As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.

Thaum peb pib kawm txog keeb kwm zais ntawd, peb yuav tshuaj xyuas ob txoj kab lus faj lem, sab hauv thiab sab nraud, uas tam sim no raug to taub tias sib haum nrog keeb kwm txij lub sij hawm kawg hauv nqe plaub caug mus txog rau txoj cai Sunday hauv nqe plaub caug-ib. Txoj kab sab hauv ntawm keeb kwm faj lem ntawd raug cim tseg los ntawm phau Ntawv Qhia Tshwm hauv tshooj kaum ib thiab nqe kaum ib. Txoj kab sab nraud raug cim tseg los ntawm phau Daniel hauv tshooj kaum ib nqe kaum ib. Txoj kab sab nraud ntawm Daniel 11—nqe kaum ib tau los txog hauv keeb kwm xyoo 2014, hos txoj kab sab hauv ntawm Revelation 11—nqe kaum ib tau los txog hauv keeb kwm rau hnub tim 31 lub Kaum Ob Hlis, 2023. Txoj kab sab nraud sawv cev rau lub kub ntawm Republican ntawm tus tsiaj qus hauv ntiaj teb, hos txoj kab sab hauv sawv cev rau lub kub ntawm Protestant ntawm tus tsiaj qus hauv ntiaj teb.

The United States

Tebchaws Meskas United States

The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.

Phau ntawv Qhia Tshwm qhia meej txog ib haiv neeg loj tshaj plaws uas yog lub ntsiab lus hais txog hauv tiam kawg. Haiv neeg ntawd yog tus tsiaj qus ntawm lub ntiajteb uas yuam kom tag nrho lub ntiajteb pe hawm tus tsiaj qus hiavtxwv uas yog hwjchim papal. Phau ntawv Qhia Tshwm qhia txog ib haiv neeg loj tshaj plaws, ib lub koom haum sib txuas ntawm kaum haiv neeg, thiab ib pawg ntseeg cuav. Haiv neeg ntawd yog Tebchaws Meskas, tus tsiaj qus ntawm lub ntiajteb hauv tshooj kaum peb; pawg ntseeg cuav yog tus tsiaj qus hiavtxwv hauv tshooj kaum peb; thiab lub koom haum kaum vajntxwv phem raws li Vajlugkub yog United Nations. Peb lub hwjchim no, uas raug sawv cev ua zaj, tus tsiaj qus, thiab tus yaj saub cuav hauv Qhia Tshwm tshooj kaum rau, coj lub ntiajteb mus rau Armageddon.

They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.

Lawv txhua tus raug txheeb qhia nyob hauv Daniyees tshooj kaum ib, nqe plaub caug mus txog plaub caug tsib, qhov chaw uas pawg ntseeg cuav los txog rau nws qhov kawg nyob nruab nrab ntawm ob lub hiav txwv thiab lub roob dawb huv uas muaj koob meej hauv nqe plaub caug tsib, uas raws li thaj chaw sib haum nrog Armagedoo hauv Tshwmsim. Nqe plaub caug pib hauv xyoo 1798 thaum tus tsiaj nyaum hiav txwv, uas yog pawg ntseeg cuav, tau txais ib qho kev raug mob tuag taus, thiab nqe lus ntawd xaus nrog tus tsiaj nyaum hiav txwv uas tau sawv rov los ntawd, tus uas yog tus poj niam deev luag txiv hauv Tshwmsim kaum xya, tuag zaum ob, yog li xaus nqe lus ntawd ncaj qha rau qhov chaw uas nws tau pib. Lub tebchaws tseem ceeb hauv ob phau Tshwmsim thiab Daniyees yog Tebchaws Meskas, tus tsiaj nyaum av hauv Tshwmsim tshooj kaum peb uas yog tshooj kev ntxeev siab. Tus tsiaj nyaum av kuj yog tus yaj saub cuav hauv Tshwmsim tshooj kaum rau, thiab hauv Daniyees kaum ib nqe plaub caug, nws yog cov tsheb nees rog, nkoj, thiab cov neeg caij nees.

Half Truths are No Truth at All

Qhov Tseeb Ib Nrab Tsis Yog Qhov Tseeb Li Ntawd Hloov Li

The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.

Lub tebchaws uas yog lub ntsiab lus hauv ob phau Daniel thiab Qhia Tshwm hauv hnub kawg yog Tebchaws Meskas, thiab Daniel tshooj kaum ib pib los ntawm kev txheeb qhia meej txog tus thawj tswj hwm kawg ntawm lub tebchaws ntawd. Qhov tseeb no yog ib qho tseeb hauv Vajlugkub uas twb raug teeb tsa lawm, tiamsis cov Laodicean Seventh-day Adventists tsis lees txais nws, vim lawv nkaum tom qab ib nrab-qhov tseeb. Ib nrab-qhov tseeb uas lawv nkaum tom qab hauv qhov teeb meem no yog lawv pom zoo tias lub tebchaws uas yog tsiaj nyaum hauv av hauv Qhia Tshwm tshooj kaum peb, thiab kuj yog tus yaj saub cuav hauv tshooj kaum rau, yog Tebchaws Meskas; los lawv ho tsis kam pom tias Donald Trump yog ib lub ntsiab lus tseem ceeb hauv zaj lus faj lem hauv Vajlugkub rau hnub kawg. Vajtswv yeej tsis hloov li, thiab thaum Nws nrog tim Ejyptos ua haujlwm, Falau yog ib lub ntsiab lus tseem ceeb hauv keeb kwm faj lem ntawd; tom qab ntawd nrog Npanpiloo, Nebukhanesas thiab Belshazzar raug hu npe. Khaulas raug hu npe. Dali-us raug hu npe. Vajlugkub txheeb qhia meej txog tus kav kawg ntawm tus tsiaj nyaum hauv av, thiab qhov ntawd tsis yog ib qho kev hais dhau mus xwb. Adventism paub tias Tebchaws Meskas yog leejtwg hauv zaj lus faj lem txog hnub kawg, los tsis pom tias Vajtswv hais txog ob qho tib si—lub tebchaws thiab nws tus thawj coj—hauv txhua qhov xwm txheej faj lem, thiab tag nrho tej keeb kwm dawb huv yav dhau los ntawd yog duab piv txwv qhia txog hnub kawg.

