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# The Book of Daniel - Number One-Hundred and Fifty-Three

Phau Ntawv Daniyee - Zauv Ib-Puas Tsib-Caug Peb

The Spiritual Symbolism of the Northern and Southern Kingdoms: A Journey Through Biblical Temples and Human Nature

Lub Cim Sab Ntsuj Plig ntawm Cov Nceeg Vaj Qaum Teb thiab Qab Teb: Ib Txoj Kev Taug Dhau Los ntawm Cov Tuam Tsev hauv Phau Vajlugkub thiab Tib Neeg Xwm Txheej

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Jeff Pippenger

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March 23, 2024

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The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.

Lub nceeg vaj qaum teb sawv cev rau tus cwj pwm qis nyob hauv lub tuam tsev ntawm tib neeg, nws sawv cev rau lub cev hauv lub tuam tsev ntawm pawg ntseeg, nws sawv cev rau tib neeg cev nqaij daim tawv hauv lub tuam tsev ntawm Khetos. Khetos tau txhim tsa txhua lub tuam tsev, thiab Nws tau muab txhua lub hauv paus, thiab thawj lub pob zeb hauv lub tuam tsev Millerite yog txoj kev qhuab qhia hais txog “xya lub sij hawm,” uas raug sawv cev los ntawm ob tug pas nrig ntawm Exekees. Hauv kev ntxeev siab xyoo 1863, Laodicean Adventism tsis kam txais lawv lub “pob zeb taub hau kaum” uas yog yaj saub, yam uas kuj tau tshwm sim hauv kev txhim tsa lub tuam tsev hauv ntiajteb. Lub pob zeb uas raug tsis lees txais ntawd raug teem tseg kom raug xaiv thaum kawg ntawm kev tsa lub tuam tsev, txawm yog tias nws tau ua ib lub pob zeb dawm taw thoob plaws lub sij hawm kev txhim tsa ntawd. Los tsis hais li ntawd los, Lo Lus yaj saub qhia meej tias lub pob zeb dawm taw uas raug tsis lees txais ntawd thaum kawg yuav los ua lub taub hau ntawm kaum.

The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.

Tus pas ntawm “xya tiam,” raws li sawv cev los ntawm lub nceeg vaj sab qab teb, yog “lub taub hau,” nyob rau hauv kev txheeb rau lub nceeg vaj sab qaum teb. Nws yog “lub taub hau,” vim yog nyob hauv lub nceeg vaj sab qab teb uas Vajtswv tau xaiv los txuas Yeluxalees ua Nws lub nroog, qhov chaw uas Nws tau tsa Nws lub chaw dawb huv thiab Nws lub npe. Txij thaum ob tus pas raug koom ua ke txij xyoo 1798 mus txog 1844, “lub taub hau” yeej yog lub nceeg vaj qis dua, sab qab teb. Thaum Yauhas, xyoo 1844, raug hais kom tseg lub nceeg vaj sab qaum teb lawm, vim nws twb raug muab rau Lwm Haiv Neeg, ces lub nceeg vaj sab qab teb thiaj raug tso tseg ua ib lub cim sawv ib leeg ua ib haiv neeg, lossis tsawg kawg yog qhov ntawd yog txoj kev npaj. Txoj kev npaj ntawd raug txwv los ntawm kev ntxeev siab xyoo 1863, thiab thawj “kev ntxeev siab ntawm Kadesh” ntawm Ixayees tiam no.

On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.

Hnub Cuaj Hlis 11, 2001, tus Tswv tau coj Nws pawg ntseeg Laodicea rov qab mus rau 1863, rov qab mus rau 1888, rov qab mus rau 1919, thiab rov qab mus rau 1957, mus rau qhov “kev ntxeev siab ntawm Kadesh” zaum ob. Tiamsis ntawm qhov kev ntxeev siab ntawd, lo lus cog tseg uas hais tias lub pob zeb uas raug muab tseg yuav los ua lub taub hau ntawm lub kaum tsev tam sim no tab tom raug ua kom tiav. Nws raug ua kom tiav nyob rau hauv cov uas raug sawv cev ua ib puas plaub caug plaub txhiab leej, cov uas Khetos ua kom tiav kev sib koom ua ke ntawm Vajtswv lub cev xwm thiab tibneeg lub cev xwm nyob hauv mus ib txhis.

Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.

Povlauj tau txheeb lub xwm txo qis tias yog cev nqaij daim tawv, thiab lub xwm siab dua tias yog lub siab. Nws tau txheeb lub cev (lub xwm txo qis) tias yog txoj kev tuag.

> For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.

> Vim peb paub tias txoj kevcai yog ntawm sab ntsujplig; tabsis kuv yog neeg cev nqaij daim tawv, raug muag rau hauv qab kev txhaum. Rau qhov yam uas kuv ua, kuv tsis pom zoo rau; rau qhov yam uas kuv xav ua, yam ntawd kuv tsis ua; tabsis yam uas kuv ntxub, yam ntawd kuv ua. Yog li ntawd, yog kuv ua yam uas kuv tsis xav ua, kuv lees nrog txoj kevcai tias nws yog qhov zoo. Nim no ces tsis yog kuv lawm uas ua qhov ntawd, tiamsis yog kev txhaum uas nyob hauv kuv. Rau qhov kuv paub tias hauv kuv, (uas yog, hauv kuv cev nqaij daim tawv,) tsis muaj ib yam zoo li; rau qhov txoj kev xav ua yog nyob nrog kuv; tabsis yuav ua kom tiav yam uas zoo ntawd li cas kuv nrhiav tsis tau. Rau qhov yam zoo uas kuv xav ua, kuv tsis ua; tabsis yam phem uas kuv tsis xav ua, yam ntawd kuv ua. Nim no yog kuv ua yam uas kuv tsis xav ua, ces tsis yog kuv lawm uas ua qhov ntawd, tiamsis yog kev txhaum uas nyob hauv kuv. Yog li ntawd kuv pom muaj ib txoj kevcai, tias, thaum kuv xav ua qhov zoo, qhov phem yeej nyob nrog kuv. Rau qhov nyob hauv tus neeg sab hauv kuv zoo siab rau Vajtswv txoj kevcai; tabsis kuv pom muaj dua ib txoj kevcai nyob hauv kuv tej cev, tawm tsam txoj kevcai ntawm kuv lub siab, thiab coj kuv mus ua qhev rau txoj kevcai ntawm kev txhaum uas nyob hauv kuv tej cev. Au, kuv yog neeg txom nyem kawg li! Leejtwg yuav cawm kuv dim ntawm lub cev ntawm txoj kev tuag no? Loos 7:14–24.

Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.

Povlauj paub hais tias hauv nws “cev nqaij daim tawv” tsis muaj “ib yam zoo li.” Cov kev ntxias siab, tsis hais cov uas raug pub los ntawm caj ces thiab cov uas raug txhim kho los ntawm nws tus kheej, uas nyob hauv nws cev nqaij daim tawv (nws lub cev), tsuas ua haujlwm coj nws mus rau hauv kev txhaum xwb. Cov kev ntxias siab ntawd sawv cev rau txoj kevcai ntawm kev txhaum, tiam sis Povlauj ntshaw yuav ceev Vajtswv txoj kevcai, tsis yog txoj kevcai ntawm kev txhaum. Txoj kevcai ntawm Vajtswv uas Povlauj qhia tseg tias yog “txoj kevcai ntawm nws lub siab” (nws tus yam ntxwv siab dua). Nws lub suab quaj yog, “leejtwg yuav cawm kuv dim ntawm lub cev tuag no?” Tseeb tiag, Povlauj paub tias yog Vajtswv txoj kev muaj tswv ntuj uas yuav coj kev cawm dim los, tiam sis nws kuj paub tias txoj haujlwm ntawm kev cawm dim ntawd yuav tsum muaj nws txoj kev koom tes thiab.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.

> Yog li ntawd, kuv cov uas kuv hlub, ib yam li nej ib txwm mloog lus, tsis yog tsuas yog thaum kuv nyob ntawm nej xub ntiag xwb, tiam sis nim no hajyam ntau dua thaum kuv tsis nyob, nej cia li rau siab ua kom nej tus kheej txoj kev cawm dim tiav nrog kev ntshai thiab tshee hnyo. Rau qhov Vajtswv yog tus uas ua haujlwm hauv nej, kom nej muaj lub siab xav thiab kom nej ua tau raws li nws txoj kev txaus siab zoo. Filipis 2:12, 13.

