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# The Book of Daniel - Number One-Hundred and Twenty-Two

Phau Ntawv Daniyee – Ib Puas Nees Nkaum Ob

The Unveiling of Truth: A Journey Through Daniel 11 and the Shaking of God’s People

Kev Qhia Tawm Ntawm Qhov Tseeb: Ib Txoj Kev Taug Los Ntawm Daniyee 11 thiab Kev Co Coj Ntawm Vajtswv Cov Neeg

Author

Jeff Pippenger

Published

March 7, 2024

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When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.

Thaum qhov kaj ntawm Daniyees tshooj kaum ib, nqe plaub caug txog plaub caug tsib, raug muab qhib thaum lub sijhawm kawg xyoo 1989, cov yeeb ncuab ntawm qhov tseeb tau tsa ib qho kev tawm tsam uas ua rau Vajtswv qhia tawm tej qhov tseeb los tiv thaiv cov hauv paus ntsiab lus tseem ceeb ntawm nqe vaj lug kub ntawd hauv phau Daniyees, uas tom qab ntawd tau los ua lub ntsiab thiab qhov chaw tsom ntawm Xatas tej kev tawm tsam. Qhov kev sib cav txog qhov tseeb thiab qhov yuam kev hauv zaj keeb kwm ntawd tau raug tus Vaj Ntsuj Plig Dawb Huv siv los txheeb xyuas qee txoj cai yaj saub uas yuav ntxiv dag zog rau txoj kev paub uas twb raug muab qhib lawm thiab tom qab ntawd yuav los sim lub tiam kawg hauv ntiajteb keeb kwm. Peb tau tab tom xav txog “kev siv yaj saub peb txheej,” thiab txheeb xyuas cov kev siv ntawd tias yog ib txoj cai tseem ceeb uas raug qhia tawm los ntawm txoj kev tawm tsam uas Xatas tau nthuav tawm nyob rau cov hnub dhau los ntawd. Muam White hu tus txheej txheem sib cav ntawd tias yog “kev co.”

> “I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.

> “Kuv raug coj kom pom Vajtswv txoj kev saib xyuas hauv Nws haiv neeg, thiab kuv raug qhia tias txhua txoj kev sim siab uas los ntawm txoj txheej txheem lim thiab ntxuav rau saum cov uas lees tias yog Khixatia, ua pov thawj tias ib txhia yog khib nyiab. Cov kub huv tsis tshwm sim ib txwm. Nyob rau hauv txhua qhov kev kub ntxhov ntawm kev ntseeg, muaj ib txhia poob rau hauv kev sim siab. Vajtswv txoj kev co ua rau tej pab neeg coob ploj mus ib yam li nplooj qhuav raug tshuab ya. Kev vam meej ua kom cov neeg coob uas tsuas yog lees ncauj ntau zuj zus. Kev txom nyem ntxuav lawv tawm ntawm pawg ntseeg. Raws li ib pab, lawv lub siab tsis ruaj nreb nrog Vajtswv. Lawv tawm ntawm peb mus vim lawv tsis yog peb tug; rau qhov thaum kev txom nyem lossis kev tsim txom sawv los vim yog lo lus, coob leej raug ua rau ntog.” Testimonies, volume 4, 89.

The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.

Qhov “kev co” tshwm sim thaum qhov tseeb raug Tsov Ntxhuav ntawm xeem Yudas qhib lub cim, thiab tom qab ntawd raug nthuav tawm.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.

> “Kuv tau nug txog lub ntsiab lus ntawm txoj kev co uas kuv tau pom, thiab kuv tau raug qhia tias nws yuav raug ua los ntawm zaj lus tim khawv ncaj qha uas raug hu tawm los ntawm txoj kev ntuas ntawm Tus Timkhawv Tseeb rau cov Laodicea. Qhov no yuav muaj nws txoj kev cuam tshuam rau ntawm tus uas txais nws lub siab, thiab yuav coj nws kom tsa tus qauv siab thiab nchuav tawm txoj kev tseeb ncaj qha. Ib txhia yuav tsis kam ris zaj lus tim khawv ncaj qha no. Lawv yuav sawv tawm tsam nws, thiab qhov no yog yam uas yuav ua rau muaj kev co nyob hauv Vajtswv haiv neeg.” Early Writings, 271.

The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.

Kev coj los qhia txog “qhov tseeb” yeej ib txwm ua rau muaj kev co tshee, thiab qhov tseeb uas raug qhib lub foob tawm hauv xyoo 1989, kuj tau ua li ntawd tiag. Ib qho txiaj ntsig ntawm qhov kev tawm tsam uas raug coj los tawm tsam qhov tseeb ntawd yog kev tsim tsa ib pawg cai los txhim kho qhov kev nce ntxiv ntawm kev paub thoob plaws cov xyoo uas tau raws los tom qab 1989. Kev txhim kho ntawm cov cai ntawd, mus ib seem nrog kev txhim kho ntawm ib pawg cai nyob rau lub sijhawm ntawm cov Millerites. Txhua txoj kev siv peb npaug ntawm Vajlugkub tej lus faj lem puav leej pab txhawb kom muaj kev meej pem txog tej xwm txheej ntawm hnub kawg.

