Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night.”
Exekees raug hu ua “tus yaj saub quaj ntsuag,” vim nws yog ib lub cim sawv cev rau ib puas plaub caug plaub txhiab leej, uas nyob hauv tshooj cuaj ntawm nws phau ntawv tab tom quaj ntsuag (ntsaj thiab quaj) vim tej kev qias vuab tsuab uas tau ua nyob hauv lub tebchaws thiab hauv pawg ntseeg. Hauv nqe lus ntawm Testimonies uas peb tau hais tseg hauv zaj lus kawg no, Muam White tau sau hais tias, “Tus yaj saub nws tus kheej yog ib tug neeg txawv tebchaws nyob hauv ib thaj av txawv, qhov chaw uas kev ntshaw hwjchim tsis muaj ciam teb thiab kev lim hiam phem tsiaj qus kav siab tshaj plaws. Tej uas nws pom thiab hnov txog tibneeg txoj kev ua phem lim hiam thiab kev tsis ncaj ua rau nws lub siab ntxhov nyuaj, thiab nws quaj ntsuag iab qhawv nruab hnub thiab nruab hmo.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
Ib puas plaub caug plaub txhiab leej yog “cov uas raug ntiab tawm ntawm Yixayee,” uas raug tawg khiav mus nyob ntau qhov chaw, raws li sawv cev los ntawm Exekees uas raug coj mus rau hauv kev poob cev qhev. Txoj haujlwm muab lub foob uas sawv cev nyob hauv Exekees cuaj yog tib yam li nyob hauv Tshwmsim xya, thiab ob tshooj ntawd tib si raug sawv cev tias yuav muaj nyob rau hnub kawg.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Qhov kev muab cim rau cov tub qhe ntawm Vajtswv no yog tib yam li qhov uas tau raug qhia rau Exekees hauv yog toog.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Los ntawm lub zwm txwv, Vajtswv tswj cov kerubim, thiab lawv rov qab tswj cov log. Ezekiel yuav tsum to taub los ntawm zaj yog toog tias Vajtswv yog tus tswj kav, txawm nyob rau lub sijhawm uas txhua yam zoo li tab tom nyob hauv kev kub ntxhov. Sister White hais tias “ib yam nkaus” tom qab nws tau nthuav qhia txog Vajtswv txoj kev teeb tsa saum lub zwm txwv, uas tswj cov kerubim uas saib xyuas tej xwm txheej hauv ntiajteb, raws li nws piav txog Yauhas hauv lub tuam tsev dawb huv qhov chaw Khetos taug kev nyob hauv nruab nrab xya pawg ntseeg. Ezekiel thiab Yauhas yog cov cim sawv cev rau cov uas nyob hauv lub sijhawm muab lub cim ntawm ib puas plaub caug plaub txhiab leej, uas, raws li kev tshoov siab tau sau tseg, “Cov xwm txheej uas yuav tshwm sim hauv peb lub ntiajteb no tseem tsis tau muaj leejtwg txawm npau suav txog li.”
Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is a descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
Muaj tseeb tiag, thaum Muam White tau sau cov lus ntawd, ces cov lus ntawd yeej muaj tseeb; tiam sis nyob rau lub sijhawm kaw, lawv thiaj li nrhiav tau lawv txoj kev ua tiav zoo kawg nkaus. Kwv yees nees nkaum xyoo dhau los, puas yog nej yuav tau xav tias yam uas nim no tab tom tshwm sim hauv lub ntiajteb no muaj kev sib raug nrog kev coob coob ya tuaj ntawm cov kooj uas sawv cev rau Islam? Cov kooj ua ib lub cim sawv cev rau Islam nyob hauv Tshwmsim tshooj cuaj kuj suav nrog txoj kev tsiv teb tsaws chaw hauv ntuj tsim teb raug ntawm cov kooj hauv qaum teb Africa. Txoj kab kev tsiv chaw ntawm cov kooj coob coob ntawd hauv Africa phim raws li thaj chaw thooj av uas Islam tau txeeb kav. Islam yog ib tug xeeb leej xeeb ntxwv ntawm Ishmael, thiab Ishmael niam yog Hagar. Hagar txhais tias “kev ya khiav” los sis “khiav dim.” Hauv lus Arabic, lub npe no feem ntau sau ua Hajar (هاجر), thiab nws txuas nrog tib lub hauv paus lus uas muab rau peb lo lus Hijra (kev tsiv teb tsaws chaw/kev ya khiav ntawm Muhammad). Cov cag keeb ntawm Islam tsis yog tsuas yog txuas nrog kev coob coob ya tuaj ntawm cov kooj xwb, tiam sis cov cag keeb ntawd kuj muaj lub ntsiab ntawm kev tsiv teb tsaws chaw thiab. Puas muaj leejtwg ib zaug twg tau npau suav tias kev nkag teb chaws tsis raws cai yog ib qho kev tshwm sim ntawm tus kooj uas sawv cev rau Islam?
Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.
