We are now addressing the second battle of the proxy wars, as illustrated in Daniel chapter eleven, verses eleven and twelve. The second battle in those verses identify the war in the Ukraine, between the atheistic power of Russia, and the nation of Ukraine. In the verses, Putin is victorious, as was Ptolemy IV, but after his victory he will be lifted up in his own heart, and his narcissistic self-exaltation will become the means of his Waterloo. The historical representation of this current history is only beneficial to those who understand what the current history represents spiritually.

Tam sim no tab tom hais txog tsov rog thib ob hauv cov rog sawv cev, raws li tau piav qhia nyob hauv Daniyee tshooj kaum ib, nqe kaum ib thiab kaum ob. Tsov rog thib ob hauv cov nqe ntawd qhia txog kev ua rog hauv Ukraine, nruab nrab ntawm lub hwj chim tsis ntseeg Vajtswv ntawm Russia, thiab haiv neeg Ukraine. Hauv cov nqe ntawd, Putin yeej, ib yam li Ptolemy IV tau yeej, tiam sis tom qab nws txoj kev yeej nws yuav raug tsa siab hauv nws lub siab, thiab nws txoj kev tsa nws tus kheej siab raws li kev qhuas nws tus kheej yuav dhau los ua lub cuab tam ua rau nws ntsib nws qhov Waterloo. Daim duab sawv cev hauv keeb kwm ntawm zaj keeb kwm tam sim no no tsuas muaj nqis pab tau rau cov uas nkag siab tias zaj keeb kwm tam sim no no sawv cev dab tsi ntawm sab ntsuj plig xwb.

In verse one, of chapter ten, Daniel, who represents God’s last day people, is identified as understanding both the “vision” and the “thing”. The vision and the thing are repeatedly represented together, but distinct from one another as one line of truth. They are the Ulai and Hiddekel Rivers. They are the “mareh” and “chazon” visions. They are the prophecy of the twenty-five hundred and twenty years in connection with the prophecy of the twenty-three hundred years. They are the internal and external testimony of God’s people. The Lord does not repeat things that are unimportant. The rule of first mention identifies that because the first thing we are told of Daniel, in his final vision, is that he represents God’s last-day people who understand both the “chazon,” and the “mareh”. Therefore the vision and thing are vital to see, if the prophetic history of verses eleven and twelve are to be correctly understood.

Hauv nqe ib ntawm tshooj kaum, Daniyees, uas sawv cev rau Vajtswv haiv neeg nyob rau hnub kawg, raug qhia tias yog tus uas to taub ob qho tib si “zeem muag” thiab “yam ntawd”. Zeem muag thiab yam ntawd raug nthuav qhia ua ke tas mus li, tiamsis tseem txawv ntawm ib leeg mus rau ib leeg, ua ib txoj kab tseeb. Lawv yog tus Dej Ulai thiab tus Dej Hiddekel. Lawv yog cov zeem muag “mareh” thiab “chazon”. Lawv yog zaj lus faj lem ntawm ob txhiab tsib puas nees nkaum xyoo txuas nrog zaj lus faj lem ntawm ob txhiab peb puas xyoo. Lawv yog zaj tim khawv sab hauv thiab sab nraud ntawm Vajtswv haiv neeg. Tus Tswv tsis rov hais tej yam uas tsis tseem ceeb. Txoj cai ntawm thawj qhov kev hais tseg qhia tias, vim thawj yam uas peb raug qhia txog Daniyees, hauv nws zaj zeem muag kawg, yog tias nws sawv cev rau Vajtswv haiv neeg nyob rau hnub kawg uas to taub ob qho tib si “chazon,” thiab “mareh”. Yog li ntawd, zeem muag thiab yam ntawd yog yam tseem ceeb heev uas yuav tsum pom, yog tias keeb kwm faj lem ntawm nqe kaum ib thiab kaum ob yuav raug to taub kom raug.

Daniel represents the one hundred and forty-four thousand in Revelation chapter eleven, who have perfectly repeated the parable of the ten virgins, that was fulfilled in the history of the Millerites. They, as with the Millerites, suffered a first disappointment, that in Revelation chapter eleven is represented as being slain by the atheistic “woke” beast from the bottomless pit, and who then lie dead in the street of the great city of Egypt and Sodom, where also Christ was crucified. Their death produced “rejoicing” for the followers of the dragon, but it produced mourning in Daniel.

Daniyees sawv cev rau ib puas plaub caug plaub txhiab tus hauv Tshwmsim tshooj kaum ib, cov uas tau rov ua tiav nraim zaj lus piv txwv txog kaum tus nkauj xwb, uas tau tiav hauv keeb kwm ntawm cov Millerites. Lawv, ib yam li cov Millerites, tau raug thawj qhov kev poob siab, uas hauv Tshwmsim tshooj kaum ib raug sawv cev tias raug tus tsiaj nyaum tsis ntseeg Vajtswv “woke” los ntawm lub qhov tob uas tsis muaj qab tua pov tseg, thiab lawv thiaj pw tuag hauv txoj kev ntawm lub nroog loj ntawm Ejyptes thiab Xaudoo, qhov chaw uas Khetos kuj raug ntsia saum ntoo khaub lig thiab. Lawv txoj kev tuag ua rau cov uas ua raws tus zaj muaj “kev zoo siab xyiv fab,” tiam sis rau Daniyees nws ua rau muaj kev quaj ntsuag.

The history of the sealing of the one hundred and forty-four thousand was also represented by the resurrection of Lazarus, whose resurrection was identified as the sealing act of Christ’s work, and who, as a symbol of those whom Christ seals, led the triumphal entry into Jerusalem, which typified the movement of the Midnight Cry in the Millerite history, and also in the history of the one hundred and forty-four thousand. The resurrection of Lazarus occurred while his sisters, Mary and Martha were in mourning, as was Daniel during the twenty-one days in chapter ten. In chapter ten, Daniel’s mourning ends with the descent of Michael, the very personage whose “voice” brought Lazarus and Moses back to life. The resurrection of the two witnesses in Revelation chapter eleven is represented by Daniel being transformed by the causative vision of the “marah.”

Keeb kwm ntawm kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej kuj raug sawv cev los ntawm kev sawv rov los ntawm Laxalau, tus uas nws txoj kev sawv rov los raug txheeb tias yog txoj haujlwm muab lub cim foob ntawm Khetos tes haujlwm, thiab tus uas, raws li ib tug cim sawv cev ntawm cov uas Khetos muab lub cim foob rau, tau coj txoj kev nkag yeej loj mus rau hauv Yeluxalees, uas yog ib daim duab qhia txog kev txav ntawm Txoj Kev Quaj Thaum Ib Tag Hmo hauv keeb kwm Millerite, thiab kuj nyob hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej thiab. Kev sawv rov los ntawm Laxalau tau tshwm sim thaum nws ob tug muam, Maivliag thiab Maletha, tseem tab tom quaj ntsuag, ib yam li Daniyees nyob hauv nees nkaum ib hnub hauv tshooj kaum. Hauv tshooj kaum, Daniyees txoj kev quaj ntsuag xaus nrog Mikha-eej nqes los, yog tus cwj pwm ntawd ntag uas nws “suab” tau coj Laxalau thiab Mauxes rov qab los rau txoj sia. Kev sawv rov los ntawm ob tug timkhawv hauv Tshwm Sim tshooj kaum ib raug sawv cev los ntawm Daniyees raug hloov los ntawm lub zeem muag ua rau tshwm sim ntawm “marah.”

In chapter ten, Daniel is representing the sealing of the one hundred and forty-four thousand that is also represented in chapter eleven of Revelation. In the chapter, Gabriel plainly states that he had come to Daniel to make Daniel understand what should befall God’s last-day people. The message of what will befall God’s people in the last days, is prophetically set within the context of a message that is confirmed by the methodology of laying prophetic line upon prophetic line. Within that application the rule of first mention demonstrates that the correct understanding will only be seen by those who see both the internal and external truths within the lines that are brought together. They are those who understand the “vision” and the “thing”.

