There are many amazing and important prophetic lines and truths in the book of Ezekiel. Of the biblical illustrations of prophets within the temple, Ezekiel is the one above all others that identifies the wheels within the wheels. Those wheels, according to Sister White represent the complex interplay of human activity illustrating the sequence of events in the time of the latter rain. Those events are represented by the prophet when he became part of the prophecy in an acted-out parable, such as when Ezekiel lies on his left and then right side in chapter four’s illustration of the siege of Jerusalem. There are also thirteen specific dates that outline Ezekiel’s history, and in so doing provide the waymarks of the latter rain period, when the one hundred and forty-four thousand are sealed. There are truths conveyed not only through dates, but also by numbers such as seventeen, nineteen, twenty-five, seventy, forty, three hundred and ninety and of course, thirty. Another number that is perhaps the most important number in the book of Ezekiel is the number one hundred and fifty. Yet the number one hundred and fifty is not found in the book of Ezekiel. Still, line upon line—it is there.
Nyob hauv phau ntawv Exekees muaj ntau txoj kab yaj saub thiab ntau qhov tseeb uas tseem ceeb thiab zoo kawg nkaus. Ntawm tej yam piv txwv hauv Vajlugkub hais txog cov yaj saub nyob hauv lub tuam tsev, Exekees yog tus uas tshaj plaws dua lwm tus txhua tus uas qhia meej txog cov log nyob hauv cov log. Cov log ntawd, raws li Muam White hais, sawv cev rau txoj kev sib txuam uas nyuaj ntawm tibneeg tej haujlwm, uas qhia txog kev ua ntu zus ntawm tej xwm txheej nyob rau lub sijhawm los nag lig. Tej xwm txheej ntawd raug tus yaj saub sawv cev thaum nws los ua ib feem ntawm yaj saub tej lus nyob rau hauv ib zaj lus piv txwv uas muab ua tawm los, xws li thaum Exekees pw ntawm nws sab laug thiab tom qab ntawd nws sab xis hauv tshooj plaub qhov piv txwv hais txog kev raug kaw nruab nrab ntawm Yeluxalees. Tseem muaj kaum peb hnub tim tshwjxeeb uas qhia ua qauv dav dav txog Exekees zaj keeb kwm, thiab los ntawm qhov ntawd muab tej cim kev raws txoj kev ntawm lub sijhawm los nag lig, thaum ib puas plaub caug plaub txhiab leej raug muab khi. Muaj tej qhov tseeb uas raug qhia tawm tsis yog los ntawm hnub tim xwb, tiam sis kuj los ntawm cov lej xws li kaum xya, kaum cuaj, nees nkaum tsib, xya caum, plaub caug, peb puas cuaj caum, thiab yeej yog, peb caug. Dua li ntawd tseem muaj ib tug lej uas tej zaum yog tus lej tseem ceeb tshaj plaws hauv phau ntawv Exekees, yog tus lej ib puas tsib caug. Txawm li ntawd los, tus lej ib puas tsib caug tsis pom muaj nyob hauv phau ntawv Exekees. Los tsis tag li ntawd, kab ntxiv kab—nws nyob ntawd.
The number one hundred and fifty is prophetically embedded within the line of the siege, and the siege is a distinct prophetic line; or if you will, the siege is a wheel. A prophetic line of history will always possess an alpha and omega, and in so doing the characteristics of alpha and omega must be represented at the beginning and end of the line, or it isn’t a line. The alpha event of the siege was the death of Ezekiel’s wife and the end of the siege was the death of the bride of Christ, as represented by the destruction of Jerusalem.
Tus lej ib puas tsib caug raug muab cog tseg raws li txoj kev faj lem nyob hauv txoj kab ntawm kev vij, thiab kev vij ntawd yog ib txoj kab faj lem tshwj xeeb; los sis yog koj xav hais, kev vij ntawd yog ib lub log. Ib txoj kab faj lem ntawm keeb kwm yuav tsum niaj zaus muaj alpha thiab omega, thiab yog li ntawd cov yam ntxwv ntawm alpha thiab omega yuav tsum raug sawv cev ntawm qhov pib thiab qhov kawg ntawm txoj kab ntawd, tsis li ntawd ces nws tsis yog ib txoj kab. Qhov xwm txheej alpha ntawm kev vij yog kev tuag ntawm Exekees tus poj niam, hos qhov kawg ntawm kev vij yog kev tuag ntawm Khetos tus nkauj nyab, raws li raug sawv cev los ntawm kev puas tsuaj ntawm Yeluxalees.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. Revelation 21:2–9.
Thiab kuv yog Yauhas tau pom lub nroog dawb huv, Yeluxalees tshiab, nqis saum ntuj los ntawm Vajtswv los, tau npaj cia zoo li tus nkauj nyab uas muab nws tus kheej ua kom zoo nkauj rau nws tus txiv. Thiab kuv hnov ib lub suab nrov loj tawm saum ntuj hais tias, Saib maj, Vajtswv lub tsev ntaub nyob nrog neeg, thiab Nws yuav nyob nrog lawv, thiab lawv yuav ua Nws haiv neeg, thiab Vajtswv tus kheej yuav nrog lawv nyob, thiab yuav yog lawv tus Vajtswv. Thiab Vajtswv yuav so txhua txoj kev kua muag ntawm lawv lub qhov muag mus; thiab yuav tsis muaj kev tuag ntxiv lawm, tsis muaj kev quaj ntsuag, tsis muaj kev quaj, thiab yuav tsis muaj kev mob ntxiv lawm: vim tej qub uas muaj dhau los lawm. Thiab Tus uas zaum saum lub zwm txwv hais tias, Saib maj, Kuv ua kom txhua yam tshiab. Thiab Nws hais rau kuv tias, Sau cia: vim cov lus no yog tseeb thiab ncaj ncees. Thiab Nws hais rau kuv tias, Tiav lawm. Kuv yog Alpha thiab Omega, qhov pib thiab qhov kawg. Kuv yuav pub dawb rau tus uas nqhis dej ntawm lub qhov dej ntawm dej txojsia. Tus uas kov yeej yuav tau qub txeeg qub teg txhua yam; thiab Kuv yuav yog nws tus Vajtswv, thiab nws yuav yog Kuv tus tub. Tiamsis cov uas ntshai, thiab cov uas tsis ntseeg, thiab cov uas qias vuab tsuab, thiab cov tua neeg, thiab cov ua nkauj ua nraug, thiab cov ua khawv koob, thiab cov pe dab mlom, thiab txhua tus dag, yuav tau lawv feem hauv lub pas dej uas cig nrog hluav taws thiab leej faj: uas yog txoj kev tuag zaum ob. Thiab ib tug ntawm xya tus timtswv saum ntuj uas tuav xya lub phaj puv nkaus xya qhov xwm txheej phem kawg los cuag kuv thiab nrog kuv hais tias, Cia li los ntawm no, kuv yuav qhia rau koj pom tus nkauj nyab, tus Menyuam Yaj tus pojniam. Qhia Tshwm 21:2–9.
Ezekiel’s wife dies at the outset of the siege, and she is there identified as the “desire of” Ezekiel’s “eyes,” and in the destruction of Jerusalem set forth in the same chapter, Jerusalem is identified as “the desire” of Israel’s “eyes.”
Ezekiel tus pojniam tuag thaum pib kev vij teb, thiab nws raug hu tias yog “yam uas” Ezekiel “lub qhov muag ntshaw,” thiab hauv kev rhuav tshem Yeluxalees uas tau hais tawm hauv tib tshooj ntawd, Yeluxalees raug hu tias yog “yam uas” cov Yixayee “lub qhov muag ntshaw.”
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, … Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Ib ntxiv thiab nyob rau xyoo cuaj, lub hli kaum, hnub kaum ntawm lub hli ntawd, lo lus ntawm tus Tswv tau los txog kuv, hais tias, … Lo lus ntawm tus Tswv kuj tau los txog kuv, hais tias, Leej Tub ntawm neeg, saib seb, kuv yuav muab yam uas yog qhov koj lub qhov muag ntshaw tshaj plaws tshem ntawm koj mus ib pliag xwb; txawm li ntawd los koj yuav tsum tsis txhob quaj ntsuag los sis quaj, thiab koj lub kua muag yuav tsum tsis txhob ntws. Cia li txwv tsis pub koj quaj nrov, tsis txhob ua kev quaj ntsuag rau tus tuag, khi koj txoj phuam taub hau rau saum koj, thiab hnav koj nkawm khau rau ntawm koj ob txhais taw, thiab tsis txhob npog koj daim di ncauj, thiab tsis txhob noj mov uas neeg coj los pub rau cov quaj ntsuag. Yog li ntawd kuv tau hais rau cov neeg sawv ntxov; thiab thaum tsaus ntuj kuv tus poj niam tuag lawm; thiab thaum sawv ntxov kuv tau ua raws li uas kuv raug txib. Ces cov neeg hais rau kuv tias, Koj puas yuav tsis qhia rau peb tias tej no txhais li cas rau peb, uas koj ua li no?
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.
