The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”
Tus yuam sij rau kev txheeb xyuas Lavxias ua lub hwj chim uas tau pib tsov rog hauv Ukraine xyoo 2014 yog “lub chaw ruaj khov,” uas yog lub taub hau, los yog lub nroog peev ntawm lub nceeg vaj. Lub tuam tsev tibneeg muaj lub taub hau thiab lub cev. Lub taub hau yog tus yam ntxwv siab dua, hos lub cev yog tus yam ntxwv qis dua. “Xya lub sijhawm” uas xaus rau xyoo 1844, ces yuav tsum raug txuas nrog Yeluxalees, uas yog lub taub hau ntawm Yudas. Nyob hauv lub tuam tsev hauv Yeluxalees yog lub zwm txwv ntawm tus vajntxwv, uas yog lub taub hau ntawm Yeluxalees, uas yog lub taub hau ntawm Yudas. Kev sib koom ua ke ntawm Vajtswv txoj kev Ntuj Tswv nrog tibneeg txoj cev nqaij daim tawv, uas sawv cev rau kev muab nias rau ib puas plaub caug plaub txhiab leej, raug sawv cev tias yog txais “Khetos lub siab.” Lub siab yog tus yam ntxwv siab dua, thiab yog li ntawd nws thiaj yog “lub taub hau.”
When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.
Thaum cov uas Daniel sawv cev rau pom txoj kev ua yog pojniam uas ua rau lawv hloov mus ua tus yam ntxwv ntawm Khetos, lawv twb txais tau lub siab ntawm Khetos lawm, tus uas yog Adas thib ob, thiab yog sab ntsuj plig. Thaum ntawd lawv lub siab cev nqaij daim tawv tiag tiag, uas lawv tau txais los ntawm Adas thawj tom qab nws poob thiab tig rov qab txoj kev txiav txim ntawm nws txoj kev tsim, raug muab ntsia saum ntoo khaub lig. Lub siab cev nqaij daim tawv uas tawm tsam txoj kevcai ntawm Vajtswv, uas lawv tau txais yam tsis yog lawv xaiv thaum lawv yug los, raug hloov chaw los ntawm lub siab ntawm Khetos, uas lawv txais los ntawm lawv tus kheej txoj kev xaiv, uas mloog lus zoo tag nrho rau txoj kevcai ntawm Vajtswv. Ces lawv lub siab tshiab thiab Khetos lub siab yog ib lub siab xwb, thiab ob leeg nyob ua ke saum lub zwm txwv nyob rau tej chaw saum ntuj ceeb tsheej. Muaj ib qho chaw nyob hauv lub tuam tsev uas Vajtswv lub zwm txwv nyob, thiab tibneeg, cov uas raug tsim raws li Vajtswv tus yam ntxwv, kuj muaj ib qho chaw tshwjxeeb nyob hauv lub tuam tsev, uas raug npaj tseg rau Vajtswv lub xub ntiag.
That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.
Qhov chaw ntawd tsis yog nyob rau hauv lawv tus cwj pwm qis, uas raug sawv cev los ntawm lub nceeg vaj qaum teb. Nws nyob rau hauv qhov chaw uas raug sawv cev los ntawm lub nceeg vaj qab teb, uas yog qhov chaw uas Vajtswv tau xaiv los tso Nws lub npe, uas yog Nws tus cwj pwm. Qhov chaw ntawd yog nyob hauv Yeluxalees, tiamsis raws li Yeluxalees yog lub peev ntawm Yudas, Yeluxalees yog lub taub hau, tabsis lub taub hau ntawm lub peev yog vajntxwv. Thiab Yeluxalees raug xaiv los ua lub peev, tabsis ib yam nkaus thiab raug xaiv los ua qhov chaw uas Vajtswv yuav tso Nws lub tuam tsev. Ces hauv Nws lub tuam tsev Nws tau tso Nws lub zwm txwv. Lub nceeg vaj qab teb sawv cev rau tibneeg tus cwj pwm siab dua, tabsis nws kuj muaj ib chav zwm txwv tshwjxeeb rau vajntxwv thiab. Muam White hu qhov chaw ntawd tias yog “lub chaw ruaj khov” ntawm tus ntsuj plig. Raws li kev txhais, ib lub chaw ruaj khov yog ib lub chaw tiv thaiv ruaj nreb.
