The books of Daniel and Revelation complement each other, meaning together they are perfected.
Phau ntawv Daniyees thiab Tshwmsim sib pab ua kom tiav ib leeg, txhais tias thaum muab ua ke lawm, lawv thiaj raug ua kom puv npo.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Hauv hauv Phau Ntawv Qhia Tshwm txhua phau ntawv hauv Vajlugkub tuaj sib ntsib thiab xaus rau. Nov yog qhov ua kom tiav ntawm phau ntawv Daniyees.” Acts of the Apostles, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Cov nceeg vaj hauv tej lus faj lem hauv phau Vajlugkub yuav tsum yog qhov uas tus kawm txog lus faj lem tsom ntsoov rau, rau qhov yog nyob ntawd uas keeb kwm sab nraud ntawm hnub kawg tau raug nthuav tawm ua ntej tshaj plaws.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
“Zoo tshaj plaws yog kawm, hauv txoj kev kaj ntawm Vajtswv Txojlus, txog cov laj thawj uas kav kev sawv thiab kev poob ntawm tej tebchaws. Cia cov hluas kawm cov ntaub ntawv no, thiab pom tias txoj kev vam meej tiag ntawm cov haiv neeg tau txuas ruaj nrees nrog kev lees txais tej ntsiab cai saum ntuj los. Cia nws kawm txog keeb kwm ntawm cov kev txav loj loj uas coj kev kho dua tshiab, thiab pom tias muaj ntau zaus npaum li cas cov ntsiab cai no, txawm raug saib tsis taus thiab raug ntxub, lawv cov neeg txhawb raug coj mus kaw rau hauv tsev lojcuj thiab mus rau saum txaj tua neeg, los lawv yeej tau kov yeej los ntawm tej kev txi no ntag.” Education, 238.
Sacred histories—whether the “great reformatory movements” or the “rise and fall of kingdoms”—are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those who do not love the truth and who thereafter receive strong delusion do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as the relationship of the dragon with the beast. The rise of papal Rome, represented by Thyatira, and the fall of pagan Rome, represented by Pergamos, constitute a truth that those who receive strong delusion hate.
Tej keeb kwm dawb huv—tsis hais “tej kev sawv los hloov kho loj” lossis “kev sawv thiab kev poob ntawm tej nceeg vaj”—yog tej yam uas ntsig txog kev ciaj kev tuag hauv Vajtswv Txojlus. Povlauj tau sau tseg hauv 2 Thexalaunikes tshooj ob hais tias cov uas tsis hlub qhov tseeb thiab tom qab ntawd raug txoj kev dag ntxias uas muaj hwjchim loj, raug li ntawd vim lawv tau xaiv tsis kam txais yuav zaj lus uas Povlauj tau taw qhia hauv nqe Vajlugkub ntawd. Nqe Vajlugkub ntawd qhia meej txog txoj kev sib raug ntawm Loos uas pe hawm tej vajtswv cuav thiab Loos uas tus Vaj Qhia kav, uas kuj yog txoj kev sib raug ntawm Pergamos thiab Thyatira, thiab kuj yog txoj kev sib raug ntawm hlau thiab av nplaum, nrog rau txoj kev sib raug ntawm tus zaj thiab tus tsiaj nyaum. Kev sawv los ntawm Loos uas tus Vaj Qhia kav, uas Thyatira ua lub cim sawv cev rau, thiab kev poob ntawm Loos uas pe hawm tej vajtswv cuav, uas Pergamos ua lub cim sawv cev rau, yog ib qhov tseeb uas cov uas raug txoj kev dag ntxias uas muaj hwjchim loj ntxub.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Hauv hauv keeb kwm Millerite, qhov kev sib cav ntawm cov Millerites thiab cov Protestants uas tau raug coj los tso rau saum daim duab thawj coj xyoo 1843 yog hais txog tias lub hwj chim twg hauv keeb kwm tau raug sawv cev ua “cov neeg tub sab ntawm koj haiv neeg” hauv nqe kaum plaub ntawm Daniyee kaum ib. Puas yog cov neeg tub sab ntawd yog kev sawv los ntawm Loos teev dab mlom raws li cov Millerites tau hais tseg, los yog puas yog kev poob ntawm cov Seleucids raws li cov Protestants tau lees tias?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“Txhua haiv neeg twg uas tau los tshwm sim rau saum theem ntawm kev ua ub ua no, twb raug pub kom nyob nws qhov chaw rau saum lub ntiajteb, xwv kom pom tias nws puas yuav ua kom tiav lub hom phiaj ntawm ‘Tus Saib Xyuas thiab Tus Dawb Huv.’ Lus faj lem tau kos tseg txog kev sawv thiab kev poob ntawm cov tebchaws loj ntawm lub ntiajteb—Npanpiloo, Medo-Paxias, Kili, thiab Loos. Rau txhua lub tebchaws no, ib yam li rau cov haiv neeg uas muaj hwjchim tsawg dua, keeb kwm tau rov muaj dua qub. Txhua lub muaj nws lub sijhawm raug sim, txhua lub ua tsis tau tiav, nws lub meejmom ploj zuj zus, nws lub hwjchim ncaim mus, thiab lwm lub los nyob nws qhov chaw....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Ntawm kev sawv thiab kev poob ntawm ntau haiv neeg raws li tau muab qhia meej tseg hauv nplooj ntawv ntawm Vajluskub Dawb Huv, lawv yuav tsum kawm kom paub tias tsuas yog txoj koob meej sab nraud thiab koob meej ntiajteb xwb tsis muaj nqis npaum li cas. Npanpiloo, nrog rau tag nrho nws lub hwj chim thiab nws lub hwjchim ci ntsa iab, yam uas peb lub ntiajteb no tsis tau pom ib zaug ntxiv txij thaum ntawd los,—lub hwj chim thiab lub hwjchim ci ntsa iab uas rau cov neeg nyob rau lub sijhawm ntawd zoo li ruaj khov thiab nyob mus li ntawd,—tau ploj mus tag nrho npaum li cas! Ib yam li ‘lub paj ntawm nyom’ nws tau qhuav tuag lawm. Yog li no txhua yam uas tsis muaj Vajtswv ua nws lub hauv paus kuj piam mus ib yam nkaus. Tsuas yog yam uas raug khi ua ke nrog Nws lub hom phiaj thiab qhia tawm Nws tus yam ntxwv xwb thiaj yuav nyob ruaj tau. Nws tej ntsiab cai yog tib yam nkaus xwb uas ruaj khov uas peb lub ntiajteb no paub.” Education, 177, 184.
