According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Raws li kev tshoov siab, thaum hais txog kev tshoov siab, “txhua qhov tseeb muaj nws qhov kev cuam tshuam,” thiab “txhua txoj ntsiab cai muaj nws qhov kev cuam tshuam.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
Vajlugkub muaj tag nrho tej ntsiab cai uas tibneeg yuav tsum to taub thiaj li raug tsim nyog rau lub neej no los yog rau lub neej tom ntej. Thiab txhua tus yeej muaj peev xwm to taub tau tej ntsiab cai no. Tsis muaj leejtwg uas muaj lub siab txaus siab rau nws tej lus qhuab qhia yuav nyeem ib nqe twg hauv Vajlugkub tsis tau txais ib qho kev xav uas pab tau los ntawm nqe ntawd. Tiamsis txoj kev qhia uas muaj nqis tshaj plaws hauv Vajlugkub tsis yog yam uas yuav tau los ntawm kev kawm ib ntus xwb los yog kev kawm uas sib cais tsis txuas nhau. Nws txoj kev tseeb loj kawg tsis tau muab nthuav tawm rau hauv ib yam uas tus neeg nyeem maj nroos los yog tus tsis mob siab yuav pom tau meej. Ntau yam ntawm nws tej txiaj ntsim tseem nyob tob heev hauv qab npoo, thiab tsuas yog nrhiav tau los ntawm kev tshawb nrhiav uas rau siab ntso thiab kev siv zog tsis tu ncua xwb. Tej kev tseeb uas koom ua ke los tsim kom muaj tag nrho qhov loj ntawd yuav tsum raug tshawb nrhiav kom pom thiab muab sau sib sau ua ke, “ib qho me ntsis ntawm no, thiab ib qho me ntsis ntawm tod.” Yaxayas 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Thaum tshawb nrhiav tawm li no thiab muab sau ua ke, lawv yuav pom tias phim ib leeg zoo kawg nkaus. Txhua Phau Ntawv Moo Zoo yog ib qho ntxiv txhawb rau lwm phau, txhua lo lus faj lem yog ib qho piav qhia rau lwm lo lus faj lem, txhua qhov tseeb yog kev nthuav dav ntawm ib qhov tseeb twg. Cov qauv piv txwv ntawm txoj cai Yudais raug ua kom meej los ntawm txoj moo zoo. Txhua txoj ntsiab cai hauv Vajtswv Txojlus muaj nws qhov chaw, txhua qhov tseeb xwm txheej muaj nws qhov kev taw qhia. Thiab tag nrho lub qauv ua tiav ntawd, hauv kev npaj thiab kev ua kom tiav, ua tim khawv txog nws tus Sau. Ib lub qauv zoo li ntawd tsis muaj ib lub siab twg tsuas yog ntawm Tus Tsis Kawg thiaj yuav xav tau lossis tsim tau.” Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Qhov tseeb tiag yog hais tias lo lus Henplais “ereb boqer” muaj nyob yim zaug hauv phau Vajlugkub. Nws ib txwm raug txhais tias “yav tsaus ntuj thiab yav sawv ntxov,” tshwj tsis yog hauv Daniel 8:14 qhov uas nws raug txhais ua “hnub.” Raws li kev tshoov siab, nqe kaum plaub yog “lub hauv paus thiab tus ncej loj nruab nrab ntawm txoj kev ntseeg Advent.”
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Nqe Vajlugkub uas tshaj plaws dua li lwm nqe tag nrho, uas tau ua tib si lub hauv paus thiab tus ncej tseem ceeb nruab nrab ntawm txoj kev ntseeg Advent, yog lo lus tshaj tawm no tias, ‘Txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav huv.’ [Daniel 8:14.]” The Great Controversy, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Yog li ntawd, qhov tseeb yog tias lo lus “hnub” nyob hauv nqe ntawd yog zaum yim uas kab lus Henplais ntawd raug siv hauv xya zaus. Thiab qhov xwm txheej hauv Vajlugkub uas Vajtswv tau coj cov neeg txhais Phau Vajlugkub King James raws li yaj saub lub ntsiab txhob txwm txuas qhov teeb meem tob hauv Vajlugkub hais txog tus yim yog tus ntawm xya rau hauv nqe uas sawv cev rau ib ntawm ob lub zeem muag hauv tshooj yim. Ib lo lus uas raug txhais ua “zeem muag” hauv tshooj yim yog lo lus Henplais “chazon,” hos lwm lo yog “mareh.” “Mareh” txhais tias kev tshwm sim, thiab lub zeem muag “mareh” yog lub zeem muag txog Khetos txoj kev tshwm sim hauv Vajtswv Txojlus yaj saub. Lub zeem muag “mareh” ntawm Daniyee 8:14 qhia meej tias Khetos yuav tsum tshwm sim thiab tam sid los rau hauv Nws lub tuam tsev rau lub Kaum Hlis 22, 1844. Tag nrho tej kev tseeb no yog tej xwm txheej muaj tseeb, thiab lawv muaj lawv qhov cuam tshuam rau nqe uas yog tus ncej nruab nrab; thiab tus ncej nruab nrab tsis yog ib txoj kev qhia los sis ib zaj lus faj lem uas tau ua tiav rau lub Kaum Hlis 22, 1844, qhov tseeb yog tias nqe ntawd yog Khetos, tus ncej nruab nrab.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Thaum kuv tseem nyob hauv lub xeev ntawm txoj kev poob siab no, kuv tau muaj ib zaj npau suav uas ua rau kuv lub siab raug tshee hnyo heev. Kuv npau suav pom ib lub tuam tsev, uas muaj coob leej neeg tab tom sib sau ua pab coob coob mus rau ntawd. Tsuas yog cov uas mus nkaum chaw cawm siav hauv lub tuam tsev ntawd xwb thiaj yuav dim thaum lub sij hawm xaus los txog; txhua tus uas tseem nyob sab nraud yuav ploj mus ib txhis. Cov pab neeg coob coob uas nyob sab nraud, tseem mus raws lawv tej kev nyias nyias, tau thuam thiab qhuab luag cov uas tab tom nkag mus rau hauv lub tuam tsev, thiab hais rau lawv tias txoj kev npaj cawm dim no yog ib qho kev dag ntxias muaj tswv yim phem, thiab qhov tseeb ces yeej tsis muaj ib yam kev phom sij li uas yuav tsum zam. Lawv tseem txawm txeeb qee leej los txwv kom tsis txhob maj nroos nkag mus hauv cov ntsa loog.”
