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# The Book of Daniel - Number One-Hundred and Seventy-Five

Phau Ntawv Daniyee - Ib Puas Xya Caum Tsib

The Glorified Christ: Prophetic Parallels in Daniel and Revelation

Tus Khetos Uas Tau Txais Kev Qhuas Tshaj Plaws: Cov Lus Qhia Yav Tom Ntej Uas Sib Xws Hauv Daniel thiab Qhia Tshwm

Author

Jeff Pippenger

Published

April 5, 2024

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The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.

Lub zeem muag txog Khetos hauv Daniyees tshooj kaum ntawd, yog tib lub zeem muag uas Yauhas tau pom hauv Phau Ntawv Qhia Tshwm. Nws yog lub zeem muag “marah,” uas yog txoj kev hais nyob rau poj niam yam ntawm lub zeem muag “mareh” txog kev tshwm sim ntawm Khetos. “Mareh” yog lub zeem muag hais txog ob txhiab peb puas xyoo, thiab nws lub ntsiab lus tseem ceeb yog “kev tshwm sim.” “Kev tshwm sim” ntawm Khetos rau Daniyees thiab Yauhas yog ob leeg tib yam, yog cov zeem muag txog Khetos uas tau txais hwjchim ci ntsa iab lawm.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. Daniel 10:4–6.

> Thiab nyob rau hnub nees nkaum plaub ntawm thawj lub hli, thaum kuv nyob ntawm ntug tus dej loj, uas yog Hiddekel; ces kuv tsa kuv ob lub qhov muag ntsia, thiab saib seb, muaj ib tug txivneej hnav ntaub linen, nws lub duav raug qhwv nrog kub zoo huv ntawm Uphaz: Nws lub cev zoo li beryl, thiab nws lub ntsej muag zoo li qhov tshwm sim ntawm xob laim, thiab nws ob lub qhov muag zoo li tej teeb hluav taws, thiab nws ob txhais npab thiab ob txhais taw muaj xim zoo li tooj liab ci txhuam, thiab lub suab ntawm nws tej lus zoo li lub suab ntawm ib pab neeg coob. Daniel 10:4–6.

The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.

Lo lus “mareh” uas txhais tias “kev tshwm sim” raug txhais ua “kev tshwm sim ntawm xob laim” hauv nqe ntawd. Lo lus no raug siv plaub zaug hauv tshooj kaum, thiab ob zaug raug txhais ua “zeem muag”, hos ob zaug raug txhais ua “kev tshwm sim.” Nws tseem raug siv peb zaug ntxiv hauv nws daim ntawv pojniam. Lo lus “marah” yog daim ntawv pojniam uas qhia txog zeem muag ntawm “kev tshwm sim.” Nws raug txhais tseg tias yog “iav tsom”, thiab nws yog ib lo lus qhia yam uas “ua kom muaj tshwm sim” thaum raug pom.

A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.

Ib lo lus txhawb kev ua kom muaj tshwm sim yog tsim los ntawm ib lo lus qhia yam ntxwv uas ua rau ib yam dab tsi tshwm sim lossis ua kom muaj ib qho txiaj ntsig. Hauv lus thiab qauv sau ntawv, feem ntau nws hais txog cov lus qhia kev ua lossis cov qauv kab lus uas qhia txog lub ntsiab tias ua rau ib tug neeg lossis ib yam dab tsi ua ib qho kev txav tes lossis ntsib ib qho xwm txheej.

For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).

Piv txwv li, hauv kab lus hais tias “Nws ua rau nws luag,” lo lus ua “ua” yog ib lo lus qhia txog kev ua rau muaj tshwm sim, vim nws qhia tias tus tswv kab lus (nws) ua rau tus txais kev ua (nws) ua qhov kev txav ntawd (luag).

“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)

“Kuv tau kom kho kuv lub tsheb.” (Hauv kab lus no, tus neeg ua kab lus “kuv” yog tus ua kom muaj ib tug neeg khác ua txoj haujlwm kho lub tsheb.)

“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)

“Nws ua kom nws cov tub ntxhais kawm kawm rau qhov kev xeem.” (Ntawm no, tus txhais “Nws” yog tus ua rau nws cov tub ntxhais kawm koom tes hauv txoj kev ua ntawm kev kawm rau qhov kev xeem.)

“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)

“Nws tau mus txiav nws cov plaub hau lawm.” (Hauv rooj no, tus neeg ua kab lus “Nws” yog tus ua kom lwm tus los ua txoj haujlwm txiav nws cov plaub hau.)

“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)

“Lub tuam txhab tau kom lub tsev ntawd raug kho dua tshiab.” (Hauv kab lus no, lub tuam txhab tau ua kom muaj lwm tus tuaj ua txoj haujlwm kho dua tshiab lub tsev ntawd.)

“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).

“Peb yuav kom cov me nyuam pab ua tej hauj lwm hauv tsev.” (Ntawm no, lub ntsiab “Peb” npaj yuav ua kom cov me nyuam koom nrog hauv txoj kev ua uas yog pab ua tej hauj lwm hauv tsev.) Hauv txhua yam piv txwv no, cov lus qhia uas qhia txog kev ua kom lwm tus ua (had, made, got, get) qhia tias lub ntsiab ua rau lwm tus ua qhov kev ua uas tau teev tseg los ntawm lo lus qhia tseem ceeb (repaired, study, cut, renovated, help).

The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.