Puas muaj leejtwg npau suav tias cov communist thoob ntiajteb yuav tsim ib txoj kev koom tes nrog cov pawg neeg coob coob Islam? Ob leeg—Islam thiab lub hwjchim zaj ntawm cov globalists—raws li tau hais nyias nyias hauv Tshwm Sim 9 thiab 11, nce tawm hauv lub qhov tob tsis muaj qab; thiab lub qhov tob tsis muaj qab ntawd sawv cev rau kev tshwm sim tawm los ntawm lub hwjchim Xatas. Ob tog phoojywg uas tam sim no koom tes no yog cuab yeej ntawm Xatas raws li Vajluskub ntawm qhov tseeb.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Thaum lawv yuav ua tiav [tab tom ua tiav] lawv zaj lus tim khawv.’ Lub sijhawm uas ob tug tim khawv yuav tsum cev lus faj lem hnav khaub ncaws quaj ntsuag xaus rau xyoo 1798. Thaum lawv tab tom los ze rau qhov xaus ntawm lawv tes haujlwm nyob hauv kev tsaus ntuj thiab tsis raug pom, yuav tsum muaj kev ua rog tawm tsam lawv los ntawm lub hwj chim uas sawv cev tias yog ‘tus tsiaj qus uas nce tawm hauv lub qab ntuj tob tsis muaj chaw kawg.’ Hauv ntau lub tebchaws ntawm Tebchaws Europe, cov hwj chim uas kav hauv Koom Txoos thiab hauv Xeev tau raug Xatas tswj los ntawm papacy tau ntau pua xyoo. Tiamsis ntawm no muaj ib qho kev tshwm sim tshiab ntawm Xatas lub hwj chim raug coj los rau hauv kev pom.” The Great Controversy, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?
Muam White ntawm no qhia meej txog kev tuaj txog ntawm kev coj nom tswv hu ua socialism nyob rau lub caij ntawm Fabkis Kev Tawm Tsam, thaum tib lub sijhawm nws kuj hais tias Xatas tseem tswj hwm lub hwjchim ntawm papacy thiab. Lub hwjchim papal kuj tawm hauv lub qhov tob uas tsis muaj qab hauv Tshwm Sim tshooj kaum xya, thiab hauv Tshwm Sim tshooj cuaj, Islam yog cov pa taws uas tawm hauv lub qhov tob uas tsis muaj qab. Lub ntsiab lus tseem nyob li qub; puas yog kev tshoov siab tiag tiag tau txhais hais tias, “Cov xwm txheej uas yuav raug ua tawm hauv peb lub ntiajteb no tseem tsis tau txawm yog neeg npau suav txog li?” Leejtwg tau npau suav tias Islam yuav tam sim no kis thoob plaws hauv Europe thiab tam sim no nqis los rau saum cov Americas? Koj puas tau npau suav tias cov kooj yuav raug nthuav mus thoob plaws lub ntiajteb los ntawm cov globalists ntawm United Nations, European Union, thiab Democratic Party ntawm Tebchaws Meskas?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.
Leejtwg thiaj npau suav tias cov tsev kawm ntawv yuav raug kov yeej los ntawm kev sib koom tes ntawm cov neeg Communist thiab cov neeg Islamic uas nim no tab tom raug them nyiaj los ntawm cov nyiaj se ntawm cov pej xeem uas yeej tsis tau npaj siab tias lawv cov nyiaj se yuav raug siv los rhuav tshem lub tebchaws uas muab cov nyiaj se ntawd tawm los.
Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out the fact that every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.
Leejtwg thiaj npau suav tias Great Britain yuav txhawb thiab txhim tsa kom cov ntxhais dawb raug pawg neeg ua phem yuam deev, raug nyiag mus kaw hauv tsev lojcuj, thiab raug tua los ntawm Islam? Coob leej taw tes qhia qhov tseeb tias txhua txoj kev tswj hwm communist uas tau muaj nyob hauv keeb kwm tib neeg yeej yog kev swb kiag li, tiam sis cov txiv ntawm socialism hauv Britain kuj yog ib qho kev rau txim rau socialism ib yam nkaus li qhov kev swb ntawm txoj kev xav txog nyiaj txiag thiab kev nom kev tswv hauv txoj kev tswj hwm ntawd.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Leejtwg yuav tau xav tias cov tub lag luam hauv ntiajteb yuav raug tso cai coj tej tshuaj lom los siv ua kom tiav kev tua neeg coob coob uas muaj tshaj kaum xya lab leej?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
Leejtwg yuav xav txog tias cov neeg xws li George Soros, Bill Gates, thiab Anthony Fauci yuav raug tso cai ua tiav lawv tej kev phem uas muaj dab phem txhawb nqa yam tsis ntsib ib qho kev rau txim li?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming.”
