Seleucus III Ceraunus, ruled briefly as king from 226 to 223 BC before being assassinated or dying under mysterious circumstances. Seleucus III was the immediate predecessor of Antiochus III. The two brothers represent the “sons” of verse ten, and they represent Reagan and Bush in 1989.
Seleucus III Ceraunus kav luv ua vajntxwv ib ntus xwb txij xyoo 226 mus txog 223 BC ua ntej nws raug tua los sis tuag nyob rau hauv tej xwm txheej tsis meej pem. Seleucus III yog tus uas tam sim ntawd ua ntej Antiochus III. Ob tug kwv tij no sawv cev rau cov “tub” hauv nqe kaum, thiab lawv sawv cev rau Reagan thiab Bush xyoo 1989.
But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.
Tiamsis nws cov tub yuav raug tsim kom sawv, thiab yuav sau ib pab tub rog loj heev los ua ke; thiab ib tug yuav yeej los tiag, thiab ntws hla, thiab hla mus: ces nws yuav rov qab los, thiab raug tsim kom sawv, mus txog rau nws lub chaw ruaj khov. Daniyees 11:10.
Verse ten is the third line and it represents the “time of the end” in 1989. It ties together with verse forty of chapter eleven and Isaiah eight verse eight. The connection of these three verses identifies that verse eleven represents the current Ukrainian war, with Putin and Zelenskyy as the antagonists represented in the Battle of Raphia set forth in verse eleven. Verse twelve identifies the aftermath of the Ukrainian war and the fate of Putin. Verse thirteen through fifteen is the battle of Panium.
Nqe kaum yog kab thib peb, thiab nws sawv cev rau “lub sijhawm kawg” xyoo 1989. Nws txuas ua ke nrog nqe plaub caug ntawm tshooj kaum ib thiab Yaxayas yim nqe yim. Kev sib txuas ntawm peb nqe no qhia meej tias nqe kaum ib sawv cev rau tsov rog tam sim no hauv Ukraine, nrog Putin thiab Zelenskyy ua cov yeeb ncuab sib tawm tsam uas raug sawv cev hauv Tsov Rog ntawm Raphia raws li tau muab teev tseg hauv nqe kaum ib. Nqe kaum ob qhia txog tej xwm txheej tom qab tsov rog hauv Ukraine thiab txoj hmoo ntawm Putin. Nqe kaum peb mus txog kaum tsib yog tsov rog ntawm Panium.
The theme of verse ten is the “time of the end” and in agreement with the principles associated with the unsealing of truth at the “time of the end” the verse, though only one verse has a multitude of prophetic lines represented. Verse ten identifies the beginning of the hidden history of verse forty, which marks the beginning of the movement of the third angel and the sealing of the one hundred and forty-four thousand.
Lub ntsiab ntawm nqe kaum yog “lub caij kawg,” thiab raws li cov hauv paus ntsiab lus uas txuas nrog kev qhib qhov tseeb uas raug muab kaw tseg thaum “lub caij kawg,” nqe no, txawm yog tsuas muaj ib nqe xwb, los tseem sawv cev rau ntau txoj kab lus faj lem. Nqe kaum qhia txog qhov pib ntawm keeb kwm uas raug zais cia hauv nqe plaub caug, uas cim txog qhov pib ntawm kev txav mus ntawm tus tim tswv thib peb thiab kev muab cim rau ib puas plaub caug plaub txhiab leej.
The verse connects the seven times of Leviticus twenty-six as identified in the vision which begins in Isaiah chapter seven. That connection marks the combining of divinity with humanity, which is the finishing of the mystery of godliness during the sounding of the seventh trumpet, which is the third woe of Islam.
Nqe no txuas xya lub sij hawm hauv Leviticus nees nkaum rau raws li tau raug qhia tseg hauv zaj yog toog pom uas pib hauv Yaxayas tshooj xya. Txoj kev sib txuas ntawd cim txog kev koom ua ke ntawm Vajtswv txoj kev muaj hwjchim nrog tibneeg, uas yog kev ua kom tiav ntawm txoj kev tsis meej pem ntawm kev ua Vajtswv thaum lub sij hawm tshuab nrov ntawm raj xya, uas yog kev txom nyem thib peb ntawm Islam.
The verse marks 1989 as the time of the end, and with the connection of Leviticus twenty-six’s seven times, it includes the foundational truth of William Miller, and the rebellion of 1863. The verse starts the hidden history of verse forty. It is therefore an essential element of the increase of knowledge that arrives at the time of the end in 1989 and begins the prophetic illustration of the external events that make up the hidden history of verse forty, and through its connection with the seven times also identifies the internal events in the history between 1989 and the Sunday law.