Trump in the Final Vision

Rab Ncas hauv Qhov Yog Toog Kawg

Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.

Donald Trump yog tus thawj yam uas hais txog hauv Daniyees qhov yog toog pom kawg, uas yog lub ncov kawg ntawm txhua qhov yog toog pom uas cev Vajtswv lus, tsis yog hauv phau ntawv Daniyees xwb, tiam sis hauv tag nrho phau Vajlugkub.

The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.

Lub ntsiab ntawm zaj yog toog pom kawg ntawm keeb kwm cev Vajtswv lus faj lem nyob hauv Vajtswv Txojlus yog Donald Trump. Nws yog lub cim uas qhia meej txog cov hneev taw ntawm zaj lus faj lem sab nraud rau hnub nyoog kawg ntawm keeb kwm zais cia hauv nqe plaub caug. Nws kuj yog txoj kev txuas uas qhia meej thiab tsa ruaj khov txoj kab sab hauv ntawm ib puas plaub caug plaub txhiab leej. Ib puas plaub caug plaub txhiab leej yog tus kub muaj hwj chim Protestant nyob saum tus tsiaj qus hauv av ntawm Tshwm Sim kaum peb, thiab Donald Trump sawv cev rau tus kub muaj hwj chim Republican ntawm tus tsiaj qus ntawd tib yam. Tus tsiaj qus ntawd yog Txoj Cai Lij Choj ntawm Tebchaws Meskas raws li sawv cev los ntawm tsoomfwv kev cai lij choj republican uas thaum chiv thawj tau tsa ib qho kev sib cais nruab nrab ntawm ob tug kub muaj hwj chim, tiam sis thaum kawg ho koom ob tug kub muaj hwj chim ntawd ua ib tug duab ntawm tus tsiaj qus hiav txwv papal.

Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?

Muam Dawb White pheej txuam Daniel tshooj peb tus pej thuam kub nrog txoj cai hnub Sunday ntawm hnub kawg tas mus li; yog li ntawd, Nebukhadexales sawv cev rau leej twg? Kev Ntseeg Adventist yuav qhia rau koj tias nws yog Tebchaws Meskas, tus tsiaj qus hauv ntiajteb ntawm Qhia Tshwm tshooj kaum peb, uas yog kev qhia tias yog Npanpiloo uas tau muab Shadrach, Meshak thiab Abednego pov rau hauv qhov cub hluav taws. Vajlugkub qhia meej tias yog Nebukhadexales tus uas yog tus lav haujlwm nyob rau lub sijhawm txoj cai hnub Sunday, yog li ntawd Nebukhadexales yog leej twg, yog tias nws tsis yog tus thawj tswj hwm uas kav thaum txoj cai hnub Sunday uas yuav los sai sai no tuaj txog?

Three

Peb

Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.

Daniyee zaj lus yog toog tom kawg, uas yog yog toog ntawm tus Dej Hiddekel, raug faib ua peb tshooj; thiab txhua tshooj sib phim nrog tej cwj pwm ntawm peb tug timtswv hauv Qhia Tshwm tshooj kaum plaub. Peb tshooj ntawd sawv cev rau thawj tug, tug thib ob, thiab tug timtswv thib peb, tiam sis lawv kuj sawv cev rau Daniyee zaj lus kawg thiab. Nws zaj lus thawj hauv tshooj ib kuj sawv cev rau peb tug timtswv hauv Qhia Tshwm tshooj kaum plaub thiab; yog li ntawd, lub cim kos npe ntawm Alpha thiab Omega raug muab tso rau saum tshooj ib thiab rau saum yog toog ntawm tus Dej Hiddekel.

Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.

Lub zeem muag kawg ntawm Daniel raug tsa rau saum lub qauv ntawm lo lus Henplais “qhov tseeb,” uas muaj los ntawm thawj tsab ntawv, tsab ntawv thib kaum peb, thiab tsab ntawv kawg uas yog tsab ntawv thib nees nkaum ob ntawm tus niam ntawv Henplais. Tshooj kaum qhia Daniel tias yog ib tug kawm txog tej yaj saub tej lus faj lem uas raug hloov ntawm ib tug Laodicean mus ua ib tug Philadelphian rau hnub thib nees nkaum ob. Tom qab ntawd Daniel raug pub hwj chim kom nkag siab txog qhov kev nce ntxiv ntawm kev paub uas twb raug qhib lawm, raws li sawv cev hauv tshooj kaum ob. Tshooj thawj thiab tshooj kawg ntawm lub zeem muag no qhia Daniel tias yog ib lub cim ntawm ib puas plaub caug plaub txhiab leej, uas yog cov kawm txog tej lus faj lem tiag tiag.

