We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.
Peb tab tom hais txog “xya lub sij hawm” hauv Leviticus nees nkaum rau raws li tau sawv cev rau hauv phau ntawv Daniel. Peb ua li no vim ib yam ntawm cov yam ntxwv yaj saub ntawm “xya lub sij hawm,” yog tias nws sawv cev rau “lub pob zeb dawm” uas cov kws tsim tsev tau tsis lees txais. Kuv tab tom txhais lub pob zeb dawm uas raug sawv cev rau hauv Vajluskub tias yog ib qho tseeb uas pom tau, los tsis pom. Rau cov uas pom nws, nws yog yam muaj nqis heev, tiam sis rau cov uas tsis pom nws, nws tsis yog xwb yam uas lawv dawm rau, tab sis nws yog lub pob zeb uas zom lawv kom ua hmoov av.
When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.
Thaum Khetos nthuav tawm txog lub pob zeb uas cov kws ua tsev muab pov tseg, Nws tau qhia meej tias lub pob zeb kaum ntawd yuav los ua “lub taub hau” ntawm lub kaum. Zaj lus hais txog lub pob zeb uas raug muab pov tseg hauv Vajluskub ib txwm yog hais txog Vajtswv hla dhau ib haiv neeg uas yav tas los nyob hauv kev cog lus, thaum tib lub sijhawm Vajtswv tab tom nkag mus rau hauv kev cog lus nrog ib haiv neeg uas yav tas los tsis tau yog Vajtswv haiv neeg.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.
Yexus hais rau lawv tias, Nej puas tsis tau nyeem hauv Vajluskub li no tias, Lub pob zeb uas cov kws txhim tsev muab pov tseg lawm, tib lub ntawd twb los ua lub pob zeb taub hau ntawm lub ces kaum lawm: qhov no yog tus Tswv tes haujlwm, thiab yog yam uas txaus xav tsis thoob hauv peb lub qhov muag? Vim li no kuv hais rau nej tias, Vajtswv lub nceeg vaj yuav raug muab rho tawm ntawm nej mus, thiab yuav muab pub rau ib haiv neeg uas txi tau nws tej txiv. Thiab tus twg uas yuav ntog rau saum lub pob zeb no yuav tawg tas; tiam sis yog nws poob los rau saum leej twg, nws yuav zom tus ntawd ua hmoov av. Mathais 21:42–44.
The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.
Thawj zaj lus faj lem thawj zaug uas cov tim tswv dawb huv tau coj William Miller mus pom, yog “xya lub sij hawm” hauv Leviticus nees nkaum rau. Laodicean Adventism tau pib txoj txheej txheem rhuav tshem cov tseeb hauv paus uas tus Tswv tau sib sau tsa los ntawm Miller txoj hauj lwm qhuab qhia los ntawm kev tsis lees txais thawj qhov uas Miller tau tshawb pom. Yeej muaj tseeb tias, txhua daim duab piv txwv yav tom ntej hais txog ib lub hauv paus dawb huv kuj yog ib daim duab piv txwv txog Khetos, tus uas yog “Lub Pob Zeb”, yog li ntawd, kev tsis lees txais “xya lub sij hawm” hauv xyoo 1863 tsis yog tsuas yog qhia txog qhov pib ntawm txoj txheej txheem tsis lees txais cov tseeb hauv paus xwb, tiam sis nws kuj sawv cev rau kev tsis lees txais Khetos thiab. Ib yam li Khetos zaj lus tim khawv txog lub pob zeb uas raug tsis lees txais, Petus kuj qhia tias ib qho ntawm cov lus faj lem uas txuas nrog lub pob zeb hauv paus yog tias thaum kawg nws yuav los ua “lub taub hau ntawm lub kaum”.
Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:6–8.
Yog li ntawd thiab, raws li muaj sau tseg hauv Vajlugkub hais tias, Saib maj, Kuv tso rau hauv Xi‑oo ib lub pob zeb kaum tseem ceeb, uas raug xaiv, muaj nqis heev: thiab tus uas ntseeg Nws yuav tsis raug txaj muag li. Yog li ntawd rau nej uas ntseeg, Nws yog tus muaj nqis; tiam sis rau cov uas tsis mloog lus, lub pob zeb uas cov kws txhim tsev tsis kam txais, lub ntawd twb raug tsa ua lub taub hau ntawm lub kaum lawm, Thiab ua ib lub pob zeb uas ua rau ntog, thiab ib lub pob tsuas uas ua rau chim siab, yog rau cov uas ntog vim txoj lus, vim lawv tsis mloog lus: rau yam ntawd thiab lawv twb raug teem cia lawm. Tiam sis nej yog ib haiv neeg uas raug xaiv, ib pab pov thawj muaj koob muaj npe, ib lub teb chaws dawb huv, ib haiv neeg tshwj xeeb; kom nej yuav tshaj tawm txog tej kev qhuas ntawm Tus uas tau hu nej tawm hauv qhov tsaus ntuj los rau hauv Nws qhov kaj uas zoo kawg nkaus: Uas yav tag los tsis yog ib haiv neeg, tiam sis nim no yog Vajtswv haiv neeg lawm: uas tsis tau txais txoj kev hlub tshua, tiam sis nim no twb tau txais txoj kev hlub tshua lawm. 1 Petus 2:6–8.
The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.
Lub pob zeb hauv paus thaum chiv keeb ntawm kev ntseeg Adventist, tau los ua lub pob zeb taub hau ntawm lub ces kaum. Yaxayas pom zoo nrog Khetos thiab Petus, thiab Yaxayas siv lub pob zeb hauv paus los sawv cev rau ib haiv neeg ntawm txoj kev cog lus uas tab tom raug hla dhau rau ib haiv neeg tshiab ntawm txoj kev cog lus. Hauv nws zaj lus tim khawv nws sawv cev rau ib pawg neeg uas tau cog lus nrog kev tuag, thiab uas tau txais ib txoj lus dag. Txoj lus dag uas lawv tau txais yog txoj lus dag uas Povlauj txheeb xyuas tias coj kev dag ntxias muaj hwj chim loj los rau saum cov uas cog lus nrog kev tuag, vim lawv tsis tau txais txoj kev hlub ntawm qhov tseeb.
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:14–18.
