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# The Book of Daniel - Number Seventy-Two

Phau Ntawv Daniyees - Xya Caum Ob

The Prophetic Joining: From Ancient Israel’s Division to the United States’ End

Kev Koom Uas Yaj Saub Tau Hais Tseg: Los Ntawm Ixayees Qub Txoj Kev Sib Faib Mus Txog Tebchaws Meskas Qhov Kawg

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Jeff Pippenger

Published

February 5, 2024

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The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Zaj lus tim khawv txog Yeroboos txoj kev ntxeev siab kuj yog keeb kwm ntawm Ixayees thaum ub txoj kev sib faib ua ob lub teb chaws. Lub nceeg vaj qaum teb uas muaj kaum xeem hu ua Ixayees, lossis qee zaus hu ua Efalai, hos lub nceeg vaj qab teb hu ua Yudas. Nyob rau tiam Ezekiel, lub nceeg vaj twb tau ua ob lub nceeg vaj los tau ntau xyoo lawm, thiab hauv tshooj peb caug xya, Ezekiel tau txais ib zaj lus faj lem qhia meej tias ob lub nceeg vaj ntawd yuav rov los ua ib haiv neeg dua ib zaug ntxiv. Zaj lus faj lem ntawd tau tiav nyob rau hauv keeb kwm thaum pib ntawm tus tsiaj qus hauv ntiaj teb (Tebchaws Meskas), thiab yuav tiav zaum kawg thaum kawg ntawm Tebchaws Meskas, vim Yexus ib txwm siv qhov pib ntawm ib yam los ua piv txwv qhia txog qhov kawg ntawm yam ntawd.

The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.

Kev txoj kev ntxeev siab ntawm Yerobo-as nyob rau lub sijhawm uas cov Yixalayees raug faib ua ob lub tebchaws, sawv cev rau ib txoj kev ntxeev siab thaum pib ntawm Tebchaws Meskas, thiab kuj yog thaum kawg ntawm Tebchaws Meskas thiab. Txoj kev ntxeev siab hauv qhov pib thiab qhov kawg ntawm Tebchaws Meskas no muaj nrog rau kev sib koom ua ke ntawm ob lub tebchaws. Tshwmsim tshooj kaum yim, raws li tau rov hais ntau zaus los ntawm tej lus sau ntawm Muam White hauv cov tshooj lus no, sawv cev rau ob lo lus hu rau cov ntseeg pawg ntseeg. Ob haiv neeg uas raug koom ua ke thaum lub sij hawm teev ntawm kev kub ntxhov ntawm txoj cai Hnub Caiv yog ib puas plaub caug plaub txhiab leej, thiab Vajtswv pab yaj lwm pab uas tseem nyob hauv Npanpiloo.

The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”

Ob haiv neeg uas tau koom ua ke hauv keeb kwm Millerite yog Yudas thiab Efala‑ees. Lawv tau koom ua ke thaum tej kev npau taws rau ob lub nceeg vaj ntawd nyias xaus lawm, ib zaug hauv xyoo 1798 thiab tom qab ntawd hauv 1844. Lo lus “tsis tas li ntawd” hauv Exekees tshooj peb caug xya pub rau peb muaj kev tseeb txog kev siv no. Lo lus “tsis tas li ntawd” txhais hais tias muab zaj lus uas los tom qab “tsis tas li ntawd” tsa rau saum zaj lus uas nyob ua ntej lo lus “tsis tas li ntawd.”

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.

> Lo lus ntawm tus Tswv rov los cuag kuv dua, hais tias, Tsis tas li ntawd, koj tus tub ntawm neeg, cia li coj ib tug pas ntoo, thiab sau rau saum nws tias, Rau Yudas, thiab rau cov me nyuam Ixayees uas yog nws cov phooj ywg: ces cia li coj dua ib tug pas ntoo ntxiv, thiab sau rau saum nws tias, Rau Yauxej, tus pas ntoo ntawm Efa‑i, thiab rau tag nrho tsev neeg Ixayees uas yog nws cov phooj ywg: Thiab muab lawv txuas ua ke, ib tug nrog rau ib tug, kom ua ib tug pas ntoo xwb; thiab lawv yuav los ua ib tug nyob hauv koj txhais tes. Exekees 37:15–17.

Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.

Ezekiel tab tom siv txoj cai yav tom ntej hais txog kev rov hais dua thiab nthuav kom dav thaum nws hais tias, “dua li ntawd.” Ezekiel yuav tsum coj ob tug pas ntoo, ib tug rau Yudas thiab ib tug rau Ephraim, thiab coj zaj lus yav tom ntej uas raug ua piv txwv los ntawm ob tug pas ntoo ntawd los tso saum toj ntawm zaj lus yav tom ntej ua ntej. Zaj lus piv txwv yav tom ntej ua ntej ntawd tau pib hauv nqe ib thaum Ezekiel raug coj mus rau hauv ib lub hav uas muaj tej pob txha tuag qhuav.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. 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. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