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
“Vim qhov ntshai tsam luag thuam thuam, kuv xav tias qhov zoo tshaj yog tos kom txog thaum cov neeg coob coob tawg mus, los yog kom txog thaum kuv nkag tau mus yam lawv tsis pom. Tiamsis tsis yog cov neeg tsawg zuj zus; lawv rov coob ntxiv zuj zus, thiab vim ntshai tsam lig dhau lawm, kuv thiaj tawm hauv tsev sai sai thiab thawb hla plaws hauv pab neeg coob coob. Vim kuv kub siab ntxhov xav mus kom cuag lub tuam tsev, kuv tsis pom los yog tsis quav ntsej txog cov neeg coob coob uas nyob ib ncig kuv.”
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Thaum nkag mus rau hauv lub tsev lawm, kuv pom tias lub tuam tsev loj kawg nkaus ntawd raug txhawb nqa los ntawm ib tug ncej loj kawg nkaus, thiab rau ntawm tus ncej ntawd muaj ib tug menyuam yaj raug khi rau ntawd, twb raug muab nphos thiab ntshav ntws lug. Peb cov uas nyob ntawd zoo li twb paub lawm tias tus menyuam yaj no raug muab dua thiab raug ntaus doog vim yog peb. Txhua tus uas nkag mus rau hauv lub tuam tsev yuav tsum los sawv ntawm nws xub ntiag thiab lees txim rau lawv tej kev txhaum. Nyob ncaj ntawm tus menyuam yaj xub ntiag muaj cov rooj zaum siab, saum cov ntawd muaj ib pab neeg zaum saum, zoo siab heev. Lub ntuj ceeb tsheej txoj kev kaj zoo li ci ntsa iab rau saum lawv tej ntsej muag, thiab lawv qhuas Vajtswv thiab hu nkauj ua tsaug zoo siab hlo uas zoo li cov tim tswv tej suab paj nruag. Cov no yog cov uas tau los ntawm tus menyuam yaj xub ntiag, lees txim lawv tej kev txhaum, txais kev zam txim, thiab tam sim no tab tom tos ntsoov nrog kev xyiv fab txog ib qho xwm txheej zoo siab uas yuav los.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Txawm tom qab kuv tau nkag mus rau hauv lub tsev lawm, ib qho kev ntshai txawm los kav kuv, thiab muaj ib txoj kev txaj muag tias kuv yuav tsum txo hwjchim rau ntawm cov neeg no; tiam sis zoo li kuv raug yuam kom txav mus tom ntej, thiab kuv maj mam txav ncig tus ncej kom tig mus ntsib tus yaj, thaum ntawd ib lub raj nrov ncha, lub tuam tsev tshee hnyo, cov neeg dawb huv uas tau sib sau ua ke qw suab yeej kov yeej, ib txoj kev ci ntsa iab txaus ntshai ci kaj lug rau hauv lub tsev, ces txhua yam txawm los ua tsaus ntuj nti kawg. Cov neeg zoo siab ntawd tau ploj mus tag nrho nrog txoj kev ci ntsa iab ntawd, thiab kuv raug tso tseg ib leeg nyob hauv txoj kev txaus ntshai ntsiag to ntawm hmo ntuj.”
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“Kuv tsim dheev sawv los hauv txoj kev txom nyem loj kawg hauv siab thiab hauv lub tswv yim, thiab kuv yuav luag tsis ntseeg tau kuv tus kheej tias kuv tsuas yog ua npau suav xwb. Nws zoo li rau kuv tias kuv txoj hmoo kawg twb raug txiav txim lawm; tias tus Ntsuj Plig ntawm tus Tswv twb ncaim ntawm kuv mus lawm, thiab yuav tsis rov qab los ib zaug ntxiv li.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Tam sim no raug sim saib seb peb puas yuav nkag mus rau hauv lub tuam tsev thiab tom qab ntawd lees txim peb tej kev txhaum thiab txais txoj koob hmoov ntawm Nws txoj kev suav tias ncaj ncees. Txoj kev hu kawg no kom nkag mus rau hauv lub tuam tsev raug ncig los ntawm ntau yam kev khuam siab kom txwv peb tus kheej txoj kev nkag mus, tiam sis yog peb tseem ua siab ua qaug zog tam sim no, peb yuav raug “tso cia nyob ib leeg hauv txoj kev ntsiag to txaus ntshai ntawm hmo ntuj.” Los tsis yog qhov no xwb yog kuv lub ntsiab lus.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” that carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United Sates in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eight that is of the seven. One fact, represented in one Hebrew phrase, as one English word; brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Tau muab kev hais kom meej meej rau nqe no uas tseem ceeb tshaj plaws los ntawm kev suav nrog qhov sib txawv ntawm lo lus “hnub,” uas nqa nrog nws qhov lus zais ntawm yaj saub tias yim yog ntawm xya, uas yog ib qho ntawm cov log hauv lub sijhawm muab lub cim ntawm ib puas plaub caug plaub txhiab leej. Nyob rau hauv lub sijhawm muab lub cim, lub Protestant kub thiab lub Republican kub ntawm lub nceeg vaj thib rau ntawm phau Vajlugkub yaj saub yuav ob leeg ua kom tiav qhov lus zais tias tus thib yim yog ntawm xya. Ntawm yim tus thawj tswj hwm txij li lub sijhawm kawg xyoo 1989 los, Trump tau los ua tus vajntxwv thib rau ntawm lub nceeg vaj thib rau, thiab tom qab nws yeej nws lub sij hawm thib ob, nws tau los ua tus thib yim uas yog ntawm xya. Hauv qhov kev ua ntawm Tebchaws Meskas hauv kev rov ua dua Txoj Cai Milan xyoo 313, txoj kev txav Laodicean ntawm ib puas plaub caug plaub txhiab leej yuav dhau los ua txoj kev txav Philadelphian ntawm ib puas plaub caug plaub txhiab leej. Lub sijhawm muab lub cim xaus rau ntawm txoj cai Hnub Caiv thaum lub qhov txhab tuag taus ntawm lub hwj chim papacy raug kho kom zoo, thiab yog li ntawd nws ua kom tiav qhov lus zais ntawm Tshwm Sim kaum xya ua tus thib yim uas yog ntawm xya. Ib qho tseeb, sawv cev los ntawm ib kab lus Henplais, ua ib lo lus Askiv xwb; coj nqe uas qhia txog kev qhib ntawm txoj kev txiav txim los rau hauv nqe uas qhia txog kev kaw ntawm txoj kev txiav txim nyob rau hauv lub sijhawm muab lub cim ntawm ib puas plaub caug plaub txhiab leej.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Txhua qhov tseeb txhua yam muaj nws qhov chaw, thiab tsuas muaj ib qho kev hais tawm xwb uas muaj ib qho kev tsim lej ntawm ib “tus lej” x ib “tus lej” hauv Phau Tshiab, thiab tsuas muaj ob qho xwb hauv Phau Qub. Tus alpha ntawm “kev tsim lej” ntawd nyob hauv Chiv Keeb.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Yog hais tias Kha‑ees yuav raug pauj xya npaug, mas tseeb Lamaj yuav raug pauj xya caum xya npaug. Chivkeeb 4:24.
