I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.
Kuv tau coj los ntawm ib nqe hauv Testimonies uas nthuav tawm ntau txoj kab ntawm qhov tseeb nyob rau hauv kev txuas nrog txoj kev paub uas Exekees, Yaxayas, thiab Yauhas tau ntsib hauv lub tuam tsev dawb huv. Yauhas tig mus saib lub suab uas nyob tom qab nws hauv Tshwmsim tshooj ib.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.
Kuv nyob hauv tus Ntsuj Plig rau hnub ntawm tus Tswv, thiab kuv hnov qab kuv ib lub suab nrov loj, zoo li suab raj, hais tias, Kuv yog Alpha thiab Omega, tus thawj thiab tus kawg; thiab, Yam uas koj pom, cia li sau rau hauv ib phau ntawv, thiab xa mus rau xya pawg ntseeg uas nyob hauv Asia; rau Efexaus, thiab rau Xamawj, thiab rau Pegamauj, thiab rau Thawatee, thiab rau Xatees, thiab rau Filadefia, thiab rau Laodikea. Thiab kuv tig mus saib lub suab uas hais nrog kuv. Thiab thaum kuv twb tig lawm, kuv pom xya lub teeb txawb kub. Qhia Tshwm 1:10–12.
From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.
Los ntawm kob Patmos thiab tom qab ntawd nkag mus rau hauv lub tuam tsev dawb huv saum ntuj ceeb tsheej, qhov uas Yauhas pom lub zeem muag txog Khetos uas Muam White qhia rau peb txog, yog tib lub zeem muag uas Daniyee tau pom hauv tshooj kaum ntawm nws phau ntawv.
“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).
“‘Hnub ntawd, kuv Daniyees tau quaj ntsuag tau peb lub limtiam puv npo. Kuv tsis tau noj ib yam mov qab ntxiag li, tsis muaj nqaij los sis cawv los rau hauv kuv lub qhov ncauj, thiab kuv kuj tsis tau pleev roj rau kuv tus kheej kiag li.... Ces kuv tsa muag ntsia, thiab saib seb, muaj ib tug txivneej hnav ntaub linen, nws lub duav raug khi nrog kub zoo huv ntawm Uphaz. Nws lub cev kuj zoo li lub pob zeb beryl, thiab nws lub ntsej muag zoo li qhov pom ntawm xob laim, nws ob lub qhov muag zoo li teeb hluav taws, thiab nws ob txhais npab thiab ob txhais taw muaj xim zoo li tooj dag txhuam ci, thiab lub suab ntawm nws cov lus zoo li lub suab ntawm ib pab neeg coob’ (Daniel 10:2–6).”
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.
“Qhov lus piav no zoo ib yam li qhov uas Yauhas tau muab thaum Khetos raug tshwm rau nws ntawm lub kob Patmos. Tsis muaj ib tug neeg twg uas qis dua Leej Tub ntawm Vajtswv tau tshwm rau Daniyee. Peb tus Tswv los nrog lwm tus tub txib saum ntuj los qhia rau Daniyee paub txog yam uas yuav muaj tshwm sim nyob rau hnub kawg.” Sanctified Life, 49.
The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission; Ezekiel and Daniel are captives in Babylon, and Isaiah is living in the history of the wicked king Ahaz of Judah.
Thawj cuaj nqe qhia tias Txoj Kev Tshwmsim ntawm Yexus Khetos raug muab hle cov cim foob li cas, tsis ntev ua ntej tibneeg lub sijhawm sim siab yuav xaus. Vajtswv muab txoj kev tshwmsim ntawd rau Yexus, Yexus muab rau Kali-ee, thiab Kali-ee muab rau Yauhas, nrog rau lus txib kom Yauhas xa txoj xov ntawd mus rau xya pawg ntseeg. Yaxaya tau txais nws txoj lus txib kom ua tib yam ntawd hauv tshooj rau, thiab Exekhee tau txais tib txoj lus txib ntawd hauv tshooj ob thiab peb. Thaum Yauhas tau txais nws txoj lus txib, nws yog ib tug neeg raug kaw; Exekhee thiab Daniyee yog cov neeg raug ntes coj mus ua cev qhev hauv Npanpiloos, hos Yaxaya nyob rau tiam uas Aha, Yuda tus vajntxwv phem, tabtom kav.
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“Muaj tej log nyob hauv tej log, nyob hauv ib qho kev teeb tsa uas nyuaj ntxaws kawg li, ua rau thaum xub thawj pom Ezekiel xav tias txhua yam zoo li nyob hauv kev ntxhov thiab tsis sib haum. Tiamsis thaum lawv txav mus, nws yog nrog kev raug raws nraim uas zoo nkauj thiab nyob hauv kev sib haum xeeb uas txhij txhua. Cov muaj sia saum ntuj ceeb tsheej yog cov thawb cov log no mus, thiab saum toj kawg nkaus, saum lub zwm txwv muaj hwjchim ci ntsa iab uas yog sapphire, yog Tus Nyob Mus Ib Txhis; hos nyob ib ncig ntawm lub zwm txwv yog tus duab zaj sawv uas vov puag ncig, yog lub cim ntawm txoj kev hlub tshua thiab txoj kev hlub. Vim raug txoj kev ci ntsa iab txaus ntshai ntawm qhov xwm txheej ntawd kov yeej lawm, Ezekiel thiaj poob ntsej muag rau hauv av, thaum ib lub suab txib kom nws sawv thiab mloog tus Tswv txoj lus. Ces thiaj muaj ib zaj lus ceeb toom rau cov Yixayee raug muab rau nws.” Testimonies, 751.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:8.
Kuv kuj hnov tus Tswv lub suab hais tias, Kuv yuav txib leejtwg mus, thiab leejtwg yuav mus sawv cev rau peb? Ces kuv thiaj hais tias, Kuv nyob ntawm no; thov txib kuv mus. Isaiah 6:8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate...
“Qhov yog toog pom no tau muab rau Exekees thaum lub sijhawm uas nws lub siab puv npo nrog tej kev xav ntxhov tsaus nti txog yam yuav los. Nws pom thaj av ntawm nws cov yawg koob pw qhuav qhawv...”
