Verses sixteen through nineteen of Daniel chapter eleven represents the history beginning at the soon coming Sunday law in the United States, until Michael stands up and human probation closes. It therefore also represents the history of verse forty-one through verse forty-five of the same chapter.

Nqe kaum txog nqe kaum cuaj hauv Daniyees tshooj kaum ib sawv cev rau keeb kwm uas pib ntawm txoj cai Hnub Caiv uas yuav los sai sai no hauv Tebchaws Meskas, mus txog thaum Mikhaees sawv tsees thiab lub sij hawm kev txiav txim rau tibneeg xaus lawm. Vim li ntawd, nws kuj sawv cev rau keeb kwm ntawm nqe plaub caug ib mus txog nqe plaub caug tsib hauv tib tshooj ntawd thiab.

But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. Daniel 11:16–19.

Tiamsis tus uas tuaj tawm tsam nws yuav ua raws li nws lub siab nyiam, thiab yuav tsis muaj leejtwg sawv tau ntawm nws xub ntiag; thiab nws yuav sawv nyob rau hauv thaj av uas muaj hwjchim ci ntsa iab, uas yuav raug muab rhuav tshem los ntawm nws txhais tes. Nws kuj yuav tig nws lub ntsej muag los nkag los nrog lub zog ntawm nws lub tebchaws tag nrho, thiab cov ncaj ncees nrog nws; nws yuav ua li ntawd: thiab nws yuav muab tus ntxhais ntawm cov pojniam rau nws, kom ua rau nws puas ntsoog; tiamsis nws yuav tsis sawv ntawm nws sab, thiab yuav tsis yog rau nws. Tom qab no nws yuav tig nws lub ntsej muag mus rau cov koog povtxwv, thiab yuav txeeb tau ntau qhov: tiamsis ib tug thawjcoj rau nws tus kheej yuav ua rau qhov kev thuam uas nws tau coj los xaus; tsis muaj nws tus kheej kev thuam, nws yuav ua kom qhov ntawd tig rov los rau saum nws. Ces nws yuav tig nws lub ntsej muag mus rau lub chaw ruaj khov ntawm nws tus kheej thaj av: tiamsis nws yuav dawm thiab ntog, thiab yuav nrhiav tsis pom lawm. Daniel 11:16–19.

When Sister White addressed the final fulfillment of Daniel chapter eleven, she stated “that much of the history that has been fulfilled in this prophecy will be repeated.” Verses forty-one through forty-five repeat the prophetic history of these verses. The verses were fulfilled when pagan Rome took control of the world by first conquering three geographical areas.

Thaum Muam White hais txog qhov kev ua tiav kawg ntawm Daniyees tshooj kaum ib, nws tau hais tias “feem coob ntawm keeb kwm uas twb tau ua tiav hauv zaj lus faj lem no yuav rov muaj dua.” Nqe plaub caug ib txog plaub caug tsib rov piav dua keeb kwm ntawm zaj lus faj lem hauv cov nqe no. Cov nqe no tau ua tiav thaum Loos teev dab tuav tau txoj kev kav lub ntiaj teb los ntawm qhov xub thawj kov yeej peb thaj av ntawm thaj chaw.

“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

“Txawm yog tim lyiv teb chaws tsis muaj peev xwm sawv tiv thaiv Antiochus, tus vajntxwv sab qaum teb, los Antiochus kuj tsis muaj peev xwm sawv tiv thaiv cov Loos, uas tam sim no tuaj tawm tsam nws. Tsis muaj ib lub nceeg vaj twg muaj peev xwm tawm tsam tau lub hwjchim uas tab tom sawv no lawm. Syria raug kov yeej, thiab raug muab ntxiv rau hauv lub tebchaws Loos, thaum Pompey, BC 65, rho Antiochus Asiaticus tej cuab yeej cuab tam tawm ntawm nws, thiab txo Syria los ua ib xeev ntawm Loos.”

“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

“Tib lub hwjchim ntawd kuj yuav tsum sawv nyob hauv Tebchaws Dawb Huv, thiab nqos rhuav nws. Loos tau los koom nrog haiv neeg ntawm Vajtswv, yog cov Yudais, los ntawm kev sib cog lus, xyoo BC 162; txij hnub ntawd los nws tuav ib qho chaw tseem ceeb hauv daim sijhawm cev Vajtswv lus. Los txog rau thaum ntawd los, txawm li cas los xij, nws tseem tsis tau txais txoj cai kav rau Yudea los ntawm kev kov yeej tiag tiag kom txog xyoo BC 63; thiab tom qab ntawd ces muaj raws li nram no.”

“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

“Thaum Pompey rov qab los ntawm nws txoj kev tawm tsam rau Mithridates, tus vajntxwv ntawm Pontus, ob tug uas sib tw, yog Hyrcanus thiab Aristobulus, tab tom tawm tsam sib txeeb lub zwm txwv ntawm Judea. Lawv rooj plaub raug coj los rau ntawm Pompey xub ntiag, thiab tsis ntev nws thiaj pom tseeb txog qhov tsis ncaj ncees ntawm Aristobulus tej lus thov, tiam sis nws xav ncua kev txiav txim txog zaj xwm no kom txog thaum nws txoj kev tawm tsam mus rau Arabia, uas nws ntshaw ntev los lawm, tiav tas, thiab nws tau cog lus tias tom qab ntawd nws yuav rov qab los thiab daws lawv tej xwm txheej raws li qhov uas yuav zoo li ncaj ncees thiab tsim nyog. Aristobulus, uas nkag siab meej txog Pompey tej kev xav tseeb, maj nrawm rov qab mus rau Judea, muab riam phom rau nws cov pej xeem, thiab npaj ib txoj kev tiv thaiv uas muaj zog heev, txiav txim siab ruaj nreb tias txawm raug xwm txheej dab tsi los xij nws yuav khaws lub zwm txwv cia, lub zwm txwv uas nws twb pom ua ntej lawm tias yuav raug txiav txim pub rau lwm tus. Pompey caum tus neeg khiav ntawd ze ze. Thaum nws tab tom los txog nram Yeluxalees, Aristobulus, pib khuv xim txog nws txoj kev ua, tau tawm los ntsib nws, thiab siv zog kho kom haum tej xwm txheej ntawd los ntawm kev cog lus tias yuav mloog lus kiag li thiab yuav muab nyiaj ntau heev. Pompey, lees txais qhov kev thov no, tau xa Gabinius ua thawj coj ntawm ib pab tub rog me mus txais cov nyiaj ntawd. Tab sis thaum tus thawj tub rog ntawd tuaj txog Yeluxalees, nws pom tias tej rooj vag raug kaw tiv thaiv nws, thiab nws raug hais rau saum tej ntsa loog tias lub nroog yuav tsis ua raws li daim ntawv cog lus ntawd.”