Ces kuv teb rau lawv tias, Lo lus ntawm tus Tswv tau los cuag kuv, hais tias, Cia li hais rau tsev neeg Ixayees tias, Vajtswv tus Tswv hais li no; Saib seb, Kuv yuav ua kom kuv lub chaw dawb huv raug qias, yog qhov hwjchim uas nej khav txog, yog yam uas nej lub qhov muag ntshaw, thiab yog yam uas nej tus ntsuj plig hlub tshua; hos nej cov tub thiab nej cov ntxhais uas nej tau tso tseg cia yuav raug ntaj tua tuag. Thiab nej yuav ua ib yam li kuv tau ua: nej yuav tsis npog nej daim di ncauj, thiab nej yuav tsis noj mov ntawm neeg. Nej cov kaus mom yuav nyob saum nej taub hau, thiab nej nkawm khau yuav nyob ntawm nej ko taw; nej yuav tsis quaj ntsuag los tsis quaj; tiam sis nej yuav qaug zog zuj zus vim nej tej kev txhaum, thiab quaj ntsuag ib leeg rau ib leeg.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:1, 15–27.
Yog li Exekees yog ib lub cim rau nej: raws li txhua yam uas nws tau ua lawm, nej kuj yuav ua ib yam li ntawd; thiab thaum tej no tshwm sim, nej yuav paub tias kuv yog tus Tswv Vajtswv. Thiab koj, tus tub ntawm neeg, puas yuav tsis yog rau hnub uas kuv rho ntawm lawv mus lawv lub zog, txoj kev xyiv fab ntawm lawv lub meej mom, yam uas lawv lub qhov muag ntshaw, thiab yam uas lawv muab siab rau, lawv cov tub thiab lawv cov ntxhais, tias tus uas dim hauv hnub ntawd yuav los cuag koj, kom ua rau koj hnov tej ntawd nrog koj ob lub pob ntseg? Nyob rau hnub ntawd koj lub ncauj yuav qhib rau tus uas dim ntawd, thiab koj yuav hais lus, thiab yuav tsis nyob ntsiag to ntxiv lawm; yog li koj yuav yog ib lub cim rau lawv; thiab lawv yuav paub tias kuv yog tus Tswv. Exekees 24:1, 15–27.
The siege’s alpha is the death of Ezekiel’s desire, and the omega is the death of Israel’s desire.
Tus alpha ntawm txoj kev raug包围 yog kev tuag ntawm Exekees lub siab ntshaw, thiab tus omega yog kev tuag ntawm cov Ixayees lub siab ntshaw.
Hearing, but Not Hearing
Hnov, Tiamsis Tsis Hnov
There are five times the elders or the people are portrayed in some fashion as listening to Ezekiel. In Ezekiel 8:1, the elders of Judah sit before him. In Ezekiel 14:1 the elders come and sit before him. In Ezekiel 20:1 the elders of Israel come to inquire of the Lord. In Ezekiel 37:18, God tells Ezekiel: “When the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?” In chapter twenty-four the people directly ask: “Wilt thou not tell us what these things are to us, that thou doest so?” In each of the five instances the elders or people are in a Laodicean condition.
Muaj tsib zaug uas cov txwj laus los yog cov neeg raug piav qhia nyob rau ib yam li mloog Exekees. Hauv Exekees 8:1, cov txwj laus ntawm Yudas zaum ntawm nws xub ntiag. Hauv Exekees 14:1 cov txwj laus tuaj thiab zaum ntawm nws xub ntiag. Hauv Exekees 20:1 cov txwj laus ntawm Ixayees tuaj nug ntawm tus Tswv. Hauv Exekees 37:18, Vajtswv hais rau Exekees tias: “Thaum cov me nyuam ntawm koj haiv neeg yuav hais rau koj, tias, Koj puas yuav tsis qhia rau peb paub tias tej no txhais li cas?” Hauv tshooj nees nkaum plaub cov neeg nug ncaj qha tias: “Koj puas yuav tsis qhia rau peb paub tias tej no txhais li cas rau peb, uas koj ua li no?” Hauv txhua tsib zaug ntawd cov txwj laus los yog cov neeg nyob hauv ib qho xwm txheej Laodicea.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Thiab nws hais tias, Cia li mus, thiab qhia rau haiv neeg no tias, Nej yeej hnov tiag, los nej tsis to taub; thiab nej yeej pom tiag, los nej tsis xam pom. Cia li ua kom haiv neeg no lub siab rog, thiab ua kom lawv pob ntseg hnyav, thiab kaw lawv ob lub qhov muag; tsam lawv ho pom nrog lawv ob lub qhov muag, thiab hnov nrog lawv pob ntseg, thiab to taub nrog lawv lub siab, thiab tig los, thiab raug kho kom zoo. Yaxayas 6:9, 10.
The five representations of the people hearing but not hearing, and the five representations of the people seeing, but not seeing align with the five steps of those who refuse to see and hear in Isaiah’s testimony.
Tsib qhov sawv cev txog cov neeg hnov los tsis hnov, thiab tsib qhov sawv cev txog cov neeg pom los tsis pom, sib haum nrog tsib theem ntawm cov uas tsis kam pom thiab tsis kam hnov raws li Yaxayas zaj lus tim khawv.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:13.
Tiamsis lo lus ntawm tus Tswv tau los rau lawv ua kevcai qhia ntxiv rau kevcai qhia, kevcai qhia ntxiv rau kevcai qhia; kab ntxiv rau kab, kab ntxiv rau kab; ntawm no me ntsis, thiab ntawm tod me ntsis; xwv kom lawv mus, thiab poob rov qab, thiab raug lov nthe, thiab raug ntxiab, thiab raug ntes. Yaxayas 28:13.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Isaiah 8:15.
Thiab coob leej coob ntawm lawv yuav dawm taw, thiab poob, thiab tawg tas, thiab raug ntxiab, thiab raug ntes. Yaxayas 8:15.
Signs
Cov Cim
In chapter twenty-four of Ezekiel, the period beginning at the siege and the death of Ezekiel’s wife—the desire of his eyes ends at the death of Jerusalem—the desire of Israel’s eyes. The one-and-a-half-year siege contains the signature of Alpha and Omega, and the period begins and ends with a sign. As in Ezekiel twenty-four, Jesus identifies the sign of the siege in Matthew twenty-four.
Hauv tshooj nees nkaum plaub ntawm Exekees, lub caij nyoog uas pib nrog kev vav lub nroog thiab kev tuag ntawm Exekees tus poj niam—yam uas nws ob lub qhov muag ntshaw—xaus rau hauv kev tuag ntawm Yeluxalees—yam uas cov neeg Ixayees ob lub qhov muag ntshaw. Lub sijhawm ib xyoos ib nrab uas raug vav ntawd muaj tus cim ntawm Alpha thiab Omega, thiab lub caij nyoog ntawd pib thiab xaus nrog ib lub cim. Ib yam li hauv Exekees tshooj nees nkaum plaub, Yexus qhia txog lub cim ntawm kev vav lub nroog hauv Mathais tshooj nees nkaum plaub.
“Christ’s words had been spoken in the hearing of a large number of people; but when He was alone, Peter, John, James, and Andrew came to Him as He sat upon the Mount of Olives. ‘Tell us,’ they said, ‘when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?’ Jesus did not answer His disciples by taking up separately the destruction of Jerusalem and the great day of His coming. He mingled the description of these two events. Had He opened to His disciples future events as He beheld them, they would have been unable to endure the sight. In mercy to them He blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When He referred to the destruction of Jerusalem, His prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of His place to punish the world for their iniquity, when the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given, not for the disciples only, but for those who should live in the last scenes of this earth’s history.
Khetos tej lus tau hais tawm rau hauv ntau leej pej xeem lub rooj mloog; tiam sis thaum Nws nyob ib leeg, Petus, Yauhas, Yakaunpaus, thiab Andelees txawm los cuag Nws thaum Nws zaum saum Roob Txiv Aulib. Lawv hais tias, “Qhia rau peb paub, tej no yuav muaj thaum twg? thiab dab tsi yuav yog lub cim ntawm Koj txoj kev los, thiab ntawm lub ntiajteb kawg?” Yexus tsis teb Nws cov thwjtim los ntawm kev cais ua nyias hais nyias txog kev puas tsuaj ntawm Yeluxalees thiab txog hnub loj ntawm Nws txoj kev los. Nws muab ob qhov xwm txheej no los piav xyaw ua ke. Yog Nws qhib tej xwm txheej yav tom ntej rau Nws cov thwjtim raws li Nws pom, lawv yuav tsis muaj peev xwm thev taus qhov uas pom ntawd. Vim muaj txoj kev hlub tshua rau lawv, Nws thiaj muab ob txoj kev kub ntxhov loj no los piav sib xyaw, cia cov thwjtim tshawb nrhiav lub ntsiab rau lawv tus kheej. Thaum Nws hais txog kev puas tsuaj ntawm Yeluxalees, Nws tej lus cev Vajtswv lus ncav dhau qhov xwm txheej ntawd mus txog rau qhov hluav taws kub hnyiab zaum kawg hauv hnub ntawd uas tus Tswv yuav sawv tawm hauv Nws qhov chaw los rau txim rau lub ntiajteb vim lawv tej kev txhaum, thaum lub ntiajteb yuav nthuav tawm nws cov ntshav, thiab yuav tsis npog nws cov neeg raug tua lawm. Tag nrho zaj lus no tau muab hais tawm, tsis yog rau cov thwjtim xwb, tiam sis rau cov uas yuav nyob hauv cov xwm txheej kawg ntawm keeb kwm lub ntiajteb no.