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. …
“Nyob rau tib yam nkaus ntawd, thaum Vajtswv tab tom yuav qhib rau tus Yauhas uas Nws hlub kom pom keeb kwm ntawm pawg ntseeg rau tiam tom ntej, Nws tau muab ib lo lus lees paub rau nws txog tus Cawmseej txoj kev txaus siab thiab kev saib xyuas rau Nws haiv neeg los ntawm kev tshwm rau nws pom ‘Ib tug zoo li Neeg Leej Tub,’ taug kev nyob nruab nrab ntawm tej taws tswm ciab, uas sawv cev rau xya pawg ntseeg. …”
“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. …
“Cov lus qhia no yog rau peb qhov txiaj ntsig. Peb yuav tsum tsa peb txoj kev ntseeg rau saum Vajtswv, rau qhov nyob ntawm xub ntiag peb tam sim no muaj ib lub sij hawm uas yuav sim neeg tej ntsuj plig. …
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Peb tab tom sawv ntawm lub qhov rooj nkag mus rau tej xwm txheej loj thiab muaj hwj chim ntshai. Cov lus faj lem tab tom muaj tiav sai heev. Tus Tswv nyob ze ntawm lub qhov rooj lawm. Tsis ntev tom ntej no yuav qhib rau ntawm peb xub ntiag ib lub sijhawm uas muaj kev tseem ceeb hnyav kawg rau txhua tus uas ciaj sia. Cov kev tsis sib haum ntawm yav dhau los yuav raug tsa rov los dua; tej kev tsis sib haum tshiab yuav tshwm sim. Tej xwm txheej uas yuav raug ua tawm hauv peb lub ntiaj teb no tseem tsis tau txawm yog muaj leejtwg npau suav txog li. Xatas tab tom ua haujlwm los ntawm tibneeg ua nws cuab tam. Cov uas tab tom siv zog hloov Txoj Cai Lij Choj thiab nrhiav kom tau ib txoj kevcai yuam kom hwm hnub Sunday tsis tshua paub tias yam tshwm sim yuav yog dabtsi. Ib qho teebmeem loj twb los txog ze rau ntawm peb lawm.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge. …
“Tiamsis Vajtswv cov tub qhe tsis txhob tso siab rau lawv tus kheej hauv lub sijhawm kub ntxhov loj no. Hauv tej yog toog pom uas tau muab rau Yaxayas, rau Exekees, thiab rau Yauhas, peb pom tias saum ntuj ceeb tsheej txuas nrog cov xwm txheej uas tab tom muaj rau saum lub ntiajteb no nyob ze npaum li cas thiab pom tias Vajtswv saib xyuas loj npaum li cas rau cov uas ncaj ncees rau Nws. Lub ntiajteb tsis yog tsis muaj Tus kav. Txoj kev teem tseg ntawm cov xwm txheej uas yuav los tom ntej nyob hauv tus Tswv txhais tes. Tus Huab Tais Hwjchim Loj ntawm ntuj ceeb tsheej tuav lub chaw haujlwm saib xyuas txoj hmoo ntawm tej haiv neeg, ib yam li tej haujlwm txhawj xeeb ntawm Nws pawg ntseeg, rau hauv Nws tus kheej.”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“Hauv qhov pom uas Exekees tau txais, Vajtswv muaj Nws txhais tes nyob hauv qab tis ntawm cov kerubim. Qhov no yog los qhia Nws cov tub qhe tias yog hwj chim los saum ntuj uas pub kom lawv ua tiav. Nws yuav ua hauj lwm nrog lawv yog hais tias lawv yuav tso kev txhaum tseg thiab los ua neeg dawb huv hauv siab thiab hauv lub neej.
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. …
“Lub teeb ci ntsa iab uas mus raws nraim hauv cov tsiaj muaj sia nrog txoj kev ceev zoo li xob laim sawv cev rau qhov kev kub ceev uas txoj hauj lwm no thaum kawg yuav nce mus txog rau kev ua tiav. …”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Cov kwv tij, tam sim no tsis yog lub sijhawm rau kev quaj ntsuag thiab kev tag kev cia siab, tsis yog lub sijhawm rau kev tso siab rau kev ua xyem xyav thiab kev tsis ntseeg. Khetos tam sim no tsis yog ib tug Cawmseej nyob hauv Yauxej lub ntxa tshiab, kaw nrog ib lub pob zeb loj thiab muab khi nrog lub cim foob ntawm Loos; peb muaj ib tug Cawmseej uas twb sawv hauv qhov tuag rov los lawm. Nws yog Vajntxwv, tus Tswv ntawm txhua pab tub rog; Nws zaum nruab nrab ntawm cov Khelunpees; thiab nyob nruab nrab ntawm kev sib ceg thiab kev kub ntxhov ntawm txhua haiv neeg Nws tseem tiv thaiv Nws haiv neeg. Tus uas kav saum ntuj ceeb tsheej yog peb tus Cawmseej. Nws ntsuas txhua txoj kev sim siab. Nws saib xyuas qhov cub hluav taws uas yuav tsum sim txhua tus ntsuj plig. Thaum tej chaw ruaj khov ntawm cov vajntxwv yuav raug rhuav tshem, thaum tej xub ntawm Vajtswv txoj kev chim yuav nkaug hla Nws cov yeeb ncuab lub siab, Nws haiv neeg yuav nyob nyab xeeb hauv Nws txhais tes.” Testimonies, volume 5, 752–754.
Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophets’ experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.
Plaub tug tim khawv hauv Vajlugkub ua pov thawj tias txoj xov ntawm Yexus Khetos txoj Kev Tshwm Sim yog muab rau cov neeg uas tej kev uas cov yaj saub no tau ntsib hauv lub chaw dawb huv ua yam ntxwv piv txog. Thaum peb nkag mus rau hauv lub chaw dawb huv saum ntuj ceeb tsheej, yog thaum ntawd peb thiaj tau txais txoj xov uas peb tau raug tsa los tshaj tawm. Qhov “hluav taws hauv lub cub” uas sim “txhua tus ntsuj plig” yog lub cub hluav taws hauv Malakis tshooj peb.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Tiamsis leejtwg yuav sawv ruaj nyob rau hnub uas nws los? thiab leejtwg yuav sawv taus thaum nws tshwm los? rau qhov nws zoo li hluav taws uas lim kom huv, thiab zoo li xab npum uas ntxhua khaub ncaws: Thiab nws yuav zaum ua tus lim thiab tus ntxuav nyiaj kom huv: thiab nws yuav ntxuav cov tub ntawm Levi kom huv, thiab lim lawv ib yam li kub thiab nyiaj, xwv kom lawv thiaj li yuav nqa tau ib qho khoom fij rau tus Tswv hauv txoj kev ncaj ncees. Ces qhov khoom fij ntawm Yudas thiab Yeluxalees yuav ua yam txaus siab rau tus Tswv, ib yam li yav thaum ub, thiab ib yam li hauv tej xyoo dhau los. Malachi 3:2–4.