Vim li no mloog tus Tswv txoj lus, nej cov neeg thuam uas kav cov haiv neeg no nyob hauv Yeluxalees. Vim nej tau hais tias, Peb tau cog lus nrog txoj kev tuag, thiab nrog ntuj txiag teb tsaus peb tau pom zoo lawm; thaum tus nplawm uas nyab lug hla los, nws yuav tsis los txog peb: rau qhov peb tau muab tej lus dag ua peb qhov chaw nkaum, thiab peb tau zais peb tus kheej nyob hauv kev cuav: Yog li no tus Tswv Vajtswv hais li no tias, Saib seb, Kuv tsa ib lub pob zeb rau hauv Xi-oos ua lub hauv paus, ib lub pob zeb uas raug sim lawm, ib lub pob zeb muaj nqis ntawm lub ces kaum, ib lub hauv paus ruaj khov: tus uas ntseeg yuav tsis maj nroos. Kuv kuj yuav tso txoj kev txiav txim raws txoj hlua ntsuas, thiab txoj kev ncaj ncees raws tus plom ntsuas; thiab lawg yuav cheb mus tej chaw nkaum ntawm lus dag, thiab dej yuav nyab dhau qhov chaw zais. Thiab nej daim ntawv cog lus nrog txoj kev tuag yuav raug rhuav pov tseg, thiab nej txoj kev pom zoo nrog ntuj txiag teb tsaus yuav tsis nyob ruaj; thaum tus nplawm uas nyab lug hla los, nej yuav raug nws tsuj nqis. Yaxayas 28:14–18.
The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.
Lo lus “xya sijhawm” tau raug zais cia hauv qab tej lus cuav, thiab thaum Vajtswv hla dhau Nws haiv neeg uas yog cov neeg ntawm Nws txoj kev khi lus qub lawm thiab nkag mus rau hauv txoj kev khi lus nrog ib puas plaub caug plaub txhiab leej, lub pob zeb uas yav tas los yog lub pob zeb kaum tsev uas raug tsis lees txais ntawd yuav nce los ua “lub taub hau” ntawm kaum tsev. Rau cov uas to taub qhov tseeb no, nws yog yam muaj nqes heev, thiab rau cov uas tsis to taub, lub pob zeb uas los ua lub taub hau ntawm kaum tsev ntawd, tsis yog tsuas yog tsoo lawv xwb, tiam sis raws li kev piv txwv nws kuj los ua lawv lub pob zeb ntxa thiab.
In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.
Hauv phau ntawv Daniyees, tshooj yim thiab nqe kaum cuaj, peb pom “qhov kawg kawg” ntawm txoj kev chim siab, yog li qhia meej tias yeej yuav tsum muaj ib “qhov kawg thawj” ntawm txoj kev chim siab thiab. Lub sijhawm txij xyoo 677 BC mus txog rau Lub Kaum Hli 22, 1844 sawv cev rau lub sijhawm uas lub chaw dawb huv (thiab pab tub rog) yuav raug tsuj nqes. Tiamsis raws li Daniyees tshooj kaum ib, thiab nqe peb caug rau, papacy yuav vam meej mus txog thaum txoj kev chim siab tiav lawm. Yog hais tias qhov kawg ntawm txoj kev chim siab hauv tshooj yim sawv cev rau qhov kawg ntawm ib ntu sijhawm, ces qhov kawg ntawm txoj kev chim siab hauv tshooj kaum ib kuj sawv cev rau qhov kawg ntawm ib ntu sijhawm thiab. Qhov no yog yam uas phau Vajlugkub qhia meej meej, txawm li cas los xij qhov tseeb no twb raug npog zais tseg los ntawm tej lus dag ntawm cov uas tau cog lus khi lus nrog txoj kev tuag.
The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.
Qhov kawg ntawm ob qho kev chim siab no sawv cev rau qhov kawg ntawm ib lub sijhawm zoo ib yam nkaus, vim ob qho tib si yog kev ua kom tiav ntawm tib lo lus foom phem ntawm ob txhiab tsib puas nees nkaum xyoo ntawm kev tawg mus nyob rau ntau haiv neeg, kev poob cev qhev, thiab kev ua qhev. Lub nceeg vaj sab qaum teb yog tus xub raug kev tawg mus nyob rau ntau haiv neeg, kev poob cev qhev, thiab kev ua qhev ntawm “xya lub sijhawm,” thaum xyoo 723 BC, vajntxwv Axilia tau ntes lawv mus ua neeg raug txhom. Lub nceeg vaj sab qab teb kuj raug tib txoj hmoo ntawd hauv xyoo 677 BC. Yelemiya lees paub qhov tseeb no.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.
Yixayee yog ib tug yaj uas tawg rog; cov tsov ntxhuav tau ntiab nws mus lawm: thawj zaug tus vajntxwv Axiliya tau nqos nws; thiab tom qab no Nebukhanexas tus vajntxwv Npanpiloo no tau tsoo nws tej pob txha. Yelemis 50:17.
Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.
Yelemis tab tom qhia txog ib txoj kev txiav txim uas nce zuj zus. Cov Axilia tshem lub nceeg vaj sab qaum teb mus rau xyoo 723 BC, ces lawv coj Manaxes mus rau Npanpiloos, uas yog lawv lub nroog peev, hauv xyoo 677 BC. Tom qab ntawd Nenpukhanexas coj Yehauyakis mus, yog li cim pib xya caum xyoo ntawm txoj kev poob cev qhev hauv xyoo 606 BC. Ces Nenpukhanexas coj Xedekiyas mus thiab rhuav tshem Yeluxalees hauv xyoo 586 BC.
The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”
Lub nceeg vaj sab qab teb twb raug ceeb toom lawm tias lawv yuav raug tib txoj hmoo nkaus li lub nceeg vaj sab qaum teb yog lawv tseem pheej nyob hauv lawv txoj kev ntxeev siab. Txoj kev txiav txim uas tau poob los rau saum lub nceeg vaj sab qaum teb ntawd yuav raug coj los ua kom tiav rau saum lub nceeg vaj sab qab teb, thiab lub cim ntawm txoj kev txiav txim ntawd yog ib txoj hlua ntsuas uas yuav raug ncab hla Yudas. Hauv Yaxayas zaj lus tim khawv, nws tsuas yog “txoj hlua” xwb, tiam sis hauv nqe lus tom qab no, “txoj hlua” ntawd yog “txoj hlua ntawm Xamalis.”
Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.
Vim li ntawd tus Tswv Vajtswv uas yog Vajtswv ntawm cov Yixayee hais li no tias, Saib seb, Kuv yuav coj kev phem loj los rau saum Yeluxalees thiab Yudas, kom tus twg hnov txog nws, ob lub pob ntseg yuav nrov tshee. Thiab Kuv yuav ncab txoj hlua ntsuas ntawm Xamalis hla saum Yeluxalees, thiab txoj kav hnyav ntawm tsev neeg Ahab; thiab Kuv yuav so Yeluxalees ib yam li neeg so ib lub tais, so tas lawm ces tig nws ntxeev pliaj. Thiab Kuv yuav tso tseg cov seem uas tshuav ntawm Kuv qub txeeg qub teg, thiab muab lawv cob rau hauv tes ntawm lawv cov yeeb ncuab; thiab lawv yuav dhau los ua khoom nyiag thiab khoom txeeb rau lawv cov yeeb ncuab sawv daws; vim lawv tau ua yam uas phem nyob ntawm Kuv lub xub ntiag, thiab tau ua rau Kuv npau taws txij hnub uas lawv tej yawg koob tawm hauv tebchaws Iziv los txog niaj hnub no. 2 Vajntxwv 21:12–15.
There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.
Muaj ob lo lus hais yav tom ntej nyob hauv cov nqe Vajlugkub uas nyuam qhuav raug hais no uas yuav tsum raug muab xav txog. Thawj yog pob ntseg nrov qees, hos ib qho ntxiv yog lub poob ntsuas. Nyob hauv cov nqe no, txoj hlua ntsuas ntawm Samaria kuj raug txheeb tias yog lub poob ntsuas ntawm tsev neeg Ahab. Txoj hlua ntsuas thiab lub poob ntsuas yog tej cuab yeej txiav txim, uas siv nyob hauv txheej txheem kev tsim kho. Hauv cov nqe ntawd, lawv qhia tias tib txoj kev txiav txim uas raug coj los tawm tsam rau lub nceeg vaj qaum teb, uas sawv cev los ntawm Samaria thiab tsev neeg Ahab, kuj yuav raug coj los rau saum Judah thiab Yeluxalees. Thaum txoj kev ceeb toom raug nthuav tawm lawm, lub nceeg vaj qaum teb ntawm cov Yixalayees twb raug ntxeem lawm, raug kov yeej lawm, raug rhuav tshem lawm thiab raug coj mus ua qhev lawm. Txoj xov ntawm Vajtswv txoj kev txiav txim ua rau pob ntseg nrov qees rau cov uas hnov txoj kev ceeb toom ntawd. Ob qho tib si, lub poob ntsuas thiab pob ntseg nrov qees, muaj nyob peb zaug ib yam nkaus hauv Vajlugkub. Hauv txhua kis, lawv sawv cev rau Vajtswv txoj kev chim heev tawm tsam Nws haiv neeg tus kheej.
And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.
Ces tus Tswv tau los, thiab sawv, thiab hu ib yam li yav tas los, “Xamuyees, Xamuyees.” Ces Xamuyees teb tias, “Thov hais los; rau qhov koj tus tub qhe tab tom mloog.” Thiab tus Tswv hais rau Xamuyees tias, “Saib seb, Kuv yuav ua ib yam hauv Ixayees, uas txhua tus uas hnov txog nws, ob lub pob ntseg yuav qees nrov. Hnub ntawd Kuv yuav ua kom tiav rau Eli txhua yam uas Kuv tau hais txog nws tsev neeg: thaum Kuv pib lawm, Kuv kuj yuav ua kom xaus thiab.” 1 Xamuyees 3:10–12.
The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.
Kev rhuav tshem Eli tsev neeg yog zaj lus faj lem uas yuav ua rau ob lub pob ntseg nrov plias rau txhua tus uas hnov nws. Qhov pob ntseg nrov plias ntawd, nyob rau tiam ntawm Xamuyees, yog ib lub cim qhia txog kev dhau mus ntawm Eli tsev neeg. Kev tiav raws li lo lus twv uas tau muab rau Xamuyees yog kev rhuav tshem Eli tsev neeg thiab kev tsa Xamuyees ua tus yaj saub. Xamuyees sawv cev rau ib haiv neeg uas, raws li Petus hais, yav tas los tsis yog Vajtswv haiv neeg, tiam sis tam sim no yog lawm, rau qhov thaum Xamuyees raug tsa ua yaj saub, Eli tsev neeg raug rhuav tshem lawm. Yelemis kuj tshaj tawm ib qho kev txiav txim tawm tsam cov thawj coj hauv Yeluxalees uas ua rau pob ntseg nrov plias.
And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.
Thiab hais tias, Nej cov vajntxwv hauv Yudas thiab nej cov neeg uas nyob hauv Yeluxalees, cia li mloog lo lus ntawm tus Tswv; tus Tswv uas kav txhua pab tubrog, uas yog Ixayees tus Vajtswv, hais li no tias; Saib seb, kuv yuav coj kev phem los rau saum qhov chaw no; leejtwg hnov los, nws ob lub pobntseg yuav nrov qees. Yelemis 19:3
All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.
Peb qhov kev hais txog pob ntseg ntsais tag nrho peb zaug no puav leej txuas nrog ib haiv neeg ntawm kev cog lus uas tau cog lus nrog txojkev tuag, thiab tom qab ntawd raug tuaj txeeb, raug kov yeej, raug rhuav tshem, raug tawg khiav ua qeej mus txhua qhov, thiab raug coj mus ua qhev. Pob ntseg ntsais yog ib lub cim ntawm Vajtswv txoj kev txiav txim nyob hauv Nws txoj kev chim siab, thiab lub cim ntawm txoj kev txiav txim ntawd kuj raug sawv cev peb zaug hauv Vajluskub, nrog lo lus “plummet.” Peb twb tau nyeem txog nws hauv second Kings thiab Isaiah lawm, tiamsis tseem muaj ib qho kev hais txog “plummet” ntxiv hauv Vajluskub, thiab hauv qhov kev hais ntawd lo lus plummet raug txhais los ntawm ib lo lus Henplais txawv dua li ob qho kev hais ua ntej.
