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

Phau Ntawv Daniel - Ib Puas Rau Caug Peb

Unveiling Prophecy: Exploring Chapter Eleven of Daniel

Qhib Kev Yaj Saub: Tshawb Nrhiav Tshooj Kaum Ib ntawm Daniyees

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Jeff Pippenger

Published

March 28, 2024

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We will now begin to proceed through chapter eleven of Daniel.

Tam sim no peb yuav pib mus ntxiv hla tshooj kaum ib ntawm Daniel.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> Kuj thiab, nyob rau thawj xyoo ntawm Dali-a tus Medes, twb sawv los txhawb thiab ua kom nws muaj zog. Nim no kuv yuav qhia qhov tseeb rau koj. Saib maj, tseem yuav muaj peb tug vajntxwv sawv los hauv Persia; thiab tus plaub yuav nplua nuj tshaj lawv sawvdaws; thiab vim nws lub hwjchim los ntawm nws tej kev nplua nuj nws yuav tsa sawvdaws tawm tsam lub nceeg vaj ntawm Grecia. Thiab ib tug vajntxwv muaj hwjchim yuav sawv los, tus uas yuav kav nrog txoj kev muaj nom muaj tswv loj kawg, thiab ua raws li nws lub siab nyiam. Thiab thaum nws sawv los lawm, nws lub nceeg vaj yuav tawg, thiab yuav muab faib mus rau plaub ceg kaum ntuj; tsis yog rau nws caj ces, thiab tsis raws li txoj kev kav uas nws tau kav: rau qhov nws lub nceeg vaj yuav raug muab rho tawm, txawm yog rau lwm tus ntxiv ntawm cov ntawd. Daniyees 11:1–4.

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

Gabriel pib los ntawm kev qhia rau Daniel tias nws kuj tau ua haujlwm nrog Darius hauv nws thawj xyoo thiab, uas yog xyoo uas Darius tus xeeb ntxwv, nws tus thawj tub rog, txeeb tau Npanpiloo thiab tua Belshazzar. Raws li nqe thawj ntawm tshooj kaum, Daniel tab tom tau txais zaj yog toog no hauv xyoo peb ntawm Cyrus, yog li Gabriel tab tom cim ob leeg Darius thiab Cyrus ua cov cim sawv cev rau “lub sijhawm kawg.” Belshazzar thiab Npanpiloo raug txeeb los ntawm lub tebchaws Medo-Persia hauv xyoo 538 BC.

> “Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

> “Xailas tauv lub nroog Npanpiloo ib puag ncig, thiab nws txeeb tau lub nroog ntawd los ntawm ib qho tswv yim dag rog hauv xyoo 538 BC, thiab nrog rau kev tuag ntawm Belshazzar, uas cov Persias muab tua, lub nceeg vaj Npanpiloo thiaj li xaus lawm thiab tsis muaj nyob ntxiv.” Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

Xyoo 538 ua ntej Yexus yug, Daniyees tau sau tshooj cuaj.

> “The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

> “Lub zeem muag uas raug sau tseg nyob hauv tshooj ua ntej [tshooj yim] tau raug muab rau hauv xyoo peb ntawm Belshazzar, BC 538. Nyob hauv tib xyoo ntawd, uas kuj yog thawj xyoo ntawm Darius thiab, tej xwm txheej uas raug piav qhia hauv tshooj no [tshooj cuaj] tau tshwm sim.” Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

Xyoo thawj ntawm Dali-a, uas yog xyoo peb thiab xyoo kawg ntawm Belsha-xas, xyoo 538 BC, tus Tswv tau rau txim rau thaj av ntawm cov Kha-tees, thiab ua kom nws puam tsuaj teb qhuav.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Thiab tag nrho lub tebchaws no yuav raug ua kom puam tsuaj thiab ua ib yam txaus ntshai heev; thiab cov tebchaws no yuav ua qhev rau tus vajntxwv Npanpiloos tau xya caum xyoo. Thiab yuav muaj tias, thaum xya caum xyoo ntawd tiav lawm, kuv yuav rau txim rau tus vajntxwv Npanpiloos thiab haiv neeg ntawd, tus Tswv hais li no, vim lawv tej kev txhaum, thiab rau lub tebchaws ntawm cov Khasdais, thiab kuv yuav ua kom nws nyob puam tsuaj mus ib txhis. Yelemis 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

Hauv nqe kaum, tus Tswv siv lo lus “tom qab,” thaum Nws coj mus rau hauv txoj kev rau txim rau Npanpiloo. “Tom qab” Npanpiloo raug ua kom puam tsuaj lawm, tus Tswv yuav ua Nws txoj hauj lwm zoo rau Vajtswv haiv neeg.

> For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

> Vim yog li no tus Tswv hais tias, Thaum xya caum xyoo nyob rau Npanpiloos tiav lawm, Kuv yuav tuaj xyuas nej, thiab yuav ua raws li Kuv lo lus zoo rau nej, los ntawm kev coj nej rov qab los rau qhov chaw no. Yelemis 25:10.

The captivity of seventy years began in 606 BC.