The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us “if” we “will put away iniquity and become pure in heart and life.” Some, as in Daniel ten, flee from that experience, but those, symbolized by Daniel, who do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates, have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church and then the world.
Tus lim nyiaj paub tias cov nyiaj twb nyob hauv lub cub tawg tau ntev txaus lawm thaum cov nyiaj huv kawg nkaus txog qhov uas tsom tau nws lub ntsej muag. Qhov tseeb hais txog txoj kev lim nyiaj thaum ub no sib haum nrog lo lus qhia hom ua kom ib yam tshwm sim “marah” uas Daniyees pom hauv tshooj kaum. Nyob rau tiam kawg no, tus Tswv tabtom coj Nws haiv neeg mus rau hauv lub chaw dawb huv kom sim cov neeg uas muaj feem yuav raug xaiv los ua ib feem ntawm tus chij ntawm pab ib puas plaub caug plaub txhiab leej, ntxuav lawv kom dawb huv thiab tshem lawv tej kev tsis huv tawm. Nyob rau lub sijhawm no, “Nws yuav ua haujlwm nrog” peb “yog tias” peb “yuav tso kev phem tseg thiab los ua neeg dawb huv hauv lub siab thiab kev ua neej.” Ib txhia khiav ntawm qhov kev ntsib ntawd mus, ib yam li hauv Daniyees tshooj kaum; tiam sis cov uas Daniyees ua cim sawv cev rau, uas pom tiag tiag lub zeem muag ntawm daim iav loj uas qhia txog kev tshwm sim ntawm Yexus Khetos, yuav raug muab ib lub ncaig taws ntawm lub thaj los kov lawv daim di ncauj, raws li Yaxayas piav qhia, thiab lawv yuav raug ntxuav kom dawb huv thiab raug npaj kom txhij mus tshaj tawm ib zaj lus rau ib pawg ntseeg uas thim txoj kev ntseeg lawm, thiab tom qab ntawd rau lub ntiajteb.
The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history in which the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.
Txoj xov no raug nthuav qhia rau cov ntsuj plig uas muaj siab npuab nyob hauv lub chaw dawb huv. Thaum muab Levi Tej Kevcai tshooj nees nkaum peb los dhos kom haum nrog lub caij Peetekos, tshooj no yog tsim los tsom qhia txog lub Phij Xab Sib Cog Lus uas nyob hauv Chav Dawb Huv Tshaj Plaws. Los ntawm kev ntseeg, tus qauv ntawm cov lus hauv tshooj no qhia kom paub txog peb lub cim taw kev nyob hauv keeb kwm dawb huv uas txoj kev sim hauv lub cub hluav taws raug ua tiav. Muaj lub ntsiab tob kawg nkaus uas los ntawm Vajtswv—tus qauv lus faj lem ntawm tshooj nees nkaum peb ua rau tus kawm lus faj lem muaj peev xwm nrhiav tau Exekhee nyob hauv nqe ib ntawm tshooj ib.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity. Ezekiel 1:1, 2.
Tam sim no tau muaj nyob rau xyoo peb caug, rau lub hli plaub, rau hnub tsib ntawm lub hli ntawd, thaum kuv nyob nrog cov neeg raug coj mus nyob txim ntawm ntug dej Kebas, ces ntuj qhib lug, thiab kuv pom tej yog toog uas yog los ntawm Vajtswv. Rau hnub tsib ntawm lub hli ntawd, uas yog xyoo tsib ntawm Vajntxwv Yehauyakhi raug coj mus nyob txim. Exekees 1:1, 2.
As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, then five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.
Raws li ib tug pov thawj nyob rau lub sijhawm kaw cim rau ib puas plaub caug plaub txhiab leej, Exekees nyob hauv xyoo thib peb caug ntawm lub voj voog Jubili thib kaum xya, tsib xyoos ua ntej lub sijhawm thib peb ntawm peb zaug uas Npexukhanexas tuaj vij lub nroog Yeluxalees hauv xyoo 587 BC. Xyoo thib peb caug hauv nqe no yog peb caug xyoo tom qab txoj kev txhawb siab loj tshaj plaws hauv keeb kwm Phau Qub, thiab nws yog rau hnub thib tsib ntawm xyoo thib tsib, yog li muab tus lej tsib tso rau saum Exekees zaj tim khawv. Hauv ob nqe qhib no peb pom peb caug raug txheeb ib zaug thiab tus lej tsib raug hais peb zaug. Hauv tus qauv ntawm Levis Kevcai nees nkaum peb uas raug phim nrog lub caij Phetekos, txoj kev sim siab thib ob uas sawv cev los ntawm peb caug mus txog rau hnub caiv tshuab raj, ces tsib hnub mus txog rau kev nce saum ntuj ceeb tsheej ntawm Khetos, ces tsib hnub mus txog rau hnub ua kev theej txhoj, ces tsib hnub mus txog rau tus ncej cim uas sawv cev rau ob qho tib si nag thaum ntxov (Phetekos) thiab nag thaum kawg (Tsev Pheebsuab). Tus qauv ntawd nthuav qhia peb caug, ua raws los ntawm peb theem ntawm tsib. Exekees nyob hauv lub tuam tsev, thiab tus qauv ntawm Levis Kevcai nees nkaum peb yog Lub Phij Xab.
The history attests to the fact that Ezekiel at that point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.