> Tus Tswv txhais tes nyob saum kuv, thiab tau coj kuv tawm mus hauv tus Tswv tus Ntsuj Plig, thiab tsa kuv los tso rau hauv nruab nrab ntawm lub hav uas puv npo pob txha, thiab ua rau kuv hla ncig lawv txhua fab; thiab saib seb, muaj pob txha coob kawg nkaus nyob rau hauv lub hav qhib; thiab saib seb, lawv qhuav heev lawm. Thiab Nws hais rau kuv tias, Me tub ntawm neeg, cov pob txha no puas muaj sia tau? Thiab kuv teb tias, Au tus Tswv Vajtswv, Koj paub. Nws rov hais rau kuv dua tias, Cev lus faj lem rau saum cov pob txha no, thiab hais rau lawv tias, Nej cov pob txha qhuav, cia li mloog tus Tswv lo lus. Tus Tswv Vajtswv hais li no rau cov pob txha no tias; Saib seb, Kuv yuav ua kom pa nkag los rau hauv nej, thiab nej yuav muaj sia: Thiab Kuv yuav muab leeg hlab tso rau saum nej, thiab yuav ua kom nqaij hlob los saum nej, thiab npog nej nrog daim tawv nqaij, thiab muab pa tso rau hauv nej, thiab nej yuav muaj sia; thiab nej yuav paub tias Kuv yog tus Tswv. Yog li ntawd kuv thiaj cev lus faj lem raws li kuv tau raug txib: thiab thaum kuv cev lus faj lem, muaj ib lub suab nrov, thiab saib seb muaj ib qho co co, thiab cov pob txha txawm los sib sau ua ke, pob txha mus rau nws pob txha. Thiab thaum kuv ntsia saib, saib seb, leeg hlab thiab nqaij txawm hlob los saum lawv, thiab daim tawv nqaij npog lawv saum toj: tiam sis tseem tsis tau muaj pa nyob hauv lawv. Ces Nws hais rau kuv tias, Cev lus faj lem rau cua, cev lus faj lem, me tub ntawm neeg, thiab hais rau cua tias, Tus Tswv Vajtswv hais li no; Au pa, cia li tuaj ntawm plaub ceg cua tuaj, thiab tshuab rau saum cov uas raug tua no, kom lawv thiaj muaj sia. Yog li ntawd kuv thiaj cev lus faj lem raws li Nws tau txib kuv, thiab pa txawm nkag los rau hauv lawv, thiab lawv txawm muaj sia, thiab sawv ntsug saum lawv ko taw, ua ib pab tub rog loj kawg nkaus. Ces Nws hais rau kuv tias, Me tub ntawm neeg, cov pob txha no yog tag nrho tsev neeg Ixayees: saib seb, lawv hais tias, Peb cov pob txha twb qhuav lawm, thiab peb txoj kev cia siab twb ploj lawm: peb raug txiav tawm lawm rau peb feem. Yog li ntawd cia li cev lus faj lem thiab hais rau lawv tias, Tus Tswv Vajtswv hais li no; Saib seb, Au kuv haiv neeg, Kuv yuav qhib nej tej ntxa, thiab ua kom nej tawm hauv nej tej ntxa los, thiab coj nej los rau hauv Ixayees lub tebchaws. Thiab nej yuav paub tias Kuv yog tus Tswv, thaum Kuv twb qhib nej tej ntxa lawm, Au kuv haiv neeg, thiab coj nej tawm hauv nej tej ntxa los, thiab yuav muab Kuv tus Ntsuj Plig tso rau hauv nej, thiab nej yuav muaj sia, thiab Kuv yuav tsa nej rau hauv nej lub tebchaws; ces nej yuav paub tias Kuv tus Tswv tau hais li ntawd, thiab tau ua tiav lawm, tus Tswv hais li ntawd. Exekhee 37:1–14.

From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.

Txij thaum pib kiag ntawm cov ntawv no lawm, peb twb qhia lawm tias lub hav ntawm cov pob txha qhuav sawv cev rau Vajtswv haiv neeg nyob rau hnub kawg, thiab tias txoj xov ntawm plaub cua uas ua rau lawv sawv ntsug ntawm lawv ob txhais taw ua ib pab tub rog loj kawg, yog txoj xov Nruab Nrab Hmo Ntuj uas txheeb qhia txog Islam ntawm Kev Txom Nyem thib peb. Muam White txheeb qhia cov pob txha tias yog Vajtswv haiv neeg.

> “I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

> “Kuv tso kuv rab cwj mem cia tseg thiab tsa kuv tus ntsuj plig rau hauv kev thov Vajtswv, kom tus Tswv yuav ua pa rau saum nws haiv neeg uas twb thim rov qab lawm, cov uas zoo li tej pob txha qhuav, xwv kom lawv thiaj yuav ciaj sia.” General Conference Bulletin, Lub Ob Hlis 4, 1893.

We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.