“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.
“Lub siab huv tib si yuav tsum muab rau Vajtswv, txwv tsis pub ces Vajtswv txoj kev tseeb yuav tsis muaj hwjchim dawb huv kho lub neej thiab tus cwj pwm. Tiamsis qhov tseeb uas tu siab yog tias coob leej uas lees ris Khetos lub npe yeej tsis tau muab lawv lub siab rau Nws li hauv txoj kev ncaj ncees thiab yooj yim. Lawv yeej tsis tau muaj qhov kev tawg lub siab uas los ntawm kev swb hlo tag nrho rau tej kev hu thiab kev thov ntawm txoj kev ntseeg Khetos, thiab qhov tshwm sim yog tias lub hwjchim hloov dua tshiab ntawm txoj kev tseeb tsis nyob hauv lawv lub neej; txoj kev hlub tob tob, mos muag ntawm Khetos txoj kev hlub tsis tshwm tawm hauv lub neej thiab tus cwj pwm. Tiamsis yuav ua tau ib txoj haujlwm pub mov rau Vajtswv pab yaj loj npaum li cas yog hais tias cov yug yaj pab ntawd raug ntsia saum ntoo khaub lig nrog Khetos, thiab tab tom ua neej rau Vajtswv kom koom tes nrog Tus Tswv Yug Yaj Loj ntawm pab yaj! Khetos hu kom neeg ua haujlwm ib yam li Nws tau ua haujlwm. Muaj qhov yuav tsum tau muaj ib zaj lus tim khawv tob dua, muaj zog dua, thiab txeem yuam lub siab dua txog lub hwjchim ntawm txoj kev tseeb raws li pom hauv txoj kev ua neeg dawb huv hauv lub neej tiag ntawm cov uas lees tias lawv ntseeg txoj kev tseeb ntawd. Tus Cawm Seej txoj kev hlub nyob hauv tus ntsuj plig yuav coj mus rau ib qho kev hloov pauv meej tseeb hauv yam uas cov neeg ua haujlwm rau siab ntso haujlwm rau cov ntsuj plig ntawm cov uas tab tom piam sij. Thaum txoj kev tseeb kav lub chaw ruaj khov ntawm tus ntsuj plig, Khetos raug tsa los kav saum lub siab, thiab tus neeg ua haujlwm ntawd thiaj hais tau tias, ‘Kuv raug ntsia saum ntoo khaub lig nrog Khetos lawm; txawm li ntawd los kuv tseem ciaj sia; los tsis yog kuv, tiam sis Khetos yog tus uas ciaj sia nyob hauv kuv; thiab txoj sia uas kuv nimno ua neej nyob hauv cev nqaij daim tawv no, kuv ua neej nyob los ntawm txoj kev ntseeg hauv Vajtswv Leej Tub, tus uas hlub kuv, thiab muab nws tus kheej pub rau kuv.’” Review and Herald, October 9, 1894.
The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.
“lub citadel ntawm tus ntsuj plig” yog qhov chaw uas “Khetos raug tsa zaum saum lub zwm txwv.” Kev tsa Khetos los zaum saum lub zwm txwv no tiav lawm thaum cev nqaij daim tawv raug ntsia rau saum ntoo khaub lig, thiab raws li Povlauj txoj kev txhais, cev nqaij daim tawv yog tus cwj pwm qis dua, thiab nws yog lub nceeg vaj qaum teb. Vim li no xwb, txoj kev cev lus faj lem txog lub nceeg vaj qaum teb thiaj ncav mus txog rau xyoo 1798 xwb. Tus cwj pwm qis dua tsis tuaj yeem koom ua ke nrog Kev Ntuj Tswv, nws yuav tsum raug hloov pauv hauv ib pliag ntsais muag thaum txoj kev rov qab los zaum ob. Lub nceeg vaj qab teb, uas muaj tus “taub hau” uas yog Yeluxalees, thiab tus “taub hau” uas yog lub tuam tsev dawb huv, tau ncav mus txog rau 1844, rau qhov nws sawv cev rau tus cwj pwm siab dua uas xaiv tau los ntsia cev nqaij daim tawv rau saum ntoo khaub lig thiab los ntawm txoj kev ntseeg nkag mus rau hauv lub citadel ntawm Chav Dawb Huv Tshaj Plaws, thiab zaum saum lub zwm txwv nrog Khetos. Qhov chaw uas txoj kev sib koom ntawd, thiab txoj kev tsa ntawd los zaum saum lub zwm txwv, muaj tshwm sim yog hauv lub citadel ntawm tib neeg lub tuam tsev. Nqe kaum ntawm tshooj kaum ib txhais tus taub hau tias yog lub chaw ruaj khov, tiam sis qhov tseeb ntawd tsuas raug tsim tsa nrog Yaxayas tus tim khawv xwb, uas hais kom qhov tseeb hais txog lub chaw ruaj khov (citadel) raug to taub raws li nws tej kev siv sab nraud thiab sab hauv.