Thaum Muam White tau hais tias tej xwm txheej uas yuav tshwm sim ntawd yuav tsis yog tej uas npau suav txog, nws tau hais li ntawd nyob hauv lub ntsiab lus ntawm lub sijhawm muab lub cim rau ib puas plaub caug plaub txhiab leej. Nws tab tom txuas ntxiv nws tej lus hais txog Khetos txoj kev ceeb toom hauv Mathais nees nkaum plaub, qhov chaw uas nws tau sau tseg tias, “Cov lus qhia no yog rau peb txoj kev pab. Peb yuav tsum tsa peb txoj kev ntseeg rau saum Vajtswv, rau qhov muaj ib lub sijhawm nyob ze ntawm peb heev uas yuav sim neeg tej ntsuj plig. Khetos, saum Roob Txiv Ntoo Roj, tau rov hais qhia txog tej kev txiav txim uas txaus ntshai uas yuav los ua ntej Nws txoj kev rov los zaum ob.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
Cov zaj lus qhia uas nws nyuam qhuav hais txog ntawd yog cov piv txwv ntawm E-xekhee thiab Yauhas ob leeg hauv lub tuam tsev, kawm kom to taub tias Vajtswv yog tus tswj kav txhua yam. Hauv txoj kev ntxhov siab thiab kev ntxeev siab uas tam sim no twb tab tom tshwm sim, yog txoj kev ntxhov siab thiab kev ntxeev siab uas tsuas yuav nce zuj zus ntxiv raws li keeb kwm txav mus tom ntej, cov uas yog Vajtswv cov tub txib, raws li tsis yog E-xekhee thiab Yauhas hauv lub tuam tsev xwb thiaj sawv cev, tiamsis Yaxayas thiab, yuav tsuas taug tau keeb kwm raws yam uas qhuas tus Tswv xwb yog lawv to taub tias txawm yog tej yam uas peb yeej tsis tau npau suav txog los xij tseem nyob hauv Vajtswv txoj kev tswj kav.
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark of the Covenant. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.
Cov log uas sib tshuam nrog lwm cov log ntawd suav nrog tej xwm txheej uas tsis tau muaj leejtwg npau suav txog li, thiab lawv yog cov xwm txheej uas tshwm sim nyob rau lub sijhawm kaw cim uas tau pib rau hnub 9/11. Cov zaj lus qhia uas yuav tsum tau kawm tsuas yog raug kawm los ntawm cov uas, vim txojkev ntseeg, nkag mus rau hauv Chav Dawb Huv Tshaj Plaws thiab pom Khetos thiab Nws lub teeb ci tawm ntawm Lub Phij Xab ntawm Txoj Lus Cog Tseg. Thaum lub hwjchim ci ntsa iab ntawd raug pom raws li Daniyee sawv cev hauv tshooj kaum, pab pawg uas tau txais txiaj ntsig ntawm lub teeb raug cais tawm ntawm cov uas tau khiav ntawm lub zeem muag.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Kuv, Daniyees, tib leeg thiaj pom lub zeem muag ntawd; rau qhov cov txivneej uas nrog kuv nyob tsis pom lub zeem muag ntawd li; tiamsis ib qho tshee hnyo loj heev poob rau saum lawv, ua rau lawv khiav mus zais lawv tus kheej. Daniel 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
Muaj ntau yam ntxiv uas yuav muab rho tawm tau los ntawm nqe lus hauv tsab xov xwm dhau los, tiamsis thaum peb xaus tsab xov xwm no peb yuav hais txog ib lub log. Hauv tsab xov xwm kawg peb twb tau sau tseg txog lub cim txhais ntawm tus lej nees nkaum tsib, thiab ua ntej ntawd peb tau siv sijhawm rau tus lej peb caug. Qhov kaj los ntawm phau ntawv Exekhee tsis yog tsuas yog hais txog tej lej ua cim xwb, tiamsis nws tsim nyog kom peb xub paub zoo txog qee yam ntawm cov cim lej ntawd ua ntej peb pib coj tau ib co kev meej tawm hauv txoj kev ntxhov siab ntawd.
Seventeen
Kaum Xyaum Xyaum Xyaum Xyaum Xyaum Xyaum Xyaum Xyaum Xyaum Xyaum Xyaum Xyaum Xyaum Xyaum Xyaum Xyaum Xyaum
The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Peb peb txoj lus faj lem ob puas tsib caug xyoo qhia kom pom ib lub sijhawm kaum xya xyoo uas pib rau thaum kawg ntawm keeb kwm ntawm pawg ntseeg Xamivna. Txij xyoo 313 mus txog 330, kaum xya xyoo ntawd ua piv txwv txog kev tsa tus mlom ntawm tus tsiaj qus.