Nqe lus no cim xyoo 1989 tias yog lub sij hawm kawg, thiab nrog rau txoj kev txuas ntawm xya lub sij hawm hauv Leviticus nees nkaum rau, nws suav nrog qhov tseeb hauv paus uas yog ntawm William Miller, thiab txoj kev tawm tsam ntxeev siab ntawm xyoo 1863. Nqe lus no pib keeb kwm zais ntawm nqe plaub caug. Yog li ntawd nws yog ib qho tseem ceeb heev ntawm txoj kev txawj ntse nce ntxiv uas los txog rau lub sij hawm kawg hauv xyoo 1989 thiab pib daim duab piv txwv yaj saub ntawm tej xwm txheej sab nraud uas tsim ua keeb kwm zais ntawm nqe plaub caug, thiab los ntawm nws txoj kev txuas nrog xya lub sij hawm kuj qhia txog tej xwm txheej sab hauv hauv keeb kwm nruab nrab ntawm xyoo 1989 thiab txoj cai Hnub Caiv.
The number ten is a symbol of a test, and the verses’ connection with the vision of Isaiah seven which places an emphasis upon understanding the truth.
Tus lej kaum yog ib lub cim ntawm kev sim, thiab txoj kev txuas ntawm cov nqe Vajlugkub no nrog zaj yog toog pom hauv Yaxayas xya muab kev hais txog tshwj xeeb rau kev to taub qhov tseeb.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Vim lub taub hau ntawm Syria yog Damaxaka, thiab lub taub hau ntawm Damaxaka yog Reesin; thiab tsis pub dhau rau caum tsib xyoos, Efa-i yuav raug rhuav kom tsis txhob yog ib haiv neeg ntxiv lawm. Thiab lub taub hau ntawm Efa-i yog Xamalis, thiab lub taub hau ntawm Xamalis yog Remaliyas tus tub. Yog nej tsis ntseeg, yeej muaj tseeb tias nej yuav tsis raug tsa kom ruaj khov. Yaxayas 7:8, 9.
You will not be established if you do not believe that a “head” represents a capital city (Samaria and Damascus) and a king (Rezin and Remaliah’s son Pekah). If you do not understand those three interchangeable symbols, in the context of Isaiah eight, verse eight, (which is the same vision as chapter seven) then you will not be able to identify Putin and Russia as the king of the south in verses eleven through fifteen.
Koj yuav tsis raug tsa kom ruaj yog tias nej tsis ntseeg tias ib tug “taub hau” sawv cev rau ib lub nroog peev (Samaria thiab Damascus) thiab ib tug vajntxwv (Rezin thiab Remaliah tus tub Pekah). Yog tias nej tsis to taub peb lub cim uas siv sib pauv tau ntawd, hauv lub ntsiab lus ntawm Yaxayas yim, nqe yim, (uas yog tib lub zeem muag li tshooj xya) ces nej yuav tsis muaj peev xwm txheeb tau Putin thiab Russia tias yog tus vajntxwv sab qab teb hauv nqe kaum ib txog kaum tsib.
Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:7, 8.
Yog li no, saib seb, tus Tswv coj dej ntawm tus dej loj los saum lawv los, muaj zog thiab coob heev, yog vajntxwv Axilia thiab nws lub hwjchim ci ntsa iab tag nrho; thiab nws yuav nyab hla tas nrho nws tej kwj deg, thiab hla dhau tas nrho nws tej ntug dej: Thiab nws yuav hla mus hauv Yudas; nws yuav nyab thiab hla dhau mus, nws yuav nce mus txog rau caj dab; thiab kev nthuav dav ntawm nws tis yuav puv nkaus qhov dav ntawm koj lub tebchaws, Au Immanuel. Yaxayas 8:7, 8.
The theme of verse ten is a three-step testing process that begins at the time of the end and leads to the close of probation at the Sunday law.
Nqe lus ntawm nqe kaum yog ib txheej txheem kev sim peb theem uas pib rau lub sijhawm kawg thiab coj mus txog rau kev kaw ntawm lub sijhawm siab dawb huv thaum txoj cai Hnub Caiv Xya Hnub raug hloov los ntawm txoj cai Hnub Sunday.
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. Daniel 12:9, 10.
Thiab Nws hais tias, Cia li mus koj txoj kev, Daniyee: rau qhov tej lus no twb raug kaw cia thiab muab khi ntim cia kom txog 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 ntxiv mus: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub li; tiam sis cov neeg txawj ntse yuav to taub. Daniel 12:9, 10.
At the “time of the end” the book of Daniel is “unsealed” and a three-step testing process as represented by “purified, and made white, and tried” begins. The “wise” understand, the “wicked” do not understand. Their lack of understanding, just as their lack of oil in the parable of the ten virgins causes them to be destroyed.