“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

“Pompey, kom tsis pub kom luag dag nws li no yam tsis raug txim, tau muab Aristobulus, tus uas nws khaws cia nrog nws, khi rau saw hlau, thiab tam sim ntawd coj nws tag nrho pab tub rog mus tawm tsam Yeluxalees. Cov neeg txhawb Aristobulus xav tiv thaiv lub nroog; cov neeg txhawb Hyrcanus ho xav qhib rooj vag. Vim pab tom kawg coob dua thiab yeej tau, Pompey thiaj raug pub kev nkag mus rau hauv lub nroog yam ywj pheej. Ces cov neeg uas raws Aristobulus thim mus rau saum lub roob ntawm lub tuam tsev, ruaj nreb siab tiv thaiv qhov chaw ntawd ib yam li Pompey ruaj nreb siab yuav muab nws yeej. Thaum xaus peb lub hlis, ib qho chaw tawg hauv phab ntsa tau raug ua kom txaus rau kev tawm tsam, thiab qhov chaw ntawd raug txeeb tau ntawm ntug ntaj. Hauv qhov kev tua neeg txaus ntshai uas raws los ntawd, kaum ob txhiab leej raug tua. Tus kws sau keeb kwm hais tias, nws yog ib qho pom kev tu siab heev, thaum pom cov pov thawj uas lub sij hawm ntawd tseem ua tes dej num dawb huv, tseem nrog tes tus yees thiab lub hom phiaj ruaj khov ua raws lawv txoj hauj lwm ib txwm muaj, zoo li tsis hnov qab txog qhov kev kub ntxhov qus uas tshwm sim, txawm hais tias txhua qhov ncig lawv cov phooj ywg raug muab tua pov tseg, thiab txawm hais tias ntau zaus lawv tus kheej cov ntshav sib xyaw nrog ntshav ntawm lawv tej kev txi.”

“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.

“Tom qab tau xaus tsov rog lawm, Pompey rhuav tshem phab ntsa ntawm Yeluxalees, muab ntau lub nroog hloov tawm ntawm Yudas txoj cai tswj mus rau hauv Xiliyas txoj cai tswj, thiab yuam kom cov Yudais them se. Yog li ntawd, thawj zaug Yeluxalees thiaj raug muab tso rau hauv tes ntawm lub hwj chim ntawd los ntawm kev kov yeej, uas yuav tuav “lub tebchaws muaj koob meej” nyob rau hauv nws txoj kev tuav hlau kom txog thaum nws tau nqos nws tas nrho kiag li.”

“‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’

“‘NQE 17. Nws kuj yuav tig nws lub ntsej muag los nkag nrog lub zog ntawm nws lub nceeg vaj tag nrho, thiab cov ncaj ncees nrog nws; nws yuav ua li no: thiab nws yuav muab rau nws tus ntxhais ntawm poj niam, kom ua kom nws qias tsis huv; tiam sis nws yuav tsis sawv ntawm nws sab, thiab yuav tsis ua rau nws.’”

“Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.

“Npis Sov Newton muab ib txoj kev nyeem ntxiv rau nqe vajlugkub no, uas zoo li nthuav qhia lub ntsiab kom meej dua, raws li nram no: ‘Nws kuj yuav tig nws lub ntsej muag mus nkag los ntawm kev siv zog rau hauv tag nrho lub nceeg vaj.’ Nqe 16 tau coj peb nqes los txog rau qhov Loos kov yeej Xiliyas thiab Yudas tebchaws. Loos twb tau kov yeej Makhedoos thiab Thesais lawm yav tas los. Tim lyiv tebchaws tam sim no yog txhua yam uas tseem tshuav ntawm ‘tag nrho lub nceeg vaj’ ntawm Alexander, uas tseem tsis tau raug coj los nyob hauv qab txoj cai tswj hwm ntawm lub hwj chim Loos; lub hwj chim ntawd tam sim no twb tig nws lub ntsej muag mus nkag los ntawm kev siv zog rau hauv lub tebchaws ntawd.”

“Ptolemy Auletes died BC 51. He left the crown and kingdom of Egypt to his eldest son and daughter, Ptolemy and Cleopatra. It was provided in his will that they should marry together, and reign jointly; and because they were young, they were placed under the guardianship of the Romans. The Roman people accepted the charge, and appointed Pompey as guardian of the young heirs of Egypt.

“Ptolemy Auletes tau tuag xyoo BC 51. Nws tso lub mom vaj ntxwv thiab lub nceeg vaj ntawm Iyiv tseg rau nws tus tub hlob thiab nws tus ntxhais, yog Ptolemy thiab Cleopatra. Hauv nws daim ntawv siab nyiam tau teem tseg tias nkawd yuav tsum sib yuav ua ke, thiab kav ua ke; thiab vim nkawd tseem hluas, nkawd thiaj raug muab tso rau hauv kev saib xyuas ntawm cov Loos. Cov neeg Loos tau lees txais txoj hauj lwm ntawd, thiab tsa Pompey ua tus saib xyuas cov tub xeeb ntxwv hluas ntawm Iyiv.