The two hundred and fifty years that began in 457 BC ended in 207 BC, ten years after the battle of Raphia and seven years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Ob puas tsib caug xyoo uas pib hauv 457 BC tau xaus rau xyoo 207 BC, kaum xyoo tom qab tsov rog ntawm Raphia thiab xya xyoo ua ntej tsov rog ntawm Panium. Txij Raphia mus rau Panium yog kaum xya xyoo, thiab qhov ntawd sawv cev rau keeb kwm zais ntawm nqe plaub caug raws li tau muab qhia tseg hauv nqe kaum ib mus txog kaum tsib ntawm Daniyees kaum ib.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
Ptolemy IV Philopator (uas kuj hu ua Ptolemy IV) yog tus kav uas yeej Tsov Rog Raphia hauv xyoo 217 BC. Nws kav ua vajntxwv (thiab ua pharaoh) ntawm tim lyiv teb chaws Ptolemaic txij xyoo 221 BC mus txog xyoo 204 BC, yog li ntawd nws tau kav tau kaum xya xyoo. Nws pib nws txoj kev kav ua ntej Tsov Rog Raphia, tiam sis tau tuag ua ntej Tsov Rog Panium.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium, Putin, as typified by Ptolemy, is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.
Tsov rog ntawm Raphia uas sawv cev rau Tsov Rog Ukrainian tau pib rau xyoo 2014 thaum Tebchaws Meskas ua kom muaj ib qho kev hloov tshiab xim hauv Ukraine. Ptolemy IV, tus vajntxwv sab qab teb, yog ib daim qauv qhia txog Vladimir Putin, uas tau pib nws txoj kev kav rau xyoo 2000, yog xyoo ua ntej qhov kev muab ntim ruaj ntawm ib puas plaub caug plaub txhiab pib rau xyoo 2001. Ib yam li Ptolemy, Putin tau pib kav ua ntej tsov rog Ukrainian, uas raug ua qauv los ntawm tsov rog ntawm Raphia uas pib rau xyoo 2014. Ua ntej Panium, Putin, raws li raug ua qauv los ntawm Ptolemy, raug tshem tawm. Putin tau pib kav rau xyoo 2000, yog li ntawd thiaj phim nrog qhov pib ntawm lub sij hawm muab ntim ruaj uas tau pib rau xyoo tom qab, xyoo 2001. Kaum xya lub xyoo uas muaj lub ntsiab lus sawv cev raws li raug sawv cev los ntawm Ptolemy qhia txog lub sij hawm uas Putin kav, thiab nws ua li ntawd nyob hauv lub sij hawm muab ntim ruaj.
Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.
Trump uas raug sawv cev los ntawm qhov xaus ntawm ob puas tsib caug xyoo uas tau pib rau xyoo 457 BC nyob hauv tib zaj keeb kwm zais ib yam li Putin, ib zaj keeb kwm uas ntev kaum xya xyoo pib ntawm kev sib ntaus sib tua ntawm Raphia. Tus zaj (Putin) thiab tus yaj saub cuav (Trump) nyob hauv zaj keeb kwm zais ntawd. Hauv zaj keeb kwm ntawd tus tsiaj qus, uas raug sawv cev ua “cov tub sab ntawm koj haiv neeg” qhia cim txog hwj chim papal, nyob rau ntawm qhov kawg ntawm kaum xya xyoo txij Raphia mus txog Panium.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
Xyoo 321 sawv cev rau txoj cai Hnub Caiv hauv Tebchaws Meskas, thiab 321 nyob hauv ib lub sijhawm kaum xya xyoo txij ntawm Tsab Cai Milan xyoo 313 mus txog rau kev faib lub teb chaws faj tim teb chaws xyoo 330.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Keeb kwm uas raug sawv cev txij li Yauxiyas Txoj Kev Hla Dhau Loj, raws li nws raug hu, pib lub voj voog Yubili thib kaum xya ntawm cov Yudais. Txij Yauxiyas txoj Kev Hla Dhau, uas yog txoj kev tsim kho dua tshiab loj tshaj plaws hauv Phau Qub, mus txog lub Kaum Hli 22, sawv cev rau keeb kwm Millerite txij lub Yim Hli 11, 1840 mus txog lub Kaum Hli 22, 1844, tiam sis tseem ceeb dua nws sawv cev rau keeb kwm txij 9/11 mus txog txoj cai Hnub Caiv. Lub sijhawm muab ntim foob ntawm ib puas plaub caug plaub txhiab leej raug sawv cev los ntawm lub voj voog Yubili thib kaum xya txij Yauxiyas mus txog lub Kaum Hli 22. Kaum xya yog ib lub cim uas raug txuas nrog cov xwm txheej loj ntawm lub sijhawm muab ntim foob, thiab tus lej kaum xya yog ib qho chaw uas Exekees cov log sib txuam.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
Hauv keeb kwm zais cia ntawm nqe plaub caug hauv Daniel, raws li tau sawv cev nyob hauv nqe kaum mus txog kaum tsib ntawm tib tshooj ntawd, tus zaj txuas nrog tus lej “17” los ntawm Ptolemy txoj kev kav. Keeb kwm ntawm nqe kaum ib txoj kev sib ntaus ntawm Raphia mus txog nqe kaum tsib txoj kev sib ntaus ntawm Raphia yog “17” xyoos. Keeb kwm ntawd tso Donald Trump rau hauv nruab nrab ntawm kaum xya xyoos uas ob txoj kev sib ntaus ntawd sawv cev. Daim duab ntawm tus tsiaj qus uas Trump tsim thiab tsa tseg hauv Tebchaws Meskas yog sawv cev los ntawm “17” xyoos txij xyoo 313 mus rau 330. Hauv nqe ib ntawm tshooj ib Ezekiel nyob hauv xyoo peb caug ntawm lub voj voog Yubili “17.” Koj puas tau npau suav tias tus lej kaum xya sawv cev rau ib lub log uas Ezekiel pom nyob hauv Qhov Chaw Dawb Huv Tshaj?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Exekees yog ib lub cim ntawm cov uas nyob rau lub sij hawm muab lub foob, uas los ntawm txoj kev ntseeg tau nkag mus rau hauv Chaw Dawb Huv Tshaj Plaws lawm. Lawv yog Petus cov pov thawj.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Nej thiab, uas zoo li tej pob zeb ciaj sia, raug txhim tsa ua ib lub tsev sab ntsuj plig, ua ib pawg pov thawj dawb huv, kom thiaj li muab tej kev txi sab ntsuj plig fij, uas yog yam uas Vajtswv lees txais los ntawm Yexus Khetos. 1 Petus 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned, God’s former covenant people will not see or hear.