“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.
“Vajtswv Txojlus yuav tsum yog peb tej zaub mov sab ntsuj plig. Khetos hais tias, ‘Kuv yog mov ntawm txoj sia’; ‘tus uas los cuag kuv yuav tsis tshaib plab ib txhis li; thiab tus uas ntseeg kuv yuav tsis nqhis dej ib txhis li.’ Lub ntiajteb tab tom piam sij vim tsis muaj qhov tseeb dawb huv, tsis muaj kev sib tov. Khetos yog qhov tseeb. Nws tej lus yog qhov tseeb, thiab lawv muaj ib lub ntsiab tob tshaj li yam uas pom nyob saum npoo, thiab muaj nqis tshaj li lawv qhov tshwm sim uas tsis ua rau luag xav txog ntau. Cov siab ntsws uas raug tus Vaj Ntsuj Plig Dawb Huv ua kom ciaj sia yuav pom qhov muaj nqis ntawm tej lus no. Thaum peb ob lub qhov muag raug pleev nrog cov tshuaj pleev qhov muag dawb huv, peb yuav muaj peev xwm pom tau cov pob zeb muaj nqis ntawm qhov tseeb, txawm yog lawv raug faus nyob hauv qab npoo av los xij.”
“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.
“Qhov tseeb yog mos yooj yim, huv si, thiab siab dua. Thaum nws txhim tus cwj pwm, tus ntsuj plig loj hlob nyob hauv nws txoj kev cuam tshuam los saum ntuj los. Txhua hnub yuav tsum txais qhov tseeb los rau hauv lub siab. Yog li no peb noj Khetos tej lus, uas nws tshaj tawm tias yog ntsuj plig thiab yog txoj sia. Kev txais yuav qhov tseeb yuav ua rau txhua tus uas txais nws los ua Vajtswv cov me nyuam, yog cov qub txeeg qub teg ntawm ntuj ceeb tsheej. Qhov tseeb uas khaws cia muaj nqis rau hauv lub siab tsis yog ib tsab ntawv txias txias, tuag lawm, tiam sis yog ib lub hwj chim muaj txoj sia.”
“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.
“Qhov tseeb yog yam dawb huv, yog los saum ntuj los. Nws muaj zog thiab muaj hwj chim tshaj txhua yam hauv kev tsim tus cwj pwm kom zoo ib yam li Khetos. Nyob hauv nws muaj kev xyiv fab puv npo. Thaum nws raug khaws cia muaj nqis hauv lub siab, txoj kev hlub ntawm Khetos raug tsa siab dua txoj kev hlub rau ib tug tib neeg twg. Qhov no yog kev Khixatia. Qhov no yog Vajtswv txoj kev hlub nyob hauv tus ntsuj plig. Yog li no, qhov tseeb dawb huv, tsis muaj ib yam dab tsi tov phem, nyob kav lub chaw ruaj khov kawg ntawm tib neeg lub neej. Cov lus no thiaj li tiav, ‘Kuv yuav pub ib lub siab tshiab rau nej, thiab kuv yuav muab ib tug ntsuj plig tshiab tso rau hauv nej.’ Muaj ib yam meej mom loj nyob hauv txoj sia ntawm tus uas ua neej thiab ua hauj lwm nyob hauv qab qhov tseeb txoj kev txhawb kom muaj sia.” Review and Herald, February 14, 1899.
That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.