Lub zeem muag “mareh” ntawm qhov kev tshwm sim, thaum muab hais nyob rau hauv hom pojniam “marah”, thiab raws li tau txhais tias yog “iav tsom saib”, qhia meej tias lub zeem muag ntawm tus Khetos uas tau txais koob meej lawm, raug rov ua kom tshwm nyob rau hauv cov uas ntsia pom lub zeem muag ntawd. Thaum Daniyees pom “qhov kev tshwm sim” ntawm Khetos zoo li xob laim, ib pab neeg khiav ntshai mus, tiam sis rau Daniyees nws ua rau muaj ib txoj kev hloov pauv txuj ci tseem ceeb nyob hauv nws.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:7, 8.

> Thiab kuv, Daniyee, tib leeg xwb thiaj pom zaj yog toog ntawd; rau qhov cov txivneej uas nrog kuv nyob tsis pom zaj yog toog ntawd li; tiamsis ib qho kev tshee hnyo loj heev poob los rau saum lawv, ces lawv thiaj khiav mus zais lawv tus kheej. Yog li ntawd kuv thiaj raug tso cia nyob ib leeg, thiab pom zaj yog toog loj no, thiab tsis tshuav ib qho zog nyob hauv kuv li lawm; rau qhov kuv qhov zoo nraug zoo nkauj hauv kuv twb hloov mus ua kev puas tsuaj, thiab kuv tsis khaws tau ib qho zog li. Daniyee 10:7, 8.

The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.

Qhov tseeb yog sawv cev los ntawm lo lus Henplais uas txhais tias “qhov tseeb,” uas raug tsim los ntawm thawj, kaum peb, thiab tsab ntawv kawg ntawm tus niam ntawv Henplais. Thawj tsab ntawv thiab tsab ntawv kawg yeej ib txwm yog tib yam rau Khetos, raws li Alpha thiab Omega, ib txwm sawv cev rau qhov kawg nrog qhov pib. Tsab ntawv nruab nrab los yog tsab ntawv kaum peb sawv cev rau kev ntxeev siab. Daniyee hais tias, “Kuv Daniyee tib leeg thiaj pom zaj yog toog ntawd,” tiamsis cov txiv neej uas nrog Daniyee nyob, uas tab tom nyob hauv kev ntxeev siab, “tsis pom zaj yog toog ntawd.” Yog li ntawd Daniyee “tib leeg” thiaj “pom zaj yog toog loj ntawd.” Thaum pib thiab thaum kawg Daniyee tib leeg pom zaj yog toog ntawd, thiab qhov kev hais txog zaum ob ua rau cov uas khiav dim ntawd qhia lawv txoj kev ntxeev siab tawm los. Daniyee sawv cev rau Vajtswv haiv neeg nyob rau hnub kawg uas raug hloov mus rau hauv Khetos tus yam ntxwv los ntawm txoj txheej txheem ntawm kev ntsia ntsoov Nws tus yam ntxwv. Peb yuav tsum ntsia rau zaj yog toog ntawm “daim iav.”

> “We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.

> “Peb yuav tsum muaj kev paub txog Vajtswv los ntawm kev ua neej nyob uas tau ntsib tiag. Yog peb rau siab mus kom paub tus Tswv, peb yuav paub tias Nws txoj kev tawm los twb npaj cia lawm ib yam li thaum kaj ntug. Khetos hu peb kom puv npo tag nrho Vajtswv txoj kev puv npo. Ces peb thiaj sawv cev tau tiag tiag rau txoj kev zoo tag nrho ntawm txoj kev ntseeg Khetos. ‘Tus twg haus dej uas Kuv yuav pub rau nws,’ tus Cawmseej tshaj tawm, ‘yuav tsis nqhis dej ib txhis li; tiam sis dej uas Kuv yuav pub rau nws yuav nyob hauv nws ua ib lub qhov dej txhawv mus rau txoj sia nyob mus ib txhis.’ Khetos xav kom peb ua cov neeg koom tes ua hauj lwm nrog Nws. Thaum peb raug muab nchuav kom tus kheej ploj tag, Nws yuav pub Nws txoj kev tshav ntuj rau peb coj mus pub rau lwm tus. Ob ceg ntoo txiv ntseej uas, los ntawm ob txoj raj kub, nchuav cov roj kub tawm ntawm lawv tus kheej, yuav muaj tseeb muab qhov kaj thiab kev nplij siab thiab kev cia siab thiab kev hlub rau cov thooj txhij uas twb raug ntxuav lawm, rau cov neeg uas txom nyem. Peb yuav tsum muab rau Vajtswv ntau dua li kev ua hauj lwm uas ua ib ntus ib zaug raws kev hloov siab hloov ntsws. Tiamsis peb ua tau li no tsuas yog thaum peb kawm ntawm Yexus, tuav rawv Nws txoj kev mos siab muag thiab kev txo hwj chim hauv siab. Cia peb nkaum peb tus kheej rau hauv Vajtswv. Cia peb tso siab rau Nws. Cia peb nyob ruaj hauv Khetos. Ces peb txhua tus, ‘nrog ntsej muag qhib lug ntsia tus Tswv lub yeeb koob ib yam li hauv daim iav, raug hloov mus rau hauv tib daim duab ntawd ib theem yeeb koob mus rau lwm theem yeeb koob,’—ntawm ib tus yam ntxwv mus rau lwm tus yam ntxwv. Vajtswv tsis xav kom muaj yam uas ua tsis tau ntawm koj lossis ntawm kuv. Thaum ntsia saib Nws, peb yuav raug hloov mus ua Nws daim duab.” Signs of the Times, April 25, 1900.

In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.