“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.

“Txawm tib neeg tej kev txawj ntse yuav tau nce mus txog qib twg los xij, tsis txhob cia nws xav ib pliag li tias tsis muaj qhov yuav tsum tau tshawb nrhiav Vajluskub kom tob thiab tsis tu ncua kom tau lub teeb loj dua. Ua ib haiv neeg, peb raug hu kom nyias muaj nyias ua cov kawm txog tej lus faj lem.” Testimonies, volume 5, 708.

Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.

Tshooj ib qhia tib yam tseeb uas nyob hauv zaj viden txog Dej Hiddekel, thiab tshooj thawj ntawm zaj viden txog Dej Hiddekel kuj qhia tib yam tseeb li nws tshooj peb thiab tshooj kawg. Phau Daniel nqa lub cim kos npe ntawm Alpha thiab Omega, vim tshooj ib qhia txog txoj kev sim peb theem ntawm txoj moo zoo uas kav mus ib txhis, thiab tshooj kaum ob kuj ua tib yam. Ces nyob hauv peb tshooj uas tsim los ua Daniel zaj viden kawg, tshooj thawj yog tus alpha thiab tshooj peb yog tus omega. Qhov no phim nrog Daniel thawj qhov kev sim txog yam zaub mov uas yuav noj, thiab nws qhov kev sim thib peb thiab kawg thaum nws raug Nebukhanesalas txiav txim tom qab peb xyoos. Daniel tshooj ib qhov kev sim alpha yog hais txog txoj kev ua raws txheej txheem ntawm kev kawm Vajlugkub raws li sawv cev los ntawm kev noj zaub mov Npanpiloo lossis zaub mov noj zaub xwb.

Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.

Daniyee txojkev ncaj ncees rau txojkev kawm raws li “kab saum kab” tau cia kom nws raug pom tias “hauv txhua yam xwm txheej ntawm kev txawj ntse thiab kev nkag siab, uas vajntxwv nug lawv txog, nws pom lawv zoo tshaj kaum npaug txhua tus kws khawv koob thiab cov kws saib hnub qub uas nyob thoob plaws nws lub tebchaws.” Hauv omega tshooj kaum ob, cov neeg txawj ntse yog cov uas nkag siab txhua yam ntawm kev txawj ntse uas raug nce ntxiv thaum Lo Lus yaj saub raug qhib lub cim. Tshooj kaum ob yog omega rau tshooj ib, thiab nws kuj yog omega rau tshooj kaum, tus alpha ntawm yog toog Hiddekel. Hauv tus alpha tshooj kaum ntawd, Daniyee nkag mus nyob ruaj hauv txojkev paub dhau sab ntsuj plig, uas phim rau cov neeg txawj ntse nkag mus nyob ruaj hauv txojkev paub dhau sab kev txawj xav hauv tshooj kaum ob. Tshooj ib hais kom pom meej tias yog txojkev kawm Vajlugkub ntawd uas ua rau tus kawm txog yaj saub nkag mus nyob ruaj hauv qhov tseeb, ob sab ntsuj plig thiab sab kev txawj xav, kom thiaj raug muab kaw lub cim.

Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.

Sawv cev rau cov tub kawm lus faj lem tseeb nyob rau hauv cov hnub kawg, Daniyee thiab peb tug neeg tsim nyog yog cov muaj tswvyim uas tsis yog tsuas to taub qhov kev nce ntxiv ntawm kev paub uas raug qhib tawm thaum lub sij hawm kawg rau xyoo 1989 xwb, tiam sis lawv kuj to taub qhov kev nce ntxiv ntawm kev paub ntawm 9/11 thiab. Thaum kawg, lawv to taub qhov kev nce ntxiv ntawm kev paub uas raug qhib tawm rau hnub tim 31 Lub Kaum Ob Hlis, 2023.

In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.

Thaum lawv nrhiav Vajtswv txoj kev kaj yav tom ntej, lawv raug hloov ntawm txoj kev txav Mus Hnub Xya Adventist Laodicea ntawm ib puas plaub caug plaub txhiab mus rau txoj kev txav Philadelpia ntawm ib puas plaub caug plaub txhiab. Thaum txoj kev hloov ntawd tshwm sim, lawv raug cais tawm ntawm cov uas khiav tawm ntawm lub zeem muag ntawm daim iav.

Message of Human Rebellion

Lus Xa Tawm Txog Tib Neeg Txoj Kev Tawm Tsam

Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.