“A quarrel having not long after broken out between Pompey and Caesar, the famous battle of Pharsalia was fought between the two generals. Pompey, being defeated, fled into Egypt. Caesar immediately followed him thither; but before his arrival, Pompey was basely murdered by Ptolemy, whose guardian he had been appointed. Caesar therefore assumed the appointment which had been given to Pompey, as guardian of Ptolemy and Cleopatra. He found Egypt in commotion from internal disturbances, Ptolemy and Cleopatra having become hostile to each other, and she being deprived of her share in the government. Notwithstanding this, he did not hesitate to land at Alexandria with his small force, 800 horse and 3200 foot, take cognizance of the quarrel, and undertake its settlement. The troubles daily increasing, Caesar found his small force insufficient to maintain his position, and being unable to leave Egypt on account of the north wind which blew at that season, he sent into Asia, ordering all the troops he had in that quarter to come to his assistance as soon as possible.

“Tsis ntev tom qab ntawd tau tshwm sim ib qho kev sib ceg loj nruab nrab ntawm Pompey thiab Caesar, thiab ob tug thawj tub rog ntawd tau sib tua hauv tsov rog nto moo hu ua Pharsalia. Pompey, thaum raug swb lawm, tau khiav mus rau tim Iyiv tebchaws. Caesar tam sim ntawd raws nws mus rau ntawd; tiamsis ua ntej nws tuaj txog, Pompey twb raug Ptolemy muab tua lawm yam phem thiab txaj muag, tus uas Pompey twb raug tsa los ua tus saib xyuas lawm. Vim li ntawd Caesar thiaj lees txais txoj hauj lwm uas twb muab rau Pompey lawm, uas yog ua tus saib xyuas Ptolemy thiab Cleopatra. Nws pom tias Iyiv tebchaws nyob rau hauv kev kub ntxhov vim tej kev tsis sib haum sab hauv tebchaws, vim Ptolemy thiab Cleopatra tau tig los ua yeeb ncuab rau ib leeg, thiab nws kuj raug txeeb nws feem hauv kev tswj hwm. Txawm yog li ntawd los, nws yeej tsis yig tsaws rau Alexandria nrog nws pab tub rog me, muaj 800 tus nees thiab 3200 tus tub rog ko taw, los txiav txim xyuas qhov kev sib ceg ntawd thiab los ris txoj hauj lwm daws nws. Thaum tej kev ntxhov siab niaj hnub loj hlob tuaj, Caesar pom tias nws pab tub rog me tsis txaus los tuav nws txoj hauj lwm, thiab vim nws tsis muaj peev xwm tawm hauv Iyiv tebchaws tau vim cua qaum teb uas tshuab nyob rau lub caij ntawd, nws thiaj xa lus mus rau sab Asia, kom tag nrho cov tub rog uas nws muaj nyob hauv thaj chaw ntawd tuaj pab nws kom sai li sai tau.”

“In the most haughty manner he decreed that Ptolemy and Cleopatra should disband their armies, appear before him for a settlement of their differences, and abide by his decision. Egypt being an independent kingdom, this haughty decree was considered an affront to its royal dignity, at which the Egyptians, highly incensed, flew to arms. Caesar replied that he acted by virtue of the will of their father, Auletes, who had put his children under the guardianship of the senate and people of Rome, the whole authority of which was now vested in his person as consul; and that, as guardian, he had the right to arbitrate between them.

“Nyob rau hauv txoj kev khav theeb tshaj plaws nws tau tshaj tawm tseg tias Ptolemy thiab Cleopatra yuav tsum rhuav lawv cov tub rog, tuaj sawv ntawm nws xub ntiag kom daws lawv tej kev sib txawv, thiab nyob raws li nws txoj kev txiav txim. Vim Iyiv yog ib lub nceeg vaj ywj pheej, txoj kev txib uas muaj kev khav theeb no raug suav tias yog ib qho kev thuam rau nws lub meej mom huab tais, uas ua rau cov neeg Iyiv, uas chim siab heev, sawv los tuav riam phom. Caesar teb tias nws tau ua raws li lawv txiv, Auletes, lub siab nyiam, tus uas tau tso nws cov me nyuam nyob rau hauv kev saib xyuas ntawm lub senate thiab haiv neeg Loos, uas tam sim no tag nrho txoj cai kav ntawd tau muab tso rau hauv nws tus kheej li tus consul; thiab tias, raws li tus neeg saib xyuas, nws muaj cai los txiav txim nruab nrab ntawm lawv.

“The matter was finally brought before him, and advocates appointed to plead the cause of the respective parties. Cleopatra, aware of the foible of the great Roman conqueror, judged that the beauty of her presence would be more effectual in securing judgment in her favor than any advocate she could employ. To reach his presence undetected, she had recourse to the following stratagem: Laying herself at full length in a bundle of clothes, Apollodorus, her Sicilian servant, wrapped it up in a cloth, tied it with a thong, and raising it upon his Herculean shoulders, sought the apartments of Caesar. Claiming to have a present for the Roman general, he was admitted through the gate of the citadel, entered into the presence of Caesar, and deposited the burden at his feet. When Caesar had unbound this animated bundle, lo! the beautiful Cleopatra stood before him. He was far from being displeased with the stratagem, and being of a character described in 2 Peter 2:14, the first sight of so beautiful a person, says Rollin, had all the effect upon him she had desired.