The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.

Peb qhov kev siv peb zaug ntawm Loos thiab Npanpiloo txhim tsa txoj kev sib raug zoo ntawm tus pojniam thiab tus tsiaj nyaum uas nws caij saum thiab kav saum tagnrho ntawd nyob thoob plaws hauv keeb kwm ntawm kev kub ntxhov txog txoj cai Hnub Caiv, uas kuj yog keeb kwm ntawm Vajtswv txoj kev txiav txim ua tiav rau tus niam ntiav ntawm Npanpiloo.

The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.

Peb qhov kev siv peb zaug ntawm “tus tub txib uas npaj txoj kev rau Tus Tub Txib ntawm Txoj Lus Cog Tseg,” thiab kuj ntawm “Eliyas,” qhia meej txog txoj hauj lwm, thiab cov lus hauv ob lub sijhawm uas ua piv txwv txog kev kaw ntawm lub sij hawm sim siab hauv hnub kawg. Lub sijhawm thawj pib nrog thawj lub suab ntawm Tshwmsim tshooj kaum yim, uas sawv cev rau qhov pib ntawm txoj kev txiav txim tshawb xyuas cov neeg ciaj sia rau Laodicean Adventism, thiab lub sijhawm kawg pib nrog lub suab thib ob ntawm Tshwmsim tshooj kaum yim, uas sawv cev rau txoj kev txiav txim ua tiav rau tus niam ntiav ntawm Npanpiloo.

The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.

Peb txoj kev siv peb npaug ntawm Loos thiab Npanpiloo sawv cev rau keeb kwm sab nraud ntawm Vajtswv haiv neeg hnub kawg, hos peb txoj kev siv peb npaug ntawm Eliyas thiab tus tubtxib uas npaj txoj kev sawv cev rau keeb kwm sab hauv ntawm Vajtswv haiv neeg hnub kawg. Txoj kev siv peb npaug ntawm peb Txoj Kev Puas Tsuaj no qhia meej txog txoj xov uas khiav thoob ob ntu ntawd, uas ua ke sawv cev rau lub caij kaw ntawm txoj kev txiav txim, uas pib ntawm Vajtswv tsev, thiab tom qab ntawd mam los rau cov uas nyob sab nraud Vajtswv tsev. Peb Txoj Kev Puas Tsuaj qhia tias Islam yog txoj xov ntawm nag lig, thiab kuj yog cuab tam ntawm txoj kev txiav txim uas Vajtswv siv rau cov uas yuam kom txhua tus tibneeg pe hawm lub hnub. Qhov xaus ntawm txoj kev txiav txim sawv cev rau “Vajtswv hnub ntawm kev pauj,” rau saum Nws pawg ntseeg uas tau thim txoj kev ntseeg thiab rau cov neeg phem uas nyob sab nraud Nws pawg ntseeg tib si.

When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.

Thaum Yexus pib Nws tes haujlwm qhuab qhia thawj zaug hauv lub tsev teev ntuj hauv Nazareth, Nws tau siv Yaxayas tshooj rau caum ib los txhais Nws tes haujlwm qhuab qhia, Nws txoj xov, thiab Nws txoj hauj lwm, uas kuj muaj nrog rau kev qhia kom paub txog lub sij hawm ntawm Vajtswv txoj kev pauj. Nws tes haujlwm qhuab qhia, Nws txoj xov, thiab Nws txoj hauj lwm yog yam ua duab ntxoov ua ntej txog tes haujlwm qhuab qhia, txoj xov, thiab txoj hauj lwm ntawm ib puas plaub caug plaub txhiab tus, rau qhov lawv raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus raws li lus faj lem.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:1–6.