Thaum txog “lub sij hawm kawg,” phau ntawv Daniyee raug “qhib lub cim,” thiab ib txoj kev sim siab peb theem raws li sawv cev los ntawm “ua kom dawb huv, thiab ua kom dawb, thiab raug sim” pib. Cov “neeg txawj ntse” nkag siab, cov “neeg phem” tsis nkag siab. Lawv qhov tsis nkag siab ntawd, ib yam li lawv qhov tsis muaj roj hauv zaj lus piv txwv txog kaum leej nkauj xwb, ua rau lawv raug rhuav tshem.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Kuv haiv neeg raug puas tsuaj vim tsis muaj kev paub; vim koj twb tsis lees txais kev paub lawm, kuv kuj yuav tsis lees txais koj thiab, kom koj txhob ua pov thawj rau kuv lawm; vim koj twb tsis nco qab txoj kevcai ntawm koj tus Vajtswv lawm, kuv kuj yuav tsis nco qab koj cov menyuam thiab. Hosea 4:6.
The words “My people” means a covenant people, and these covenant people are to be rejected and destroyed for “lack of knowledge.” The Sunday law in the United States is the waymark where things are forgotten or remembered. Remember the Sabbath day is present truth at that point. It is there the whore of Tyre is remembered. It is there that God remembers the sins of Babylon in Revelation.
Cov lus “Kuv haiv neeg” txhais hais tias yog ib haiv neeg hauv txoj kev khi lus, thiab cov haiv neeg hauv txoj kev khi lus no yuav raug tsis lees paub thiab raug rhuav tshem vim “tsis muaj kev paub.” Txoj cai hnub Sunday hauv Tebchaws Meskas yog lub cim taw qhia uas tej yam raug hnov qab lossis raug nco qab. Nco ntsoov hnub Xanpataus yog qhov tseeb tam sim no nyob rau ntawm lub sijhawm ntawd. Nyob ntawd tus niam ntiav ntawm Thailab raug nco qab. Nyob ntawd Vajtswv nco txog Npanpiloo tej kev txhaum hauv Phau Tshwm Sim.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Thiab kuv hnov dua ib lub suab los saum ntuj los hais tias, Nej cov uas yog kuv haiv neeg, cia li tawm hauv nws mus, kom nej txhob koom nrog nws tej kev txhaum, thiab kom nej txhob raug nws tej kev rau txim. Vim nws tej kev txhaum tau nce mus txog saum ntuj lawm, thiab Vajtswv tau nco ntsoov nws tej kev tsis ncaj ncees. Cia li pauj rau nws raws li nws twb tau pauj rau nej, thiab muab ob npaug rau nws raws li nws tej hauj lwm; hauv lub khob uas nws tau ntim, nej cia li ntim ob npaug rau nws. Tshwmsim 18:4–6.
It is there that the children, or the prophetic last generation of Laodicean Adventism is cut off. It is there that those who Daniel calls the “wicked” manifest that they had “forgot” God’s law, and the portion of God’s law which they forgot is God’s prophetic rules or laws. The context is clearly that they lack the “knowledge” that is increased when the book of Daniel is unsealed. Daniel contrasts the “wise” with the “wicked” and Jesus the “wise virgins” with the “foolish virgins.” Amos identifies the same class as “fair virgins” as those who are unable to find the prophetic message represented by the east, north and seas.
Nyob rau ntawd cov me nyuam, los sis tiam kawg uas yog raws li yaj saub ntawm Laodicean Adventism, raug txiav tawm. Nyob rau ntawd cov uas Daniyees hu ua cov “neeg phem” qhia tawm tias lawv tau “tsis nco qab” Vajtswv txoj kevcai lawm, thiab feem ntawm Vajtswv txoj kevcai uas lawv tsis nco qab ntawd yog Vajtswv cov cai los sis kevcai uas yog yaj saub. Lub ntsiab lus hauv qab no qhia meej tias lawv tsis muaj qhov “kev paub” uas raug nce ntxiv thaum phau ntawv Daniyees raug qhib tawm. Daniyees muab cov “neeg txawj ntse” piv rau cov “neeg phem,” thiab Yexus muab cov “nkauj xwb txawj ntse” piv rau cov “nkauj xwb ruam.” Amoos qhia tib pab neeg ntawd ua cov “nkauj xwb zoo nkauj,” yog cov uas nrhiav tsis tau zaj lus yaj saub uas sawv cev los ntawm sab hnub tuaj, sab qaum teb, thiab tej hiav txwv.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Saib seb, hnub yuav los txog, tus Tswv Vajtswv hais li no, tias Kuv yuav xa kev tshaib nqhis los rau hauv lub tebchaws; tsis yog kev tshaib nqhis mov, los tsis yog kev nqhis dej, tiam sis yog kev nqhis hnov tej lus ntawm tus Tswv: Thiab lawv yuav ua loj leeb mus txij hiav txwv mus txog hiav txwv, thiab txij sab qaum teb mus txog sab hnub tuaj, lawv yuav khiav mus los nrhiav tus Tswv txoj lus, los lawv yuav nrhiav tsis tau. Hnub ntawd cov ntxhais hluas zoo nraug thiab cov tub hluas yuav qaug zog vim kev nqhis. Cov uas cog lus los ntawm Xamalis tej kev txhaum, thiab hais tias, Koj tus vajtswv, Au Dan, tseem ciaj sia; thiab, Npiasesheba txoj kev coj tseem ciaj sia; cov ntawd yuav poob, thiab yuav tsis sawv rov los ib zaug ntxiv lawm. Amoos 8:11–14.