“Thaum kawg rooj teeb meem ntawd raug coj los rau ntawm nws xub ntiag, thiab tau xaiv cov kws hais plaub los sib hais rau rooj plaub ntawm ob tog raws li nyias feem. Cleopatra, paub txog qhov kev tsis ruaj khov ntawm tus yeej loj ntawm Loos ntawd, txiav txim tias qhov zoo nkauj ntawm nws tus kheej qhov kev tshwm sim yuav muaj hwj chim dua hauv kev ua kom tau kev txiav txim los nyob rau nws sab tshaj txhua tus kws hais plaub uas nws yuav ntiav tau. Yuav kom mus txog ntawm nws xub ntiag yam tsis pub leejtwg paub, nws thiaj siv txoj kev ntxias nram no: Nws pw ncaj nraim tag nrho lub cev rau hauv ib pob khaub ncaws, ces Apollodorus, nws tus tub qhe Sicilian, muab qhwv pob ntawd rau hauv ib daim ntaub, khi nrog ib txoj hlua tawv, thiab tsa nws rau saum nws ob lub xub pwg muaj zog ib yam li Hercules, ces nrhiav kev mus rau ntawm Caesar chav nyob. Nws hais tias nws nqa ib qho khoom plig tuaj rau tus thawj tub rog Loos, ces nws thiaj raug tso cai nkag dhau lub rooj vag ntawm lub chaw tiv thaiv, nkag mus rau ntawm Caesar xub ntiag, thiab muab lub nra ntawd tso rau ntawm nws ko taw. Thaum Caesar daws pob ciaj sia ntawd tawm lawm, saib maj! Cleopatra tus zoo nkauj sawv ntawm nws xub ntiag. Nws tsis yog ib qho uas ua rau nws tsis txaus siab rau txoj kev ntxias ntawd li, thiab vim nws yog ib tug neeg uas 2 Peter 2:14 piav txog, ces thawj zaug uas nws pom ib tug neeg zoo nkauj ua luaj no, Rollin hais tias, twb muaj tag nrho qhov kev cuam tshuam rau nws uas nws twb xav tau lawm.”

“Caesar at length decreed that the brother and sister should occupy the throne jointly, according to the intent of the will. Pothinus, the chief minister of state, having been principally instrumental in expelling Cleopatra from the throne, feared the result of her restoration. He therefore began to excite jealousy and hostility against Caesar, by insinuating among the populace that he designed eventually to give Cleopatra the sole power. Open sedition soon followed. Achillas, at the head of 20,000 men, advanced to drive Caesar from Alexandria. Skillfully disposing his small body of men in the streets and alleys of the city, Caesar found no difficulty in repelling the attack. The Egyptians undertook to destroy his fleet. He retorted by burning theirs. Some of the burning vessels being driven near the quay, several of the buildings of the city took fire, and the famous Alexandrian library, containing nearly 400,000 volumes, was destroyed.

“Thaum kawg Caesar tau txiav txim kom tus kwv thiab tus muam kav lub zwm txwv ua ke, raws li lub siab ntawm daim ntawv vas nthiv tseg. Pothinus, tus thawj tswj hwm loj tshaj hauv lub xeev, uas yog tus tseem ceeb tshaj plaws hauv kev ntiab Cleopatra tawm ntawm lub zwm txwv, ntshai tsam yuav muaj dab tsi tshwm sim vim nws raug muab rov tsa los. Vim li ntawd nws thiaj pib ntxias kom muaj kev khib thiab kev ntxub ntxaug tawm tsam Caesar, los ntawm kev yws ntxias rau hauv cov pejxeem tias thaum kawg nws npaj siab yuav muab tag nrho txoj cai kav rau Cleopatra ib leeg xwb. Tsis ntev tom qab ntawd, kev ntxeev siab qhib lug tau tshwm sim. Achillas, ua tus coj 20,000 leej tub rog, txav los ntiab Caesar tawm hauv Alexandria. Caesar, uas txawj npaj nws pab tub rog me kom haum raws tej kev thiab tej qab ke hauv lub nroog, tsis ntsib kev nyuaj dab tsi li hauv kev thawb rov qab qhov kev tawm tsam ntawd. Cov neeg Iyiv tau npaj siab rhuav tshem nws cov nkoj rog. Nws kuj teb rov qab los ntawm kev hlawv lawv cov. Muaj qee lub nkoj uas tab tom kub ntawd raug cua thawb los ze ntawm ntug chaw nres nkoj, ces ntau lub tsev hauv lub nroog tau kub hnyiab, thiab lub tsev qiv ntawv nto moo hauv Alexandria, uas khaws tau yuav luag 400,000 phau ntawv, kuj raug rhuav tshem.”

“The war growing more threatening, Caesar sent into all the neighboring countries for help. A large fleet came from Asia Minor to his assistance. Mithridates set out for Egypt with an army raised in Syria and Cilicia. Antipater the Idumean joined him with 3,000 Jews. The Jews, who held the passes into Egypt, permitted the army to pass on without interruption. Without this co-operation on their part, the whole plan must have failed. The arrival of this army decided the contest. A decisive battle was fought near the Nile, resulting in a complete victory for Caesar. Ptolemy, attempting to escape, was drowned in the river. Alexandria and all Egypt then submitted to the victor. Rome had now entered into and absorbed the whole of the original kingdom of Alexander.

“Thaum tsov rog loj tuaj thiab txaus ntshai zuj zus, Caesar txib mus nrhiav kev pab hauv txhua lub tebchaws uas nyob ib ncig. Ib pab nkoj loj tuaj ntawm Asia Minor tuaj pab nws. Mithridates tawm mus rau tim Ejyptes nrog ib pab tub rog uas tau tsa los hauv Syria thiab Cilicia. Antipater tus Idumean koom nrog nws nrog 3,000 tus Yudais. Cov Yudais, uas tuav cov kev hla mus rau hauv Ejyptes, cia pab tub rog ntawd hla mus yam tsis muaj kev cuam tshuam. Yog tsis muaj txoj kev koom tes ntawm lawv li no, tag nrho txoj kev npaj yuav tsum swb lawm. Kev tuaj txog ntawm pab tub rog no txiav txim rau qhov kev sib tw ntawd. Ib qho kev sib ntaus uas txiav txim kawg tau muaj nyob ze tus Dej Nai, thiab xaus rau hauv Caesar txoj kev yeej tag nrho. Ptolemy, thaum tab tom sim khiav dim, raug dej nyab tuag hauv tus dej. Alexandria thiab tag nrho Ejyptes ces tau zwm rau tus yeej. Nim no Loos twb tau nkag los rau hauv thiab nqos tag nrho thawj lub nceeg vaj qub ntawm Alexander lawm.”

