caug plaub txhiab leej tau pib. Lub sijhawm muab lub cim xaus rau ntawm txoj cai Sunday uas yuav los sai no hauv Tebchaws Meskas, thaum Islam ntawm txoj kev txom nyem thib peb yuav rov ntaus Tebchaws Meskas dua ib zaug ntxiv. Qhov kev ntaus thawj zaug thiab zaum kawg yog tib yam, thiab nkawd ob leeg cim txog ib lub suab ntawm tus tim tswv hauv Tshwm Sim kaum yim, uas kuj yog lub suab ntawm tus tim tswv thib peb, uas kuj yog lub suab nrov ntawm lub raj xya, uas kuj yog txoj kev txom nyem thib peb.
In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.
Nyob rau hauv nruab nrab ntawm ob qhov kev tawm tsam ntawd, uas yog ob lub suab, uas yog lub suab nrov ntawm lub raj xya, Islam ntawm txoj kev txom nyem thib peb tau tawm tsam tsis yog lub tebchaws uas muaj koob meej sab ntsuj plig niaj hnub no, tiam sis yog lub tebchaws qub tiag tiag uas muaj koob meej, thaum lub Kaum Hli 7, 2023.
The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”
Tsov rog uas tau pib thaum ntawd, tam sim no tab tom tshwm sim nyob rau tib thaj chaw nkaus xwb uas Tsov Rog Raphia tau muaj raws li tau piav tseg hauv nqe kaum ib thiab kaum ob. Txoj kab nqaim Gaza yog ciam teb nruab nrab ntawm lub nceeg vaj sab qab teb ntawm Yudas thiab Ejipt. Lub Kaum Hli 7, 2023, yog ib lub log nyob hauv lwm lub log uas cim txog kev ntxeev siab, los yog tsab ntawv kaum peb hauv niam ntawv Henplais uas, ua ke nrog tsab ntawv xub thawj thiab tsab ntawv kawg, tsim lo lus “qhov tseeb.”
The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.
Qhov kev tawm tsam zaum ob tawm tsam lub tebchaws muaj yeeb koob los ntawm Islam ntawm kev puas tsuaj thib peb, tau tshwm sim rau hnub tim 7 Lub Kaum Hli, 2023, thiab nws tau tshwm sim nyob rau hauv thaj chaw kiag li uas kev sib ntaus sib tua qub ntawm Raphia tau muaj, ua kom tiav nqe kaum ib thiab kaum ob. Qhov kev tawm tsam zaum ob rau lub tebchaws muaj yeeb koob ntawd, los ntawm kev cim thaj chaw hauv kev cev lus faj lem, raug txuas nrog kev sib ntaus sib tua zaum ob ntawm cov rog sawv cev, raws li tau sawv cev los ntawm tsov rog hauv Ukraine.
Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”
Ib nqes dhau ib nqes, kev sib ntaus zaum ob ntawm cov kev tsov rog sawv cev uas tam sim no tab tom muaj nyob hauv Ukraine (Lub Tebchaws Ciam Teb), suav nrog suab raj zaum ob ntawm lub suab raj ntawm kev txom nyem zaum peb (Lub Kaum Hli 7, 2023), uas raug ua kom tiav hauv lub sijhawm kawg ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej. Qhov kev muab lub cim ntawd raug Daniel piav qhia hauv tshooj kaum, thaum nws pom qhov yog toog pom “marah” tom qab lub sijhawm nees nkaum ib hnub ntawm kev quaj ntsuag, uas yog peb hnub thiab ib nrab hnub uas ob tug yaj saub tau tuag nyob hauv txoj kev. Qhov yog toog pom ntawd raug txhais tias yog kev piav qhia txog “yam uas yuav raug rau Vajtswv haiv neeg hauv hnub kawg.”
The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.
Qhov tseeb uas raug sawv cev los ntawm zaj yog toog ntawm tus Dej Hiddekel, uas yog qhov tseeb ntawm kev muab lub cim kaw, raug ua kom tiav nyob rau hauv keeb kwm yaj saub ntawm nqe kaum ib txog kaum tsib. Nws yog keeb kwm ntawm nqe plaub caug uas pib xyoo 1989, thiab txuas mus txog nqe plaub caug ib thiab txoj cai Hnub Caiv uas yuav los sai no. Nws yog keeb kwm ntawm tus thawj tswj hwm thib rau, tus nplua nuj tshaj plaws, nyob rau hauv nqe ob, uas raug sawv cev mus txog rau lub nceeg vaj thib xya ntawm “Alexander the Great” raws li tau hais tseg nyob rau hauv nqe peb.
The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.