And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.
Ces tus tim tswv uas nrog kuv hais lus rov qab los dua, thiab tsa kuv sawv, ib yam li ib tug neeg uas raug tsa tawm hauv nws txoj kev tsaug zog. Ces nws hais rau kuv tias, Koj pom dab tsi? Thiab kuv hais tias, Kuv tau ntsia saib, thiab saib seb, muaj ib lub teeb txawb uas yog kub ntshiab huv tib si, nrog ib lub tais rau saum nws, thiab saum nws muaj xya lub teeb, thiab muaj xya txoj kav rau xya lub teeb uas nyob saum nws; thiab muaj ob tsob txiv ntoo aulib nyob ntawm nws ib sab, ib tsob nyob sab xis ntawm lub tais, thiab ib tsob nyob sab laug ntawm nws. Ces kuv teb thiab hais rau tus tim tswv uas nrog kuv hais lus tias, Kuv tus tswv, tej no yog dab tsi? Ces tus tim tswv uas nrog kuv hais lus teb thiab hais rau kuv tias, Koj tsis paub tias tej no yog dab tsi los? Thiab kuv hais tias, Tsis paub, kuv tus tswv. Ces nws teb thiab hais rau kuv tias, Qhov no yog lo lus ntawm tus Tswv rau Xelunpabel, hais tias, Tsis yog los ntawm hwj chim, thiab tsis yog los ntawm lub zog, tiam sis yog los ntawm kuv tus Ntsuj Plig, tus Tswv ntawm cov tub rog hais li no. Au, lub roob loj, koj yog leej twg? Nyob rau ntawm Xelunpabel xub ntiag koj yuav dhau los ua ib thaj av tiaj; thiab nws yuav nqa lub pob zeb taub hau tawm los nrog suab qw nrov nrov, hu tias, Txoj kev hlub, txoj kev hlub rau nws. Tsis tas li ntawd xwb, lo lus ntawm tus Tswv kuj los txog kuv, hais tias, Xelunpabel ob txhais tes twb tsa lub hauv paus ntawm lub tsev no lawm; nws ob txhais tes kuj yuav ua kom tiav nws thiab; thiab koj yuav paub tias tus Tswv ntawm cov tub rog tau txib kuv los cuag nej. Vim leej twg tau saib tsis taus hnub ntawm tej yam me me? Vim lawv yuav zoo siab, thiab yuav pom tus pas txheeb hauv Xelunpabel txhais tes nrog xya ntawd; lawv yog tus Tswv ob lub qhov muag, uas khiav mus los thoob plaws tag nrho lub ntiajteb. Ces kuv teb thiab hais rau nws tias, Ob tsob txiv ntoo aulib no uas nyob sab xis ntawm lub teeb txawb thiab sab laug ntawm nws yog dab tsi? Thiab kuv rov teb dua, thiab hais rau nws tias, Ob ceg txiv ntoo aulib no yog dab tsi, uas dhau ntawm ob txoj kav kub nchuav cov roj kub tawm ntawm lawv tus kheej? Thiab nws teb kuv thiab hais tias, Koj tsis paub tias tej no yog dab tsi los? Thiab kuv hais tias, Tsis paub, kuv tus tswv. Ces nws hais tias, Cov no yog ob tug uas raug pleev roj, uas sawv ntawm tus Tswv ntawm tag nrho lub ntiajteb. Xakhaliyas 4:1–14.
The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.
Lo lus uas txhais ua “plummet” nyob hauv ob Vajntxwv thiab Yaxayas nees nkaum yim, yog “mishqâl” thiab nws txhais tias ib qhov hnyav. Hauv ob nqe lus ntawd ib qhov hnyav (plummet) yuav raug ntxiv rau ntawm txoj hlua. Qhov hnyav yog yam uas siv hauv rab twj ntsuas, thiab sawv cev rau kev txiav txim. Txoj hlua uas muaj ib qhov hnyav yog ib txoj hlua ntawm kev txiav txim. Txoj hlua ntawm Xamalis yog lub sijhawm ntawm “xya zaug,” los sis ob txhiab tsib puas nees nkaum xyoo. Tib lub sijhawm ntawd yuav raug muab tso rau saum lub nceeg vaj qab teb uas twb tau coj los rau saum lub nceeg vaj qaum teb lawm. Qhov kawg ntawm ib txoj hlua twg los raug txheeb qhia hauv phau Daniyee tias yog qhov kawg ntawm txoj kev npau taws kawg los sis qhov kawg ntawm txoj kev npau taws thawj. Lub sijhawm no raug sawv cev hauv Daniyee ua lub sijhawm uas Yeluxalees thiab pab tub rog yuav raug tsuj hlais los ntawm ob lub hwjchim uas ua kom qhuav desolate, yog kev pe dab qhuas thiab kev ua tswv qhia papalism. Ob lub sijhawm ntawd yuav pib thaum lawv cov peev txheej nyias nyias raug txeeb tuaj, raug kov yeej, raug rhuav tshem thiab lawv cov pejxeem raug coj mus ua qhev.
But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.
Tiamsis hauv phau Zechariah, lo lus “plummet” raug tsim los ntawm kev sib txuas ntawm ob lo lus Henplais. Lo lus thawj yog “‘eben”, thiab nws txhais hais tias “txhim tsa”, thiab nws kuj txhais hais tias “ib lub pob zeb” thiab. Nws txhais hais tias “ib lub pob zeb rau kev txhim tsa vaj tsev”. Ces lo lus ntawd raug muab txuas nrog lo lus Henplais “bedı̂yl”, uas txhais hais tias “faib tawm lossis cais tawm”. “Plummet” hauv phau Zechariah yog lub pob zeb uas luag txhim tsa rau saum nws thiab uas ua rau muaj kev cais thiab kev faib. Qhov kev faib ntawd yog nyob nruab nrab ntawm ob pab neeg teev hawm; ib pab uas zoo siab thaum lawv pom lub pob zeb ntawd, muab nws ua lub taub hau ntawm lawv lub ces kaum, thiab txhim tsa rau saum nws, thiab lwm pab uas tsis pom nws, tsis lees txais nws, dawm taw rau nws, thiab thaum kawg raug nws tsoo kom puam tsuaj, ces nws thiaj dhau los ua lawv lub pob zeb saum ntxa lossis lub pob zeb cim ntxa. Ib pab ua ib daim ntawv cog lus nrog txoj sia, lwm pab ua ib daim ntawv cog lus nrog txoj kev tuag.
