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 cev Vajtswv lus uas quaj ntsuag,” vim nws yog lub cim sawv cev rau ib puas plaub caug plaub txhiab leej, cov uas nyob hauv tshooj cuaj ntawm nws phau ntawv tab tom quaj ntsuag (xyu thiab quaj) vim tej kev qias vuab tsuab uas ua hauv lub tebchaws thiab hauv pawg ntseeg. Hauv nqe lus ntawm phau Cov Lus Tim Khawv uas peb tau muab los hais hauv tsab xov xwm dhau los, Muam White tau sau tias, “Tus cev Vajtswv lus nws tus kheej yog ib tug neeg txawv tebchaws nyob hauv ib lub tebchaws txawv, qhov uas txoj kev ntshaw hwj chim tsis muaj ciam thiab txoj kev lim hiam phem tsiv muaj hwj chim kav tshaj plaws. Tib neeg txoj kev quab yuam tsim txom thiab kev ua tsis ncaj uas nws tau pom thiab tau hnov ua rau nws lub siab ntxhov siab kawg, thiab nws quaj ntsuag tu siab kawg nruab hnub hmo ntuj.”
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. As inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Ntawm saum lub zwm txwv los, Vajtswv tswj cov Khelunpee, cov ntawd ho tswj cov log. Exekhee yuav tsum to taub los ntawm zaj yog toog ntawd tias Vajtswv yog tus tswj txhua yam, txawm yog thaum txhua yam zoo li ntxhov hnyo los xij. Muam White hais tias “ib yam li ntawd” tom qab uas nws piav qhia txog txoj kev teeb tsa uas Vajtswv nyob saum lub zwm txwv tswj cov Khelunpee uas tswj tej xwm txheej hauv ntiajteb, thaum nws piav txog Yauhas nyob hauv lub chaw dawb huv uas Khetos tau taug kev hauv nruab nrab ntawm xya pawg ntseeg. Exekhee thiab Yauhas yog cov cim uas sawv cev rau cov neeg uas ua neej nyob rau lub sijhawm muab lub cim ntaus rau ib puas plaub caug plaub txhiab leej. Raws li muaj lus tshoov siab sau tseg tias, “Tej xwm txheej uas yuav tshwm sim hauv peb lub ntiajteb no, txawm yog hauv npau suav los yeej tseem tsis tau muaj leejtwg pom dua 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 would actually be happening? Locusts as a symbol of Islam in chapter nine of Revelation include the migration in nature of the locusts of northern Africa. The migration path of those swarming locusts of Africa 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?
Tseeb tiag, thaum Muam White sau cov lus ntawd, cov lus ntawd twb muaj tseeb lawm, tiamsis nyob rau lub sijhawm ntaus homthawj, cov lus ntawd muaj tiav txhij txhua. Kwv yees li nees nkaum xyoo dhau los, nej puas yuav xav tau tias tej yam uas nimno tabtom tshwm sim hauv ntiajteb, nrog rau kev tuaj ua tej pab coob coob ntawm Islam tej kooj txom fav, yuav tshwm sim tiag tiag? Lub cim piv txog Islam uas yog tej kooj txom fav hauv Tshwmsim tshooj cuaj kuj suav nrog txojkev tsiv teb tsaws chaw raws ntuj tsim ntawm tej kooj txom fav nyob sab qaum teb Africa. Txojkev tsiv teb tsaws chaw ntawm tej pab kooj txom fav hauv Africa ntawd phim rau cov cheeb tsam uas Islam tau txeeb los kav. Islam yog caj ces ntawm Ishmael, thiab Ishmael leej niam yog Hagar. Hagar txhais tias “kev khiav tawm” lossis “khiav tawm.” Hauv lus Arabic, feem ntau muab lub npe no sau ua Hajar (هاجر), thiab lub npe no muaj feem nrog tib lub hauv paus lus uas tsim tau lo lus Hijra (Muhammad txojkev tsiv teb tsaws chaw/kev khiav tawm). Lub hauv paus ntawm Islam tsis yog muaj feem nrog kev tuaj ua tej pab coob coob ntawm kooj txom fav xwb, tiamsis lub hauv paus ntawd kuj muaj lub ntsiab txog kev tsiv teb tsaws chaw thiab. Puas tau muaj leejtwg xav tau tias kev tsiv nkag tebchaws txhaum cai yog ib qho kev tshwm tawm ntawm Islam tus kooj txom fav?