Peb tau qhia tseg hauv cov nqe lus ua ntej lawm tias txoj xov faj lem uas txheeb xyuas hnub tim 18 Lub Xya hli ntuj, 2020, yog qhov yuam kev, thiab tias txoj kev tshaj tawm cuav ntawd tau cim txog kev los txog ntawm thawj qhov kev poob siab thiab lub sijhawm tos ntev hauv zaj lus piv txwv txog kaum tus nkauj xwb. Txawm yog tias txoj kev tshaj tawm txog sijhawm yog yam tsim nyog raws cai nyob rau lub sijhawm Millerite, tom qab xyoo 1844 lawm, yuav tsis muaj dua ib txoj xov twg raug dai rau saum sijhawm. Thaum Future for America tau tshaj tawm txog hnub tim 18 Lub Xya hli ntuj, 2020, lawv tau xaub rov qab mus rau ib keeb kwm uas txoj kev tshaj tawm txog sijhawm raug lees txais, thiab thaum ua li ntawd lawv tau ua txhaum, thiab lawv raug tua tuag rau ntawm txoj kev hauv lub nroog loj ntawm Tshwm Sim tshooj kaum ib. Thaum tuag rau ntawm txoj kev lawm, lawv thiaj yuav tsum tau raug tsa sawv rov los, ib yam li ob tug timkhawv tom qab peb hnub thiab ib nrab.

> “The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

> “Cov pob txha qhuav yuav tsum tau txais Vajtswv tus Vaj Ntsuj Plig Dawb Huv txoj pa tshuab rau saum lawv, xwv kom lawv thiaj sawv los ua haujlwm, ib yam li yog raug tsa sawv hauv qhov tuag rov los.” Bible Training School, December 1, 1903.

In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.

Hauv cov zaj lus dhau los no peb tau qhia lawm tias txoj xov ntawm plaub cua uas tsa ob tug tim khawv sawv rov los, yog txoj xov ntawm Islam ntawm txoj Kev Puas Tsuaj thib peb, thiab tias txoj xov ntawd yog txoj xov Quaj Thaum Ib Tag Hmo ntawm hnub kawg. Exekees hais tias, “dua li ntawd,” thiab los ntawm qhov nws hais li no nws tau qhia meej tias nyob rau hauv keeb kwm uas ua piv txwv txog kev tshaj tawm ntawm txoj xov Quaj Thaum Ib Tag Hmo, yuav tsum muaj ob tug pas nrig, ib tug sawv cev ua Efa‑i thiab ib tug sawv cev ua Yudas, raug muab txuas ua ke thiab dhau los ua ib haiv neeg xwb. Zaj lus piv txwv txog kaum tus ntxhais nkauj xwb raug ua kom tiav rau hauv hnub kawg, “raws nraim li txhua tsab ntawv,” ib yam li nws tau raug ua kom tiav hauv keeb kwm Millerite. Nyob rau lub sijhawm uas txoj xov Quaj Thaum Ib Tag Hmo tau raug ua kom tiav hauv keeb kwm Millerite, thiab rov muaj dua hauv qhov kev ua kom tiav ntawm hnub kawg, “ob tug pas nrig” tau raug thiab yuav raug muab txuas ua ke.

The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.

Ob tug pas sawv cev rau ob lub nceeg vaj qaum teb (Ephraim) thiab qab teb (Judah) ntawm cov Yixayee thaum ub. Peb kuj tau qhia tias William Miller raug cim los ntawm Eliyas, thiab tias thaum peb xyoos thiab ib nrab ntawm kev qhuav dej, Eliyas tau mus cuag tus poj ntsuam ntawm Xalephath.

> And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.

> Ces lo lus ntawm tus Tswv los rau nws hais tias, Cia li sawv tsees, mus rau Xalepath, uas yog ntawm Xidoos, thiab nyob ntawd: saib seb, Kuv twb txib ib tug poj ntsuam nyob ntawd los yug koj lawm. Ces nws txawm sawv tsees mus rau Xalepath. Thiab thaum nws tuaj txog ntawm rooj vag lub nroog, saib seb, tus poj ntsuam ntawd tabtom khaws ceg ntoo: nws txawm hu nws, thiab hais tias, Thov koj nqa dej me ntsis hauv ib lub hwj tuaj rau kuv, kom kuv thiaj haus tau. Thiab thaum nws tabtom mus nqa dej, nws txawm hu nws, thiab hais tias, Thov koj nqa ib qho mov me me hauv koj txhais tes tuaj rau kuv thiab. Nws txawm hais tias, Raws li tus Tswv uas yog koj tus Vajtswv muaj sia nyob, kuv tsis muaj ib daim ncuav li, tsuas muaj ib txhais tes hmoov nplej hauv ib lub thoob, thiab roj me ntsis hauv ib lub hwj xwb: thiab saib seb, kuv tabtom khaws ob ceg ntoo, kom kuv thiaj mus npaj ntawd rau kuv thiab kuv tus tub, xwv peb yuav noj tau nws, ces mam tuag. Eliyas txawm hais rau nws tias, Tsis txhob ntshai; cia li mus thiab ua raws li koj tau hais: tiamsis xub muab qhov ntawd ua ib daim ncuav me me rau kuv tso ntej, thiab nqa tuaj rau kuv, ces tom qab ntawd mam ua rau koj thiab rau koj tus tub. Rau qhov tus Tswv uas yog cov Yixayee tus Vajtswv hais li no, Lub thoob hmoov nplej yuav tsis tag, thiab lub hwj roj yuav tsis qhuav, mus txog hnub uas tus Tswv xa nag los rau saum npoo av. Thiab nws txawm mus ua raws li Eliyas tej lus: ces nws, thiab nws, thiab nws tsev neeg, tau noj ntau hnub. 1 Vajntxwv 17:8–15.