Hauv tshooj kaum, Daniyees sawv cev rau kev kaw lub cim ntawm ib puas plaub caug plaub txhiab leej uas kuj raug sawv cev nyob hauv Tshwmsim tshooj kaum ib thiab. Hauv tshooj ntawd, Ka-bli-ee hais meej tias nws tau los cuag Daniyees kom ua rau Daniyees to taub yam uas yuav los raug Vajtswv haiv neeg hauv hnub kawg. Txoj xov hais txog yam uas yuav los raug Vajtswv haiv neeg hauv hnub kawg no, raug muab tso tseg ua yaj saub nyob hauv lub ntsiab lus ntawm ib txoj xov uas raug lees paub los ntawm txoj kev siv txoj hau kev ntawm kev muab kab yaj saub ntxiv rau kab yaj saub. Nyob hauv qhov kev siv ntawd, txoj cai ntawm thawj qhov uas raug hais tseg qhia tawm tias qhov kev to taub uas yog yuav tsuas pom tau los ntawm cov uas pom ob qho tseeb sab hauv thiab sab nraud nyob hauv cov kab uas raug coj los sib sau ua ke. Lawv yog cov uas to taub txog “zeem muag” thiab “yam ntawd”.

The one hundred and forty-four thousand will understand the prophetic message, but they will also experience the message, for the message and the experience cannot be separated. It is the message that sanctifies, for the message is God’s Word, and Christ is the Word of God, and the Word of God is Truth. His message is confirmed as the Truth, because it is represented through the principles of prophetic application that are nothing more or less than the principles of who and what He is. He is Palmoni, the Wonderful Numberer, the Numberer of Secrets. He is the Wonderful Linguist, the beginning and the ending, the first and the last, the Alpha and Omega. It is these elements of who He is, that define the prophetic rules which establish the message of prophecy, and produce the experience of prophecy.

Ib puas plaub caug plaub txhiab leej yuav to taub zaj lus cev Vajtswv lus yav tom ntej, tiam sis lawv kuj yuav dhau los ntsib zaj lus ntawd hauv lawv tus kheej kev paub thiab kev ua neej, rau qhov zaj lus thiab txoj kev paub ntawd cais tsis tau. Yog zaj lus ntawd uas ua kom dawb huv, rau qhov zaj lus ntawd yog Vajtswv Txojlus, thiab Khetos yog Vajtswv Txojlus, thiab Vajtswv Txojlus yog Qhov Tseeb. Nws zaj lus raug lees paub tias yog Qhov Tseeb, vim nws raug sawv cev tawm los ntawm tej hauv paus ntsiab cai ntawm kev siv cev Vajtswv lus yav tom ntej, uas tsis ntau dua los tsis tsawg dua li tej hauv paus ntsiab cai ntawm tus uas Nws yog thiab yam uas Nws yog. Nws yog Palmoni, Tus Suav Toj Siab Kawg Nkaus, Tus Suav Tej Yam Zais. Nws yog Tus Kws Paub Lus Toj Siab Kawg Nkaus, tus pib thiab tus kawg, tus thawj thiab tus tom qab, tus Alpha thiab Omega. Yog tej yam no ntawm tus uas Nws yog, uas txhais kom meej txog tej cai cev Vajtswv lus yav tom ntej uas tsa lub hauv paus rau zaj lus ntawm cev Vajtswv lus yav tom ntej, thiab tsim tawm txoj kev paub ntawm cev Vajtswv lus yav tom ntej.

Before the Ulai and Hiddekel, two great rivers of Shinar, reach the Persian Gulf they form a marshy area near their confluence called the Shatt al-Arab, but they do not merge into a single river. The Shatt al-Arab is a river delta formed by the convergence of the Euphrates and Tigris rivers, as well as several smaller rivers and streams. However, even within the delta region, the Euphrates and Tigris maintain their separate identities and flow into the Persian Gulf as distinct rivers. The internal and external messages of prophecy maintain their distinct relationship, but as they reach their conclusion (in the last days), they produce a delta with several contributing rivers and streams. Jesus illustrates the spiritual with the natural, and in the last days the effect of every vision forms a delta flood land, though the two great rivers maintain their distinct roles.

Ua ntej Ulai thiab Hiddekel, ob tug dej loj ntawm Shinar, ntws mus txog rau Persian Gulf, lawv tsim ib thaj chaw hav iav nyob ze qhov chaw uas lawv sib cuag hu ua Shatt al-Arab, los lawv tsis sib xyaw ua ib tug dej nkaus xwb. Shatt al-Arab yog ib thaj av dej tawg ceg uas raug tsim los ntawm kev sib los ua ke ntawm tus dej Euphrates thiab tus dej Tigris, nrog rau ob peb tug dej me thiab tej kwj deg ntxiv. Txawm li cas los xij, txawm nyob hauv thaj av dej tawg ceg ntawd los, Euphrates thiab Tigris tseem khaws lawv tus kheej qhov txawv txav thiab ntws mus rau Persian Gulf ua ob tug dej cais nyias. Cov lus hauv cev thiab cov lus sab nraud ntawm zaj lus faj lem tseem khaws lawv txoj kev sib raug zoo uas nyias txawv nyias, tiam sis thaum lawv mus txog lawv qhov xaus (hauv hnub kawg), lawv tsim ib thaj av dej tawg ceg uas muaj ntau tug dej thiab kwj deg los pab txhawb. Yexus siv yam ntuj tsim los ua piv txwv qhia yam sab ntsuj plig, thiab hauv hnub kawg qhov tshwm sim ntawm txhua lub zeem muag tsim ib thaj av dej nyab tawg ceg, txawm hais tias ob tug dej loj ntawd tseem khaws lawv tej hauj lwm txawv nyias.

The period of twenty-one days of mourning aligns with the time the two witnesses are dead in the street, and that period of time begins with the first disappointment, and the tarrying time. That period of time occurs within the larger period of time, where the sealing of the one hundred and forty-four thousand is accomplished. The sealing did not begin at the time of the end in 1989, it began when Christ, as the third angel, descended on September 11, 2001. He brought His people to their second visit at Kadesh, and this time the few who are ready will go into the promised land. The experience of God’s people from the time of the end in 1989 up until September 11, 2001, did not seal them. The sealing began when Christ descended and sounded the first note of the seventh trumpet of the third woe.

Lub sijhawm nees nkaum ib hnub ntawm kev quaj ntsuag ntawd phim raws nraim nrog lub sijhawm uas ob tug tim khawv tuag pw hauv txoj kev, thiab lub sijhawm ntawd pib nrog thawj zaug kev poob siab, thiab lub sijhawm qeeb ntawd. Lub sijhawm ntawd tshwm sim nyob hauv lub sijhawm loj dua, uas yog qhov chaw uas kev muab lub cim ntim rau ib puas plaub caug plaub txhiab tus raug ua tiav. Kev muab lub cim ntim ntawd tsis tau pib thaum lub sijhawm kawg xyoo 1989, nws tau pib thaum Khetos, raws li tus tim tswv thib peb, nqes los rau hnub Cuaj Hlis 11, 2001. Nws coj Nws haiv neeg mus rau lawv zaum thib ob tuaj xyuas Kadesh, thiab zaum no cov tsawg tus uas npaj txhij lawm yuav nkag mus rau hauv thaj av uas tau cog lus tseg. Kev paub dhau los ntawm Vajtswv haiv neeg txij lub sijhawm kawg xyoo 1989 mus txog rau hnub Cuaj Hlis 11, 2001, tsis tau muab lub cim ntim rau lawv. Kev muab lub cim ntim tau pib thaum Khetos nqes los thiab tsa suab thawj nqe ntawm lub raj xya ntawm kev txom nyem thib peb.