Keeb kwm ua tim khawv rau qhov tseeb tias Exekees, nyob rau lub sijhawm ntawd, tseem tshuav tsib xyoos ua ntej ib qho kev vij thaiv muaj lub ntsiab lus piv txwv, uas xaus rau hauv kev ua hom qhia txog txoj cai Hnub Caiv hnub Sunday uas yuav los sai no raws li sawv cev los ntawm kev puastsuaj ntawm Yeluxalees. Tus lej “tsib” yog ib qho tseem ceeb thawj ntawm tus qauv hauv Levi Tej Kevcai nees nkaum peb, ib yam li tus lej peb caug thiab.
It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season, the three-step testing process, which is the furnace fire of Malachi, is clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.
Cov zaj lus no twb tau qhia lawm tias thaum muab thawj nees nkaum ob nqe hauv tshooj ntawd los teem kom sib phim nrog nees nkaum ob nqe kawg, thiab tom qab ntawd muab ob kab uas ib kab muaj nees nkaum ob nqe ntawd los teem ua ke kom sib phim nrog lub caij Peetekos, ces thiaj pom tseeb txog txheej txheem kev sim uas muaj peb kauj ruam, uas yog cov hluavtaws hauv lub cub hauv phau Malakis. Peb kauj ruam ntawd muaj qhov alpha thiab qhov omega nyob rau hauv thawj kauj ruam thiab kauj ruam thib peb, uas muaj plaub lub cim qhia kev sib law liag ua ib pawg uas sawv cev rau ib kauj ruam.
Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.
Kev Hla Dhau, tom qab ntawd yog rooj kevcai ncuav tsis muaj poov xab, tom qab ntawd yog thawj cov txiv hmab txiv ntoo muab fij uas yog nplej barley, ces “tsib” hnub mus txog qhov kawg ntawm rooj kevcai ncuav tsis muaj poov xab. Plaub lub cim ciam no ua ke tsim thawj txoj kev sim siab, thiab Yexus ib txwm siv qhov kawg los piav los ntawm qhov pib, thiab txoj kev sim siab thib peb kuj muaj plaub lub cim ciam thiab. Rooj kevcai raj nplaim, ces kev nce saum ntuj ntawm Khetos tom qab ntawd yog Hnub Theej Txhoj, thiab ces tsib hnub tom qab yog kev tuaj txog ntawm ob qho tib si Hnubtsibcaug thiab Tsev Pheebsuab. Hnubtsibcaug yog lub cim ntawm nag thaum chiv thawj thiab Tsev Pheebsuab yog lub cim ntawm nag thaum kawg. Hauv tus qauv Leviticus nees nkaum peb, ob qho tib si Hnubtsibcaug thiab Tsev Pheebsuab sib phim.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Vim li ntawd, nej cov me nyuam Xi-oos, nej cia li zoo siab thiab xyiv fab hauv tus Tswv uas yog nej tus Vajtswv; rau qhov Nws tau muab nag thaum ntxov rau nej raws li tsim nyog, thiab Nws yuav ua kom nag poob los rau nej, yog nag thaum ntxov thiab nag thaum lig, hauv thawj lub hli. Yoos 2:23.
The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.
Txoj kev xeem thiab kev ua kom dawb huv zaum kawg tau pib thaum Lub Kaum Ob Hlis 31, 2023. Qhov kev xeem thawj yog qhov kev xeem hauv paus, uas raug cim tseg los ntawm kev sib cav ntawm cov “robbers of thy people” uas tau faib pawg uas twb tau raug sim dhau los lawm los ntawm kev poob siab ntawm Lub Xya Hli 18, 2020.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.
“Hauv keeb kwm thiab yav tom ntej raws li lus faj lem, Vajtswv Txojlus qhia txog txoj kev sib ntaus ntev mus tsis tu ncua ntawm qhov tseeb thiab qhov yuam kev. Txoj kev sib tawm tsam ntawd tseem tab tom txuas ntxiv mus. Tej yam uas twb muaj lawm yuav rov muaj dua. Tej kev sib cav qub yuav raug tsa rov los dua, thiab tej kev qhuab qhia tshiab yuav niaj hnub tshwm sim tuaj. Tiamsis Vajtswv haiv neeg, cov uas hauv lawv txoj kev ntseeg thiab hauv kev ua kom tiav raws li lus faj lem tau ua ib feem hauv kev tshaj tawm thawj, ob, thiab peb tug timtswv tej lus, paub qhov chaw uas lawv sawv. Lawv muaj ib txoj kev paub dhau los uas muaj nqis tshaj kub ntshiab. Lawv yuav tsum sawv ruaj khov ib yam li pob zeb, tuav txoj kev ntseeg siab uas lawv tau muaj thaum chiv thawj kom ruaj nrees mus txog thaum kawg.” Manuscript Releases, volume 1, 47.
In Leviticus twenty-three, the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.
Hauv Levi Teev Hnub nees nkaum peb, qhov kev sim thawj zaug raug sawv cev los ntawm ib txoj kev sib xyaw ua ntej yaj saub ntawm peb qho uas tom qab tsib hnub raug raws los ntawm qhov kawg ntawm ncuav tsis muaj poov xab. Hnub Hla Dhau yog hnub ib, kevcai nco txog ncuav tsis muaj poov xab yog hnub ob, thiab kev fij thawj cov txiv yog hnub peb. Tsib hnub tom qab ntawd, kevcai nco txog ncuav tsis muaj poov xab xaus lawm. Tus qauv ua ntej yaj saub ntawm thawj qhov ntawm peb qhov kev sim kuj raug sawv cev nyob hauv qhov kev sim thib peb thiab qhov kawg. Nyob hauv tus cim ciam thib peb ntawd, uas muaj peb tus cim ciam raws los ntawm ib tug, kevcai nco txog suab raj yog hnub ib, thiab Khetos txoj kev nce mus saum ntuj yog tsib hnub tom qab ntawd, ces hnub ua kev theej txhoj ua raws tsib hnub tom qab ntawd, ces tsib hnub tom qab ntawd ob leeg—Pheethekhos thiab kevcai nco txog Tsev Pheebsuab—ua cim rau txoj cai Sunday uas yuav los sai sai no, uas raug sawv cev hauv phau ntawv Exekees li kev puas tsuaj ntawm Yeluxalees.
Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days that not only represent a symbol of a priest but also the second test of the three tests represented within the Divine illustration.