Lub caij poob cev qhev xya caum xyoo pib hauv 606 BC.

> “Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

> “Pib txij lub xya caum xyoo thaum BC 606, Daniyees tau nkag siab tias tam sim no lawv twb tab tom los txog rau qhov kawg lawm.” Uriah Smith, Daniel and the Revelation, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Kev xya caum xyoo ntawm txojkev raug coj mus ua qhev tau pib rau xyoo 606 BC, thiab xaus rau xyoo 536 BC, uas yog ob xyoos tom qab Belshazzar tuag thiab Npanpiloo raug ua kom puam tsuaj rau xyoo 538 BC. Nws yog xyoo peb ntawm Khaules. Nka-ees npaj txoj lus faj lem ntawm tus Dej Hiddekel rau xyoo peb ntawm Khaules, thiab pib zaj lus piav ntawm tshooj kaum ib los ntawm kev hais txog xyoo ib ntawm Dali-us, thiab thaum nws ua li ntawd nws tab tom txheeb ob xyoos tshwjxeeb. Xyoo 538 BC thiab 536 BC ob leeg puav leej yog lub sijhawm uas twb raug teem tseg lawm; xyoo 538 BC yog lub sijhawm uas raug teem tseg rau txoj lus faj lem ntawm xya caum xyoo kom xaus, thiab xyoo 536 BC yog lub sijhawm faj lem uas raug teem tseg thaum “tom qab” 538 BC, tus Tswv yuav ua kom tiav Nws txoj hauj lwm zoo rau Nws haiv neeg.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

538 BC thiab 536 BC, ob leeg yog tej “sijhawm teem tseg,” thiab lawv raug sawv cev los ntawm ob tug neeg hauv keeb kwm; ib tug yog thawj tus vajntxwv ntawm Media, hos tus thib ob yog thawj tus vajntxwv ntawm Persia. Qhov kawg ntawm xya caum xyoo uas Ixayees tiag raug coj mus ua qhev nyob hauv Npanpiloo tiag, sawv cev rau ib txhiab ob puas rau caum xyoo uas Ixayees sab ntsuj plig raug kaw ua qhev nyob hauv Npanpiloo sab ntsuj plig, txij xyoo 538 AD mus txog 1798. Xyoo 1798 yog ib “sijhawm teem tseg,” thiab tom qab ntawd lub caij nyoog uas hauv lus faj lem raug qhia tias yog “lub sijhawm kawg” tau pib. 538 BC thiab 536 BC, uas raug sawv cev tias yog ib “sijhawm teem tseg,” kuj cim txog qhov pib ntawm ib lub caij nyoog uas raug sawv cev tias yog “lub sijhawm kawg.”

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Vajtswv lub koom txoos nyob hauv ntiajteb yeej raug kaw ua qhev tiag tiag thaum lub sijhawm ntev no uas muaj kev tsim txom tsis tseg, ib yam li cov neeg Ixayees uas raug kaw ua qhev hauv Npanpiloos thaum lub sijhawm raug ntiab mus nyob deb.” Prophets and Kings, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

Tag nrho tej yaj saub tej lus yog hais ncaj qha dua txog tej hnub kawg, tshaj li tej hnub uas lawv tau xub muaj tiav thawj zaug; yog li ntawd, xyoo 538 BC, thiab vajntxwv Darius, nrog rau xyoo 536 BC, thiab vajntxwv Cyrus, sawv cev rau “lub sij hawm kawg” hauv xyoo 1989, thiab ob tug vajntxwv ntawd ua tus qauv ua ntej rau Thawj Tswj Hwm Reagan thiab Thawj Tswj Hwm Bush tus thawj. Xyoo 538 BC thiab 536 BC sawv cev rau ib lub cim-khoos uas tau ua tiav thaum ob hnub ntawd raug to taub tias sawv cev rau tib lub cim-khoos ntawd xwb. Lub cim-khoos ntawm “lub sij hawm kawg” muaj ob lub cim, thiab qee zaus, ib yam li hauv Reagan thiab Bush tus thawj, ob lub cim ntawd puav leej tau muaj tiav hauv tib xyoos. Tiamsis qhov ntawd yog qhov tshwj tsis yog txoj cai dav dav, vim lub cim-khoos ntawm “lub sij hawm kawg” hauv tiam Mauxes yog kev yug ntawm ob leeg Aloos thiab Mauxes, uas sib nrug peb xyoos. Hauv keeb kwm ntawm Khetos, yog kev yug ntawm Yauhas tus Neeg Ua Kev Cai Raus Dej thiab Khetos uas sib nrug rau lub hlis.