In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.
Hauv keeb kwm ntawm Zechariah, cov Ixayees thaum ub nyuam qhuav tawm hauv Npanpiloo los rov tsim dua thiab kho kom Yeluxalees rov zoo. Zerubbabel raug tsa ua tus tswv xeev, thiab yuav tsum saib xyuas txoj hauj lwm ntawd. Nws tau muab lub pob zeb hauv paus tso rau thaum pib txoj hauj lwm, thiab nws tau muab lub pob zeb taub hau, lossis lub pob zeb saum kawg, tso rau thaum kawg ntawm txoj hauj lwm. Zerubbabel txhais tias “xeeb leej xeeb ntxwv ntawm Npanpiloo.” Txhua zaj lus faj lem tab tom qhia txog hnub kawg, thiab Zerubbabel lub npe yog lub cim ntawm keeb kwm ntawm thawj tus tim tswv zaj lus thaum lub pob zeb hauv paus raug tso, thiab nws lub npe kuj yog lub cim ntawm zaj lus ntawm tus tim tswv thib peb, thaum lub pob zeb taub hau, lossis lub pob zeb saum kawg, raug tso. Qhov kev tshwm sim ntawm kev ntws los puv npo ntawm Vaj Ntsuj Plig Dawb Huv nyob rau hauv thawj qhov kev txav lossis qhov kev txav thib ob yog sawv cev los ntawm Zerubbabel lub npe (xeeb leej xeeb ntxwv ntawm Npanpiloo), vim nws sawv cev rau txoj xov uas hu kom tiam kawg ntawm cov “xeeb leej xeeb ntxwv ntawm Npanpiloo” tawm los. Nws sawv cev rau zaj lus ntawm Kev Quaj Hu Nruab Nrab Hmo Ntuj uas tau tshwm sim hauv thawj qhov kev txav, thiab uas tab tom yuav tshwm sim hauv qhov kev txav kawg ntawm Kev Quaj Hu Loj.
The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:
Ob tsob ntoo txiv roj, ob ceg ntoo txiv roj, thiab ob tug uas raug pleev roj uas sawv cev rau cov thawv uas ob txoj kav kub ntws cov roj rau hauv:
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Cov cov uas tau raug pleev roj thiab sawv ntawm tus Tswv ntawm tag nrho lub ntiaj teb, muaj txoj hauj lwm uas ib zaug tau muab rau Xatas ua tus khelus npog. Los ntawm cov neeg dawb huv uas nyob puag ncig Nws lub zwm txwv, tus Tswv khaws cia kev sib txuas lus tsis tu ncua nrog cov neeg nyob hauv lub ntiaj teb no. Cov roj kub sawv cev rau txoj kev tshav ntuj uas Vajtswv pub kom cov teeb ntawm cov ntseeg muaj roj txaus, kom lawv tsis txhob plam ploj thiab tuag lawm. Yog tsis yog vim cov roj dawb huv no raug nchuav los saum ntuj hauv tej lus xa los ntawm Vajtswv tus Ntsuj Plig, ces cov cuab yeej ntawm kev phem yuav muaj kev tswj hwm tibneeg tag nrho.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Vajtswv raug saib tsis taus thaum peb tsis lees txais tej lus uas Nws xa tuaj rau peb. Yog li ntawd peb tsis kam txais cov roj kub uas Nws xav nchuav rau hauv peb tej ntsuj plig kom muab xa mus rau cov uas nyob hauv qhov tsaus ntuj. Thaum lub suab hu yuav los hais tias, ‘Saib seb, tus nraug vauv tabtom los; nej tawm mus ntsib nws,’ cov uas tsis tau txais cov roj dawb huv, cov uas tsis tau khaws cia txoj kev tshav ntuj ntawm Khetos rau hauv lawv lub siab, yuav pom, ib yam li cov nkauj xwb ruam, tias lawv tsis tau npaj txhij los ntsib lawv tus Tswv. Lawv tsis muaj, nyob hauv lawv tus kheej, lub hwjchim yuav tau cov roj ntawd, thiab lawv lub neej raug puam tsuaj. Tiamsis yog thov Vajtswv tus Ntsuj Plig Dawb Huv, yog peb thov khawv, ib yam li Mauxes tau thov tias, ‘Qhia koj lub yeeb koob rau kuv pom,’ ces Vajtswv txoj kev hlub yuav raug nchuav puv npo rau hauv peb lub siab. Los ntawm cov kav dej kub, cov roj kub yuav raug xa los cuag peb. ‘Tsis yog los ntawm lub zog, los yog los ntawm lub hwjchim, tiamsis yog los ntawm kuv tus Ntsuj Plig, tus Tswv uas kav cov tub rog hais li ntawd.’ Los ntawm kev txais tej kab ci ntsa iab ntawm Lub Hnub ntawm Kev Ncaj Ncees, Vajtswv cov menyuam ci ntsa iab ua teeb pom kev hauv lub ntiajteb.” Review and Herald, July 20, 1897.
Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.
Xakaliyas tau nug nug hais tias ob tsob txiv ntseej ntawd yog leejtwg, yog li ntawd thiaj rub kom pom tseeb txog ntau yam cim ntawm ob tug timkhawv. Muam White qhia meej tias ob tsob txiv ntseej ntawd yog ob tug timkhawv hauv Tshwm Sim tshooj kaum ib.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“Hais txog ob tug tim khawv no tus yaj saub tseem tshaj tawm ntxiv tias: ‘Cov no yog ob tsob txiv roj, thiab ob lub teeb tswm ciab uas sawv ntawm Vajtswv ntawm lub ntiajteb no xub ntiag.’ ‘Koj lo lus,’ tus sau nkauj nkauj qhuas hais tias, ‘yog lub teeb rau kuv txhais ko taw, thiab yog qhov kaj rau kuv txoj kev.’ Tshwm Sim 11:4; Ntawv Nkauj 119:105. Ob tug tim khawv no sawv cev rau Vajluskub ntawm Phau Qub thiab Phau Tshiab.” The Great Controversy, 267.
Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.
Xakhaliyas tau xav to taub tias ob tug timkhawv no yog leejtwg. Nyob rau hauv Kev Tawm Tsam Fabkis, nkawd yog Phau Qub thiab Phau Tshiab. Lawv raug sawv cev ua Mauxes thiab Eliyas uas raug tus tsiaj qus uas sawv tawm hauv lub qhov tob uas tsis muaj chaw kawg tua rau ntawm txoj kev. Lawv sawv cev rau txoj hauj lwm qhuab qhia ntawm Future for America uas raug tua rau hnub Tim 18, Xya Hli, 2020.
In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”
Thaum pib ntawm tshooj no, tom qab Xakhaliyas raug tsa kom tsim los, thaum cov pob txha qhuav tuag raug coj los sib sau ua ke, tiam sis tseem tsis tau ciaj sia, Khabiliyis nug hais tias, “Koj pom dab tsi?” Xakhaliyas piav tej uas nws tau pom lawm, ces mam nug hais tias, “Tus tswv, tej no yog dab tsi?” Khabiliyis hais kom lub ntsiab ntawm lo lus nug ntawd hnyav dua, los ntawm kev teb Xakhaliyas lo lus nug nrog ib lo lus nug rov qab. Nws nug Xakhaliyas hais tias, “Koj tsis paub tias tej no yog dab tsi los?” Ces Khabiliyis teb hais tias, “Qhov no yog lo lus ntawm tus Tswv rau Xelunpabel, hais tias, Tsis yog los ntawm hwjchim, tsis yog los ntawm lub zog, tiam sis yog los ntawm kuv tus Ntsuj Plig, tus Tswv uas kav txhua pab tub rog hais li ntawd.”
The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”
Lo lus ntawm tus Tswv uas raug muab rau Xerubabel yog hais tias, “Tsis yog los ntawm hwjchim loj, thiab tsis yog los ntawm lub zog, tiam sis yog los ntawm kuv tus Ntsujplig. Koj yog leejtwg, au lub roob loj? Nyob rau ntawm Xerubabel xubntiag koj yuav dhau los ua ib thaj av tiaj; thiab nws yuav coj lub pobzeb saum tsev ntawd los nrog tej suab qw nrov nrov, hu tias, Txojkev tshav ntuj, txojkev tshav ntuj rau nws.”
Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”
Xelunpabel, tus tswv xeev, sawv cev rau tus tub txib uas npaj txojkev nyob hauv keeb kwm thaum pib thiab thaum kawg, uas lub roob yuav hloov ua tiaj nrag nyob ntawm nws xub ntiag. Yaxayas qhia txog tes haujlwm ntawm tib tug tub txib ntawd thiab hais tias nws yuav “ua kom txojkev hauv tebchaws moj sab qhua ncaj rau peb tus Vajtswv,” thiab tias nws yuav ua kom “txhua lub hav” “raug tsa kom siab.” Nws kuj yuav ua kom “txhua lub roob thiab txhua lub toj” “raug txo kom qis,” rau qhov “lub roob loj” uas nyob ntawm tus tswv xeev Xelunpabel xub ntiag “yuav hloov ua tiaj nrag.”
William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.
Txoj lus ntawm William Miller hais txog “xya lub sijhawm” yog Vajtswv muab rau nws. Zerubbabel sawv cev rau William Miller uas tau tsa lub pob zeb hauv paus ntawm “xya lub sijhawm,” thiab nws kuj sawv cev rau ob txhais tes uas “yuav coj tawm lub pob zeb taubhau” nrog “kev qw nrov nrov, kev quaj, Txojkev tshav ntuj, Txojkev tshav ntuj rau nws.” Kev rov hais lo lus “txojkev tshav ntuj” ob zaug no sawv cev rau txoj lus ntawm Kev Quaj Hu Thaum Ib Nrab Hmo. “Kev qw nrov nrov” sawv cev rau tib txoj lus uas raug sawv cev los ntawm lub suab quaj nrov ntawm tus timtswv thib peb, hos “kev quaj” sawv cev rau Kev Quaj Hu Thaum Ib Nrab Hmo. Tag nrho nqe lus no yog hais txog txoj lus ntawm Kev Quaj Hu Thaum Ib Nrab Hmo. Nws yog hais txog cov nkauj xwb uas tsaug zog hauv kev tuag ntawm cov kev hauv Tshwm Sim kaum ib, uas ncav mus thoob lub hav ntawm tej pob txha qhuav uas tuag lawm. Nws yog hais txog kev sawv rov los ntawm tej pob txha qhuav uas tuag lawm, thiab nws yog hais txog lub luag hauj lwm yaj saub ntawm tus “plummet” uas cov nkauj xwb muaj tswvyim pom, uas ua rau lawv zoo siab xyiv fab.
Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.
Ces Xakhaliyas thiaj hais tias, “dua li ntawd.” “Dua li ntawd” txhais hais tias muab nqe lus tom qab no tso saum nqe lus ua ntej. Nws yog ib qho siv taw tes rau txoj cai yaj saub uas yog kab saum kab. Zaj lus sib tham ua ntej no tau txheeb xyuas txog kev tsim dheev thaum ib tag hmo ntawm Vajtswv haiv neeg, uas yog Xakhaliyas sawv cev. Zaj lus sib tham ua ntej no kuj tau rov hais dua ntau zaus txog qhov kev ntshaw ntawm Vajtswv haiv neeg hauv hnub kawg kom to taub tias ob tug tim khawv hauv Tshwmsim tshooj kaum ib yog leej twg. Zaj lus sib tham ua ntej no tau txheeb xyuas tias Xelunpas sawv cev rau txoj hauj lwm hauv thawj txoj kev txav thiab kuj yog txoj hauj lwm hauv txoj kev txav kawg thiab. Nws tau txheeb xyuas tias Xelunpas “txhais tes” (uas sawv cev rau tib neeg lub hwj chim), yuav tsum tso lub pob zeb hauv paus thiab lub pob zeb taub hau, tiamsis txoj hauj lwm ntawm nws txhais tes tau ua tiav thiab tseem ua tiav tsuas yog dhau ntawm Tus Nplig Siab lub hwj chim saum ntuj los xwb.
