The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.

Kab yaj saub uas kuv tab tom txheeb xyuas tias yog “lub log ntawm Yauxiya” pib nrog txoj kev ntxeev siab ntawm cov Yixayee thaum ub thaum lawv tsis kam lees txais Vajtswv ua lawv tus Vajntxwv hauv xyoo 1097 BC. Peb tug vajntxwv thawj zaug (Xa‑u, Davi, thiab Xalaumoo) raug txheeb tias kav tau plaub caug xyoo ib tug, txij xyoo 1097 BC mus txog xyoo 977 BC. Thaum Xalaumoo tuag lawm, txoj kev ntxeev siab ntawm Yerau‑aam thiab kaum xeem sab qaum teb ua kom kab ntawm peb tug vajntxwv thawj zaug xaus, thiab pib ib kab vajntxwv hauv ob lub tebchaws, sab qaum teb thiab sab qab teb.

The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 516 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.

Peb thawj peb tug vajntxwv yog ib lub cim ntawm ntau yam tseeb, tiam sis ib lub log ntawm qhov tseeb uas lawv txuas nrog yog peb tug vajntxwv kawg ntawm Yudas—Jehoiakim, Jehoiachin thiab Zedekiah—uas nyob rau sab tod sawv cev rau Cyrus, Darius thiab Artaxerxes. Cyrus, Darius thiab Artaxerxes nyob rau sab tod sawv cev rau lawv peb tsab cai lij choj uas ncav txij xyoo 516 BC mus txog 457 BC; lawv no kuj nyob rau sab tod sawv cev rau peb tug timtswv ntawm Tshwmsim kaum plaub uas tuaj txog raws li, xyoo 1798, lub Plaub Hlis 19, 1844 thiab lub Kaum Hli 22, 1844. Keeb kwm ntawm kev tuaj txog ntawm peb tug timtswv hauv Tshwmsim kaum plaub raug rov ua dua ib yam nkaus nraim li tus ntawv hauv lub sijhawm kaw cim ntawm ib puas plaub caug plaub txhiab leej, yog li ntawd qhia meej tias kab yaj saub uas pib nrog kev pleev Xa‑u los ua vajntxwv ntawd mus txog nws qhov xaus thaum pawg ntseeg yeej kov yeej raug pleev rau ntawm txoj cai Hnub Caiv uas yuav los sai sai no. Kab no muaj nrog lub log ntawm vajntxwv Yauxiya, uas ncav rov qab mus txog Yelau‑a‑as txoj kev ntxeev siab ntawm Npe‑ees thiab Das hauv xyoo 977 BC.

Twenty-two

Nees nkaum ob

Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.

Yerobo‑as tuav lub cim piv txwv ntawm nees nkaum ob, rau qhov nws kav tau nees nkaum ob xyoos, yog li ntawd nws khi nws zaj lus tim khawv rau hauv keeb kwm uas nees nkaum ob sawv cev rau, uas yog ib lub cim ntawm kev koom ua ke ntawm Vajtswv txoj kev muaj hwjchim nrog tibneeg txoj kev ua neeg, raws li tau piav qhia los ntawm Daniyee zaj yog toog pom marah nyob rau hnub nees nkaum ob, thiab tus lej ob puas nees nkaum, uas tus lej nees nkaum ob yog ib feem kaum ntawm nws.

And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.

Thiab lub sijhawm uas Yerau-auj uas kav vajntxwv yog nees nkaum ob xyoos; ces nws thiaj pw nrog nws tej yawg koob, thiab Nadab uas yog nws tus tub thiaj kav vajntxwv hloov nws chaw. 1 Vajntxwv 14:20.

The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).

Lo lus “at-One-Ment,” uas sawv cev rau kev koom ua ke ntawm Vajtswv thiab tibneeg, yog tes haujlwm ntawm Khetos uas tau pib rau hnub Kaum Hli 22, los yog lub hli kaum (Gregorian); kaum npaug nees nkaum ob yog ob puas nees nkaum. Yeroboos tau tsa tej thaj txi ntuj cuav rau hauv ob qho tib si Npe‑ees thiab Das, thiab vim li ntawd nws thiaj yog ib lub cim ntawm kev pe hawm cuav ntawm hnub Sunday uas txuas nrog kev koom ua ke ntawm pawg ntseeg (Npe‑ees: txhais tias pawg ntseeg) thiab lub xeev (Das: txhais tias kev txiav txim).

Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.