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

Nrog rau “lub sij hawm kawg,” hauv keeb kwm ntawm tus yeeb ncuab Khetos ntawd yog xyoo 1798 thiab 1799. Kev Tawm Tsam Fabkis yog ib qho ntsiab lus ntawm tej lus faj lem, thiab nws pib xyoo 1789, kav kaum xyoo xaus rau xyoo 1799, raws nraim li nws lub sij hawm uas raug teem tseg, ib yam li xyoo 1798 kuj yog ib lub sij hawm uas raug teem tseg. Ob leeg no ua ke qhia meej txog qhov txhab tuag taus uas raug muab rau tsiaj qus, thiab kuj qhia txog tus poj niam uas caij saum tsiaj qus thiab kav tswj nws thiab. Dali-us yog tus vaj ntxwv uas kov yeej nws tus yeeb ncuab los ntawm kev xa nws cov tub rog hla los ntawm “phab ntsa,” thiab nws sawv cev rau Reagan, uas kov yeej nws tus yeeb ncuab los ntawm kev rhuav tshem phab ntsa ntawm “daim ntaub thaiv hlau.” Kaisex sawv cev rau Bush tus thawj, rau qhov Kaisex raug paub tias yog Kaisex Tus Loj, thiab George Bush tus thawj yog Bush tus loj dua, hos Bush tus kawg yog Bush tus me dua.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

Vim yog hais tias ob tug vajntxwv no thiab ob hnub tim uas lawv sawv cev rau tiag tiag yog tib lub cim xwb. Ib tug cim qhia txog xya caum xyoo uas Npanpiloo yuav kav. Lub sijhawm xya caum xyoo ntawd los txog rau lub sijhawm uas twb teem cia lawm hauv 538 BC thiab Dali‑u sawv cev rau nws. Kev ua tiav ntawm kev poob cev qhev xya caum xyoo los txog rau lub sijhawm uas twb teem cia lawm hauv 536 BC thiab Khaulees sawv cev rau nws. Thaum muab lawv ua ke lawm, lawv sawv cev rau “lub sijhawm kawg,” thaum lub teeb yaj saub yuav raug qhib tawm. Hauv 1798 tus timtswv thawj ntawm Tshwmsim kaum plaub tau los txog rau “lub sijhawm kawg,” thiab Muam White hais tias tus timtswv ntawd “tsis yog lwm tus dua li Yexus Khetos.”

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

Nyob rau xyoo peb ntawm Cyrus, Mikha-ees, tus thawj coj ntawm Vajtswv haiv neeg, thiab tus thawj tim tswv rau cov tim tswv, tau nqes los koom tes nrog Cyrus thiab txhawb kom ruaj khov qhov kaj uas yuav coj Cyrus kom tshaj tawm thawj ntawm peb txoj cai uas yuav tso cai rau Vajtswv haiv neeg rov qab mus rau Yeluxalees, thiab rov txhim kho lub nroog, lub chaw dawb huv, thiab tej kev nrog tej phab ntsa. Tes haujlwm ntawd yog ib qho qauv qhia txog tes haujlwm ntawm tus tim tswv thawj thiab tus tim tswv ob, uas tau pib thaum “lub sijhawm kawg” xyoo 1798.

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

Kev nqes los ntawm Mikha-ee thaum lub sijhawm kawg nyob rau hauv tej hnub ntawm Dali-us thiab Xa-ees, sawv cev rau qhov kev tuaj txog ntawm thawj tug timtswv saum ntuj ceeb tsheej hauv xyoo 1798, thiab nkawd ua ke cim txog qhov kev tuaj txog ntawm tib tug timtswv ntawd, nyob rau “lub sijhawm kawg,” hauv xyoo 1989. Xyoo 1989 pib lub caij nyoog ntawm “lub sijhawm kawg,” thiab nws kuj yog ib lub sijhawm uas tau teem tseg. Ib lub sijhawm uas tau teem tseg qhia txog qhov kawg ntawm ib ntu sijhawm yaj saub. Kev fav xeeb xyoo 1863, ntawm thawj “Kades” rau cov Yixayee sab ntsuj plig niaj hnub no, yog qhov pib ntawm ib ntu sijhawm ib puas nees nkaum rau xyoo uas xaus rau “lub sijhawm teem tseg” hauv xyoo 1989. Ib puas nees nkaum rau yog ib feem kaum, lossis ib feem kaum ntawm kaum ob puas rau caum, thiab thaum kawg ntawm kaum ob puas rau caum xyoo hauv 1798, txoj kev txav ntawm thawj tug timtswv saum ntuj ceeb tsheej tau los txog rau hauv keeb kwm. Thaum kawg ntawm ib puas nees nkaum rau xyoo, hauv 1989, txoj kev txav ntawm tus timtswv saum ntuj ceeb tsheej thib peb tau los txog rau hauv keeb kwm.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

Hauv nqe ib ntawm Daniyee tshooj kaum ib, Nkasxees hais kom meej thiab raug tseeb hauv nws qhov kev txheeb qhia tias keeb kwm uas raug sawv cev ntawd pib nrog Xailas, nyob rau lub sijhawm kawg xyoo 1989. Xailas tus Loj nyob ntawd sawv cev rau Bush tus loj dua, uas yuav raug raws los ntawm peb tug vajntxwv, thiab tom qab ntawd yog vajntxwv thib plaub uas yuav nplua nuj tshaj lawv sawv daws. Yog li ntawd, tus vajntxwv nplua nuj thib plaub, uas tsim kom tag nrho Kilixia sawv ntxhov, yog tus thawj tswj hwm thib rau txij xyoo 1989 los.