“Turning to the disciples, Christ said, ‘Take heed that no man deceive you. For many shall come in My name, saying, I am Christ; and shall deceive many.’ Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ’s words were fulfilled. Between His death and the siege of Jerusalem many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again.
Tig rau cov thwjtim, Khetos hais tias, “Ceev faj kom txhob muaj leejtwg dag ntxias nej. Rau qhov coob leej yuav los hauv Kuv lub npe, hais tias, Kuv yog Khetos; thiab lawv yuav dag ntxias coob leej.” Muaj ntau tus Mexiyas cuav yuav tshwm sim los, lees tias lawv ua tau tej txujci tseem ceeb, thiab tshaj tawm tias lub sijhawm uas haiv neeg Yudais yuav raug cawm dim twb los txog lawm. Cov no yuav coj coob leej mus yuam kev. Khetos cov lus tau muaj tiav lawm. Ntawm lub sijhawm nruab nrab ntawm Nws txojkev tuag thiab kev raug vij sub ntawm Yeruxalees muaj ntau tus Mexiyas cuav tau tshwm sim. Tiamsis lo lus ceebtoom no kuj tau muab rau cov uas nyob hauv tiam neeg no ntawm lub ntiajteb thiab. Tib yam kev dag ntxias uas tau siv ua ntej Yeruxalees raug rhuav tshem twb raug siv los thoob plaws txhua tiam, thiab tseem yuav raug siv dua ntxiv.
“‘And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.’ Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next the throne were slain. There were wars and rumors of wars. ‘All these things must come to pass,’ said Christ, ‘but the end [of the Jewish nation as a nation] is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ Christ said, As the rabbis see these signs, they will declare them to be God’s judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived; they are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction.” The Desire of Ages, 628.
“‘Nej yuav hnov txog kev tsov rog thiab tej lus xaiv txog kev tsov rog: nej yuav tsum ceev faj kom txhob ntshai: rau qhov txhua yam no yuav tsum tshwm sim, tiam sis qhov kawg tseem tsis tau los.’ Ua ntej Yeluxalees raug rhuav tshem, tibneeg tau sib tawm tsam kom tau hwjchim loj tshaj. Huab tais raug tua. Cov uas xav tias sawv ze ntawm lub zwm txwv tshaj plaws kuj raug muab tua thiab. Muaj kev tsov rog thiab tej lus xaiv txog kev tsov rog. ‘Txhua yam no yuav tsum tshwm sim,’ Khetos hais tias, ‘tiam sis qhov kawg [ntawm haiv neeg Yudais raws li ib haiv neeg] tseem tsis tau los. Rau qhov ib haiv neeg yuav sawv tawm tsam ib haiv neeg, thiab ib lub nceeg vaj tawm tsam ib lub nceeg vaj: thiab yuav muaj kev tshaib nqhis, kab mob sib kis, thiab av qeeg, nyob hauv ntau qhov chaw. Tag nrho tej no yog qhov pib ntawm kev txom nyem.’ Khetos hais tias, Thaum cov xibhwb rabbi pom tej cim no, lawv yuav tshaj tawm tias tej no yog Vajtswv cov kev txiav txim rau saum cov haiv neeg vim lawv tau tuav Nws haiv neeg uas Nws xaiv cia rau hauv kev ua cev qhev. Lawv yuav tshaj tawm tias tej cim no yog lub cim ntawm tus Mexiyas txojkev los txog. Tsis txhob raug dag; tej no yog qhov pib ntawm Nws cov kev txiav txim. Cov neeg tau ntsia rau lawv tus kheej. Lawv tsis tau hloov siab lees txim thiab tig rov los kom Kuv kho tau lawv. Tej cim uas lawv nthuav tawm tias yog tej cim ntawm lawv txojkev dim tawm hauv kev ua cev qhev, yog tej cim ntawm lawv txojkev puastsuaj.” The Desire of Ages, 628.
The siege of Jerusalem in the year 66, contained the sign of Rome placing its standards in the precinct of the sanctuary. Jesus’ commentary of the events of the period of 66 to 70, aligned the destruction of the year 70 with His Second Coming; and there is a sign associated with His Second Coming.
Kev raug v围 Yeluxalees hauv xyoo 66, muaj nyob hauv nws qhov cim uas Loos tsa nws cov chij qauv rau hauv thaj tsam ntawm lub chaw dawb huv. Yexus cov lus piav txog tej xwm txheej ntawm lub sijhawm txij xyoo 66 mus txog 70, tau txuas kev puas tsuaj ntawm xyoo 70 nrog Nws txoj Kev Los Zaum Ob; thiab muaj ib lub cim uas cuam tshuam nrog Nws txoj Kev Los Zaum Ob.
“Soon our eyes were drawn to the East, for a small black cloud had appeared about half as large as a man’s hand, which we all knew was the Sign of the Son of Man.” The Day Star, 1846.
“Tsis ntev tom qab ntawd peb lub qhov muag raug rub mus rau Sab Hnub Tuaj, vim muaj ib pawg hu dub me me tau tshwm tuaj, loj li ib nrab ntawm ib tug neeg txhais tes, uas peb txhua tus yeej paub tias yog Lub Cim Qhia txog Leej Tub ntawm Neeg.” The Day Star, 1846.
The beginning and ending of the history of 66 to 70 AD contain a sign associated with the beginning of the siege and the destruction of the city, that aligns with the alpha and omega sign of the death of the desire of the eyes in 587 BC and 586 BC.
Qhov pib thiab qhov kawg ntawm keeb kwm txij xyoo 66 txog 70 AD muaj ib lub cim uas txuas nrog qhov pib ntawm kev raug kawv thiab kev puas tsuaj ntawm lub nroog, uas phim raws li lub cim alpha thiab omega ntawm txoj kev tuag ntawm qhov kev ntshaw ntawm ob lub qhov muag hauv 587 BC thiab 586 BC.
The history of the one-and-a-half-year siege is a “sign,” for the latter days. The foolish virgins represented in the history of Ezekiel find the counterpart in the history of the wise virgins who saw the sign of the siege in the year 66 and fled to safety. The one-and-a-half-year siege is the sign that manifests two classes of worshippers. One class will understand the sign, the other class, represented as “many” by Isaiah—will not see or hear.
Keeb kwm ntawm qhov kev vij ib xyoos ib nrab ntawd yog ib “lub cim,” rau tiam kawg. Cov nkauj xwb ruam uas raug sawv cev nyob hauv keeb kwm ntawm Exekhee nrhiav tau nws tus piv txwv sib raug hauv keeb kwm ntawm cov nkauj xwb muaj tswvyim uas tau pom lub cim ntawm qhov kev vij ntawd hauv xyoo 66 thiab khiav mus rau qhov chaw nyab xeeb. Qhov kev vij ib xyoos ib nrab ntawd yog lub cim uas nthuav tawm ob pawg neeg pe hawm. Ib pawg yuav nkag siab lub cim ntawd; lwm pawg, uas Yaxayas sawv cev ua “coob leej”—yuav tsis pom thiab tsis hnov.
Many and Few
Coob Leej thiab Coob Tsawg
Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:13, 14.
Ces vajntxwv thiaj hais rau cov tub qhe tias, Khi nws tes thiab taw, coj nws mus pov rau hauv qhov tsaus ntuj sab nraud; qhov ntawd yuav muaj kev quaj ntsuag thiab tom hniav sib tsoo. Rau qhov coob leej raug hu, tiam sis tsawg leej raug xaiv. Mathais 22:13, 14.
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Yog li ntawd, cov uas nyob tom kawg yuav yog cov xub thawj, thiab cov xub thawj yuav nyob tom kawg: rau qhov coob leej raug hu, tiamsis tsawg leej raug xaiv. Mathais 20:16.
To See and Hear
Pom Pom thiab Hnov
There are five acted out parables in the book of Ezekiel and also five times that Ezekiel spoke to the leaders and people. Those two witnesses identify the five foolish virgins who refuse to ‘see’ and refuse to ‘hear.’ They refuse to see or hear the knowledge that is increased when Jesus, who as the Lion of the tribe of Judah unseals His prophetic Word.
Muaj tsib zaj lus piv txwv uas raug ua tawm los pom tseeb hauv phau Vajlugkub Ezekiel, thiab tseem muaj tsib zaug uas Ezekiel tau hais rau cov thawj coj thiab rau haiv neeg. Ob tug timkhawv ntawd qhia kom paub txog tsib tug nkauj xwb ruam uas tsis kam “pom” thiab tsis kam “hnov.” Lawv tsis kam pom lossis hnov txoj kev paub uas raug nce ntxiv thaum Yexus, tus uas yog Tsov Ntxhuav ntawm xeem Yudas, qhib tej cim ntawm Nws Lo Lus cev Vajtswv lus.
The World will See and Hear
Lub Ntiaj Teb Yuav Pom thiab Hnov
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Nej txhua tus uas nyob hauv lub ntiaj teb, thiab cov uas nyob saum npoo av, nej cia li saib thaum nws tsa ib lub chij rau saum tej roob; thiab thaum nws tshuab ib lub raj, nej cia li mloog. Yaxayas 18:3.
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. Isaiah 29:18.