Hauv Daniel tshooj kaum thiab tshooj cuaj, Gabriel muab kev txhais txog tej yaj saub ua yog tej kev pom sab nraud thiab sab hauv rau Daniel, thiab Daniel thawj lo lus hais hauv nqe ib ntawm tshooj kaum yog tias nws tau muaj kev to taub txog ob qho kev pom ntawd, uas raug sawv cev ua “yam ntawd” thiab “zaj yog toog.” Nws tau txais txoj kev to taub ntawd thaum kawg ntawm nees nkaum ib hnub uas nws tau nyob hauv kev quaj ntsuag. Nees nkaum ib hnub ntawd xaus nrog tus thawj tim tswv Michael tuaj txog. Tus lej ob puas nees nkaum, thiab tus lej nees nkaum ob, uas yog ib feem kaum lossis ib feem xyeem ntawm ob puas nees nkaum, yog ib lub cim qhia txog kev koom ua ke ntawm Vajtswv txoj keeb xwm nrog tib neeg, thiab yog hnub nees nkaum ob uas Daniel raug hloov kom zoo ib yam li Khetos.

> I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. Daniel 10:3–5.

> Kuv tsis tau noj ib yam mov qab ntxiag li, thiab tsis muaj nqaij los yog cawv nkag rau hauv kuv lub qhov ncauj li, thiab kuv kuj tsis tau pleev roj rau kuv tus kheej ib zaug li, mus txog thaum puv peb lub lis piam nkaus. Thiab rau hnub nees nkaum plaub ntawm thawj lub hli, thaum kuv nyob ntawm ntug tus dej loj, uas yog Hiddekel; ces kuv tsa kuv lub qhov muag ntsia, thiab saib seb, muaj ib tug txivneej hnav ntaub linen, nws lub duav raug khi nrog kub zoo zoo ntawm Uphaz. Daniel 10:3–5.

Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.

Daniyees sawv cev rau Vajtswv haiv neeg nyob rau hnub kawg, cov uas tau pom los ntawm Vajtswv Txojlus cev Vajtswv lus tias lawv tau tawg khiav ua sab ua sua lawm, thiab cov uas tab tom quaj ntsuag rau lawv qhov xwm txheej tawg khiav ntawd thiab nrhiav qhov kaj. Lawv qhov xwm txheej tawg khiav ntawd raug piav ua ib lub hav puv npo cov pob txha tuag qhuav hauv Ezekiel tshooj peb caug xya. Cov pob txha ntawd tuag lawm, thiab lawv tawg ua sab ua sua, los lawv raug txheeb tias yog tsev neeg Ixayees. Tsev neeg Ixayees ntawm hnub kawg yog ib puas plaub caug plaub txhiab leej. Lawv tawg ua sab ua sua, ib yam li Daniyees tau pom los ntawm Yelemis thiab Mauxes tej ntawv. Hauv Ezekiel, qhov uas lawv tuag ntawd qhia tias lawv lees paub lawv tus kheej qhov xwm txheej.

> Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:11.

> Ces nws hais rau kuv tias, Leej Tub ntawm neeg, tej pob txha no yog tag nrho tsev neeg Ixayees: saib seb, lawv hais tias, Peb tej pob txha qhuav lawm, thiab peb txoj kev cia siab ploj lawm: peb raug txiav tawm rau peb tej feem. Ezekiel 37:11.

The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, is identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.

Lub tsev neeg Ixayees, uas yog cov pob txha, tshaj tawm tias lawv “raug txiav tawm ntawm peb tej feem.” Lawv tau lees paub lawv qhov xwm txheej tawg tas mus li. Lub tsev neeg Ixayees ntawm hnub kawg ua kom tiav zaj lus piv txwv txog kaum tus nkauj xwb raws nraim txhua lo lus, thiab hauv keeb kwm Millerite qhov kev ua tiav ntawm kev lees paub tias lawv raug txiav tawm ntawm lawv tej feem, raug txheeb pom thaum cov nkauj xwb uas muaj tswvyim los nkag siab tias lawv nyob hauv lub sijhawm ncua, thiab kuj tias lub sijhawm ncua yog ib ntu tshwj xeeb ntawm zaj lus piv txwv ntawd. Cov uas nyob hauv Exekees uas lees paub lawv qhov xwm txheej tawg tas mus li yog cov uas tom qab thawj zaug kev poob siab tau lees paub tias lawv nyob hauv lub sijhawm ncua.

Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.

Ob leeg tib si, cov pob txha qhuav ntawm Exekees, thiab cov neeg txawj ntse hauv zaj lus piv txwv txog kaum tus nkauj xwb, raug sawv cev los ntawm Daniyee txoj kev quaj ntsuag nyob rau hauv nees nkaum ib hnub ntawd. Tom qab nees nkaum ib hnub, rau hnub nees nkaum ob, Mikhaees nqes los, thiab Daniyee tau txais ib lub zeem muag txog Khetos uas raug tsa nto kom muaj hwjchim, uas hloov Daniyee kom los muaj tus yam ntxwv zoo li Khetos. Cov nkauj xwb txawj ntse thiab cov pob txha tuag qhuav kuj yuav tsum tau hla dhau txoj kev hloov uas raug ua tiav los ntawm lub zeem muag hauv daim iav.

Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.