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

Hauv cov xwm txheej hauv tshooj kaum, Daniel raug sawv cev tias tab tom quaj ntsuag, thiab hauv nws qhov kev paub ntawm kev quaj ntsuag ntawd nws raug hloov kom zoo li tus yam ntxwv ntawm Khetos, thaum nws ntsia pom zaj yog toog. Lub sijhawm nees nkaum ib hnub ntawm kev quaj ntsuag ntawd sawv cev rau ib ntu ntawm txoj kev tuag uas xaus rau hauv txoj kev sawv rov los. Hauv tshooj kaum, Mikha-ee tau nqes saum ntuj los, thiab hauv Yudas xya, thaum Nws nqes los, Nws tsa Mauxes sawv hauv qhov tuag rov los. Hauv Tshwm Sim tshooj kaum ib, Mauxes (thiab Eliyas) raug tua lawm, thiab pw tuag rau hauv txoj kev tau peb hnub ib nrab raws li lub cim. Ces Mauxes, (ua ke nrog Eliyas) raug “ib lub suab loj” tsa sawv hauv qhov tuag rov los.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Tom qab peb hnub thiab ib nrab, Vajtswv tus Ntsuj Plig uas pub txojsia tau los rau hauv nkawd, ces nkawd sawv tsees rau saum nkawd ob txhais taw; thiab kev ntshai loj heev poob rau saum cov uas pom nkawd. Thiab nkawd hnov ib lub suab nrov nrov loj los saum ntuj ceeb tsheej hais rau nkawd tias, Cia li nce los saum no. Thiab nkawd tau nce mus saum ntuj ceeb tsheej hauv ib tauv huab; thiab nkawd cov yeeb ncuab pom nkawd. Qhia Tshwm 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

“Lub suab loj” uas ua kom sawv rov qab los ciaj sia yog lub suab ntawm tus tim tswv thawj, thiab tus tim tswv thawj ntawd yog Mikha-ee.

> 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 nqis saum ntuj los nrog ib lub suab qw nrov, nrog tus thawj tubtxib saum ntuj lub suab, thiab nrog Vajtswv lub raj: thiab cov neeg tuag hauv Khetos yuav sawv rov los ua ntej. 1 Thexalaunikes 4:16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Keeb kwm uas Mauxes thiab Eliyas raug tua thiab raug tsa sawv rov los yog keeb kwm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej. Keeb kwm ntawd tau pib thaum lub Cuaj Hlis 11, 2001 nrog “thawj lub suab” ntawm tus timtswv hauv Qhia Tshwm tshooj kaum yim, uas Muam White qhia meej tias los txog thaum cov tsev loj hauv Nroog New York raug pov tseg lawm. “Lub suab thib ob” hauv Qhia Tshwm tshooj kaum yim raug nrov thaum txoj cai Hnub Caiv cuav uas yuav los sai no los txog, thaum Vajtswv hu Nws pab yaj lwm pab tawm hauv Npanpiloos. Yog nyob hauv keeb kwm ntawd, yog keeb kwm ntawm kev muab lub cim, uas Daniyee raug sawv cev tias tab tom hloov los ua daim duab ntawm Khetos los ntawm kev ntsia ntsoov rau lub zeem muag “marah,” uas yog tus qauv pojniam ntawm lub zeem muag “mareh.” Nws yog lub zeem muag “ua kom tshwm,” uas “ua kom” daim duab uas raug ntsia ntawd rov tsim dua nyob hauv cov uas ntsia ntsoov rau nws.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

Keeb kwm ntawd hais txog txoj kev muab lub cim, thiab hais txog kev hloov cev ntawm Daniyees hauv tshooj kaum, muaj nrog rau kev nqes los ntawm Mikhaees thaum Nws tsa sawv rov los thiab hloov cev cov uas Mauxes, Eliyas, thiab Daniyees sawv cev rau. Nws ua tiav txoj kev sawv rov los ntawd los ntawm tus thawj tubtxib saum ntuj lub “suab nrov loj,” yog li ntawd thiaj ua kom muaj ib “lub suab” thib peb, nyob nruab nrab ntawm thawj lub suab thiab lub suab kawg, uas ob lub ntawd yog tib lub suab, rau qhov nkawd puav leej yog lub suab ntawm Tshwmsim tshooj kaum yim. Lub suab nruab nrab ntawd yog qhov chaw uas kev ntxeev siab raug sawv cev, rau qhov thaum Mikhaees tsa Mauxes sawv rov los, Nws tsis sib cav nrog Xatas, txawm yog Xatas, tus tsim kev ntxeev siab, nyob ntawd tawm tsam.

> 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 7.