Biblical history is the vision that Solomon identified as essential when he declared that without vision, the people perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months,” it represents one hundred and fifty years that began at the death of Mohammed in 632 and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Keeb kwm hauv Vajlugkub yog lub zeem muag uas Xalaumoo tau qhia tias yog yam tseem ceeb uas yuav tsum muaj thaum nws tshaj tawm tias yog tsis muaj lub zeem muag, cov pejxeem yuav puam tsuaj. Cov neeg Millerite tau to taub thiab tshaj tawm txog ib puas tsib caug xyoo uas muab “tsib lub hlis” hauv phau Tshwmsim tshooj cuaj, nqe tsib thiab kaum, los ua cim qhia txog, tiamsis lawv tsis tau tshawb kom tob txog keeb kwm uas muab nthuav qhia hauv phau Tshwmsim tshooj cuaj. Lawv tau txhais tsib lub hlis hauv nqe kaum raug lawm, tiamsis pom tau tias lawv xav tias vim nqe tsib thiab nqe kaum puav leej muaj lo lus “tsib lub hlis,” qhov ntawd tsuas yog kev rov hais los txhawb ntxiv rau cov lus faj lem txog kev raug tsim txom uas ob nqe ntawd puav leej muab nthuav qhia xwb. Nim no yeej muaj pov thawj qhia tau yooj yim tias thaum nqe tsib muab “tsib lub hlis” los ua cim, qhov ntawd yog ua cim txog ib puas tsib caug xyoo uas pib thaum Mohammed tuag xyoo 632 thiab xaus rau xyoo 782, thaum Poj Huab Tais Irene ntawm lub faj tim tebchaws Byzantine, lossis lub faj tim tebchaws Loos sab hnub tuaj, raug ua kom poob ntsej muag.
The pioneers were correct in their application of verse ten, identifying the battle of Nicomedia on July 27, 1299, as the start of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line, a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both the emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene, and a man represented by Constantine the last.
Cov neeg tho kev tau muab nqe kaum los siv raug lawm, thaum lawv txheeb pom tias kev sib ntaus sib tua ntawm Nicomedia thaum lub Xya Hli tim 27, xyoo 1299, yog qhov pib ntawm ncua sijhawm ib puas tsib caug xyoo uas xaus rau qhov uas Constantine tus kawg uas kav hauv Constantinople raug ua kom poob ntsej muag thaum lub Xya Hli tim 27, xyoo 1449. Ib kab txuas rau ib kab, ncua sijhawm ib puas tsib caug xyoo taw qhia txog Islam thoob ntiaj teb, uas thawj qhov kev txom nyem ntawm Islam hauv Arabia thiab qhov kev txom nyem thib ob ntawm Islam hauv Turkey puav leej sawv cev rau. Islam uas ua rau tus huab tais thiab tus poj huab tais ob leeg poob ntsej muag ua ke ntawd taw qhia txog Islam thoob ntiaj teb uas kov yeej ib lub nceeg vaj uas muaj ib tug poj niam, uas Irene sawv cev rau, thiab ib tug txiv neej uas Constantine tus kawg sawv cev rau.