Daniyees, Exekees cov pob txha tuag, thiab cov nkauj xwb uas txawj ntse hauv keeb kwm Millerite, txhua tus puav leej sib haum nrog ob tug tim khawv uas raug tua nyob hauv Tshwmsim tshooj kaum ib. Mauxes thiab Eliyas raug tua, tiam sis nkawd yuav tsum raug tsa sawv rov los thaum kawg ntawm peb hnub thiab ib nrab uas yog cim yaj saub. Mauxes raug tsa sawv rov los los ntawm Mikhaees raws li tau qhia tseg hauv phau Yudas.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Tiamsis Mikha-ee tus thawj tubtxib saum ntuj, thaum sib cav nrog dab ntxwg nyoog txog Mauxes lub cev, nws tsis tau ua siab tawv hais lus thuam thiab liam txim tawm tsam nws, tiam sis nws hais tias, Tus Tswv txwv koj. Yudas 1:9.

In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.

Hauv Daniyee tshooj kaum, Daniyee tau txais txoj kev ua yog toog pom ntawm daim iav thaum Mikha-ee nqes los tom qab nees nkaum ib hnub ntawm kev quaj ntsuag. Nws yog lub suab ntawm Mikha-ee uas tsa cov neeg tuag sawv rov los.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Vim tus Tswv nws tus kheej yuav nqes saum ntuj los nrog ib lub suab qw nrov, nrog tus thawj tim tswv lub suab, thiab nrog Vajtswv lub raj nrov; thiab cov neeg tuag hauv Khetos yuav sawv rov los ua ntej. 1 Thexalaunika 4:16.

Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.

Daniyees tshooj kaum qhia kom pom qhov kev hloov ntawm txoj kev txav Laodicea ntawm tus timtswv thib peb mus rau txoj kev txav Philadelphia ntawm tus timtswv thib peb. Nws phim raws nraim nrog ob tug timkhawv hauv Tshwmsim tshooj kaum ib, cov pob txha tuag hauv Exekees tshooj peb caug xya, cov nkauj xwb txawj ntse hauv zaj lus piv txwv txog kaum tug nkauj xwb, thiab cov Millerites uas tau ua tiav zaj lus piv txwv ntawd. Kaxaliyis tau muab kev txhais ntawm lub zeem muag iav loj, thiab thaum ua tiav tes haujlwm txhais lus uas nws tau pib hauv tshooj cuaj. Qhov kev txhais ntawd tau ua tiav los ntawm Kaxaliyis qhov uas nws qhia txog keeb kwm yaj saub uas muaj nyob hauv tshooj kaum ib, uas yeej txuas mus txog peb nqe thawj hauv tshooj kaum ob. Ces hauv nqe plaub ntawm tshooj kaum ob, Daniyees raug hais kom kaw ntim nws phau ntawv tseg.

In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.

Hauv Daniyee tshooj kaum, “kab raws kab”, Daniyee sawv cev rau Vajtswv haiv neeg hauv hnub kawg; tib haiv neeg ntawd kuj raug sawv cev hauv Daniyee tshooj ob tias tab tom kub siab lug nrhiav kom to taub (nyob rau hauv kev hem thawj ntawm txoj kev tuag) zaj lus cev faj lem sab nraud uas raug sawv cev los ntawm Nebukhanexas daim duab zais uas yog tej tsiaj qus. Nws kuj tab tom nrhiav kom to taub lub zeem muag ntawm zaj lus cev faj lem sab hauv uas raug sawv cev los ntawm ob txhiab peb puas hnub. Tom qab nees nkaum ib hnub cim txwv ntawm txoj kev quaj ntsuag hauv tshooj kaum, thaum kawg nws raug sawv cev tias twb to taub ob qho kev tshwm sim lawm. Nws txoj kev to taub ntawd raug ua kom tiav thaum tus tim tswv thawj nqes los, thiab nws raug kov peb zaug.

His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.

Nws qhov kev paub uas nws tau ntsib nrog Michael, uas yog lub zeem muag txog Michael uas tsuas yog nws tib leeg thiaj pom, npaj nws kom txais tau qhov kev txhais puv npo ntawm ob qho tib si yog cov zeem muag sab hauv thiab cov zeem muag sab nraud ntawm txojkev cev Vajtswv lus. Qhov kev paub ntawd raug nthuav tawm, ib kab txuas ib kab, nyob rau hauv ib txojkev ntxaws ntxaws heev thaum muab Ezekiel tshooj peb caug xya, Revelation tshooj kaum ib, thiab Isaiah tshooj rau los sib txuas ua ke. Nqe nyob hauv tshooj kaum ib uas Gabriel coj ob lub zeem muag los sib sau ua ke yog nqe kaum, rau qhov nyob ntawd vajntxwv sab qaum teb nce mus txog rau lub chaw ruaj khov, tab sis tsis dhau ntawd ntxiv lawm. Lub chaw ruaj khov ntawd yog haiv neeg, lossis lub peev, lossis vajntxwv ntawm Iyi tebchaws nyob hauv nqe ntawd, raws li Isaiah tau txhais tseg hauv tshooj xya.

> 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 dhau rau caum tsib xyoos Efa-i yuav raug rhuav kom txhob muaj ua ib haiv neeg lawm. Thiab lub taub hau ntawm Efa-i yog Xamalis, thiab lub taub hau ntawm Xamalis yog Remaliyas tus tub. Yog nej tsis ntseeg, mas yeej tsis muaj cuab kav sawv ruaj khov. Yaxayas 7:8, 9.

In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.