Keeb kwm uas tau pib thaum pib ntawm tsov rog thib ob ntawm cov tsov rog sawv cev hauv xyoo 2014, uas tom qab ntawd tus thawj tswj hwm nplua nuj tshaj plaws tau pib nws txoj kev tawm tsam xaiv tsa hauv xyoo 2015, yog thaj chaw khoob ntawm nqe plaub caug, txij xyoo 1989 mus txog rau hnub Sunday law hauv nqe plaub caug-ib, thiab nws kuj yog thaj chaw khoob txij ntawm tus thawj tswj hwm thib rau, uas nplua nuj tshaj plaws, hauv nqe ob, mus txog rau lub nceeg vaj thib xya. Nws yog keeb kwm uas tau pib nrog thawj lub suab ntawm Tshwm Sim tshooj kaum yim rau lub Cuaj Hlis 11, 2001, thiab xaus nrog lub suab thib ob nyob rau lub sij hawm ntawm av qeeg loj hauv tshooj kaum ib ntawm Tshwm Sim. Keeb kwm ntawd kuj yog lub sijhawm hauv keeb kwm uas Exekees tau txheeb qhia hauv tshooj kaum ob, uas txhua lub zeem muag tau ua tiav. Lub sijhawm ntawd yog lub sijhawm muab lub cim rau ib puas plaub caug plaub txhiab leej. Kev ntxuav kom Dawb Huv ntawm Vajtswv haiv neeg raug ua kom tiav los ntawm Nws Txojlus.
Sanctify them through thy truth: thy word is truth. John 17:17.
Cais lawv huv los ntawm koj qhov tseeb: koj lo lus yog qhov tseeb. Yauhas 17:17.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tshooj ntawv tom ntej.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Nim lub zeem muag no tau muab rau Exekees thaum lub sijhawm uas nws lub siab puv npo ntawm tej kev cia siab phem tsaus ntuj nti. Nws pom thaj av ntawm nws cov yawg koob nyob twj ywm puam tsuaj. Lub nroog uas ib zaug tau puv npo neeg coob tsis muaj neeg nyob lawm. Lub suab ntawm kev xyiv fab thiab zaj nkauj qhuas tsis hnov lawm nyob hauv nws cov ntsa loog. Tus yaj saub nws tus kheej yog ib tug qhua nyob hauv ib lub tebchaws txawv tebchaws, qhov chaw uas txoj kev ntshaw hwjchim uas tsis muaj ciam teb thiab kev lim hiam tsiaj qus kav loj tshaj plaws. Tej yam uas nws pom thiab hnov txog tibneeg txoj kev tsim txom thiab kev ua tsis ncaj ua rau nws tus ntsuj plig mob siab, thiab nws quaj ntsuag iab heev nruab hnub thiab hmo ntuj. Tiamsis tej cim uas zoo kawg nkaus uas tau muab nthuav tawm rau ntawm nws xub ntiag ntawm ntug dej Kebas qhia tawm ib lub hwjchim kav tswj uas muaj zog tshaj li hwjchim ntawm cov nom tswv hauv ntiajteb. Nyob saum cov vaj ntxwv Asxilia thiab Npanpiloos uas muaj kev khav theeb thiab lim hiam ntawd, Vajtswv uas muaj kev hlub tshua thiab kev tseeb zaum saum lub zwm txwv.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
“Cov kev ntxhov uas zoo li lub log, uas tau tshwm rau tus yaj saub pom tias raug qhwv nrog kev kub ntxhov loj heev, nyob hauv qab kev coj ntawm ib txhais tes uas tsis muaj ciam kawg. Vaj Ntsuj Plig ntawm Vajtswv, uas raug qhia rau nws pom tias tab tom txav thiab coj cov log no, tau coj kev sib haum xeeb tawm hauv kev kub ntxhov; yog li ntawd tag nrho lub ntiaj teb nyob hauv Nws txoj kev tswj kav. Muaj pua pua txhiab txhiab leej uas raug ua kom muaj yeeb koob, sawv npaj txhij raws li Nws lo lus kom txwv thiab kav tshaj lub hwj chim thiab txoj kev npaj ntawm cov neeg phem, thiab coj qhov zoo los rau cov uas ncaj ncees rau Nws.”