In the one hundred and fifty years that end with the humiliation of Irene, Islam of Arabia takes control of the area or territory of the Byzantine Empire, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days, worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address the fact that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
Nyob rau lub sijhawm ib puas tsib caug xyoo uas xaus rau thaum Irene raug ua kom poob ntsej muag, Islam ntawm Arabia tau los kav cheeb tsam lossis thaj av ntawm lub Faj Tim Tebchaws Byzantine, ua rau Irene poob ntsej muag txog qib uas nws raug yuam kom them se ua kev zwm tau peb xyoos, ntxiv rau lwm yam uas nws raug quab yuam kom muab thiab. Thaum Constantine tus kawg raug ua kom poob ntsej muag, qhov ntawd cim qhov pib ntawm lub sijhawm plaub xyoos uas xaus rau kev puav vij thiab kev txeeb tau lub nroog peev ntawm Loos sab hnub tuaj. Hauv ob qho xwm txheej no puav leej yog Islam, yog Islam ntawm Arabia rau Irene thiab Islam ntawm cov Turk rau Constantine tus kawg. Nyob rau tiam kawg, Islam thoob ntiajteb, uas ob tug timkhawv uas yog Islam ntawm Arabia thiab Islam ntawm cov Turk uas tau nthuav qhia hauv qhov kev txom nyem thib ib thiab thib ob sawv cev rau, yuav xub txeeb thaj av, ces mam li txeeb lub nroog peev. Lub koom haum kev nom kev tswv ntawm tiam kawg uas Constantine ntawm Loos sab hnub tuaj sawv cev rau, tau sib yuav hauv kev ua cim nrog lub koom haum kev ntseeg ntawm tiam kawg uas Irene ntawm Loos sab hnub tuaj sawv cev rau. Kuv siv cov lus tias lub koom haum kev nom kev tswv thiab lub koom haum kev ntseeg los hais txog qhov tseeb tias lub cim ntawm tus tsiaj nyaum tus mlom xub tshwm sim hauv Tebchaws Meskas, ces mam li tshwm sim thoob ntiajteb. Tus tsiaj nyaum tus mlom yog kev sib yuav hauv kev ua cim ntawm Constantine thiab Irene, uas nkawd ob leeg raug ua kom poob ntsej muag vim nkawd thaj av thiab lub nroog peev poob rau hauv Islam txhais tes.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those whom Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Lawv txoj kev sib yuav raug txheeb pom los ntawm kev muab ob zaj keeb kwm los sib dhos, thiab txoj kev sib yuav ntawm Constantia thiab Licinius xyoo 313 yog tus qauv qhia ua ntej txog txoj kev sib yuav ntawd, thaum Tsab Cai Tshaj Tawm ntawm Milan raug muab siv, thiab pawg ntseeg Smyrna uas yog lub cim xaus thiab pawg ntseeg Pergamos uas yog lub cim pib. Cov uas Povlauj qhia tias tau txais txoj kev dag ntxias uas muaj hwjchim tsis kam pom Povlauj cov lus ceeb toom uas qhia tias yuav muaj kev thim kev ntseeg ua ntej tus neeg txhaum raug muab nthuav tawm. Kev thim kev ntseeg tshwm sim nyob rau hauv keeb kwm ntawm Pergamos, thiab tus neeg txhaum raug muab nthuav tawm xyoo 538, thaum pawg ntseeg Thyatira pib.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Tsis txhob cia leejtwg dag nej nrog txojkev twg los xij: rau qhov hnub ntawd yuav tsis los, tsuas yog yuav tsum muaj kev thim kev ntseeg los ua ntej, thiab tus neeg txhaum ntawd yuav raug nthuav tawm, yog tus tub ntawm kev puastsuaj; tus uas tawm tsam thiab tsa nws tus kheej siab dua txhua yam uas hu ua Vajtswv, lossis yam uas raug pe hawm; kom nws zoo li yog Vajtswv zaum hauv Vajtswv lub tuam tsev, qhia nws tus kheej tias nws yog Vajtswv. 2 Thessalonians 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented by iron and clay in Daniel chapter two.
Keeb kwm ntawm Loos sab hnub tuaj muaj ob yam ua tim khawv txog qhov tseeb hauv lus faj lem uas kuj tau muab qhia ua cim los ntawm txoj kev sib raug zoo ntawm Loos sab hnub tuaj thiab Loos sab hnub poob. Hauv txoj kev sib raug zoo ntawd, Loos sab hnub poob yog pawg ntseeg, hos Loos sab hnub tuaj yog tsoom fwv. Loos yog kev sib koom ua ke ntawm pawg ntseeg thiab tsoom fwv, raws li hlau thiab av nplaum ua cim qhia hauv Daniyee tshooj ob.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital, is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299, with Osman, but never looked at the next battle, the battle of Nicaea, as the historical second step to establishing the Ottoman Empire. July 27, 1299, was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Ib qho laj thawj uas ua rau pom tau tseeb thiab txaus ntseeg tias nyob rau tiam kawg, Islam thoob ntiaj teb yuav tawm tsam ib lub hwj chim uas raug muab piav tias yog kev sib koom ntawm pawg ntseeg thiab tsoom fwv, txeeb lub hwj chim ntawd thaj av thiab nws lub nroog peev, tau kev txhawb los ntawm ob tug tim khawv ntxiv hauv zaj keeb kwm dawb huv ntawm Tshwmsim tshooj cuaj. Osman tau txeeb tau thaj av ntawm Nicomedia thaum hnub tim 27 lub Xya Hli xyoo 1299, thiab ob xyoos tom qab ntawd, xyoo 1301, nws tau txeeb tau thaj av ntawm Nicaea. Nws tus tub tau txeeb tau lub nroog peev ntawm Nicaea xyoo 1331, thiab tib tug tub ntawd tau txeeb tau lub nroog peev ntawm Nicomedia los ntawm ib qho kev vij lub nroog uas kav plaub xyoos thiab xaus rau xyoo 1337. Cov tho kev tau cim hnub tim 27 lub Xya Hli xyoo 1299 tias txuam nrog Osman, tiamsis lawv yeej tsis tau saib kev sib ntaus sib tua tom ntej, uas yog kev sib ntaus sib tua ntawm Nicaea, tias yog kauj ruam thib ob hauv keeb kwm uas coj mus tsim tsa lub faj tim tebchaws Ottoman. Hnub tim 27 lub Xya Hli xyoo 1299 yog thawj kauj ruam ntawm ob peb kauj ruam uas coj mus txog rau txoj cai Hnub Ib. Thawj ob kauj ruam ntawm Islam ntawm haiv neeg Turk tau qhia kom paub qhov pib ntawm ib zaj lus faj lem uas xaus rau xyoo 1449, ces rov xaus dua rau xyoo 1840, ces rov xaus dua rau thaum 9/11 thiab ces rov xaus dua rau hnub tim 31 lub Kaum Ob Hlis xyoo 2023.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four-year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered, and four years later in 1453, the capital of eastern Rome is taken.