Thiab nyob rau hnub ntawd, cov neeg lag ntseg yuav hnov tej lus hauv phau ntawv, thiab tej qhov muag ntawm cov neeg dig muag yuav pom tawm hauv txoj kev tsaus ntuj nti, thiab tawm hauv txoj kev tsaus dub. Yaxayas 29:18.
My Foolish & Sottish People have no Knowledge
Kuv Cov Neeg Qub Hau & Ruam Tsis Muaj Kev Paub
How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. Jeremiah 4:21, 22.
Kuv yuav pom tus chij ntev npaum li cas, thiab hnov lub suab raj nrov ntev npaum li cas? Rau qhov kuv haiv neeg yog neeg ruam, lawv tsis tau paub kuv; lawv yog cov menyuam dag zog tsis muaj tswv yim, thiab lawv tsis muaj kev nkag siab li: lawv txawj ua phem, tiamsis ua qhov zoo lawv tsis muaj kev paub. Yeremia 4:21, 22.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:20, 21.
Tshaj tawm qhov no hauv tsev neeg Yakhauj, thiab tshaj tawm nws hauv Yudas, hais tias, Tam sim no nej mloog qhov no, nej haiv neeg ruam thiab tsis muaj kev txawj ntse; nej uas muaj qhov muag los tsis pom; nej uas muaj pob ntseg los tsis hnov. Yelemis 5:20, 21.
A Rebellious House
Ib Lub Tsev Kiv Taub Hau
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Lo lus ntawm tus Tswv kuj los cuag kuv, hais tias, Leej Tub ntawm neeg, koj nyob hauv nruab nrab ntawm ib tsev neeg ntxeev siab, uas muaj qhov muag pom los tsis pom; lawv muaj pob ntseg hnov los tsis hnov: vim lawv yog ib tsev neeg ntxeev siab. Ezekiel 12:1, 2.
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Vim li no kuv hais rau lawv ua lus piv txwv: rau qhov lawv saib los tsis pom; thiab mloog los tsis hnov, lawv kuj tsis to taub. Thiab nyob hauv lawv twb muaj raws li tej lus faj lem ntawm Esaias, uas hais tias, Nej yuav hnov tiag los yuav tsis to taub; thiab nej yuav pom tiag los yuav tsis lees paub: Rau qhov haiv neeg no lub siab twb tawv thiab npub lawm, thiab lawv pob ntseg twb hnov tsis meej, thiab lawv ob lub qhov muag lawv twb kaw lawm; tsam tsam lawv yuav pom tau ntawm lawv ob lub qhov muag thiab hnov tau ntawm lawv pob ntseg, thiab yuav to taub hauv lawv lub siab, thiab yuav tig rov los, thiab kuv yuav kho lawv zoo.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.
Tiamsis nej yog nej lub qhov muag, rau qhov lawv pom; thiab nej lub pob ntseg, rau qhov lawv hnov. Rau qhov kuv tseeb hais rau nej tias, ntau tus yaj saub thiab cov neeg ncaj ncees tau ntshaw pom tej yam uas nej pom, los lawv tsis tau pom; thiab xav hnov tej yam uas nej hnov, los lawv tsis tau hnov. Mathais 13:13–17.
The Old Paths
Txojkev Qub
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Tus Tswv hais li no tias, Nej cia li sawv ntawm tej kev, thiab saib, thiab nug txog tej qub txeeg qub kev, seb txojkev zoo nyob qhovtwg, thiab taug raws txojkev ntawd mus; ces nej yuav nrhiav tau kev so rau nej tej ntsujplig. Tiamsis lawv hais tias, Peb yuav tsis taug txojkev ntawd. Kuv kuj tsa cov zovkev saib nej, hais tias, Nej cia li mloog suab raj. Tiamsis lawv hais tias, Peb yuav tsis mloog. Yelemis 6:16, 17.
The Message of 1840–1844
Txoj Lus ntawm Xyoo 1840–1844
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Txhua tej zaj lus uas tau muab los txij xyoo 1840–1844 no yuav tsum raug nthuav tawm kom muaj hwj chim tam sim no, rau qhov muaj coob leej neeg uas twb poob lawv txoj kev taw lawm. Cov lus no yuav tsum mus cuag txhua pawg ntseeg.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Khetos tau hais tias, ‘Nej ob lub qhov muag tau koob hmoov, rau qhov lawv pom; thiab nej ob lub pob ntseg, rau qhov lawv hnov. Rau qhov kuv hais tseeb rau nej, tias muaj ntau tus cev Vajtswv lus thiab cov neeg ncaj ncees tau ntshaw pom tej yam uas nej pom no, los lawv tsis tau pom; thiab hnov tej yam uas nej hnov no, los lawv tsis tau hnov’ [Mathais 13:16, 17]. Cov qhov muag uas tau pom tej yam uas tau pom nyob rau xyoo 1843 thiab 1844 tau koob hmoov.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Cov lus twb raug muab lawm. Thiab yuav tsum tsis txhob muaj kev ncua sijhawm hauv kev rov hais cov lus ntawd, rau qhov tej cim ntawm lub caij nyoog tab tom raug ua tiav; txoj hauj lwm xaus yuav tsum raug ua kom tiav. Ib txoj hauj lwm loj yuav raug ua tiav nyob rau hauv ib lub sijhawm luv. Ib zaj lus yuav tsis ntev no raug muab tawm los raws li Vajtswv txoj kev teem tseg uas yuav nthuav dav mus ua ib lub suab qw nrov nrov. Ces Daniyee yuav sawv hauv nws feem, los muab nws zaj lus tim khawv.” Manuscript Releases, volume 21, 437.
The Sign of the Siege
Lub Cim ntawm Kev Kaw Nkuaj
There is five times in the book of Ezekiel where he ‘acted out’ a parable that the people refused to see, and also five times he ‘spoke’ with those people, who refused to hear. The two witnesses of the acted parable and the speaking were presented to the five foolish virgins. One of the acted parables, located in chapter four represents the “sign” of the siege, that warns of the coming destruction. The message of Ezekiel is the message to Laodicea.
Muaj tsib zaug hauv phau ntawv Exekees uas nws “ua yeeb yam tawm” ib zaj lus piv txwv uas cov neeg tsis kam pom, thiab kuj muaj tsib zaug nws “hais” rau cov neeg ntawd, uas tsis kam mloog. Ob tug tim khawv ntawm zaj lus piv txwv uas raug ua yeeb yam tawm thiab ntawm kev hais lus ntawd raug nthuav tawm rau tsib tug nkauj xwb ruam. Ib zaj ntawm cov lus piv txwv uas raug ua yeeb yam tawm, nyob hauv tshooj plaub, sawv cev rau “lub cim” ntawm kev raug kaw ncig, uas ceeb toom txog kev puas tsuaj uas tab tom yuav los. Zaj lus ntawm Exekees yog zaj lus rau Laudikias.
The “sign” given for Laodicea is the ‘sign of the siege’, and the siege of the latter days is represented by several witnesses. The only sign given to the Jews of Christ’s day was the sign of Jonah, who represents an acted-out parable of three days in the belly of a whale.
“Lub cim” uas raug muab rau Laodicea yog ‘lub cim ntawm txoj kev raug kaw ib ncig’, thiab txoj kev raug kaw ib ncig hauv cov hnub tom kawg raug sawv cev los ntawm ntau tus timkhawv. Tib lub cim uas raug muab rau cov Yudais hauv Khetos lub caij nyoog yog lub cim ntawm Yona, uas sawv cev rau ib zaj lus piv txwv uas raug ua tawm los ntawm peb hnub nyob hauv plab ntses loj.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:38–40.
Tom qab ntawd muaj ib txhia xibfwb qhia txoj kevcai thiab cov Falixais teb hais tias, Xibfwb, peb xav pom ib lub cim ntawm koj. Tiamsis nws teb thiab hais rau lawv tias, Ib tiam neeg phem thiab deev luag txivneej luag pojniam nrhiav ib lub cim; thiab yuav tsis muab ib lub cim rau tiam neeg ntawd li, tsuas yog lub cim ntawm tus yajsaub Yonas xwb: Vim li cas Yonas tau nyob peb hnub thiab peb hmos hauv plab tus ntses loj li cas, Neeg Leej Tub kuj yuav nyob peb hnub thiab peb hmos hauv nruab nrab lub ntiajteb ib yam li ntawd. Mathais 12:38–40.
The Sign of Jonah
Lub Cim ntawm Yawna
The sign of Jonah was an acted-out parable of a resurrection from death. John represents the same truth, for he was cast into a boiling pot of oil, and came out alive. Daniel in the lion’s den and the three worthies in the furnace of Nebuchadnezzar represent a resurrection from death. All represent the one hundred and forty-four thousand who are resurrected in Revelation chapter eleven.
Lub cim ntawm Yau-na yog ib zaj lus piv txwv uas tau ua kom pom tseeb txog kev sawv hauv qhov tuag rov los. Yauhas sawv cev rau tib qhov tseeb ntawd thiab, rau qhov nws raug muab pov rau hauv ib lub lauj kaub roj kub npau npau, thiab nws tawm los ciaj sia. Daniyees hauv tsov ntxhuav qhov tsua thiab peb tug neeg tsim txiaj hauv Nebukhanexas lub cub hluav taws sawv cev rau kev sawv hauv qhov tuag rov los. Lawv txhua tus sawv cev rau ib puas plaub caug plaub txhiab leej uas raug tsa sawv rov los hauv Tshwm Sim tshooj kaum ib.