The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:

“Ntau hnub” nyob hauv nqe lus no yog peb xyoos ib nrab uas Ahas nrhiav Eliyas, thiab nws sawv cev rau ib txhiab ob puas rau caum xyoo ntawm txoj kev tsim txom los ntawm papacy. Hais txog “ntau hnub” ntawm txoj kev tsim txom los ntawm papacy, Yexus tau hais tias:

> And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.

> Thiab yog tias cov hnub ntawd tsis raug txo kom luv, ces yuav tsis muaj ib tug neeg ciaj sia li; tiam sis vim cov uas raug xaiv lawm, cov hnub ntawd yuav raug txo kom luv. Mathais 24:22.

Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.

Muam Dawb ncaj qha txheeb “cov hnub ntawd” uas Yexus hais tseg tias yog lub sijhawm ntawm txoj kev tsim txom los ntawm hwj chim papacy.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.

> “Kev tsim txom rau pawg ntseeg tsis tau txuas mus thoob plaws tag nrho lub sij hawm 1260 xyoo. Vajtswv, vim Nws txoj kev hlub tshua rau Nws haiv neeg, tau txiav kom luv lub sij hawm ntawm lawv txoj kev sim siab kub nyhiab. Thaum cev lus ua ntej txog ‘txoj kev txom nyem loj’ uas yuav los raug rau pawg ntseeg, tus Cawmseej tau hais tias: ‘Tshwj tsis yog hais tias cov hnub ntawd yuav raug txiav kom luv, ces yuav tsis muaj ib tug neeg ciaj sia dim li; tiam sis vim cov neeg uas raug xaiv, cov hnub ntawd yuav raug txiav kom luv.’ Mathais 24:22. Los ntawm txoj kev muaj hwj chim ntawm Kev Hloov Tshiab, kev tsim txom thiaj raug coj los xaus ua ntej xyoo 1798.” The Great Controversy, 266, 267.

The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.

Cov “hnub ntau” uas Eliyas tau raug tus poj ntsuam txhawb nqa, kuj yog cov “hnub ntau” ntawm kev tsim txom los ntawm papacy uas Daniyees tau qhia tseg.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> Thiab cov uas muaj kev txawj ntse nyob hauv haiv neeg yuav qhia ntau leej; los lawv yuav raug ntaj tua, thiab raug nplaim taws kub hnyiab, raug coj mus ua neeg raug txhom, thiab raug txeeb tej khoom, tau ntau hnub. Nimno thaum lawv poob lawd, lawv yuav tau kev pab me ntsis; tiamsis coob leej yuav los koom nrog lawv nrog cov lus qhuas dag ntxias. Thiab ib txhia ntawm cov uas muaj kev txawj ntse yuav poob, kom thiaj sim lawv, thiab ntxuav kom dawb huv lawv, thiab ua kom lawv dawb paug, mus txog rau lub sij hawm kawg; rau qhov lub sij hawm ntawd tseem yog rau lub sij hawm uas twb teem tseg lawm. Daniel 11:33–35.

The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”

“Lub caij kawg,” uas kuj yog “lub sij hawm teem tseg” hauv cov nqe lus ntawd, yog xyoo 1798, thiab nws tau cim tseg qhov kawg ntawm txoj kev tsim txom los ntawm lub hwj chim papacy, raws li twb tau ua tus qauv qhia tseg los ntawm Eliyas lub sijhawm nrog tus poj ntsuam hauv Xalefas. Hauv zaj keeb kwm ntawd tus poj ntsuam, uas sawv cev rau ib pawg ntseeg tsis tau yuav, raug txheeb xyuas tias yog pawg ntseeg nyob hauv roob moj sab qhua hauv tshooj kaum ob ntawm phau Ntawv Qhia Tshwm. Nws tab tom khaws ob daim ntoo, tsis yog ib daim ntoo lossis kaum daim ntoo, tiam sis yog ob daim ntoo. Exekees yuav tsum coj ob daim ntoo los, ib daim rau lub nceeg vaj qaum teb ntawm Ixayees thiab ib daim rau lub nceeg vaj qab teb ntawm Ixayees, thiab muab lawv txuas ua ke kom dhau los ua ib daim ntoo. Ob lub nceeg vaj ntawd puav leej tau tawg khiav mus nyob txawv teb chaws tau ob txhiab tsib puas nees nkaum xyoo lawm, tiam sis Vajtswv txoj lus cog tseg yog tias Nws yuav sau lawv los ua ke. Tus poj niam ntawd tab tom khaws ob daim ntoo uas yuav tsum raug txuas ua ke, thiab nws ua li ntawd “mus txog hnub uas tus Tswv xa nag los rau saum lub ntiaj teb.”

The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.