The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.

Kev dim ntawm lub cev txoj kev tuag tau ua tiav los ntawm Hwjchim Saum Ntuj Ceeb Tsheej, uas tau txuas nrog tibneeg lub hwjchim, thiab qhov ntawd yog tus qauv uas Yexus tau muab rau tibneeg. Txawm yog txoj cai ntawm kev txhaum tseem ua haujlwm nquag hauv qhov xwm txheej qis ntawm lub cev, Yexus tseem khaws Nws qhov xwm txheej qis ntawd kom nyob hauv qab txoj cai ntawm Vajtswv los ntawm kev txo Nws lub siab nyiam kom mloog raws li Nws Leej Txiv lub siab nyiam. Povlauj yuav nrhiav tau kev dim yog tias nws yuav txo nws lub siab nyiam rau lub siab nyiam ntawm Vajtswv txoj kev muaj hwjchim. Thaum nws ua li ntawd, nws tab tom ua kom tiav nws tus kheej txoj kev cawm dim, thiab qhov no yog yam Uakaws Dawb txhais thaum nws hais txog txoj haujlwm ntawm kev tshem tawm kev txhaum tawm hauv peb lub neej.

> “Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.

> “Txhua tus ntsuj plig uas tsis kam muab nws tus kheej rau Vajtswv, tus ntawd nyob hauv lwm lub hwjchim tswj. Nws tsis yog tus tswv ntawm nws tus kheej. Tej zaum nws yuav hais txog txojkev ywj pheej, los nws nyob hauv txojkev qhev uas txom nyem tshaj plaws. Nws tsis raug tso cai kom pom qhov zoo nkauj ntawm qhov tseeb, rau qhov nws lub siab nyob hauv Xatas txojkev tswj. Thaum nws qhuas nws tus kheej tias nws tab tom raws li tej lus txiav txim ntawm nws tus kheej txojkev txiav txim siab, nws tab tom mloog tus thawj ntawm txojkev tsaus ntuj lub siab nyiam. Khetos tau los rhuav tej saw hlau ntawm kev ua qhev rau kev txhaum tawm ntawm tus ntsuj plig. ‘Yog li ntawd, yog Leej Tub ua nej dim, nej yuav dim tiag tiag.’ ‘Txoj kevcai ntawm tus Ntsuj Plig uas pub txoj sia hauv Khetos Yexus’ tsa peb ‘dim ntawm txoj kevcai ntawm kev txhaum thiab kev tuag.’ Loos 8:2.”

> “In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.

> “Hauv txoj hauj lwm ntawm txoj kev cawm dim tsis muaj kev yuam. Tsis siv ib lub hwj chim sab nraud twg li. Nyob hauv qab tus Ntsuj Plig ntawm Vajtswv txoj kev txhawb, tibneeg raug cia kom muaj kev ywj pheej xaiv tus uas nws yuav ua haujlwm rau. Hauv txoj kev hloov uas tshwm sim thaum tus ntsuj plig swb hlo rau Khetos, muaj txoj kev ywj pheej nyob rau hauv nws qhov kev txhais uas siab tshaj plaws. Kev ntiab txoj kev txhaum tawm yog tus ntsuj plig tus kheej tes dej num. Yeej muaj tseeb tias, peb tsis muaj hwj chim los tso peb tus kheej kom dim ntawm Xatas txoj kev tswj; tiam sis thaum peb ntshaw kom raug tso dim ntawm txoj kev txhaum, thiab hauv peb txoj kev txom nyem loj qw thov ib lub hwj chim uas nyob sab nraud thiab siab dua peb tus kheej, ces tej peev xwm ntawm tus ntsuj plig raug puv npo los ntawm tus Ntsuj Plig Dawb Huv lub zog los saum ntuj los, thiab lawv mloog raws li txoj kev txiav txim ntawm lub siab nyiam hauv kev ua kom tiav Vajtswv lub siab nyiam.

> “The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.