The message they cannot find is represented by where they are looking as they “wander from sea to sea, and from the north even to the east.” Amos says these “fair virgins” are in a “famine” of hearing “the Word of the Lord,” and that “in that day they shall run to and fro to seek the word of the Lord, and shall not find it.” The message that was unsealed from the book of Daniel at the time of the end in 1989 in fulfillment of verse forty and also of verse ten of chapter eleven is summarized in the final two verses of chapter eleven.
Zaj lus uas lawv nrhiav tsis tau ntawd raug sawv cev los ntawm qhov chaw uas lawv tab tom nrhiav thaum lawv “taug kev ib hiav txwv mus rau ib hiav txwv, thiab ntawm sab qaum teb mus txog sab hnub tuaj.” Amos hais tias cov “nkauj xwb zoo nkauj” no nyob hauv ib qho “kev tshaib nqhis” ntawm kev hnov “Tus Tswv Txojlus,” thiab tias “hauv hnub ntawd lawv yuav khiav mus los nrhiav Tus Tswv Txojlus, thiab yuav nrhiav tsis tau.” Zaj lus uas tau muab qhib tawm ntawm phau Daniyee thaum lub sijhawm kawg xyoo 1989 raws li kev ua tiav ntawm nqe plaub caug thiab kuj yog nqe kaum ntawm tshooj kaum ib, raug muab sau luv tseg nyob hauv ob nqe kawg ntawm tshooj kaum ib.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Tiamsis xov tawm ntawm sab hnub tuaj thiab ntawm sab qaum teb yuav ua rau nws ntxhov siab; yog li ntawd nws yuav tawm mus nrog kev npau taws loj kom rhuav tshem, thiab kom tua pov tseg coob leej kiag li. Thiab nws yuav tsa tej tsev ntaub ntawm nws lub vaj ntxwv nyob nruab nrab ntawm ob lub hiav txwv rau saum lub roob dawb huv uas muaj hwjchim ci ntsa iab; tiam sis nws yuav los txog rau nws qhov kawg, thiab yuav tsis muaj leejtwg pab tau nws. Daniel 11:44, 45.
The foolish, fair and wicked virgins who lack the oil, the message of the east, north and seas who rejected knowledge and God’s covenant and Law are remembered by God at the Sunday law. Three battles are represented in verses ten through fifteen. I separate these three battles into three histories, but they are also a line when considered together, for verse ten opens up the “time of the end” and therefore initiates a three-step testing process.
Cov nkauj xwb ruam, zoo nraug thiab phem uas tsis muaj roj, yog cov sawv cev rau zaj xov ntawm sab hnub tuaj, sab qaum teb thiab dej hiav txwv, cov uas tsis lees yuav kev paub thiab Vajtswv txoj kev cog lus thiab Nws txoj Kevcai, Vajtswv nco txog lawv thaum txog txoj cai hnub Sunday. Peb qhov kev sib ntaus rog raug sawv cev nyob hauv nqe kaum mus txog kaum tsib. Kuv cais peb qhov kev sib ntaus rog no ua peb zaj keeb kwm, tiam sis thaum muab los xav ua ke, lawv kuj yog ib txoj kab, vim nqe kaum qhib txog “lub sijhawm kawg” thiab yog li ntawd pib ib txoj kev sim siab peb theem.
Verse ten connects with the seven times of Leviticus twenty-six and therefore the foundations of Adventism and William Miller’s work. The second step of the three steps is a visual test that began when the light of verse eleven and the Ukrainian war opened up. The second test is visual and represents a test concerning our ability to recognize current events in the light of God’s prophetic Word. The third test is the Battle of Panium of verse fifteen, where Simon Barjonah’s name was changed to Peter, and thus marked the sealing of the one hundred and forty-four thousand just before probation closes at the Sunday law of verse sixteen.
Nqe kaum txuas nrog xya lub sijhawm ntawm Leviticus nees nkaum rau, thiab yog li ntawd txuas nrog tej hauv paus ntsiab lus ntawm Kev Ntseeg Adventist thiab txoj hauj lwm ntawm William Miller. Kauj ruam thib ob ntawm peb kauj ruam yog ib qho kev xeem pom kev uas tau pib thaum qhov kaj ntawm nqe kaum ib thiab tsov rog hauv Ukraine tau qhib los. Kev xeem thib ob yog kev xeem pom kev thiab sawv cev rau ib qho kev xeem hais txog peb lub peev xwm los paub txog tej xwm txheej tam sim no raws li qhov kaj ntawm Vajtswv Txoj Lus Yaj Saub. Kev xeem thib peb yog Tsov Rog Panium ntawm nqe kaum tsib, qhov uas Ximoos Barjonah lub npe raug hloov mus ua Petus, thiab yog li cim tseg txog kev muab lub foob rau ib puas plaub caug plaub txhiab tus tam sid ua ntej lub sijhawm sim neej kaw rau thaum txoj cai Hnub Caiv cuav ntawm nqe kaum rau.