Hnub uas tus Tswv xa “nag” los yog hnub uas cim txog Midnait Qw ntawm keeb kwm Millerite, uas tau mus txog nws qhov xaus rau hnub tim Lub Kaum Hli 22, 1844, thaum tus Tubtxib ntawm Txojlus Cog Tseg tau los txog hauv lub tuam tsev uas Nws tau tsa txij xyoo 1798 (qhov kawg ntawm thawj qhov kev chim), mus txog hnub tim Lub Kaum Hli 22, 1844 (qhov kawg ntawm qhov kev chim kawg). Hauv lub sijhawm ntawd, zaj lus Midnait Qw, uas raug sawv cev hauv Exekees daim duab piv txwv txog hav uas muaj pob txha qhuav, tau raug ua kom tiav, thaum ob tug pas ntawm tebchaws qaum teb thiab tebchaws qab teb tau raug koom ua ib haiv neeg, muaj ib tug vajntxwv xwb, vim rau hnub tim Lub Kaum Hli 22, 1844, Khetos tau los rau ntawm Leej Txiv xub ntiag thiab tau txais ib lub nceeg vaj.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Kev los ntawm Khetos ua peb tus Pov Thawj Hlob mus rau hauv lub chaw dawb huv kawg nkaus, rau kev ntxuav lub tuam tsev dawb huv kom huv, raws li tau muab qhia hauv Daniyees 8:14; kev los ntawm Neeg Leej Tub mus cuag Tus Laus Hnub Nyoog, raws li tau nthuav tawm hauv Daniyees 7:13; thiab kev los ntawm tus Tswv mus rau Nws lub tuam tsev, raws li Malakhi tau xub qhia tseg, yog tej lus piav txog tib qho xwm txheej ntawd xwb; thiab qhov no kuj raug sawv cev los ntawm kev los ntawm tus nraug vauv mus rau hauv rooj tshoob kos, raws li Khetos tau piav hauv zaj lus piv txwv txog kaum tus nkauj xwb, hauv Mathais 25.” The Great Controversy, 426.

Christ received a kingdom on October 22, 1844, as identified in Daniel.

Khetos tau txais ib lub nceeg vaj rau hnub tim 22 Lub Kaum Hli, 1844, raws li tau qhia tseg hauv Daniyees.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Kuv tau pom hauv tej yog toog hmo ntuj, thiab saib seb, muaj ib tug zoo li Neeg Leej Tub los nrog tej huab saum ntuj los, thiab nws tau los cuag Tus Qub Txwj Qub Laus, thiab lawv coj nws los nyob ze ntawm Nws xub ntiag. Thiab tau muab hwjchim kav, thiab lub yeeb koob, thiab ib lub nceeg vaj rau nws, xwv kom txhua haiv neeg, txhua tebchaws, thiab txhua yam lus yuav ua haujlwm rau nws: nws txoj kev kav yog txoj kev kav mus ib txhis, uas yuav tsis ploj mus, thiab nws lub nceeg vaj yog yam uas yuav tsis raug rhuav tshem. Daniel 7:13, 14.

When Ezekiel’s two sticks are joined together, they have one king over them.

Thaum ob tug ncej ntawm Ezekiel raug muab txuas ua ke, lawv muaj ib tug vajntxwv kav lawv.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> Thiab kuv tus tub qhe Daviv yuav ua vajntxwv kav lawv; thiab lawv sawvdaws yuav muaj ib tug tswv yug yaj xwb: lawv yuav taug kev raws li kuv tej kev txiav txim, thiab ceev faj tuav rawv kuv tej kevcai, thiab ua raws nraim li ntawd. Thiab lawv yuav nyob hauv lub tebchaws uas kuv tau muab rau Yakauj kuv tus tub qhe, uas nej tej yawg koob tau nyob hauv; thiab lawv yuav nyob hauv ntawd, yog lawv, thiab lawv cov menyuam, thiab lawv cov xeeb ntxwv mus ib txhis: thiab kuv tus tub qhe Daviv yuav ua lawv tus thawj kav mus ib txhis. Exekees 37:24, 25.

All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.

Tag nrho cov yaj saub puav leej pom zoo ib yam, thiab vajntxwv Daviv yog Khetos tus uas tau los cuag Leej Txiv rau hnub Kaum Hli 22, 1844, thiab tau txais ib lub nceeg vaj uas tau sib sau los ntawm ob tug pas ntawm cov Yixayee (lub nceeg vaj qaum teb) thiab Yudas (lub nceeg vaj qab teb). Kev tawg ua sab ua sua ntawm ob lub nceeg vaj ntawd tau xaus rau lub sijhawm plaub caug rau xyoo txij 1798 mus txog 1844, thaum Khetos tsa ib lub tuam tsev uas tau raug ua kom puam tsuaj thiab raug tsuj nti. Thaum Nws tsa lub tuam tsev lawm, Nws thiaj li los dheev rau Nws lub tuam tsev raws li Tus Tub Txib ntawm Txoj Kev Cog Lus, kom tiav raws li Malakis tshooj peb. Exekees kuj pom zoo nrog qhov tseeb ntawd, rau qhov tag nrho cov yaj saub puav leej pom zoo ib yam.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.