> Tus Tswv Yexus tus Ntsuj Plig nyob saum kuv; vim tus Tswv tau pleev roj tsa kuv los tshaj tawm txoj xov zoo rau cov neeg txo hwjchim; nws tau txib kuv mus qhwv kho cov uas lub siab tawg, tshaj tawm kev dim rau cov raug ntes, thiab kev qhib qhov chaw kaw rau cov uas raug khi; tshaj tawm xyoo uas tus Tswv lees txais, thiab hnub uas peb tus Vajtswv ua pauj; nplij siab rau txhua tus uas quaj ntsuag; tsa tseg rau cov uas quaj ntsuag hauv Xi-oos, muab kev zoo nkauj rau lawv hloov tshauv, roj xyiv fab hloov kev quaj ntsuag, thiab tsoos tsho qhuas hloov tus ntsuj plig hnyav; xwv kom lawv thiaj raug hu ua tej ntoo ntawm kev ncaj ncees, yog tus Tswv cog, kom nws tau koob meej. Thiab lawv yuav tsim dua tej chaw qub uas raug puam tsuaj, lawv yuav tsa tej chaw uas raug rhuav tshem yav dhau los dua, thiab lawv yuav kho tej nroog uas raug puas tsuaj, yog tej chaw uas raug rhuav tshem ntau tiam neeg lawm. Thiab cov neeg txawv teb chaws yuav sawv los yug nej tej yaj, thiab cov tub ntawm lwm haiv neeg yuav ua nej cov neeg laij teb thiab cov tu vaj hmab. Tiamsis nej yuav raug hu ua Cov Pov Thawj ntawm tus Tswv; neeg yuav hu nej ua Cov Tub Qhe Pabcuam ntawm peb tus Vajtswv; nej yuav noj tej nyiaj txiag nplua nuj ntawm Lwm Haiv Neeg, thiab nej yuav khav theeb nyob hauv lawv lub hwjchim ci ntsa iab. Yaxayas 61:1–6.

Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.

Yexus tau raug pleev roj thaum Nws ua kevcai raus dej, thiab tus cim tseg ntawd ua piv txwv rau hnub tim 11 lub Cuaj Hli, 2001 thaum kev pleev roj ntawm Vaj Ntsuj Plig Dawb Huv pib nqes los rau saum cov uas lees paub tias kev nchuav tawm ntawm nag lig hauv hnub kawg tau raug ua piv txwv los ntawm keeb kwm ntawm cov Millerites, uas yog tej chaw qub uas raug rhuav pov tseg uas ib puas plaub caug plaub txhiab leej yuav rov txhim tsa dua, thaum lawv rov qab los rau Yelemis tej kev qub.

The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.

Txoj xov ntawm Khetos txoj kev ncaj ncees uas tawm ntawm txoj kev ntxeev siab xyoo 1888 rov los ua qhov tseeb rau lub sijhawm no dua, thiab txoj xov uas tawm ntawm txoj kev ntxeev siab xyoo 1888 ntawd yog txoj moo zoo uas muaj hwjchim los qhwv cov siab tawg kom zoo, tiam sis tsis muaj peevxwm qhib cov siab tawv ntawm cov uas muaj qhov muag pom los tsis pom, thiab muaj pob ntseg hnov los tsis to taub. Txoj xov ntawm Khetos txoj kev ncaj ncees uas tawm ntawm txoj kev ntxeev siab xyoo 1888 kuj yog txoj xov rau Laodicea, uas thaum ntawd rov los txog dua los qhib lub qhov rooj tsev loj cuj rau cov uas raug txhom los ntawm kev txhaum, los ntawm Tus uas muaj hwjchim qhib tej qhov rooj uas tsis muaj neeg twg qhib tau, thiab kaw tej qhov rooj uas tsis muaj neeg twg kaw tau.

On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.

Thaum lub Cuaj Hlis 11, 2001, cov uas yuav tsum nthuav tawm txoj xov zoo ntawd, kuj yuav tsum tshaj tawm txog lub xyoo uas tus Tswv txais yuav thiab hnub uas Vajtswv pauj kua zaub ntsuab. Lub xyoo uas tus Tswv lees txais kuj tau pib thaum ntawd thiab, thiab Nws txaus siab kiag li yuav txais ib tug Laodicean txoj kev hloov siab lees txim, mus txog hnub uas Vajtswv pauj kua zaub ntsuab los txog hauv txoj cai Hnub Caiv uas yuav los sai sai no hauv Tebchaws Meskas. Ces Nws txoj kev pauj kua zaub ntsuab yuav raug nthuav tawm rau saum ib pawg ntseeg uas tsis kam paub lub sijhawm uas nws raug tuaj xyuas, thiab tib lub sijhawm ntawd txoj kev txiav txim uas nce zuj zus rau saum tus niam ntiav Npanpiloo kuj pib.

In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.

Nyob rau hnub uas Nws txais yuav, Nws cog lus tias yuav nplig txhua tus uas quaj ntsuag, thiab cov uas quaj ntsuag hauv Yeluxalees raug ua piv txwv hauv Ezekiel tshooj cuaj. Lawv txoj kev nplig los txog yog los ntawm tus Nplig Siab, dhau ntawm kev txais yuav txoj xov ntawm nag lig, uas tom qab ntawd raug nchuav los saum lawv. Tiamsis tsuas yog yog lawv lees paub txog nag ntawd xwb. Thaum lawv twb muaj tus Nplig Siab lawm, thiab ua tiav txoj hauj lwm ntawm kev txhim tsa tej chaw qub uas raug pov tseg, raws li txoj kev “kab rau kab,” uas raug ua piv txwv hauv nqe lus hauv Yaxayas tias yog txoj hauj lwm ntawm kev tso txoj kab ntawm zaj lus faj lem uas sawv cev rau kev puam tsuaj ntawm keeb kwm dawb huv, saum dua ib txoj kab ntawm zaj lus faj lem uas qhia txog ib qho kev puam tsuaj. Hauv txoj hauj lwm ntawd lawv tsa kom sawv rov los tej kev puam tsuaj ntawm ntau tiam neeg. Ces “cov neeg txawv teb chaws” yuav teb rau cov uas quaj ntsuag, cov uas raug tsa kom siab ua ib lub chij cim, kom cov neeg txawv teb chaws pom.

Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.

Khetos qhov kev tshaj tawm txog Nws tes haujlwm thiab Nws txoj hauj lwm qhuab qhia, raws li tau muab teev cia hauv Yaxayas tshooj rau caum ib, yog tes haujlwm thiab txoj hauj lwm qhuab qhia ntawm ib puas plaub caug plaub txhiab. Tes haujlwm ntawd twb tau raug piav qhia los ntawm cov kev txav kho kom tshiab dawb huv, thiab xyoo 1989, lub sijhawm kawg tau los txog uas txhua “lub sijhawm kawg” yav dhau los tau ua cim ua ntej lawm. Ib yam li ib nqe vaj lug kub, Daniyees tshooj yim, nqe kaum plaub, tau raug txheeb xyuas tias yog lub hauv paus thiab tus ncej tseem ceeb ntawm kev txav Millerite, tib nqe uas yog lub hauv paus thiab tus ncej tseem ceeb ntawm kev txav ntawm Future for America yog Daniyees tshooj kaum ib, nqe plaub caug. Rau cov Millerites, qhov kaj ntawm tus ncej tseem ceeb tau raug sawv cev tias yog qhov kaj ntawm yog toog ntawm tus dej Ulai, thiab rau kev txav ntawm Future for America qhov kaj ntawm tus ncej tseem ceeb tau raug sawv cev tias yog qhov kaj ntawm yog toog ntawm tus dej Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Qhov kaj uas Daniel tau txais los ntawm Vajtswv tau muab tshwj xeeb rau cov hnub kawg no. Cov yog toog uas nws tau pom ntawm ntug dej Ulai thiab Hiddekel, ob tug dej loj hauv Shinar, tam sim no tab tom muaj kev ua tiav, thiab txhua yam xwm txheej uas tau raug qhia tseg yuav sai los txog.” Testimonies to Ministers, 112.

The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.

Qhov kaj ntawm ob qho kev ua yog toog pom uas ob tug dej sawv cev rau ntawd yog txuas ua ke, thiab yuav muaj tiav nyob rau hnub kawg. Lawv txoj “kev sib txuas” sawv cev rau kev koom ua ke ntawm tib neeg thiab Vajtswv ntuj, uas yog txoj xov uas Muam White rov hais dua ntau zaus tias yog Khetos txoj xov, nyob hauv lub ntsiab lus tias tib neeg thaum koom ua ke nrog Vajtswv ntuj lawm ces tsis txhaum. Ob tug dej sawv cev rau qhov kev sib txuas ntawd ntag.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Tsis muaj dab tsi tsawg dua li txoj kev mloog lus uas zoo tag nrho thiaj ua tau raws li tus qauv uas Vajtswv xav kom muaj. Nws tsis tau cia Nws tej lus thov tseg ua yam tsis meej. Nws tsis tau txib ib yam dab tsi uas tsis tsim nyog kom coj tau tibneeg los nyob sib haum nrog Nws. Peb yuav tsum taw tes cov neeg txhaum mus rau Nws tus yam ntxwv uas yog tus qauv zoo tagnrho, thiab coj lawv los cuag Khetos, uas tsuas yog los ntawm Nws txoj kev tshav ntuj xwb thiaj ncav cuag tau tus qauv no.”

> “The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.

> “Tug Cawm Seej tau ris rau saum Nws Tus Kheej tej kev qaug zog ntawm tib neeg thiab ua lub neej uas tsis muaj txhaum, xwv kom neeg thiaj tsis ntshai tias vim yog kev qaug zog ntawm tib neeg lub xeev lawv yuav kov tsis yeej. Khetos los kom ua rau peb ‘tau koom nrog Vajtswv lub ntuj ceeb tsheej yam ntxwv,’ thiab Nws txoj sia tshaj tawm tias tib neeg, thaum koom nrog Vajtswv, tsis ua txhaum.

> “The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.