When we consider Antiochus Magnus appearance in each of the three battles represented by verse ten, eleven and fifteen we also see the history of verse nine through sixteen the rise and fall of the false prophet of Bible prophecy.
Thaum peb xav txog Antiochus Magnus txoj kev tshwm sim hauv txhua ntawm peb qhov kev sib ntaus uas tau sawv cev los ntawm nqe kaum, kaum ib, thiab kaum tsib, peb kuj pom hauv keeb kwm ntawm nqe cuaj mus txog kaum rau txoj kev sawv thiab txoj kev poob ntawm tus yaj saub cuav hauv Vajlugkub tej lus faj lem.
Verses one through four identify the rise and fall of the dragon power. Verses nine and ten identify 1798 and 1989 respectively and in so doing, verses nine through sixteen identify the rise and fall of the false prophet. Verses forty to forty-five represent the rise and fall of the beast. Verses nine and ten also align with verse forty’s two “time of the ends” in 1798 and 1989.
Nqe ib txog plaub txheeb xyuas txog kev sawv thiab kev poob ntawm lub hwjchim zaj. Nqe cuaj thiab kaum txheeb xyuas txog xyoo 1798 thiab 1989 raws li nyias nyias, thiab los ntawm qhov ntawd, nqe cuaj txog kaum rau txheeb xyuas txog kev sawv thiab kev poob ntawm tus yaj saub cuav. Nqe plaub caug txog plaub caug tsib sawv cev rau kev sawv thiab kev poob ntawm tus tsiaj qus. Nqe cuaj thiab kaum kuj sib haum nrog ob lo lus “lub sijhawm kawg” hauv nqe plaub caug, hauv xyoo 1798 thiab 1989.
Sister White informs us clearly that to misunderstand the “time of the end” produces confusion as to where to apply the prophecies.
Muam White qhia rau peb meej tseeb tias kev to taub yuam kev txog “lub sijhawm kawg” ua rau muaj kev ntxhov siab txog qhov chaw uas yuav tsum siv tej lus faj lem ntawd.
“Many are doing the same thing today, in 1897, because they have not had experience in the testing message comprehended in the first, second, and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread, but the supposed wise and great men are prating about ‘higher education’ which they suppose originates with finite men. They know not the signs of Christ’s coming, or of the end of the world.” Sermons and Talks, volume 1, 290.
“Muaj coob leej coob tus tab tom ua tib yam nkaus niaj hnub no, hauv xyoo 1897, vim lawv tsis tau muaj kev paub hauv txoj xov sim siab uas muaj nyob hauv thawj tug tim tswv, tug tim tswv ob, thiab tug tim tswv peb tej xov. Muaj ib txhia tab tom tshawb nrhiav Vaj Lug Kub kom nrhiav pov thawj tias tej xov no tseem yuav nyob yav tom ntej. Lawv muab tej xov no qhov tseeb sau ua ke, tiamsis lawv tsis muab tej xov ntawd tso rau hauv lawv qhov chaw uas tsim nyog nyob hauv keeb kwm yav tom ntej raws lus faj lem. Yog li ntawd, cov neeg zoo li no nyob rau hauv kev phom sij uas yuav coj cov pej xeem mus yuam kev txog kev muab tej xov no tso rau qhov chaw. Lawv tsis pom thiab tsis nkag siab txog lub sijhawm kawg, los sis thaum twg thiaj yuav tsum muab tej xov no tso rau. Hnub ntawm Vajtswv tab tom los nrog kauj ruam ntsiag to, tiamsis cov neeg uas raug xav tias muaj tswvyim thiab loj hlob tab tom plees txog ‘kev kawm qib siab’ uas lawv xav tias muaj keeb los ntawm neeg txawj txawj ntse uas muaj ciam. Lawv tsis paub txog tej cim ntawm Khetos txoj kev los, los sis ntawm lub ntiajteb kawg.” Sermons and Talks, volume 1, 290.
Verse ten’s theme is the “time of the end” and there are several “time of the ends” identified in chapter eleven. If you “do not see and understand” the “time of the ends” in chapter eleven, you will not know when “to locate the messages.” She says, “there are those who are searching the Scriptures,” and as with all prophets her words are addressing the last days, so in the last days those she is identifying are a class who do not understand the time of the end, so they are also Amos’ “fair virgins” who fall and never rise again.
Nqe kaum lub ntsiab lus yog “lub caij kawg,” thiab hauv tshooj kaum ib muaj ob peb “lub caij kawg” uas raug txheeb tseg. Yog koj “tsis pom thiab tsis to taub” “lub caij kawg” hauv tshooj kaum ib, koj yuav tsis paub thaum twg “yuav muab cov lus tso rau nws qhov chaw.” Nws hais tias, “muaj ib txhia tab tom tshawb nrhiav Vajluskub,” thiab ib yam li cov yaj saub txhua tus, nws cov lus tab tom hais rau hnub kawg; yog li ntawd, hauv hnub kawg, cov uas nws tab tom txheeb tias yog ib pawg neeg uas tsis to taub lub caij kawg, ces lawv kuj yog Amoos cov “nkauj nkauj xwb zoo nraug” uas poob thiab yuav tsis sawv rov qab ntxiv lawm.