Did anyone dream that the global communists would form an alliance with the Islamic hordes that is now being identified as the red and green alliance? 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. Hagar was an Egyptian and Ishmael is a symbol of Islam; thus, Hagar and Ishmael are symbols of the modern red and green alliance.
Puas tau muaj leejtwg npau suav tias cov neeg koomunis thoob ntiaj teb yuav tsim ib txoj kev sib koom tes nrog tej pab neeg Islam coob coob, uas nimno luag muab hu ua txoj kev sib koom tes liab thiab ntsuab? Islam thiab lub hwjchim ntawm tus zaj uas yog cov neeg txhawb kev koom ua ib thoob ntiaj teb li puavleej nce tawm hauv lub qhov tob uas tsis muaj qab los, raws li Tshwmsim 9/11 hais txog nyias yam hauv nyias ntu, thiab lub qhov tob uas tsis muaj qab ntawd yog lub cim qhia txog kev tshwm tawm ntawm Xatas lub hwjchim. Raws li Vajlugkub uas yog qhov tseeb, ob tog uas nimno sib koom tes no puavleej yog Xatas tej cuab yeej. Hagar yog ib tug neeg Iziv thiab Ishmael yog ib lub cim piv txog Islam; yog li ntawd, Hagar thiab Ishmael yog cov cim piv txog txoj kev sib koom tes liab thiab ntsuab nyob rau niaj hnub nimno.
“‘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?
Ntawm no Muam White qhia tias txoj kev tswjfwm xausxialis tau tshwm los nyob rau lub caij Fab Kis Txoj Kev Tawm Tsam, thiab nws kuj hais tseg tias Xatas kuj tswj lub hwj chim ntawm tus Vaj Qhia thiab. Lub hwj chim ntawm tus Vaj Qhia kuj tawm hauv lub qhov tob uas tsis muaj qab los hauv Tshwmsim tshooj kaum xya, thiab hauv tshooj cuaj ntawm Tshwmsim, kev ntseeg Islam yog cov pa taws uas tawm hauv lub qhov tob uas tsis muaj qab los. Lub ntsiab lus no tseem nyob li qub: lo lus uas los ntawm kev tshoov siab puas txhais tiag tiag hais tias, “Tej xwm txheej uas yuav tshwm sim hauv peb lub ntiaj teb no tseem tsis tau muaj leejtwg ua npau suav pom txog kiag li?” Leejtwg tau ua npau suav pom tias tam sim no kev ntseeg Islam yuav kis thoob plaws sab Europe thiab nimno tab tom nqis los rau cov tebchaws nyob sab Amelikas? Koj puas tau ua npau suav pom tias cov kooj yuav raug cov neeg txhawb kev koom ua ke thoob ntiaj teb hauv Lub Koom Haum Tebchaws Ntiaj Teb, Lub Koom Haum Tebchaws Europe thiab Pawg Nom Tswv Democrat ntawm Tebchaws Meskas muab kis mus thoob plaws lub ntiaj teb?
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?
Leej twg yuav xav tau tias cov tsev kawm txuj ci yuav raug kov yeej los ntawm pab koom tes ntawm cov koomunis thiab cov ntseeg Islam, uas nim no tau txais nyiaj txhawb los ntawm cov pej xeem tej nyiaj se, cov pej xeem uas yeej tsis tau npaj siab kom lawv tej nyiaj se raug siv los rhuav tshem lub tebchaws uas muab tej nyiaj se ntawd los?
Who dreamed Great Britain would promote and 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.
Leej twg yuav xav tau tias Tebchaws Askiv Loj yuav txhawb nqa thiab tiv thaiv qhov uas cov ntxhais tawv dawb raug ib pab neeg yuam deev, raug zij, raug kaw thiab raug tua los ntawm Islam? Coob leej taw qhia qhov tseeb tias txhua txoj kev tswj hwm koomunis uas tau muaj nyob hauv tibneeg keeb kwm puav leej ua tsis tiav hlo li, tiamsis tej txiv uas kev tswj hwm xaus-sias-lis hauv tebchaws Askiv txi los kuj yog ib qho kev rau txim rau txoj kev tswj hwm xaus-sias-lis ib yam nkaus li qhov uas txoj kev tswj hwm ntawd tej hauv paus kev xav txog kev khwv nyiaj txiag thiab kev nom kev tswv tau ua tsis tiav.