The sounding of the seventh trumpet is where the mystery of God is finished, and that mystery represents the sealing of the one hundred and forty-four thousand, which takes place during the sounding of that trumpet. That trumpet hits three notes, for it is Truth. The first note was September 11, 2001, the second note was October 7, 2023, and the third of the three notes is at the soon coming Sunday law. Those three notes, are the three steps that always exist in truth. Daniel’s three touches in chapter ten connected his experience to the period of history that is represented by the three notes of the seventh trumpet.

Lub tshuab raj xya nrov yog qhov chaw uas Vajtswv txoj kev tsis txawj to taub raug ua kom tiav, thiab txoj kev tsis txawj to taub ntawd sawv cev rau kev muab lub cim rau ib puas plaub caug plaub txhiab leej, uas tshwm sim thaum lub tshuab raj ntawd nrov. Lub tshuab raj ntawd ntaus peb suab, rau qhov nws yog Qhov Tseeb. Suab thawj yog lub Cuaj Hlis 11, 2001, suab ob yog lub Kaum Hlis 7, 2023, thiab suab peb ntawm peb suab ntawd yog thaum txoj cai Hnub Caiv uas yuav los sai no. Peb suab ntawd yog peb kauj ruam uas ib txwm muaj nyob hauv qhov tseeb. Daniyee peb zaug raug kov hauv tshooj kaum tau txuas nws txoj kev paub dhau los nrog lub sijhawm ntawm keeb kwm uas raug sawv cev los ntawm peb suab ntawm lub tshuab raj xya.

The prophetic message that produces the effect of being transformed into the image of Christ, which Daniel illustrates in chapter ten, is the message of what befalls God’s people in the last days, but not the last days in a general sense. It is the message that God’s people understand and experience during the sealing time of the one hundred and forty-four thousand.

Txoj lus faj lem uas tsim tau qhov txiaj ntsig ntawm kev raug hloov kom zoo ib yam li tus yam ntxwv ntawm Khetos, uas Daniel piav qhia hauv tshooj kaum, yog txoj lus hais txog yam uas yuav los raug Vajtswv haiv neeg hauv hnub kawg, tiam sis tsis yog hnub kawg hauv lub ntsiab dav dav. Nws yog txoj lus uas Vajtswv haiv neeg to taub thiab ntsib hauv lub sijhawm muab lub cim ntim rau ib puas plaub caug plaub txhiab leej.

As Gabriel begins to present the prophetic history represented in chapter eleven, he presents specific lines of prophecy. The first two verses begin with Cyrus (as Bush the first), at the time of the end in 1989, and go forward until the history of Donald Trump as the forty fifth president (the sixth), and there the prophetic history ceases, until the history of the United Nations (Alexander the Great), as the seventh kingdom is addressed in verses three and four. The message of Donald Trump as the rich sixth president that stirs up the globalists, is therefore a truth that is fulfilled in the sealing time of the one hundred and forty-four thousand. It is therefore, present truth.

Thaum Gabriel pib nthuav tawm zaj keeb kwm yav tom ntej uas sawv cev nyob hauv tshooj kaum ib, nws nthuav tawm tej kab tshwj xeeb ntawm lus faj lem. Ob nqe thawj pib nrog Cyrus (zoo li Bush tus thawj), thaum lub caij kawg xyoo 1989, thiab mus ntxiv mus txog rau zaj keeb kwm ntawm Donald Trump ua tus thawj tswj hwm plaub caug tsib (tus thib rau), thiab nyob ntawd zaj keeb kwm yaj saub ntawd nres tseg, mus txog thaum hais txog zaj keeb kwm ntawm United Nations (Alexander tus Loj), uas yog lub nceeg vaj thib xya nyob hauv nqe peb thiab plaub. Yog li ntawd, txoj xov hais txog Donald Trump ua tus thawj tswj hwm nplua nuj thib rau uas ntxias kom cov globalists sawv los, yog ib qhov tseeb uas tau ua tiav nyob rau lub sijhawm muab lub cim ntim rau ib puas plaub caug plaub txhiab leej. Yog li ntawd, nws yog qhov tseeb rau lub sijhawm tam sim no.

In verses five through nine, the history of the papacy being established upon the throne, in 538 through to the deadly wound and the time of the end in 1798, is set forth. It is of course essential and important truth for it upholds and confirms verse forty, but it provides no specific prophetic narrative that occurs in the period of the sealing of the one hundred and forty-four thousand. Verse ten, like verses five through nine, confirms the validity of verse forty, but does not address the prophetic history that is fulfilled during the sealing time. It does however, mark 1989, and therefore establishes by omission a silent period from 1989, unto the Sunday law in verse forty-one.

Hauv nqe tsib mus txog nqe cuaj, keeb kwm ntawm txoj kev uas lub hwj chim papacy raug tsa rau saum lub zwm txwv, txij xyoo 538 mus txog rau txoj kev raug mob tuag taus thiab mus txog lub sijhawm kawg hauv xyoo 1798, raug nthuav tawm. Qhov no yeej yog qhov tseeb uas tseem ceeb thiab tsim nyog heev, rau qhov nws txhawb nqa thiab lees paub nqe plaub caug, tiam sis nws tsis muab ib zaj lus faj lem tshwj xeeb txog yam tshwm sim hauv lub sijhawm ntawm txoj kev muab foob rau ib puas plaub caug plaub txhiab leej. Nqe kaum, ib yam li nqe tsib mus txog cuaj, lees paub qhov siv tau tseeb ntawm nqe plaub caug, tiam sis tsis hais txog keeb kwm lus faj lem uas raug ua kom tiav rau lub sijhawm muab foob. Txawm li ntawd los, nws yeej cim xyoo 1989, thiab yog li ntawd, los ntawm kev tsis hais tseg, nws tsa ib lub sijhawm ntsiag to txij xyoo 1989 mus txog rau txoj cai Sunday hauv nqe plaub caug ib.

Verses eleven through fifteen identify history that is fulfilled in the period of the sealing of the one hundred and forty-four thousand. Those verses fit within the hidden history between verses two and three, and between 1989 in verse forty unto the Sunday law in verse forty-one. Those verses are very much present truth, and must be recognized as such if we are to reap the intended benefits of understanding the verses.

Nqe kaum kaum txog kaum tsib qhia txog keeb kwm uas tau ua tiav rau lub sijhawm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej. Cov nqe ntawd haum nyob rau hauv keeb kwm zais uas nyob nruab nrab ntawm nqe ob thiab nqe peb, thiab nyob nruab nrab ntawm xyoo 1989 hauv nqe plaub caug mus txog rau txoj cai Hnub Caiv hauv nqe plaub caug ib. Cov nqe ntawd yog qhov tseeb tam sim no tiag tiag, thiab yuav tsum raug lees paub raws li ntawd yog peb xav sau tau cov txiaj ntsig uas tau npaj tseg los ntawm kev to taub cov nqe ntawd.

The intended benefits are two-fold, for it represents the understanding of the prophetic history represented therein, and also the experience that is produced by the understanding of the truths of that message. The understanding of the message, a final increase of knowledge, which is being fulfilled in the period of the sealing, is what sanctifies those who are to be among the one hundred and forty-four thousand. For this reason, it is important to consider the verses from the perspective of internal and external.

Cov txiaj ntsig uas npaj tseg ntawd muaj ob npaug, rau qhov nws sawv cev rau txoj kev nkag siab txog keeb kwm yaj saub uas tau sawv cev nyob hauv ntawd, thiab tseem sawv cev rau qhov kev paub uas raug tsim tawm los ntawm txoj kev nkag siab txog qhov tseeb ntawm zaj lus ntawd thiab. Txoj kev nkag siab txog zaj lus ntawd, uas yog ib qho kev nce ntxiv kawg nkaus ntawm kev paub, uas tab tom raug ua kom tiav nyob rau lub sijhawm ntawm kev kaw cim, yog yam uas ua kom dawb huv rau cov uas yuav nyob hauv ib puas plaub caug plaub txhiab leej. Vim li no, nws yog ib qho tseem ceeb uas yuav tsum xav txog cov nqe no raws li lub xam pom ntawm sab hauv thiab sab nraud.