In chapter eleven verse one Darius and Cyrus stand together to mark the time of the end in 1989. When Ptolemy went to Babylon and took the northern king into captivity in Egypt in 246 BC, in turn typifying 1798 as represented in verses seven through nine, it was a “time of the end.” Verse ten is the “time of the end” in 1989.
Hauv tshooj kaum ib nqe ib, Darius thiab Cyrus sawv ua ke los cim lub sijhawm kawg hauv 1989. Thaum Ptolemy mus rau Npanpiloo thiab ntes tus vajntxwv qaum teb coj mus ua qhev nyob hauv Iziv xyoo 246 BC, uas los ntawm qhov ntawd ua ib yam piv txwv txog 1798 raws li sawv cev hauv nqe xya mus txog nqe cuaj, qhov ntawd yog ib “lub sijhawm kawg.” Nqe kaum yog “lub sijhawm kawg” hauv 1989.
1798 is the end of the twenty-five hundred and twenty years of scattering against the northern kingdom of Israel which began in 723 BC. Twelve hundred and sixty years later in 538 the papacy ruled for twelve hundred and sixty years until 1798. 1798 is a “time of the end,” for it is the end of the seven times, and also the twelve hundred and sixty years, as well as the twelve hundred and ninety years of Daniel chapter twelve. 1798 is a “time of the end” and therefore 538 is also a “time of the end.” 538 is the end of the twelve hundred and sixty years that paganism trampled down God’s sanctuary and His host which preceded papalism doing the same work for the same amount of time.
Xyoo 1798 yog qhov xaus ntawm ob txhiab tsib puas nees nkaum xyoo ntawm kev tawg khiav mus nyob txawv teb chaws tawm tsam lub nceeg vaj qaum teb ntawm cov Yixayee, uas tau pib thaum 723 BC. Ib txhiab ob puas rau caum xyoo tom qab, xyoo 538, txoj kev ua nom ua tswv ntawm papacy tau kav tau ib txhiab ob puas rau caum xyoo mus txog rau 1798. Xyoo 1798 yog ib “lub sijhawm kawg,” rau qhov nws yog qhov xaus ntawm xya lub sijhawm, thiab kuj yog ib txhiab ob puas rau caum xyoo, nrog rau ib txhiab ob puas cuaj caum xyoo ntawm Daniyee tshooj kaum ob thiab. Xyoo 1798 yog ib “lub sijhawm kawg,” yog li ntawd xyoo 538 kuj yog ib “lub sijhawm kawg” thiab. Xyoo 538 yog qhov xaus ntawm ib txhiab ob puas rau caum xyoo uas kev pe dab qhuas tau tsuj nqis Vajtswv lub chaw dawb huv thiab Nws pab tub rog, uas tau ua ntej papalism los ua tib txoj haujlwm ntawd rau tib lub sijhawm ntawd thiab.
538 represents the empowerment of the papacy and in so doing it represents the empowerment of the papacy again at the Sunday law. The Sunday law identifies a “time of the end.” Therefore, verse sixteen, as well as verse one, seven through nine and verse ten all mark the “time of the end.” This truth is to be understood by those who know when to locate the messages. Pompey fulfilled verse sixteen when he took Jerusalem. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Jesus’ birth was a “time of the end” and it took place in the time of Augustus Caesar.
538 sawv cev rau kev txhawb kom lub hwj chim ntawm txoj kev kav papacy, thiab ua li ntawd nws kuj sawv cev rau kev txhawb kom lub hwj chim ntawm txoj kev kav papacy dua ib zaug ntxiv thaum txoj cai Hnub Caiv. Txoj cai Hnub Caiv qhia txog ib “lub sij hawm kawg.” Yog li ntawd, nqe kaum rau, nrog rau nqe ib, xya txog cuaj thiab nqe kaum, txhua nqe puav leej cim tseg txog “lub sij hawm kawg.” Qhov tseeb no yuav tsum raug to taub los ntawm cov uas paub tias yuav muab cov lus no tso rau qhov twg. Pompey ua tiav nqe kaum rau thaum nws txeeb Yeluxalees. Tom qab nws muaj Julius Caesar, Augustus Caesar thiab Tiberias Caesar. Yexus txoj kev yug los yog ib “lub sij hawm kawg,” thiab nws tau tshwm sim nyob rau lub sijhawm ntawm Augustus Caesar.
Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. Daniel 11:20.