> Thiab kuv tus tub qhe Daviv yuav ua vajntxwv kav lawv; thiab lawv txhua tus yuav muaj ib tug tswv yug yaj xwb: lawv yuav taug raws li kuv tej kevcai txiav txim, thiab yuav ceev faj tuav rawv kuv tej kevcai, thiab ua raws li tej ntawd. Thiab lawv yuav nyob hauv lub tebchaws uas kuv tau muab rau Yakhauj kuv tus tub qhe, uas nej tej yawg koob tau nyob hauv ntawd; thiab lawv yuav nyob hauv ntawd, lawv thiab lawv tej tub ki, thiab lawv tej xeeb leej xeeb ntxwv mus ib txhis li: thiab kuv tus tub qhe Daviv yuav ua lawv tus thawj kav mus ib txhis. Tsis tas li ntawd, kuv yuav cog lus txog kev thaj yeeb nrog lawv; nws yuav yog ib daim ntawv cog lus uas nyob mus ib txhis nrog lawv: thiab kuv yuav tsa lawv nyob ruaj khov, thiab muab lawv nce coob ntxiv, thiab yuav tsa kuv lub chaw dawb huv rau hauv lawv nruab nrab mus ib txhis. Kuv lub tsev ntaub kuj yuav nyob nrog lawv thiab: muaj tseeb tiag, kuv yuav ua lawv tus Vajtswv, thiab lawv yuav ua kuv haiv neeg. Ezekiel 37:24–27.

It is Christ that erects the temple.

Yog Khetos yog tus uas tsa lub tuam tsev.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> Thiab hais rau nws tias, Vajtswv tus Tswv ntawm cov tub rog hais li no tias, Saib maj, tus Txiv Neej uas nws lub npe hu ua Tus Ceg; thiab nws yuav hlob tawm ntawm nws qhov chaw, thiab nws yuav txhim tsa lub tuam tsev ntawm tus Tswv: Yeej yog nws yuav txhim tsa lub tuam tsev ntawm tus Tswv; thiab nws yuav ris lub hwjchim ci ntsa iab, thiab yuav zaum kav saum nws lub zwm txwv; thiab nws yuav ua pov thawj saum nws lub zwm txwv: thiab lub tswv yim ntawm kev thaj yeeb yuav nyob nruab nrab ntawm nkawd ob leeg. Thiab cov mom yuav yog rau Helem, thiab rau Tobijah, thiab rau Jedaiah, thiab rau Hen tus tub ntawm Zephaniah, ua ib qho chaw nco hauv lub tuam tsev ntawm tus Tswv. Thiab cov uas nyob deb yuav los thiab txhim tsa hauv lub tuam tsev ntawm tus Tswv, thiab nej yuav paub tias Vajtswv tus Tswv ntawm cov tub rog tau txib kuv los cuag nej. Thiab qhov no yuav muaj tiav, yog nej mloog lus rau lub suab ntawm tus Tswv nej tus Vajtswv nrog siab rau siab ntso. Xekhaliyas 6:12–15.

Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.

Khetos yog tus CEG, thiab Nws tau qhia meej tias yog lawv rhuav Nws lub tuam tsev, ces Nws yuav tsa nws sawv rov los hauv peb hnub; rau qhov no cov Yudais teb tias lawv siv plaub caug rau xyoo los txhim tsa lub tuam tsev.

> Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.

> Cov Yudais teb thiab hais rau Nws tias, Koj yuav qhia yam cim dabtsi rau peb, vim Koj ua tej no? Yexus teb thiab hais rau lawv tias, Rhuav lub tuam tsev no pov tseg, thiab hauv peb hnub Kuv yuav tsa nws rov los. Cov Yudais thiaj hais tias, Lub tuam tsev no tau siv plaub caug rau xyoo los ua, hos Koj puas yuav tsa nws rov los hauv peb hnub? Yauhas 2:18–20.

Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.

Khetos tab tom hais txog Nws lub cev hauv nqe lus ntawd, tiam sis txhua tus yaj saub tab tom hais ntau dua txog hnub kawg dua li cov hnub uas lawv tau nyob. Kev sawv rov los ntawm Khetos rau hnub peb sawv cev rau kev sawv rov los ntawm cov pob txha tuag thaum muaj kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv nyob hauv Lub Suab Quaj Thaum Ib Tag Hmo. Nag uas yog yam uas Eliyas zaj lus tim khawv hais txog ntawd, tau raug nthuav tawm thaum txog ncov ntawm nws txoj kev ntsib sib tw nrog cov yaj saub cuav ntawm Ba‑as thiab Ashtalo. Thaum ntawd thiaj raug qhia meej tias Vajtswv ntawm Eliyas yog Vajtswv tseeb, thiab kuj tias Eliyas yog tus yaj saub tseeb.

At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.

Thaum thawj zaug ntawm txoj kev poob siab los txog, nws tau raug qhia tshwm tias cov Protestants twb dhau los ua cov yaj saub cuav lawm, raws li tau raug ua tus piv txwv tseg hauv cov yaj saub ntawm Baal thiab Ashtaroth. Ces lub sij hawm ncua ntawd thiaj pib, thiab tau coj mus rau txoj xov ntawm Kev Quaj Hu Thaum Ib Tag Hmo, uas tau coj mus rau Khetos los sai sai rau Nws lub tuam tsev. Kev Quaj Hu Thaum Ib Tag Hmo raug sawv cev los ntawm Exekees txoj xov uas tsa cov pob txha sawv los ua ib pab tub rog muaj hwj chim loj. Tsis tas li ntawd, nyob rau hauv lub sij hawm ntawd (plaub caug rau xyoo), ob tug pas yuav tsum raug txuas ua ke kom tsim tau ib haiv neeg xwb, nrog ib tug vaj ntxwv xwb.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.