The “seven times” of Leviticus twenty-six is absolutely part of the sealing time of the one hundred and forty-four thousand, for Daniel’s two prayers, represented in chapter two and nine, represent a twofold prayer to understand the prophetic history represented by the image of the beast, and also to receive the experience that is produced by those who fulfill the Leviticus twenty-six prayer of forgiveness of their sins and the sins of their fathers. The external prayer identifies the image of the beast, and the internal prayer produces the image of Christ.

“xya lub sij hawm” hauv Levis Kevcai nees nkaum rau yog ib feem kiag li ntawm lub sij hawm muab lub cim rau ib puas plaub caug plaub txhiab leej, rau qhov Daniyee ob lo lus thov Vajtswv, raws li tau sawv cev hauv tshooj ob thiab cuaj, sawv cev rau lo lus thov Vajtswv ob chav kom nkag siab txog keeb kwm cev lus faj lem uas raug sawv cev los ntawm tus duab ntawm tus tsiaj nyaum, thiab tib lub sijhawm kuj kom tau txais txoj kev paub thiab kev ua neej uas raug tsim tawm hauv cov uas ua tiav Levis Kevcai nees nkaum rau lo lus thov Vajtswv thov kev zam txim rau lawv tej kev txhaum thiab tej kev txhaum ntawm lawv cov yawg koob. Lo lus thov Vajtswv sab nraud qhia kom paub tus duab ntawm tus tsiaj nyaum, hos lo lus thov Vajtswv sab hauv tsim tawm tus duab ntawm Khetos.

Understanding the history represented in the various passages in Daniel eleven, that specifically address history that is fulfilled within the sealing time, is represented by Daniel’s prayer in chapter two. He and the three worthies sought to understand the secret message of Nebuchadnezzar’s dream of the image of the metals. When the correct understanding of the prophetic history represented in Nebuchadnezzar’s hidden dream is recognized, the understanding identifies to those who understand, that they are without hope, unless they personally accomplish the experience of complete repentance represented by Daniel’s prayer in chapter nine.

Kev to taub txog keeb kwm uas tau sawv cev hauv ntau nqe hauv Daniel kaum ib, uas tshwj xeeb hais txog keeb kwm uas tau tiav nyob hauv lub sijhawm kaw, raug sawv cev los ntawm Daniel txoj kev thov Vajtswv hauv tshooj ob. Nws thiab peb tug neeg tsim nyog ntawd tau nrhiav kom to taub lo lus zais ntawm Nebuchadnezzar txoj kev npau suav hais txog tus mlom uas yog los ntawm ntau hom hlau. Thaum qhov kev to taub uas raug ntawm keeb kwm yaj saub uas raug sawv cev hauv Nebuchadnezzar txoj kev npau suav zais ntawd raug lees paub, qhov kev to taub ntawd qhia rau cov uas to taub tias lawv tsis muaj kev cia siab li, tshwj tsis yog lawv tus kheej ua tiav qhov kev paub dhau los ntawm txoj kev hloov siab lees txim kom tiav, uas raug sawv cev los ntawm Daniel txoj kev thov Vajtswv hauv tshooj cuaj.

To separate the experience represented by Daniel in chapter ten, from the prophetic narrative of end time events in chapter eleven, is to fail as a student of prophecy. In Daniel chapter eleven, verses eleven and twelve, the war of the borderline, the Battle of Raphia and the victory of the southern king, represents the second of the three proxy wars which are marked in God’s prophetic Word. The key that brings this revelation of truth into view is the Wonderful Linguist’s use of the king of the north overflowing and passing over, up to the fortress (the neck), in verse ten. He provided two other verses that address the overflowing and passing over, and in so doing He brings together the prophetic narrative of events and the experience the understanding of those events is to produce.

Kev cais txoj kev paub uas Daniyee sawv cev rau hauv tshooj kaum tawm ntawm zaj lus faj lem txog tej xwm txheej ntawm lub sij hawm kawg hauv tshooj kaum ib, yog kev swb ua ib tug tub kawm txog tej lus faj lem. Hauv Daniyee tshooj kaum ib, nqe kaum ib thiab kaum ob, kev ua rog ntawm thaj ciam teb, Tsov Rog Raphia thiab vajntxwv sab qab teb txoj kev yeej, sawv cev rau qhov thib ob ntawm peb qhov kev ua rog sawv cev uas raug cim tseg hauv Vajtswv Txojlus faj lem. Tus yuam sij uas coj qhov kev tshwm sim ntawm qhov tseeb no los rau qhov muag pom yog Tus Kws Paub Lus Zoo Kawg nkaus txoj kev siv txog vajntxwv sab qaum teb uas nyab laim thiab hla dhau mus, mus txog rau lub chaw ruaj khov (lub caj dab), hauv nqe kaum. Nws tau muab ob nqe ntxiv uas hais txog qhov nyab laim thiab hla dhau mus, thiab los ntawm kev ua li ntawd Nws coj los sib txuas ua ke zaj lus faj lem ntawm tej xwm txheej thiab txoj kev paub uas kev to taub txog tej xwm txheej ntawd yuav tsum tsim tawm.

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. And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:10–12.

Tiamsis nws cov tub yuav raug kub siab, thiab yuav sau ib pab tub rog coob kawg uas muaj hwj chim loj; thiab ib tug yuav los tseeb tiag, thiab yuav nyab hla mus, thiab hla dhau mus; ces nws yuav rov qab los, thiab raug kub siab dua, mus txog rau nws lub chaw ruaj khov. Thiab vajntxwv sab qab teb yuav npau taws heev, thiab yuav tawm tuaj tawm tsam nws, yog tawm tsam vajntxwv sab qaum teb; thiab nws yuav tsa ib pab tub rog coob kawg; tiamsis pab tub rog ntawd yuav raug muab rau hauv nws txhais tes. Thiab thaum nws tau tshem pab tub rog ntawd lawm, nws lub siab yuav raug tsa kom siab; thiab nws yuav pov tseg ntau txhiab vam leej; tiamsis nws yuav tsis raug txhawb kom muaj zog los ntawm qhov ntawd. Daniel 11:10–12.

In 2014, Putin began a war in the Ukraine, and in order to recognize this truth as represented in verse eleven of chapter eleven, a student of prophecy must first be able to see that verse ten represents a history that illustrates the second part of verse forty of Daniel chapter eleven. When they recognize that, they then see that what verse ten adds to verse forty, is that when the Soviet Union was swept away in 1989, that the king of the north only went up to his fortress (the “neck”). But a student of prophecy would not know what that indicated, until he saw Isaiah chapter eight verse eight. Then he would have the prophetic authority to identify that all three verses are tied together by an expression that is only employed three times in the Bible.

Xyoo 2014, Putin tau pib ib tsov rog hauv tebchaws Ukraine, thiab kom thiaj lees paub tau qhov tseeb no raws li tau sawv cev hauv nqe kaum ib ntawm tshooj kaum ib, tus kawm txog yav tom ntej yuav tsum xub muaj peev xwm pom tias nqe kaum sawv cev rau ib zaj keeb kwm uas ua piv txwv rau feem ob ntawm nqe plaub caug hauv Daniyees tshooj kaum ib. Thaum lawv pom li ntawd lawm, lawv mam li pom tias yam uas nqe kaum ntxiv rau nqe plaub caug yog tias, thaum Soviet Union raug cheb pov tseg xyoo 1989, vajntxwv sab qaum teb tsuas nce mus txog nws lub chaw ruaj khov (lub “caj dab”) xwb. Tabsis tus kawm txog yav tom ntej yuav tsis paub tias qhov ntawd qhia dabtsi, txog thaum nws pom Yaxayas tshooj yim nqe yim. Ces nws thiaj muaj cai raws li kev qhia yav tom ntej los txheeb tau tias tag nrho peb nqe no raug khi ua ke los ntawm ib lo lus hais uas tsuas raug siv peb zaug xwb hauv phau Vajlugkub.