Thawj kauj ruam ntawm ob kauj ruam ntawd tsis yog lub cim qhia txog qhov pib ntawm lub sijhawm ib puas tsib caug xyoo xwb, tiamsis kuj yog lub cim qhia txog qhov pib ntawm lub sijhawm peb caug yim xyoo thiab. Kauj ruam ntawd pib thaum Osman txeeb tau Nicomedia thaj av, thiab xaus peb caug yim xyoo tom qab thaum Osman tus tub txeeb tau lub nroog peev Nicomedia thaum xaus txoj kev vij lub nroog uas kav tau plaub xyoos, xyoo 1337. Tus lej peb caug yim sawv cev rau “kev sawv los,” thiab thawj kauj ruam uas Osman txeeb tau thaj av ntawd yog lub cim qhia txog kev sawv los ntawm cov neeg Turk txoj kev ntseeg Islam. Hauv thawj kauj ruam uas kav peb caug yim xyoo ntawd, txoj kev vij lub nroog ntev “plaub xyoos” yog lub cim qhia txog qhov xaus. Thaum txog kauj ruam kawg ntawm lub sijhawm ib puas tsib caug xyoo, txoj kev ua kom poob ntsej muag tshwm sim, thiab plaub xyoos tom qab, xyoo 1453, lub nroog peev ntawm lub tebchaws Loos sab hnub tuaj raug txeeb tau.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines has distinct alpha and omega historical figures. While identifying a church-state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, which was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
Txawm yog cov neeg Turk Ottoman thaum xyoo 1453, lossis Osman tus tub uas txeeb tau Nicomedia thaum xyoo 1337 thiab Nicaea thaum xyoo 1331 los xij, hauv tag nrho peb qho xwm txheej ntawd, txhua lub nroog peev puav leej tau yog Loos sab hnub tuaj lub peev nyob rau ib lub sijhawm twg hauv keeb kwm. Tag nrho peb txoj kab ntawd puav leej qhia txog kev txeeb tau Loos sab hnub tuaj. Txhua txoj ntawm peb txoj kab ntawd qhia tias Islam xub txeeb tau Loos sab hnub tuaj thaj av, ces tom qab ntawd mam txeeb tau nws lub peev. Txhua lub ntawm peb lub peev ntawd muaj lub npe tib yam li thaj av lub npe. Txhua txoj ntawm peb txoj kab ntawd nyias muaj nyias cov neeg hauv keeb kwm uas yog alpha thiab omega. Thaum qhia txog kev sib raug zoo ntawm pawg ntseeg thiab lub xeev los ntawm qhov uas Islam ua rau tus huab tais thiab tus poj huab tais ob leeg poob ntsej muag, qhov kev ua kom poob ntsej muag raws li lus faj lem ntawd txuas lawv tej kab ua ke nrog Loos sab hnub poob, uas Constantine tus Loj kuj tau ua kom poob ntsej muag thaum nws xaiv Constantinople es tsis xaiv lub nroog Loos thaum xyoo 330. Loos sab hnub poob txoj kev raug ua kom poob ntsej muag zaum kawg tshwm sim rau xyoo 476 nrog tus huab tais kawg, thiab txij ntawd los nws pheej poob qis zuj zus sai heev.
Western Rome in relation to eastern Rome was the church; the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
Loos sab hnub poob, thaum muab piv rau Loos sab hnub tuaj, yog pawg ntseeg; sab hnub tuaj yog tsoom fwv. Muaj kev raug txo qis thaum pib nyob rau xyoo 330, ces muaj kev raug txo qis nyob rau xyoo 476, tom qab ntawd nyob rau xyoo 782 thiab rov muaj dua nyob rau xyoo 1449. Ib txoj kab ntawm kev raug txo qis pib ntawm kev faib ib lub nceeg vaj, ces txuas ntxiv nyob rau xyoo 476 nrog kev raug txo qis vim poob tus huab tais kav faj tim teb chaws, thiab yog li ntawd kuj poob lub faj tim teb chaws, tom qab ntawd tseem muaj Islam coj kev raug txo qis los, xub rau thaj av ntawm sab hnub tuaj nyob rau xyoo 782 thiab tom qab ntawd rau lub nroog peev ntawm sab hnub tuaj nyob rau xyoo 1453.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
Kevxam ntawm phau Vajlugkub hais txog Islam nthuav tawm txoj kab ntawm Loos sab hnub tuaj thiab sab hnub poob tib si, thiab qhov kaj uas Islam tab tom tsim tawm niaj hnub no yog sib haum nrog, tiam sis mus deb dua ntau tshaj, qhov kaj hauv paus uas Islam tau muaj rau cov thawj coj Millerite thaum pib. Lub sij hawm sim uas tau pib xyoo 2024 nrog lo lus nug tias leej twg yog “cov neeg nyiag ntawm koj haiv neeg uas tsim kom muaj txoj kev ua yog toog” ntawd yog alpha ntawm lub caij sim, thiab tam sim no thaum kawg ntawm lub caij sim no, qhov kaj los ntawm zaj kawm hais txog Islam hauv Tshwmsim tshooj cuaj ntxiv cov tim khawv ntawm Loos sab hnub poob thiab sab hnub tuaj uas tsis tau raug tshuaj xyuas li txog rau hauv cov hnub kawg no xwb.