> “Tus Cawmseej tau kov yeej kom qhia tibneeg tias nws yuav kov yeej tau li cas. Tag nrho Xatas tej kev sim siab, Khetos tau ntsib nrog Vajtswv txoj lus. Los ntawm kev cia siab rau Vajtswv tej lus cog tseg, Nws tau txais hwjchim los mloog Vajtswv tej lus txib, thiab tus uas sim siab tsis muaj peevxwm nrhiav tau ib qho zoo dua li. Rau txhua qhov kev sim siab Nws cov lus teb yog, ‘Muaj ntawv sau tseg.’ Yog li no Vajtswv tau pub Nws txoj lus rau peb siv los tawm tsam kev phem. Tej lus cog tseg uas loj kawg thiab muaj nqes kawg yog peb li, kom los ntawm tej no peb thiaj li “yuav koom tau nrog tus cwj pwm ntuj los, tau dim ntawm txoj kev lwj uas nyob hauv lub ntiajteb no vim yog kev ntshaw.” 2 Petus 1:4.

> “Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.

> “Hais kom tus uas raug ntxias kom txhob ntsia rau tej xwm txheej, rau tus kheej txoj kev qaug zog, los yog rau lub hwj chim ntawm kev ntxias, tiam sis kom ntsia rau lub hwj chim ntawm Vajtswv Txojlus. Tag nrho nws lub zog yog peb li. Tus sau nkauj Ntawv Nkauj hais tias, ‘Kuv tau khaws Koj lo lus cia rau hauv kuv lub siab, kom kuv thiaj tsis txhaum rau Koj.’ ‘Los ntawm tej lus ntawm Koj daim di ncauj kuv tau ceev kuv tus kheej kom deb ntawm cov kev ntawm tus uas rhuav tshem.’ Ntawv Nkauj 119:11; 17:4.” The Ministry of Healing, 181.

The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.

Kev txawj ntse uas nce ntxiv hauv xyoo 1798 thiab hauv xyoo 1989, sawv cev rau kev qhib lub ntsiab lus zais ntawm Vajtswv Txojlus yaj saub. Nws Txojlus muab lub hwj chim los kov yeej ib yam li Nws tau kov yeej, thiab “Nws txoj sia tshaj tawm tias tib neeg, thaum koom nrog Vajtswv, tsis txhaum.” Lub zeem muag ntawm tus dej Ulai yog lub zeem muag marah txog Nws qhov kev tshwm sim los, uas raug sawv cev los ntawm yaj saub txog ob txhiab peb puas hnub. Lub zeem muag ntawm tus dej Hiddekel yog lub zeem muag chazon txog keeb kwm yaj saub, uas raug sawv cev los ntawm yaj saub txog ob txhiab tsib puas nees nkaum xyoo. Lub zeem muag marah sawv cev rau Vajtswv, hos lub zeem muag chazon sawv cev rau tib neeg.

Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.

Ob tug dej ntawm Shinar thaum ub, uas yog Ulai thiab Hiddekel, lossis yam uas niaj hnub no hu ua Tigris thiab Euphrates, thaum kawg sib koom ua ib txoj dej hu ua Shatt al-Arab nyob rau sab qab teb Iraq, thiab Shatt al-Arab ntawd mam ntws tawm mus rau hauv Persian Gulf. Yexus siv yam cev nqaij daim tawv thiab yam muaj nyob hauv ntuj tsim los sawv cev rau yam sab ntsuj plig, thiab tej yog toog pom uas txuas nrog ob tug dej no, uas tam sim no tab tom nyob hauv txoj kev ua tiav, sawv cev rau kev sib txuas ntawm tibneeg thiab Vajtswv uas tshwm sim thaum lawv tab tom mus txog qhov xaus ntawm lawv txoj kev taug mus rau hauv hiav txwv. Qhov tseeb no raug tsim tsa tseg thaum pib ntawm ob zaj lus faj lem uas raug sawv cev los ntawm ob qhov yog toog pom hauv Daniel tshooj yim, nqe kaum peb thiab kaum plaub. Ib qhov yog toog pom yog lo lus nug, lwm qhov yog lo lus teb, thiab raws li kev txawj xav lawm, lawv cais tsis tau ntawm ib leeg.

The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.

Lub zeem muag txog tibneeg, uas txheeb qhia txog kev raug tsuj ntsoog ntawm lub tuam tsev dawb huv thiab cov pab tub rog, tau pib rau xyoo 677 BC, thiab lub zeem muag txog Vajtswv txoj kev muaj hwjchim, uas txheeb qhia txog kev tshwm sim ntawm Khetos, tau pib rau xyoo 457 BC. Kev sib txuas ntawm Vajtswv txoj kev muaj hwjchim thiab tibneeg yog sawv cev los ntawm ob puas nees nkaum xyoo, uas txuas ob lub ntsiab chaw pib ntawm ob lub zeem muag ntawd. Ob puas nees nkaum yog ib lub cim ntawm “kev sib txuas ntawm tibneeg nrog Vajtswv txoj kev muaj hwjchim,” thiab kuj raug sawv cev los ntawm kev sib txuas ntawm kev nce ntxiv ntawm kev paub thaum lub sijhawm kawg hauv 1798, nrog kev nce ntxiv ntawm kev paub thaum lub sijhawm kawg hauv 1989.