Txij thaum xaus lub koob tsheej noj ncuav tsis xyaw keeb mus txog lub koob tsheej tshuab raj, muaj peb caug hnub uas tsis yog ua lub cim sawv cev rau ib tug pov thawj xwb, tiamsis kuj sawv cev rau qhov kev sim zaum ob ntawm peb qhov kev sim uas muab nthuav qhia hauv daim duab piv txwv uas Vajtswv muab qhia.
The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separate those three steps by one day each, and the fall feasts separate those three steps by five days.
Khetos txoj kev ua kevcai raus dej qhia kom pom peb lub cim qhia kev, uas yog Kevcai Hla Dhau, Kevcai Noj Ncuav Tsis Muaj Keeb thiab Kevcai Thawj Phaum Qoob Loo, rau qhov peb lub cim qhia kev ntawd sawv cev rau Khetos txoj kev tuag, kev raug faus thiab kev sawv hauv qhov tuag rov los. Tom qab peb theem ntawd, dhau tsib hnub mam li txog theem plaub, uas muaj qhov kawg ntawm Kevcai Noj Ncuav Tsis Muaj Keeb ua lub cim sawv cev. Txoj kev ua kevcai raus dej ntawd qhia peb theem ntawd nyob hauv ib pliag xwb, thaum Yauhas ua kevcai raus dej rau nws tus Mexiyas. Cov kevcai caij nplooj ntoos hlav cais peb theem ntawd kom ib theem nrug ib theem ib hnub, hos cov kevcai caij nplooj ntoos zeeg cais peb theem ntawd kom sib nrug tsib hnub.
When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty plus five is forty (5 + 30 + 5 = 40).
Thaum peb muab thawj qhov kev sim ntawm tej koob tsheej caij nplooj hlav los siv ua ib pawg peb lub cim qhia kev uas muaj ib lub cim qhia kev raws qab tsib hnub tom qab ntawd, thiab tom qab ntawd muab tej koob tsheej caij nplooj zeeg los siv ua peb lub cim qhia kev uas muaj ib lub cim qhia kev raws qab tsib hnub tom qab ntawd, ces tsim tau ib tug qauv raws li lus faj lem uas muaj lub cim qhia kev alpha uas muaj peb lub cim thiab muaj tsib hnub raws qab, ces muaj peb caug hnub raws qab ntawd, thiab muaj qhov kev sim thib peb ntawm tej koob tsheej caij nplooj zeeg ua ib lub cim qhia kev uas muaj peb lub cim thiab muaj tsib hnub raws qab—tus qauv no qhia tias thawj qhov kev sim kav tsib hnub tag nrho, ces muaj qhov kev sim thib ob uas kav peb caug hnub mus txog rau lub cim qhia kev thib peb uas muaj tsib hnub. Tsib ntxiv peb caug ntxiv tsib yog plaub caug (5 + 30 + 5 = 40).
Christ’s baptism was immediately followed by forty days that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.
Tom qab Khetos ua kevcai raus dej tag lawm, muaj plaub caug hnub los txuas kiag, thiab lub sijhawm ntawd xaus nrog peb qhov kev sim siab. Tseem pom tau ntau yam ntxiv hauv tus qauv ntawm Levis Kevcai tshooj nees nkaum peb thaum muab los saib ua ke nrog lub caij Peetekos, tiamsis ntawm lwm theem, tshooj ntawd sawv cev rau lub Phijxab hauv Qhov Chaw Dawbhuv Tshaj Plaws.
The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant.
Cov caij nplooj ntoos hlav thiab caij nplooj zeeg tej kevcai noj mov dawb huv hauv Levi Tej Kevcai nees nkaum peb raug muab tso rau nruab nrab ntawm ob Hnub Xatas. Ob Hnub Xatas ntawd sawv cev rau ob tug kherubim npog, thiab cov cim kev ntawm lub caij Peetekos uas raug teem raws li Levi Tej Kevcai nees nkaum peb sawv cev rau Lub Phij Xab thiab ob tug kherubim npog. Exekees raug coj mus rau hauv lub chaw dawb huv hauv tshooj ib, thiab thaum nws raug coj mus rau ntawd, nws nyob rau tsib hnub ua ntej kev raug kaw v围 uas coj mus rau kev puas tsuaj ntawm Yeluxalees, ua piv txwv txog txoj cai Hnub Caiv uas yuav los sai sai no. Txoj cai Hnub Caiv ntawd raug sawv cev los ntawm Peetekos thiab Tsev Pheebsuab hauv Levi Tej Kevcai nees nkaum peb. Exekees nyob hauv xyoo peb caug, thiab peb caug yog lub sijhawm ntawm qhov kev sim zaum ob ntawm peb qhov kev sim uas ua ke los ua hluav taws cub ntawm Malakis peb. Qhov kev sim zaum ob raug sawv cev los ntawm peb caug hnub, ib yam li Exekees nyob hauv xyoo peb caug ntawm lub voj voog Yilee zaum kaum xya uas tau pib ntawm Yauxiya Txoj Kev Hla Dhau Loj, raws li cov kws sau keeb kwm hu nws. Exekees nyob tsib xyoos ua ntej qhov kev raug kaw v围 uas kav kaum yim lub hlis, thiab nws nyob hauv lub tuam tsev, uas yog nruab nrab ntawm peb qhov kev sim kawg uas ntxuav kom huv thiab tshem kom dawb huv cov seem uas tshuav.
In 592 BC, Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 586 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.