Lub zeem muag ntawm keeb kwm yaj saub ntawd hauv Daniel tshooj kaum ib, pib thaum nqe ob, thiab tus thawj tswj hwm thib rau thiab nplua nuj tshaj plaws, sib raug raws li lub taub hau, uas yog Russia hauv nqe kaum ib txog kaum tsib. Hauv zaj keeb kwm ntawd tus thawj tswj hwm thib rau yuav dhau los ua tus thib yim uas yog ntawm xya leej, thiab nws yuav kav thaum pawg ntseeg thiab lub xeev hauv Tebchaws Meskas los sib koom ua ke, thiab ua kom tiav lawv txoj kev deev luag poj luag txiv uas tsis dawb huv hauv nqe kaum rau, ntawm txoj cai Sunday uas yuav los sai no.
The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.
Tus chij uas thaum ntawd yuav raug tsa kom sawv yuav raug poob siab thiab yuav tuag rau ib ntus peb hnub thiab ib nrab, uas hauv Daniel kaum, yog nees nkaum ib hnub. Thaum kawg ntawm nees nkaum ib hnub uas Daniel quaj ntsuag, uas yog qhov xaus ntawm peb hnub thiab ib nrab ntawm txoj kev tuag hauv txoj kev rau ob tug tim khawv, uas yog cov nyob hauv Ezekiel lub hav, uas yog tej pob txha qhuav tuag—muaj ib zaj lus faj lem uas coj cov tuag rov qab los ciaj sia. Txoj txheej txheem ntawd hauv Daniel tshooj kaum, raug sawv cev los ntawm peb theem.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.
Thiab nyob rau hnub nees nkaum plaub ntawm thawj lub hlis, thaum kuv nyob ntawm ntug tus dej loj, uas hu ua Hiddekel; ces kuv tsa kuv ob lub qhov muag ntsia, thiab saib seb, muaj ib tug txivneej hnav ntaub linen, nws lub duav raug qhwv nrog kub ntshiab ntawm Uphaz: nws lub cev kuj zoo li beryl, thiab nws lub ntsej muag zoo li xob laim, thiab nws ob lub qhov muag zoo li tej teeb hluav taws, thiab nws ob txhais npab thiab ob txhais taw muaj xim zoo li tooj dag ci ntsa iab uas twb txhuam kom du lawm, thiab lub suab ntawm nws tej lus zoo li lub suab ntawm ib pab neeg coob. Thiab kuv, Daniel, yog tus tib leeg uas pom zaj yog toog ntawd: rau qhov cov txivneej uas nrog kuv nyob tsis pom zaj yog toog ntawd; tiamsis ib qho kev tshee hnyo loj poob rau saum lawv, ces lawv khiav mus zais lawv tus kheej. Yog li ntawd kuv thiaj raug tso tseg cia nyob ib leeg, thiab pom zaj yog toog loj no, thiab tsis tshuav ib qho zog nyob hauv kuv li: rau qhov kuv lub meej mom hauv kuv twb hloov mus ua kev lwj zuj zus, thiab kuv tsis khaws tau ib qho zog li. Txawm li ntawd los kuv hnov lub suab ntawm nws tej lus: thiab thaum kuv hnov lub suab ntawm nws tej lus, ces kuv poob rau hauv ib txoj kev tsaug zog tob, ntsej muag pluav rau hauv av. Thiab saib seb, muaj ib txhais tes kov kuv, uas tsa kuv sawv rau saum kuv ob lub hauv caug thiab saum xib teg ntawm kuv ob txhais tes. Thiab nws hais rau kuv tias, Au Daniel, tus txivneej uas raug hlub heev, cia li to taub tej lus uas kuv hais rau koj, thiab sawv ntsug ncaj: rau qhov nimno kuv raug xa tuaj cuag koj. Thiab thaum nws tau hais lo lus no rau kuv lawm, kuv sawv ntsug tshee hnyo. Ces nws hais rau kuv tias, Daniel, txhob ntshai: rau qhov txij hnub thawj uas koj tau muab koj lub siab rau kev to taub, thiab txo koj tus kheej rau ntawm koj tus Vajtswv xub ntiag, koj tej lus twb raug hnov lawm, thiab kuv tau los vim yog koj tej lus. Tiamsis tus thawj ntawm tebchaws Persia tau tawm tsam kuv nees nkaum ib hnub: tiamsis saib seb, Michael, ib tug ntawm cov thawj loj, tuaj pab kuv; thiab kuv tseem nyob ntawd nrog cov vajntxwv ntawm Persia. Nimno kuv tuaj kom ua rau koj to taub yam uas yuav tshwm sim rau koj haivneeg hauv hnub kawg: rau qhov zaj yog toog no tseem yog hais txog ntau hnub tom ntej. Daniel 10:4–14.
Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”
Daniyee tab tom kawg ntawm nees nkaum ib hnub ntawm kev quaj ntsuag thaum nws pom lub zeem muag ntawm Khetos thiab nws hnov cov lus ntawm Khetos. Lub zeem muag ntawm Txojlus uas pom tau thiab hais tawm ntawm Vajtswv, ua rau muaj kev sib cais ntawm ob pawg neeg, thiab Daniyee pw tuag rau hauv txoj kev, rau qhov nws “tsaug zog tob heev.”
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.
Nws tau hais tej no lawm; tom qab ntawd nws hais rau lawv tias, Peb tus phooj ywg Laxalau tsaug zog lawm; tiamsis kuv mus, kom kuv yuav tsa nws tawm hauv nws txoj kev tsaug zog. Ces nws cov thwj tim hais tias, Tus Tswv, yog nws tsaug zog, nws yuav zoo tuaj. Los xij Yexus hais txog nws txoj kev tuag; tiamsis lawv xav tias nws hais txog kev pw so tsaug zog xwb. Ces Yexus hais rau lawv meej meej tias, Laxalau tuag lawm. Yauhas 11:11–14.
Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.
Ces Daniyees raug Kakaliyas kov nws thawj zaug, uas qhia rau nws txog txoj kev tawm tsam hauv kev nom kev tswv uas tau muaj tshwm sim thaum Daniyees tuag lawm (tsaug zog), thiab tias nim no nws yuav los muab kev txhais ntawm zaj yog toog uas nyuam qhuav hloov Daniyees kom zoo li Khetos tus yam ntxwv. Tom qab ntawd nws yuav raug kov zaum ob, los ntawm Khetos Nws Tus Kheej.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Thiab thaum nws tau hais tej lus zoo li ntawd rau kuv lawm, kuv txawm tig ntsej muag rau hauv av, thiab kuv txawm hais tsis tau lus. Thiab saib seb, muaj ib tug zoo li tus yam ntxwv ntawm neeg tej tub los kov kuv daim di ncauj; ces kuv txawm qhib kuv lub qhov ncauj, thiab hais lus, thiab hais rau tus uas sawv ntawm kuv xub ntiag tias, Au, kuv tus tswv, vim yog yog toog pom no kuv tej kev mob kev nyuaj thiaj tig los rau saum kuv, thiab kuv tsis tshuav ib qho zog li. Rau qhov tus qhev ntawm kuv tus tswv no yuav hais tau li cas nrog kuv tus tswv no? rau qhov hais txog kuv mas, tam sim ntawd tsis tshuav ib qho zog nyob hauv kuv li lawm, thiab tsis tshuav pa nyob hauv kuv li. Daniel 10:15–17.
This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.
Qhov no yog sib luag rau thawj zaj lus faj lem ntawm Exekees nyob hauv tshooj peb caug xya, rau qhov hauv ob zaj lus faj lem uas Exekees raug hais kom nthuav tawm rau cov pob txha tuag hauv hav, thawj zaj ua kom lub cev tsim tau, tiam sis thaum ntawd lawv tseem tsis tau muaj pa, thiab lawv kuj tseem tsis tau muaj lub zog ntawm ib pab tub rog muaj hwjchim loj. Nws yog zaj lus faj lem thib ob ntawm Exekees uas cov cev tau txais pa tuaj ntawm plaub ceg cua thiab sawv ntsug ua ib pab tub rog muaj hwjchim loj, thiab thaum Daniyee raug kov zaum ob, “tsis tshuav ib qho zog nyob hauv kuv lawm, thiab tsis tshuav pa nyob hauv kuv li.” Ces Daniyee rov raug kov dua, yog zaum peb suav tas nrho, thiab yog zaum ob los ntawm Gabriyees.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.