Ces Yerau‑aum txhim tsa Sechem rau saum roob Efa‑i, thiab nyob hauv ntawd; nws thiaj tawm ntawm qhov ntawd mus txhim tsa Penus‑ees. Thiab Yerau‑aum hais hauv nws lub siab tias, Nim no mas lub tebchaws yuav rov qab mus rau vajntxwv Davi tsev neeg lawm: Yog haiv neeg no nce mus ua kev txi hauv Yawmsaub lub tuam tsev hauv Yeluxalees, ces haiv neeg no lub siab yuav tig rov qab mus cuag lawv tus tswv, yog Rehau‑aum uas yog vajntxwv Yudas; lawv yuav muab kuv tua pov tseg, thiab rov qab mus cuag Rehau‑aum uas yog vajntxwv Yudas. Vim li ntawd vajntxwv thiaj nrog luag sab laj, thiab ua ob tug menyuam nyuj kub, ces hais rau lawv tias, Nej nce mus rau Yeluxalees twb nyuaj dhau rau nej lawm: saib maj, Au cov Ixayees, no yog nej tej vajtswv uas tau coj nej tawm hauv tebchaws Iyi los. Nws tso ib tug rau hauv Npes‑ees, hos ib tug ntxiv nws muab tso rau hauv Dan. Thiab tej no thiaj los ua kev txhaum: rau qhov cov pejxeem mus pe hawm ntawm tus ntawd, mus txog rau Dan. Nws kuj tsa ib lub tsev rau tej chaw siab, thiab tsa pov thawj tawm hauv cov pejxeem qis tshaj plaws, cov uas tsis yog Levi cov tub. Thiab Yerau‑aum tsa ib lub koob tsheej rau lub yim hli, hnub kaum tsib ntawm lub hli, zoo ib yam li lub koob tsheej uas nyob hauv Yudas, thiab nws thiaj tua tsiaj fij rau saum lub thaj. Nws kuj ua li ntawd hauv Npes‑ees, fij rau tej tug menyuam nyuj uas nws tau ua; thiab nws tsa rau hauv Npes‑ees cov pov thawj ntawm tej chaw siab uas nws tau ua. Yog li ntawd nws tau fij rau saum lub thaj uas nws tau ua hauv Npes‑ees rau hnub kaum tsib ntawm lub yim hli, yog lub hli uas nws tau xav los ntawm nws tus kheej lub siab; thiab tsa ib lub koob tsheej rau cov Yixayee cov tub; ces nws tau fij rau saum lub thaj, thiab hlawv xyab. 1 Vajntxwv 12:25–33.

In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.

Hauv keeb kwm hauv paus ntawm kaum xeem sab qaum teb, muaj ib txoj kev tawm tsam uas twb raug ua ua cim lawm los ntawm Ixayees qhov tsis kam lees Vajtswv ua Vajntxwv, thiab kuj los ntawm Aloos txoj kev tawm tsam thiab tus nyuj kub. Aloos txoj kev tawm tsam nyob hauv keeb kwm hauv paus ntawm Ixayees thaum ub, hos Yelebo‑as txoj kev tawm tsam nyob hauv keeb kwm hauv paus ntawm kaum xeem sab qaum teb. “Kab dhau kab” Aloos, raws li tus pov thawj hlob, sawv cev rau pawg ntseeg, thiab Yelebo‑as, raws li vajntxwv, sawv cev rau lub xeev. Ob txoj kev tawm tsam hauv paus ntawd yog ib txoj kab uas suav nrog txoj kev tawm tsam hauv paus ntawm haiv neeg Ixayees hauv lawv qhov xav tau ib tug vajntxwv tibneeg.

490

490

There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.

Muaj peb ntu ntawm plaub puas cuaj caum xyoo nyob hauv keeb kwm dawb huv uas raug sawv cev nyob hauv phau Ezekiel, thiab ib ntu raug txuas nrog cov vajntxwv, lwm ntu nrog lub tuam tsev dawb huv, thiab lwm ntu nrog pab tub rog. Peb ntu ntawd sib haum nrog kev ntxeev siab ntawm Aaron, (lub tuam tsev dawb huv), Saul (pab tub rog), thiab Jeroboam (vajntxwv). Ntawm peb lub cim uas yog yaj saub, pov thawj, thiab vajntxwv, yog vajntxwv Saul uas raug txheeb tias yog cev lus faj lem, thiab Aaron yog tus pov thawj, hos Jeroboam yog vajntxwv.

And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.