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital, in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Rome’s political and religious rulers in 1449, brought about by Islam, and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Cov kab keeb kwm raws lus faj lem hais txog Islam uas muab nthuav hauv tshooj cuaj mus txog tshooj kaum ib muab cov kab keeb kwm hauv Daniyee tshooj kaum ib, nqe kaum mus txog kaum rau, los sib txuas ua ke, los ntawm kev muab cov lus ua tim khawv uas txuas nrog cov kab keeb kwm uas twb tab tom tham txog hauv cov zaj ntawv no lawm. Tiamsis hauv daim duab piv txwv raws lus faj lem txog Islam txoj kev sawv los ntawd, kuj muaj kev sawv los ntawm lub zog Millerites thiab lub zog ntawm ib puas plaub caug plaub txhiab leej tib si. Ob ntu sijhawm uas ib ntu twg ntev plaub xyoos, uas raug muab tso ruaj khov rau hauv thiab ua ib feem ntawm cov lus faj lem txog sijhawm hauv Tshwmsim tshooj cuaj, ua tim khawv txog plaub xyoos txij xyoo 1840 mus txog xyoo 1844. Thaum txog xyoo 1844, tsis muaj sijhawm raws lus faj lem ntxiv lawm; yog li ntawd, ntu plaub xyoos uas yog lub cim ntawd thiaj raug txhais raws nws tej yam ntxwv hauv lus faj lem, tsis yog raws sijhawm. Ntu plaub xyoos thawj zaug qhia txog Islam txoj kev kov yeej Nicomedia, uas yav tas los yog lub nroog peev ntawm Loos sab hnub tuaj, nyob rau xyoo 1337, yog peb caug yim xyoos tom qab nws txiv kov yeej thaj av ntawd. Ntu plaub xyoos zaum ob qhia txog txoj kev raug txo hwj chim ntawm cov thawj coj fab kev nom kev tswv thiab fab kev ntseeg ntawm Loos sab hnub tuaj nyob rau xyoo 1449, uas yog Islam ua rau muaj li ntawd, thiab ntu plaub xyoos zaum peb qhia txog Vajtswv lub hwj chim txoj kev tshwm sim uas muaj yeeb koob, thaum tus tim tswv uas ua rau lub ntiaj teb kaj lug nrog nws lub yeeb koob nqis los rau hnub tim 11 lub Yim Hli xyoo 1840.
The Millerite history of the first and second angels aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin; it is the combination of Divinity with humanity, and it takes place during a warfare that is being brought by Islam.
Keeb kwm ntawm cov Millerite uas hais txog thawj tug tim tswv thiab tus tim tswv thib ob sib haum nrog keeb kwm ntawm tus tim tswv thib peb nyob rau lub sijhawm nias cim rau ib puas plaub caug plaub txhiab leej. Tes haujlwm nias cim zaum kawg ntawd yog kev lwv kev txhaum tawm; nws yog kev sib koom ua ke ntawm kev ua Vajtswv thiab kev ua tib neeg, thiab qhov no tshwm sim thaum muaj kev ua tsov ua rog uas Islam tab tom coj los.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
Thiab nws qhib lub qhov tob uas tsis muaj chaw kawg; ces pa luam yeeb txawm sawv tawm hauv lub qhov ntawd los, ib yam li pa luam yeeb ntawm ib lub cub tawg loj; thiab lub hnub thiab huab cua txawm tsaus nti vim yog pa luam yeeb ntawm lub qhov ntawd. Thiab ntawm cov pa luam yeeb ntawd txawm muaj kooj tawm los saum lub ntiajteb no: thiab lawv tau txais hwjchim, ib yam li cov nplawm kab hauv ntiajteb muaj hwjchim. Thiab tau raug txib rau lawv tias lawv tsis txhob ua phem rau nyom ntawm lub ntiajteb, thiab tsis txhob ua phem rau ib yam nroj tsuag ntsuab twg, los yog ib tsob ntoo twg; tsuas yog rau cov tibneeg uas tsis muaj Vajtswv lub cim rau ntawm lawv hauv pliaj xwb. Qhia Tshwm 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Kev ua tiav meej kawg nkaus ntawm txhua zaj lus faj lem nyob rau hauv hnub kawg, yog li nqe no tab tom qhia txog kev muab lub cim ntim tseg rau ib puas plaub caug plaub txhiab leej. Zaj lus faj lem txog Islam nyob hauv Tshwmsim cuaj muab tus yuam sij keeb kwm los coj tau daim duab piv txwv uas puv npo tshaj plaws txog lub hwj chim uas teeb tsa zaj yog toog kom los sib koom ua ke nyob rau hauv keeb kwm uas mus txog nws qhov kawg rau lub Yim Hli 11, 1840, thaum Islam raug txwv tseg. Txij ntawm qhov ntawd los, zaj lus tim khawv ntawm Tshwmsim cuaj txuas mus rau hauv tshooj kaum thiab keeb kwm ntawm thawj tus tim tswv thiab tus tim tswv thib ob. Ces nyob hauv tshooj kaum ib, qhov xwm txheej phem thib peb los txog tam sid ntawm txoj cai Hnub Caiv, uas yog thaum lub suab qw nrov ncha ntawm tus tim tswv thib peb pib. Tshooj cuaj yog tus yuam sij ntawm Islam hauv kev txhim kho kom muaj txheej txheem rau kev sawv thiab kev poob ntawm cov tebchaws uas raug nthuav tawm hauv Daniyees thiab Tshwmsim. Tshooj kaum thiab kaum ib qhia txog kev paub dhau los ntawm ib puas plaub caug plaub txhiab tus nkauj xwb ntse. Tshooj cuaj qhia txog lub cim uas teeb tsa zaj yog toog sab nraud, thiab tshooj kaum thiab kaum ib qhia txog zaj yog toog sab hauv uas txuas nrog kev raws tus Menyuam Yaj mus rau hauv Chaw Dawb Huv Tshaj Plaws.