Tom qab ntawd muaj ib tug rov los kov kuv dua, tus uas zoo li yog tus yam ntxwv ntawm ib tug neeg, thiab nws txhawb kuv kom muaj zog. Thiab nws hais tias, Au tus neeg uas raug hlub heev, txhob ntshai li; kev thaj yeeb nrog koj nyob; cia li muaj zog, muaj tseeb, cia li muaj zog. Thiab thaum nws tau hais rau kuv lawm, kuv thiaj tau muaj zog tuaj, thiab kuv hais tias, Cia kuv tus tswv hais; rau qhov koj twb txhawb kuv kom muaj zog lawm. Daniel 10:18, 19.
The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.
Qhov kev kov zaum peb ntawm Daniyees yog qhov cev lus faj lem zaum ob ntawm Exekees, uas tsa cov cev sawv ntsug rau saum lawv txhais ko taw ua ib pab tub rog loj heev. Nws txoj lus faj lem raug hais rau ib haiv neeg uas lees paub tias lawv twb tuag lawm, vim lawv nyob hauv kev quaj ntsuag, ib yam li Daniyees.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.
Ces Nws thiaj hais rau kuv tias, Cia li cev lus faj lem rau cua, cev lus faj lem, koj tus tub ntawm neeg, thiab hais rau cua tias, Tus Tswv Vajtswv hais li no; Au pa, cia li los ntawm plaub ceg cua, thiab tshuab rau saum cov uas raug tua no, xwv kom lawv thiaj ciaj sia. Yog li ntawd kuv thiaj cev lus faj lem raws li Nws tau txib kuv, ces pa txawm nkag los rau hauv lawv, thiab lawv ciaj sia, sawv ntsug rau saum lawv ob txhais taw, ua ib pab tub rog loj kawg nkaus. Ces Nws hais rau kuv tias, Koj tus tub ntawm neeg, cov pob txha no yog tag nrho haiv neeg Ixayees tsev neeg: saib seb, lawv hais tias, Peb cov pob txha twb qhuav tag lawm, thiab peb txoj kev cia siab twb ploj lawm: peb raug txiav tawm nyias rau nyias lawm. Ezekiel 37:9–11.
The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.
Tus Tswv txib Exekees uas nws yuav tsum cev lus faj lem, thiab Nws qhia lawv tias zaj lus tim khawv ntawm tsev neeg Ixayees yog tias lawv twb tuag lawm, tsis muaj kev cia siab thiab raug txiav tawm. Lawv tab tom quaj ntsuag, ib yam li Daniyee, vim lawv chim siab los ntawm qhov kev twv ua ntej uas poob tsis tiav rau hnub tim 18 Lub Xya Hli, 2020, thiab nyob hauv qhov xwm txheej ntawd, Exekees raug qhia kom cev lus faj lem.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Yog li ntawd, cia li cev lus faj lem thiab hais rau lawv tias, Tus Tswv Vajtswv hais li no; Saib maj, nej kuv haiv neeg, kuv yuav qhib nej tej ntxa, thiab ua kom nej tawm hauv nej tej ntxa los, thiab coj nej mus rau hauv tebchaws Ixayees. Thiab nej yuav paub tias kuv yog tus Tswv, thaum kuv tau qhib nej tej ntxa, Au nej kuv haiv neeg, thiab tau coj nej tawm hauv nej tej ntxa los, Thiab kuv yuav muab kuv tus Ntsuj Plig tso rau hauv nej, ces nej yuav ciaj sia, thiab kuv yuav tsa nej rau hauv nej lub tebchaws uas yog nej tug: ces nej yuav paub tias kuv uas yog tus Tswv tau hais li ntawd, thiab tau ua kom tiav lawm, tus Tswv hais li ntawd. Exekees 37:12–14.
The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.
Tus Tswv, tus uas yog Mikha-ee tus thawj tubtxib saum ntuj, qhib lawv tej ntxa; thiab ob tug timkhawv hauv Tshwm Sim tshooj kaum ib, uas tom qab ntawd raug tsa sawv rov los thiab raug pub tus Vaj Ntsuj Plig Dawb Huv thiab sawv tsees, ib yam li tus Vaj Ntsuj Plig Dawb Huv tau raug pub rau cov uas sawv tsees thaum lawv raug coj tawm hauv lawv tej ntxa hauv Exekees txoj lus faj lem thib ob.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Thiab tom qab peb hnub thiab ib nrab, tus Ntsuj Plig uas yog txoj sia los ntawm Vajtswv nkag los rau hauv nkawd, thiab nkawd sawv ntsug rau saum nkawd ob txhais taw; thiab txoj kev ntshai loj heev poob los saum cov uas pom nkawd. Tshwmsim 11:11.
Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.
Ob tug tim khawv ntawd raug sawv cev ua Mauxes thiab Eliyas, thiab Mauxes kuj tau raug tsa sawv rov los los ntawm tus thawj timtswv lub suab.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Tiamsis Mika-ee, tus thawj tubtxib saum ntuj, thaum tab tom sib cav nrog dab ntxwg nyoog txog Mauxes lub cev, kuj tsis tau twv hais lus iab lus thuam liam rau nws, tiam sis hais tias, Tus Tswv txwv koj. Yudas 1:9.
Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.
Mikha-ee, tus Tub Vaj Ntxwv thiab tus Thawj Tubtxib saum ntuj, yog Tus uas tau los pab Kaabree nyob hauv Daniyee tshooj kaum, thiab yog Nws lub suab uas hu cov txiv neej thiab cov poj niam kom sawv rov los muaj txojsia.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Vim tus Tswv nws tus kheej yuav nqes saum ntuj los nrog ib lub suab qw, nrog tus thawj tim tswv lub suab, thiab nrog Vajtswv lub raj: thiab cov uas tuag hauv Khetos yuav sawv rov qab ua ntej. 1 Thexalaunikes 4:16.
Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.
Peb xuas tes peb zaug rau Daniyees sawv cev rau txoj kev hloov ntawm Laodicea kev txav ntawm tus timtswv thib peb, mus rau Philadelphia kev txav ntawm tus timtswv thib peb; thiab hauv Daniyees kaum, yog zaj yog toog pom uas ua kom tiav txoj kev hloov ntawm daim duab ntawm Laodicea, mus rau daim duab ntawm Philadelphia, uas raug sawv cev los ntawm keeb kwm yaj saub uas raug nthuav tawm hauv tshooj kaum ib. Ezekiel sawv cev rau zaj yog toog pom ntawd ua zaj yog toog pom ntawm Islam ntawm kev txom nyem thib peb. Xyoo 2014, Russia tau pib tsov rog sawv cev thib ob. Xyoo 2015, tus thawj tswj hwm nplua nuj tshaj plaws tau pib nws tej kev siv zog kom dhau los ua tus thawj tswj hwm thib rau.
In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.
Xyoo 2020, tus thawj tswj hwm ntawd, uas sawv cev rau lub kub ntawm Republican, raug tua los ntawm tus tsiaj tsis ntseeg Vajtswv “woke” uas tawm hauv lub qhov tob tsis muaj qab; thiab hauv tib lub xyoo ntawd, lub kub Protestant ntawm Laodicea kuj raug tua ib yam. Xyoo 2023, ob lub kub ntawd rov muaj sia los, ob leeg pib lawv txoj kev hloov mus rau hauv tus thib yim uas yog los ntawm tus xya. Ib lub tab tom hloov mus rau hauv daim duab nom tswv ntawm tus tsiaj, raws li Koom Txoos thiab Lub Xeev raug coj los sib koom ua ke hauv Tebchaws Meskas; hos lwm lub kub tab tom hloov ntawm daim duab ntawm Laodicea mus rau daim duab ntawm Khetos. Ob leeg yuav raug tsa kom siab thaum txoj cai Sunday uas yuav los sai no. Ib tug yuav los ua “Alexander tus Loj”, tus vaj ntxwv thawj tshaj ntawm kaum tus vaj ntxwv uas muab lawv lub nceeg vaj thib xya rau tus niam ntiav ntawm Loos, hos lwm tus yuav raug tsa kom siab ua ib tug chij.
The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.
Lub zeem muag uas tsim tau ob qho kev hloov no yog keeb kwm uas nthuav tawm nruab nrab ntawm lub Cuaj Hlis 11, 2001 thiab txoj cai Sunday. Nqe kaum ib, ntawm Daniel tshooj kaum ib, raug taw qhia tshwj xeeb nyob hauv lub ntsiab lus hais tias yog nej tsis ntseeg, nej yuav tsis raug tsa kom ruaj khov.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.
“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.