> “Yam tib qho kev cai xwb uas txoj kev ywj pheej ntawm tib neeg thiaj ua tau muaj tiag yog kev los ua ib tug nrog Khetos. ‘Qhov tseeb yuav ua kom nej dim dawb huv;’ thiab Khetos yog qhov tseeb. Kev txhaum muaj peev xwm kov yeej tau tsuas yog thaum nws ua kom lub siab qaug zog, thiab rhuav tshem txoj kev ywj pheej ntawm tus ntsuj plig. Kev nyob hauv qab Vajtswv yog kev rov qab los cuag tus kheej,—rau txoj koob meej thiab meej mom tseeb ntawm tib neeg. Txoj kevcai saum ntuj los, uas peb raug coj los nyob hauv qab, yog ‘txoj kevcai ntawm txoj kev ywj pheej.’ Yakaunpau 2:12.” The Desire of Ages, 466.

Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”

Povlauj qw, “Au tus neeg txom nyem uas kuv yog! Leejtwg yuav cawm kuv dim ntawm lub cev ntawm txoj kev tuag no?” Muam White tau hais tias, “thaum peb ntshaw kom raug tso dim ntawm kev txhaum, thiab hauv peb txoj kev txom nyem loj peb qw hu nrhiav ib lub hwj chim uas nyob sab nraud thiab siab dua peb tus kheej, lub hwj chim ntawm tus ntsuj plig raug xau nrog lub zog los saum ntuj los ntawm Vaj Ntsuj Plig Dawb Huv, thiab lawv mloog raws li tej lus txib ntawm txoj kev xav kom ua tiav raws li Vajtswv lub siab nyiam.” Thaum koom tes hauv kev sib xyaw ua ke ntawm peb tib neeg yam nrog Khetos txoj kev muaj Vajtswv, los ntawm kev siv peb txoj kev xav, peb ua tiav qhov “hauj lwm” ntawm kev tshem kev txhaum tawm ntawm peb tus kheej “ntsuj plig.”

But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”

Tiamsis yam peb “yuav tsum to taub yog lub hwj chim tiag tiag ntawm lub siab nyiam.” Lub siab nyiam yog “lub hwj chim kav hauv tib neeg lub xeev ntuj, yog lub hwj chim txiav txim siab, los yog xaiv. Txhua yam vam khom rau txoj kev ua kom yog ntawm lub siab nyiam. Vajtswv tau muab lub hwj chim xaiv rau tib neeg; lawv muaj cai siv nws. Koj hloov tsis tau koj lub siab, koj tsis muaj peev xwm ntawm koj tus kheej muab nws tej kev hlub rau Vajtswv; tiam sis koj muaj peev xwm xaiv los ua haujlwm rau Nws. Koj muab tau koj lub siab nyiam rau Nws; ces Nws yuav ua haujlwm hauv koj kom koj muaj lub siab nyiam thiab ua raws li Nws txoj kev zoo siab. Yog li ntawd, koj tag nrho lub xeev ntuj yuav raug coj los nyob hauv Khetos tus Ntsuj Plig txoj kev tswj hwm; koj tej kev hlub yuav tsom rau Nws, koj tej kev xav yuav sib haum nrog Nws.”

Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.

Povlauj paub tej qhov tseeb no, thiab nws paub tias nws yam xwm qub qis yuav tsum raug tswj kom nyob hauv qab nws yam xwm siab dua, los ntawm kev siv nws lub siab nyiam. Vim li no Povlauj thiaj tuag txhua hnub.

> I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.

> Kuv hais qhia tseeb los ntawm nej txoj kev zoo siab uas kuv muaj nyob hauv Khetos Yexus peb tus Tswv, tias kuv tuag txhua hnub. 1 Kauslimthaus 15:31.

Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.

Paulus paub tias nws yuav tsum ntsia nws tus kheej qub cev nqaij tawv rau saum ntoo khaub lig txhua hnub los ntawm kev siv nws lub siab nyiam los tswj kom nws tus kheej qub cev nqaij tawv nyob hauv kev quab yuam. Vim li ntawd nws thiaj ntsia nws cev nqaij tawv rau saum ntoo khaub lig.

> And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.

> Thiab cov uas yog Khetos tug twb muab cev nqaij daim tawv ntsia saum ntoo khaub lig nrog rau nws tej kev ntshaw thiab kev khav theeb lawm. Kalatia 5:24.

Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.