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's 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 hais tias tej xwm txheej uas yuav raug ua tawm ntawd yuav yog yam uas tsis muaj leejtwg xav npau suav txog, nws hais li ntawd hauv lub ntsiab lus ntawm lub sij hawm muab lub cim khi ntawm ib puas plaub caug plaub txhiab leej. Nws tab tom txuas ntxiv nws cov lus hais txog Khetos lo lus ceeb toom hauv Mathais nees nkaum plaub, uas nws tau sau tseg tias, “Cov zaj lus qhia no yog rau peb tej txiaj ntsig. Peb yuav tsum tsa peb txoj kev ntseeg rau saum Vajtswv, rau qhov ua ntej peb xwb muaj ib lub sij hawm uas yuav sim neeg tej ntsuj plig. Khetos, saum Roob Txiv Ntoo Roj, rov piav dua tej kev txiav txim uas txaus ntshai uas yuav los ua ntej Nws txoj kev rov qab 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 txog Exekees thiab Yauhas nyob hauv lub chaw dawb huv kawm kom to taub tias Vajtswv tswj kav txhua yam. Nyob hauv txojkev ntxhov hnyo thiab kev ntxeev siab uas tabtom tshwm sim nimno, yog txojkev ntxhov hnyo thiab kev ntxeev siab uas yuav hajyam loj zuj zus thaum keeb kwm nthuav mus tom ntej, cov uas yog Vajtswv cov tub xa xov, uas tsis yog Exekees thiab Yauhas hauv lub tuam tsev xwb sawv cev rau, tiamsis Yaxayas kuj sawv cev rau thiab, yuav tsuas taug tau txojkev hla tej xwm txheej hauv keeb kwm yam uas ua rau tus Tswv tau koob meej xwb yog tias lawv to taub tias txawm yog tej yam uas peb yeej tsis tau xav txog dua li los yeej tseem nyob hauv Vajtswv txojkev 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 benefits 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 xav txog dua li, thiab tej ntawd yog tej xwm txheej uas tshwm sim hauv lub sijhawm ntaus homthawj uas pib hnub 9/11. Tej lus qhia uas yuav tsum kawm ntawd tsuas yog cov uas los ntawm kev ntseeg nkag mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws thiab pom Khetos thiab Nws qhov kaj uas ci tawm ntawm lub Phij Xab ntawm Kev Cog Lus los thiaj kawm tau xwb. Thaum pom lub tshwjchim ntawd raws li Daniel tau piav nyob rau tshooj kaum, pawg neeg uas tau txais txiaj ntsig los ntawm qhov kaj ntawd raug cais tawm ntawm cov uas tau khiav ntawm zaj yog toog ntawd mus lawm.
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 xya
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 zaj lus faj lem uas nyias hais txog ib ncua sijhawm ob puas tsib caug xyoo ntawd qhia meej txog ib ncua sijhawm kaum xya xyoo uas pib thaum keeb kwm ntawm pawg ntseeg Smyrna xaus. Txij xyoo 313 mus txog xyoo 330, kaum xya xyoo ntawd ua lub cim qhia txog kev tsa tus tsiaj nyaum tus mlom.
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 (kuj hu ua Ptolemy IV) yog tus kav tebchaws uas yeej kev sib ntaus sib tua ntawm Raphia xyoo 217 ua ntej Yexus yug. Nws ua vajntxwv (thiab ua Falau) kav tebchaws Iziv nyob rau tiam caj ces Ptolemy txij xyoo 221 ua ntej Yexus yug mus txog xyoo 204 ua ntej Yexus yug; yog li ntawd nws kav tau kaum xya xyoo. Nws pib kav ua ntej kev sib ntaus sib tua ntawm Raphia, tiamsis nws tuag ua ntej kev sib ntaus sib tua ntawm 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 identify the period Putin reigns, and he does so during the sealing time.