The omega ‘numerical construction’ is in Matthew.
Kev “txhim raws lej” ntawm omega nyob hauv Mathais.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Tom qab ntawd Petus txawm los cuag Nws thiab hais tias, Tus Tswv, kuv tus kwvtij yuav ua txhaum rau kuv pes tsawg zaus kuv thiaj zam txim rau nws? Puas yog txog xya zaus? Yexus hais rau nws tias, Kuv tsis hais rau koj tias, Txog xya zaus xwb; tiam sis, Txog xya caum xya zaus. Mathais 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Cov nqe lus no sawv cev rau thawj zaug thiab zaum kawg hauv phau Vajlugkub uas ib tug lej raug qhia tias yuav muab xam nrog lwm tus lej. Muaj ntau tus lej, tiam sis tus alpha ntawm Chiv Keeb thiab tus omega ntawm Mathai muaj tib yam kev teeb tsa lej, thiab lawv siv tib ob tug lej yog “xya” thiab “xya caum.”
Between the alpha and omega; the middle, and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Nyob nruab nrab ntawm alpha thiab omega; qhov nruab nrab, thiab tib qho chaw ntxiv uas muaj kev teeb tsa lej zoo li no yog nyob hauv Leviticus nees nkaum tsib. Nyob ntawd ob tug lej ntawd tsis yog “xya” thiab “xya caum,” tiam sis yog “xya npaug xya xyoo.”
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Thiab koj yuav tsum suav xya caij Xanpataus ntawm cov xyoo rau koj, xya npaug xya xyoo; thiab lub sij hawm ntawm xya caij Xanpataus ntawm cov xyoo ntawd yuav yog rau koj plaub caug cuaj xyoos. Leviticus 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land, is contrasted with the curse of seven times, that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Qhov kev tsim lej nyob nruab nrab rov qab siv tus lej “xya,” tsis yog tus lej “xya caum.” Nqe lus uas nws nyob hauv muaj ib txoj koob hmoov rau txoj kev mloog lus, thiab kuj muaj ib txoj kev foom tsis zoo rau txoj kev tsis mloog lus. Cov koob hmoov ntawm kev tso cov qhev dim thiab kev muab thaj av rov qab los, raug muab sib piv nrog txoj kev foom tsis zoo ntawm xya npaug, uas raug hais plaub zaug hauv tshooj nees nkaum rau ntawm Leviticus. Txoj koob hmoov ntawd suav nrog tus Tswv txoj kev txhawb nqa nyob rau xyoo uas thaj av tau so, thiab ib txoj koob hmoov ob npaug hauv xyoo Jubilee, hos txoj kev foom tsis zoo ntawm tshooj nees nkaum rau yog tus uas sib haum ua phooj ywg rau qhov kev ceeb toom hauv txoj kev cog lus ntawm ob tshooj ntawd.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee are placed between the judgment of Lamech, and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angel’s messages identify four hundred and ninety, as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Qhov qauv lej nyob nruab nrab tshwm nyob rau hauv Leviticus 25:8 (“xya npaug xya xyoo”). Tam sim ntawd nws raug txuas nrog txoj kev txiav txim “xya npaug” plaub npaug hauv Leviticus 26. Yog li ntawd, qhov qauv lej nyob nruab nrab sawv cev rau ob qho tib si—ib txoj koob hmoov thiab ib txoj lus foom phem—ua ib zaj lus tim khawv ob npaug hauv phau Leviticus. Qhov qauv lej ntawm txoj koob hmoov lossis ntawm txoj lus foom phem ntawm Jubilee raug muab tso rau nruab nrab ntawm txoj kev txiav txim rau Lamech, thiab Yexus qhov kev qhia txog ciam txwv ntawm lub sijhawm sim siab. Tag nrho peb yam no ua ke tab tom qhia txog ib ciam txwv ntawm lub sijhawm sim siab, uas thaum xaus lawm yuav nthuav tawm ib pawg uas tau koob hmoov thiab ib pawg uas raug foom phem. Tus alpha thiab omega, uas sawv cev rau thawj thiab tus tim tswv thib peb tej lus, qhia plaub puas cuaj caug, ua lub cim ntawm lub sijhawm sim siab. Thaum qhov no raug txuas nrog txoj lus foom phem lossis txoj koob hmoov ntawm Jubilee, ces tej qhov tseeb ntawd muaj qhov tseem ceeb heev thaum peb tab tom los ze rau txoj kev kawm txog Ezekiel tshooj ib nqe ib, uas muab Ezekiel tso rau hauv xyoo peb caug ntawm lub voj voog Jubilee thib kaum xya.
That Jubilee cycle ended on October 22, 573 BC and typified not only October 22, 1844, but also the soon-coming Sunday law. We are now in 2026 which is the forty-seventh year of the seventieth Jubilee cycle. This Jubilee cycle has been typified by the ‘seventeenth’ Jubilee cycle where Ezekiel stood in the thirtieth year. He was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one, is to lose your “bearing.”
Lub voj voog Yubili ntawd tau xaus rau hnub tim 22 Lub Kaum Hli, xyoo 573 BC, thiab nws yog ib daim qauv qhia ua ntej tsis yog rau hnub tim 22 Lub Kaum Hli, xyoo 1844 xwb, tiam sis tseem rau txoj cai hnub Sunday uas yuav los txog sai no thiab. Nim no peb nyob hauv xyoo 2026, uas yog xyoo plaub caug xya ntawm lub xya caum lub voj voog Yubili. Lub voj voog Yubili no tau raug ua qauv qhia ua ntej los ntawm lub voj voog Yubili “thib kaum xya” uas Exekees sawv hauv xyoo peb caug. Nws tau sawv hauv lub tuam tsev, sawv cev rau ib puas plaub caug plaub txhiab leej uas los ntawm txoj kev ntseeg twb tau nkag mus rau hauv Chaw Dawb Huv Tshaj Plaws thaum kawg ntawm txoj kev txiav txim, ib yam li cov neeg ncaj ncees tau ua tom qab hnub tim 22 Lub Kaum Hli, xyoo 1844. Yog tsis pom “qhov tseeb” hais txog qhov uas Exekees nyob rau qhov twg hauv keeb kwm cev Vajtswv lus yav tom ntej hauv tshooj ib thiab nqe ib, ces yog poob koj “txoj kev taw qhia.”