The student would then need a second witness that the three times the expression “overflow and pass over” occur in the Bible, is a purposeful repetition. The second witness to this fact is established because all three verses (witnesses), identify a king of the north attacking a southern king. Together the three witnesses, that are confirmed as the same symbolic history by two types of internal witnesses, lead the student of prophecy to then lay all three verses upon each other, in a line upon line fashion. That application expands the content of the verses, which portray the battle between a king of the north and the king of the south.

Tom qab ntawd tus tub kawm yuav tsum xav tau ib tug tim khawv thib ob hais tias peb zaug uas lo lus hais tias “nyab hla thiab hla dhau” tshwm sim hauv phau Vajlugkub yog ib qho rov hais dua uas muaj lub hom phiaj. Tus tim khawv thib ob rau qhov tseeb no raug tsim tsa vim tias tag nrho peb nqe vajlugkub (tim khawv), qhia meej txog ib tug vajntxwv qaum teb tawm tsam ib tug vajntxwv qab teb. Ua ke, peb tug tim khawv no, uas raug lees paub tias yog tib zaj keeb kwm cim ib yam nkaus los ntawm ob hom tim khawv sab hauv, thiaj coj tus neeg kawm txog yav tom ntej los muab peb nqe vajlugkub ntawd los tso sib tshooj ib leeg rau saum ib leeg, raws li txoj kev kab saum kab. Qhov kev siv ntawd nthuav dav cov ntsiab lus hauv cov nqe vajlugkub, uas piav txog txoj kev sib ntaus ntawm ib tug vajntxwv qaum teb thiab ib tug vajntxwv qab teb.

Isaiah chapter seven, verses eight and nine, provide the key to solving the riddle of what the “fortress” in verse ten represents, for the Hebrew word for “fortress” is also the “fortress” that the king of the south entered into in verse seven of chapter eleven. “Fortress” is also translated as “strength” in the expression “sanctuary of strength” in verse thirty-one of Daniel eleven. Thus, the two verses (seven and thirty-one), provide two witnesses that the “fortress” is the capital of a kingdom or a king. With that fact established upon two witnesses (both in chapter eleven), then what Isaiah identifies in his cryptic passage in chapter seven, verses eight and nine, when he establishes with two internal witnesses that the fortress is the capital of a kingdom, or the king of the kingdom, establishes that prior to 1989, the Soviet Union, the capital of which was Russia, with its capital city of Moscow, had a head that was Mikal Gorbachev. It is not an accident that the visual characteristic of Gorbachev was his forehead.

Yaxayas tshooj xya, nqe yim thiab cuaj, muab tus yuam sij los daws zaj lug txhiaj txhais tias “lub chaw ruaj khov” hauv nqe kaum sawv cev rau dab tsi, vim lo lus Henplais txhais ua “lub chaw ruaj khov” kuj yog tib lo “lub chaw ruaj khov” uas huab tais sab qab teb tau nkag mus rau hauv nyob hauv nqe xya ntawm tshooj kaum ib. “Lub chaw ruaj khov” kuj raug txhais ua “lub zog” hauv kab lus “lub chaw dawb huv ntawm lub zog” hauv nqe peb caug ib ntawm Daniyee kaum ib. Yog li ntawd, ob nqe no (xya thiab peb caug ib) muab ob tug tim khawv tias “lub chaw ruaj khov” yog lub peev ntawm ib lub nceeg vaj lossis ntawm ib tug huab tais. Thaum qhov tseeb ntawd raug tsa ruaj rau saum ob tug tim khawv (ob leeg nyob hauv tshooj kaum ib), ces yam uas Yaxayas qhia tseg hauv nws zaj lus zais ntsis hauv tshooj xya, nqe yim thiab cuaj, thaum nws tsa ruaj nrog ob tug tim khawv sab hauv tias lub chaw ruaj khov yog lub peev ntawm ib lub nceeg vaj, lossis yog huab tais ntawm lub nceeg vaj ntawd, ces nws tsa ruaj tias ua ntej xyoo 1989, lub Koom Haum Soviet, uas nws lub peev yog Lavxias, nrog nws lub nroog peev yog Moscow, muaj ib tug thawj coj hu ua Mikal Gorbachev. Tsis yog ib qho xwm txheej yuam kev uas tus yam ntxwv pom tseeb ntawm Gorbachev yog nws lub hauv pliaj.

Line upon line, the conclusion of this application emphasizes its importance when it states, “If ye will not believe, surely ye shall not be established.” Jesus said, “O fools, and slow of heart to believe all that the prophets have spoken.” [See Luke 24:25] Ezra wrote, “And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.” [See 2 Chronicles 20:20] Seven times in the book of Revelation the command is given to hear. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Ib nqes raws li ib nqes, qhov xaus ntawm txoj kev siv no hais kom pom tseeb txog nws qhov tseem ceeb thaum nws hais tias, “Yog nej tsis ntseeg, mas yeej yuav tsis muaj kev ruaj khov rau nej.” Yexus hais tias, “Au nej cov neeg ruam, thiab siab qeeb kawg uas yuav ntseeg txhua yam uas cov yaj saub tau hais.” [Saib Lukas 24:25] Exalaus sau hais tias, “Thiab lawv sawv ntxov ntxov, tawm mus rau tom teb chaws qhuav ntawm Tekoa; thiab thaum lawv tabtom tawm mus, Yehau-xafa sawv ntsug thiab hais tias, Nej Yudas, thiab nej cov neeg nyob hauv Yeluxalees, mloog kuv; ntseeg tus Tswv uas yog nej tus Vajtswv, ces nej thiaj yuav tau kev ruaj khov; ntseeg nws cov yaj saub, ces nej thiaj yuav vam meej.” [Saib 2 Vaj Keeb Kwm 20:20] Xya zaus hauv phau Ntawv Qhia Tshwm lo lus txib raug muab kom mloog. “Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsuj Plig hais rau cov pawg ntseeg.”

To be established, is to be among the wise virgins, for fools are slow of heart to believe the prophets. The wise believe what God has spoken through His prophets, and they are established and prosper, for they hear what the Spirit saith to the churches. The identification of Russia, and the war it began in 2014 against the Ukraine, is what establishes those who are the wise students of prophecy in the period when Christ unseals that very truth.

Yuav kom raug tsa ruaj khov, yog yuav tsum nyob hauv cov nkauj xwb uas muaj tswvyim, rau qhov cov neeg ruam qeeb siab ntseeg cov yaj saub tej lus. Cov neeg muaj tswvyim ntseeg yam uas Vajtswv tau hais los ntawm Nws cov yaj saub, thiab lawv raug tsa ruaj khov thiab vam meej, rau qhov lawv mloog yam uas tus Ntsuj Plig hais rau cov pawg ntseeg. Kev txheeb xyuas txog Russia, thiab tsov rog uas nws tau pib tawm tsam Ukraine xyoo 2014, yog yam uas tsa ruaj khov cov uas yog cov tub kawm kev faj lem muaj tswvyim nyob rau lub sijhawm uas Khetos qhib tshem lub cim ntawm qhov tseeb ntawd.

That truth arrived in history in 2014, which is after 2001, and therefore is located within the sealing time of the one hundred and forty-four thousand. The next year, 2015, the richest president, who is the sixth president from the time of the end in 1989, began to stir up the globalists. Verse ten identifies the history of 1989, but it also establishes Russia as the “fortress,” and in the next two verses, Russia would begin the second battle of the proxy wars, and Putin will win that battle. The truth of the verses is unsealed when the history it represents is fulfilled.