> Tiamsis Mika‑ees tus thawj tim tswv, thaum nws sib cav nrog dab ntxwg nyoog txog Mauxes lub cev, twb tsis ua siab tawv los foob nws nrog lo lus thuam saib tsis taus, tiam sis hais tias, Tus Tswv foom koj. Yudas 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

Thaum pib ntawm lub sijhawm ntim foob uas tau pib rau lub Cuaj Hlis 11, 2001, thiab xaus rau ntawm txoj cai hnub Sunday uas yuav los sai sai no, raug cim tseg nrog lub kos npe ntawm “Qhov Tseeb,” vim nyob hauv nruab nrab ntawm lub sijhawm ntawd, thaum lub Xya Hli xyoo 2023, lub suab nrov loj ntawm tus thawj tubtxib saum ntuj tau pib tes haujlwm tsa cov neeg tuag hauv Khetos sawv rov los, uas xaiv los mloog Nws lub suab nruab nrab. Ceev faj nco ntsoov tias 2023 los nees nkaum ob xyoos tom qab 2001, thiab nees nkaum ob yog ib feem kaum ntawm ob puas nees nkaum, uas yog lub cim ntawm txoj kev txuas sib raug ntawm Vajtswv thiab tibneeg, thiab kuj yog ib lub cim ntawm kev txum tim rov qab los.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

Thaum Lub Xya Hli xyoo 2023, tus tim tswv uas muaj hwjchim loj, uas tsis yog lwm tus tshaj li Yexus Khetos, thiab uas yog qhov Tseeb, uas kuj yog Mikha‑ees, thiab uas yog Alpha thiab Omega nqes los nrog ib txoj lus hauv Nws txhais tes. Phau ntawv me hauv Nws txhais tes yog feem ntawm Daniyees uas tau muab kaw cia mus txog rau hnub kawg.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Hauv hauv Phau Ntawv Qhia Tshwm tag nrho cov phau ntawv hauv Vajlugkub tuaj sib ntsib thiab xaus rau. Ntawm no yog qhov ua kom tiav ntawm phau ntawv Daniyees. Ib phau yog lus faj lem; lwm phau yog kev tshwm sim. Phau ntawv uas raug muab kaw ntawd tsis yog Phau Ntawv Qhia Tshwm, tiamsis yog feem ntawd ntawm Daniyees tej lus faj lem uas hais txog hnub kawg. Tus tim tswv tau txib hais tias, ‘Tiamsis koj, Daniyees, cia li kaw tej lus no, thiab muab phau ntawv no khi cia kom txog rau lub sijhawm kawg.’ Daniyees 12:4.” Tes Haujlwm ntawm Cov Tubtxib, 585.

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

Qhov feem ntawm phau yaj saub Daniyee uas hais txog cov hnub kawg yog tshooj kaum ib. Nws yog rau nqe kawg ntawm tshooj kaum ib, tab sis kom meej dua, nws yog tej keeb kwm uas pom nyob hauv tshooj ntawd uas raug rov hais dua hauv rau nqe kawg ntawd.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Peb tsis muaj sijhawm yuav plam. Lub sijhawm muaj kev kub ntxhov nyob ntawm peb xub ntiag. Lub ntiajteb raug kev ntxias sawv los nrog tus ntsuj plig ntawm kev ua rog. Tsis ntev tom ntej no, tej xwm txheej ntawm kev txom nyem uas tau hais tseg hauv cov yaj saub tej lus yuav muaj tiav. Cov yaj saub tej lus hauv Daniyees tshooj kaum ib twb yuav luag mus txog nws qhov kev ua tiav tag nrho lawm. Feem coob ntawm keeb kwm uas tau tshwm sim los ua tiav raws li cov yaj saub tej lus no yuav rov muaj dua ib zaug ntxiv.” Manuscript Releases, number 13, 394.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

Nqe kaum, ntawm Daniyees tshooj kaum ib, piav txog ib zaj keeb kwm uas rov hais dua nyob hauv nqe plaub caug ib, rau qhov hauv nqe ntawd vajntxwv sab qaum teb sawv hauv lub tebchaws muaj hwjchim ci ntsa iab. Zaj keeb kwm hauv nqe kaum rau qhia tias yog thaum tus thawj tub rog Loos Pompey coj Yudas thiab Yeluxalees mus rau hauv kev poob cev qhev.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Tiamsis tus uas tuaj tawm tsam nws yuav ua raws li nws tus kheej lub siab nyiam, thiab yuav tsis muaj leejtwg sawv taus nyob ntawm nws xub ntiag; thiab nws yuav sawv hauv lub tebchaws uas muaj hwjchim ci ntsa iab, uas yuav raug puastsuaj los ntawm nws txhais tes. Daniel 11:16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Kuv npaj siab yuav siv nqe no ua lub ntsiab chaw ruaj khov rau peb txoj kev tshuaj xyuas cov nqe uas los ua ntej nqe no, yog li kuv yuav xub tsa txoj kev to taub no cia ua ntej. Peb npaj siab yuav qhia tias keeb kwm uas ua raws tom qab Aleksaṇḍaw tus Loj lub nceeg vaj tawg ua tej feem nyob hauv nqe peb thiab nqe plaub, pib xyoo 1989 thiab ces qhia txog tsov rog Ukrainian tam sim no, Putin txoj kev kov yeej cov quab yuam ntawm Sab Hnub Poob, thiab tom qab ntawd Putin txoj kev swb, uas coj mus rau nqe kaum rau.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Txawm yog tim lyiv teb chaws tsis muaj peevxwm sawv tiv taus Antiochus, tus vajntxwv sab qaum teb, los Antiochus kuj tsis muaj peevxwm sawv tiv taus cov Loos, uas tam sim no tuaj tawm tsam nws. Tsis muaj ib lub nceeg vaj twg muaj peevxwm tawm tsam tau lub hwjchim uas tab tom sawv no ntxiv lawm. Xeev Xiliyas raug kov yeej, thiab raug ntxiv rau hauv lub tebchaws Loos, thaum Pompey, BC 65, txeeb Antiochus Asiaticus tej cuab tam ntawm nws mus, thiab txo Xiliyas ua ib lub xeev ntawm Loos.”