Thiab tau muaj tias, thaum txhua tus uas twb paub nws yav tas los pom tias, saib maj, nws cev lus faj lem nrog cov yaj saub lawm, ces cov neeg txawm hais rau ib leeg ib tug tias, Qhov no yog dabtsi uas tau los rau ntawm Kis tus tub? Xa‑u puas tseem nyob hauv cov yaj saub thiab? Thiab ib tug ntawm tib thaj chaw ntawd teb hais tias, Tiamsis leejtwg yog lawv txiv? Yog li ntawd thiaj los ua ib lo paj lug hais tias, Xa‑u puas tseem nyob hauv cov yaj saub thiab? 1 Xamuyees 10:11, 12.

The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.

Pawg ntseeg tus yeej muaj xws li ib tug yaj saub muaj peb caug xyoo, ib tug pov thawj muaj peb caug xyoo, thiab ib tug vajntxwv muaj peb caug xyoo, uas sawv cev los ntawm Exekees uas pib hauv xyoo peb caug, Yauxej uas pib nws txoj haujlwm hauv xyoo peb caug, thiab vajntxwv Daviv uas pib kav thaum nws muaj peb caug xyoo. Pawg ntseeg tus yeej raug sawv cev nyob rau hauv yim tshooj kawg ntawm phau Exekees ua lub tuam tsev uas puv npo lub ntiajteb, thiab pawg ntseeg tus yeej yog Filadefia, uas yog pawg ntseeg thib yim uas yog ntawm xya.

The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”

Txoj kab lus cev faj lem ntawm Yauxiyas uas tau pib xyoo 977 BC xaus rau txoj cai Hnub Caiv uas yuav los txog sai. Kev ntxuav kom dawb huv thiab kev muab cim rau ib puas plaub caug plaub txhiab leej, uas tau pib rau hnub tim 31 Lub Kaum Ob Hlis, 2023, tau pib thaum Mi-kha-ee nqes los tsa ob tug tim khawv ntawm Tshwmsim tshooj kaum ib sawv hauv qhov tuag rov los. Xyoo 2023 tau los txog nees nkaum ob xyoos tom qab Cuaj Hlis 11, 2001, ib yam li Alien and Sedition Acts xyoo 1798 los txog nees nkaum ob xyoos tom qab Declaration of Independence xyoo 1776. Yelau-a-as txoj kev kav nees nkaum ob xyoos tau pib xyoo 977 BC thaum txoj lus faj lem txog Yauxiyas raug muab tshaj tawm. Lub sijhawm ntawd tus yaj saub tsis mloog lus hauv 1 Vajntxwv tshooj kaum peb tau tawm tsam Yelau-a-as txoj kev thim txojkev ntseeg, ib yam li Mauxes tau tawm tsam Aloos txoj kev thim txojkev ntseeg, thiab Xamuyees tau tawm tsam pab neeg coob uas ntshaw kom muaj vajntxwv. Cov kev tawm tsam ntawd tawm tsam cov kev thim txojkev ntseeg hauv paus txawm, uas sawv cev los ntawm txoj xov ntawm tus yaj saub tsis mloog lus, Mauxes, thiab Xamuyees, sawv cev rau lub suab quaj nrov ntawm tus timtswv thib peb thaum txoj cai Hnub Caiv los txog. Qhov no yog txoj xov ceeb toom uas daim chij raug tsa siab tshaj tawm, uas nyob hauv keeb kwm ntawm Yelau-a-as raug sawv cev los ntawm kev twv ua ntej txog Yauxiyas uas nrog ib “cim.”

And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.

Thiab, saib seb, muaj ib tug txiv neej ntawm Vajtswv tuaj hauv Yudas los rau hauv Npe‑thees raws li lo lus ntawm tus Tswv; thiab Yerauxa‑a muaj sawv ntawm lub thaj txi ntuj kom hlawv xyab. Thiab nws quaj tawm tsam lub thaj txi ntuj ntawd raws li lo lus ntawm tus Tswv, thiab hais tias, Au lub thaj txi ntuj, lub thaj txi ntuj, tus Tswv hais li no; Saib seb, ib tug me nyuam yuav yug los rau hauv tsev neeg Daviv, npe hu ua Yauxiyas; thiab saum koj nws yuav muab cov pov thawj ntawm tej chaw siab uas hlawv xyab saum koj los txi, thiab neeg tej pob txha yuav raug hlawv saum koj. Thiab nws tau muab ib lub cim rau tib hnub ntawd, hais tias, Nov yog lub cim uas tus Tswv tau hais; Saib seb, lub thaj txi ntuj yuav tawg nthe, thiab cov hmoov tshauv uas nyob saum nws yuav raug nchuav tawm. Thiab tau muaj li no, thaum vaj ntxwv Yerauxa‑a hnov lo lus uas tus txiv neej ntawm Vajtswv tau quaj tawm tsam lub thaj txi ntuj hauv Npe‑thees, nws txawm cev tes tawm ntawm lub thaj txi ntuj, hais tias, Cia li ntes nws. Thiab nws txhais tes, uas nws tau cev tawm tawm tsam nws, qhuav nkoog lawm, kom nws rub tsis tau rov los rau ntawm nws lawm.