Qhov tseeb ntawd tau los txog rau hauv keeb kwm xyoo 2014, uas yog tom qab xyoo 2001, thiab yog li ntawd nyob hauv lub sijhawm ntawm kev muab foob ntawm ib puas plaub caug plaub txhiab leej. Xyoo tom qab, xyoo 2015, tus thawj tswj hwm uas nplua nuj tshaj plaws, uas yog tus thawj tswj hwm thib rau txij lub sijhawm kawg hauv xyoo 1989, tau pib ua kom cov neeg thoob ntiaj teb sawv ntxhov. Nqe kaum qhia txog keeb kwm xyoo 1989, tiam sis nws kuj tsa Russia los ua “lub chaw ruaj khov,” thiab hauv ob nqe tom ntej no, Russia yuav pib tsov rog thib ob ntawm cov tsov rog sawv cev, thiab Putin yuav yeej tsov rog ntawd. Qhov tseeb ntawm cov nqe vajlugkub no raug qhib thaum keeb kwm uas nws sawv cev raug ua tiav.

“Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfilment in these last days, they will explain themselves.” The Kress Collection, 105.

“Daniel tab tom sawv hauv nws feem thiab hauv nws qhov chaw. Cov lus faj lem ntawm Daniel thiab ntawm Yauhas yuav tsum raug to taub. Lawv txhais ib leeg rau ib leeg. Lawv muab tej qhov tseeb rau lub ntiaj teb uas txhua tus tsim nyog to taub. Cov lus faj lem no yuav tsum yog tim khawv nyob hauv lub ntiaj teb. Los ntawm lawv txoj kev ua tiav nyob rau hauv cov hnub kawg no, lawv yuav piav qhia lawv tus kheej.” The Kress Collection, 105.

The prophecy of verses eleven and twelve, are unsealed through their historical fulfillment in the sealing time of the one hundred and forty-four thousand, but “line upon line,” there is another important fact connected with these verses. In order for the student of prophecy to bring the three passages of the “overflowing, and passing over” together, the student must also bring the prophecy of the sixty-five years into the prophetic line. The sixty-five year prophecy marks the beginning of the two twenty-five hundred and twenty year prophecies, and it identifies that they begin forty-six years apart from one another. In identifying the sixty-five years in the beginning, it also identifies that Alpha and Omega would produce sixty-five years at the ending.

Lo lus faj lem nyob hauv nqe kaum ib thiab kaum ob raug qhib tsiaj ntawv khi los ntawm lawv txoj kev tiav raws keeb kwm hauv lub sijhawm khi ntim ntawm ib puas plaub caug plaub txhiab leej, tiam sis “kab raws kab,” tseem muaj dua ib qho tseeb tseem ceeb uas txuas nrog cov nqe no. Yuav kom tus kawm txog lus faj lem thiaj coj tau peb zaj nqe ntawm qhov “nyab lug, thiab hla dhau” los ua ke, tus kawm ntawd yuav tsum coj lo lus faj lem txog rau caum tsib xyoos los tso rau hauv txoj kab lus faj lem thiab. Lo lus faj lem txog rau caum tsib xyoos ntawd cim qhov pib ntawm ob zaj lus faj lem ob txhiab tsib puas nees nkaum xyoo, thiab nws qhia meej tias nkawd pib sib nrug ntawm ib leeg plaub caug rau xyoo. Thaum qhia txog rau caum tsib xyoos ntawd rau thaum pib, nws kuj qhia thiab tias Alpha thiab Omega yuav tsim kom muaj rau caum tsib xyoos rau thaum kawg.

The sixty-five years at both the beginning and ending, each possess the signature of three waymarks. The first was 742 BC, then nineteen years later 723 BC, then forty-six years later 677 BC. Those three waymarks are represented at the end with 1798, 1844, and 1863. The period of forty-six years in the beginning (Alpha), represent the trampling down of the temple and host, and the forty-six years at the ending (Omega), represent the restoration of the sanctuary and host, when the Messenger of the Covenant (who is also Alpha and Omega), would suddenly enter into the temple He had raised up in the forty-six years from 1798 to 1844.

Rau caum tsib xyoos ntawd, ob qho tib si thaum pib thiab thaum xaus, nyias muaj tus cim ntawm peb lub chaw cim tseg. Thawj yog 742 BC, ces kaum cuaj xyoos tom qab yog 723 BC, ces plaub caug rau xyoos tom qab yog 677 BC. Peb lub chaw cim tseg ntawd raug sawv cev rau thaum xaus los ntawm 1798, 1844, thiab 1863. Lub sijhawm plaub caug rau xyoos thaum pib (Alpha), sawv cev rau kev tsuj nqes lub tuam tsev thiab pab tub rog, thiab plaub caug rau xyoos thaum xaus (Omega), sawv cev rau kev kho dua tshiab ntawm lub chaw dawb huv thiab pab tub rog, thaum tus Neeg Xa Lus ntawm Txoj Lus Cog Tseg (uas kuj yog Alpha thiab Omega), yuav los rau hauv lub tuam tsev uas Nws tau tsa tsa sawv rov los nyob rau hauv plaub caug rau xyoos txij 1798 mus txog 1844.

The forty-six years that are preceded by nineteen years in the time when Isaiah set forth the prophecy in the year 742 BC, represent forty-six years at their conclusion, that are then followed by nineteen years in a chiastic pattern. The nineteen years from 1844 to 1863 provide an illustration of Christ’s intentions for the one hundred and forty-four thousand that was left unfulfilled due to the rebellion that occurred in that history. The work that is required of a student of prophecy to rightly divide the word of truth concerning verses ten through twelve of Daniel chapter eleven, not only establishes (if you believe) that Russia would initiate a war in the Ukraine in 2014, but that the war would be initiated in the sealing time of the one hundred and forty-four thousand. As important as the prophetic history represented in the verses is, the history where the truth of that very history is unsealed, is also represented by the history of the nineteen years from 1844 to 1863.

Plaub caug rau xyoo uas muaj kaum cuaj xyoo ua ntej nyob rau lub sijhawm uas Yaxayas nthuav tawm txojkev cev Vajtswv lus nyob rau xyoo 742 BC, sawv cev rau plaub caug rau xyoo thaum lawv xaus lawm, uas tom qab ntawd mam muaj kaum cuaj xyoo raws ib tug qauv chiasm. Kaum cuaj xyoo txij xyoo 1844 mus txog 1863 muab ib daim duab piv txwv txog Khetos tej kev npaj rau ib puas plaub caug plaub txhiab tus, uas tseem tsis tau ua kom tiav vim yog txojkev ntxeev siab uas tau tshwm sim hauv zaj keeb kwm ntawd. Tes haujlwm uas yuav tsum muaj ntawm ib tug tub kawm cev Vajtswv lus kom txiav txojlus tseeb kom yog txog nqe kaum mus txog kaum ob hauv Daniyee tshooj kaum ib, tsis yog tsuas yog tsa kom ruaj (yog koj ntseeg) tias Russia yuav pib ib qho kev tsov rog hauv Ukraine xyoo 2014 xwb, tiamsis kuj qhia tias txojkev tsov rog ntawd yuav raug pib nyob rau lub sijhawm muab lub cim foob ntawm ib puas plaub caug plaub txhiab tus. Txawm hais tias zaj keeb kwm cev Vajtswv lus uas cov nqe ntawd sawv cev tseem ceeb npaum li cas los xij, zaj keeb kwm uas qhov tseeb ntawm zaj keeb kwm ntawd raug qhib lub foob tawm los, kuj raug sawv cev los ntawm keeb kwm kaum cuaj xyoo txij 1844 mus txog 1863 thiab.

1844 identifies the arrival of the third angel, and it typifies the arrival of the third angel on September 11, 2001. 1863 represents the rebellion symbolized by the rebuilding of Jericho. The waymark of 1863 also typifies the obedience of the one hundred and forty-four thousand who are used to “bring down the walls of Jericho”, at the soon coming Sunday law. In the verses we are considering, verse sixteen represents the Sunday law in the United States. Verse eleven marks from 2014 to Putin’s ultimate victory. The verses identify the beginning of the second proxy war that is followed by the third proxy war, as represented in verses thirteen to fifteen.