Lawv raug txib kom nthuav ib zaj lus rau Vajtswv haiv neeg qub uas tau nyob hauv nws txoj kev cog lus, cov uas thaum ntawd raug hla dhau mus; txawm hais tias twb ceeb toom ua ntej lawm los, Vajtswv haiv neeg qub yuav tsis pom thiab tsis hnov.
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
Thiab nws hais rau kuv tias, Leej Tub Neeg, cia koj plab noj, thiab puv koj lub hauv siab nrog daim ntawv yob no uas kuv muab rau koj. Ces kuv thiaj noj nws; thiab hauv kuv lub qhov ncauj nws qab zib ib yam li zib ntab. Thiab nws hais rau kuv tias, Leej Tub Neeg, mus, cia li mus cuag tsev neeg Ixayees, thiab hais kuv cov lus rau lawv. Rau qhov koj tsis raug xa mus cuag ib haiv neeg uas hais lus txawv thiab hais lus nyuaj, tiamsis raug xa mus cuag tsev neeg Ixayees; tsis yog mus cuag ntau haiv neeg uas hais lus txawv thiab hais lus nyuaj, uas lawv tej lus koj tsis to taub. Tseeb tiag, yog kuv tau xa koj mus cuag lawv, lawv yeej yuav mloog koj. Tiamsis tsev neeg Ixayees yuav tsis mloog koj; rau qhov lawv yuav tsis mloog kuv: vim tag nrho tsev neeg Ixayees yog neeg tawv ncauj thiab siab tawv. Saib maj, kuv twb ua kom koj lub ntsej muag khov tiv lawv lub ntsej muag, thiab ua kom koj lub hauv pliaj khov tiv lawv tej hauv pliaj. Kuv twb ua kom koj lub hauv pliaj tawv dua pob zeb diamond, tawv dua pob zeb tawv: txhob ntshai lawv, thiab txhob poob siab vim lawv tej ntsej muag, txawm yog lawv yog ib tsev neeg uas ntxeev siab. Exekees 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.
Ezekiel raug txib kom tshaj tawm ib txoj xov rau haiv neeg ntawm daim ntawv cog lus yav tas los, raws li cov Protestant hauv keeb kwm Millerite thiab pawg ntseeg Seventh-day Adventist ntawm Laodicea hauv hnub nyoog kawg sawv cev. Yog nws tsis kam tshaj tawm txoj xov ntawd, cov ntshav ntawm cov uas raug tseg cia tsis tau ceeb toom yuav poob rau saum nws.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Leej Tubneeg, kuv tau tsa koj ua tus neeg zov tsev rau haiv neeg Ixayees; yog li ntawd, koj cia li mloog lo lus ntawm kuv lub qhov ncauj, thiab ceeb toom rau lawv ntawm kuv. Thaum kuv hais rau tus neeg phem tias, Koj yuav tsum tuag tseeb tiag; thiab koj tsis ceeb toom rau nws, tsis hais ib lo lus los ceeb toom tus neeg phem kom nws tig ntawm nws txoj kev phem tseg, cawm nws txoj sia; tus neeg phem ntawd yuav tuag hauv nws txoj kev txhaum; tiam sis nws cov ntshav kuv yuav nug ntawm koj txhais tes. Los yog yog koj ceeb toom tus neeg phem lawm, thiab nws tsis tig ntawm nws txoj kev phem, tsis tig ntawm nws txoj kev phem tseg, nws yuav tuag hauv nws txoj kev txhaum; tiam sis koj twb cawm tau koj tus ntsuj plig lawm. Dua thiab, thaum tus neeg ncaj ncees tig ntawm nws txoj kev ncaj ncees mus, thiab ua kev txhaum, thiab kuv tso ib yam uas ua rau nws dawm ntog rau ntawm nws xub ntiag, nws yuav tuag: vim koj tsis tau ceeb toom rau nws, nws yuav tuag hauv nws txoj kev txhaum, thiab nws tej kev ncaj ncees uas nws tau ua yuav tsis nco txog lawm; tiam sis nws cov ntshav kuv yuav nug ntawm koj txhais tes. Txawm li ntawd los, yog koj ceeb toom tus neeg ncaj ncees kom tus neeg ncaj ncees tsis txhob ua txhaum, thiab nws tsis ua txhaum, nws yeej yuav muaj txoj sia nyob, vim nws tau raug ceeb toom lawm; thiab koj kuj twb cawm tau koj tus ntsuj plig lawm. Exekees 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Hauv thawj kaum ib tshooj ntawm Exekhee, nws raug qhia txog kev puas tsuaj ntawm Yeluxalees, raws li tau muab ua piv txwv los ntawm cov yog toog pom ntawm tus dej Khepas, thaj