Xyoo 592 ua ntej Yexus yug, Exekhee raug ua kom “hais tsis tau lus” los ntawm lub hwjchim saum ntuj, thiab nws tsuas hais lus tau thaum Vajtswv qhib nws lub qhov ncauj xwb. Qhov uas nws hais tsis tau lus ntawd kav mus txog thaum Yeluxalees poob rau xyoo 586 ua ntej Yexus yug. Vajtswv tau ua kom nws hais lus thaum pib vij lub nroog, yog hnub uas tus uas nws “ob lub qhov muag” “ntshaw” tuag, tiamsis nws tsis tau txais kev tso cai hais lus ywj siab mus txog thaum Yeluxalees, uas yog yam uas cov Yixalayees “ob lub qhov muag” “ntshaw”, tau poob lawm. Yeluxalees txojkev poob yog lub cim sawv cev rau tsab kevcai hnub chiv uas yuav los txog sai sai no, thiab yog nyob rau ntawd uas Yauhas tus uas muab neeg ua kevcai raus dej leej txiv, uas yog ib tug pov thawj hauv pawg thib yim uas sib hloov ua haujlwm, raug ua kom hais tsis tau lus thaum ua haujlwm hauv lub tuam tsev, uas yog qhov chaw uas Exekhee kuj raug ua kom hais tsis tau lus tau li cuaj lub hlis thiab. Yog hnub thib yim tom qab Yauhas yug, thaum luag tab tom ua kevcai txiav rau Yauhas, nws txiv thiaj tau txais kev tso cai hais lus. Ob tug cev Vajtswv lus raug ua kom hais tsis tau lus thaum nyob hauv lub chaw dawb huv. Tus cev Vajtswv lus thib peb uas raug ua kom hais tsis tau lus thaum tab tom ntsia Khetos hauv lub chaw dawb huv yog Daniyee. Hauv tshooj kaum, Daniyee nyob hauv lub chaw dawb huv, thiab kiag thaum nws tab tom raug kov zaum thib ob ntawm peb zaug ntawd, nws raug ua kom hais tsis tau lus. Nyob rau ntawm qhov nruab nrab ntawd, Daniyee raug ua kom hais tsis tau lus.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.
Thiab thaum nws tau hais tej lus zoo li ntawd rau kuv lawm, kuv tig ntsej muag rau hauv av, thiab kuv los ua neeg tsis taus hais lus. Thiab saib seb, ib tug uas zoo li tus yam ntxwv ntawm cov tub ntawm neeg tau kov kuv daim di ncauj; ces kuv qhib kuv lub qhov ncauj, thiab hais lus, thiab hais rau tus uas sawv ntawm kuv xub ntiag tias, Au kuv tus tswv, vim yog lub zeem muag no kuv tej kev quaj ntsuag tau los raug kuv, thiab kuv tsis tshuav ib qho zog li. Daniel 10:15, 16.
Speaking
Hais Lus
The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying the Philadelphians who are given a new name.
Lub cim piv txwv ntawm qhov “hais lus” yuav tshwm meej thaum muaj txoj kevcai hnub Vasthiv uas yuav los txog sai sai, thaum Tebchaws Meskas hais lus zoo li ib tug zaj, Npala-as tus nees luav hais lus, thiab Hanpakus zaj yogtoog hais lus thiab tsis dag. Peb tug xibhwb cev Vajtswv lus uas hais tsis tau lus, uas raug ua kom hais tsis tau lus thaum lawv nyob hauv lub chaw dawb huv, hais lus thaum Yeluxalees raug rhuav tshem. Hais txog Xakhaliyas, nws hais lus los lees paub tias nws tus tub lub npe tshiab yog lawm, yog li ntawd nws thiaj ua tus qauv piv txog cov neeg Filadefias uas tau txais ib lub npe tshiab.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Tus uas kovyeej lawm, kuv yuav tsa nws ua ib tug ncej hauv lub tuam tsev ntawm kuv tus Vajtswv, thiab nws yuav tsis tawm mus ntxiv lawm li; thiab kuv yuav sau rau saum nws kuv tus Vajtswv lub npe, thiab kuv tus Vajtswv lub nroog lub npe, uas yog lub nroog Yeluxalees tshiab, uas nqes saum ntuj los ntawm kuv tus Vajtswv los: thiab kuv yuav sau rau saum nws kuv lub npe tshiab. Tshwm Sim 3:12.
Zachariah was given a tablet to write the new name of John.
Xakhaliyas tau txais ib daim txiag sau ntawv los sau Yauhas lub npe tshiab.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Thaum txog hnub yim, lawv tuaj ua kevcai txiav daim tawv qau rau tus menyuam; thiab lawv hu nws ua Xakhaliyas raws li nws txiv lub npe. Tiamsis nws niam teb hais tias, Tsis yog li ntawd; nws yuav tsum hu ua Yauhas. Thiab lawv hais rau nws tias, Hauv nej caj ces tsis muaj leejtwg hu los ntawm lub npe no. Thiab lawv txawj txav tes rau nws txiv, xav paub tias nws xav kom hu tus menyuam li cas. Thiab nws thov ib daim txiag sau ntawv, ces sau hais tias, Nws lub npe yog Yauhas. Thiab sawvdaws xav tsis thoob kawg li. Thiab tam sim ntawd nws lub qhov ncauj txawm qhib, nws tus nplaig txawm daws tawm, ces nws hais lus thiab qhuas Vajtswv. Lukas 1:59–64.
John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards an understanding of Josiah’s prophetic line.
Yauhas lub npe tshiab sib haum rau pawg ntseeg Filadelfia, thiab lub npe Xakhaliyas sib haum rau Laudekias raws li tau sawv cev los ntawm Xakhaliyas txoj kev tsis ntseeg rau hauv zaj lus ntawm tus tim tswv thib peb. Tag nrho cov yaj saub hais txog hnub kawg, thiab hnub kawg yog keeb kwm ntawm tus tim tswv thib peb. Yog li tus tim tswv uas coj zaj lus ntawd los yuav tsum yog tus tim tswv thib peb. Xakhaliyas tsis kam to taub tias tus Tswv yuav hla dhau pawg ntseeg Xya-hnub Khixatia Adventis hauv Laudekias. Tseem muaj ntau yam yuav hais txog kev kho kom rov muaj suab nyob rau hauv cov yaj saub no, tab sis peb yuav txuas ntxiv mus rau kev nkag siab txog Yauxiyas txoj kab cev lus faj lem.
Josiah’s Wheel
Lub Log ntawm Yauxiya
We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced that they had no king but Caesar.