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as was Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Tom qab tau pom Yehauvas lub yeeb koob uas tau tshwm sim ntawm tus dej Kebas, Exekees txo hwj chim poob rau hauv hmoov av ib yam li Daniyee, Yaxaya, thiab Yauhas. Ces tag nrho plaub tug qauv no txhua tus muaj qee yam ntawm txoj kev pleev roj tseg rau cov uas yuav tsum tshaj tawm txoj xov rau ib pawg ntseeg uas yuav tsis pom thiab yuav tsis hnov.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verse one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and not locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
Muaj rau hnub tim nyob hauv phau ntawv Exekees uas hais txog Yeluxalees. Peb twb tau hais txog thawj hnub tim thiab hnub tim kawg uas muaj nyob hauv tshooj ib, nqe ib thiab ob, thiab tom qab ntawd nyob hauv tshooj plaub caug, nqe ib. Kuv tau hais txog hnub tim thib ob uas muaj nyob hauv tshooj yim, nqe ib, tiam sis tsuas yog nyob hauv nws txoj kev sawv cev ua cim xwb, tsis tau muab nws teev nyob rau hauv kev txuas nrog kev raug kawv thiab kev puas tsuaj ntawm Yeluxalees, thiab tag nrho phau ntawv tig ncig ntawm tus qag ntawd. Yeluxalees raug rhuav tshem thaum kawg ntawm 586/585 BC. Thiab hauv Exekees 33:21 ib tug neeg khiav dim tuaj txog nrog xov txog Yeluxalees txoj kev poob.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Thiab tau muaj tias, nyob rau xyoo kaum ob ntawm peb txoj kev raug ntiab mus nyob poob cev qhev, hauv lub hli kaum, hnub thib tsib ntawm lub hli, ib tug uas tau khiav dim tawm hauv Yeluxalees tuaj cuag kuv, hais tias, Lub nroog raug ntaus lawm. Nimno Yawmsaub txhais tes tau nyob saum kuv thaum yav tsaus ntuj, ua ntej tus uas tau khiav dim ntawd tuaj txog; thiab Nws tau qhib kuv lub qhov ncauj, mus txog thaum nws tuaj cuag kuv thaum sawv ntxov; ces kuv lub qhov ncauj thiaj qhib lawm, thiab kuv tsis hais tsis tau lus ntxiv lawm. Exekees 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Hauv xyoo kaum ob lub nroog raug nplawm, thiab tom qab ntawd Ezekiel thiaj muaj kev ywj pheej hais raws li nws tus kheej lub siab nyiam. Txoj yog toog uas nyob hauv Ezekiel tshooj yim yog nyob rau xyoo rau, yog li ntawd kwv yees li rau xyoo ua ntej lub nroog raug nplawm.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Thiab tau muaj tias nyob rau xyoo thib rau, lub hli thib rau, hnub thib tsib ntawm lub hli ntawd, thaum kuv zaum hauv kuv lub tsev, thiab cov txwj laus ntawm Yudas zaum ntawm kuv xub ntiag, Vajtswv Tus Tswv txhais tes thiaj los rau saum kuv ntawd. Exekees 8:1.
The next year, which was the seventh year, the Elders sought Ezekiel to inquire of the Lord.
Xyoo tom qab ntawd, uas yog xyoo xya, cov Txwj Laus tuaj nrhiav Exekhees kom nug ntawm tus Tswv.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Thiab tau muaj nyob rau xyoo xya, hauv lub hlis tsib, hnub tim kaum ntawm lub hlis ntawd, ib txhia ntawm cov txwj laus ntawm Ixayees tuaj nug txog tus Tswv, thiab zaum ntawm kuv xub ntiag. Exekees 20:1.
Then in the ninth year, the year and a half year siege began.
Ces nyob rau xyoo cuaj, txoj kev raug ncig v围 uas kav ib xyoos thiab ib nrab ntawd thiaj pib.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Thiab dua rau xyoo cuaj, rau lub hli kaum, rau hnub kaum ntawm lub hli, tus Tswv lo lus tau los cuag kuv, hais tias, Leej Tub ntawm neeg, cia li sau tseg lub npe ntawm hnub no, yog hnub no ntag: tus vajntxwv Npanpiloo tau tsa nws tus kheej tawm tsam Yeluxalees rau hnub no ntag. Exekees 24:1, 2.
Each of these dates represent specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Txhua cov hnub no sawv cev rau tej cim sijhawm tshwj xeeb ntawm tiam kawg, rau qhov Povlauj hais tias Yixayee thaum ub yog ib tug qauv rau cov uas nyob rau thaum kawg ntawm lub ntiajteb.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Tam sim no tau tshwm sim rau lawv ua yam piv txwv; thiab tej no raug sau cia tseg ua lus ceeb toom rau peb, rau peb cov uas twb txog lub sij hawm kawg ntawm lub ntiaj teb lawm. Yog li ntawd, tus uas xav hais tias nws sawv ruaj, yuav tsum ceev faj tsam nws poob. 1 Corinthians 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Tag nrho rau hnub tim uas hais txog Yeluxalees tshwm sim nyob nruab nrab ntawm thawj hnub tim hauv tshooj ib nqe ib thiab hnub tim kawg uas pom nyob hauv tshooj plaub caug nqe ib. Ob hnub tim ntawd cim tseg xyoo thib tsib hauv tshooj ib, uas yog 592 BC, thiab xyoo nees nkaum tsib hauv tshooj plaub caug, uas yog 573 BC. Nyob rau theem kab saum kab Ezekiel muaj ib kab rau Iyiv tebchaws, uas suav nrog qhov kev siv los hais txog Tire, thiab ib kab rau Yeluxalees. Kab ntawm Iyiv muaj xya lub cim taw tes ncaj qha, (thaum suav Tire nrog) hos Yeluxalees muaj rau. Nrog rau ob kab no yog kab ntawm Yauxiya thiab lub voj voog Yubili thib kaum xya. Txawm li ntawd los, kab uas raug nthuav qhia yam tsis muaj hnub tim ncaj qha yog pom nyob hauv tshooj plaub, thiab kab ntawm tshooj plaub muaj ntau lub log uas Ezekiel pom thaum nws ntsia mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws. Nws kuj ntim puv nkaus nrog ntau yam tseeb piv txwv.