The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.
Cov lus sib tham uas txuas ntxiv tom qab no, uas yuav tsum muab tso saum cov lus sib tham ua ntej, qhia meej tias thaum “txhais tes ntawm Zerubbabel” tab tom ua kom tiav tes haujlwm ntawd, ces Vajtswv haiv neeg nyob rau hnub kawg yuav “paub tias tus Tswv” tau “xa” Gabriel, tus nqa lub teeb, los “cuag” Vajtswv haiv neeg. Lawv yuav lees paub txog txheej txheem kev sib txuas lus saum ntuj ceeb tsheej uas yog thawj qhov tseeb uas sawv cev nrog rau Kev Qhia Tshwm ntawm Yexus Khetos. Kev tsis lees yuav txoj xov thiab tes haujlwm ntawm Zerubbabel yog kev tsis lees yuav txoj xov uas los ntawm Gabriel, uas nws tau txais ntawm Khetos, thiab tus ntawd kuj tau txais ntawm Leej Txiv.
Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.
Ces ob chav neeg pe hawm thiaj raug txhais meej tawm. Ib chav “tau saib tsis taus hnub ntawm tej yam me me”? Dua ib chav “yuav zoo siab” thaum lawv “yuav pom tus kav hlua hnyav nyob hauv tes Zerubbabel nrog cov xya ntawd,” cov uas “yog tus Tswv lub qhov muag, uas khiav mus los thoob plaws tag nrho lub ntiaj teb.” Cov uas saib tsis taus hnub ntawm tej yam me me, yog tab tom saib tsis taus txoj hauj lwm keeb kwm ntawm William Miller raws li sawv cev los ntawm “tus kav hlua hnyav.” Lawv raug muab piv txawv rau cov uas zoo siab thaum lawv pom “tus kav hlua hnyav” nyob hauv tes Zerubbabel. Zechariah tus “kav hlua hnyav” yog lub pob zeb txhim tsev uas ua rau muaj kev sib cais. Ib chav saib tsis taus “tus kav hlua hnyav,” rau qhov lawv tsis kam pom tias “tus kav hlua hnyav” nyob hauv tes Zerubbabel yog nrog “cov xya ntawd.” Lo lus “xya” uas nrog “tus kav hlua hnyav,” yog tib lo lus Hebrew uas raug txhais ua “xya zaug” hauv Leviticus nees nkaum rau.
Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”
Ces Xakhaliyas rov hais dua txog qhov tseeb tias thaum nws tsim los, nws tsis paub tias ob tug timkhawv ntawd yog leej twg. Vim li ntawd nws thiaj nug dua ib zaug hais tias, “Ob tsob txiv roj no yog dabtsi?” Nws rov hais dua ib zaug ntxiv, nug tias, “Ob ceg txiv roj no yog dabtsi, uas los ntawm ob lub raj kub ntawd nchuav cov roj kub tawm ntawm lawv tus kheej?” Thiab Khaabriyee hais txhawb rau lo lus nug ntawd los ntawm kev teb Xakhaliyas lo lus nug dua ib zaug nrog ib lo lus nug tias, “Koj tsis paub tias tej no yog dabtsi lod?” ces Xakhaliyas teb tias, “Tsis paub.” Khaabriyee thiaj hais tias, “Cov no yog ob tug raug pleev roj tseg, uas sawv ntawm tus Tswv ntawm tag nrho lub ntiajteb.”
The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.
Tshooj no pib nrog Gabriyee tsa Xekhaliya sawv hauv nws txoj kev pw tsaug zog. Vim li ntawd Xekhaliya sawv cev rau cov nkauj xwb uas raug tsa sawv thaum ib tag hmo, thiab thaum cov nkauj xwb ntawd raug tsa sawv, lawv raug sawv cev tias muaj ib lub nra hnyav kawg nkaus xav kom to taub tias ob tug tim khawv hauv Tshwm Sim tshooj kaum ib sawv cev rau dab tsi. Txhua phau ntawv hauv Phau Vajlugkub los sib ntsib thiab xaus rau hauv phau Tshwm Sim. Txhua tus yaj saub pom zoo ib yam nrog ib leeg, rau qhov Vajtswv tsis yog tus tsim kev ntxhov siab. Txhua tus yaj saub tab tom hais txog hnub kawg ntau dua li txog cov hnub uas lawv tus kheej tau nyob.
Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.
Gabriel siv lub hauv paus ntsiab lus Alpha thiab Omega los ntawm kev qhia tias Zerubbabel yuav pib thiab ua kom tiav txoj hauj lwm txhim tsa lub tuam tsev. Nws txoj hauj lwm raug sawv cev los ntawm kev tso lub pob zeb hauv paus thaum chiv thawj thiab lub pob zeb taub hau thaum kawg. Zerubbabel sawv cev rau txoj kev txav ntawm cov Millerites thiab txoj kev txav ntawm Future for America.
What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.
Yam uas Nka-ees Pis muab qhia rau Xakhaliyas yog tias tes hauj lwm ntawm Kev Quaj Hmo Ib Tag Hmo, txawm nyob hauv txoj kev txav ntawm thawj tug timtswv los yog nyob hauv txoj kev txav ntawm tug timtswv thib peb, yeej raug ua tiav los ntawm lub hwj chim ntawm tus Vaj Ntsuj Plig Dawb Huv.
While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.
Thaum lawv pw tuag hauv txoj kev, lub ntiajteb zoo siab tshaj lawv tej cev tuag; tiam sis thaum lawv sawv rov los, lub ntiajteb thiaj ntshai, thiab lawv zoo siab. Lawv zoo siab vim lawv pom tus txhuas ntsuas ntawm cov “xya zaug” ntawd nyob hauv Zerubbabel txhais tes. Tus txhuas ntsuas ntawd yog lub pob zeb uas luag txhim tsa saum nws, uas cais cov neeg txawj ntse tawm ntawm cov neeg ruam.
Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.