Hauv nqe kaum, ntawm Daniyee tshooj kaum ib, tus vajntxwv qaum teb nce los txog ciam teb ntawm tebchaws Iziv, thiab nqe ntawd txhais qhov ntawd tias yog “lub chaw ruaj khov” ntawm tebchaws Iziv (tus vajntxwv qab teb). Nqe kaum no tuaj yeem raug qhia tias sawv cev rau xyoo 1989, thaum lub Soviet Union raug cheb ploj mus los ntawm lub hwjchim papacy thiab nws pab tub rog sawv cev, yog Tebchaws Meskas. Qhov ntawd yog thawj zaug ntawm peb txoj kev tsov rog sawv cev, uas thaum kawg txawj hloov mus ua Tsov Rog Ntiaj Teb Zaum III hauv txoj kev tsov rog sawv cev zaum peb (Panium). Txoj kev tsov rog sawv cev zaum ob raug sawv cev los ntawm nqe kaum ib thiab kaum ob, thiab nimno tab tom muaj nyob rau hauv Ukraine, qhov chaw uas Russia tab tom sawv cev rau tus vajntxwv qab teb, ib yam li lub Soviet Union tau sawv cev rau tus vajntxwv qab teb hauv nws txoj kev swb xyoo 1989.

I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.

Kuv tau siv lo lus hais “cold war” yav dhau los kom qhia qhov txawv nruab nrab ntawm peb qho kev tsov rog sawv cev no thiab cov kev tsov rog ntiaj teb. Qhov tseeb tiag kuj muaj kev ua rog tiag tiag tab tom tshwm sim hauv Ukraine, yog li ntawd nws tsis yog ib qho “cold war” tiag, tiam sis nws yog ib qho kev tsov rog sawv cev nruab nrab ntawm lub hwj chim papacy thiab nws cov phoojywg, thiab Russia. Tiamsis yuav muaj ib qho kev tsov rog ntiaj teb thib peb, uas yuav suav hais tias yuav luag txhua haiv neeg yog lub hom phiaj.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..

> “Au tus yog tias Vajtswv haiv neeg yuav muaj kev nkag siab txog txoj kev puas tsuaj uas tab tom yuav los rau ntau txhiab lub nroog, uas nim no twb yuav luag raug muab rau kev pe dab pe mlom lawm!...”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Kev txhaum cai twb yuav txog nws qhov txwv lawm. Kev ntxhov siab puv nkaus lub ntiajteb, thiab ib txoj kev ntshai loj kawg yuav los txog rau saum tibneeg tsis ntev no. Qhov kawg twb nyob ze heev lawm. Peb cov uas paub qhov tseeb yuav tsum tabtom npaj txhij rau yam uas tsis ntev no yuav los raug saum lub ntiajteb no ib yam li ib qho kev ceeb loj heev uas poob nthav.” Review and Herald, September 10, 1903.

In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.

Hauv nqe kaum thiab kaum ob, Russia, tus vajntxwv sab qab teb, yuav kov yeej pawg tub rog sawv cev ntawm lub hwjchim papacy, uas raug sawv cev los ntawm tsoomfwv Nazi uas tab tom tswj kev ua tsov rog ntawm Ukraine, thiab uas tau txais kev txhawb nqa los ntawm pawg tub rog sawv cev yav dhau los ntawm papacy, yog Tebchaws Asmeskas. Hauv Tsov Rog Ntiaj Teb Zaum II, pawg tub rog sawv cev ntawm papacy, tus vajntxwv sab qaum teb, tawm tsam Russia uas yog Communist, yog tsoomfwv Nazi ntawm lub tebchaws Yelemes, thiab pawg tub rog sawv cev ntawd tau swb lawm, ib yam nkaus li nws yuav rov swb dua hauv Ukraine yav tsis ntev tom ntej no.

The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.

Tsov rog sawv cev thib peb raug sawv cev nyob hauv nqe kaum peb mus txog kaum tsib, thiab hauv keeb kwm txheej thaum ub nws tau raug ua kom tiav los ntawm tsov rog Panium. Tsov rog sawv cev thib peb no yuav raug coj los ua los ntawm Tebchaws Meskas, uas yog pab tub rog sawv cev ntawm lub hwj chim papacy, thiab tus vajntxwv qaum teb yuav yeej hauv tsov rog ntawd tawm tsam kev tsis ntseeg Vajtswv, ib yam li nws tau ua hauv tsov rog sawv cev thawj zaug (tsov rog txias). Hauv tsov rog sawv cev thawj zaug thiab thib peb, tus vajntxwv qaum teb—uas yog papacy—yeej tus vajntxwv qab teb (Soviet Union), thiab tom qab ntawd yeej United Nations. Nws pab tub rog sawv cev hauv ob qho tsov rog ntawd yog, thiab yuav rov yog dua, Tebchaws Meskas.

Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of Revelation chapter eleven’s two witnesses being slain in the street.

Trump yuav raug rov xaiv dua los ua tus thawj tswj hwm thib yim, yog ib tug ntawm xya tus thawj tswj hwm uas tau kav hauv Tebchaws Meskas txij thaum thawj qhov kev tsov rog sawv cev (cold war) tau tiav rau xyoo 1989, uas yog lub sijhawm kawg rau txoj kev txav hloov tshiab ntawm tus tim tswv thib peb. Trump sawv cev rau lub kub Republican ntawm tus tsiaj nyaum hauv ntiajteb, thiab nws tau txais ib qho kev raug mob tuag taus ntawm tes ntawm tus tsiaj nyaum ntawm “woke” kev tsis ntseeg Vajtswv rau xyoo 2020, raws li kev ua tiav ntawm ob tug tim khawv hauv Tshwmsim tshooj kaum ib raug tua rau hauv txoj kev.

Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.