“By the ‘upright ones’ of the text are doubtless meant the Jews, who gave him the assistance already mentioned. With out this, he must have failed; with it, he completely subdued Egypt to his power, BC 47.

“Los ntawm cov ‘neeg ncaj ncees’ hauv nqe lus no, yam tsis muaj kev ua xyem xyav, yog hais txog cov Yudais, uas tau muab txoj kev pab uas twb tau hais lawm rau nws. Yog tsis muaj qhov no, nws yeej yuav tsum tau swb; tab sis nrog qhov no, nws thiaj kov yeej Iyi tebchaws tas nrho thiab muab rau hauv nws txoj cai kav, xyoo BC 47.

“‘The daughter of women, corrupting her.’ The passion which Caesar had conceived for Cleopatra, by whom he had one son is assigned by the historian as the sole reason of his undertaking so dangerous a campaign as the Egyptian war. This kept him much longer in Egypt than his affairs required, he spending whole nights in feasting and carousing with the dissolute queen. ‘But,’ said the prophet, ‘she shall not stand on his side, neither be for him.’ Cleopatra afterward joined herself to Antony, the enemy of Augustus Caesar, and exerted her whole power against Rome.

“‘Tus ntxhais ntawm cov pojniam, ua kom nws qias neeg.’ Txoj kev ntshaw uas Caesar tau muaj rau Cleopatra, tus uas yug tau ib tug tub rau nws, yog tus kws keeb kwm tau hais tias yog tib qho laj thawj xwb uas ua rau nws nkag mus ua ib qho phiaj xwm txaus ntshai heev npaum li tsov rog Iyiv ntawd. Qhov no tau cia nws nyob hauv Iyiv ntev dua li nws tej haujlwm yuav tsum tau, vim nws siv tas ib hmos dhau ib hmos hauv kev noj mov lomzem thiab kev qaug cawv nrog tus poj huab tais ua phem ua qias ntawd. ‘Tiamsis,’ tus yaj saub hais tias, ‘nws yuav tsis sawv ntawm nws ib sab, thiab yuav tsis yog rau nws.’ Tom qab ntawd Cleopatra tau koom nws tus kheej nrog Antony, tus yeeb ncuab ntawm Augustus Caesar, thiab tau siv tag nrho nws lub hwjchim tawm tsam Loos.”

“‘VERSE 18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.’

“‘Nqe 18. Tom qab no nws yuav tig nws lub ntsej muag mus rau cov pov txwv, thiab yuav txeeb tau ntau qhov chaw; tiam sis ib tug thawj coj sawv cev rau nws tus kheej yuav ua kom txoj kev thuam uas nws tau ua ntawd tseg mus; tsis muaj nws tus kheej txoj kev thuam, nws yuav ua kom qhov ntawd tig rov los rau saum nws.’”

“War with Pharnaces, king of Cimmerian Bosphorus, at length drew him away from Egypt. ‘On his arrival where the enemy was,’ says Prideaux, ‘he, without giving any respite either to himself or them, immediately fell on, and gained an absolute victory over them; an account whereof he wrote to a friend of his in these three words: Veni, vidi, vici; I came, I saw, I conquered.’ The latter part of this verse is involved in some obscurity, and there is difference of opinion in regard to its application. Some apply it further back in Caesar’s life, and think they find a fulfilment in his quarrel with Pompey. But preceding and subsequent events clearly defined in the prophecy, compel us to look for the fulfilment of this part of the prediction between the victory over Pharnaces, and Caesar’s death at Rome, as brought to view in the following verse. A more full history of this period might bring to light events which would render the application of this passage unembarrassed.

“Tsov rog nrog Pharnaces, vajntxwv ntawm Cimmerian Bosphorus, thaum kawg thiaj rub nws tawm ntawm Iyi tebchaws mus. ‘Thaum nws tuaj txog rau qhov chaw uas cov yeeb ncuab nyob,’ Prideaux hais tias, ‘nws, tsis muab ib nyuag sijhawm so rau nws tus kheej los yog rau lawv li, tam sim ntawd txawm tawm tsam, thiab yeej lawv kiag li; zaj xov xwm no nws tau sau mus rau ib tug phooj ywg ntawm nws ua peb lo lus no: Veni, vidi, vici; Kuv tuaj, kuv pom, kuv yeej.’ Nqe tom qab ntawm nqe no tseem muaj ib qho tsis meej meej nyob rau hauv, thiab muaj kev xav sib txawv hais txog qhov yuav muab siv rau li cas. Qee leej muab nws siv rov qab mus deb dua hauv Caesar lub neej, thiab xav tias lawv pom nws txoj kev tiav nyob rau hauv nws qhov kev tsis sib haum nrog Pompey. Tiamsis cov xwm txheej ua ntej thiab tom qab uas twb raug txhais meej hauv zaj lus faj lem lawm, yuam kom peb nrhiav qhov kev tiav ntawm feem no ntawm lo lus twv ua ntej nyob nruab nrab ntawm qhov yeej Pharnaces, thiab Caesar txoj kev tuag hauv Loos, raws li tau muab pom nyob rau hauv nqe tom qab. Ib zaj keeb kwm uas puv npo dua ntawm lub sijhawm no tej zaum yuav coj tau tej xwm txheej los rau qhov pom kev uas yuav ua rau kev siv nqe no tsis muaj kev ntxhov siab.”

“‘VERSE 19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.’

“‘NQE 19. Tom qab ntawd nws yuav tig nws lub ntsej muag mus rau ntawm lub chaw ruaj khov ntawm nws tus kheej teb chaws; tiam sis nws yuav dawm thiab poob, thiab yuav tsis pom nws lawm.’”