Povlauj paub tias nws cev nqaij daim tawv txhaum yuav nyob hauv noob neej mus txog thaum Khetos Rov Los zaum ob, thaum cov neeg ncaj ncees, hauv ib pliag ntawm qhov muag ntsais, yuav tau txais ib lub cev tshiab uas muaj yeeb koob. Vim li no xyoo 1798 thiaj cim qhia lub hauv paus ntawm plaub caug rau xyoo uas lub tuam tsev Millerite raug tsa, rau qhov Khetos, uas yog tib lub hauv paus xwb, yog tus Menyuam Yaj uas raug tua txij thaum lub hauv paus pib los. Lub nceeg vaj qaum teb yog lub cev, uas dhau los ntawm kev txhaum tau txais kev kav siab tshaj rau saum noob neej, thiab tsa nws tus kheej los ua tus cuav nceeg vaj qaum teb. Xyoo 1844, Yauhas raug hais kom “tso tseg sab nraum” lub loog, uas hauv lus Kili yog txhais tias tsis kam lees tus yam ntxwv qis, uas tau txais kev kav siab tshaj rau saum tus yam ntxwv siab dua qhov uas Vajtswv tau xaiv los tso Nws lub npe, thiab xyoo 1798, cev nqaij daim tawv (tus yam ntxwv qis) nrog “kev ntshaw thiab kev qaug siab” yuav tsum raug ntsia saum ntoo khaub lig.

At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.

Thaum kawg nkaus ntawm lub hauv paus, Khetos lub cev nqaij daim tawv tau tuag rau hauv txoj kev raug ntsia saum ntoo khaub lig, raws li Nws raug txiav tawm ntawm cov uas muaj sia. Ces lub nceeg vaj sab qab teb yuav tsum yog ib haiv neeg xwb, muaj ib tug vajntxwv xwb, nyob hauv txoj kev cog lus nrog Vajtswv, thiab yog ib haiv neeg uas muaj Vajtswv lub chaw dawb huv nyob hauv lawv nruab nrab. Kab ntxiv kab, “xya lub sijhawm,” tam sim no yog “lub taub hau ntawm lub ces kaum,” vim txij li lub Cuaj Hlis 11, 2001 Vajtswv tab tom tsa Nws “pab tub rog sab qaum teb” los ua ib lub chij txheem. Pab tub rog ntawd yuav tsum yog ib haiv neeg xwb, thiab haiv neeg ntawd yuav tsum thiaj xav txog Nws daim duab ib leeg xwb, thiab qhov no tshwm sim raws nraim rau lub sijhawm uas Xatas tab tom tsa nws “lub kub” uas yog daim duab ntawm tus tsiaj nyaum. Hauv Exekees tshooj peb caug xya lo lus ntawm plaub cua tshuab txoj xov nag lig los rau saum cov uas ces sawv los ua pab tub rog ntawd. Lo lus ntawm plaub cua yog txoj xov ntawm Lub Xya Trumpet, uas yog qhov chaw uas Vajtswv qhov tsis paub tob raug ua kom tiav.

The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.

Txoj hauj lwm kawg ntawm kev muab lub cim ntim pib thaum Lub Kaum Hli 7, 2023. Lub sij hawm muab lub cim ntim ntawm ib puas plaub caug plaub txhiab leej raug ua tiav thaum lub Suab Npu ntawm Tus Xya raug nrov, thiab lub suab npu ntawd nrov peb zaug thaum lub txheej txheem muab lub cim ntim tab tom tshwm sim. Nws ib txwm cim txog ib qho kev ntaus ntawm Islam tawm tsam lub Tebchaws Muaj Hwjchim Ci Ntsa Iab. Lub “tebchaws muaj hwjchim ci ntsa iab” sab ntsuj plig niaj hnub no raug ntaus thaum lub Cuaj Hli 11, 2001, hos lub tebchaws muaj hwjchim ci ntsa iab qub uas yog tiag tiag raug ntaus thaum Lub Kaum Hli 7, 2023, uas yog tib lub xyoo uas ob tug timkhawv uas tau raug tua rov qab los ciaj sia. Qhov kev ntaus zaum peb yog thaum txoj cai Sunday uas tab tom yuav los sai no hauv Tebchaws Meskas.

From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.