Tshooj kaum thiab kaum ob hais txog ib puas plaub caug plaub txhiab leej, rau qhov lawv yog thawj thiab theem peb hauv tus qauv ntawm qhov tseeb. Thaum lawv twb raug txhawb zog los ntawm kev paub hauv nruab siab ntawm lub zeem muag iav saib rov qab hauv tshooj kaum, nrog rau kev raug pom kev los ntawm kev nkag siab ntawm Daniel kaum ob uas twb qhib lub cim lawm, ces lawv yuav tsum tshaj tawm txoj xov ntawm tib neeg txoj kev ntxeev siab. Txoj xov ntawm tib neeg txoj kev ntxeev siab raug sawv cev los ntawm cov phau Daniel thiab Qhia Tshwm, thiab txoj xov ntawm kev ntxeev siab ntawd raug muab tso rau hauv tus qauv yaj saub ntawm tej teb chaws hauv Vajlugkub tej lus faj lem raws li tau nthuav tawm hauv Daniel. Lub cim yaj saub ntawm zaj lus tim khawv txog tib neeg txoj kev ntxeev siab nyob hauv phau Daniel raug sawv cev puv npo hauv tshooj kaum ib. Tshooj kaum ib yog keeb kwm uas pib ntawm qhov kawg ntawm Npanpiloo thiab qhov pib ntawm cov Medes thiab cov Persians. Yog li ntawd, nws pib nrog qhov txhab tuag taus ntawm Npanpiloo, uas yog tus qauv piv txwv txog qhov txhab tuag taus ntawm txoj kev ua nom ua tswv ntawm papacy xyoo 1798. Thaum qhov txhab tuag taus ntawm papacy raug kho zoo ntawm txoj cai Hnub Caiv uas yuav los sai sai no, nws yuav dhau los ua lub taub hau ntawm kev sib koom ua peb feem ntawm tus zaj, tus tsiaj nyaum, thiab tus yaj saub cuav. Ces nws yog tus poj niam caij tus tsiaj nyaum hauv Qhia Tshwm kaum xya, thiab tus poj niam ntawd muaj lo lus Npanpiloo Loj sau rau saum nws lub hauv pliaj. Thaum txoj cai Hnub Caiv uas yuav los sai sai no los txog, qhov txhab tuag taus ntawm ob leeg—Npanpiloo thiab papacy—yuav raug kho zoo.

The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.

Kev ntxeev siab ntawm tibneeg uas tau sawv cev txij thaum Npanpiloo mus txog rau thaum kawg ntawm lub ntiajteb no yog tus qauv txheej txheem ntawm phau Daniyees, thiab tshooj kaum ib yog tsab xov faj lem sab nraud uas teev tseg txog qhov kev ntxeev siab ntawd ntawm hnub kawg. Zaj tim khawv txog kev ntxeev siab uas pom muaj nyob hauv tshooj kaum ib ntawd phim raws thiab nyob hauv rau nqe kawg ntawm tshooj ntawd. Rau nqe kawg yog tsab xov ntawm tibneeg txoj kev ntxeev siab, thiab rau nqe kawg ntawd raug sawv cev nrog thiab nyob hauv keeb kwm zais ntawm nqe plaub caug. Ua li ntawd, phau Daniyees raug txo los ua ib tshooj, uas ces kuj raug txo los ua rau nqe ntawm tib tshooj ntawd, uas ces ntxiv thiab raug txo los ua keeb kwm zais ntawm ib nrab kawg ntawm ib nqe xwb.

Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.

Tshooj kaum ib sawv cev rau tsab ntawv kaum peb uas muaj tsab ntawv xub thawj nyob ua ntej thiab tsab ntawv kawg nyob ua tom qab hauv cov ntawv Henplais, thiab tsab ntawv xub thawj thiab tsab ntawv kawg yeej ib txwm yog tib yam nkaus. Tshooj xub thawj qhia tias cov neeg txawj ntse raug cais tawm ntawm cov neeg ruam thaum pom kev ua yog toog hauv daim iav, thiab tshooj kawg qhia tias cov neeg txawj ntse raug cais tawm ntawm cov neeg ruam thaum lub sij hawm qhib qhov uas tau muab kaw cia. Kev tshoov siab qhia rau peb tias kev muab cim rau ib puas plaub caug plaub txhiab leej yog “kev nyob ruaj hauv qhov tseeb, ob qho tib si hauv kev txawj xav thiab hauv sab ntsuj plig.” Tshooj kaum qhia txog kev muab cim rau ib puas plaub caug plaub txhiab leej nyob rau sab ntsuj plig, thiab tshooj kaum ob qhia txog sab kev txawj xav. Tshooj kaum qhia txog peb zaug kov thiab peb zaug kev sib raug nrog cov neeg saum ntuj ceeb tsheej. Tshooj kaum ob qhia txog kev ntxuav kom dawb huv peb theem rau cov neeg txawj ntse uas raug ua kom tiav los ntawm kev nce ntxiv ntawm qhov tseeb yaj saub hauv kev txawj xav raws li “ua kom dawb huv, ua kom dawb, thiab raug sim.” Ib yam li tshooj kaum muaj ob lub cim ntawm peb, nrog rau peb zaug kov thiab peb zaug kev ntsib nrog saum ntuj ceeb tsheej; tshooj kaum ob kuj muaj txoj kev sim peb theem, nrog rau peb lo lus faj lem txog lub sij hawm thiab.

Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.