tiaj, thiab Yeluxalees. Nws raug tsa haujlwm kom tshaj tawm ib lo lus ceeb toom txog txoj kev txiav txim uas tab tom yuav los rau saum Yeluxalees. Lo lus ceeb toom txog txoj kev txiav txim uas tab tom yuav los rau saum Yeluxalees no yog lo lus ceeb toom uas xub muab rau pawg ntseeg Xya-Hnub Kevcai Hnub Xanpataus hauv Laodikee. Lo lus ceeb toom ntawd qhia meej txog txoj kev txiav txim thiab kev muab Vajtswv haiv neeg hauv Yeluxalees pov tseg, uas yog cov uas tsis muaj Vajtswv lub cim ntim. Lo lus ceeb toom uas Exekhee ua yam ntxwv ntawd yog lo lus ceeb toom txog txoj cai Hnub Caiv hnub Sunday uas tab tom yuav los sai.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
Hauv rau hauv kaum ib tshooj thawj zaug ntawd uas cov lus tseeb no raug muab nthuav tawm, Exekees raug ua kom ntsiag to, thiab tom qab ntawd nws tsuas hais lus thaum Vajtswv qhib nws lub qhov ncauj tshwjxeeb xwb; thiab qhov no kav mus txog thaum Yeluxalees raug rhuav tshem, thaum ntawd nws thiaj rov hais tau lus.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Ces tus ntsuj plig txawm nkag los rau hauv kuv, thiab tsa kuv sawv ntsug saum kuv ob txhais ko taw, ces Nws hais lus nrog kuv, thiab hais rau kuv tias, Mus, kaw koj tus kheej rau hauv koj lub tsev. Tiamsis koj, Au tub neeg, saib seb, lawv yuav muab hlua khi rau koj, thiab lawv yuav khi koj nrog tej ntawd, thiab koj yuav tsis tawm mus nrog lawv nyob nruab nrab: Thiab Kuv yuav ua kom koj tus nplaig lo rau saum ru tsev ntawm koj lub qhov ncauj, kom koj yuav ua neeg ntsiag to, thiab yuav tsis ua tus qhuab ntuas lawv lawm: rau qhov lawv yog ib tsev neeg ntxeev siab. Tiamsis thaum Kuv hais lus nrog koj, Kuv yuav qhib koj lub qhov ncauj, thiab koj yuav hais rau lawv tias, Tus Tswv Vajtswv hais li no; Tus uas hnov, cia nws hnov; thiab tus uas tsis kam, cia nws tsis kam: rau qhov lawv yog ib tsev neeg ntxeev siab. Exekees 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Thaum Yeluxalees poob lawm, Exekees thiaj rov qab hais tau lus dua.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Thiab tau muaj tias nyob rau xyoo kaum ob ntawm peb txoj kev poob cev qhev, rau lub hli kaum, rau hnub tsib ntawm lub hli ntawd, ib tug uas tau dim tawm hauv Yeluxalees tuaj cuag kuv, hais tias, Lub nroog raug ntaus lawm. Nim no Yawmsaub txhais tes nyob saum kuv thaum yav tsaus ntuj, ua ntej tus uas tau dim ntawd tuaj txog; thiab Nws tau qhib kuv lub qhov ncauj, mus txog thaum nws tuaj cuag kuv thaum sawv ntxov; kuv lub qhov ncauj thiaj qhib lawm, thiab kuv tsis hais tsis tau lus ntxiv lawm. Exekees 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
Kev poob ntawm Yeluxalees sawv cev rau kev poob ntawm pawg ntseeg Xya-hnub Adventist Laodicea hauv hnub nyoog kawg. Kev poob ntawd tshwm sim thaum cov uas raug muab lub cim tseg hauv Yeluxalees hauv tshooj cuaj ces raug tsa siab ua pawg ntseeg yeej kov yeej. Cov Laodicean uas nyob hauv Yeluxalees raug coj tawm mus, thiab ib puas plaub caug plaub txhiab leej raug tsa siab thaum lub tebchaws ntawm hwjchim ci ntsa iab raug tsa los. Lub tebchaws ntawm hwjchim ci ntsa iab ntawd raug ua qauv qhia ua ntej los ntawm kev tsa lub tebchaws ntawm txojkev tshav ntuj saum tus ntoo khaublig. Lub tebchaws ntawm txojkev tshav ntuj saum tus ntoo khaublig sib haum nrog lub tebchaws ntawm hwjchim ci ntsa iab thaum txoj cai Hnub Caiv, thiab ob lub tebchaws ntawd raug muab tso rau hauv kab keeb kwm yaj saub uas nyob hauv phau Ezekiel. Kaum ib tshooj thawj, thaum muab Ezekiel tso rau hauv cov ntsiab lus ntawm lub tuam tsev dawb huv, yog hais txog kev ntxuav Vajtswv pawg ntseeg kom dawb huv thaum Nws haiv neeg hloov ntawm pawg ntseeg uas tab tom sib ntaus, uas txhais tias yog muaj los ntawm cov nplej thiab txhauj, mus rau pawg ntseeg yeej kov yeej, uas muaj los ntawm kev txi nplej ntawm Hnub Peetekos.