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
Ib yam nkaus li ntawd, thaum Vajtswv tab tom yuav qhib rau Yauhas tus uas Nws hlub pom keeb kwm ntawm pawg ntseeg rau tiam tom ntej, Nws tau muab ib lo lus lees paub rau nws txog tus Cawm Seej txoj kev txaus siab thiab kev saib xyuas Nws haiv neeg los ntawm kev tshwm rau nws pom “ib tug zoo li Neeg Leej Tub,” taug kev nyob nruab nrab ntawm cov teeb txawb, uas yog lub cim sawv cev rau xya pawg ntseeg. Thaum Yauhas raug muab qhia txog cov kev tawm tsam loj kawg ntawm pawg ntseeg nrog tej hwjchim hauv ntiajteb no, nws kuj raug tso cai kom pom txoj kev yeej kawg nkaus thiab txoj kev cawm dim ntawm cov neeg ncaj ncees. Nws pom pawg ntseeg raug coj mus rau hauv kev sib ntaus sib tua uas txaus ntshai txog txoj sia nrog tus tsiaj qus thiab nws tus mlom, thiab kev pe hawm tus tsiaj qus ntawd raug yuam kom ua raws nraim, raug txim tuag yog tsis ua. Tiamsis thaum nws ntsia dhau ntawm pa taws thiab suab nrov ncha ntawm kev sib ntaus, nws pom ib pab neeg sawv saum Roob Xi-oos nrog tus Menyuam Yaj, uas, hloov chaw rau lub cim ntawm tus tsiaj qus, muaj “Leej Txiv lub npe sau rau saum lawv hauv pliaj.” Thiab ib zaug ntxiv nws pom “cov uas twb tau yeej tus tsiaj qus, thiab nws tus mlom, thiab nws lub cim, thiab tus lej ntawm nws lub npe, sawv saum lub hiav txwv iav, tuav Vajtswv tej nkauj ncas” thiab hu zaj nkauj ntawm Mauxes thiab tus Menyuam Yaj.
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Cov zaj lus qhia no yog rau peb qhov txiaj ntsig. Peb yuav tsum txhawb peb txoj kev ntseeg rau saum Vajtswv, vim hais tias tam sim no nyob rau ntawm peb xub ntiag muaj ib lub sijhawm uas yuav sim neeg tej ntsuj plig. Khetos, saum Roob Txiv Aulib, tau rov hais txog tej kev txiav txim uas txaus ntshai uas yuav los ua ntej Nws txoj kev rov qab los zaum ob: ‘Nej yuav hnov txog kev ua rog thiab tej lus xaiv txog kev ua rog.’ ‘Ib haiv neeg yuav sawv tawm tsam ib haiv neeg, thiab ib lub tebchaws tawm tsam ib lub tebchaws: thiab yuav muaj kev tshaib nqhis, thiab kab mob kev tuag, thiab av qeeg, nyob rau ntau qhov chaw. Tag nrho tej no yog qhov pib ntawm kev txom nyem.’ Txawm hais tias tej lus faj lem no tau muaj ib feem ntawm lawv qhov kev tiav thaum Yeluxalees raug rhuav tshem, lawv muaj ib qho kev siv ncaj qha dua rau hnub kawg.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Peb tab tom sawv ntawm lub chaw pib ntawm tej xwm txheej loj thiab hnyav heev. Lus faj lem tab tom ua tiav sai kawg. Tus Tswv nyob ntawm qhov rooj lawm. Tsis ntev no yuav qhib tawm rau ntawm peb xub ntiag ib ntu sijhawm uas yuav muaj qhov tseem ceeb loj tshaj plaws rau txhua tus uas tseem ciaj sia. Cov kev tsis sib haum uas tau muaj yav dhau los yuav raug tsa rov los dua; tej kev tsis sib haum tshiab yuav sawv tuaj. Cov xwm txheej uas yuav raug ua tawm hauv peb lub ntiajteb no tseem tsis tau txawm yog leejtwg ua npau suav txog li. Xatas tab tom ua hauj lwm los ntawm tib neeg tej cuab tam. Cov uas tab tom sib zog hloov Txoj Cai Lij Choj thiab kom tau ib txoj cai yuam kom hwm hnub Sunday, tsawg heev uas lawv paub tias qhov tshwm sim yuav yog li cas. Ib qho kev kub ntxhov twb tab tom los txog rau ntawm peb lawm.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.
“Tiamsis cov tub qhe tsis txhob vam khom rau lawv tus kheej hauv lub sijhawm txaus ntshai loj no. Hauv tej yog toog pom uas tau muab rau Yaxayas, rau Exekees, thiab rau Yauhas, peb pom tias ntuj ceeb tsheej txuas nrog tej xwm txheej uas tab tom muaj tshwm sim saum lub ntiajteb no ze npaum li cas, thiab Vajtswv txoj kev saib xyuas rau cov uas ncaj ncees rau Nws loj npaum li cas. Lub ntiajteb no tsis yog tsis muaj tus kav. Txoj kev npaj ntawm tej xwm txheej uas yuav los tom ntej nyob hauv tus Tswv txhais tes. Tus Huab Tais Uas Muaj Hwjchim Ci Ntsa Iab nyob saum ntuj tuav rawv txoj hmoo ntawm tej tebchaws, ib yam nkaus li tej haujlwm txhawj xeeb ntawm Nws pawg ntseeg, cia rau hauv Nws tus kheej txoj kev saib xyuas.” Testimonies, volume 5, 752, 753.