“After this conquest, Caesar defeated the last remaining fragments of Pompey’s party, Cato and Scipio in Africa and Labienus and Varus in Spain. Returning to Rome, the ‘fort of his own land,’ he was made perpetual dictator; and such other powers and honors were granted him as rendered him in fact absolute sovereign of the whole empire. But the prophet had said that he should stumble and fall. The language implies that his overthrow would be sudden and unexpected, like a person accidentally stumbling in his walk. And so this man, who fought and won five hundred battles, taken one thousand cities, and slain one million one hundred and ninety-two thousand men, fell, not in the din of battle and the hour of strife, but when he thought his pathway was smooth and strewn with flowers, and when danger was supposed to be far away; for, taking his seat in the senate chamber upon his throne of gold, to receive at the hands of that body the title of king, the dagger of treachery suddenly struck him to the heart. Cassius, Brutus, and other conspirators rushed upon him, and he fell, pierced with twenty-three wounds. Thus he suddenly stumbled and fell, and was not found, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.

“Tom qab qhov kev yeej no lawm, Xixas tau kov yeej cov seem kawg uas tshuav ntawm Pompei pawg, yog Kha-to thiab Xixipio hauv Africa, thiab Labienus thiab Varus hauv Spain. Thaum nws rov qab los rau Loos, uas yog ‘lub chaw ruaj khov ntawm nws tus kheej teb chaws,’ nws raug tsa ua tus thawj kav tas sim neej; thiab tseem muaj lwm yam hwj chim thiab koob meej ntxiv uas raug pub rau nws, ua rau nws muaj tiag tiag ua tus huab tais muaj hwj chim kiag nrho kav thoob plaws lub teb chaws loj ntawd. Tiamsis tus yaj saub twb tau hais lawm tias nws yuav dawm thiab ntog. Lo lus no qhia tias nws txoj kev poob yuav yog yam tshwm sim tam sid thiab tsis xav txog ua ntej, ib yam li ib tug neeg uas taug kev ces lam dawm poob. Thiab yeej muaj li ntawd tiag, tus txiv neej no, uas tau tawm tsam thiab yeej tsib puas qhov kev sib tua, txeeb tau ib txhiab lub nroog, thiab tua tau ib vam ib puas cuaj caug ob txhiab leej neeg, nws ho poob, tsis yog nyob hauv lub suab nrov ntawm tshav rog thiab lub sij hawm sib ceg sib tua, tiamsis yog thaum nws xav tias nws txoj kev twb du thiab twb nphuab paj rau lawm, thiab thaum sawv daws xav tias kev phom sij nyob deb heev lawm; rau qhov thaum nws zaum hauv chav sab laj ntawm senate saum nws lub zwm txwv kub, kom txais lub npe hu ua vajntxwv ntawm pawg ntawd txhais tes, rab riam ntawm kev ntxeev siab cia li ntsia ncaj rau hauv nws lub plawv. Cassius, Brutus, thiab lwm tus uas koom rau hauv txoj kev txhob txwm ntawd dhia los rau saum nws, thiab nws poob, raug nkaug nees nkaum peb qhov txhab. Yog li ntawd nws txawm dawm thiab ntog tam sid, thiab tsis pom nws lawm, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.

The historical fulfillment of pagan Rome (the king of the north), being established upon the throne is a history that prefigures the history of modern Rome’s enthronement at the threefold union which takes place at the soon coming Sunday law. The history is also typified in verses thirty through thirty-six, which identified when the papacy was first placed upon the throne in 538. Verses sixteen through nineteen, and verses thirty-one through thirty-six both represent the final rise and fall of the whore of Tyre. That history was also represented in verses five through nine, when the first king of the north was established after conquering three geographical areas. Thereafter he entered into a treaty with the king of the south, but broke the treaty, and in response the king of the south delivered a deadly wound, and the king of the north died in the captivity of Egypt.

Kev ua tiav raws keeb kwm ntawm Loos pej kum dab qhuas (tus vajntxwv sab qaum teb), uas raug tsa rau saum lub zwm txwv, yog ib zaj keeb kwm uas ua piv txwv ua ntej rau keeb kwm ntawm Loos niaj hnub no raug tsa kav ntawm kev koom ua ib qho peb npaug uas yuav tshwm sim rau txoj cai Hnub Caiv uas yuav los sai sai no. Zaj keeb kwm no kuj raug muab ua qauv piv txwv nyob rau hauv nqe peb caug mus txog peb caug rau, uas qhia txog thaum thawj zaug txoj kev kav ntawm papacy raug muab tsa rau saum lub zwm txwv hauv xyoo 538. Nqe kaum rau mus txog kaum cuaj, thiab nqe peb caug ib mus txog peb caug rau, ob pawg no tib si sawv cev rau qhov sawv kawg thiab qhov poob kawg ntawm tus niam ntiav ntawm Tyre. Zaj keeb kwm ntawd kuj raug sawv cev nyob rau hauv nqe tsib mus txog cuaj, thaum thawj tus vajntxwv sab qaum teb raug tsa kav tom qab nws kov yeej peb thaj chaw ntawm thaj av. Tom qab ntawd nws tau nkag mus rau hauv ib daim ntawv cog lus nrog tus vajntxwv sab qab teb, tiamsis nws rhuav daim ntawv cog lus ntawd, thiab raws li kev teb rov qab tus vajntxwv sab qab teb tau ua rau muaj ib qho raug mob tuag taus, thiab tus vajntxwv sab qaum teb tuag hauv kev raug kaw ntawm Iyi tebchaws.

Verses five through nine, verses sixteen through nineteen, and verses thirty through thirty-six provide three prophetic lines that are fulfilled in verses forty through forty-five. When Sister White identified that “much of the history that has been fulfilled in this prophecy will be repeated,” it actually meant that the entire chapter illustrates verses forty through forty-five. Verses twenty through twenty-two identify the birth and the death of Christ, thus representing the time of the end in both 1798 and 1989 by His birth, and then His death on the cross represented October 22, 1844, and the Sunday law.