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840, at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840, were typified by four years from July 27, 1449, unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically, eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Tshwmsim tshooj kaum pib qhia txog Khetos uas yog tus timtswv muaj hwjchim nqes los nrog ib phau ntawv me uas qhib lawm. Qhov xwm txheej ntawd tau muaj tiav rau hnub tim 11 lub Yim Hli xyoo 1840, thaum xaus lub sijhawm peb puas cuaj caum ib xyoos thiab kaum tsib hnub uas cov lus faj lem hauv Tshwmsim tshooj cuaj qhia tseg. Tshwmsim tshooj kaum qhia txog tej xwm txheej hauv keeb kwm txij ntawd mus txog thaum txoj xov ntawd hloov ua iab hauv Yauhas lub plab rau hnub tim 22 lub Kaum Hli xyoo 1844. Plaub xyoos txij xyoo 1840 mus txog xyoo 1844 pib thaum thawj tus timtswv los txog thiab xaus thaum tus timtswv thib peb los txog. Plaub xyoos txij hnub tim 27 lub Xya Hli xyoo 1449 mus txog xyoo 1453, thaum pib ntawm lub sijhawm peb puas cuaj caum ib xyoos thiab kaum tsib hnub, yog tus qauv qhia ua ntej txog plaub xyoos uas ua raws tom qab qhov muaj tiav rau hnub tim 11 lub Yim Hli xyoo 1840. Ob ntu sijhawm plaub xyoos ntawd puavleej sib haum nrog plaub xyoos ntawm kev vij lub nroog Nicomedia txij xyoo 1333 mus txog xyoo 1337. Hais raws li lub cim piv txwv, Loos sab hnub tuaj tau raug Islam kov yeej peb zaug. Thawj zaug yog thaum vij lub nroog Nicaea xyoo 1331, tom qab ntawd yog kev vij lub nroog Nicomedia uas kav plaub xyoos rau xyoo 1337, thiab tom qab ntawd yog kev vij lub nroog Constantinople xyoo 1453.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formally and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual, as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided into east and west in 293, 330 and 395. Papal Rome divided into east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
Diocletian tau faib lub tebchaws Loos ua sab hnub tuaj thiab sab hnub poob raws txoj cai rau xyoo 293, thiab Constantine tau faib lub tebchaws Loos ua sab hnub tuaj thiab sab hnub poob raws li lus faj lem rau xyoo 330. Xyoo 395, thaum tus huab tais Theodosius I tuag, lub tebchaws ntawd raug muab faib raws cai ua ob feem mus tas li, vim nws tau muab sab hnub tuaj thiab sab hnub poob ua qub txeeg qub teg rau nws ob tug tub. Pawg ntseeg Kas Tos Liv tau sib faib ua sab hnub tuaj thiab sab hnub poob rau xyoo 1054 thaum muaj “kev sib cais loj.” Kev sib faib ntawd tshwm sim zuj zus, ib yam li kev vau uas tshwm sim tom qab ntawd. Kev sib faib ntawd tseem muaj mus txog niaj hnub nimno. Tsis tau dhau tsib caug xyoo txij xyoo ntawd los, pawg ntseeg sab hnub poob hauv Loos twb pib ua tej tsov rog ntoo khaub lig tawm tsam kev ntseeg Islam mus ntev li kwv yees ob puas xyoo. Loos sab hnub poob tau vau thaum nws plam nws tus huab tais kawg rau xyoo 476. Loos sab hnub tuaj tau vau rau xyoo 1453. Loos uas tus Vaj Qhia kav tau vau rau xyoo 1798. Loos uas pe hawm tej vajtswv cuav tau sib faib ua sab hnub tuaj thiab sab hnub poob rau xyoo 293, 330 thiab 395. Loos uas tus Vaj Qhia kav tau sib faib ua sab hnub tuaj thiab sab hnub poob rau xyoo 1054. Viv Ncaus White qhia tias kev sawv tuaj thiab kev vau ntawm tej tebchaws yog ib qho chaw taw qhia tseem ceeb hauv kev kawm Vajtswv Txojlus.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence that the message of the midnight cry, which was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) marking the rise of Islam, and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Tej nceeg vaj uas tshooj cuaj hauv phau Tshwmsim muab nthuav kom pom tseeb hauv keeb kwm txhawb kom qhov kev sib cav tias yog Loos ntag uas ua kom zaj yog toog ntawd ruaj khov muaj zog ntxiv. Txoj kev sib txuas raws li lus faj lem ntawm Islam thiab cov ib puas plaub caug plaub txhiab leej yog ib qho pov thawj tias txoj xov ntawm lub suab qw thaum ib tag hmo, uas Khetos txoj kev caij ib tug nees luav nkag mus hauv Yeluxalees tau ua yam ntxwv qhia txog, raug muab sawv cev los ntawm ib zaj lus faj lem txog lub sijhawm uas pib thaum thawj qhov kev txom nyem, txuas ntxiv mus hauv ntu thib ob ntawm zaj lus faj lem thaum muaj qhov kev txom nyem thib ob, thiab tau tiav raws li hais tseg nyob rau hauv lub sijhawm plaub xyoos hauv keeb kwm, thaum txoj kev txav mus los ntawm cov Millerite uas muaj feem nrog thawj tus timtswv thiab tus timtswv thib ob tau pib nrog qhov uas tib zaj lus faj lem ntawd tau tiav raws li hais tseg. Zaj lus faj lem ntawd pib nrog lub cim “peb caug yim thiab ob xyoos” (1299 thiab 1301) uas qhia txog Islam txoj kev sawv los, thiab xaus nrog lub cim “peb caug yim thiab ob xyoos” (1838 thiab 1840) uas qhia txog cov Millerite txoj kev sawv los.