Tom qab ntawd yuav sawv los nyob rau hauv nws txoj chaw ib tug uas tsa neeg sau se nyob rau hauv lub yeeb koob ntawm lub tebchaws ntawd; tiam sis tsis ntev tom qab ob peb hnub nws yuav raug rhuav tshem, tsis yog vim kev chim, thiab tsis yog hauv kev ua rog. Daniel 11:20.
Verse twenty adds to the list of “time of the ends” in chapter eleven, and so does Tiberias Caesar who ruled during the crucifixion of Christ.
Nqe nees nkaum ntxiv rau daim ntawv teev txog “lub sij hawm ntawm qhov kawg” nyob hauv tshooj kaum ib, thiab Tiberias Caesar, tus uas kav thaum Khetos raug ntsia saum ntoo khaub lig, kuj yog ib yam li ntawd.
And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:21, 22.
Thiab ib tug neeg phem yuav sawv los nyob hauv nws chaw, tus uas lawv yuav tsis muab lub meejmom ntawm lub tebchaws rau nws; los nws yuav los yam nyob ntsiag to, thiab yuav muab lus qhuas dag ntxias txeeb tau lub tebchaws. Thiab nrog tej pab tub rog zoo li dej nyab lawv yuav raug cheb mus ntawm nws xubntiag, thiab yuav raug lov tas; muaj tseeb, txawm yog tus thawj ntawm txoj kev khi lus thiab. Daniyee 11:21, 22.
The cross stands at the center of the prophetic week which Christ came to confirm with many.
Tus ntoo khaub lig sawv nyob nruab nrab ntawm lub limtiam cev Vajtswv lus uas Khetos tau los lees paub nrog coob leej.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Thiab nws yuav cog lus ruaj nrees nrog coob leej rau ib lub limtiam; thiab thaum nyob hauv nruab nrab ntawm lub limtiam ntawd nws yuav ua kom kev txi thiab kev fij tseg lawm, thiab vim yog kev nthuav dav ntawm tej kev qias vuab tsuab nws yuav ua kom nws raug puas tsuaj tseg cia, mus txog thaum tiav nrho, thiab yam uas twb txiav txim cia lawm yuav raug nchuav los rau saum tus uas raug ua kom puas tsuaj ntawd. Daniel 9:27.
In the midst of the week, we have a beginning and an ending for the first twelve hundred and sixty days ended right where the next twelve hundred and sixty days started. The week aligns with the seven times of scattering against the northern kingdom that represented both paganism and papalism trampling down the sanctuary and host.
Nyob rau nruab nrab ntawm lub limtiam, peb muaj ib qho pib thiab ib qho xaus rau thawj ib txhiab ob puas rau caum hnub, uas xaus ncaj qha rau qhov chaw uas ob ib txhiab ob puas rau caum hnub tom ntej pib. Lub limtiam ntawd sib haum nrog xya lub sijhawm ntawm kev tawg khiav tawm tsam rau lub nceeg vaj qaum teb, uas sawv cev rau ob leeg kev pe dab qhuas thiab kev kav papacy uas tsuj nphau lub chaw dawb huv thiab pab tub rog.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Ces kuv hnov ib tug neeg dawb huv hais lus, thiab lwm tug neeg dawb huv hais rau tus neeg dawb huv ntawd uas tab tom hais tias, Lub zeem muag no txog kev txi txhua hnub, thiab kev txhaum uas ua rau kev puam tsuaj, uas cia kom ob qho tib si lub chaw dawb huv thiab pab tub rog raug tsuj hla hauv qab taw, yuav kav ntev npaum li cas? Daniel 8:13.
538 is a “time of the end” and it aligns with the cross, which is also the end of a prophetic period. 538 and the cross provide two witnesses that both the beginning and ending of a prophecy is prophetically marked as a “time of the end.”
538 yog ib “lub sijhawm kawg” thiab nws phim nrog tus ntoo khaub lig, uas kuj yog qhov kawg ntawm ib lub sijhawm cev Vajtswv lus. 538 thiab tus ntoo khaub lig muab ob tug timkhawv tias ob qho tib si—qhov pib thiab qhov xaus ntawm ib lo lus cev Vajtswv lus—raug cim tseg raws li cev Vajtswv lus tias yog “lub sijhawm kawg.”
Verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.” Verse twenty-three identifies the league the Maccabean Jews made with pagan Rome in 161 to 158 BC. The history of the Hasmonean Dynasty from their initial battle unto their ending in the destruction of Jerusalem in 70 AD represents apostate Protestantism in the United States beginning in 1844, the end of a time prophecy, and therefore a “time of the end,” and ending at the Sunday law as represented by 70 AD.