The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.

Lub thaj kuj tawg ntho, thiab cov hmoov tshauv ntws tawm hauv lub thaj, raws li lub cim uas tus txiv neej ntawm Vajtswv tau muab los ntawm tus Tswv txoj lus. Ces vajntxwv teb thiab hais rau tus txiv neej ntawm Vajtswv tias, Nim no thov tus Tswv uas yog koj tus Vajtswv lub ntsej muag, thiab thov Vajtswv rau kuv, kom kuv txhais tes rov zoo rau kuv dua. Ces tus txiv neej ntawm Vajtswv thov tus Tswv, thiab vajntxwv txhais tes rov zoo rau nws dua, thiab zoo ib yam li yav tas los. Thiab vajntxwv hais rau tus txiv neej ntawm Vajtswv tias, Cia li nrog kuv mus tsev, thiab so kom rov muaj zog, ces kuv yuav muab nqi zog rau koj. Tiamsis tus txiv neej ntawm Vajtswv hais rau vajntxwv tias, Yog koj yuav muab ib nrab ntawm koj lub tsev rau kuv los, kuv kuj yuav tsis nrog koj mus hauv, thiab kuv yuav tsis noj mov thiab tsis haus dej hauv qhov chaw no: vim li ntawd yog yam uas tau txib rau kuv los ntawm tus Tswv txoj lus, hais tias, Tsis txhob noj mov, tsis txhob haus dej, thiab tsis txhob rov qab los ntawm tib txoj kev uas koj tuaj. Yog li ntawd nws thiaj mus lwm txoj kev, thiab tsis rov qab los ntawm txoj kev uas nws tuaj rau Npes-ee. 1 Vajntxwv 13:1–10.

The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.

Tus cev Vajtswv txoj kev tsis kam nrog Yerau-auj noj mov txawm yog nws tau txais lo lus thov “ib nrab ntawm koj lub tsev” kuj phim raws li Helauj lo lus cog tseg rau Salome tias yuav muab ib nrab ntawm nws lub tebchaws.

And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.

Thaum txog ib hnub uas haum xeeb, thaum Herod ua ib rooj mov rau nws hnub yug rau nws cov nom tswv, cov thawj tub rog loj, thiab cov neeg muaj meej mom tshaj hauv Kalilais; thiab thaum tus ntxhais ntawm Herodias ntawd nkag los thiab seev cev, ua rau Herod thiab cov uas zaum nrog nws txaus siab, vajntxwv thiaj hais rau tus ntxhais hluas tias, Cia li thov ntawm kuv yam twg los xij uas koj xav, kuv yuav muab rau koj. Thiab nws tau cog lus rau nws tias, Yam twg los xij uas koj yuav thov ntawm kuv, kuv yuav muab rau koj, txawm yog ib nrab ntawm kuv lub tebchaws. Ces nws txawm tawm mus thiab hais rau nws niam tias, Kuv yuav thov dabtsi? Thiab nws hais tias, Yauhas tus Uas Muab Neeg Ua Kevcai Raus Dej lub taubhau. Malakaus 6:21–24.

Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.

Lus tej lus cog tseg tias yuav muab ib nrab ntawm nws lub nceeg vaj tau muaj tshwm sim rau hnub nws yug. Herod yog ib lub cim sawv cev rau Loos, thiab kaum tus vajntxwv hauv Tshwmsim kaum xya raug ua qauv qhia los ntawm kev faib Loos ua kaum feem hauv Daniyee tshooj xya, thiab los ntawm kaum tus ntiv taw hauv tshooj ob. Nws hnub yug raug cim tseg thaum lub nceeg vaj thib rau raug hloov los ntawm lub nceeg vaj thib xya hauv txoj cai hnub Sunday, thiab hauv qhov kev nkag siab no, nws yog hnub yug ntawm Koom Haum Tebchaws Ntiajteb raws li lub nceeg vaj thib xya hauv Vajlugkub tej lus faj lem. Hauv txoj cai hnub Sunday uas yuav los txog sai, kaum tus vajntxwv, uas sawv cev los ntawm Yelaunpa‑as kaum xeem sab qaum teb, pom zoo muab lawv lub nceeg vaj rau tus tsiaj nyaum rau ib teev raws li Tshwmsim “kaum xya”.