Peb caug kev ntsib saum ntuj ceeb tsheej nyob hauv tshooj kaum no ris lub cim ntawm qhov tseeb, rau qhov tus thawj thiab tus kawg uas yog ib tug nyob saum ntuj ceeb tsheej los cuag Daniyee yog tus tim tswv Khaivree, hos tus nyob nruab nrab yog Mikhaees. Muaj peb tug tim tswv, tiam sis Khetos yog tus tim tswv nyob hauv theem ob. Peb zaug kev kov no sawv cev rau kev txhawb kom Daniyee muaj zog zuj zus ua peb theem. Hauv nqe no Daniyee txheeb xyuas lub zeem muag daim iav saib peb zaug, thiab thaum nws ua li ntawd nws tab tom muab peb lub zeem muag daim iav saib ntawd tso rau hauv xya qhov kev hais txog lub zeem muag mareh hauv tshooj kaum. Ob zaug lo lus Henplais mareh raug txhais ua “kev tshwm sim,” thiab ob zaug ua “zeem muag,” thiab peb zaug ntxiv raug txhais ua “zeem muag.” Cov “peb zaug ntxiv” ntawd tsis yog mareh; lawv yog daim ntawv qhia pojniam ntawm mareh, uas yog marah. Tshooj kaum muaj peb zaug kev kov ntawm kev txhawb kom muaj zog zuj zus, peb zaug kev ntsib saum ntuj ceeb tsheej uas ris lub cim ntawm qhov tseeb, thiab peb lub zeem muag daim iav saib uas yog ib feem ntawm xya qhov kev hais txog kev tshwm sim ntawm Khetos.

Appearance

Kev Tshwm Sim

The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.

Ob zaug uas mareh raug txhais ua appearance sib haum nrog ob zaug uas nws raug txhais ua vision. Ua ke lawm, lawv qhia txog Khetos tias yog ib lub cim uas tshwm los ua ib lub cim taw qhia kev hauv keeb kwm yaj saub. Hauv Tshwm Sim tshooj kaum, ib tug tim tswv nqes los thiab tso ib txhais ko taw rau saum av, hos lwm txhais rau saum hiav txwv. Muam White qhia peb tias tus tim tswv ntawd “tsis yog lwm tus dua li Yexus Khetos.” Tus tim tswv hauv Tshwm Sim kaum yog “qhov tshwm sim” ntawm Khetos hauv keeb kwm yaj saub. Nws tshwm nyob hauv nqe kaum peb ntawm Daniyees tshooj yim ua Palmoni, thiab txij Tshwm Sim tshooj tsib mus lawm tom ntej Nws tshwm ua Tsov Ntxhuav ntawm xeem Yudas. Daniyees sawv cev rau cov neeg nyob rau hnub kawg uas raws qab tej kev tshwm yaj saub ntawm Khetos, txawm Nws yuav mus qhov twg los xij. Yog lawv ncaj ncees ua li ntawd, ces lawv yuav raug coj mus rau txoj kev yog toog pom ntawm daim iav, qhov chaw uas cov tsis ncaj ncees khiav dim.

Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.

Peb txheej txheem peb-kauj ruam ntawm kev ntxuav kom dawb huv hauv tshooj kaum ob, uas yog raws li kev to taub txog txoj kev paub uas raug muab nce ntxiv thaum ib zaj lus faj lem raug qhib tawm, yog nrog peb zaj “lus faj lem txog sijhawm” ua ke, uas sawv cev rau peb txoj kev ua tiav sib txawv rau txhua nqe ntawm peb nqe ntawd. Kaum ob puas rau caum xyoo hauv nqe xya, kaum ob puas cuaj caum xyoo hauv nqe kaum ib, thiab kaum peb puas peb caug tsib xyoo hauv nqe kaum ob qhia txog peb nqe uas txhua nqe muaj ib zaj lus faj lem txog sijhawm; cov ntawd tau ua tiav hauv keeb kwm, thiab tom qab ntawd cov Millerite thiaj lees paub lawv tias yog kev lees paub hauv keeb kwm rau txoj xov uas lawv tshaj tawm. Txoj kev twv tseg hauv nqe ntawd, txoj kev ua tiav hauv keeb kwm, thiab Millerite txoj kev siv keeb kwm ntawd ua tim khawv txog txoj kev ua tiav hauv hnub kawg ntawm peb zaj lus faj lem ntawd. Tiamsis Millerite txoj kev siv sijhawm tsis muaj cai siv tau ntxiv lawm, yog li ntawd cov lus hais txog sijhawm hauv cov nqe no yuav tsum raug siv raws li cov cim, tsis yog raws li sijhawm. Lub ntsiab lus piv txwv no raug tsa ruaj nyob hauv cov nqe ntawd los ntawm kev siv nqe ntawd, txoj kev ua tiav ntawm nqe ntawd hauv keeb kwm, thiab Millerite txoj kev nthuav qhia txoj xov ntawd.

Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.

Keeb kwm sijhawm ntawm tib neeg txoj kev ntxeev siab nyob hauv tshooj kaum ib raug xaws sib txuas ua ke los ntawm tej kev koom tes, tej kev cog lus, thiab tej kev khi lus. Tej kev khi lus ntawm tib neeg uas raug sawv cev nyob hauv keeb kwm ntawm tshooj kaum ib raug muab piv rau txoj kev khi lus los saum ntuj los.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

“Nyob rau hnub kawg ntawm keeb kwm lub ntiaj teb no, Vajtswv txoj kev khi lus nrog Nws haiv neeg uas ceev Nws tej lus txib yuav raug rov kho dua tshiab.” Review and Herald, February 26, 1914.

Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.

Loos tsim tsa tag nrho txoj kev yog toog pom, thiab thaum xub thawj hais txog Loos papas nyob hauv tshooj kaum ib, nws raug txheeb tias yog “cov uas tso tseg txoj kev khi lus dawb huv.” Kab sab hauv hauv Daniyee tshooj kaum ib, uas kuj yog kab sab hauv nyob hauv keeb kwm zais cia ntawm nqe plaub caug, sawv cev rau cov uas nkag mus rau hauv txoj kev khi lus nrog Vajtswv hauv hnub kawg; hos kab sab nraud qhia txog cov uas tso tseg tib txoj kev khi lus ntawd. Hauv kev piav txog pawg neeg uas yuav tsis tau txais txiaj ntsig los ntawm kev nce ntxiv ntawm kev paub hauv hnub kawg, lawv keeb kwm sab nraud raug xaws rau saum txoj xov yaj saub ntawm tib neeg tej ntawv cog lus uas raug rhuav.

Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.

Muaj ntau yam cim thiab duab piv txwv uas raug xaws nyob rau hauv txoj kab sab hauv ntawm ib puas plaub caug plaub txhiab, qhia txog txoj kev sib raug zoo raws li lo lus cog tseg ntawm Vajtswv nrog Nws cov neeg seem nyob rau hnub kawg. Lub cim ntawm tus lej “kaum ib” yog ib yam ntawm cov qhov tseeb ntawd, thiab qhov tseeb tias nqe kaum ib ntawm tshooj kaum ib qhia txog kev ua yog toog sab nraud thiab sab hauv ntawm hnub kawg raug Yaxayas hais kom meej ntxiv thaum nws txheeb qhia lub hom phiaj thiab txoj hauj lwm ntawm Vajtswv cov neeg raws li lo lus cog tseg nyob rau hnub kawg hauv tshooj kaum ib, thiab nqe kaum ib.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

Thiab yuav muaj tseeb tshwm sim rau hnub ntawd tias, tus Tswv yuav tsa nws txhais tes dua zaum ob kom txhiv cov seem ntawm nws haiv neeg uas tseem tshuav, tawm hauv Assyria, thiab tawm hauv Egypt, thiab tawm hauv Pathros, thiab tawm hauv Cush, thiab tawm hauv Elam, thiab tawm hauv Shinar, thiab tawm hauv Hamath, thiab tawm hauv cov koog pov txwv hauv hiav txwv los. Yaxayas 11:11.

The Scattering

Kev Rhuav Kom Tawg Mus Txhua Chaw

In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.

Nyob rau hnub kawg no, Vajtswv cov neeg seem yuav tau raug tawg khiav ob zaug, thiab yuav tsum raug sau los ua ke. Nqe xya ntawm Daniyees kaum ob qhia txog kev tawg khiav ntawm Vajtswv cov neeg nyob rau hnub kawg, yog li ntawd thiaj sawv cev rau ib txhiab ob puas rau caum hnub ntawd ua ib lub cim ntawm kev tawg khiav.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Kuv hnov tus txiv neej uas hnav ntaub linen, uas nyob saum dej ntawm tus dej, thaum nws tsa nws sab tes xis thiab sab tes laug mus rau saum ntuj ceeb tsheej, thiab cog lus los ntawm tus uas muaj txoj sia nyob mus ib txhis tias yuav yog rau ib lub sij hawm, ntau lub sij hawm, thiab ib nrab; thiab thaum nws ua kom tiav rau qhov tawg khiav ntawm lub hwj chim ntawm cov neeg dawb huv, tag nrho tej no yuav tiav lawm. Daniel 12:7.

The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.

Ob tug timkhawv ob tug raug muab faib mus thoob plaws hauv Tshwmsim tshooj kaum ib tom qab lawv tau muab lawv tej lus timkhawv.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

Thiab thaum lawv ua tim khawv tiav lawm, tus tsiaj qus uas nce tawm hauv lub qhov tob uas tsis muaj chaw xaus yuav ua rog tawm tsam lawv, thiab yuav kov yeej lawv, thiab tua lawv. Thiab lawv tej cev tuag yuav pw rau ntawm txoj kev hauv lub nroog loj, uas raws sab ntsuj plig hu ua Xaudoo thiab Iyi tebchaws, qhov chaw uas peb tus Tswv kuj raug ntsia saum ntoo khaub lig thiab. Thiab cov neeg, thiab xeem neeg, thiab lus, thiab haiv neeg, yuav pom lawv tej cev tuag tau peb hnub thiab ib nrab, thiab yuav tsis cia lawv tej cev tuag muab tso rau hauv tej ntxa. Thiab cov uas nyob saum npoo ntiajteb yuav zoo siab vim yog lawv, thiab yuav lom zem, thiab yuav xa khoom plig rau ib leeg; vim ob tug cev Vajtswv lus no tau tsim txom cov uas nyob saum npoo ntiajteb. Qhia Tshwm 11:7–10.

In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.