“The thoughts of the Saviour now returned from contemplating the past and future. While the people were endeavoring to explain what they had seen and heard according to the impressions made upon their minds, and according to the light they possessed, ‘Jesus answered and said, This voice came not because of me, but for your sakes.’ It was the crowning evidence of his Messiahship, the signal of the Father that Jesus had uttered the truth, and was the Son of God. Would the Jews turn from this testimony of high Heaven? They had once asked the Saviour, What sign showest thou that we may see and believe? Innumerable signs had been given all through the ministry of Christ; yet they had closed their eyes and hardened their hearts lest they should be convinced. The crowning miracle of the resurrection of Lazarus did not remove their unbelief, but filled them with increased malice; and now that the Father had spoken, and they could ask for no further sign, their hearts were not softened and they still refused to believe.” Spirit of Prophecy, volume 3, 79.
“Cov kev xav ntawm tus Cawm Seej tam sim no tig rov qab los ntawm kev xav txog yav tag los thiab yav tom ntej. Thaum cov neeg tseem tab tom sim piav tej yam uas lawv tau pom thiab tau hnov raws li tej kev xav uas tau raug ua rau hauv lawv lub siab, thiab raws li qhov kaj uas lawv muaj, ‘Yexus teb thiab hais tias, Lub suab no tsis yog tuaj vim kuv, tiam sis yog vim nej.’ Qhov no yog pov thawj siab tshaj plaws ntawm nws txoj kev ua Mexiyas, yog lub cim qhia ntawm Leej Txiv tias Yexus tau hais qhov tseeb, thiab tias nws yog Vajtswv Leej Tub. Cov Yudais puas yuav tig ntawm zaj lus tim khawv no uas los ntawm saum ntuj ceeb tsheej? Lawv ib zaug tau nug tus Cawm Seej tias, Koj qhia yam cim dab tsi kom peb pom thiab ntseeg? Muaj tej cim uas suav tsis txheeb twb tau muab qhia thoob plaws hauv Khetos txoj hauj lwm qhuab qhia lawm; los lawv tau kaw lawv lub qhov muag thiab ua lawv lub siab tawv kom lawv txhob raug ntseeg kom meej. Qhov txuj ci tseem ceeb siab tshaj plaws ntawm Laxalau txoj kev sawv hauv qhov tuag rov qab los tsis tau tshem lawv txoj kev tsis ntseeg, tiam sis tseem ua rau lawv muaj kev phem kev chim ntau zuj zus; thiab tam sim no uas Leej Txiv tau hais lawm, thiab lawv tsis muaj cai thov ib yam cim ntxiv lawm, lawv lub siab los tseem tsis muag muag, thiab lawv tseem tsis kam ntseeg.” Spirit of Prophecy, volume 3, 79.
Lazarus was the sign of the resurrection as acted out by Jonah in the belly of the whale. The voice of the Father in connection with the resurrected Lazarus represents the combination of Divinity and humanity, which is of course the nature of Christ, who took human flesh upon Himself. The combination of Divinity with humanity is the ensign of the one hundred and forty-four thousand, and Lazarus is the sign of resurrection power which accomplishes the joining of Creator with creature.
Laxalau yog lub cim qhia txog kev sawv rov los, raws li Yausunas tau ua piv txwv tawm hauv plab ntses loj. Lub suab ntawm Leej Txiv uas muaj kev txuas nrog Laxalau uas tau sawv rov los sawv cev rau kev koom ua ke ntawm Vajtswv thiab tib neeg, uas yeej yog tus yam ntxwv ntawm Khetos, tus uas tau ris cev nqaij daim tawv tib neeg los rau saum Nws tus kheej. Kev koom ua ke ntawm Vajtswv nrog tib neeg yog tus chij ntawm ib puas plaub caug plaub txhiab leej, thiab Laxalau yog lub cim ntawm lub hwj chim sawv rov los uas ua kom muaj kev txuas ntawm Tus Tsim nrog tus uas raug tsim.
“By the raising of Lazarus, many were led to believe in Jesus. It was God’s plan that Lazarus should die and be laid in the tomb before the Saviour should arrive. The raising of Lazarus was Christ’s crowning miracle, and because of it many glorified God.” Manuscript Releases, volume 21, 111.
“Los ntawm qhov uas Lasalau raug tsa sawv rov los, coob leej raug coj los ntseeg Yexus. Nws yog Vajtswv txoj kev npaj tias Lasalau yuav tsum tuag thiab muab tso rau hauv lub ntxa ua ntej tus Cawm Seej tuaj txog. Kev tsa Lasalau sawv rov los yog Khetos txoj txuj ci tseem ceeb uas siab tshaj plaws, thiab vim li ntawd coob leej thiaj qhuas Vajtswv.” Manuscript Releases, volume 21, 111.
Lazarus led the triumphal entry into Jerusalem, and he was the living “sign” of the resurrection that is illustrated by Jonah.
Laxalus tau coj txoj kev nkag mus muaj yeej rau hauv Yeluxalees, thiab nws yog “lub cim” ciaj sia ntawm txoj kev sawv hauv qhov tuag rov los uas Yau-naus tau ua tus piv txwv.
“Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.” The Desire of Ages, 572.
“Laxalau, uas nws lub cev twb pom kev xeb quab hauv lub ntxa lawm, tiamsis tam sim no nws zoo siab hlo nyob hauv lub zog ntawm txoj kev ua neej ua txivneej uas muaj hwjchim ci ntsa iab, tau coj tus tsiaj uas tus Cawmseej caij.” The Desire of Ages, 572.
The triumphal entry aligns with the Exeter camp meeting, which was the alpha fulfillment of the parable of the ten virgins, and thus aligns the “sign” of Jonah and Lazarus with the omega and perfect fulfillment of the proclamation of the message, “Behold the Bridegroom cometh!”
Kev nkag mus uas muaj yeej zoo sib phim nrog Exeter lub rooj sib txoos pw hav zoov, uas yog qhov kev ua tiav alpha ntawm zaj lus piv txwv txog kaum tus nkauj xwb, thiab yog li ntawd ua rau “lub cim” ntawm Yau-na thiab Laxalau sib phim nrog omega thiab qhov kev ua tiav zoo kawg nkaus ntawm kev tshaj tawm txoj xov hais tias, “Saib seb, Tus Nraug Vauv tabtom los!”
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kuv raug coj kom tig mus rau zaj lus piv txwv hais txog kaum tus nkauj xwb ntau zaus, uas tsib leej yog cov muaj tswv yim, thiab tsib leej yog cov ruam. Zaj lus piv txwv no twb tau thiab yuav raug ua kom tiav raws nraim li txhua lo lus, rau qhov nws muaj ib qho kev siv tshwj xeeb rau lub sijhawm no, thiab, ib yam li txoj xov ntawm tus timtswv thib peb, nws twb tau raug ua kom tiav thiab yuav txuas ntxiv ua qhov tseeb rau lub sijhawm tam sim no mus txog thaum kawg ntawm lub sijhawm.” Review and Herald, August 19, 1890.
Jonah, Lazarus and Samuel Snow arriving late to the Exeter camp meeting align with Ezekiel’s “sign of the siege.” Lazarus led Christ into Jerusalem on an ass.
Yauxej, Laxalau thiab Xamuyees Snow uas tuaj txog lig rau lub rooj sib txoos pw hav zoov hauv Exeter, sib haum nrog Exekees tus “cim ntawm kev vij lub nroog.” Laxalau tau coj Khetos nkag mus rau hauv Yeluxalees saum ib tug nees luav.
“Bates was one of the important leaders in the Exeter (New Hampshire) camp meeting in August, 1844, when the ‘true midnight cry’ was first presented. Bates, it happened, was the preacher chosen for that morning’s service at the camp. He was exhorting his hearers to be faithful and calmly assuring them that God was simply testing them, that they were in the tarrying time, and similar sentiments, when Samuel S. Snow rode into the camp on horseback. Taking a seat beside his sister, Mrs. John Couch, Snow reiterated his conviction that Christ would appear at the time appointed. Greatly stirred, Mrs. Couch startled the audience by rising and declaring, ‘Here is a man with a message from God!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.
“Bates yog ib tug thawj coj tseem ceeb hauv lub rooj sib txoos pw hav zoov Exeter (New Hampshire) thaum lub Yim Hli, 1844, thaum thawj zaug muaj kev nthuav tawm txog ‘lub suab qw nruab nrab hmo ntuj tseeb.’ Raws li tau tshwm sim, Bates yog tus xibhwb uas raug xaiv los tshaj lus hauv qhov kev pe hawm thaum sawv ntxov ntawd hauv lub chaw pw hav zoov. Nws tab tom ntuas cov uas mloog nws kom nyob ruaj nreb hauv txoj kev ncaj ncees thiab tab tom ua kom lawv tso siab tus yees tias Vajtswv tsuas yog tab tom sim lawv xwb, tias lawv nyob hauv lub sij hawm tos ntev, thiab tej kev xav zoo ib yam li ntawd, thaum Samuel S. Snow caij nees tuaj txog hauv lub chaw pw hav zoov. Thaum nws mus zaum ntawm ib sab nws tus muam, Mrs. John Couch, Snow rov hais dua nws txoj kev ntseeg ruaj khov tias Khetos yuav tshwm sim raws li lub sij hawm uas twb teem tseg lawm. Mrs. Couch, uas raug kov siab heev, tau ua rau cov neeg tuaj sib txoos ceeb tas nrho thaum nws sawv tsees thiab tshaj tawm tias, ‘Ntawm no yog ib tug txiv neej uas muaj ib txoj lus tuaj ntawm Vajtswv!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.