Txij thaum Lub Kaum Hli 7, 2023, lub kub Republican thiab lub kub Protestant tseeb ntawm tus tsiaj qus hauv ntiajteb tab tom ua tiav lawv tej kev hloov zaum kawg mus ua ib lub kub uas hais lus yam li ib tug zaj lossis yam li ib tug Menyuam Yaj, nyob rau ntawm txoj cai Hnub Caiv uas yuav los sai no. Ob yam kev tshwm sim ntawm cov yeeb ncuab sab hauv thiab sab nraud hauv txoj kev sib cav loj uas raug nthuav tawm thaum tej xwm txheej kaw ntawm keeb kwm ntiajteb, nkawd ob leeg nyob hauv keeb kwm uas sawv cev los ntawm nqe plaub caug hauv Daniyee tshooj kaum ib. Ob txoj kev loj hlob zaum kawg ntawm ob lub kub ntawd raug ua tiav thaum Lub Raj Xya tab tom nrov. Lub Raj Xya yog qhov thib peb ntawm peb lub raj kev txom nyem.

The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.

Peb lub ntiajteb kev txom nyem ntawd sawv cev rau kev siv lus faj lem peb txheej, thiab hauv kev ua li ntawd lawv muab ib zaj lus tim khawv muaj zog txog lub cim taw qhia ntawm lub Kaum Hli 7, 2023. Hauv ob qho tib si—lub ntiajteb kev txom nyem thawj thiab lub ntiajteb kev txom nyem ob—kev ua tsov ua rog ntawm Islam tau raug coj los tawm tsam cov tub rog ntawm Loos, uas nyob rau hnub kawg no yog Tebchaws Meskas, raws li tau raug ua tim khawv los ntawm kev kov yeej Soviet Union uas tau muaj los ntawm ib txoj kev sib koom tes zais cia ntawm tus antichrist (Pope John Paul II), thiab tus yaj saub cuav (Ronald Reagan) xyoo 1989.

In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.

Hauv qhov xwm txheej phem thawj zaug, raws li tau muab hais tseg hauv Tshwm Sim tshooj cuaj, muaj ib lo lus faj lem txog sijhawm yog tsib lub hlis, uas yog ib puas tsib caug xyoo. Hauv qhov xwm txheej phem thib ob, muaj ib lo lus faj lem txog sijhawm yog peb puas cuaj caum ib xyoos, thiab kaum tsib hnub. Ob lo lus faj lem txog sijhawm no sawv cev rau kev ua rog tawm tsam Loos uas Islam tau coj los thaum ob ntu keeb kwm uas sawv cev rau qhov xwm txheej phem thawj thiab thib ob. Ob lo lus faj lem no muaj ob yam txiaj ntsig sib txawv ntawm kev ua rog ntawd. Hauv thawj ib puas tsib caug xyoo Islam yuav tsum “ua mob” rau Loos, hos hauv lo lus faj lem ntawm peb puas cuaj caum ib xyoos, thiab kaum tsib hnub, Islam yuav tsum “tua” Loos. Ob lo lus faj lem no raug txuas ncaj qha rau ib leeg. Qhov xaus ntawm ib puas tsib caug xyoo uas Islam yuav tsum ua mob rau Loos tau qhia txog qhov pib ntawm peb puas cuaj caum ib xyoos, thiab kaum tsib hnub uas Islam yuav tsum tua Loos. Qhov xwm txheej phem thawj thiab thib ob raug faib cais los ntawm qhov xaus ntawm ib puas tsib caug xyoo, thiab qhov pib ntawm peb puas cuaj caum ib xyoos, thiab kaum tsib hnub.

The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.

Tebchaws Meskas tsis ua tus nceeg vaj thib rau ntawm Vajlugkub txoj lus faj lem ntxiv lawm thaum txoj cai Sunday uas yuav los sai tau los txog, thiab yog thaum ntawd nws thiaj raug “muab tua” raws li txoj lus faj lem. Lub sijhawm ntawm “av qeeg loj”, nyob hauv Tshwmsim tshooj kaum ib, yog txoj cai Sunday uas yuav los sai tau los txog, thiab thaum lub sijhawm ntawd los txog, ces Xya Lub Raj Nplaim ntawm Islam kuj los txog thiab. Nws los txog los cim qhov kawg, lossis txoj kev tuag ntawm tus nceeg vaj thib rau, uas yog pab tub rog ntawm Loos nyob rau hnub kawg. Ua ntej txoj kev tuag ntawd, muaj ib puas tsib caug xyoo uas Islam tsim kev mob rau cov tub rog ntawm Loos. Raws li cov xov xwm tseem ceeb, uas sim txo kom me me txog cov dej num ntawm Islam hnyav nyob hauv lub ntiaj teb niaj hnub no, txij thaum Lub Kaum Hli 7, 2023 los. Mus txog thaum sau tsab xov xwm no rau Lub Ob Hlis 12, 2024, Islam tau ua ib puas rau caum tsib qhov kev tawm tsam rau tej kev txaus siab ntawm Asmeskas thoob plaws lub ntiaj teb.