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> “Tib lub hwj chim ntawd kuj yuav tsum sawv nyob hauv Tebchaws Dawb Huv, thiab rhuav tshem nws. Loos tau los koom nrog Vajtswv haiv neeg, uas yog cov Yudais, los ntawm kev cog lus sib raug zoo, xyoo BC 161; txij hnub ntawd los nws thiaj tuav tau ib qho chaw tseem ceeb hauv daim ntawv teev sij hawm ntawm cov lus faj lem. Txawm li ntawd los, nws tsis tau los tuav txoj cai kav rau Yudas teb los ntawm kev kov yeej tiag tiag kom txog rau xyoo BC 63; thiab ces tau tshwm sim raws li nram no.”

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> “Thaum Pompey rov qab los ntawm nws txoj kev tawm tsam Mithridates, tus vaj ntxwv ntawm Pontus, ob tug uas sib tw, Hyrcanus thiab Aristobulus, tab tom tawm tsam rau lub zwm txwv ntawm Judea. Lawv rooj plaub raug coj los rau ntawm Pompey, thiab tsis ntev nws pom tseeb txog qhov tsis ncaj ncees ntawm Aristobulus tej lus thov, tiam sis nws xav ncua qhov kev txiav txim ntawm zaj no mus txog thaum tom qab nws txoj kev taug rog mus rau Arabia uas nws ntshaw ntev los lawm, cog lus tias tom qab ntawd nws yuav rov qab los thiab kho lawv tej xwm txheej kom raws li qhov uas yuav zoo li ncaj ncees thiab tsim nyog. Aristobulus, paub tseeb txog Pompey tej kev xav tiag, maj nroos rov qab mus rau Judea, txhawb nws cov pej xeem kom muaj cuab yeej ua rog, thiab npaj rau ib qho kev tiv thaiv uas muaj zog, txiav txim siab tias txawm yuav raug kev phom sij npaum li cas los xij, nws yuav khaws lub zwm txwv ntawd cia, uas nws twb pom lawm tias yuav raug txiav txim muab rau lwm tus. Pompey caum tus neeg khiav ntawd mus ze ze. Thaum nws los txog ze Yeluxalees, Aristobulus, pib khuv xim txog nws txoj kev ua, tau tawm tuaj ntsib nws, thiab siv zog kho kom haum tej xwm txheej los ntawm kev cog lus tias yuav zwm tag nrho thiab yuav muab nyiaj ntau heev. Pompey, lees txais qhov kev thov no, tau xa Gabinius, uas yog tus thawj coj ntawm ib pab tub rog, mus txais cov nyiaj ntawd. Tab sis thaum tus thawj tub rog ntawd tuaj txog Yeluxalees, nws pom tias tej rooj vag raug kaw tawm tsam nws, thiab tau raug hais rau ntawm saum phab ntsa tias lub nroog yuav tsis sawv raws li daim ntawv cog lus ntawd.”

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “Pompey, kom tsis pub leejtwg dag ntxias nws li no yam tsis raug txim, thiaj muab Aristobulus, tus uas nws tau khaws cia nrog nws, khi rau hauv saw hlau, thiab tam sim ntawd txav nws pab tub rog tag nrho mus tawm tsam Yeluxalees. Cov uas txhawb Aristobulus xav tiv thaiv lub chaw ntawd; cov uas txhawb Hyrcanus ho xav qhib tej rooj vag. Cov tom kawg ntawd, vim muaj coob dua thiab yeej lub tswv yim, thiaj cia Pompey nkag mus rau hauv lub nroog yam tsis muaj kev txwv. Vim li ntawd, cov uas nrog Aristobulus txhawb nqa thiaj thim mus rau saum lub roob ntawm lub tuam tsev, ruaj nreeg txiav txim siab tiv thaiv qhov chaw ntawd ib yam li Pompey kuj txiav txim siab yuav yeej nws thiab muab nws txo hwj chim. Thaum kawg ntawm peb lub hlis, tau muaj ib qho tawg hauv phab ntsa loj txaus rau kev tua nce mus tawm tsam, ces lub chaw ntawd raug txeeb tau los ntawm ntaj rab hniav. Nyob hauv txoj kev tua neeg txaus ntshai uas txuas ntxiv tom qab ntawd, kaum ob txhiab leej raug tua tuag. Tus kws sau keeb kwm hais tias, yog ib qho xwm txheej uas ua rau lub siab tu siab heev pom cov pov thawj, thaum ntawd tseem tabtom ua Vajtswv tes dej num, nrog tes tus yees thiab lub hom phiaj ruaj khov, tseem ua raws li lawv tes haujlwm ib txwm ua, zoo li tsis nco qab txog txoj kev kub ntxhov qus ntsuav ntawd li, txawm hais tias txhua fab puag ncig lawv cov phooj ywg raug muab tua pov tseg, thiab txawm tias ntau zaus lawv tus kheej cov ntshav tseem sib xyaw nrog cov ntshav ntawm lawv tej kev txi.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.