In April, 1521 Martin Luther travelled in a horse drawn wagon to the Diet of Worms, where he rejected papal traditions and customs and stated, “Unless I am convinced by the testimony of the Scriptures or by clear reason… I cannot and will not recant anything, since it is neither safe nor right to go against conscience. Here I stand. I can do no other. God help me. Amen.”
Thaum lub Plaub Hlis, xyoo 1521, Martin Luther tau caij ib lub tsheb nees mus rau Rooj Sib Tham ntawm Worms, qhov chaw uas nws tau tsis lees txais tej kab ke thiab tej kev coj raws li txoj cai ntawm tus pope, thiab nws tau hais tias, “Yog tias kuv tsis raug ntxias siab los ntawm tej lus tim khawv ntawm Vajluskub lossis los ntawm qhov laj thawj uas meej… kuv tsis muaj peev xwm thiab kuv yuav tsis thim ib yam dabtsi li, vim tsis yog yam nyab xeeb thiab tsis yog yam ncaj ncees uas yuav mus tawm tsam lub siab dawb paug. Kuv sawv ntawm no. Kuv ua tsis tau lwm yam. Vajtswv pab kuv. Amees.”
As the Pharisees opposed Christ’s triumphal entry, the papal authorities opposed Luther’s entry. Luther then changed his name (a symbol of the sealing) and was hidden away while he translated the New Testament into the German language. His presentation at the Diet of Worms typified the Midnight Cry which led to the death decree from the church state authorities of the time, thus typifying the Sunday law. After ten months in hiding under the name of ‘Junker Jörg’ the threat from authorities had changed, largely to two military problems faced by the corrupt Charles V. Those two military threats were France and Islam, representing the same unholy alliance of socialism and Islam that today is confronting mankind.
Ib yam li cov Falixais tau tawm tsam Khetos txoj kev nkag los hauv yeej koob meej, cov thawj coj papal kuj tau tawm tsam Luther txoj kev nkag los. Tom qab ntawd Luther tau hloov nws lub npe (uas yog ib lub cim ntawm txoj kev muab ntim lub cim foob), thiab raug zais tseg thaum nws txhais Phau Tshiab mus rau hauv hom lus German. Nws txoj kev tshwm sim ntawm Diet of Worms yog ib daim qauv qhia txog Txoj Kev Quaj Thaum Ib Nrab Hmo, uas tau coj mus rau txoj cai txiav txim tuag los ntawm cov thawj coj ntawm pawg ntseeg-xeev nyob rau lub sij hawm ntawd, yog li ntawd nws kuj ua ib daim qauv qhia txog txoj cai Hnub Caiv. Tom qab kaum lub hlis uas nkaum nyob hauv qab lub npe ‘Junker Jörg’ no, txoj kev hem thawj ntawm cov thawj coj tau hloov lawm, feem coob yog vim ob yam teeb meem tub rog uas tus Charles V uas puv npo kev txhaum kev phem tau ntsib. Ob txoj kev hem thawj tub rog ntawd yog Fabkis thiab Islam, uas sawv cev rau tib txoj kev sib koom tes tsis dawb huv ntawm kev nom kev tswv socialism thiab Islam uas niaj hnub no tab tom ntsib noob neej.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Txoj hauj lwm ntawm Vajtswv nyob hauv ntiajteb no, txij tiam dhau tiam los, qhia tawm ib qho kev zoo sib xws uas pom tseeb heev hauv txhua txoj kev kho kom raug loj los sis txhua txoj kev txav kev cai dab qhuas loj. Cov hauv paus ntsiab lus uas Vajtswv ua haujlwm nrog tibneeg yeej ib txwm zoo ib yam nkaus. Cov kev txav tseem ceeb hauv lub sijhawm nimno muaj lawv tej yam uas sib xws nrog cov hauv yav tag los, thiab txoj kev paub dhau los ntawm pawg ntseeg hauv tej tiam ua ntej muaj tej zaj lus qhia uas muaj nqis heev rau peb lub sijhawm no.” The Great Controversy, 343.
An ass led by Lazarus brought Christ into Jerusalem, a horse drawn carriage brought Luther to the Diet of Worms, and a horse brought Snow to the Exeter camp meeting, thus identifying the ass, and horse, both members of the “Equidae” family in the genus “Equus,” as the sign of the message of the Midnight Cry.
Ib tug nees luav uas Laxalau coj tau coj Khetos mus rau hauv Yeluxalees, ib lub tsheb nees rub tau coj Luther mus rau Lub Rooj Sib Hais ntawm Worms, thiab ib tug nees tau coj Snow mus rau lub rooj sib txoos pw hav zoov ntawm Exeter, yog li ntawd thiaj qhia tias tus nees luav thiab tus nees, ob yam tsiaj uas yog tswv cuab hauv tsev neeg “Equidae” nyob hauv hom “Equus,” yog lub cim ntawm txoj xov ntawm Kev Quaj Hu Ib Tag Hmo.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Cia li zoo siab kawg li, Au tus ntxhais Xi-oos; qw nrov ncha, Au tus ntxhais Yeluxalees: saib seb, koj tus Vajntxwv tabtom los cuag koj: nws yog tus ncaj ncees, thiab coj txoj kev cawm dim los; tus txo hwjchim, thiab caij saum tus nees luav, thiab saum tus menyuam nees luav, yog tus menyuam ntawm tus nees luav. Xekhaliya 9:9.
The sign of the Midnight Cry message is the arrival of the ass or horse, both symbols of Islam. The chosen messenger of the true message of the midnight cry arrived upon a horse in alignment with Christ arriving on an ass. The “siege” in the latter days is marked by the fulfillment of Ellen White’s identification that the city of Nashville is to be struck by “fireballs.”
Lub cim ntawm zaj lus Midnight Cry yog kev tuaj txog ntawm tus nees luav lossis tus nees, ob yam puav leej yog cov cim sawv cev rau Islam. Tus tubtxib uas raug xaiv los nqa zaj lus tseeb ntawm lub suab qw thaum ib tag hmo tau tuaj txog saum ib tug nees, sib haum nrog Khetos uas tuaj txog saum ib tug nees luav. Lo lus “kev vij” nyob rau hnub kawg raug cim tseg los ntawm kev ua tiav ntawm Ellen White qhov kev txheeb tias lub nroog Nashville yuav raug ntaus los ntawm “pob hluav taws.”
Why does the siege begin at the fireballs of Nashville? Is it because Islam is represented by the ass and the horse in God’s prophetic Word?
Vim li cas txoj kev kaw nroog thiaj pib ntawm cov pob hluav taws ntawm Nashville? Puas yog vim hais tias Islam raug sawv cev los ntawm tus nees luav thiab tus nees hauv Vajtswv Txoj Lus yaj saub?
Smyrna
Xamoo
The Emperor Nero marks the beginning of the church of Smyrna when the city of Rome was burned in the year 64. The date marks the beginning of the persecution of the Christian church accomplished over a two hundred and fifty year period that concluded at the Edict of Milan in the year 313. The formation of the image of the beast represents the alpha waymark that introduces a period that ends with an omega waymark represented by the mark of the beast at the soon-coming Sunday law. The period is identified as beginning with “edicts.”
Huab Tais Nero cim qhov pib ntawm pawg ntseeg Xamurnas thaum lub nroog Loos raug kub hnyiab rau xyoo 64. Hnub ntawd cim qhov pib ntawm kev tsim txom pawg ntseeg Khetos, uas tau raug ua tiav thoob ib ntu ob puas tsib caug xyoo, xaus rau ntawm Tsab Cai Milan rau xyoo 313. Kev tsim tsa daim duab ntawm tus tsiaj qus sawv cev rau tus alpha waymark uas qhia ib ntu sijhawm uas xaus nrog tus omega waymark, uas yog sawv cev los ntawm lub cim ntawm tus tsiaj qus ntawm txoj cai Hnub Caiv uas yuav los sai sai no. Lub ntu ntawd raug txheeb tias pib nrog “kev tshaj tawm raws cai.”
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Yog tus nyeem xav kom to taub txog tej cuab yeej uas yuav raug siv rau hauv qhov kev tawm tsam uas tab tom yuav los sai no, nws tsuas yog yuav tsum mus tshawb raws tej keeb kwm ntawm cov hauv kev uas Loos tau siv rau tib lub hom phiaj ntawd hauv tej tiam dhau los xwb. Yog nws xav paub tias cov Papas thiab cov Protestants thaum sib koom ua ke yuav ua li cas rau cov uas tsis kam lees lawv tej kev ntseeg qhuab qhia, cia nws saib tus ntsuj plig uas Loos tau qhia tawm rau hnub Xanpataus thiab rau cov uas tiv thaiv hnub ntawd.”