Hauv nqe tom qab no, nqe kaum ib, ob tug timkhawv raug tsa sawv rov los ntawm lawv txoj kev tuag hauv txoj kev ntawm Xaudoo thiab Iziv. Tib txoj kev tuag ntawd Ezekiel piav qhia tias yog ib lub hav uas muaj pob txha tawg khiav ua luaj, tuag tag, thiab qhuav qhawv. Ob tug timkhawv sawv cev rau ob tug kub uas yog Republican thiab Protestant uas raug tua nyob rau xyoo 2020. Lub kub Protestant tau tuag ntawm nws txoj kev twv ua cuav txog Lub Xya hli ntuj 18, 2020, thiab lub kub Republican tau tuag ntawm qhov kev xaiv tsa raug nyiag ntawm xyoo 2020. Yaxayas qhia tias thaum cov timkhawv raug tsa sawv rov los, uas nws qhia tias yog raug sau sib sau ua ke zaum ob, cov timkhawv ntawd thiaj los ua tus chij uas sau sib sau cov neeg ua haujlwm teev kaum ib.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

Thiab nyob rau hnub ntawd yuav muaj ib tug cag ntawm Yexi, uas yuav sawv ua ib lub chij rau haiv neeg; cov Lwm Haiv Neeg yuav tuaj nrhiav nws: thiab nws qhov chaw so yuav muaj hwjchim ci ntsa iab. Thiab yuav muaj li no nyob rau hnub ntawd, tus Tswv yuav tsa nws txhais tes dua zaum ob kom txhiv rov qab cov seem ntawm nws haiv neeg uas yuav tshuav tseg, ntawm Axilia, thiab ntawm Iyi tebchaws, thiab ntawm Pathos, thiab ntawm Khus, thiab ntawm Elas, thiab ntawm Xin‑a, thiab ntawm Hamath, thiab ntawm cov koog pov txwv hauv hiav txwv. Thiab nws yuav tsa ib lub chij rau cov tebchaws, thiab yuav sau cov neeg Yixalayees uas raug ntiab tawm los ua ke, thiab yuav khaws cov neeg Yudas uas tawg ua sab ua sua ntawm plaub ceg kaum ntuj. Yaxayas 11:10–12.

When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.

Thaum tus Tswv tsa nws txhais tes zaum ob los sib sau ua ke, nws sau los ua ke “cov uas raug ntiab tawm ntawm Ixayees.” “Cov uas raug ntiab tawm ntawm Ixayees” dhau los ua tus chij rau Lwm Haiv Neeg, thiab vim li no lawv yuav tsum raug ntiab tawm ua ntej lawv thiaj raug sib sau ua ke. Lawv raug ntiab tawm mus rau hauv Exekees lub hav uas muaj tej pob txha tuag, thiab thaum twb raug tua lawm, lawv pw hauv txoj kev uas peb tus Tswv kuj raug ntsia saum ntoo khaub lig thiab, thaum uas lwm pawg neeg zoo siab xyiv fab.

Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

Nej cov lus ntawm tus Tswv, nej cov uas tshee hnyo ntawm nws cov lus; nej cov kwv tij uas ntxub nej, uas ntiab nej tawm vim yog kuv lub npe, tau hais tias, Cia tus Tswv tau koob meej: tiam sis nws yuav tshwm los ua nej txoj kev xyiv fab, thiab lawv yuav raug txaj muag. Yaxayas 66:5.

Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.

Cov uas tshee hnyo rau Vajtswv Txojlus raug ntiab tawm los ntawm lawv cov kwv tij uas ntxub lawv. Yelemis qhia tias yuav muaj dab tsi tshwm sim rau cov kwv tij uas ntxub tus chij cim.

Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

Vim li no tus Tswv hais li no, Saib seb, Kuv yuav coj kev phem los rau saum lawv, uas lawv yuav khiav dim tsis tau; thiab txawm yog lawv quaj thov rau Kuv los, Kuv yuav tsis mloog lawv. Yelemis 11:11.

The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.

Lub ntsiab lus nyob ib ncig ntawm nqe kaum ib yog Vajtswv txoj kev cog lus, thiab tag nrho cov yaj saub hais txog hnub kawg, yog li ntawd txoj kev cog lus uas tab tom raug tham txog no yog kev rov tsim dua tshiab ntawm txoj kev cog lus nrog ib puas plaub caug plaub txhiab leej.

The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

Lo lus uas los ntawm tus Tswv tuaj cuag Yelemis, hais tias, Nej mloog cov lus ntawm daim ntawv cog lus no, thiab hais rau cov txiv neej hauv Yudas, thiab rau cov neeg nyob hauv Yeluxalees; thiab koj yuav hais rau lawv tias, Tus Tswv, Yixayee tus Vajtswv, hais li no tias: Foom tsis zoo rau tus neeg uas tsis mloog cov lus ntawm daim ntawv cog lus no, uas kuv tau txib rau nej cov yawg koob thaum hnub uas kuv coj lawv tawm hauv lub tebchaws Iziv, tawm hauv lub cub hlau, hais tias, Nej mloog kuv lub suab, thiab ua raws li tej no, raws li txhua yam uas kuv txib nej; ces nej yuav ua kuv haiv neeg, thiab kuv yuav ua nej tus Vajtswv; xwv kom kuv yuav ua kom tiav lo lus cog tseg uas kuv tau cog lus rau nej cov yawg koob, tias yuav pub ib thaj av ntws nrog mis nyuj thiab zib ntab rau lawv, ib yam li niaj hnub no. Ces kuv teb thiab hais tias, Amees, Au tus Tswv.

Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

Ces tus Tswv hais rau kuv tias, Cia li tshaj tawm txhua lo lus no hauv tej nroog ntawm Yudas, thiab hauv tej kev ntawm Yeluxalees, hais tias, Nej mloog tej lus ntawm txoj kev khi lus no, thiab ua raws li. Vim kuv twb qhuab ntuas nej cov yawg koob tiag tiag txij hnub uas kuv coj lawv tawm hauv lub tebchaws Iziv los txog niaj hnub no, sawv ntxov ntxov qhuab ntuas tas mus li, hais tias, Mloog kuv lub suab. Los lawv tsis mloog lus, tsis tsa ntsej mloog li, tiam sis txhua tus nyias taug raws li tej kev xav hauv nws lub siab phem; yog li ntawd kuv yuav coj txhua lo lus ntawm txoj kev khi lus no los rau saum lawv, uas kuv tau txib kom lawv ua; los lawv tsis tau ua li ntawd.

And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.

Thiab tus Tswv hais rau kuv tias, Muaj ib qho kev tawm tsam zais cia nyob hauv cov txiv neej ntawm Yudas, thiab nyob hauv cov neeg uas nyob hauv Yeluxalees. Lawv tau tig rov qab mus rau tej kev phem ntawm lawv cov yawg koob, uas tsis kam mloog kuv tej lus; thiab lawv tau mus raws lwm cov vajtswv kom teev lawv: tsev neeg Ixayees thiab tsev neeg Yudas tau rhuav kuv txoj kev cog lus uas kuv tau cog nrog lawv cov yawg koob. Yog li no tus Tswv hais tias, Saib seb, kuv yuav coj kev phem los saum lawv, uas lawv yuav khiav dim tsis tau; thiab txawm yog lawv yuav quaj hu rau kuv los, kuv yuav tsis mloog lawv. Yelemis 11:1–11.

The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.

Lub ntsiab lus hais txog kev txiav txim rau Laodicean Seventh-day Adventism uas Yelemis tau txheeb qhia ntawd, Exekees rov hais dua hauv tshooj kaum ib, nqe kaum ib.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

Lub nroog no yuav tsis yog nej lub laujkaub, thiab nej yuav tsis yog daim nqaij nyob hauv nws nruab nrab; tiam sis kuv yuav txiav txim rau nej ntawm ciam teb Ixayees. Exekees 11:11.

Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.

Kev tshoov siab ncaj qha qhia meej tias kev muab lub cim ntim cia hauv Exekees tshooj cuaj yog tib qho kev muab lub cim ntim cia ntawm ib puas plaub caug plaub txhiab leej hauv Tshwm Sim tshooj xya. Nqe kaum ib ntawm tshooj kaum ib tsuas yog qhov txuas ntxiv ntawm Exekees zaj lus piav uas khiav mus tsis tu ncua txog txoj kev txiav txim saum lub Koom Txoos Seventh-day Adventist, uas Sister White qhia tias yog Yeluxalees hauv Exekees tshooj cuaj. Cov uas tsis tau txais lub cim ntim cia raug txiav txim thiab raug rhuav tshem hauv zaj yog toog pom ntawm tshooj cuaj mus txog kaum ib.

The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.

Lub zeem muag ntawm 9/11 hauv Exekees qhia tias cov neeg tsis ncaj ncees raug coj tawm mus sab nraum Yeluxalees kom raug txiav txim, yog li qhia txog qhov kev cais zaum kawg ntawm cov uas lees hais tias lawv yog pawg ntseeg kawg, raws li tau piav qhia hauv phau Ntawv Qhia Tshwm. Lub cim ntawm “kaum ib, kaum ib” yog ib lub cim ntawm txoj kev khi lus uas ib puas plaub caug plaub txhiab tus nkag mus nrog Vajtswv. Thaum muab cov lej no ntxiv ua ke, lawv sawv cev rau nees nkaum ob, uas yog ib feem kaum ntawm ob puas nees nkaum, ib qho ntawm cov cim uas qhia txog kev koom ua ke ntawm Vajtswv thiab tib neeg.

Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.

Ob puas nees nkaum xyoo nyob nruab nrab ntawm 677 thiab 457 BC txuas Daniel zaj lus faj lem txog ob txhiab peb puas hnub, nrog Mauxes zaj lus faj lem txog xya zaug. Muaj ntau yam yuav raug txheeb paub txog ob puas nees nkaum xyoo ntawd ua ib lub cim ntawm txoj hauj lwm ntawm txoj kev theej txhoj uas pib thaum ob zaj lus faj lem ntawd tuaj sib ntsib ua ke hauv 1844. Muaj ntau yam yuav raug nthuav tawm txog yam uas raug sawv cev raws li lub cim los ntawm tus lej nees nkaum ob ua ib feem kaum ntawm ob puas nees nkaum, ib yam li yog nyob hauv rooj plaub ntawm tus lej kaum ib. Yam uas kuv xav txheeb qhia ntawm no yog txoj kev sib raug zoo ntawm kaum ib thiab nees nkaum ob.

We will continue these thoughts in the next article.

Peb yuav txuas ntxiv tej kev xav no hauv zaj lus tom ntej.