For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.

Vim Vajtswv twb muab tso rau hauv lawv lub siab kom ua raws li Nws lub siab nyiam, thiab kom muaj ib lub tswv yim, thiab muab lawv lub nceeg vaj rau tus tsiaj nyaum, mus txog thaum Vajtswv tej lus yuav tau tiav. Qhia Tshwm 17:17.

Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.

Ua ntej peb yuav los tham txog Yaxayas cov lus faj lem hauv tshooj plaub ntawm Ezekiel, peb yuav xub txheeb xyuas kaum peb zaug uas Ezekiel qhia hnub tim ncaj qha. Kaum peb lub cim ciam no feem ntau muab faib ua ob feem, yog hais txog lub ntiaj teb thiab Vajtswv haiv neeg. Lub ntiaj teb, uas raug sawv cev los ntawm tim lyiv teb chaws, raug muab tso rau hauv hnub tim ncaj qha rau zaug, thiab lub nroog Tyre raug hais txog ib zaug, hos lwm rau zaug Yeluxalees yog lub ntsiab lus. Phau ntawv pib hauv xyoo 592 BC, uas yog xyoo peb caug ntawm lub voj voog Jubilee thib kaum xya, thiab nqe ib ntawm Ezekiel tshooj plaub caug qhia tias Lub Kaum Hli 22, 573 BC yog qhov kawg ntawm lub voj voog ntawd. Lub voj voog Jubilee sawv cev rau lub sijhawm muab lub cim foob rau ib puas plaub caug plaub txhiab tus txij 9/11 mus txog rau txoj cai hnub Sunday uas yuav los sai sai, uas los kuj raug sawv cev nyob rau hauv ib qho fractal ntawm tib zaj keeb kwm ntawd txij Lub Kaum Ob Hlis 31, 2023 mus txog rau txoj cai hnub Sunday uas yuav los sai sai. Ob lub sijhawm ntawd tau raug ua qauv piv txwv los ntawm Lub Yim Hli 11, 1840 mus txog Lub Kaum Hli 22, 1844.

On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.

Thaum lub Yim Hli 11, 1840, tsis yog lwm tus tsawg dua Yexus Khetos nws tus kheej thiaj nqes los ua tus tim tswv uas muaj hwj chim hauv Tshwmsim kaum, tus uas coj ib phau ntawv me me los uas Vajtswv haiv neeg yuav tsum coj thiab noj. Tib tus tim tswv ntawd rov nqes los dua rau 9/11 los cim qhov pib ntawm lub sij hawm ntawm kev muab khi. Tib tus tim tswv ntawd nqes los rau lub Kaum Ob Hlis 31, 2023 kom tsa ob tug tim khawv uas raug tua nyob hauv txoj kev ntawm lub nroog loj ntawd, uas hu ua Xaudoo thiab Iyi tebchaws, qhov chaw uas tus Tswv kuj raug ntsia saum ntoo khaub lig. Qhov kev nqes los ntawd tau cim lub caij kaw ntawm lub sij hawm ntawm kev muab khi. Hauv lub sij hawm fractal txij lub Kaum Ob Hlis 31, 2023 mus txog rau txoj cai Hnub Caiv, Exekees uas yog tus pov thawj tau txais ib lub zeem muag txog lub tuam tsev saum ntuj ceeb tsheej. Nyob rau lub sij hawm ntawd, nws raug ua kom hais tsis tau lus, thiab tsuas hais thaum Vajtswv txib nws kom hais xwb. Nws qhov xwm txheej ntawd kav mus txog rau txoj cai Hnub Caiv uas yuav los sai no, uas sawv cev los ntawm kev puas tsuaj ntawm Yeluxalees.

As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.

Ib yam li Yauhas, Exekees raug txib kom txais phau ntawv uas nyob hauv tus timtswv nqis los txhais tes hauv Tshwmsim tshooj kaum, thiab kuj raug hais kom noj phau ntawv uas muaj kev quaj ntsuag, kev tu siab, thiab kev txom nyem lwj siab.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Ezekiel 2:8–10.