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321; see Appendix note for page 53.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Cov lus txib kav tebchaws, cov rooj sablaj dav dav, thiab tej kev cai hauv pawg ntseeg uas raug txhawb nqa los ntawm hwjchim hauv ntiajteb no yog cov kauj ruam uas ua rau lub koob tsheej cuav pe mlom ntawd tau mus txog nws txoj hauj lwm muaj meej mom hauv lub ntiajteb Khixatia. Thawj txoj cai rau pejxeem sawvdaws uas yuam kom coj Hnub Caiv raws li hnub Sunday yog txoj cai uas Constantine tau tshaj tawm. (A.D. 321; saib daim ntawv ntxiv rau nplooj 53.) Txoj cai no kom cov neeg nyob hauv tej nroog so rau ‘hnub ci ntsa iab uas muaj koob meej ntawm lub hnub,’ tabsis pub cov neeg nyob tom teb chaws txuas ntxiv lawv tej haujlwm ua liaj ua teb. Txawm hais tias qhov no yeej yog ib txoj cai cuav pe mlom, los tus huab tais tseem yuam kom coj raws tom qab nws tau lees txais txoj kev ntseeg Khixatia nyob rau npe xwb.” The Great Controversy, 574.
The first royal edict that marked a transition from the church of Smyrna to the church of Pergamos was the Edict of Milan in 313. It represented the first step which led to the first Sunday law of 321. The destruction of Jerusalem typifies the Sunday law, and two prophetic witnesses identify a siege that preceded the destruction. Those two sieges represented by Babylon’s third siege in 587 BC and Rome’s second siege in the year 70 identify that the waymark that precedes the waymark of the Sunday law—is a prophetic siege.
Txoj cai vaj ntxwv thawj zaug uas cim txog ib txoj kev hloov ntawm pawg ntseeg Xamawna mus rau pawg ntseeg Pegamauj yog Txoj Cai Milan xyoo 313. Nws sawv cev rau thawj kauj ruam uas coj mus txog thawj txoj cai Hnub Xatas ntawm xyoo 321. Kev puas tsuaj ntawm Yeluxalees yog ib qho piv txwv yav tom ntej txog txoj cai Hnub Xatas, thiab ob tug tim khawv cev Vajtswv txoj lus qhia txog ib qho kev vij uas tau muaj ua ntej txoj kev puas tsuaj ntawd. Ob qhov kev vij ntawd, uas sawv cev los ntawm Npanpiloo qhov kev vij zaum peb hauv xyoo 587 BC thiab Loos qhov kev vij zaum ob hauv xyoo 70, qhia meej tias tus cim qhia txoj kev uas los ua ntej tus cim qhia txoj kev ntawm txoj cai Hnub Xatas—yog ib qho kev vij raws li lus cev Vajtswv txoj lus.
Nebuchadnezzar laid siege against Jehoiakim, then Jehoiachin and finally Zedekiah. Cestius laid siege in the year 66, and fulfilled the sign Jesus had given the church, just as the third siege of 587 BC possessed the sign of Ezekiel’s wife’s death. The waymark that precedes the destruction of Jerusalem is a siege, and it is also a “sign.” The waymark that preceded the Sunday law of 321 was the Edict of Milan, where the transition from a church (Smyrna) that has no condemnation into Pergamos, the symbol of a compromised church.
Nebukhanexas tau muab Yauyakhis nplawm ib ncig, ces Yauyakhees, thiab thaum kawg Xedekhiya. Cestius tau nplawm ib ncig rau xyoo 66, thiab ua kom tiav lub cim uas Yexus tau muab rau pawg ntseeg, ib yam li qhov kev nplawm ib ncig zaum peb xyoo 587 BC muaj lub cim ntawm Exekees tus pojniam txoj kev tuag. Tus cim-txoj-kev uas los ua ntej Yeluxalees txoj kev raug rhuav tshem yog kev nplawm ib ncig, thiab nws kuj yog ib “lub cim.” Tus cim-txoj-kev uas los ua ntej txoj cai Hnub Caiv xyoo 321 yog Daim Ntawv Txib ntawm Milan, qhov chaw uas muaj txoj kev hloov ntawm ib pawg ntseeg (Xamawna) uas tsis muaj kev raug txim mus rau Pergamos, uas yog lub cim ntawm ib pawg ntseeg uas tau ua kev sib haum nrog ntiajteb.
The Edict of Milan is therefore the beginning of a prophetic siege, and it is also a sign. It also marks where the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand.
Yog li no, Tsab Cai ntawm Milan yog qhov pib ntawm ib qho kev vij ntsuj plig raws li lus faj lem, thiab nws kuj yog ib lub cim. Nws kuj qhia qhov chaw uas txoj kev txav Laodicea ntawm ib puas plaub caug plaub txhiab hloov mus rau txoj kev txav Philadelphia ntawm ib puas plaub caug plaub txhiab.
Philadelphia and Smyrna, represent the only two churches in Revelation’s seven churches which have no condemnation. This fact in turn identifies that transition, as the transition of the church militant unto the church triumphant. That transition aligns with the Edict of Milan, where the latter-day movement of the one hundred and forty-four thousand becomes that eighth church, that is of the seven. Philadelphia and Smyrna are also the only two churches that struggle with those who claim they are Jews, but are actually of the synagogue of Satan.
Philadelphia thiab Smyrna sawv cev rau tib ob pawg ntseeg nkaus xwb hauv xya pawg ntseeg ntawm Phau Ntawv Qhia Tshwm uas tsis raug kev txiav txim txim. Qhov tseeb no, nyeg mus, qhia meej tias txoj kev hloov ntawd yog txoj kev hloov ntawm pawg ntseeg uas tab tom sib ntaus mus rau pawg ntseeg uas yeej lawm. Txoj kev hloov ntawd phim raws li Txoj Cai Milan, qhov chaw uas qhov kev txav ntawm ib puas plaub caug plaub txhiab nyob rau hnub kawg los ua pawg ntseeg yim ntawd, uas yog ntawm xya pawg ntseeg. Philadelphia thiab Smyrna kuj yog tib ob pawg ntseeg nkaus xwb uas tawm tsam nrog cov uas hais tias lawv yog Yudais, tiamsis qhov tseeb yog ntawm lub tsev sablaj ntawm Xatas.
That waymark of 313 also aligns with the Exeter camp meeting from August 12 to 17 in 1844. When the camp meeting ended, the message swept across the eastern seaboard of the United States like a tidal wave until the door closed on October 22, 1844.
Tus cim txoj kev ntawd ntawm 313 kuj phim raws nraim nrog lub rooj sib txoos pw hav zoov hauv Exeter txij hnub tim 12 txog 17 lub Yim Hli xyoo 1844. Thaum lub rooj sib txoos pw hav zoov xaus lawm, txoj xov ntawd tau nphau mus thoob plaws ntug hiav txwv sab hnub tuaj ntawm Tebchaws Meskas zoo ib yam li nthwv dej hiav txwv loj, mus txog rau thaum lub qhov rooj raug kaw rau hnub tim 22 lub Kaum Hli xyoo 1844.
“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400, 401.
“Zoo li nthwv dej loj, txoj kev txav no tau yuj hla thoob plaws lub teb chaws. Ntawm ib lub nroog mus rau ib lub nroog, ntawm ib lub zos mus rau ib lub zos, thiab nkag mus txog tej thaj chaw deb nroog uas nyob kev deb nroog, nws tau mus, mus txog thaum Vajtswv haiv neeg uas tos ntsoov raug tsa kom sawv tsees puv npo. Kev kub siab yuam kev ploj mus ntawm txoj kev tshaj tawm no ib yam li te thaum ntxov yaj mus ntawm lub hnub tab tom tawm tuaj. Cov ntseeg pom tias lawv txoj kev ua xyem xyav thiab kev ntxhov siab raug tshem tawm mus, thiab kev cia siab nrog siab tawv ua kom lawv lub siab muaj sia. Txoj hauj lwm ntawd tsis muaj cov kev dhau ciam uas ib txwm tshwm sim thaum muaj tib neeg txoj kev kub siab tsis muaj txoj lus thiab Vajtswv tus Ntsuj Plig tswj kav. Nws tus yam ntxwv zoo ib yam li cov caij nyoog ntawm kev txo hwj chim thiab kev tig rov qab los cuag tus Tswv, uas hauv cov Yixayee thaum ub tau raws li tej lus ceeb toom txhaum ntawm Nws cov tub qhe. Nws nqa tau cov yam ntxwv uas cim Vajtswv tes hauj lwm hauv txhua tiam. Muaj me ntsis kev zoo siab qaug cawv kawg nkaus xwb, tiam sis muaj kev tshawb nrhiav lub siab tob heev, kev lees txim txhaum, thiab kev tso tseg lub ntiaj teb. Kev npaj kom ntsib tus Tswv yog lub nra hnyav ntawm cov ntsuj plig uas quaj ntsuag heev. Muaj kev thov Vajtswv tsis tseg thiab kev fij tag nrho yus tus kheej rau Vajtswv yam tsis khaws dab tsi tseg li.” The Great Controversy, 400, 401.
The door closing on October 22, 1844 typifies the soon-coming Sunday law, and the waymark that preceded the closed door of October 22, was the Exeter camp meeting. The Exeter camp meeting therefore aligns with the Edict of Milan. It also aligns with Christ’s triumphal entry.