The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.

Txoj lus uas tau muab tsim ua qauv raug cai los ntawm kev nce ntxiv ntawm kev paub xyoo 1798, tau xub muab nthuav tawm los ntawm Miller xyoo 1831 (thiab tom qab ntawd hauv daim ntawv xov xwm Vermont Telegraph xyoo 1833). Xyoo 1831 yog ob puas nees nkaum xyoo tom qab kev luam tawm Phau Vajlugkub King James xyoo 1611. Phau Vajlugkub King James sawv cev rau ib daim ntawv ob npaug ntawm Phau Qub thiab Phau Tshiab. Qhov pib thiab qhov kawg ntawm ob puas nees nkaum xyoo ntawd “txuas” ib qho kev luam tawm los saum ntuj los nrog ib qho kev luam tawm los ntawm tib neeg. Cov ntaub ntawv nyob hauv kev luam tawm los ntawm tib neeg ntawd tau muab los ntawm qhov kaj los saum ntuj los uas raug qhib thaum lub sijhawm kawg xyoo 1798, thiab tom qab ntawd tau muab txhim kho ua qauv raug cai los ntawm txoj hauj lwm ntawm ib tug cuab tam tib neeg, tus uas tau pib luam tawm nws xyoo 1831. Nws yog ib qho kev luam tawm los saum ntuj los, nrog ib txoj lus uas raug muab kaw los saum ntuj los, uas tom qab ntawd tau raug qhib los ntawm tib neeg, thiab tom qab ntawd tau raug nthuav tawm los ntawm ib tug cuab tam tib neeg. Lo lus Henplais uas txhais ua “publish” hauv Vajtswv txoj lus txhais hais tias hu nrov nrov kom qw (rau), ua kom muaj npe nrov, qhua, caw, hais txog, (muab) npe, tshaj tawm, tshaj tawm rau sawv daws, hais tawm, luam tawm. Miller pib luam tawm nws txoj lus xyoo 1831, ces xyoo 1833 nws yeej raug luam tawm tiag tiag hauv Vermont Telegraph.

The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.

Zaj lus raug kev txhim kho uas tau muab rho tawm los ntawm kev nce ntxiv ntawm kev paub xyoo 1989, tau raug luam tawm thawj zaug xyoo 1996 (hauv phau ntawv xov xwm The Time of the End), ob puas nees nkaum xyoo tom qab kev luam tawm ntawm ob daim ntawv dawb huv uas paub los ntawm lub npe hu ua Declaration of Independence xyoo 1776 (thiab tom qab ntawd yog Constitution of the United States) xyoo 1789. Qhov pib thiab qhov xaus ntawm ob puas nees nkaum xyoo ntawd txuas Vajtswv txoj hauj lwm nrog tib neeg, thiab nws ua li ntawd los ntawm kev luam tawm ntawm ob daim ntawv saum ntuj los, pib txij xyoo 1776. Thaum phau ntawv Daniyees raug qhib lub cim thaum lub sij hawm kawg xyoo 1989, zaj lus raug kev txhim kho, uas tau raug coj los muaj los ntawm txoj hauj lwm ntawm ib tug cuab tam tib neeg, tau raug luam tawm xyoo 1996. Qhov txheej txheem ntawd yog: kev luam tawm saum ntuj los, ces kev qhib lub cim, thiab tom qab ntawd yog kev luam tawm los ntawm tib neeg.

In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.

Nyob rau hauv ob lub sijhawm kawg, peb kauj ruam ntawm qhov tseeb raug txheeb qhia. Nkawd ob leeg pib nrog ib phau ntawv tshaj tawm los saum ntuj los ua thawj kauj ruam, thiab ib phau ntawv tshaj tawm ntawm tibneeg uas piav txog ib txoj lus los saum ntuj los yog kauj ruam kawg. Kauv ruam nruab nrab yog thaum Tsov Ntxhuav ntawm xeem Yudas qhib cov ntsaws ruaj ruaj ntawm txoj lus los saum ntuj los rau keeb kwm tshwj xeeb ntawd, thiab tom qab ntawd xaiv ib tug cuab tam tibneeg los khaws ua ke qhov kaj uas tau raug qhib tawm ntawm daim ntawv los saum ntuj los. Thaum qhov kev qhib ntsaws ruaj ruaj tshwm sim, kev tawm tsam raug nthuav tawm los ntawm cov neeg phem uas tsis to taub txog qhov kev paub nce ntxiv. Yog li ntawd, ib phau ntawv tshaj tawm los saum ntuj los raug sawv cev los ntawm thawj tsab ntawv ntawm niam ntawv Henplais, qhov kev paub nce ntxiv raug sawv cev los ntawm tsab ntawv thib kaum peb uas yog qhov chaw kev tawm tsam raug nthuav tawm, thiab phau ntawv tshaj tawm ntawm tibneeg hais txog txoj lus tshwj xeeb los saum ntuj los rau keeb kwm ntawd yog tsab ntawv kawg ntawm niam ntawv Henplais, thiab thaum muab peb tsab ntawv ntawd los ua ke ces lawv txhais tias “qhov tseeb”.