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Thiab koj, tus thawj kav ntawm cov neeg Ixayees uas tsis dawb huv thiab phem lim hiam, tus uas hnub twb los txog lawm, thaum kev ua phem yuav txog nws qhov kawg, tus Tswv Vajtswv hais li no tias; Tshem lub mom diadem, thiab hle lub mom vaj: yam no yuav tsis nyob zoo li qub lawm; tsa tus uas qis kom siab, thiab txo tus uas siab kom qis. Kuv yuav rhuav nws, rhuav nws, rhuav nws: thiab nws yuav ploj mus lawm, mus txog thaum tus uas muaj cai rau nws los txog; thiab kuv yuav muab nws rau nws. Exekees 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
Xedekhiyas yog tus vajntxwv kawg ntawm Yudas, thiab nws yog tus “vajntxwv phem ntawm Ixayees, uas nws hnub twb los txog lawm” hauv cov nqe lus ntawd. Nenpukhanexas twb yuav tuaj txeeb Yeluxalees, thiab Xedekhiyas lub mom vajntxwv yuav raug Npaspiloo tshem tawm; Npaspiloo yuav raug cov Medes thiab cov Pawxias rhuav ntxeev, lawv los kuj yuav raug cov Kilis rhuav ntxeev, thiab cov Kilis yuav raug Loos rhuav ntxeev. Qhov kev rhuav ntxeev zaum peb los txog rau Loos, uas yog zaj keeb kwm thaum tus Vajntxwv “uas yog nws txoj cai” yuav txais lub mom ntawm lub nceeg vaj ntawm txoj kev tshav ntuj thaum lub nceeg vaj ntawd raug tsa los ntawm tus ntoo khaub lig.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
“Rau tus ‘vajntxwv phem lim hiam’ hnub txiav txim kawg twb los txog lawm. Tus Tswv tau txib hais tias, ‘Tshem txoj phuam vajntxwv tawm,’ ‘thiab hle lub mom vajntxwv tawm.’ Txog thaum Khetos Nws Tus Kheej tsa Nws lub nceeg vaj los, Yudas mam li rov raug tso cai kom muaj vajntxwv dua. ‘Kuv yuav rhuav, rhuav, rhuav nws,’ yog lo lus txib saum ntuj hais txog lub zwm txwv ntawm Daviv caj ces tsev neeg; ‘thiab nws yuav tsis muaj lawm ntxiv, mus txog thaum Tus uas muaj cai los txog; thiab Kuv yuav muab nws rau Nws.’ Exekhee 21:25–27.” Prophets and Kings, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.
Nyob rau lub sij hawm ntawm nag tom qab, uas tau pib thaum txoj kev txiav txim rau cov uas muaj sia pib rau hnub 9/11, Khetos tsa nws lub nceeg vaj ntawm lub yeeb koob.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
“Thaum plaub tug timtswv tso lawv tes lawm, Khetos yuav tsa Nws lub nceeg vaj.” Spalding and Magan, 3.
A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Ib ntus kev npaj pib rau 9/11, thiab thaum txog txoj cai Hnub Caiv, lub roob dawb huv uas muaj hwjchim ci ntsa iab raug tsa kom siab dua txhua lub toj thiab txhua lub roob.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Lo lus uas Yaxayas, tus tub ntawm Amas, tau pom hais txog Yudas thiab Yeluxalees. Thiab yuav muaj li no nyob rau hnub kawg, uas lub roob ntawm Yehauvas lub tuam tsev yuav raug tsa ruaj khov rau saum tej ncov roob, thiab yuav raug tsa siab tshaj tej toj; thiab txhua haiv neeg yuav ntws tuaj cuag nws. Thiab ntau haiv neeg yuav mus thiab yuav hais tias, Cia li los, thiab cia peb nce mus rau saum Yehauvas lub roob, mus rau hauv Vajtswv ntawm Yakhauj lub tuam tsev; thiab nws yuav qhia peb txog nws tej kev, thiab peb yuav taug hauv nws txojkev: rau qhov txoj kevcai yuav tawm hauv Xi-oos mus, thiab Yehauvas lo lus tawm hauv Yeluxalees los. Yaxayas 2:1–3.