The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.

Ib puas xyoos tsib caug uas Islam ua rau cov tub rog Loos raug mob, uas coj mus rau kev tua cov tub rog Loos hauv thawj thiab thawj zaug kev txom nyem zaum ob, rov tshwm dua hauv keeb kwm ntawm kev txom nyem zaum peb, rau qhov ntawd yog txoj kev uas kev siv yav tom ntej tej lus faj lem peb txheej ua haujlwm. Lub suab nrov ntawm Rab Raj Xya, uas yog kev muab khi rau ib puas plaub caug plaub txhiab leej, uas yog thaum kev koom ua ke ntawm Vajtswv txoj kev ua Vajtswv thiab tib neeg txoj kev ua neeg tshwm sim, raws li sawv cev los ntawm kev txuas ua ke ntawm ob tug ncej ntoo, muaj peb lub cim taw tes. Thawj yog thaj av ci ntsa iab sab ntsuj plig, thiab lub kawg yog thaj av ci ntsa iab sab ntsuj plig. Lub cim taw tes nruab nrab yog thaj av ci ntsa iab tiag tiag.

In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.

Xyoo 2023, lub suab nrov thib ob ntawm Lub Raj Ceeb Toom ceeb toom ntawm txoj kev txom nyem thib peb, tau txheeb qhia txog kev nce siab zuj zus ntawm kev ua tsov ua rog ntawm Islam thaum nws nkag mus rau hauv ib lub caij nyoog uas nws yuav “ua mob” rau tus tsiaj qus ntawm lub ntiajteb. Nyob rau tib lub xyoo ntawd, ob tug timkhawv ntawm tus kub thib Republican thiab tus kub tseeb Protestant tau rov qab los muaj sia thiab pib lawv cov kev hloov ua ke mus rau hauv lawv cov kub cim kawg. Rau tus kub Republican, nws yog kev sib xyaw ua ke ntawm tag nrho cov hwjchim Protestant uas tau thim txoj kev ntseeg, nrog tag nrho cov hwjchim Republican uas tau thim txoj kev ntseeg, kom tsim tau ib tug kub uas yog tus duab ntawm tus tsiaj qus. Hos rau tus kub tseeb Protestant, nws yog kev sib xyaw ua ke ntawm Vajtswv txoj Keeb Txuj nrog tibneeg ntuj, thaum tus kub tab tom hloov ntawm Laodicean mus rau Philadelphian hauv cwjpwm, kom thiaj li muaj peevxwm ua kom pom qhov rov qab ncaj qha rau tus duab ntawm tus tsiaj qus. Xyoo 2023 tau tshwm sim nees nkaum ob xyoos tom qab 2001, yog li ntawd sawv cev rau txoj kev txuas cim ntawm Vajtswv txoj Keeb Txuj uas sib xyaw nrog tibneeg ntuj.

All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.

Txhua keeb kwm no tag nrho tshwm sim nyob rau nqe plaub caug ntawm Daniyee kaum ib, uas yog nqe uas raug qhib tawm thiab ua rau muaj kev paub nce ntxiv nyob rau xyoo 1989, uas yog sawv cev los ntawm tus Dej Hiddekel. Hauv zaj keeb kwm yaj saub ntawm nqe ntawd, txoj hauj lwm kawg hauv Chav Dawb Huv Tshaj Plaws kuj raug ua tiav thiab, uas yog qhov kaj uas raug qhib tawm nyob rau xyoo 1798, thiab qhov ntawd yog sawv cev los ntawm tus Dej Ulai. Qhov pib ntawm nqe plaub caug qhia txog lub sijhawm kawg hauv 1798, hos qhov xaus ntawm nqe ntawd qhia txog lub sijhawm kawg hauv 1989, thiab ob tug dej ntawd sib txuam ua ke hauv zaj keeb kwm ntawm nqe plaub caug, ib yam li tus Dej Tigris thiab Euphrates (Ulai thiab Hiddekel) ua, tam sim ua ntej lawv mus txog Persian Gulf.