Future for America sawv cev rau tus kub uas yog Protestant tseeb nyob rau tib zaj keeb kwm ntawd, thiab xyoo 2020, Future for America tau raug ib qhov txhab tuag taus nyob rau ntawm tes ntawm tus tsiaj qus ntawm “woke” kev tsis ntseeg Vajtswv. Xyoo 2023, nees nkaum ob xyoos tom qab 2001, Michael nqis los pib txoj txheej txheem uas Ezekiel, John, Daniel thiab Isaiah tau sawv cev txog—uas yog tsa sawv ib pab tub rog loj muaj hwj chim, pab tub rog uas yuav raug tsa siab ua ib daim chij thaum txoj cai Hnub Caiv yuav los txog sai sai.

In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.

Xyoo 1856, kev txav ntawm cov Millerite hauv Philadelphia tau hloov mus ua kev txav ntawm cov Millerite hauv Laodicea, thiab nyob ntawd thiab lub sijhawm ntawd lawv tau tsis lees txais txoj kev paub ntxiv txog xya lub sijhawm, thiab tom qab ntawd lawv thiaj li ua kom lawv txoj kev ntxeev siab tiav tag nrho hauv xyoo 1863. Cov Millerite tau hloov ntawm lub xeev uas sawv cev los ntawm pawg ntseeg thib rau hauv Philadelphia, mus rau txoj kev paub dhau los ntawm pawg ntseeg thib xya, thiab qhov chaw tig ntawd sib haum nrog keeb kwm ntawm xyoo 2023, thaum kev txav ntawm Laodicea ntawm Future for America hloov ntawm txoj kev paub dhau los ntawm pawg ntseeg thib xya rov qab mus rau txoj kev paub dhau los ntawm pawg ntseeg thib rau hauv Philadelphia. Hauv daim ntawv thov yaj saub no, lub kub muaj hniav tiag ntawm Protestant, ib yam li lub kub muaj hniav ntawm Republican, dhau los ua tus thib yim, uas yog ntawm xya.

The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.

Tus yuam sij uas pab kom paub tias tsov rog hauv Ukraine yog tsov rog sawv cev thib ob, yog “lub chaw ruaj khov tiv thaiv” hauv nqe kaum, thiab hauv nqe xya. Hauv nqe xya, uas sawv cev rau thaum papacy tau txais nws qhov txhab tuag taus xyoo 1798, vajntxwv sab qab teb tau nkag mus rau hauv “lub chaw ruaj khov tiv thaiv” ntawm vajntxwv sab qaum teb, thiab qhov no tau ua tiav thaum Napoleon tus thawj tub rog taug kev mus rau hauv Vatican thiab ntes tus pope mus ua neeg raug kaw. Vajntxwv sab qab teb tau nkag mus rau hauv lub chaw ruaj khov tiv thaiv. Hauv nqe kaum vajntxwv sab qaum teb, uas sawv cev rau papacy thiab nws pab tub rog sawv cev yog Tebchaws Asmeskas, tau cheb rhuav tshem tus qauv tsim ntawm Soviet Union, tiamsis nws cia “lub chaw ruaj khov tiv thaiv” tseem sawv. “Lub chaw ruaj khov tiv thaiv” ntawd yog lub taub hau, yog lub peev—nws yog Russia.

But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.

Tiamsis lub “taub hau,” lossis lub chaw ruaj khov, tsuas yog yuav raug tsa tau raws li ob lossis peb tug tim khawv xwb los ntawm kev siv Yaxayas tshooj xya, nqe xya thiab yim. Yaxayas xya, nqe yim thiab cuaj, yog lub ntsiab chaw siv los ua kev qhuab qhia rau Hiram Edson cov kab lus sib law liag hais txog “xya lub sij hawm” uas raug luam tawm xyoo 1856. Ob nqe vaj lug kub uas tsa tau hais tias Russia yog lub chaw ruaj khov uas kov yeej nyob rau hauv kev ua rog tam sim no hauv Ukraine, kuj yog ob nqe uas tsa lub chaw pib rau ob qho “xya lub sij hawm,” tawm tsam lub tebchaws qaum teb thiab lub tebchaws qab teb ntawm Ixayees. Nqe kaum ntawm tshooj kaum ib txheeb qhia txog lub zeem muag sab nraud, uas Muam White qhia tias yog raws li kev sawv thiab kev poob ntawm tej nceeg vaj.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Ntawm kev sawv thiab kev poob ntawm tej haiv neeg raws li tau raug ua kom meej nyob hauv cov phau Daniel thiab Tshwm Sim, peb yuav tsum kawm kom paub tias lub yeeb koob sab nraud thiab ntiajteb no xwb tsis muaj nqis npaum li cas. Npanpiloo, nrog rau tag nrho nws lub hwj chim thiab nws txoj kev ci ntsa iab, uas peb lub ntiajteb txij thaum ntawd los tsis tau pom dua ib zaug li,—lub hwj chim thiab txoj kev ci ntsa iab uas rau cov neeg nyob rau tiam ntawd zoo li ruaj khov thiab nyob mus ntev heev,—nim no tau ploj mus tag nrho npaum li cas! Ib yam li ‘lub paj ntawm nyom,’ nws tau qhuav tuag lawm. Yakaunpaus 1:10. Li ntawd lub nceeg vaj Medo-Persia kuj tau ploj mus, thiab cov nceeg vaj Kili thiab Loos kuj ib yam nkaus. Thiab ib yam li ntawd, txhua yam uas tsis muaj Vajtswv ua nws lub hauv paus kuj ploj mus. Tsuas yog yam uas raug khi nrog Nws lub hom phiaj, thiab qhia tawm Nws tus cwj pwm xwb, thiaj nyob ruaj khov taus. Nws tej ntsiab cai yog tib yam uas ruaj khov uas peb lub ntiajteb no paub.” Prophets and Kings, 548.