Kev sib ntaus sib tua ntawm Raphia, uas sawv cev rau Tsov Rog Ukraine, tau pib hauv xyoo 2014, thaum Tebchaws Meskas ua kom muaj ib qho kev tawm tsam hloov nom tswv uas siv xim ua cim hauv tebchaws Ukraine. Ptolemy IV, tus vajntxwv sab qab teb, ua tus qauv piv txwv txog Vladimir Putin, uas pib nws txoj kev kav hauv xyoo 2000, uas yog xyoo ua ntej kev ntaus lub cim rau ib puas plaub caug plaub txhiab leej pib hauv xyoo 2001. Ib yam li Ptolemy, Putin pib kav ua ntej Tsov Rog Ukraine, uas qhov kev sib ntaus sib tua ntawm Raphia uas pib hauv xyoo 2014 ua tus qauv piv txwv txog. Ua ntej Panium, Putin, uas Ptolemy ua tus qauv piv txwv txog, raug tshem tawm. Putin pib kav hauv xyoo 2000, yog li ntawd nws txoj kev pib kav thiaj sib haum nrog lub caij pib ntawm lub sijhawm ntaus lub cim uas pib rau xyoo tom qab, uas yog xyoo 2001. Kaum xya xyoo uas yog cim piv txwv, uas Ptolemy sawv cev rau, qhia meej txog lub sijhawm uas Putin kav, thiab nws kav nyob rau lub sijhawm ntaus lub cim ntawd.
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 lub sijhawm ob puas tsib caug xyoo uas pib thaum xyoo 457 ua ntej Khetos, nyob hauv tib ntu keeb kwm zais cia li Putin, yog ib ntu keeb kwm uas kav kaum xya xyoo pib txij thaum kev sib ntaus sib tua ntawm Raphia. Tus zaj (Putin) thiab tus cev Vajtswv lus cuav (Trump) nyob hauv ntu keeb kwm zais cia ntawd. Hauv ntu keeb kwm ntawd, tus tsiaj nyaum, uas raug piav ua “cov tub sab ntawm koj haiv neeg” uas ua lub cim txog lub hwj chim ntawm tus Vaj Qhia, nyob ntawm qhov xaus ntawm lub sijhawm 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 Panium 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 zaj keeb kwm uas muab zais cia hauv Daniyee nqe plaub caug, raws li tau nthuav qhia hauv nqe kaum txog nqe kaum tsib ntawm tib tshooj ntawd, tus zaj muaj feem txuam nrog tus lej “17” los ntawm Ptolemy lub sijhawm kav tebchaws. Zaj keeb kwm txij thaum kev sib ntaus sib tua tom Raphia hauv nqe kaum ib mus txog kev sib ntaus sib tua tom Panium hauv nqe kaum tsib kav ntev “17” xyoo. Zaj keeb kwm ntawd muab Donald Trump tso rau hauv nruab nrab ntawm ncua kaum xya xyoo uas ob qho kev sib ntaus sib tua ntawd sawv cev rau. Ncua “17” xyoo txij xyoo 313 txog xyoo 330 sawv cev rau tus tsiaj nyaum tus mlom uas Trump tsim thiab tsa nyob hauv Tebchaws Meskas. Hauv nqe ib ntawm tshooj ib, Exekhee nyob rau xyoo peb caug ntawm lub voj voog xyoo tso dim zaum 17. Koj puas tau xav dua tias tus lej kaum xya sawv cev rau ib lub ntawm cov log uas Exekhee pom hauv Qhov Chaw Dawbhuv Tshaj Plaws?
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 tau raug txib kom coj ib zaj lus mus tshaj tawm rau cov uas yav tas los yog Vajtswv haiv neeg hauv txoj kev cog lus, uas thaum ntawd tab tom raug hla dhau lawm; txawm lawv tau txais lus ceeb toom ua ntej lawm los, cov uas yav tas los yog Vajtswv haiv neeg hauv txoj kev cog lus yuav tsis pom thiab yuav 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.
Exekees raug txib kom tshaj tawm ib zaj lus rau haiv neeg uas yav tas los nyob hauv txoj kev cog lus, uas cov ntseeg Protestant hauv keeb kwm ntawm cov Millerite thiab pawg ntseeg Seventh-day Adventist uas muaj tus yam ntxwv li pawg ntseeg Laudikias nyob rau tiam kawg sawv cev rau. Yog nws tsis kam tshaj tawm zaj lus ntawd, cov neeg uas tsis tau txais lus ceeb toom ntawd tej ntshav 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 Laodiceans 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, are about the purification of God’s church as His people change from the church militant, which is defined as being made up of wheat and tares, into the church triumphant, which is made up of the wheat offering of Pentecost.