430
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The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Tus lej plaub puas peb caug sawv cev rau txoj kev cog lus uas nyob mus ib txhis, thiab hauv tshooj plaub Exekhee raug tus Tswv siv ua ib zaj lus piv txwv ciaj sia, ib zaj lus piv txwv uas muaj tus lej plaub puas peb caug nyob hauv.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Koj thiab, tus tub ntawm neeg, cia li muab ib daim vuas los, thiab muab tso rau ntawm koj xub ntiag, thiab kos rau saum nws lub nroog, yog Yeluxalees: Thiab tsa rog vij lub nroog ntawd, thiab ua ib lub chaw ruaj khov tawm tsam nws, thiab txawb ib lub pov toj tawm tsam nws; tsa lub yeej rog tawm tsam nws thiab muab tej tus ncej ntaus phab ntsa teeb ncig nws puag ncig. Tsis tas li ntawd, cia li muab ib lub lauj kaub hlau rau koj, thiab muab nws ua ib phab ntsa hlau nruab nrab ntawm koj thiab lub nroog: thiab tig koj lub ntsej muag tawm tsam nws, ces nws yuav raug vij, thiab koj yuav vij nws. Qhov no yuav yog ib lub cim rau tsev neeg Ixayees. Koj kuj yuav tsum pw rau ntawm koj sab laug, thiab muab txoj kev phem ntawm tsev neeg Ixayees tso rau saum nws: raws li cov hnub uas koj yuav pw saum nws, koj yuav ris lawv txoj kev phem. Rau qhov kuv tau tso lawv txoj kev phem ntau xyoo rau saum koj raws li cov hnub ntawd, yog peb puas cuaj caum hnub: li ntawd koj yuav ris txoj kev phem ntawm tsev neeg Ixayees. Thiab thaum koj ua tiav tej ntawd lawm, cia li rov pw dua rau ntawm koj sab xis, thiab koj yuav ris txoj kev phem ntawm tsev neeg Yudas plaub caug hnub: kuv tau teem rau koj ib hnub ua ib xyoos. Yog li ntawd koj yuav tsum tig koj lub ntsej muag mus rau txoj kev vij Yeluxalees, thiab koj txhais npab yuav raug qheb, thiab koj yuav cev Vajtswv lus tawm tsam nws. Thiab saib seb, kuv yuav muab hlua khi rau saum koj, thiab koj yuav tsis tig ntawm ib sab mus rau lwm sab, mus txog thaum koj ua tiav hnub ntawm koj txoj kev vij. Exekees 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Kev raug v围 lub nroog Yeluxalees, raws li Exekees tau nthuav qhia, yog ib “lub cim,” ib yam li kev raug v围 tawm tsam Yeluxalees uas Cestius coj tuaj nyob rau xyoo 66. Thaum piav txog qhov uas Yexus qhia tias kev puas tsuaj ntawm Yeluxalees yog dab tsi, Muam White qhia rau peb tias “qhov kev ua tiav ncaj qha” ntawm kev puas tsuaj ntawm Yeluxalees yog nyob rau hnub kawg. Lub cim ntawm kev puas tsuaj rau saum ob tug timkhawv uas Nebukhanexas thiab Cestius sawv cev qhia meej tias lub cim ntawm kev raug v围 ntawd yog lub cim ntawm txoj cai Hnub Caiv uas tab tom los ze.
A Day for a Year
Ib Hnub Rau Ib Xyoos
Within the passage we are considering we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angel’s messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, and therefore brought upon themselves death in the wilderness over the forty years of wilderness wandering.
Nyob hauv nqe lus uas peb tab tom tshuaj xyuas no, peb kuj pom omega kev hais ua tim khawv hauv Vajluskub txog txoj cai thawj thiab tseem ceeb tshaj plaws ntawm kev txhais lus cev Vajtswv lus yaj saub ntawm William Miller hauv txoj kev txav pib txheej txheem ntawm thawj thiab tus tim tswv ob cov lus. Tus alpha ntawm txoj cai ib hnub rau ib xyoos kuj yog ib lub cim omega thiab, rau qhov tus alpha ntawm txoj cai ib hnub rau ib xyoos ntawd raug nthuav tawm nyob rau hauv phau Ntawv Xam Phaj ua qhov kev sim siab thib kaum thiab kawg, uas cov Yixayee ua tsis dhau, thiab yog li ntawd tau coj kev tuag nyob rau saum lawv tus kheej hauv tebchaws moj sab qhua thoob plaws plaub caug xyoo ntawm lawv txoj kev taug kev hauv moj sab qhua.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Nej cov menyuam yuav mus ncig ua siav nyob rau hauv tebchaws moj sab qhua tau plaub caug xyoo, thiab yuav ris nej tej kev ua nkauj ua nraug, mus txog thaum nej tej cev qhuav mus ploj tag rau hauv tebchaws moj sab qhua. Raws li tus naj npawb ntawm cov hnub uas nej mus xyuas lub tebchaws, yog plaub caug hnub, ib hnub suav ua ib xyoos, nej yuav ris nej tej kev txhaum, yog plaub caug xyoo, thiab nej yuav paub txog qhov uas kuv rhuav kuv lo lus cog tseg. Kuv, tus Tswv, twb hais lawm tias, kuv yeej yuav ua li no rau tag nrho pawg neeg phem no, uas tau tuaj sib sau tawm tsam kuv: nyob hauv tebchaws moj sab qhua no lawv yuav raug rhuav tshem, thiab qhov ntawd lawv yuav tuag. Numbers 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied into the passage we are considering, as is the significance of the “siege” being the “sign.”
Qhov kev txhais raws li kev cev Vajtswv lus tias ib hnub sawv cev rau ib xyoos raug qhia tawm nyob hauv qhov kev ntxeev siab kawg ntawm txoj kev sim kaum theem uas pib thaum hla Hiavtxwv Liab, thiab tias tib txoj kevcai ntawd rov raug tshaj tawm dua thaum Yeluxalees yuav raug v围 thiab raug rhuav tshem, yuav tsum raug to taub thiab coj los siv rau hauv nqe lus uas peb tab tom xav txog no; ib yam li qhov tseem ceeb ntawm qhov “kev v围” yog “lub cim.”
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Kab keeb kwm uas raug coj los sib sau ua ke thaum siv “kev kawv Yeluxalees” ua lub cim yuav tsum raug lees paub, rau qhov nws dhau los ua ib yam li “qag log” hais ua piv txwv, thiab hais raws li lus piv txwv, lub cim ntawm kev kawv ntawd muaj ntau tus ncej log txuas rau nws. Lub cim ntawm kev kawv yog tej zaum nqe tseem ceeb tshaj plaws hauv Exekees, thiab lub cim ntawd tso cai rau tus Tsov Ntxhuav ntawm xeem Yudas coj kev ua tiav zoo tag nrho tawm hauv yam uas thaum xub thawj zoo nkaus li Exekees pom tias yog kev ntxhov tsis meej. “Lub cim” ntawm kev kawv, txoj cai ib xyoos hloov ib hnub, thiab cov kab yaj saub uas raug coj los sib sau ua ke los ntawm kev kawv, yuav tsum raug xav txog nyob hauv lub ntsiab lus uas plaub puas peb caug sawv cev rau txoj kev cog lus nyob mus ib txhis.