> Lo lus ntawm tus Tswv rov los cuag kuv dua, hais tias, Tsis tas li ntawd, koj tus tub ntawm neeg, cia li muab ib rab ntoo rau koj, thiab sau rau saum nws tias, Rau Yudas, thiab rau cov me nyuam Ixayees uas yog nws cov khub: ces cia li muab dua ib rab ntoo ntxiv, thiab sau rau saum nws tias, Rau Yauxej, rab ntoo ntawm Efa‑i, thiab rau tas nrho tsev neeg Ixayees uas yog nws cov khub: Thiab muab ob rab ntawd txuas ua ke rau ib leeg mus rau ib rab ntoo xwb; thiab nkawd yuav dhau los ua ib rab hauv koj txhais tes. Thiab thaum cov me nyuam ntawm koj haiv neeg hais rau koj tias, Koj yuav tsis qhia rau peb paub tias tej no txhais li cas lod? Ces hais rau lawv tias, Tus Tswv Vajtswv hais li no; Saib maj, kuv yuav coj rab ntoo ntawm Yauxej, uas nyob hauv txhais tes ntawm Efa‑i, thiab cov xeem ntawm Ixayees uas yog nws cov phooj ywg, thiab kuv yuav muab lawv nrog nws, yog nrog rab ntoo ntawm Yudas, thiab ua kom lawv ua ib rab ntoo xwb, thiab lawv yuav ua ib rab hauv kuv txhais tes. Thiab cov rab ntoo uas koj sau rau saum ntawd yuav nyob hauv koj txhais tes ntawm lawv xub ntiag. Thiab hais rau lawv tias, Tus Tswv Vajtswv hais li no; Saib maj, kuv yuav coj cov me nyuam Ixayees tawm hauv nruab nrab ntawm lwm haiv neeg, qhov chaw uas lawv tau mus nyob, thiab yuav sau lawv los ntawm txhua sab, thiab coj lawv los rau hauv lawv lub teb chaws: Thiab kuv yuav ua kom lawv yog ib haiv neeg xwb hauv lub teb chaws saum tej roob ntawm Ixayees; thiab yuav muaj ib tug vajntxwv xwb ua vajntxwv kav lawv sawv daws: thiab lawv yuav tsis ua ob haiv neeg ntxiv lawm, thiab lawv yuav tsis raug faib ua ob lub nceeg vaj ntxiv lawm li: Lawv yuav tsis ua qias rau lawv tus kheej ntxiv lawm nrog lawv tej mlom, los yog nrog tej yam uas qias neeg ntxub kawg, los yog nrog ib yam twg ntawm lawv tej kev txhaum cai: tiam sis kuv yuav cawm lawv tawm hauv txhua qhov chaw uas lawv nyob, qhov chaw uas lawv tau ua txhaum, thiab kuv yuav ntxuav lawv kom dawb huv: yog li ntawd lawv yuav yog kuv haiv neeg, thiab kuv yuav yog lawv tus Vajtswv. Exekees 37:15–23.

The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.

Ob tug pas uas tus poj ntsuam tab tom khaws ua ntej Eliyas los nag rau thaum Lub Suab Quaj Ib Tag Hmo, yog ob lub nceeg vaj sab qaum teb thiab sab qab teb ntawm Ixayees uas tau tawg khiav mus, thiab yuav tsum raug sib sau ua ib haiv neeg rau hnub tim 22 lub Kaum Hli, 1844, thaum Hnub Theej Txhoj uas yog tus qauv tiav tau pib, rau qhov lo lus cog tseg yog tias thaum ntawd Vajtswv “yuav ntxuav lawv huv.” Kev ntxuav huv ntawd, uas sawv cev rau Kev Txiav Txim Tshawb Nrhiav, tau pib rau lub sijhawm ntawd. Kev sib sau ua ke ntawm ob tug pas ntawd yuav tsum to taub kom raug, rau qhov Vajtswv ib txwm siv thaum pib ntawm ib yam los ua piv txwv qhia qhov kawg ntawm yam ntawd.

1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.

Xyoo 1844 yog qhov xaus ntawm ob lub nceeg vaj ntawm cov Yixayee, rau qhov thaum ntawd lawv twb tau dhau los ua ib lub nceeg vaj lawm, yog Yixayee sab ntsuj plig, thiab txij ntawm lub sijhawm ntawd mus lawv tsuas yog yuav tsum ua ib haiv neeg xwb. Keeb kwm ntawd tau raug ua piv txwv qhia los ntawm keeb kwm thaum chiv thawj thaum lawv tau los ua ob haiv neeg, uas yog keeb kwm ntawm Yeroboos txoj kev ntxeev siab.

The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.