Yeluxalees txoj kev poob yog lub cim qhia txog pawg ntseeg Xya Hnub Tos Tswv Yexus Rov Los uas yog pawg Laudikeyas txoj kev poob nyob rau tiam kawg. Txoj kev poob ntawd tshwm sim tib lub sijhawm uas cov neeg hauv Yeluxalees uas tau raug nias hom thawj raws li tshooj cuaj hais raug tsa siab los ua pawg ntseeg uas kov yeej lawm. Cov neeg hauv pawg Laudikeyas uas nyob hauv Yeluxalees raug muab tshem tawm, thiab ib puas plaub caug plaub txhiab leej raug tsa siab thaum lub nceeg vaj ntawm lub yeeb koob raug tsim tsa. Qhov uas tsim tsa lub nceeg vaj ntawm txoj kev tshav ntuj ntawm tus ntoo khaublig yog lub cim qhia ua ntej txog lub nceeg vaj ntawm lub yeeb koob ntawd. Lub nceeg vaj ntawm txoj kev tshav ntuj ntawm tus ntoo khaublig sib txig nrog lub nceeg vaj ntawm lub yeeb koob thaum muaj txoj kevcai Hnub Chiv, thiab ob lub nceeg vaj ntawd raug muab tso rau hauv tej theem sib law liag ntawm keebkwm raws li tej lus faj lem uas muaj nyob hauv phau Exekhee. Thaum muab phau Exekhee los saib hauv lub ntsiab lus hais txog lub chaw dawb huv, thawj kaum ib tshooj hais txog kev ntxuav Vajtswv pawg ntseeg kom dawb huv thaum Nws haiv neeg hloov ntawm pawg ntseeg uas tseem tabtom sib ntaus sib tua, uas txhais tias yog ib pawg uas muaj nplej mog thiab txhauv, mus ua pawg ntseeg uas kov yeej lawm, uas muaj cov nplej mog uas muab ua khoom fij rau 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 caij nag tom kawg, uas pib thaum txoj kev txiav txim rau cov neeg tseem ciaj sia pib rau hnub 9/11, Khetos tsa Nws lub nceeg vaj uas muaj 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 ntu sijhawm rau kev npaj pib thaum 9/11, thiab thaum muaj txoj kevcai Hnub Chiv, lub roob dawb huv uas muaj yeeb koob raug tsa siab dua txhua lub pov roob 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.
Hnub 9/11, cov cua tau raug tso tawm lawm thiab tom qab ntawd raug txwv cia, yog li ntawd thiaj cim tau qhov pib ntawm kev tsa lub nceeg vaj uas nyob hauv Daniyees ob, uas raug sawv cev ua ib lub pob zeb txiav tawm hauv lub roob uas puv nkaus tag nrho lub ntiajteb.
“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 tsa los rau lub sij hawm nag tom qab, thiab Nws lub nceeg vaj ntawd muaj nrog rau lub nceeg vaj ntawm txoj kev tshav ntuj uas tau raug tsim tsa ntawm tus ntoo khaub lig thiab kuj muaj Nws lub nceeg vaj ntawm lub hwjchim ci ntsa iab thaum txoj cai hnub Sunday. Zedekhiya mus rau Npanpiloo (lub nceeg vaj 1), mus rau Medo-Persia (lub nceeg vaj 2), mus rau tim Kili (lub nceeg vaj 3) thiab txuas mus rau Loos tsis teev dab mlom (lub nceeg vaj 4) 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 txig sib luag pib ntawm Loos Papacy (Npanpiloo sab ntsuj plig--lub nceeg vaj 5), mus txog Tebchaws Meskas (Medo-Persia sab ntsuj plig--lub nceeg vaj 6), mus txog United Nations (Kili sab ntsuj plig--lub nceeg vaj 7) thiab txuas mus txog kev koom ua peb npaug ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav, uas ua ke tsim kom muaj Loos niaj hnub no (Loos sab ntsuj plig--lub nceeg vaj 8 uas yog los 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.