The Covenant
Lus Cog Tseg
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Nws hais rau Abram tias, Koj yuav tsum paub tseeb tias koj caj ces yuav nyob ua neeg txawv teb chaws hauv ib thaj av uas tsis yog lawv li, thiab lawv yuav ua qhev rau cov neeg ntawd; thiab cov neeg ntawd yuav tsim txom lawv tau plaub puas xyoo. Chiv Keeb 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendents would be captives in Egypt for four hundred years. The second step Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles identified that four hundred years as—four hundred and thirty years.
Tus Tswv tau nkag mus rau hauv txoj kev khi lus cog tseg nrog Aplahas los ntawm ib txoj txheej txheem peb kauj ruam, thiab thawj kauj ruam ntawm peb kauj ruam ntawd muaj nrog rau lo lus faj lem tias Aplahas tej xeeb leej xeeb ntxwv yuav raug ua neeg qhev nyob hauv Iziv tau plaub puas xyoo. Hauv kauj ruam ob, Aplahas tau txais txoj kevcai ua kevcai txiav, thiab kauj ruam peb yog kev txi Ixaj saum Roob Mauliyas. Plaub puas xyoo tau raug qhia tseg nyob hauv alpha ntawm peb kauj ruam uas tus Tswv tau ua hauv kev tsa sawv thiab nkag mus rau hauv txoj kev khi lus cog tseg nrog ib haiv neeg uas raug xaiv. Cov neeg uas raug xaiv ntawd, yog haiv neeg ntawm txoj kev khi lus cog tseg, tau raug Vajtswv muab nrauj thaum lawv muab Xatefanaus txawb pob zeb tuag rau xyoo 34, thiab tom qab ntawd Povlauj, tus tubtxib uas raug xaiv rau cov Lwm Haiv Neeg, tau txheeb qhia plaub puas xyoo ntawd tias yog—plaub puas peb caug xyoo.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Genesis 3:17.
Kuv hais li no, tias txoj kev cog lus uas Vajtswv tau lees paub tseg ua ntej hauv Khetos lawm, txoj kevcai uas tuaj tom qab plaub puas peb caug xyoo ntawd, tsis muaj peev xwm rhuav tshem tau, kom thiaj ua rau lo lus cog tseg poob nws lub hwjchim. Chivkeeb 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel laid upon his left side for three hundred and ninety days, and then on his right side for forty days; identifying two numbers whose sum total is four hundred and thirty.
Tus lej uas sawv cev rau txoj kev cog lus yog plaub puas peb caug, tiam sis ob tug timkhawv yog Anplahas thiab Xa-u, uas nkawd ob leeg tau raug hloov npe mus ua Aplahas thiab Povlauj raws li, qhia txog ob ntu sijhawm uas sib txawv uas ua ke ua tus lej puv plaub puas peb caug. Thaum Vajtswv hloov ib tug ntsuj plig lub npe, qhov ntawd yog ib lub cim ntawm kev sib raug zoo raws li txoj kev cog lus ntawm tus ntsuj plig ntawd nrog Vajtswv. Vim li ntawd, plaub puas peb caug xyoo yog ib qho lej sau uas tshwm los ntawm kev ntxiv ua ke ntawm ob tug lej sib txawv, ib yam li Aplahas plaub puas thiab Povlauj qhov ntxiv peb caug. Exekees pw ntawm nws sab laug peb puas cuaj caug hnub, ces nws pw ntawm nws sab xis plaub caug hnub; qhia txog ob tug lej uas lawv cov lej tag nrho sib sau ua plaub puas peb caug.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
Hauv Chivkeeb tshooj kaum ib, txoj kev cog lus ntawm txoj kev tuag uas raug tsim los tam sim ntawd tom qab dej nyab los ntawm Nimrod txoj kev ntxeev siab qhia kom pom qhov sib txawv ntawm ob txoj kev cog lus. Tej yam uas muaj nyob hauv tus pej thuam Npas Npis ua tim khawv txog ib haiv neeg nyob hauv ib txoj kev cog lus Xatas uas hais tias cawm nej tus kheej, ib haiv neeg uas yuav tsum raug txiav txim thiab raug faib mus nyob tawg ua pab ua pawg. Hauv tib tshooj ntawd, caj ces ntawm cov Henplais raug qhia los ntawm Eber txoj kev yug los, cim txog qhov pib ntawm ib haiv neeg raug xaiv los sawv cev rau txoj kev cog lus ntawm txoj sia, tawm tsam Nimrod txoj kev cog lus ntawm txoj kev tuag.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
Eber muaj sia nyob peb caug plaub xyoos, ces nws yug Peleg; tom qab Eber yug tau Peleg lawm, Eber tseem muaj sia nyob plaub puas peb caug xyoos, thiab yug tau tub thiab ntxhais. Peleg muaj sia nyob peb caug xyoos, ces nws yug Reu. Chiv Keeb 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
Hauv hauv tshooj kaum ntawm Chiv Keeb, Eber thiab Peleg raug hais thawj zaug.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Eber yug muaj ob tug tub yug los; ib tug npe hu ua Peleg; rau qhov nyob hauv nws lub sijhawm thiaj muaj kev faib ntiajteb; thiab nws tus kwv npe hu ua Joktan. Chivkeeb 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Peleg txhais tias kev faib los sis kev sib cais, thiab nyob rau hauv Peleg tej hnub nyoog, kev faib ntawm ob pab neeg ntawm cov neeg hauv kev cog lus raug cim tseg los ntawm keeb kwm ntawm tus yees Npanpiloo thiab Nimrod txoj kev ntxeev siab. Eber muaj hnub nyoog txog plaub puas rau caum plaub xyoos, tiamsis tom qab Peleg (kev faib) yug los lawm nws tseem nyob plaub puas peb caug xyoo. Txhua qhov tseeb puav leej muaj nws qhov tseem ceeb, thiab plaub puas peb caug yog tus lej uas Povlauj muab rau zaj lus faj lem ntawm Anplahas txog kev cog lus. Txawm yog tus lej plaub puas peb caug raug txuas nrog Eber lub neej tom qab Peleg yug los, thawj peb caug plaub xyoos ntawm nws lub neej raug hais tias yog “plaub thiab peb caug xyoo,” uas yeej yog peb caug plaub xyoos, los ntawm qhov kev hais yooj yim ntawm peb caug plaub xyoos ntawd nws nyeem tias “plaub” thiab “peb caug” (430). Tom qab ntawd thiaj los txog plaub puas peb caug, ces thawj qhov kev hais txog Peleg lub neej yog “peb caug.”