Xyoo 1844 qhia txog kev tuaj txog ntawm tus timtswv thib peb, thiab nws ua cim ntxoov ntxoo rau kev tuaj txog ntawm tus timtswv thib peb rau hnub tim Cuaj Hlis 11, 2001. Xyoo 1863 sawv cev rau txoj kev ntxeev siab uas raug cim los ntawm kev rov tsim dua Yelikhau. Lub cim theem ntawm 1863 kuj ua cim ntxoov ntxoo rau txoj kev mloog lus ntawm ib puas plaub caug plaub txhiab leej uas raug siv kom “rhuav cov ntsa ntawm Yelikhau”, thaum txoj cai hnub Sunday uas yuav los sai. Hauv cov nqe vajlugkub uas peb tab tom txiav txim siab no, nqe kaum rau sawv cev rau txoj cai hnub Sunday hauv Tebchaws Meskas. Nqe kaum ib kos cim txij xyoo 2014 mus txog rau Putin txoj kev yeej kawg nkaus. Cov nqe no qhia txog qhov pib ntawm tsov rog sawv cev thib ob uas tom qab ntawd raug raws los ntawm tsov rog sawv cev thib peb, raws li tau sawv cev hauv nqe kaum peb mus txog kaum tsib.

Bringing verse two together with verses eleven and twelve, we identify the Ukrainian war beginning in 2014, which was then followed by the US Presidential campaign of 2015, and the subsequent election of the richest president in 2016. Verse twelve is followed by the retaliation of the last president before the Sunday law, in the third proxy war. The second proxy war, which is the battle of the borderline, began just before the election of the sixth and richest president.

Thaum coj nqe ob los txuas nrog nqe kaum ib thiab kaum ob, peb txheeb pom tias yog kev ua rog hauv Ukrainian pib xyoo 2014, uas tom qab ntawd tau raws los ntawm kev sib tw xaiv tsa Thawj Tswj Hwm ntawm Teb Chaws Asmeskas xyoo 2015, thiab kev xaiv tsa tom qab ntawd ntawm tus thawj tswj hwm uas nplua nuj tshaj plaws xyoo 2016. Tom qab nqe kaum ob yog kev pauj rov qab ntawm tus thawj tswj hwm kawg ua ntej txoj cai Hnub Caiv, hauv kev ua rog sawv cev thib peb. Kev ua rog sawv cev thib ob, uas yog kev sib ntaus sib tua ntawm ciam teb, tau pib me ntsis ua ntej kev xaiv tsa ntawm tus thawj tswj hwm thib rau thiab tus nplua nuj tshaj plaws.

In the history of 1844 to 1863, the two sticks of Ezekiel were to be joined. Their joining represented the combination of divinity and humanity, which is the work of sealing the one hundred and forty-four thousand. In 1844 the third angel arrived and unsealed the light associated with the heavenly sanctuary, the law of God, the Sabbath, and the third angel. In 1849 the Lord stretched forth His hand a second time to gather the scattered flock that had suffered a scattering at the great disappointment. In 1850 He led His people to prepare Habakkuk’s second chart, to graphically illustrate the message His people were to proclaim as He led them to “bring down the walls of Jericho”. That chart included the “seven times” as did the “old chart”.

Hauv keeb kwm txij xyoo 1844 mus txog 1863, ob tug pas nrig ntawm Exekees yuav tsum raug txuas ua ke. Lawv txoj kev txuas ua ke sawv cev rau kev sib koom ua ke ntawm Vajtswv tus cwj pwm thiab tib neeg tus cwj pwm, uas yog txoj hauj lwm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej. Xyoo 1844 tus tim tswv peb tuaj txog thiab qhib lub teeb uas muaj feem nrog lub chaw dawb huv saum ntuj ceeb tsheej, Vajtswv txoj kevcai, hnub Xanpataus, thiab tus tim tswv peb. Xyoo 1849 tus Tswv ncab Nws txhais tes zaum ob los sau pab yaj uas tawg khiav mus ua ke dua, cov uas tau raug kev tawg khiav thaum lub sij hawm poob siab loj. Xyoo 1850 Nws coj Nws haiv neeg los npaj Habakuk daim chart thib ob, kom ua duab qhia meej txog txoj xov uas Nws haiv neeg yuav tsum tshaj tawm thaum Nws coj lawv mus “rhuav tej ntsa ntawm Yerikho kom poob”. Daim chart ntawd muaj “xya lub sij hawm” ib yam li “daim chart qub”.

In 1856, He unsealed the light that was to seal His people in advance of the “Battle of Jericho”. That light was an increase of the first light that Alpha and Omega had revealed to William Miller. It was the light of the “seven times,” as repeatedly represented in the ancient Battle of Jericho. The light that was to seal His people, was also the Laodicean message that was to awaken them, and transition them back again to the experience of Philadelphia. That last light was an increase of the first light, but His people neglected the light and by default chose to wander in the wilderness of Laodicea. 1844, 1849, 1850, 1856 and 1863 represent five waymarks that are represented in the history of September 11, 2001 unto the soon coming Sunday law.

Xyoo 1856, Nws tau qhib lub teeb uas yuav tsum muab nws haiv neeg khi ua ntej rau “Tsov Rog Yerikho.” Lub teeb ntawd yog ib qho kev nce ntxiv ntawm thawj lub teeb uas Alpha thiab Omega tau tshwm rau William Miller. Nws yog lub teeb ntawm “xya lub sij hawm,” raws li tau sawv cev rov thiab rov qab hauv Tsov Rog Yerikho thaum ub. Lub teeb uas yuav tsum muab Nws haiv neeg khi, kuj yog lus txib rau Laodikea uas yuav tsum tsa lawv kom tsim dheev, thiab coj lawv hla rov qab dua mus rau qhov kev paub ntawm Philadelphia. Lub teeb kawg ntawd yog ib qho kev nce ntxiv ntawm thawj lub teeb, tiam sis Nws haiv neeg tsis quav ntsej lub teeb ntawd thiab, vim li ntawd, tau xaiv taug kev yuam kev hauv tebchaws moj sab qhua ntawm Laodikea. Xyoo 1844, 1849, 1850, 1856 thiab 1863 sawv cev rau tsib lub cim ciam uas raug sawv cev hauv keeb kwm txij hnub tim Cuaj Hlis 11, 2001 mus txog rau txoj cai Sunday uas yuav los sai sai no.

We will continue this study in the next article.

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

Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in. And the Lord said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour. And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days. And seven priests shall bear before the ark seven trumpets of rams’ horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. And it shall come to pass, that when they make a long blast with the ram’s horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him. And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams’ horns before the ark of the Lord. And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the Lord. And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams’ horns passed on before the Lord, and blew with the trumpets: and the ark of the covenant of the Lord followed them. And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets. And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout.