Tiamsis koj, neeg tus tub, cia li mloog yam uas kuv hais rau koj; tsis txhob ua neeg tawm tsam ib yam li lub tsev uas tawm tsam ntawd: qhib koj lub qhov ncauj, thiab noj yam uas kuv muab rau koj. Thiab thaum kuv ntsia, saib seb, muaj ib txhais tes raug xa tuaj rau kuv; thiab saib maj mam, muaj ib daim ntawv yob nyob hauv ntawd; Thiab nws nthuav daim ntawd rau ntawm kuv xub ntiag; thiab muaj ntawv sau nyob sab hauv thiab sab nraud: thiab muaj sau nyob hauv ntawd txog kev quaj ntsuag, thiab kev tu siab quaj ntsuag, thiab kev txom nyem phem. Exekees 2:8–10.

The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.

Txoj lus no raug sawv cev ua ib txoj lus peb txheej, yog li ntawd nws ua cim qhia txog txoj lus ntawm peb tug tim tswv hauv Qhia Tshwm tshooj kaum plaub. Vim li ntawd, nws yog txoj lus muab lub cim ntim ntawm tus tim tswv thib peb uas muab lub cim ntim rau cov uas nyob hauv Yeluxalees, cov uas quaj ntsuag thiab tu siab txog txoj kev txhaum ntawm pawg ntseeg thiab ntawm lub tebchaws raws li tau sawv cev hauv Exekees tshooj cuaj thiab hauv Qhia Tshwm tshooj xya.

And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.

Thiab lub yeeb koob ntawm cov Yixayee tus Vajtswv txawm nce tawm ntawm tus Khelus, qhov chaw uas Nws nyob, mus rau ntawm lub taw rooj ntawm lub tuam tsev. Thiab Nws hu tus txiv neej uas hnav ntaub linen, tus uas muaj lub hwj mem nrog kua cwj mem ntawm nws ib sab; thiab tus Tswv hais rau nws tias, Cia li mus hla nruab nrab lub nroog, hla nruab nrab Yeluxalees, thiab muab ib lub cim rau saum pliaj ntawm cov txiv neej uas quaj ntsuag thiab quaj hu vim txhua yam kev qias vuab tsuab uas raug ua nyob hauv nruab nrab ntawd. Exekees 9:3, 4.

Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.

Cov uas txais lub cim foob ntawd tab tom quaj ntsuag vim tej kev txhaum ntawm pawg ntseeg thiab tej kev txhaum ntawm lub tebchaws, thiab Yaxayas zaj lus timkhawv raug ntaub rau saum keeb kwm ntawm Yeluxalees thiab Iyiv, uas yog tej cim sawv cev rau pawg ntseeg thiab lub ntiajteb.

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …

“Cov keeb xab ntawm kev hwm Vajtswv tseem tsis tau ploj tag nrho nws lub hwjchim. Thaum txog lub sijhawm uas kev phom sij thiab kev poob siab ntawm pawg ntseeg loj tshaj plaws, pab me me uas sawv nyob hauv qhov kaj yuav quaj ntsuag thiab quaj hu txog tej kev qias vuab tsuab uas raug ua nyob hauv lub tebchaws. Tiamsis tshwjxeeb tshaj plaws, lawv tej lus thov yuav nce mus sawv cev rau pawg ntseeg vim nws cov tswvcuab tab tom coj raws li txojkev ntawm lub ntiajteb. …

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.

“Lo lus txib yog: ‘Nej cia li mus tho plaws nruab nrab lub nroog, mus tho plaws nruab nrab Yeluxalees, thiab muab ib lub cim rau saum pliaj ntawm cov txiv neej uas quaj ntsuag thiab quaj hu txog txhua yam kev qias vuab tsuab uas raug ua nyob nruab nrab ntawd.’ Cov uas quaj ntsuag thiab quaj hu no twb tau tshaj tawm tej lus ntawm txoj sia lawm; lawv twb tau cem, ntuas, thiab thov qhuab ntuas. Ib txhia uas twb tau ua rau Vajtswv tsis tau koob meej kuj tau hloov siab lees txim thiab txo lawv lub siab rau ntawm Nws xub ntiag. Tiamsis tus Tswv lub hwjchim ci ntsa iab twb tau ncaim ntawm cov Yixayee lawm; txawm yog tias coob leej tseem pheej tuav rawv tej kab ke ntawm kev ntseeg, los Nws lub hwjchim thiab Nws lub xub ntiag twb ploj lawm.” Testimonies, volume 5, 209, 210.

In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.