In 1844, at the conclusion of the Millerites’ four-year period that had been typified by the siege of 1333 unto 1337 and 1449 unto the siege of 1453, prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
Nyob rau xyoo 1844, thaum xaus lub sijhawm plaub xyoos ntawm cov neeg raws Miller uas twb muaj kev vij puag txij xyoo 1333 mus txog xyoo 1337 thiab txij xyoo 1449 mus txog kev vij puag xyoo 1453 ua lub cim qhia ua ntej lawm, ces yuav tsis muab lub sijhawm raws li tej lus faj lem los siv ntxiv lawm. Kev tsa tus chij ntawm cov ib puas plaub caug plaub txhiab leej muaj feem cuam tshuam ncaj qha nrog zaj lus faj lem uas hais txog kev tsa Islam.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Yudas, koj yog tus uas koj cov kwvtij yuav qhuas: koj txhais tes yuav nyob saum caj dab ntawm koj cov yeeb ncuab; koj txiv cov menyuam yuav pe hawm rau ntawm koj xub ntiag. Yudas yog ib tug tsov ntxhuav tseem yau: kuv tus tub, koj tau nce tawm ntawm tej tsiaj raug txhom lawm los; nws txo nws tus kheej nqes, nws pw ntsiag to ib yam li tus tsov ntxhuav, thiab ib yam li tus tsov ntxhuav laus; leejtwg yuav tsa nws sawv? Tus pas kav yuav tsis ncaim ntawm Yudas, thiab tus muab kevcai yuav tsis ncaim hauv nruab nrab ntawm nws ob txhais ko taw mus, mus txog thaum Shiloh los; thiab rau nws yuav yog kev sib sau ua ke ntawm cov haivneeg. Nws khi nws tus menyuam luj mus rau ntawm hmab, thiab nws tus menyuam nees luav mus rau ntawm hmab uas xaiv zoo; nws ntxuav nws tej tsoos tsho hauv cawv txiv hmab, thiab nws tej khaub ncaws hauv cov ntshav ntawm txiv hmab: Nws ob lub qhov muag yuav liab vim cawv txiv hmab, thiab nws cov hniav yuav dawb vim mis nyuj. Chivkeeb 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is, among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Cov ib puas plaub caug plaub txhiab leej ntawd qhia tshwm Khetos tus yam ntxwv tau zoo tiav hlo, thiab ib yam ntawm ntau yam cim uas siv piv txog Khetos yog “tsob hmab zoo tshaj plaws.” Nyob hauv Chivkeeb 16:12, Yixama-ee raug piav tias yog ib tug neeg “qus.”
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
Nws yuav yog ib tug neeg qus; nws txhais tes yuav tawm tsam txhua tus neeg, thiab txhua tus neeg txhais tes yuav tawm tsam nws; thiab nws yuav nyob rau ntawm xub ntiag ntawm tag nrho nws cov kwv tij.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844 illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven, the one hundred and forty-four thousand are lifted up as an ensign.