> “Thaum twb xaus tsov rog lawm, Pompey rhuav tshem ntsa loog Yeluxalees, hloov ntau lub nroog tawm hauv Yudas txoj cai kav mus rau hauv Xilia txoj cai kav, thiab yuam cov Yudais them se. Yog li ntawd, thawj zaug Yeluxalees thiaj raug muab tso rau hauv txhais tes ntawm lub hwj chim ntawd los ntawm kev kov yeej—lub hwj chim uas yuav tuav ‘lub tebchaws uas muaj hwjchim ci ntsa iab’ rau hauv nws txoj kev tuav khov nruj ib yam li hlau mus txog thaum nws rhuav tshem nws tag nrho lawm.” Uriah Smith, Daniel and the Revelation, 259, 260.

We will continue this study in our next article.

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

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> Qhov tseeb uas tsis muaj kev sib cav lossis kev kub ntxhov nyob hauv Vajtswv haiv neeg yuav tsum tsis txhob raug suav tias yog pov thawj txaus kawg tias lawv tab tom tuav rawv rau txoj kev qhuab qhia uas yog. Muaj laj thawj tsim nyog yuav ntshai tias tej zaum lawv tsis tab tom cais meej ntawm qhov tseeb thiab qhov yuam kev. Thaum tsis muaj lus nug tshiab raug tsa los ntawm kev tshawb nrhiav Vajlugkub, thaum tsis muaj kev sib txawv ntawm kev xav tshwm sim uas yuav tsa neeg kom nrhiav Vajlugkub rau lawv tus kheej kom paub tseeb tias lawv muaj qhov tseeb, ces yuav muaj coob leej tam sim no, ib yam li thaum ub, uas yuav tuav rawv rau kevcai qub thiab pe hawm yam lawv tsis paub tias yog dabtsi.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> “Kuv tau raug qhia tias coob leej uas lees tias lawv muaj kev paub txog qhov tseeb rau tiam nim no yeej tsis paub qhov lawv ntseeg. Lawv tsis to taub tej pov thawj ntawm lawv txoj kev ntseeg. Lawv tsis muaj kev txaus siab tsim nyog rau txoj hauj lwm rau lub sijhawm tam sim no. Thaum lub sijhawm ntawm kev sim siab los txog, muaj ib txhia neeg uas tam sim no tab tom qhuab qhia rau lwm tus uas yuav pom, thaum lawv tshuaj xyuas cov chaw uas lawv sawv rau ntawd, tias muaj ntau yam uas lawv muab tsis tau ib qho laj thawj txaus siab. Ua ntej lawv raug sim li ntawd lawv tsis paub txog lawv txoj kev tsis paub loj npaum li ntawd. Thiab kuj muaj coob leej hauv pawg ntseeg uas xav tias lawv to taub qhov lawv ntseeg lawm; tiamsis, txog thaum muaj kev sib cav sawv los, lawv thiaj tsis paub lawv tus kheej txoj kev qaug zog. Thaum lawv raug cais tawm ntawm cov uas muaj txoj kev ntseeg ib yam thiab raug yuam kom sawv ib leeg xwb thiab nyob ib leeg los piav qhia lawv txoj kev ntseeg, lawv yuav ceeb pom tias lawv tej kev xav txog yam uas lawv tau lees txais ua qhov tseeb ntawd ntxhov siab npaum li cas. Qhov no yeej muaj tseeb tiag tias tau muaj ib txoj kev ncaim ntawm Vajtswv uas muaj txoj sia nyob hauv peb pawg thiab muaj ib txoj kev tig mus rau tibneeg, muab tibneeg tso rau qhov chaw uas yuav tsum yog tswv yim saum ntuj los.”