Hauv qhov ntsiab lus ntawm phau ntawv Lamentations, kev quaj ntsuag thiab kev txom nyem uas ua piv txwv txog peb tug timtswv saum ntuj hauv Tshwm Sim kaum plaub, cov lus quaj ntsuag thiab kev quaj nyiav ntawd yog tug timtswv thawj thiab tug timtswv ob, hos tus thib peb yog txoj xov ntawm kev txom nyem, uas yog ib lub cim ntawm cua tuaj sab hnub tuaj, uas raug plaub tug timtswv tuav cia hauv Tshwm Sim xya txwv cia kom nyob twjywm.

Egypt

Iyiv Tebchaws Egypt

In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.

Hauv hauv phau Ezekiel, muaj kaum peb hnub tim uas raug hais tseg. Thawj hnub tim ntawm pawg hnub tim hais txog tim lyiv teb chaws yog Ezekiel 29:1, thiab nws sawv cev rau xyoo 587 BC.

In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.

Nyob rau xyoo kaum, rau lub hli kaum, rau hnub kaum ob ntawm lub hli ntawd, lo lus ntawm tus Tswv tau los cuag kuv, hais tias, Tub ntawm neeg, tig koj ntsej muag tawm tsam Falau uas yog vajntxwv ntawm Iziv, thiab cev lus faj lem tawm tsam nws, thiab tawm tsam tas nrho Iziv: Cev lus, thiab hais tias, Vajtswv tus Tswv hais li no; Saib seb, Kuv tawm tsam koj, Falau vajntxwv ntawm Iziv, tus zaj loj uas pw nyob hauv nruab nrab ntawm nws tej dej ntws, tus uas tau hais tias, Kuv tus dej yog kuv tug, thiab kuv tau tsim nws rau kuv tus kheej. Ezekiel 29:1–3.

587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.

Xyoo 587 BC yog xyoo ntawm kev raug vauv kaw, uas tau pib ib xyoos thiab ib nrab ua ntej Yeluxalees raug rhuav tshem. Lub sijhawm ntawd Exekees tshaj tawm tias Vajtswv yuav muab tim lyiv teb chaws pov tseg, thiab tias qhov kev pov tseg ntawd yuav qhia rau Vajtswv haiv neeg pom lawv txoj kev ruam vim lawv tau tso siab rau tus zaj ntawm tim lyiv teb chaws. Thaum xaus tshooj ntawd muaj ib lo lus tshaj tawm tias tim lyiv teb chaws yuav raug muab rau Npanpiloos, yog li qhia meej tias thaum twg kaum tus vajntxwv muab lawv lub xya lub nceeg vaj ntawm Vajlugkub tej lus faj lem rau Npanpiloos niaj hnub no—yim lub nceeg vaj uas yog ntawm xya lub. Lo lus faj lem ntawd tau ua tiav ‘kaum xya’ xyoo tom qab hauv xyoo 571 BC raws li tau teev tseg thaum xaus tshooj ntawd. Vim li ntawd, tshooj 29 muaj thawj zaug thiab zaum kawg kev hais txog hnub tim uas txuas nrog tim lyiv teb chaws.

And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.

Thiab tau muaj tias nyob rau xyoo nees nkaum xya, hauv thawj lub hlis, hnub ib ntawm lub hlis, lo lus ntawm tus Tswv tau los cuag kuv, hais tias, Me tub ntawm neeg, Nebukhadhexa, vaj ntxwv Npanpiloo, tau ua kom nws pab tub rog ua ib txoj hauj lwm hnyav heev tawm tsam lub nroog Thailaus; txhua lub taub hau twb do hau, thiab txhua lub xub pwg twb tev tawv lawm; los nws thiab nws pab tub rog yeej tsis tau nyiaj zog los ntawm Thailaus, rau txoj hauj lwm uas nws tau ua tawm tsam nws ntawd: Yog li no tus Tswv Vajtswv hais li no tias; Saib seb, Kuv yuav muab lub tebchaws Ixayees rau Nebukhadhexa, vaj ntxwv Npanpiloo; thiab nws yuav coj nws tej pejxeem coob mus, thiab txeeb nws tej khoom nyiag, thiab txeeb nws tej khoom raug ntes; thiab qhov ntawd yuav yog nyiaj zog rau nws pab tub rog. Kuv tau muab lub tebchaws Ixayees rau nws ua nqi zog rau nws txoj haujlwm uas nws tau ua tawm tsam nws, vim lawv tau ua haujlwm rau Kuv, tus Tswv Vajtswv hais li no. Hnub ntawd Kuv yuav ua kom lub hwj chim ntawm tsev neeg Ixayees pib hlav tuaj, thiab Kuv yuav pub rau koj qhov ncauj qhib rau hauv lawv nruab nrab; ces lawv yuav paub tias Kuv yog tus Tswv. Exekhee 29:17–21.