Keeb kwm ntawm Yelaunpau-as txoj kab ke pe hawm cuav yuav tsum raug muab ua piv txwv kom pom tseeb thiab nyob rau thaum kawg ntawm nws lub tebchaws thiab. Kev ntxeev siab ntawm Aloos thaum chiv thawj ntawm cov Yixayee thaum ub thiab kev ntxeev siab ntawm Yelaunpau-as thaum chiv thawj ntawm lub nceeg vaj qaum teb, sawv cev rau kev ntxeev siab ntawm xyoo 1863, thiab xyoo 1863 tsuas yog nkag siab meej xwb thaum qhov kawg ntawm Yelaunpau-as lub tebchaws, raws li raug sawv cev los ntawm kev txuas ob tug pas ua ke, kuj raug muab los nphoo rau saum xyoo 1863 thiab. Ces thaum ntawd xyoo 1863 thiaj raug pom meej tias yog raug sawv cev raws li ib tiam neeg uas tsa ib tug mlom ntawm kev khib xeeb.

We will continue this study in the next article.

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

> “But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

> “Tiamsis tsis yog tias tsuas yog zaj lus piv txwv no hais txog cov pob txha qhuav thiaj siv tau rau lub ntiajteb xwb, tiamsis kuj siv tau rau cov uas twb tau txais txoj koob hmoov ntawm qhov kaj loj thiab; rau qhov lawv kuj zoo ib yam li cov cev pob txha hauv hav ntawd. Lawv muaj tus yam ntxwv ntawm neeg, muaj tus qauv txheej ntawm lub cev; tiamsis lawv tsis muaj txoj sia ntawm sab ntsuj plig. Tiamsis zaj lus piv txwv no tsis cia cov pob txha qhuav nyob tsuas yog raug khi ua ke ua tej yam ntxwv zoo li neeg xwb; rau qhov tsuas yog muaj kev sib haum xeeb ntawm ceg tawv thiab ntsej muag xwb tseem tsis txaus. Pa ntawm txoj sia yuav tsum ua kom lub cev muaj sia, xwv kom lawv sawv ncaj tau, thiab sawv dhia mus ua haujlwm. Cov pob txha no sawv cev rau tsev neeg Ixayees, pawg ntseeg ntawm Vajtswv, thiab txoj kev cia siab ntawm pawg ntseeg yog txoj kev txhawb kom muaj sia ntawm Vaj Ntsuj Plig Dawb Huv. Tus Tswv yuav tsum tshuab pa rau saum cov pob txha qhuav, xwv kom lawv muaj sia.”

> “The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

> “Vajtswv Yexus, nrog Nws lub hwjchim uas pub txoj sia, yuav tsum nyob hauv txhua tus neeg ua haujlwm, xwv kom txhua leeg nqaij thiab txhua txoj hlab hlwb ntawm sab ntsuj plig yuav nyob hauv kev siv. Yog tsis muaj Vaj Ntsuj Plig Dawb Huv, yog tsis muaj pa ntawm Vajtswv, ces yuav muaj kev loog ntawm lub siab xyuam xim, thiab kev ploj ntawm txoj sia sab ntsuj plig. Coob leej uas tsis muaj txoj sia sab ntsuj plig tseem muaj lawv cov npe nyob hauv phau ntawv teev npe ntawm pawg ntseeg, tiamsis lawv tsis raug sau rau hauv Phau Ntawv Txoj Sia ntawm Tus Menyuam Yaj. Tej zaum lawv yuav koom nrog pawg ntseeg, tiamsis lawv tsis tau koom ua ke nrog tus Tswv. Tej zaum lawv yuav rau siab ntso ua tiav ib co haujlwm uas tau teem tseg, thiab tej zaum yuav raug suav hais tias yog neeg ciaj sia; tiamsis coob leej nyob hauv cov uas muaj ‘ib lub npe tias koj ciaj sia, los koj twb tuag lawm.’”

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> “Tshwj tsis yog tias muaj kev hloov dua siab tshiab tiag tiag ntawm tus ntsuj plig los cuag Vajtswv; tshwj tsis yog tias txoj sia ua pa tseem ceeb ntawm Vajtswv ua kom tus ntsuj plig ciaj los rau txoj sia sab ntsuj plig; tshwj tsis yog tias cov uas lees tias tuav qhov tseeb raug txhawb thiab tsav los ntawm txoj hauv paus ntsiab cai yug los saum ntuj ceeb tsheej, lawv tsis tau yug los ntawm noob uas tsis txawj ploj, uas muaj sia nyob thiab nyob ruaj mus ib txhis. Tshwj tsis yog tias lawv tso siab rau txoj kev ncaj ncees ntawm Khetos ua lawv txoj kev ruaj ntseg tib leeg xwb; tshwj tsis yog tias lawv ua raws li Nws tus yam ntxwv, ua haujlwm nyob rau hauv Nws tus ntsuj plig, lawv liab qab, lawv tsis tau hnav lub tsho ntev ntawm Nws txoj kev ncaj ncees. Cov neeg tuag feem ntau raug coj los qhia tias yog cov ciaj sia; rau qhov cov uas tab tom ua kom tiav yam uas lawv hu ua txoj kev cawm seej raws li lawv tus kheej lub tswv yim, tsis muaj Vajtswv ua haujlwm nyob hauv lawv kom lawv xav thiab ua raws li Nws txoj kev zoo siab.”

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> “Pawg neeg no raug sawv cev meej zoo los ntawm lub hav pob txha qhuav uas Exekhee pom hauv yog toog pom.” Review and Herald, January 17, 1893.

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