Nqe tsib txog rau nqe cuaj, nqe kaum rau txog rau nqe kaum cuaj, thiab nqe peb caug txog rau nqe peb caug rau qhia peb txoj kab lus cev Vajtswv lus yav tom ntej uas tau ua tiav nyob rau hauv nqe plaub caug txog rau nqe plaub caug tsib. Thaum Muam White tau qhia tias “feem coob ntawm keeb kwm uas twb tau ua tiav hauv zaj lus cev Vajtswv lus yav tom ntej no yuav rov muaj dua,” qhov ntawd tiag tiag txhais hais tias tag nrho tshooj ntawd yog ib daim duab qhia txog nqe plaub caug txog rau nqe plaub caug tsib. Nqe nees nkaum txog rau nqe nees nkaum ob qhia txog Yexus Khetos txoj kev yug thiab txoj kev tuag, yog li ntawd lawv sawv cev rau lub sij hawm kawg hauv ob xyoos 1798 thiab 1989 los ntawm Nws txoj kev yug, thiab tom qab ntawd Nws txoj kev tuag saum tus ntoo khaub lig sawv cev rau hnub tim 22 lub Kaum Hli, 1844, thiab txoj cai hnub Sunday.

Verse twenty-three identifies the league between the Jews and Rome, during the history of the Maccabean revolt. The “league” in that history is represented by the dates of 161 BC and 158 BC. The Maccabean history represents an internal line that finds its beginning with a “league” between Rome and the Maccabean Jews that was initiated by the Jews, and ultimately ended with the Jews pronouncing that they have no king but Caesar. Verse twenty-three of course follows verses twenty-one and twenty-two, and verse twenty-one identifies the birth of Christ, which is a prophetic time of the end, and verse twenty-two identifies the cross, which represents the Sunday law.

Nqe nees nkaum peb qhia txog daim kev cog lus sib koom ntawm cov Yudais thiab Loos nyob rau hauv zaj keeb kwm ntawm kev tawm tsam Maccabees. “Daim kev cog lus” hauv zaj keeb kwm ntawd raug sawv cev los ntawm cov xyoos 161 BC thiab 158 BC. Zaj keeb kwm Maccabees sawv cev rau ib txoj kab sab hauv uas nrhiav tau nws qhov pib nrog ib “daim kev cog lus” ntawm Loos thiab cov Yudais Maccabees uas yog cov Yudais tau pib, thiab thaum kawg xaus nrog cov Yudais tshaj tawm tias lawv tsis muaj vajntxwv dua li Xixas xwb. Nqe nees nkaum peb yeej ib txwm los tom qab nqe nees nkaum ib thiab nees nkaum ob, thiab nqe nees nkaum ib qhia txog kev yug los ntawm Khetos, uas yog ib lub sij hawm yaj saub ntawm hnub kawg, hos nqe nees nkaum ob qhia txog tus ntoo khaub lig, uas sawv cev rau txoj cai hnub Sunday.

At the cross the Jews identified Caesar (Rome) as their king, and the “league” of verse twenty-three references the beginning of the Jews’ choice to serve Rome, right at the ending point of the Jews proclaiming their allegiance to Rome. The ending of the Jews, as represented at the cross, is followed by the beginning of the Jews’ association with Rome.

Ntawm tus ntoo khaub lig cov Yudais tau lees Caesar (Loos) ua lawv tus vajntxwv, thiab “kev sib cog lus” nyob hauv nqe nees nkaum peb hais txog qhov pib ntawm cov Yudais txoj kev xaiv los ua haujlwm rau Loos, raws nraim ntawm qhov chaw xaus ntawm cov Yudais txoj kev tshaj tawm lawv txoj kev ncaj ncees rau Loos. Qhov kawg ntawm cov Yudais, raws li tau sawv cev ntawm tus ntoo khaub lig, raug raws los ntawm qhov pib ntawm cov Yudais txoj kev koom nrog Loos.

Verses twenty-four through thirty describe the three hundred and sixty years that pagan Rome ruled supremely from the Battle of Actium in 31 BC, unto the transfer of the capital from Rome to Constantinople in the year 330. The period of three hundred and sixty years typifies the twelve hundred and sixty years papal Rome ruled supremely, and together they represent the period from verse forty-one, and the threefold union that occurs at the soon coming Sunday law, unto the close of probation.

Nqe nees nkaum plaub mus txog nkaum peb caug piav txog peb puas rau caug xyoo uas Loos paganis kav muaj hwjchim loj kawg nkaus txij thaum Tsov Rog ntawm Actium xyoo 31 BC mus txog rau thaum lub peev raug hloov ntawm Loos mus rau Constantinople xyoo 330. Lub sijhawm peb puas rau caug xyoo no yog ib daim qauv piv txog ib txhiab ob puas rau caug xyoo uas Loos papal kav muaj hwjchim loj kawg nkaus, thiab ob lub sijhawm no ua ke sawv cev rau lub sijhawm pib ntawm nqe plaub caug ib, thiab rau kev sib koom ua peb ntu uas yuav tshwm sim thaum txoj cai Sunday uas yuav los sai no, mus txog rau qhov kawg ntawm lub sijhawm sim siab.

All the prophetic lines of history in chapter eleven, align with the last six verses of Daniel eleven, but it is the prophetic history from the time of the end in 1989, represented in verse forty through to the Sunday law in verse forty-one, that is “that portion of the prophecy of Daniel relating to the last days.” The history that is left blank in verse forty, is the Revelation of Jesus Christ that is unsealed when the time is at hand, just before probation closes.

Tag nrho cov kab lus yaj saub ntawm keeb kwm hauv tshooj kaum ib, sib haum nrog rau rau nqe kawg ntawm Daniyee tshooj kaum ib, tiam sis yog keeb kwm yaj saub txij lub sijhawm kawg xyoo 1989, uas sawv cev nyob hauv nqe plaub caug mus txog rau txoj cai Hnub Caiv nyob hauv nqe plaub caug ib, uas yog “qhov ntawd ntawm zaj lus faj lem hauv Daniyee uas hais txog hnub kawg.” Keeb kwm uas raug tso cia dawb paug hauv nqe plaub caug, yog Phau Tshwm Sim ntawm Yexus Khetos uas raug qhib thaum lub sijhawm twb los txog lawm, ua ntej lub sij hawm sim neej kaw.