Tam sim no lub nroog Yelikhau raug kaw ruaj nrees vim yog cov neeg Ixayees; tsis muaj leejtwg tawm mus, thiab tsis muaj leejtwg nkag los. Thiab tus Tswv hais rau Yausuas tias, Saib seb, kuv twb muab Yelikhau rau hauv koj txhais tes lawm, nrog rau nws tus vajntxwv thiab cov txiv neej muaj hwjchim ua rog. Nej yuav mus ncig lub nroog, nej txhua tus uas yog neeg ua rog, thiab mus ncig lub nroog ib zaug. Nej yuav ua li no rau rau hnub. Thiab xya leej pov thawj yuav nqa xya lub raj uas yog tshuab los ntawm tus yaj tus kub xub ntiag lub phij xab; hos hnub xya nej yuav mus ncig lub nroog xya zaug, thiab cov pov thawj yuav tshuab cov raj. Thiab yuav muaj tias, thaum lawv tshuab lub raj yaj ntev nthe, thiab thaum nej hnov lub suab raj, ces txhua haiv neeg yuav qw nrov kawg nkaus; thiab phab ntsa ntawm lub nroog yuav vau ntais hlo, ces cov neeg yuav nce mus, txhua tus ncaj qha rau ntawm nws xub ntiag. Yausuas tus tub ntawm Nun thiaj hu cov pov thawj los, thiab hais rau lawv tias, Cia li nqa lub phij xab ntawm txoj kev cog lus, thiab cia xya leej pov thawj nqa xya lub raj yaj xub ntiag lub phij xab ntawm tus Tswv. Thiab nws hais rau cov neeg tias, Cia li mus tom ntej, thiab mus ncig lub nroog, thiab cia tus uas hnav cuab yeej ua rog mus tom ntej ua ntej lub phij xab ntawm tus Tswv. Thiab tau muaj tias, thaum Yausuas hais rau cov neeg lawm, xya leej pov thawj uas nqa xya lub raj yaj thiaj mus tom ntej nyob ntawm tus Tswv xub ntiag, thiab tshuab cov raj; thiab lub phij xab ntawm txoj kev cog lus ntawm tus Tswv thiaj raws lawv qab. Cov neeg hnav cuab yeej ua rog mus ua ntej cov pov thawj uas tshuab cov raj, hos pab tub rog tom qab mus raws lub phij xab qab, cov pov thawj tseem mus ntxiv thiab tshuab cov raj. Thiab Yausuas tau txib cov neeg tias, Nej tsis txhob qw, tsis txhob ua ib lub suab li ntawm nej lub suab, thiab tsis txhob cia ib lo lus tawm hauv nej lub qhov ncauj los li, mus txog hnub uas kuv hais kom nej qw; thaum ntawd nej mam li qw.

So the ark of the Lord compassed the city, going about it once: and they came into the camp, and lodged in the camp. And Joshua rose early in the morning, and the priests took up the ark of the Lord. And seven priests bearing seven trumpets of rams’ horns before the ark of the Lord went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the Lord, the priests going on, and blowing with the trumpets. And the second day they compassed the city once, and returned into the camp: so they did six days. And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city.

Yog li ntawd, lub phij xab ntawm tus Tswv tau ncig lub nroog, mus ncig ib zaug; thiab lawv rov qab los rau hauv lub yeej, thiab pw hauv lub yeej. Thiab Yausuas sawv ntxov heev, thiab cov pov thawj tsa lub phij xab ntawm tus Tswv. Thiab xya leej pov thawj nqa xya lub raj tshuab uas yog los ntawm yaj tshuab raj nyob ntawm xub ntiag lub phij xab ntawm tus Tswv mus tsis tu ncua, thiab tshuab cov raj ntawd; thiab cov tub rog uas ris cuab yeej mus ua lawv ntej; tiam sis pab tub rog uas taug qab kawg tuaj tom qab lub phij xab ntawm tus Tswv, cov pov thawj mus tsis tseg thiab tshuab cov raj. Thiab hnub ob lawv ncig lub nroog ib zaug, thiab rov qab los rau hauv lub yeej; lawv tau ua li ntawd rau rau hnub. Thiab tau muaj tias rau hnub xya, lawv sawv ntxov thaum kaj ntug, thiab ncig lub nroog raws li tib yam kev ua xya zaug; tsuas yog hnub ntawd xwb lawv ncig lub nroog xya zaug. Thiab tau muaj tias thaum zaum xya, thaum cov pov thawj tshuab cov raj, Yausuas hais rau cov pej xeem tias, Cia li qw nrov; rau qhov tus Tswv twb muab lub nroog no rau nej lawm.

And the city shall be accursed, even it, and all that are therein, to the Lord: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent. And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it. But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.

Thiab lub nroog yuav raug foom phem, yog nws thiab txhua yam uas nyob hauv nws, rau tus Tswv: tsuas yog Rahaj uas yog poj niam ua nkauj nraug xwb thiaj yuav ciaj sia, nws thiab txhua tus uas nrog nws nyob hauv tsev, vim nws tau zais cov tub txib uas peb tau xa mus. Thiab nej, yuav tsum ceev faj nej tus kheej kom deb ntawm yam uas raug foom phem ntawd, tsam nej ua rau nej tus kheej raug foom phem, thaum nej muab yam uas raug foom phem ntawd coj los, thiab ua rau lub yeej txheej ntawm cov Ixayees raug kev foom phem, thiab coj kev ntxhov siab los rau nws. Tiamsis tag nrho cov nyiaj, thiab kub, thiab tej twj paj nruag ntawm tooj dag thiab hlau, yog tej uas raug muab fij rau tus Tswv: lawv yuav raug coj los rau hauv lub txhab nyiaj ntawm tus Tswv. Yog li ntawd, cov pejxeem qw nrov thaum cov pov thawj tshuab raj: thiab tau muaj tias, thaum cov pejxeem hnov lub suab raj, thiab cov pejxeem qw ib suab nrov heev, phab ntsa thiaj vau kiag tiaj tus, kom cov pejxeem nce mus rau hauv lub nroog, txhua tus mus ncaj nraim rau ntawm nws xub ntiag, thiab lawv txeeb tau lub nroog.

And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword. But Joshua had said unto the two men that had spied out the country, Go into the harlot’s house, and bring out thence the woman, and all that she hath, as ye sware unto her. And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel. And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the Lord. And Joshua saved Rahab the harlot alive, and her father’s household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho. 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. So the Lord was with Joshua; and his fame was noised throughout all the country. Joshua 6:1–27.

Lawv thiaj muab txhua yam uas nyob hauv lub nroog rhuav tshem tas nrho, txawm yog txiv neej thiab poj niam, hluas thiab laus, nyuj thiab yaj, thiab nees luav, nrog rab ntaj lub ntse. Tiamsis Yausua tau hais rau ob tug txivneej uas tau mus soj lub tebchaws tias, “Cia li mus rau hauv tus pojniam luag pojniam ntawd lub tsev, thiab coj tus pojniam ntawd tawm ntawm qhov chaw ntawd, nrog txhua yam uas nws muaj, raws li nej tau cog lus rau nws.” Ces cov tub hluas uas yog cov neeg soj ntawd txawm nkag mus, thiab coj Rahab tawm, nrog nws txiv, nws niam, nws cov kwvtij, thiab txhua yam uas nws muaj; lawv kuj coj tag nrho nws cov txheeb ze tawm, thiab cia lawv nyob sab nraud ntawm Yixayee lub yeej. Lawv thiaj hlawv lub nroog nrog hluav taws, thiab txhua yam uas nyob hauv ntawd; tsuas yog nyiaj, kub, thiab tej twj uas yog tooj dag thiab hlau xwb, lawv muab tso rau hauv lub txhab nyiaj ntawm Yehauvas lub tsev. Thiab Yausua cia Rahab tus pojniam luag pojniam ntawd ciaj sia, nrog nws txiv tsev neeg, thiab txhua yam uas nws muaj; nws thiaj nyob hauv Yixayee mus txog niaj hnub no; vim nws tau zais cov tub txib uas Yausua txib mus soj Yelikhau. Thiab Yausua tau kom lawv cog lus ruaj rau lub sijhawm ntawd, hais tias, “Tus neeg uas sawv tsees rov los txhim lub nroog Yelikhau no rau ntawm Yehauvas xub ntiag, nws yuav raug foom tsis zoo; thaum nws tsa nws lub hauv paus, yuav yog nrog nws tus tub hlob; thiab thaum nws tsa nws tej rooj vag, yuav yog nrog nws tus tub yau tshaj.” Yog li ntawd Yehauvas tau nrog Yausua nyob; thiab nws lub npe nrov thoob plaws lub tebchaws. Yausua 6:1–27.