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
Eber yog lub hauv paus ntawm lub npe Hebrew, thiab qhov no yog thawj zaug uas cov Hebrews raug hais txog, uas yog haiv neeg uas raug xaiv tseg rau txoj kev cog lus. Eber txhais tias hla mus, yog li ntawd nws sawv cev ua cim rau haiv neeg ntawm txoj kev cog lus uas hla tawm hauv lub ntiajteb mus rau lub ntiajteb tshiab ib yam li Abraham cov me nyuam tau ua thaum lawv hla Hiavtxwv Liab mus rau Tebchaws Coglus. Kev taug kev yuam kev nyob hauv tebchaws moj sab qhua tau plaub caug xyoo tau ncua qhov kev hla ntawd, tiamsis thaum kawg ntawm plaub caug xyoo lawv tau hla tus Dej Yaladee mus rau Tebchaws Coglus, yog li ntawd nws ua cim rau Vajtswv haiv neeg txoj kev hla kawg nkaus. Peleg sawv cev rau keeb kwm lub sijhawm uas kev faib noob neej ua ob haiv neeg ntawm txoj kev cog lus tau tshwm sim thawj zaug ntawm Nimrod lub yees. Lub cim ntawm Nimrod txoj kev cog lus ntawm kev tuag yog kev ntxhov siab tsis meej pem, hos lub cim ntawm cov Hebrew txoj kev cog lus ntawm txoj sia yog plaub puas peb caug xyoo ntawm Eber lub neej ua ntej qhov kev faib uas Peleg sawv cev. Lub npe Peleg kuj cim ib qho tseeb ntawm lej uas muaj lub ntsiab, vim Eber plaub puas peb caug xyoo raug faib ua ob tug lej, thiab Peleg sawv cev rau kev cais tawm ntawm plaub puas nrog tus lej peb caug.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Plaub puas peb caug muaj ob ntu. Plaub puas xyoo ntawm Anplahas txoj kev khi lus nrog rau peb caug xyoo ntxiv uas Povlauj tau cim tseg. Kev txawj ntse uas nce ntxiv uas tsim tau kev txhawb siab kawg ntawm Vajtswv haiv neeg raug sawv cev hauv Daniyees tshooj kaum ob, qhov uas lub cim ob-ntu ntawm txoj kev khi lus mus ib txhis raug qhia meej tshwj xeeb, thiab nws raug nthuav tawm hauv nqe 9/11.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Thiab nws hais tias, Mus koj txojkev mus, Daniyees: rau cov lus no twb raug kaw cia thiab raug ntim cim lawm mus txog lub sijhawm kawg. Muaj coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim; tiam sis cov neeg phem yuav ua phem mus ntxiv: thiab tsis muaj ib tug hauv cov neeg phem yuav to taub li; tiam sis cov neeg txawj ntse yuav to taub. Thiab txij thaum uas kev txi niaj hnub yuav raug tshem tawm mus, thiab yam qias neeg uas ua rau kev puam tsuaj raug tsa los, yuav muaj ib txhiab ob puas cuaj caug hnub. Daniel 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508, began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Qhov kev qhib lub cim kawg uas tsim tawm ib txheej txheem kev sim siab muaj peb theem raws li tau sawv cev hauv nqe kaum hais tias “ua kom huv, thiab ua kom dawb, thiab raug sim,” muaj kev txuas nrog ib txhiab ob puas cuaj caug xyoo. Kev to taub ntawm cov pioneer txog nqe no yog tias kev tshem tawm txoj kev tawm tsam ntawm kev pe hawm dab cuav hauv xyoo 508, tau pib ib txheej txheem peb caug xyoo uas coj mus rau kev tsa lub hwj chim papacy los ua lub nceeg vaj thib tsib ntawm tej lus faj lem hauv Phau Vajlugkub hauv xyoo 538, thiab tom qab ntawd nws tau kav ua lub nceeg vaj thib tsib ntawm tej lus faj lem hauv Phau Vajlugkub mus txog thaum ib txhiab ob puas rau caum xyoo xaus rau xyoo 1798. Peb caug xyoo txij xyoo 508 mus txog xyoo 538 kuj raug Paulus sawv cev ua “kev thim rov qab los ua ntej,” hauv 2 Thessalonians.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
Hauv 2 Thexalaunika, lub ntsiab lus yog hais txog txoj kev sib raug zoo ntawm Loos teev dab mlom thiab Loos papas, uas yog lub nceeg vaj thib plaub thiab thib tsib hauv tej lus faj lem, raws li nyias ib feem. Nyob hauv tshooj no ntawm Thexalaunika no thiaj yog qhov William Miller nrhiav tau tias “yam niaj hnub” hauv phau Daniyees sawv cev rau Loos teev dab mlom, thiab Miller tseem nrhiav tau ntxiv tias “yam niaj hnub” hauv Daniyees yeej ib txwm raug nthuav tawm ua ke nrog txoj kev qias vuab tsuab los sis txoj kev ua txhaum uas coj kev puam tsuaj tuaj. Txoj kev qias vuab tsuab thiab txoj kev ua txhaum uas coj kev puam tsuaj tuaj hauv phau Daniyees sawv cev rau yam uas Yauhas txheeb tias, hauv phau Qhia Tshwm, yog daim duab ntawm tus tsiaj qus thiab lub cim ntawm tus tsiaj qus, raws li nyias ib feem.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
William Miller tau tsa feem coob, yog tsis hais tias tas nrho, ntawm nws tej kev siv txog tej lus faj lem rau saum qhov nws txheeb xyuas ob lub hwjchim ua kom puam tsuaj, uas raug sawv cev ua “yam niaj hnub” (Loos lwm haiv), thiab lub hwjchim thib ob uas ua kom puam tsuaj, uas raug hais tawm ob txoj kev, yog kev txhaum uas ua kom puam tsuaj (kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev), hauv Phau Tshwm Sim—ua tus duab ntawm tus tsiaj qus (qhov qauv lus faj lem ntawm lub hwjchim papal), thiab qhov qias neeg uas ua kom puam tsuaj (kev pe hawm lub hnub) hauv Phau Tshwm Sim—ua lub cim ntawm tus tsiaj qus. Qhov kev nkag siab uas Miller txais tau los ntawm Povlauj txoj kev nthuav tawm hauv 2 Thexalaunike yog ib qho kev nkag siab hauv paus tseem ceeb tshaj plaws ntawm Miller, uas yog lub cim ntawm tej hauv paus ntawm Kev Ntseeg Adventist. Povlauj hais tias cov uas tsis hlub qhov tseeb uas raug sawv cev hauv tshooj ob ntawm 2 Thexalaunike yog cov uas txais txoj kev dag ntxias uas muaj hwjchim loj.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of ‘forty’, and four, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