We will continue this study in the next article.

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

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.

> Tus Ntsuj Plig ntawm tus Tswv Vajtswv nyob saum kuv; vim tus Tswv tau pleev roj xaiv kuv los tshaj txoj xov zoo rau cov neeg txo hwj chim; nws tau txib kuv mus qhwv kho cov siab tawg tag, tshaj tawm txoj kev dim rau cov raug ntes, thiab kev qhib tsev loj cuj rau cov uas raug khi; los tshaj tawm xyoo uas tus Tswv txaus siab txais, thiab hnub ntawm peb tus Vajtswv txoj kev pauj; los nplij txhua tus uas quaj ntsuag; los tsa tseg rau cov uas quaj ntsuag hauv Xi-oos, los pub kev zoo nkauj rau lawv hloov tshauv, roj ntawm kev xyiv fab hloov kev quaj ntsuag, tsoos tsho ntawm kev qhuas hloov tus ntsuj plig ntawm kev nyuaj siab; kom lawv thiaj raug hu ua tej ntoo ntawm kev ncaj ncees, yog tus Tswv txoj kev cog, kom nws tau txais koob meej.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

> Thiab lawv yuav txhim kho tej chaw qub uas raug puam tsuaj, lawv yuav tsa rov qab tej kev puas ntsoog yav tag los, thiab lawv yuav kho tej nroog uas raug rhuav tshem, tej kev puam tsuaj uas kav ntau tiam neeg. Cov neeg txawv teb chaws yuav sawv los yug nej tej yaj tej tshis, thiab cov tub ntawm cov neeg txawv haiv neeg yuav ua nej cov laij teb thiab cov tu vaj hmab. Tiamsis nej yuav raug hu ua Cov Pov Thawj ntawm tus Tswv: neeg yuav hu nej ua Cov Tub Txib ntawm peb tus Vajtswv: nej yuav noj tej kev nplua nuj ntawm Lwm Haiv Neeg, thiab nej yuav khav txog nej tus kheej hauv lawv lub hwjchim ci ntsa iab. Rau nej txoj kev txaj muag nej yuav tau ob npaug; thiab rau txoj kev poob ntsej muag lawv yuav zoo siab rau lawv feem: yog li ntawd hauv lawv thaj av lawv yuav tau txais ob npaug: txoj kev xyiv fab mus ib txhis yuav yog lawv tug.

> For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> Vim kuv yog tus Tswv hlub txojkev txiav txim, kuv ntxub kev tub sab rau tej khoom hlawv xyeem; thiab kuv yuav coj lawv tes haujlwm raws qhov tseeb, thiab kuv yuav cog lus ib txojkev khi lus uas nyob mus ib txhis nrog lawv. Thiab lawv cajces yuav raug paub nyob hauv cov Neeg Lwm Haiv Neeg, thiab lawv tej xeebntxwv nyob hauv cov neeg sawvdaws: txhua tus uas pom lawv yuav lees paub lawv, tias lawv yog cajces uas tus Tswv tau foom koob hmoov rau. Kuv yuav zoo siab kawg hauv tus Tswv, kuv tus ntsujplig yuav xyiv fab hauv kuv tus Vajtswv; rau qhov nws tau muab kuv hnav tej tsoos tsho ntawm txojkev cawm dim, nws tau npog kuv nrog lub tsho ntev ntawm txojkev ncaj ncees, ib yam li nraug vauv hnav nws tus kheej kom zoo nkauj nrog tej hniav nyiaj hniav kub, thiab ib yam li nkauj nyab kho nws tus kheej nrog nws tej hniav nyiaj hniav kub. Rau qhov ib yam li lub ntiajteb txiag tebchaws coj nws tej hlav tawm tuaj, thiab ib yam li lub vaj ua rau tej yam uas muab tseb rau hauv nws txhawv tuaj; kuj yog li ntawd tus Tswv Vajtswv yuav ua kom txojkev ncaj ncees thiab kev qhuas txhawv tuaj nyob ntawm txhua haiv neeg xubntiag. Yaxayas 61:1–11.

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