Peb tau hais txog lub voj voog xyoo Yaupee thib kaum xya uas pib thaum Yauxiya ua Kevcai Hla Dhau rau xyoo 622 ua ntej Yexus yug, tiam sis Yauxiya txoj kab keeb kwm twb pib ua ntej xyoo 622 ua ntej Yexus yug ntev lawm. Qhov kev ntxeev siab ntawm cov Yixayee uas ua rau Xa-u tau nce zwm txwv ua Yixayee thawj tug vajntxwv yog qhov pib ntawm plaub caug xyoo uas vajntxwv Xa-u yuav kav, ces yog plaub caug xyoo uas vajntxwv Daviv yuav kav, thiab tom qab ntawd yog plaub caug xyoo uas Xalaumoo yuav kav. Qhov kev tsis lees yuav Vajtswv uas ua rau tus cev Vajtswv lus Xamuyee tsis txaus siab heev ntawd tshwm sim rau xyoo 1097 ua ntej Yexus yug, thiab yog qhov pib ntawm ib txoj kab keeb kwm uas ua lus faj lem txog kev ntxeev siab, uas xaus rau ntawm tus ntoo khaub lig thaum cov Yudai tshaj tawm tias lawv tsis muaj dua lwm tus vajntxwv li tsuas yog Xixa xwb.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Tiamsis lawv qw nrov hais tias, Cia li muab nws tshem mus, muab nws tshem mus, muab nws ntsia saum ntoo khaublig. Pilaj hais rau lawv tias, Kuv puas yuav tsum ntsia nej tus Vajntxwv saum ntoo khaublig? Cov thawj pov thawj teb tias, Peb tsis muaj vajntxwv dua li Xixas. Yauhas 19:15.
In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.
Xyoo 1097, peb tug vajntxwv yuav kav ib leeg tau plaub caug xyoo mus txog thaum Xalaumoos tuag xyoo 977 BC, thaum ntawd lub nceeg vaj thiaj faib ua qaum teb thiab qab teb.
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.
Tom qab ntawd lawv thiaj xav tau ib tug vajntxwv; thiab Vajtswv muab Xa‑u, Cias tus tub, uas yog ib tug neeg ntawm xeem Npeeyamee, rau lawv kav tau plaub caug xyoo. Tubtxib Tes Haujlwm 13:21.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.
Daviv muaj peb caug xyoo thaum nws pib ua vajntxwv kav, thiab nws kav tau plaub caug xyoo. Nyob hauv Hevron nws kav Yudas tau xya xyoo thiab rau lub hlis; hos nyob hauv Yeluxalees nws kav tau peb caug peb xyoos saum tag nrho cov Ixayees thiab Yudas. 2 Xamuyee 2:4, 5.
Solomon’s reign began in 1017 BC; the foundation of the Temple was laid in Solomon’s fourth year (1013 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7), 1006 BC. The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.
Xalaumoo txoj kev kav tebchaws pib xyoo 1017 BC; lub hauv paus ntawm lub Tuam Tsev raug tsa rau hauv Xalaumoo xyoo plaub (1013 BC). Kev txhim kho kav tau xya xyoo (1 Vajntxwv 6:37–38), thiab lub Tuam Tsev raug ua tiav rau lub hli yim hauv Xalaumoo xyoo kaum ib. Kev fij tseg raws cai tau muaj nyob rau lub hli xya (lub hli Ethanim), thaum lub Koobtsheej Tsev Pheebsuab (1 Vajntxwv 8; 2 Vaj Keeb Kwm 5–7), xyoo 1006 BC. Cov vajntxwv, lub Tuam Tsev, thiab lub tebchaws txhua yam puavleej raug sawv cev hauv keeb kwm nrog ib ncua sijhawm plaub puas cuaj caum xyoo, uas meej tseeb cim tseg ib lub sijhawm yaj saub hauv kev sib raug rau cov vajntxwv, lub Tuam Tsev, lossis lub tebchaws.
Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (possesses three witnesses in the line), and concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins. The mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.
Daniyee raug ntes coj mus nyob rau xyoo 607 ua ntej Yexus yug, txawm hais tias feem coob ntawm cov kws xam caij nyoog raws phau Vajlugkub suav tias yog xyoo 605 ua ntej Yexus yug. Tej ntaub ntawv keeb kwm yuav tsum sib haum nrog cov lus tim khawv hauv cov lus faj lem, thiab lub ntsiab ua cim ntawm cov xwm txheej uas muab cim tseg raws keeb kwm rau saum txoj kab keeb kwm uas pib thaum muaj kev ntshaw kom muaj ib tug vajntxwv nyob rau xyoo 1097 ua ntej Yexus yug ntawd, raws li ob peb yam tim khawv hauv cov lus faj lem, qhia tias yuav tsum muab xyoo 607 ua ntej Yexus yug los siv thiaj raug, tsis yog xyoo 605 ua ntej Yexus yug. Xyoo 607 ua ntej Yexus yug ua cim qhia qhov xaus ntawm plaub puas cuaj caum xyoo hauv txoj kab keeb kwm ntawm cov vajntxwv, tiamsis xyoo ntawd kuj yog qhov pib ntawm ib qho ntawm peb qho kev sawv cev tseem ceeb rau xya caum xyoo uas tshwm nyob hauv txoj kab ntawd. Xyoo 607 ua ntej Yexus yug ua cim qhia qhov xaus ntawm xya caum xyoo uas pib thaum Manaxes raug ntes coj mus nyob rau xyoo 677 ua ntej Yexus yug. Thawj qhov kev sawv cev rau lub cim plaub puas cuaj caum xyoo (uas muaj peb yam tim khawv nyob hauv txoj kab ntawd) xaus rau ntawm qhov chaw uas ib yam ntawm peb yam tim khawv txog xya caum xyoo xaus thiab dua ib yam tim khawv txog xya caum xyoo pib. Qhov kev teeb tsa ntawm cov lej ua tim khawv rau xyoo 607 ua ntej Yexus yug, txawm hais tias muaj lub tswv yim tias Daniyee raug ntes coj mus nyob rau xyoo 605 ua ntej Yexus yug.
Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 515 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There are, of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.