The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.

Cov yog yog toog pom ntawm cov Dej Ulai thiab Hiddekel uas tam sim no tseem tab tom raug ua kom tiav no qhia meej tias nyob rau hnub kawg no, kev txawj ntse uas nce ntxiv los ntawm ob tug dej ntawd sib koom ua ke los ua pov thawj tias Vajtswv-tus cwj pwm uas koom nrog tib neeg-tus cwj pwm tsis txhaum. Daniel tau txais yog toog pom uas sawv cev rau qhov tshwm sim los ntawm Khetos thaum xaus ntawm txoj lus faj lem ob txhiab peb puas xyoo hauv xyoo 1844 thaum nws nyob ntawm tus Dej Ulai.

> And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2.

> Thiab kuv tau pom hauv ib zaj yog toog; thiab muaj li no tshwm sim thaum kuv pom ntawd, tias kuv nyob hauv Shushan hauv lub vaj ntxwv, uas nyob hauv lub xeev Elam; thiab kuv pom hauv ib zaj yog toog, thiab kuv nyob ntawm ntug dej Ulai. Daniel 8:2.

Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.

Daniyee tau txais zaj yog toog uas sawv cev rau zaj yog toog hais txog ob txhiab tsib puas nees nkaum xyoo ntawm keeb kwm cev lus thaum nws nyob ntawm ntug dej Hiddekel.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> Thiab nyob hauv hnub nees nkaum plaub ntawm thawj lub hli, thaum kuv nyob ntawm ntug tus dej loj, uas yog Hiddekel. Daniel 10:4.

Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.

Tom qab ntawd Gabriel tau qhia meej txog lub hom phiaj ntawm zaj yog toog pom chazon ntawm tus dej Hiddekel nyob hauv nqe kaum plaub.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Tam sim no tuaj ua kom koj to taub txog yam uas yuav tshwm sim rau koj haiv neeg nyob rau hnub kawg; rau qhov zaj yog toog pom no tseem yog rau ntau hnub tom ntej. Daniel 10:14.

The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.

Zaj yog toog uas tau muab ntawm tus dej Ulai qhia txog Khetos “qhov tshwm sim”, (kev ua Vajtswv) thaum Nws los txog rau Nws lub tuam tsev tam sim ntawd rau hnub tim 22 Lub Kaum Hli, 1844. Nws sawv cev rau “kev ua Vajtswv” nkag mus rau hauv lub tuam tsev ntawm cov Millerites (tib neeg) rau hnub ntawd, rau Hnub Kev Theej Txhoj, uas txhais tias hnub ntawm “kev los ua ib leeg”, sawv cev rau kev koom ua ke ntawm kev ua Vajtswv nrog tib neeg. Zaj yog toog uas tau muab ntawm tus dej Hiddekel qhia txog yam uas yuav tshwm los raug Vajtswv haiv neeg (tib neeg) nyob rau hnub kawg.

The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.

Pib ntawm txoj kev yog toog pom hais txog “qhov tsos” yog xyoo 457 BC. Ob puas nees nkaum xyoo tom qab lub sijhawm cev Vajtswv lus uas qhia txog kev raug tsuj hnyo ntawm lub chaw dawb huv thiab pab tub rog, uas tau pib xyoo 677 BC. Qhov xaus ntawm ob puas nees nkaum xyoo uas raug txuas ua ke ntawm qhov chaw pib ntawm ob txoj kev yog toog pom ntawd, tau raug cim tseg los ntawm Tus Leej Txawj Xam Naj Npawb Uas Zoo Kawg, uas kuj yog Tus Leej Txawj Hais Lus Uas Zoo Kawg hauv Habakkuk 2:20.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Tiamsis tus Tswv nyob hauv nws lub tuam tsev dawb huv: cia tag nrho lub ntiajteb nyob twj ywm ntsiag to ntawm nws xub ntiag. Habakkuk 2:20.

The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.

Txoj kev sib txuas ntawm tibneeg thiab Vajtswv-txojkev, uas thaum chiv thawj tau raug sawv cev los ntawm cov ntsiab pib ntawm ob zaj lus faj lem, tau raug txheeb xyuas ntawm lawv cov xaus sib raug zoo los ntawm tshooj thiab nqe uas piav txog qhov tshwm sim ntawm Vajtswv-txojkev uas mam li nco dheev los rau hauv lub tuam tsev uas Nws tau txhim tsa nyob rau hauv plaub caug rau xyoo, pib thaum lub sijhawm kawg hauv xyoo 1798, thiab xaus plaub caug rau xyoo tom qab, thaum Lub Kaum Hli 22, 1844.

> Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.

> Nej tsis paub hais tias nej yog Vajtswv lub tuam tsev, thiab Vajtswv tus Ntsuj Plig nyob hauv nej lod? Yog leejtwg ua kom Vajtswv lub tuam tsev qias neeg, Vajtswv yuav rhuav tshem tus ntawd; rau qhov Vajtswv lub tuam tsev yog dawb huv, thiab lub tuam tsev ntawd yog nej. 1 Kaulinthaus 3:16, 17.

On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.

Hnub hnub tim 22 lub Kaum Hli, 1844, raws li txoj kev pom ntawm “kev tshwm sim”, Habakkuk tau txheeb tias tus Tswv nyob hauv Nws lub tuam tsev dawb huv. Nws tau tsa lub tuam tsev uas twb raug rhuav tshem thiab raug tsuj ntiag rau ob txhiab tsib puas nees nkaum xyoo, nyob rau hauv plaub caug rau xyoos.

> 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, Tus Tswv ntawm cov tub rog hais li no tias, Saib maj, tus Txiv Neeg uas nws lub npe hu ua Ceg; thiab nws yuav hlob tawm hauv nws qhov chaw, thiab nws yuav tsa lub tuam tsev ntawm tus Tswv: yeej yog nws tus kheej yuav 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 yuav tsa hauv lub tuam tsev ntawm tus Tswv, thiab nej yuav paub tias tus Tswv ntawm cov tub rog tau txib kuv los cuag nej. Thiab qhov no yuav muaj tseeb tiav, yog nej ua tib zoo mloog lus ntawm tus Tswv nej tus Vajtswv. Xakhaliyas 6:12–15.

In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.

Hauv Yauhas 2:20, tom qab Khetos tau ntxuav lub tuam tsev lawm, uas raws li Muam White hais tias yog kev ua tiav ntawm Malakis tshooj peb, ib yam li hnub tim 22 Lub Kaum Hli, 1844, Tus Tubtxib ntawm Txoj Lus Cog Tseg mam li los dheev rau hauv Nws lub tuam tsev.

> 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? But he spake of the temple of his body. John 2:19–20.

> Yexus teb thiab hais rau lawv tias, Rhuav lub tuam tsev no, ces hauv peb hnub Kuv yuav tsa nws rov sawv. Ces cov Yudais hais tias, Lub tuam tsev no twb raug tsim tau plaub caug rau xyoo lawm, hos koj puas yuav tsa nws rov sawv hauv peb hnub? Tiamsis Nws hais txog lub tuam tsev uas yog Nws lub cev. Yauhas 2:19–20.

In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.

Raws li qhov ua tiav ntawm Malakis tshooj peb, Khetos tau los sai sai rau Nws lub tuam tsev thaum Nws ntxuav lub tuam tsev thaum pib Nws txoj hauj lwm qhuab qhia hauv Yauhas tshooj ob, uas yog ib daim qauv qhia txog Lub Kaum Hli 22, 1844. Kev ntxuav lub tuam tsev los ntawm Khetos hauv Yauhas tshooj ob, thiab hnub Lub Kaum Hli 22, 1844, yog qhov ua tiav ntawm Malakis tshooj peb. Hauv Yauhas tshooj OB thiab nqe NEES NKAUM, peb raug qhia tias lub tuam tsev tibneeg tau raug tsa nyob rau hauv plaub caug rau xyoo, thiab lub tuam tsev Vajtswv tau raug tsa sawv hauv peb hnub. Lub tuam tsev tibneeg tsuas yog los ua Habakkuk “lub tuam tsev dawb huv” thaum Vajtswv txoj xwm los nyob hauv nws tam sid, ib yam li tau muaj rau hnub Lub Kaum Hli 22, 1844, vim tias Vajtswv txoj xwm koom nrog tibneeg txoj xwm tsis ua txhaum. Cov yog toog ntawm ob tug dej loj hauv Shinaj sawv cev rau qhov tseeb tias tibneeg txoj xwm koom nrog Vajtswv txoj xwm tsis ua txhaum.

We will continue our consideration of verse forty of Daniel chapter eleven in the next article.

Peb yuav txuas ntxiv peb qhov kev xam pom txog nqe plaub caug ntawm Daniel tshooj kaum ib nyob rau hauv tsab ntawv tom ntej.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Nej tib yam thiab, raws li tej pob zeb uas muaj sia, raug muab txhim ua ib lub tsev sab ntsuj plig, ua ib pawg pov thawj dawb huv, kom tau fij tej kev txi sab ntsuj plig uas raug txais yuav los ntawm Vajtswv vim yog Yexus Khetos. 1 Petus 2:5.

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