Lo lus uas muab txhais tias “qus” yog hais txog tus nees luav qus ntawm tebchaws Arabia. Khetos cov neeg sawv cev nyob rau tiam kawg caij saum tsab xov ntawm tus nees luav qus ntawm tebchaws Arabia, tus nees luav uas Khetos caij nkag mus rau hauv Yeluxalees, tus nees luav uas thaum kawg tau hais lus tom qab Npala-as ntaus nws zaum peb. Cov tub xa xov uas tshaj tawm tsab xov uas muab hwjchim rau thawj tug tim tswv tsab xov nyob rau xyoo 1840 tsis tau pom ib zaj lus faj lem uas kav ib puas tsib caug xyoo, uas muaj feem xyuam thiab tseem ceeb, nyob hauv tib ntu keeb kwm raws lus faj lem uas muaj tsab xov uas muab hwjchim rau lub zog kev ntseeg ntawd. Lawv tsis tau pom ob ntu sijhawm uas ib ntu twg yog plaub xyoos nyob hauv tib zaj lus faj lem txog sijhawm ntawd kiag, uas ua qauv qhia ua ntej txog keeb kwm txij xyoo 1840 mus txog xyoo 1844. Tus Tsov Ntxhuav ntawm xeem Yudas nimno tabtom nthuav tawm qhov kaj los ntawm “tej kev qub” uas tsis tau muaj leejtwg pom dua li, thiab qhov kaj no sib haum nrog qhov kaj uas tau nthuav tawm txij hnub tim 31 lub Kaum Ob Hlis Ntuj xyoo 2023 los. Qhov kaj no tshem tawm txhua yam kev ua xyem xyav txog qhov uas seb puas yog Islam ntaus Nashville. Qhov kaj no ua kom pom tseeb lub cim ntawm Loos, yog li ntawd thiaj dhau los ua ib nqe lus omega rau qhov kev sib cav alpha hauv xyoo 2024 txog cov tub sab ntawm koj haiv neeg, thiab nws kuj yog lub cim omega ntawm qhov kev sib cav txog tib lub cim ntawd kiag hauv keeb kwm ntawm cov Millerite. Nws qhia meej tias Islam hauv tej lus faj lem txog sijhawm hauv Tshwmsim tshooj cuaj yog tsab xov sab nraud nyob rau ntu keeb kwm sab hauv ntawm lub sijhawm muab lub cim nias rau ib puas plaub caug plaub txhiab leej. Peb twb qhia qhov tseeb no los tau ib ntus lawm, tiamsis nimno muab qhov tseeb no qhia ua pov thawj tau rau saum tib txoj kab uas pib ntawm Tshwmsim tshooj cuaj thiab xaus ntawm Tshwmsim tshooj kaum ib. Ntu sijhawm plaub xyoos thib peb uas txuas nrog Islam zaj lus faj lem txog sijhawm uas tau muaj tiav txij xyoo 1840 mus txog xyoo 1844 ua qauv qhia txog lub sijhawm muab lub cim nias rau ib puas plaub caug plaub txhiab leej. Los ntawm qhov av qeeg loj hauv Tshwmsim tshooj kaum ib, ib puas plaub caug plaub txhiab leej raug tsa siab ua ib tug chij.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay; then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The numbers thirty-eight and forty represent those two steps.
Hauv Exekees tshooj peb caug xya, txoj kev tsa Vajtswv haiv neeg sawv los ua ib pab tub rog yog ib txoj txheej txheem uas muaj ob kauj ruam, uas kev tsim Adas twb ua yam ntxwv qhia ua ntej lawm. Thaum xub thawj, Adas raug puab los ntawm av nplaum; ces Khetos tshuab pa siav rau hauv nws. Hauv Exekees, thawj zaj lus faj lem ua rau tej cev tuag tsim muaj los, tiamsis tej cev ntawd tseem tuag. Ces plaub fab cua raug tshuab los rau saum tej cev ntawd, thiab lawv sawv los ua ib pab tub rog muaj zog heev. Cov lej peb caug yim thiab plaub caug sawv cev rau ob kauj ruam ntawd.
We will continue these things in the next article.
Peb yuav txuas ntxiv tej no hauv zaj lus tom ntej.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Tom qab tej no, muaj ib qho koob tsheej ntawm cov Yudais; thiab Yexus tau nce mus rau Yeluxalees. Nim no hauv Yeluxalees, nyob ze ntawm lub qhov rooj yaj, muaj ib lub pas dej uas hu ua Npasethasda hauv lus Henplais, muaj tsib lub sam thiaj. Hauv tej no muaj ib pab neeg coob pw, yog cov tsis muaj zog, cov dig muag, cov ceg tawv, cov qhuav cev, tos kom dej txav. Rau qhov muaj ib tug tim tswv nqes los rau hauv lub pas dej thaum txog ib lub caij, thiab ua kom dej ntxhov; leejtwg los xub nqes mus rau hauv tom qab dej tau ntxhov lawm, nws kuj raug kho kom zoo ntawm txhua yam mob uas nws muaj. Thiab muaj ib tug txiv neej nyob ntawd, uas tau muaj mob nkeeg tau peb caug yim xyoo. Thaum Yexus pom nws pw ntawd, thiab paub tias nws twb nyob hauv qhov xwm ntawd ntev lawm, nws hais rau nws tias, Koj puas xav kom raug kho zoo? Tus txiv neej tsis muaj zog teb nws tias, Tus Tswv, kuv tsis muaj leejtwg, thaum dej ntxhov, los muab kuv tso rau hauv lub pas dej: tab sis thaum kuv tab tom mus, lwm tus twb nqes ua kuv ntej lawm. Yexus hais rau nws tias, Cia li sawv, nqa koj lub txaj, thiab taug kev mus. Thiab tam sim ntawd tus txiv neej ntawd raug kho zoo, thiab nws nqa nws lub txaj, thiab taug kev mus: thiab hnub ntawd yog hnub Xanpataus. Yauhas 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Nim no sawv tsees, kuv thiaj hais tias, nej cia li sawv mus hla tus dej Zered. Ces peb thiaj hla tus dej Zered. Thiab lub sijhawm uas peb taug kev tawm hauv Kadeshbarnea mus txog thaum peb hla dhau tus dej Zered, yog peb caug yim xyoo; mus txog thaum tag nrho ib tiam ntawm cov txiv neej ua rog raug rhuav tshem tawm hauv nruab nrab ntawm lub yeej, raws li tus Tswv tau cog lus tseg rau lawv. Deuteronomy 2:13, 14.