Xakhaliyas tsis hais tias “xya,” nws hais tias, “xya ntawd.” Lawv pom tag nrho ob txhiab tsib puas nees nkaum xyoo ntawm kev tawg khiav mus nyob txawv teb chaws. Lo lus uas txhais ua “xya” yog tib lo lus uas txhais ua “xya npaug” hauv Leviticus nees nkaum rau, thiab sawv cev rau “txoj kev foom” ntawm kev ua qhev uas raug coj los saum ob lub nceeg vaj sab qaum teb thiab sab qab teb ntawm Ixayees. Phau ntawv Daniyees qhia tias “xya ntawd” yog thawj qhov kev chim siab thiab qhov kawg kev chim siab.
The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.
Lub pob zeb hauv paus uas William Miller tau tso cia yog “xya lub sijhawm,” thiab lub pob zeb taub hau uas raug tso cia los ntawm kev txav mus los ntawm tus timtswv thib peb yog “xya lub sijhawm.” Cov uas zoo siab thaum lawv pom “xya ntawd” nyob hauv kev tsim dheev sawv ntawm Midnight Cry ntawm hnub kawg, yuav pom ib qho kev faib thiab kev cais ntawm yam muaj nqes thiab yam qias neeg. Yam muaj nqes yuav zoo siab thaum lawv los txog rau hauv kev sib haum xeeb puv npo, hos yam qias neeg yuav paub lig dhau lawm tias lawv tsis muaj cov roj uas tau nqes los dhau ntawm ob txoj raj kub. Qhov tseeb uas ua rau ib pab zoo siab yuav yog ib lub pob zeb dawm rau lwm pab, txawm yog tias nws yeej qhib muaj rau txhua tus uas kam pom.
Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.
Ib yam li “xya lub sij hawm” tau los ua ib qho kev sim siab thaum chiv thawj xyoo 1856, thaum Philadelphian Adventism raug hloov mus rau Laodicean Adventism, “xya lub sij hawm” rov qab los ua ib qho kev sim siab dua ib zaug ntxiv thaum kawg, ncaj qha rau qhov chaw uas Laodicean Adventism raug hloov mus rau Philadelphian Adventism. Qhov kev sim siab thaum chiv thawj ntawd tau poob xyoo 1863, nrog kev tsis lees txais txoj kev qhuab qhia hauv Vajlugkub hais txog “xya lub sij hawm.” Cov uas poob qhov kev sim siab thaum kawg xyoo 2023, yuav ua li ntawd vim lawv tsis lees txais qhov kev paub uas txoj kev kho, uas raug txheeb qhia los ntawm “xya lub sij hawm” hauv Leviticus nees nkaum rau, thov kom muaj.
It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.
Nws yog yam tseem ceeb uas yuav tsum txheeb kom meej tias phau Daniel txhawb nqa tag nrho lo lus “xya lub sijhawm,” ua ntej peb pib xav txog zaj lus faj lem ntawm thawj rau tshooj hauv phau Daniel, rau qhov tshooj plaub thiab tshooj tsib yog hais txog “xya lub sijhawm,” thiab nkawd qhia txog qhov pib thiab qhov xaus ntawm ob lub kub ntawm tus tsiaj nyaum hauv av hauv Tshwmsim tshooj kaum peb.
We will begin our consideration of those first six chapters in the next article.
Peb yuav pib peb qhov kev xav txog rau thawj tshooj ntawd rau hauv tsab xov xwm tom ntej.
“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.
“Lub teeb uas Daniyees tau txais los ntawm Vajtswv yog muab tshwjxeeb rau cov hnub kawg no. Cov yog toog nws tau pom ntawm ntug dej Ulai thiab Hiddekel, uas yog cov dej loj ntawm Shin-aa, nim no twb tab tom muaj tiav, thiab txhua yam xwm txheej uas tau raug qhia yav tom ntej yuav tsis ntev no los txog tiav.”
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.
“Xav txog qhov xwm txheej ntawm haiv neeg Yudais thaum tej lus faj lem hauv Daniyee tau muab los.”
“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.
“Cia peb muab sijhawm ntau dua rau kev kawm Vajlugkub. Peb tsis to taub Txojlus raws li peb tsim nyog to taub. Phau ntawv Tshwmsim qhib los nrog ib lo lus txib rau peb kom peb to taub tej lus qhuab qhia uas muaj nyob hauv ntawd. Vajtswv tshaj tawm tias, ‘Foom koob hmoov rau tus uas nyeem, thiab rau cov uas mloog tej lus ntawm zaj lus faj lem no, thiab ceev tej yam uas sau tseg hauv ntawd: rau qhov lub sijhawm twb los ze lawm.’ Thaum peb, uas yog ib haiv neeg, to taub tias phau ntawv no txhais li cas rau peb, ces yuav pom muaj ib txoj kev txhawb siab loj heev nyob hauv peb. Peb tseem tsis tau to taub tag nrho tej zaj kawm uas phau ntawv no qhia, txawm yog twb muaj lo lus txib rau peb kom nrhiav thiab kawm nws lawm los.”
“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.
“Yav tag los, cov xibhwb tau tshaj tawm tias Daniyee thiab Phau Ntawv Qhia Tshwm yog tej phau ntawv uas raug kaw ruaj, thiab cov neeg tau tig ntawm lawv mus. Daim ntaub npog uas vim nws qhov tsis meej uas zoo li muaj ntawd thiaj ua rau coob leej tsis tsa nws tawm, Vajtswv tus kheej txhais tes twb thim nws tawm ntawm cov feem no hauv Nws Txojlus lawm. Lub npe nws tus kheej ‘Qhia Tshwm’ twb tawm tsam lo lus hais tias nws yog ib phau ntawv raug kaw ruaj lawm. ‘Qhia Tshwm’ txhais hais tias muaj ib yam tseem ceeb raug qhia tawm. Cov qhov tseeb hauv phau ntawv no raug hais rau cov uas nyob hauv cov hnub kawg no. Peb tab tom sawv nrog daim ntaub npog raug tshem tawm hauv qhov chaw dawb huv ntawm tej yam dawb ceev. Peb tsis txhob sawv nraum ntawd. Peb yuav tsum nkag mus, tsis yog nrog tej kev xav tsis quav ntsej, tsis hwm, tsis yog nrog tej kauj ruam maj nroos, tiam sis nrog kev hwm thiab kev ntshai Vajtswv. Peb tab tom los ze rau lub sijhawm uas tej lus faj lem hauv Phau Ntawv Qhia Tshwm yuav tsum raug ua tiav.” Testimonies to Ministers, 113.