The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.

Peb qhov kev tsov rog sawv cev peb zaug no raug “qhia kom meej hauv cov phau ntawv Daniel thiab Phau Ntawv Qhia Tshwm,” thiab tus yawm sij rau qhov tseeb no yog “lub chaw ruaj khov” hauv nqe kaum, ntawm Daniel kaum ib. Tiamsis nqe kaum kuj hais txog zaj yog toog sab hauv thiab, rau qhov qhov pib rau ob qho tib si “xya lub sij hawm,” kuj raug qhia tseg hauv Yaxayas tshooj xya nqe yim thiab cuaj. Sab nraud thiab sab hauv cais tsis tau, thiab ob lub sij hawm ntawm ob txhiab tsib puas nees nkaum xyoo kuj yog Exekees ob tug pas nrig, uas thaum muab txuas ua ke lawm, sawv cev rau kev muab khi rau cim ntawm ib puas plaub caug plaub txhiab leej, uas yog kev koom ua ke ntawm Vajtswv txoj Vajtswv-txheej nrog tibneeg-txheej.

Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.

Kev paub uas Daniyee tau ntsib nrog lub zeem muag “marah” uas muaj lub zog ua rau muaj ib yam tshwm sim sawv cev rau kab lus cev Vajtswv lus uas Mika‑ee nqes los thiab tsa Nws haiv neeg hnub kawg sawv hauv qhov tuag rov los. Txoj kev sawv hauv qhov tuag rov los ntawd sawv cev rau tej theem uas Khetos ua kom tiav kom txuas Nws txoj Kev Ua Vajtswv nrog Nws haiv neeg hnub kawg txoj kev ua neeg. Qhov no raug ua kom tiav los ntawm kev koom ua ke ntawm lub siab Divine nrog lub siab tib neeg kom lawv muaj ib lub siab xwb, thiab nws raug ua kom tiav hauv chav zwm txwv, hauv Qhov Chaw Dawb Huv Tshaj Plaws, uas yog “lub chaw ruaj khov” uas Muam White qhia tias yog “lub citadel” (lub chaw ruaj khov) ntawm tus ntsuj plig.

In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.

Hauv chav kawg no, Vajtswv haiv neeg tau txais Khetos lub siab hauv chav zwm txwv, thiab tom qab ntawd lawv raug tsa zaum ua ke nrog Khetos hauv tej chaw saum ntuj ceeb tsheej. Qhov chaw saum ntuj ceeb tsheej uas Khetos zaum ntawd yog lub chaw ruaj khov, los yog lub taub hau ntawm lub tuam tsev. Lub tuam tsev uas yog lub cev muaj ib yam xwm txheej qis dua, uas yog cev nqaij daim tawv, los yog lub cev. Nws kuj muaj ib yam xwm txheej siab dua, uas yog lub siab. Hauv Daniyees tshooj kaum ib nqe kaum, tus yuam sij uas cim lub chaw ruaj khov ntawm txoj kev yog toog pom sab nraud, kuj cim lub chaw ruaj khov ntawm txoj kev yog toog pom sab hauv thiab, thiab thaum ua li ntawd nws qhia meej txog keeb kwm uas ob lub kub ntawm Republicanism thiab Protestantism hloov mus ua tus tsiaj lub duab (Republicanism), los yog Vajtswv lub duab (Protestantism tseeb). Ces ob lub kub ntawd puav leej dhau los ua tus thib yim uas yog ntawm xya.

The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.

Lub kub tseeb ntawm Kev Ntseeg Protestant, ces, yog lub kub Philadelphian uas yog Exekees pab tub rog muaj hwj chim loj, thiab yog Yaxayas tus chij uas raug tsa siab rau hauv kev ua rog tawm tsam tus tsiaj qus tus duab, xub thawj hauv Tebchaws Meskas, thiab tom qab ntawd hauv ntiajteb no. Daniyees kaum ib, nqe kaum, qhia meej txog lub sijhawm hauv keeb kwm dawb huv uas kev koom ua ke ntawm ob rab pas pib. Tsov rog Ukraine pib xyoo 2014, tiam sis tsuas yog txog xyoo 2022 xwb uas Russia thiaj pib txeeb tebchaws Ukraine. Xyoo 2023, nees nkaum ob xyoos tom qab xyoo 2001, Mikhaee pib Nws tes haujlwm tsa sawv rov qab cov uas tau raug lawv txoj kev poob siab thawj zaug raws li kev ua tiav ntawm zaj lus piv txwv txog kaum tus ntxhais nkauj xwb hauv xyoo 2020. Nws xub tsa ib “lub suab” sawv, uas tam sim no tab tom quaj nrov hauv tebchaws moj sab qhua. Thaum Lub Xya Hli xyoo 2023, lub suab ntawd pib quaj, thiab nws yog tib lub suab uas tau raug tsa sawv thaum pib ntawm kev txav kho dua tshiab ntawm tus timtswv thib peb xyoo 1989, rau qhov Yexus ib txwm siv qhov pib los ua duab qhia txog qhov kawg.

The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of Divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.