We will continue this study in the next article.

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

“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

“Peb muaj Vajtswv tej lus txib thiab Yexus Khetos zaj lus tim khawv, uas yog tus ntsuj plig ntawm kev cev Vajtswv lus faj lem. Tej nyiaj tej kub muaj nqes heev muaj nyob hauv Vajtswv Txojlus. Cov uas tshawb nrhiav Txojlus no yuav tsum khaws lawv lub siab kom ntshiab meej. Lawv yuav tsum tsis txhob ib zaug twg cia siab phem kav lawv hauv kev noj los sis kev haus.

“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

“Yog lawv ua li no, lub hlwb yuav ntxhov siab; lawv yuav tsis muaj peev xwm ris tau qhov nyhav ntawm kev tshawb tob kom nrhiav tau lub ntsiab ntawm tej yam ntawd uas muaj feem xyuam rau tej xwm txheej kawg ntawm keeb kwm ntiajteb no.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

“Thaum cov phau ntawv Daniel thiab Revelation raug to taub zoo dua lawm, cov uas ntseeg yuav muaj ib txoj kev paub txog sab kev ntseeg uas txawv kiag li. Lawv yuav raug pub kom pom ib txhia kev ci ntsa iab ntawm tej rooj vag qhib ntawm ntuj ceeb tsheej, kom lub siab thiab lub hlwb raug qhuab ntuas los ntawm tus yam ntxwv uas sawv daws yuav tsum txhim kho kom thiaj tau paub txog txoj koob hmoov uas yuav yog nqi zog rau cov uas muaj lub siab dawb huv.

“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

“Tus Tswv yuav foom koob hmoov rau txhua tus uas nrhiav nrog kev txo hwj chim thiab kev mos siab muag kom to taub yam uas raug tshwm sim hauv Phau Ntawv Qhia Tshwm. Phau ntawv no muaj ntau yam uas puv npo nrog kev tsis txawj tuag thiab nplua mias nrog hwjchim ci ntsa iab, xwv kom txhua tus uas nyeem thiab tshawb nrhiav nws nrog siab tiag tau txais txoj koob hmoov rau cov uas ‘mloog tej lus faj lem no, thiab khaws tej yam uas raug sau cia hauv ntawd.’”

“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

“Muaj ib yam uas yuav raug to taub tseeb ntawm txoj kev kawm Phau Ntawv Qhia Tshwm—uas yog qhov kev sib raug zoo ntawm Vajtswv thiab Nws haiv neeg yog nyob ze heev thiab ruaj khov meej tseeb.

“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

“Muaj ib qho kev sib txuas uas zoo kawg nkaus raug pom nyob nruab nrab ntawm lub ntuj ceeb tsheej tag nrho thiab lub ntiajteb no. Tej yam uas tau tshwm qhia rau Daniyees tom qab ntawd raug ua kom tiav ntxiv los ntawm txoj kev tshwm sim uas tau muab rau Yauhas nyob rau saum kob Patmos. Ob phau ntawv no yuav tsum raug kawm ua tib zoo ceev faj. Ob zaug Daniyees tau nug hais tias, Yuav ntev npaum li cas mus txog qhov kawg ntawm lub sijhawm?”

“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

“‘Thiab kuv hnov lawm, los kuv tsis to taub; ces kuv hais tias, Au kuv tus Tswv, tej no kawg yuav zoo li cas? Thiab Nws hais tias, Daniel, cia li mus koj txoj kev mus: rau qhov tej lus no raug kaw cia thiab raug muab ntim khov cia mus txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom dawb huv, thiab ua kom dawb, thiab raug sim; tiam sis cov neeg phem yuav ua phem mus ntxiv: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiam sis cov neeg txawj ntse yuav to taub. Thiab txij lub sijhawm uas txoj kev txi niaj hnub yuav raug tshem tawm mus, thiab qhov qias neeg uas ua kom puam tsuaj raug tsa los, yuav muaj ib txhiab ob puas cuaj caum hnub. Foom koob hmoov rau tus uas tos ntsoov, thiab mus txog tau ib txhiab peb puas peb caug tsib hnub. Tiamsis koj cia li mus koj txoj kev mus kom txog hnub kawg: rau qhov koj yuav tau so, thiab sawv nyob hauv koj feem thaum kawg ntawm tej hnub.’”

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

“Tus Tsov Ntxhuav ntawm xeem Yudas yog tus uas qhib lub foob ntawm phau ntawv thiab muab rau Yauhas txoj kev tshwm sim txog yam uas yuav muaj nyob rau hnub kawg no.

“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

“Daniyee sawv hauv nws feem kom nqa nws zaj lus tim khawv, uas raug muab kaw cia kom txog rau lub sijhawm kawg, thaum thawj tus timtswv txoj xov yuav tsum raug tshaj tawm rau peb lub ntiajteb no. Tej no yog yam tseem ceeb kawg tsis muaj qhov kawg txaus ntsuas tau nyob rau hauv cov hnub kawg no; tiam sis thaum ‘coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim,’ ‘cov neeg phem yuav ua phem mus ntxiv: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub li.’ Qhov no yeej muaj tseeb npaum li cas! Kev txhaum yog kev ua txhaum rau Vajtswv txoj kevcai; thiab cov uas tsis kam txais txoj kev kaj txog Vajtswv txoj kevcai yuav tsis to taub txog kev tshaj tawm ntawm thawj, ob, thiab peb tus timtswv txoj xov. Phau Daniyee raug qhib tawm hauv txoj kev tshwm sim rau Yauhas, thiab coj peb mus tom ntej txog rau cov xwm txheej kawg ntawm keeb kwm lub ntiajteb no.”

“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 114, 115.

“Peb puas yuav nco ntsoov tias peb tab tom nyob nruab nrab ntawm tej kev phom sij ntawm hnub kawg? Nyeem Phau Ntawv Qhia Tshwm nrog Daniyees. Qhia tej no.” Testimonies to Ministers, 114, 115.