Hauv Daniyee peb nqe (Daniel 12:9–11), txoj kev to taub cim nyob rau hnub kawg tsis tuaj yeem suav nrog kev siv lub sijhawm, rau qhov txij li lub Kaum Hli 22, 1844 los lawm; kev siv lub sijhawm cev Vajtswv lus twb tsis siv tau lawm ntxiv. Cov nqe 9/11 sawv cev rau ob lub sijhawm sib txawv, yog peb caug xyoo thiab ib txhiab ob puas rau caum xyoo. Tus lej plaub caug thiab tus lej ib txhiab ob puas rau caum, ob leeg puav leej yog cim ntawm ib roob moj sab qhua cev Vajtswv lus, thiab hauv kev cev Vajtswv lus nkawd sib pauv tau. Yog li ntawd, ib txhiab ob puas rau caum yuav to taub tau tias yog plaub caug, thiab plaub caug yog ib feem kaum ntawm plaub puas. Cov nqe 9/11 cim txog tus lej ntawm txoj kev khi lus uas nyob mus ib txhis, raws li plaub puas (Abraham) sawv cev thaum txuas nrog peb caug (Povlauj). “Roob moj sab qhua” uas “ib txhiab ob puas rau caum” sawv cev, haum raws li ib “roob moj sab qhua ntawm ‘plaub caug’,” thiab plaub yog ib feem kaum ntawm plaub puas. Peb caug yog peb caug. Plaub puas peb caug raug tsim los ntawm tus lej plaub puas ntxiv rau tus lej peb caug, uas hauv Exekees tshooj plaub sawv cev ua peb puas cuaj caum ntxiv rau tus lej plaub caug.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Nqe 9/11 nqe nyob hauv tshooj kaum ob sawv cev rau qhov nruab nrab ntawm peb lub sijhawm cev Vajtswv lus hauv tshooj ntawd, thiab lawv yog ib lub cim ntawm txoj kev khi lus uas nyob mus ib txhis uas raug qhib tawm hauv hnub kawg. Kev qhib tawm ntawm lub ntsiab lus ntawm plaub puas peb caug hauv hnub kawg raug coj los ua kom tshwm sim nyob hauv Ezekiel tshooj plaub.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, that represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest represents the priesthood of the one hundred and forty-four thousand who are in the middle test, of three tests.
Tus Tsov Ntxhuav ntawm pawg xeem Yudas tam sim no tab tom qhib cov cim foob ntawm zaj lus ceeb toom kawg rau cov uas los ntawm txoj kev ntseeg tau nkag mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws nrog Exekees, Yauhas, Daniyee thiab Yaxayas. Qhov tseeb ntawd raug qhib tawm ua ke nrog kev tsa siab ntawm cov uas raug sawv cev tsis yog tsuas yog raws li cov neeg raug ntiab tawm ntawm Ixayees xwb, tiam sis kuj raws li tus chij ntawm ib puas plaub caug plaub txhiab leej. Qhov tseeb ntawd raug muab tso rau hauv lub ntsiab lus ntawm txoj kev khi lus uas raug sawv cev los ntawm Aplahas plaub puas xyoo ua ke nrog txoj kev khi lus uas raug sawv cev los ntawm Povlauj peb caug xyoo. Qhov tseeb ntawd raug nthuav tawm nyob rau hauv Daniyee kaum ob nqe 9/11, uas sawv cev rau nruab nrab ntawm peb lub sijhawm cim, uas cov Millerites tau to taub kom raug. Qhov nruab nrab 9/11 qhov tseeb uas tab tom raug qhib cov cim foob hauv Daniyee kaum ob raug sawv cev nyob rau hauv Exekees peb puas cuaj caum hnub thiab plaub caug hnub. Cov hnub ntawd raug qhib tawm rau Exekees nyob rau xyoo peb caug ntawm lub voj voog Yubili thib kaum xya, thiab Exekees, raws li ib tug pov thawj, sawv cev rau txoj hauj lwm pov thawj ntawm ib puas plaub caug plaub txhiab leej uas nyob hauv txoj kev sim nruab nrab, ntawm peb txoj kev sim.
Ezekiel, is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seventh-months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Exekhee, raug cim tseg nyob hauv qhov kev sim hauv lub tuam tsev rau hnub “thib tsib” ntawm lub “hli plaub,” uas nyob hauv keeb kwm Millerite tau cim qhov nruab nrab tseeb (“ib nrab kev”) ntawm cov hli xya uas tau pib thaum thawj txoj kev poob siab rau hnub tim 19 lub Plaub Hlis, 1844, thiab xaus rau hnub tim 22 lub Kaum Hli ntawm tib lub xyoo.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“Nyob rau lub caij ntuj sov xyoo 1844, nyob nruab nrab ntawm lub sijhawm uas thaum xub thawj neeg tau xav tias 2300 hnub yuav xaus, thiab lub caij nplooj zeeg ntawm tib lub xyoo ntawd, uas tom qab no thiaj pom tias lawv ncav mus txog ntawd, txoj xov tau raug tshaj tawm raws nraim li cov lus hauv Vajluskub hais tias: ‘Saib maj, tus Nraug Vauv tabtom los!’” The Great Controversy, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
Lub Xya hli ntuj tim 21, xyoo 1844 yog nyob nruab nrab ntawm xya lub hli dawb huv, thiab hnub ntawd Samuel Snow nyob hauv Boston Tabernacle tshaj tawm nws zaj lus ntawm Txoj Kev Quaj Nruab Nrab Hmo Ntuj. Nyob ntawd, thawj zaug hauv ib qho kev tshaj tawm rau sawv daws mloog nws “tshaj tawm raws nraim li cov lus hauv Vaj Lug Kub hais tias: ‘Saib seb, tus Nraug Vauv tabtom los!’” Tam sim no, raws li txoj kev cim cev lus, peb tabtom sawv nrog Exekees hauv Boston Tabernacle, tsis ntev ua ntej kev txhawb nqa cov tub txib ntawm txoj kev quaj nruab nrab hmo ntuj yuav tawm mus zoo li nthwv dej hiav txwv loj. Txoj txheej txheem cev lus faj lem ntawm kev tsa tus chij taw qhia sawv cev raug nthuav qhia hauv kab cev lus faj lem ntawm Islam hauv Tshwmsim tshooj cuaj. Exekees tshooj plaub muab tus tim khawv thib ob thiab qhov xaus ntawm txoj faj lem ntawd uas muaj peb puas cuaj caum ib xyoos thiab kaum tsib hnub, thiab nws ua li ntawd hauv tshooj plaub.
We will continue these things in the next article.
Peb yuav txuas ntxiv hais txog tej yam no hauv zaj lus tom ntej.