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Vajtswv yuav tsa Nws haiv neeg kom sawv; yog lwm txoj hau kev ua tsis tau tiav, ces tej kev qhia cuav yuav nkag los nyob hauv lawv, uas yuav muab lawv lim, cais cov npluag tawm ntawm cov nplej. Tus Tswv hu kom txhua tus uas ntseeg Nws txoj lus sawv tawm hauv kev tsaug zog. Ib txoj kev kaj uas muaj nqis heev twb los txog lawm, haum raws lub sijhawm no. Nws yog qhov tseeb hauv phau Vajlugkub, qhia txog tej kev phom sij uas twb nyob ze nraim peb lawm. Qhov kaj no yuav tsum coj peb mus rau kev kawm Vajlugkub nrog kev mob siab rau, thiab mus rau kev tshuaj xyuas kom meej tshaj plaws txog cov lus qhuab qhia uas peb tuav. Vajtswv xav kom txhua yam kev sib raug thiab txhua txoj hauj lwm ntawm qhov tseeb raug tshawb nrhiav kom tob thiab ua siab ntev, nrog kev thov Vajtswv thiab kev yoo mov. Cov ntseeg tsis txhob so nyob hauv kev xav twv thiab tej tswv yim uas tsis meej txog yam uas yog qhov tseeb. Lawv txoj kev ntseeg yuav tsum raug tsa ruaj nreb rau saum Vajtswv txoj lus, kom thaum lub sijhawm sim siab los txog thiab lawv raug coj mus sawv ntawm tej rooj sab laj los teb txog lawv txoj kev ntseeg, lawv thiaj yuav muaj peev xwm qhia tau qhov laj thawj ntawm txoj kev cia siab uas nyob hauv lawv, nrog kev txo hwjchim thiab kev ntshai.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Coj, coj, coj. Cov ntsiab lus uas peb nthuav qhia rau lub ntiajteb no yuav tsum yog ib qho tseeb uas muaj txoj sia nyob rau peb. Nws yog ib yam tseem ceeb heev tias thaum peb tiv thaiv tej lus qhuab qhia uas peb suav tias yog tej ncej tseem ceeb ntawm txojkev ntseeg, peb yuav tsum tsis txhob cia peb tus kheej siv tej lus sib cav uas tsis muaj lub hauv paus ruaj khov tag nrho. Tej ntawd tej zaum yuav pab ua kom tus uas tawm tsam nyob ntsiag to, tiam sis lawv tsis hwm qhov tseeb. Peb yuav tsum nthuav tej lus sib cav uas ruaj khov, uas yuav tsis yog tsuas ua kom peb cov neeg tawm tsam nyob ntsiag to xwb, tab sis tseem yuav tiv taus kev tshuaj xyuas uas ze tshaj plaws thiab tob tshawb tshaj plaws. Rau cov uas tau cob qhia lawv tus kheej los ua neeg sib cav, muaj ib qho txaus ntshai loj heev tias lawv yuav tsis tuav Vajtswv Txojlus nrog kev ncaj ncees. Thaum ntsib tus uas tawm tsam, nws yuav tsum yog peb txojkev rau siab tiag tiag kom nthuav tej ntsiab lus nyob rau hauv ib txojkev uas yuav ua kom sawv kev ntseeg ruaj hauv nws lub siab, tsis yog nrhiav tsuas yog txhawb kom tus ntseeg muaj siab tawv xwb.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

> “Txawm tibneeg yuav muaj kev txawj ntse nce siab npaum li cas los xij, nws tsis txhob xav ib pliag li tias tsis muaj kev tsim nyog yuav tsum tshawb nrhiav Vajluskub kom tob thiab tsis tu ncua thiaj tau txais qhov kaj ntxiv. Peb, ua ib haiv neeg, raug hu kom nyias muaj nyias ua cov kawm txog tej lus faj lem. Peb yuav tsum ceev faj thiab mob siab zov, xwv peb thiaj yuav pom tau ib txoj kab ci ntawm qhov kaj twg los xij uas Vajtswv yuav nthuav tawm rau peb. Peb yuav tsum txais thawj qhov ci ntsa iab ntawm qhov tseeb; thiab los ntawm kev kawm nrog kev thov Vajtswv, yuav tau qhov kaj uas meej dua, uas thiaj coj tau los nthuav qhia rau lwm tus.

> “When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

> “Thaum Vajtswv haiv neeg nyob kaj siab lug thiab txaus siab rau qhov kev paub tseeb uas lawv muaj tam sim no, peb yeej paub tseeb tau tias Nws yuav tsis txhawb lawv. Nws lub siab nyiam yog kom lawv yuav tsum txav mus tom ntej tsis tu ncua kom txais tau txoj kev kaj ntxiv thiab txoj kev kaj uas nce zuj zus uas tab tom ci rau lawv. Tus cwj pwm ntawm pawg ntseeg tam sim no tsis yog yam uas haum Vajtswv siab. Muaj ib txoj kev tso siab rau tus kheej tau nkag los uas ua rau lawv xav tias tsis tsim nyog yuav tsum muaj qhov tseeb ntxiv thiab txoj kev kaj loj dua. Peb tab tom ua neej nyob hauv ib lub sijhawm uas Xatas tab tom ua haujlwm ntawm sab xis thiab sab laug, nyob tom hauv ntej thiab tom qab peb; los tseem yog ib haiv neeg, peb tseem tsaug zog. Vajtswv xav kom muaj ib lub suab yuav raug hnov, tsa Nws haiv neeg sawv los mus ua haujlwm.” Testimonies, volume 5, 707, 708.

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