On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
Thaum hnub 9/11 cov cua raug tso tawm los, thiab tom qab ntawd raug txwv cia, yog li ntawd thiaj cim tau qhov pib ntawm kev tsa lub nceeg vaj ntawm Daniyees ob, uas raug sawv cev ua ib lub pob zeb txiav tawm hauv lub roob uas puv nkaus tag nrho lub ntiaj teb.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Qhov kev pom no tau raug pub rau xyoo 1847 thaum tseem muaj tsawg heev ntawm cov kwvtij Advent uas ceev Hnub Xanpataus, thiab ntawm cov no kuj muaj tsawg leej xwb uas xav tias kev ceev ntawd tseem ceeb txaus los kos ib txoj kab cais nruab nrab ntawm haiv neeg ntawm Vajtswv thiab cov tsis ntseeg. Nimno kev tiav raws li qhov kev pom ntawd tab tom pib pom tshwm. ‘Qhov pib ntawm lub sijhawm kev txom nyem’ uas tau hais txog ntawm no, tsis yog hais txog lub sijhawm thaum cov kab mob kev nplawm yuav pib raug nchuav tawm, tiam sis yog hais txog ib ntus luv luv uas nyob ua ntej kiag thaum lawv raug nchuav tawm, thaum Khetos tseem nyob hauv lub chaw dawb huv. Lub sijhawm ntawd, thaum txoj hauj lwm ntawm txoj kev cawm seej tab tom xaus, kev txom nyem yuav tab tom los saum lub ntiajteb, thiab cov tebchaws yuav npau taws, los lawv yuav raug khaws cia rau hauv kev tswj kom lawv txhob txwv txoj hauj lwm ntawm tus tim tswv thib peb. Lub sijhawm ntawd ‘nag tom qab,’ los yog kev txhawb zog tshiab uas los ntawm xubntiag ntawm tus Tswv, yuav los, kom pub hwjchim rau lub suab nrov ntawm tus tim tswv thib peb, thiab npaj cov neeg dawb huv kom sawv taus rau lub sijhawm thaum xya kab mob kev nplawm kawg yuav raug nchuav tawm.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).
Khetos tsa Nws lub nceeg vaj uas nyob mus ib txhis rau thaum lub caij nag kawg, thiab Nws lub nceeg vaj ntawd suav nrog lub nceeg vaj ntawm txoj kev tshav ntuj uas tau raug tsa los ntawm saum tus ntoo khaub lig thiab kuj suav nrog Nws lub nceeg vaj ntawm lub yeeb koob thaum txoj cai hnub Sunday. Txij ntawm Zedekiah mus rau Npanpiloo (1st kingdom), mus rau Medo-Persia (2nd kingdom), mus rau Greece (3rd kingdom), thiab txuas mus rau Loos kev pe dab qhuas qub (4th kingdom), qhia txog keeb kwm uas coj mus rau lub nceeg vaj ntawm txoj kev tshav ntuj. Keeb kwm ntawd qhia txog ib txoj kab keeb kwm uas sib xws, pib ntawm Loos Papal (Npanpiloo sab ntsuj plig 5th kingdom), mus txog Tebchaws Meskas (Medo-Persia sab ntsuj plig 6th kingdom), mus txog United Nations (Greece sab ntsuj plig 7th kingdom), thiab txuas mus txog kev koom ua peb tog ntawm tus zaj, tus tsiaj nyaum, thiab tus yaj saub cuav, uas ua ke ua lub Loos niaj hnub no (Loos sab ntsuj plig 8th kingdom uas yog ntawm xya lub).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Kev yeej ntawm lub nceeg vaj ntawd hauv Daniyee ob raug sawv cev los ntawm ib lub pob zeb, thiab Vajtswv cov neeg ncaj ncees yog tej pob zeb hauv lub tuam tsev.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Nej tib yam, nej uas yog tej pob zeb ciaj sia, raug txhim ua ib lub tsev sab ntsuj plig, ib pawg thawj coj pov thawj dawb huv, kom xyeem tej kev txi sab ntsuj plig, uas Vajtswv lees txais tau los ntawm Yexus Khetos. 1 Peter 2:5.
That everlasting kingdom triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book, that same kingdom is represented as a temple which fills the world with the water of life.
Lub nceeg vaj uas nyob mus ib txhis ntawd yeej kov yeej tej nceeg vaj hauv ntiaj teb no thiab puv thoob plaws lub ntiaj teb. Hauv Exekees tshooj plaub caug mus txog rau qhov kawg ntawm nws phau ntawv, tib lub nceeg vaj ntawd raug sawv cev ua ib lub tuam tsev uas ua kom lub ntiaj teb puv npo dej ntawm txoj sia.
We will continue these things in the next article.
Peb yuav txuas ntxiv hais txog tej yam no hauv tsab xov xwm tom ntej.