“lub suab” uas quaj nrov hauv hav zoov suab puam tau pib nrov los ntawm kev nthuav Qhia Tshwm tshooj ib, qhov chaw uas kev sib xyaw ua ke ntawm Vajtswv Txoj Kev Yog Vajtswv nrog tib neeg raug sawv cev ua Qhia Tshwm txog Yexus Khetos, yog ib qho kev tshwm uas raug qhib tawm tam sim ua ntej lub sijhawm sim siab kaw. Daniyee tau ntsib qhov kev tshwm ntawd hauv tshooj kaum, nrog txoj kev yog toog pom “ua rau muaj.” Kev sib xyaw ua ke ntawm Vajtswv Txoj Kev Yog Vajtswv nrog tib neeg hauv thawj nqe ntawm Qhia Tshwm sawv cev rau qhov tseeb uas tseem ceeb tshaj plaws, raws li txoj cai ntawm thawj zaug uas raug hais txog. Kev sib xyaw ua ke ntawm Vajtswv Txoj Kev Yog Vajtswv nrog tib neeg, uas yog txoj kev muab lub cim rau ib puas plaub caug plaub txhiab leej, raug ua kom tiav los ntawm Vajtswv Txojlus. Txojlus ntawd raug muab los ntawm Leej Txiv rau Leej Tub, tus uas muab rau Nws tus timtswv, tus uas ces muab txoj xov rau ib tug neeg sawv cev. Ob kauj ruam thawj raug sawv cev los ntawm Vajtswv Txoj Kev Yog Vajtswv. Ob kauj ruam ntawd muaj qhov txawv tshwj xeeb no tias kauj ruam thib ob ntawm Vajtswv Txoj Kev Yog Vajtswv sawv cev rau Vajtswv Txoj Kev Yog Vajtswv uas tau tsim txhua yam. Ob kauj ruam tom ntej raug sawv cev los ntawm Vajtswv cov tsim. Kauj ruam thawj yog ib tug timtswv uas tsis tau poob, thiab qhov kev tshwm sim thib ob ntawm Vajtswv txoj kev tsim yog tus uas tau raug muab hwjchim los rov tsim raws li nws tus kheej hom. Kauj ruam thib plaub ntawd, uas sawv cev rau tib neeg, yuav tsum tau txais txoj xov ntawd thiab xa mus rau cov pawg ntseeg, kom cov pawg ntseeg thiaj “nyeem thiab mloog” tej yam uas tau raug sau cia hauv ntawd.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:1–11.

> Yexus Khetos txojkev tshwm sim, uas Vajtswv tau muab rau nws, kom nws qhia rau nws cov tub qhe paub txog tej yam uas yuav tsum muaj tshwm sim sai no; thiab nws txib nws tus tim tswv mus qhia nws raws cim rau nws tus tub qhe Yauhas: tus uas ua tim khawv txog Vajtswv txojlus, thiab txog Yexus Khetos zaj lus tim khawv, thiab txog txhua yam uas nws tau pom. Foom koob hmoov rau tus uas nyeem, thiab rau cov uas mloog tej lus ntawm zaj lus faj lem no, thiab khaws tej yam uas tau sau rau hauv ntawd cia: rau qhov lub sijhawm twb los ze lawm. Yauhas mus rau xya pawg ntseeg uas nyob hauv Asia: Thov kom nej tau txojkev tshav ntuj thiab kev thaj yeeb, los ntawm tus uas yog, thiab tus uas tau yog, thiab tus uas yuav los; thiab los ntawm xya Leej Ntsuj Plig uas nyob ntawm nws lub zwm txwv xub ntiag; thiab los ntawm Yexus Khetos, tus uas yog tus tim khawv ncaj ncees, thiab tus xub yug hauv cov tuag rov los, thiab tus thawj kav cov vajntxwv hauv ntiajteb. Cia li rau tus uas hlub peb, thiab tau ntxuav peb dim ntawm peb tej kev txhaum hauv nws cov ntshav ntawm nws tus kheej, thiab tau tsa peb ua vajntxwv thiab ua pov thawj rau Vajtswv thiab nws Leej Txiv; rau nws muaj koob meej thiab hwjchim kav mus ib txhis ib txhis li. Amees. Saib seb, nws los nrog huab; thiab txhua lub qhov muag yuav pom nws, thiab cov uas tau nkaug nws los kuj yuav pom nws thiab: thiab txhua xeem neeg hauv ntiajteb yuav quaj ntsuag vim yog nws. Yog li ntawd, Amees. Kuv yog Alpha thiab Omega, qhov pib thiab qhov kawg, tus Tswv hais li ntawd, tus uas yog, thiab tus uas tau yog, thiab tus uas yuav los, tus Muaj Hwjchim Loj Kawg Nkaus. Kuv Yauhas, tus uas kuj yog nej tus kwvtij, thiab yog tus nrog nej sib koom hauv kev txom nyem, thiab hauv lub nceeg vaj thiab kev ua siab ntev ntawm Yexus Khetos, tau nyob rau hauv kob uas hu ua Patmos, vim Vajtswv txojlus, thiab vim Yexus Khetos zaj lus tim khawv. Kuv nyob hauv tus Ntsuj Plig rau hnub tus Tswv, thiab kuv hnov ib lub suab nrov loj tom qab kuv, zoo li suab raj nrov, hais tias, Kuv yog Alpha thiab Omega, tus thawj thiab tus kawg: thiab, Yam uas koj pom, cia li sau rau hauv ib phau ntawv, thiab xa mus rau xya pawg ntseeg uas nyob hauv Asia; mus rau Ephesus, thiab mus rau Smyrna, thiab mus rau Pergamos, thiab mus rau Thyatira, thiab mus rau Sardis, thiab mus rau Philadelphia, thiab mus rau Laodicea. Tshwm Sim 1:1–11.

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