Nqe nees nkaum ib thiab nees nkaum ob, nqe nees nkaum, nqe kaum rau, nqe kaum, nqe xya mus txog cuaj, thiab nqe ib, txhua nqe no puav leej cim qhia txog “lub sij hawm kawg.” Nqe nees nkaum peb qhia kom paub txog txoj kev sib cog lus uas cov Maccabean Yudais tau ua nrog lub teb chaws Loos teev dab mlom nyob rau xyoo 161 txog 158 BC. Keeb kwm ntawm Hasmonean Dynasty txij ntawm lawv thawj zaug kev sib ntaus sib tua mus txog lawv qhov kawg hauv kev puas tsuaj ntawm Yeluxalees xyoo 70 AD sawv cev rau txoj kev Protestantism thim txoj kev ntseeg hauv Tebchaws Meskas pib xyoo 1844, uas yog qhov kawg ntawm ib lub sij hawm yaj saub qhia tseg, thiab yog li ntawd yog “lub sij hawm kawg,” thiab xaus rau ntawm txoj cai Hnub Caiv raws li sawv cev los ntawm xyoo 70 AD.
Verse twenty-three identifies a “time of the end” in 167 BC at the battle of Modein and also in 70 AD, both typifying 1844 and the Sunday law respectively. Verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Nqe nees nkaum peb qhia tias muaj ib lub “caij kawg” nyob rau xyoo 167 BC thaum sib ntaus rog ntawm Modein thiab kuj nyob rau xyoo 70 AD, ob qho tib si ua yam ntxwv sawv cev rau xyoo 1844 thiab txoj cai Hnub Caiv raws li. Nqe nees nkaum peb, nqe nees nkaum ib thiab nees nkaum ob, nqe nees nkaum, nqe kaum rau, nqe kaum, nqe xya txog cuaj, thiab nqe ib txhua nqe puav leej cim rau lub “caij kawg.”
Verse twenty-four identifies the three-hundred-and-sixty-year supremacy of pagan Rome, thus marking both the beginning in 31 BC and ending in 330 as “time of the ends.” Verse twenty-seven and twenty-nine identify both the beginning and ending of that period, so verse twenty-four, verse twenty-seven, verse twenty-nine, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Nqe nees nkaum plaub qhia txog peb puas rau caum xyoo ntawm kev kav loj tshaj plaws ntawm Loos pe hawm dab mlom, yog li ntawd thiaj cim ob qho tib si qhov pib xyoo 31 BC thiab qhov xaus xyoo 330 tias yog “lub caij nyoog ntawm cov kawg.” Nqe nees nkaum xya thiab nees nkaum cuaj qhia txog ob qho tib si qhov pib thiab qhov xaus ntawm lub sijhawm ntawd, yog li nqe nees nkaum plaub, nqe nees nkaum xya, nqe nees nkaum cuaj, nqe nees nkaum peb, nqe nees nkaum ib thiab nees nkaum ob, nqe nees nkaum, nqe kaum rau, nqe kaum, nqe xya txog cuaj, thiab nqe ib, txhua nqe no puav leej cim txog “lub caij nyoog ntawm qhov kawg.”
Verse thirty-one identifies 538 when the abomination that maketh desolate was placed and verses thirty-six and forty identify 1798 as the “time of the end.” 538 in verse thirty-one and 1798 in verses thirty-six and forty, verses twenty-seven and twenty-nine, verse twenty-four, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Nqe peb caug-peb caug ib qhia txog xyoo 538 thaum “yam qias neeg uas ua kom puam tsuaj” raug tsa los; hos nqe peb caug-rau thiab plaub caug qhia txog xyoo 1798 tias yog “lub sijhawm kawg.” Xyoo 538 hauv nqe peb caug-ib thiab xyoo 1798 hauv nqe peb caug-rau thiab plaub caug, nrog rau nqe nees nkaum xya thiab nees nkaum cuaj, nqe nees nkaum plaub, nqe nees nkaum peb, nqe nees nkaum ib thiab nees nkaum ob, nqe nees nkaum, nqe kaum rau, nqe kaum, nqe xya mus txog cuaj, thiab nqe ib, txhua nqe no puav leej cim txog “lub sijhawm kawg.”
The “time of the end” is marked thirteen times before verse forty-one which is the Sunday law and another “time of the end,” as is verse forty-five when the pope comes to his end with none to help. Fifteen times the “time of the end” is located in chapter eleven. Verse ten’s theme is the “time of the end.” It represents the truths which are unsealed in the sealing time of the one hundred and forty-four thousand.
“lub sij hawm kawg” raug cim tseg kaum peb zaug ua ntej nqes plaub caug ib, uas yog txoj cai hnub Sunday thiab yog dua ib “lub sij hawm kawg,” ib yam li nqes plaub caug tsib thaum tus pope los txog nws qhov kawg, tsis muaj leej twg pab tau nws. Kaum tsib zaug “lub sij hawm kawg” raug qhia qhov chaw nyob hauv tshooj kaum ib. Lub ntsiab lus ntawm nqes kaum yog “lub sij hawm kawg.” Nws sawv cev rau cov lus tseeb uas raug qhib tawm ntawm qhov raug ntim cia rau hauv lub sij hawm muab ntim cia ntawm ib puas plaub caug plaub txhiab leej.
We will continue in the next article.
Peb yuav txuas ntxiv hauv zaj lus tom ntej.