The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.

Xyoo nees nkaum, hauv thawj lub hlis, rau thawj hnub ntawm nqe kaum xya, sawv cev rau hnub tim kawg ntawm kaum peb hnub tim hauv Ezekiel, thiab nws yog tib hnub tim nkaus xwb uas poob tom qab Lub Kaum Hli 22, 573 BC. Nws sawv cev rau thaum tus vajntxwv ntawm sab qaum teb hauv Daniel 11:42–43 tau txais tebchaws Iziv, thiab kuj yog lub ntsiab chaw thaum kaum tus vajntxwv muab lawv lub nceeg vaj xya rau lub nceeg vaj yim uas yog ntawm xya lub. Qhov no raug ua tiav thaum “lub kub ntawm tsev neeg Ixayees” pib txi tuaj. Hauv Yaxayas, Ixayees txi tawm rau hnub ntawm cua sab hnub tuaj.

He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.

Nws yuav ua rau cov uas tawm hauv Yakhauj los cag ruaj khov: cov Yixayee yuav tawg paj thiab txi ntsuag, thiab puv nkaus ntiajteb lub ntsej muag nrog txiv hmab txiv ntoo. Yaxayas 27:8.

When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.

Thaum Ezekiel 29:17 raug ua kom tiav, thiab tus zaj ntawm Tim Lyiv teb chaws raug muab rau tus tsiaj qus papal thaum txoj cai Hnub Caiv uas yuav los sai no, nag tom qab yuav raug nchuav tawm saum Ixayees yam tsis muaj qhov ntsuas. Nag ntawd tau pib rau hnub 9/11 ua ib qho kev txau me ntsis, raws li tau ua tus qauv qhia los ntawm Khetos tshuab pa rau saum Nws cov thwj tim tom qab Nws nqis los rau ntiaj teb tom qab Nws tau nce mus cuag Nws Leej Txiv raws li Nws txoj kev sawv rov los.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Qhov uas Khetos ua thaum nws tshuab pa rau saum nws cov thwjtim kom lawv txais Vaj Ntsuj Plig Dawb Huv, thiab thaum nws pub nws txoj kev thaj yeeb rau lawv, yog ib yam li ob peb tee dej ua ntej nag los nplua mias uas yuav raug muab rau hnub Peetekos.” Spirit of Prophecy, volume 3, 243.

Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.

Ezekiel qhov lus faj lem hais txog tim lyiv teb chaws txoj kev poob raug tshaj tawm hauv xyoo 587 BC, yog xyoo uas raug kawv, thiab ‘xya kaum xya’ xyoo tom qab ntawd lo lus faj lem ntawd thiaj li tau tiav. Nws tau tiav nyob rau hauv lub sijhawm uas sawv cev los ntawm tus lej ‘xya kaum xya,’ yog li ntawd thiaj sawv cev rau keeb kwm uas zais cia ntawm nqe plaub caug hauv Daniyees kaum ib. Nws yuav tsum tau tiav thaum lub sijhawm muab lub cim ntim rau ib puas plaub caug plaub txhiab leej, uas tau piav qhia nyob rau hauv Ezekiel tshooj cuaj. Nyob rau lub sijhawm muab lub cim ntim ntawd, nag yav tom qab raug nchuav los, thawj zaug yog ib qho txau me me thaum 9/11, ces tom qab ntawd yog ib qho kev nchuav tawm puv npo thaum hnub cai Sunday. Raws li Yaxayas hais, nws tau tiav nyob rau hauv “hnub ntawm cua sab hnub tuaj,” thiab Islam yog cua sab hnub tuaj ntawd, thiab Islam yog qhov “kev txom nyem loj” thib peb. Cov lus Ezekiel raug kom noj ntawd yog ib zaj lus peb npaug, uas feem thib peb yog zaj lus ntawm kev txom nyem loj.

Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."

Kaum Exekees kaum lus uas tau sau hnub tim tseg ntawd raug nthuav tawm muaj kev sib txuas nrog Yeluxalees, Iyiv, thiab Thee. Lawv txhua zaj puav leej hais tawm tsam kev ntxeev siab raws li raug sawv cev los ntawm tus lej “kaum peb.”

We will continue to consider the dating of Ezekiel in the next article.

Peb yuav txuas ntxiv tshuaj xyuas txog kev teem caij nyoog ntawm Exekees hauv tsab xov xwm tom ntej.