Nyob hauv txoj kab sijhawm uas muaj ib ntu 490 xyoo ntsig txog cov vajntxwv txij xyoo 1097 ua ntej Tswv Yexus yug mus txog xyoo 607 ua ntej Tswv Yexus yug, kuj muaj 490 xyoo txij thaum ua kevcai fij Solomon lub Tuam Tsev mus txog thaum Zerubbabel ua kevcai fij lub Tuam Tsev tom qab lub caij raug coj mus ua cev qhev, rau xyoo 515 ua ntej Tswv Yexus yug. 490 xyoo ntawd yog 420 xyoo txij thaum Solomon ua kevcai fij lub Tuam Tsev rau xyoo kaum ib uas nws kav, ntxiv rau 70 xyoo uas lub Tuam Tsev raug tso tseg nyob do cuas thaum lub caij raug coj mus ua cev qhev, ua ke yog 490 xyoo. Artaxerxes tsab cai thib peb tau raug tshaj tawm 59 xyoo tom qab ntawd, rau xyoo 457 ua ntej Tswv Yexus yug, thiab yog lub cim qhia qhov pib ntawm 490 xyoo uas tau “teem tseg” (txiav tawm, Daniel 9:24) rau Vajtswv haiv neeg; lub sijhawm ntawd xaus rau xyoo 34 thaum Stephen raug txawb pob zeb tua. Muaj tseeb tiag, tseem muaj ntau yam povthawj txog kev suav caij nyoog uas muaj ntsiab tob nyob hauv txoj kab sijhawm faj lem uas pib ntawm kev thim txojkev ntseeg uas yog lub hauv paus, uas yog kev tsis lees txais Vajtswv thiab tus Ntsuj Plig ntawm Kev Faj Lem rau xyoo 1097 ua ntej Tswv Yexus yug, thiab xaus thaum Stephen pom Khetos sawv ntawm Vajtswv sab xis. Hauv zaj lus timkhawv no peb pom Josiah lub log faj lem.
I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king, thus marking the foundation of Israel’s human monarchy. I also write this, for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.
Kuv hais tias “kev thim txojkev ntseeg uas yog lub hauv paus,” rau qhov qhov pib ntawm txoj kab qhia txog lub sijhawm uas Yixayee tsis kam lees Vajtswv ua Vajntxwv, vim lawv xav tau ib tug vajntxwv hauv ntiajteb no, yog li ntawd thiaj cim lub hauv paus ntawm Yixayee txojkev tswjhwm los ntawm vajntxwv uas yog tibneeg. Kuv kuj sau li no thiab, rau qhov lub log ntawm Yauxiya, uas nws lub npe txhais tias “Vajtswv lub hauv paus,” yog lub cim qhia txog Vajtswv haiv neeg lub hauv paus thiab lawv txojkev thim txojkev ntseeg uas yog lub hauv paus tibsi.
When Solomon died and the twelve tribes divided into north and south, Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes, the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.
Thaum Xalaumoo tuag thiab kaum ob xeem faib ua sab qaum teb thiab sab qab teb, tus cev Vajtswv lus uas tsis mloog lus tau cem Yelaunpau-as txoj kev ua kevcai fij lub txheej txheem kev teev tiam cuav, thiab nws cov lus cem muaj lus faj lem hais txog ib tug vajntxwv uas yuav los yav tom ntej hu ua Yauxiyas. Thaum Yelaunpau-as thiab kaum xeem sab qaum teb pib txoj kev thim kev ntseeg uas yog lub hauv paus, twb muaj lus faj lem tseg txog Yauxiyas thiab txoj kev txhawb siab uas nws yuav coj, uas muaj Kevcai Hla Dhau Loj hauv xyoo 622 ua ntej Yexus yug ua lub cim. Txoj kev txhawb siab ntawd tshwm sim los ntawm kev nrhiav pom tej ntawv uas Mauxes sau thiab kev tshaj tawm txoj kev txiav txim rau Vajtswv haiv neeg vim lawv pheej thim kev ntseeg tsis tu ncua. Thaum nyeem cov lus hauv tej ntawv uas Mauxes sau rau vajntxwv Yauxiyas mloog, cov lus ntawd ua rau muaj txoj kev txhawb siab loj tshaj plaws hauv keeb kwm Phau Qub. Cov lus faj lem hais txog ib tug menyuam uas yuav yug los yav tom ntej hu ua Yauxiyas kuj muaj cov lus txiav txim raws li lus faj lem uas tus cev Vajtswv lus uas tsis mloog lus tau hais tawm tsam vajntxwv Yelaunpau-as vim txoj kev thim kev ntseeg uas yog lub hauv paus ntawd.
The curse of Moses, as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller, who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840, was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.
Mauxes txoj kev foom tsis zoo, raws li Daniyees hu li ntawd, yog “xya npaug” hauv Levis Kevcai tshooj nees nkaum rau, thiab qhov ntawd tau dhau los ua qhov kev tshawb pom uas yog lub hauv paus rau William Miller, tus uas yog lub cim qhia txog tej lus tseeb uas yog lub hauv paus ntawm txoj kev ntseeg Adventist. Qhov uas Miller txoj xov tau txais hwjchim rau hnub tim 11 lub Yim Hli xyoo 1840 yog tshwm sim los ntawm tes haujlwm uas “Josiah” Litch tau ua nyob rau xyoo 1838 thiab 1840. Xyoo 1863, tej hauv paus ntawd raug muab tso tseg, thiab “xya npaug” tau dhau los ua lub cim uas tsis yog qhia txog tej lus tseeb uas yog lub hauv paus ntawm cov ntseeg raws Miller ntawm Filadelfias xwb, tiamsis kuj qhia txog txoj kev ntseeg raws Miller ntawm Laudikeyas txoj kev ntxeev siab tawm tsam tej hauv paus ntawd thiab. Keeb kwm ntawm cov ntseeg raws Miller ntawm thawj tus timtswv thiab tus timtswv thib ob muaj lub ntsiab ua cim ntawm “Josiah” uas yuav rov tshwm sim raws nraim txhua yam hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej. Josiah lub log rov ncav mus txog vajntxwv Xa-u txoj kev ua khawv koob, ces ncav mus kom txog thaum pawg ntseeg Adventist Hnub Xya ntawm Laudikeyas raug nti tawm thaum muaj txoj kevcai Hnub Ib. Lub cim nias uas kaw Josiah lub log hauv Exekees cia nimno tabtom raug qhib, ua lub ncov siab kawg ntawm txoj kev nias cim rau ib puas plaub caug plaub txhiab leej.
We will continue these things in the next article.
Peb yuav txuas ntxiv tej yam no nyob rau hauv tsab ntawv txuas ntxiv tom ntej.