“Cov kevcai hauv phau Vajlugkub yuav tsum yog tus coj ntawm lub neej niaj hnub. Tus ntoo khaub lig ntawm Khetos yuav tsum yog lub ntsiab lus, qhia tawm tej zaj kawm uas peb yuav tsum kawm thiab coj raws. Khetos yuav tsum raug coj los rau hauv txhua yam kev kawm, xwv kom cov tub ntxhais kawm yuav haus txais txoj kev paub txog Vajtswv thiab yuav sawv cev rau Nws hauv tus cwj pwm. Nws txoj kev zoo tshaj yuav tsum yog peb txoj kev kawm tshawb nrhiav nyob rau hauv lub sijhawm no ib yam li hauv txoj sia ib txhis. Vajtswv txoj lus, uas Khetos tau hais tawm hauv Phau Qub thiab Phau Tshiab, yog mov ntawm saum ntuj los; tiam sis ntau yam uas raug hu ua kev tshawb fawb yog zoo li tej tais mov uas tibneeg tsim tawm, yog zaub mov uas raug tov kom tsis huv; nws tsis yog manna tseeb.”
“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.
Hauv Vajtswv txoj lus muaj txoj kev txawj ntse uas tsis muaj leejtwg yuav nug tau, thiab tsis txawj tag li—txoj kev txawj ntse uas tsis yog yug los ntawm lub siab uas txawj kawg, tiam sis yog los ntawm lub siab uas tsis muaj ciam kawg. Tiamsis ntau yam uas Vajtswv tau tshwm sim hauv Nws txoj lus tseem tsaus ntuj rau neeg, vim tej lub pov haum ntawm qhov tseeb raug faus nyob hauv qab tej khib nyiab ntawm tibneeg txoj kev txawj ntse thiab kab ke qub. Rau ntau leej, tej cuab tam ntawm txoj lus tseem muab zais tseg, vim lawv tsis tau nrhiav lawv ntawd nrog txoj kev mob siab thiab kev ua siab ntev tsis txawj qaug mus txog thaum tej lus qhuab qhia kub raug to taub. Yuav tsum tshawb nrhiav txoj lus kom ntxuav huv thiab npaj cov uas txais yuav nws kom dhau los ua tswvcuab ntawm tsev neeg vajntxwv, yog cov me nyuam ntawm Vajntxwv saum ntuj.
“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.
“Txoj kev kawm Vajtswv Txojlus yuav tsum hloov chaw rau txoj kev kawm cov phau ntawv uas tau coj tibneeg lub siab mus rau hauv kev ntseeg tsis meej thiab kom txav deb ntawm qhov tseeb. Nws tej ntsiab cai uas muaj sia, xaws nkag rau hauv peb lub neej, yuav yog peb txoj kev tiv thaiv thaum raug kev sim siab thiab kev ntxias; nws tej lus qhuab qhia saum ntuj yog tib txoj kev mus txog kev vam meej. Thaum txoj kev xeem los txog rau txhua tus ntsuj plig, yuav muaj cov neeg thim txoj kev ntseeg. Qee leej yuav qhia tias yog neeg ntxeev siab, kub siab plias, khav theeb, thiab tso siab rau tus kheej, thiab lawv yuav tig nraub qaum rau qhov tseeb, ua rau txoj kev ntseeg puam tsuaj. Yog vim li cas? Vim lawv tsis tau ua neej raws li ‘txhua lo lus uas tawm hauv Vajtswv lub qhov ncauj los.’ Lawv tsis tau khawb tob thiab ua kom lawv lub hauv paus ruaj khov.”
“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.
“Thaum tej lus ntawm tus Tswv uas xa los ntawm Nws cov tubtxib uas Nws tau xaiv raug coj los rau lawv, lawv yws yws thiab xav tias txojkev ntawd raug ua kom nqaim dhau lawm. Hauv tshooj rau ntawm Yauhas peb nyeem txog qee leej uas raug suav tias yog Khetos cov thwjtim, tiamsis thaum qhov tseeb ncaj qha raug nthuav rau lawv, lawv tsis txaus siab thiab tsis nrog Nws mus ntxiv lawm. Ib yam li ntawd, cov tub kawm uas tsuas nyob saum npoo no kuj yuav tig mus deb ntawm Khetos thiab.” Testimonies, volume 6, 132.