Lub qhov rooj kaw rau hnub tim 22 Lub Kaum Hli, 1844 yog ib yam piv txwv txog txoj cai Hnub Caiv uas yuav los sai sai no, thiab tus cim-kev uas tau ua ntej lub qhov rooj kaw ntawm hnub tim 22 Lub Kaum Hli ntawd, yog lub rooj sib txoos pw hav zoov Exeter. Vim li ntawd, lub rooj sib txoos pw hav zoov Exeter thiaj sib haum nrog Txoj Cai Milan. Nws kuj sib haum nrog Khetos txoj kev nkag mus yeej koob meej.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Lub suab quaj thaum ib tag hmo tsis yog ib yam uas raug xa tawm los ntawm kev sib cav ntau npaum li, txawm yog daim ntawv pov thawj hauv Vajluskub yeej meej thiab txaus kawg lawm. Muaj ib lub hwjchim txhawb thiab thawb mus nrog nws uas txav tus ntsujplig. Tsis muaj kev ua xyem xyav, tsis muaj kev nug tsis ntseeg. Thaum lub sijhawm Khetos nkag mus rau Yeluxalees hauv txoj kev yeej, cov neeg uas tau sib sau tuaj ntawm txhua thaj chaw hauv lub tebchaws los ua kevcai noj tshoob, tau tuaj sib sau coob coob rau saum Roob Txiv Ntoo Roj, thiab thaum lawv koom nrog pawg neeg coob uas tabtom nrog Yexus mus, lawv raug lub sijhawm ntawd txoj kev txhawb siab ntes tau, thiab pab ua kom lub suab qw nrov zuj zus hais tias, ‘Foom koob hmoov rau tus uas los hauv tus Tswv lub npe!’ [Mathais 21:9.] Ib yam nkaus li ntawd, cov tsis ntseeg uas tuaj coob coob rau hauv tej rooj sib tham Adventist—qee leej tuaj vim xav paub, qee leej tsuas yog tuaj thuam xwb—kuj hnov lub hwjchim uas ua kom ntseeg tau nrog txoj xov no nrog nraim, ‘Saib seb, nraug vauv tabtom los!’” Spirit of Prophecy, volume 4, 250.
The Edict of Milan marks the prophetic siege that was typified by Nebuchadnezzar in 587 BC and Cestius in the year 66. Those two sieges led to the destruction of Jerusalem in 586 BC and 70, respectively. The siege of Cestius ended and three and a half years later, the siege resumed under Titus, thus providing a prophetic period that begins with an alpha Roman ruler and ends with an omega ruler. Those three and a half years represent the trampling down of Jerusalem by the papacy, and the soon-coming Sunday law when the papacy’s deadly wound is healed and she reigns again for three and a half symbolic years.
Txoj Cai Milan cim qhia txog qhov kev kaw vauv raws li lus faj lem uas Nebuchadnezzar xyoo 587 BC thiab Cestius xyoo 66 tau ua duab ntxoov ntxoo ua ntej. Ob qhov kev kaw vauv ntawd coj mus rau kev rhuav tshem Yeluxalees hauv xyoo 586 BC thiab xyoo 70, raws li lawv ib leeg. Kev kaw vauv ntawm Cestius tau xaus, thiab peb xyoos ib nrab tom qab ntawd, kev kaw vauv rov pib dua nyob hauv Taitus, yog li muab ib lub sij hawm lus faj lem uas pib nrog ib tug thawj coj Loos alpha thiab xaus nrog ib tug thawj coj omega. Peb xyoos ib nrab ntawd sawv cev rau qhov kev tsuj nti Yeluxalees los ntawm txoj kev kav ntawm papacy, thiab rau txoj cai Hnub Caiv Sunday uas yuav los sai, thaum lub qhov txhab tuag taus ntawm papacy raug kho zoo thiab nws rov kav dua rau peb xyoos ib nrab uas yog cim raws lus faj lem.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Tiamsis lub tshav puam uas nyob sab nraud lub tuam tsev cia tawm mus, thiab txhob ntsuas nws; rau qhov nws tau muab rau cov neeg Lwm Haiv Neeg lawm: thiab lawv yuav tsuj rau hauv qab taw lub nroog dawb huv tau plaub caug ob lub hlis. Tshwmsim 11:2.
In 538, and then again at the coming Sunday law the trampling down of Jerusalem begins. Those two Sunday laws were represented by the year 321 when Constantine the Great passed the first Sunday law. In 538, the papacy was empowered to persecute (trample down) God’s church for three and a half years, as represented by the history from Cestius to Titus. In 538, the papacy passed a Sunday law at the third Counsel of Orleans. The soon-coming Sunday law identifies when the papacy is again empowered to trample down the temple (persecute).
Xyoo 538, thiab tom qab ntawd dua thaum txoj cai hnub Sunday yuav los txog, kev tsuj nqes Yeluxalees pib. Ob txoj cai hnub Sunday ntawd tau sawv cev los ntawm xyoo 321 thaum Constantine tus Loj tshaj tawm thawj txoj cai hnub Sunday. Xyoo 538, txoj kev kav papacy tau txais hwjchim los tsim txom (tsuj nqes) Vajtswv pawg ntseeg tau peb xyoos ib nrab, raws li tau sawv cev los ntawm keeb kwm txij Cestius mus txog Titus. Xyoo 538, papacy tau tshaj tawm ib txoj cai hnub Sunday ntawm Pawg Sablaj thib peb ntawm Orleans. Txoj cai hnub Sunday uas yuav los sai no qhia tias thaum twg papacy rov tau hwjchim los tsuj nqes lub tuam tsev (tsim txom).
313 identifies the first edict that led to the first Sunday law in 321. Then in 330, the empire was prophetically divided into east and west, thus marking the omega conclusion of the second period of papal persecution of “forty-two” symbolic months—a period of persecution and trampling down that began at the alpha Sunday law in the United States.
313 qhia txog thawj daim ntawv txib uas coj mus rau thawj txoj cai Hnub Caiv hauv 321. Ces nyob rau xyoo 330, lub teb chaws faj tim teb chaws raug faib raws li txoj kev yaj saub ua sab hnub tuaj thiab sab hnub poob, yog li cim tseg qhov omega xaus ntawm lub sijhawm thib ob ntawm kev tsim txom ntawm papacy uas kav “plaub caug ob” lub hlis ua cim—ib lub sijhawm ntawm kev tsim txom thiab kev tsuj kom poob uas pib ntawm alpha txoj cai Hnub Caiv hauv Tebchaws Meskas.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.
Thiab tus tim tswv thib peb kuj raws lawv qab los, hais nrog suab nrov nrov tias, Yog leejtwg pe hawm tus tsiaj qus thiab nws tus mlom, thiab txais nws lub cim rau ntawm nws lub hauv pliaj, lossis rau ntawm nws txhais tes, tus ntawd yuav tau haus cawv txiv hmab ntawm Vajtswv txoj kev chim, uas raug hliv tawm yam tsis xyaw rau hauv lub khob ntawm Nws txoj kev npau taws; thiab nws yuav raug tsim txom nrog hluav taws thiab leej faj rau ntawm cov tim tswv dawb huv xub ntiag, thiab rau ntawm Tus Menyuam Yaj xub ntiag. Thiab pa taws ntawm lawv txoj kev tsim txom yuav nce mus ib txhis ib txhis; thiab cov uas pe hawm tus tsiaj qus thiab nws tus mlom, thiab leejtwg txais lub cim ntawm nws lub npe, lawv yuav tsis tau so ib hnub ib hmo li. Ntawm no yog cov neeg dawb huv txoj kev ua siab ntev; ntawm no yog cov uas khaws Vajtswv tej lus txib thiab Yexus txoj kev ntseeg. Tshwmsim 14:9–12.
The Plain
Qhov Tiaj
The Latin meaning of ‘Milan’ means the middle of the plain. In the middle of east and west, in the year 313 Constantine of the west sought an alliance with Licinius of the east. The edict represented the attempt to bring east and west together, and the edict was ratified, by a treaty marriage, when Constantine’s half-sister Constantia married Licinius. Yet just as the first treaty marriage of Daniel eleven between the Seleucids of the north and Ptolemy of the south, the marriage was destined to fail as the old adage was fulfilled that says ‘east is east, and west is west, and never the twain shall meet.’
Lub ntsiab lus Latin ntawm lo lus “Milan” txhais hais tias yog nruab nrab ntawm thaj av tiaj. Nyob hauv nruab nrab ntawm sab hnub tuaj thiab sab hnub poob, hauv xyoo 313 Constantine ntawm sab hnub poob nrhiav kev koom tes nrog Licinius ntawm sab hnub tuaj. Txoj cai tshaj tawm ntawd sawv cev rau qhov kev sim coj sab hnub tuaj thiab sab hnub poob los ua ke, thiab txoj cai tshaj tawm ntawd raug lees paub, los ntawm ib txoj kev sib yuav raws li kev cog lus, thaum Constantine tus muam ib nrab Constantia tau yuav Licinius. Txawm li ntawd los, ib yam nkaus li thawj txoj kev sib yuav raws li kev cog lus hauv Daniel kaum ib ntawm cov Seleucids sab qaum teb thiab Ptolemy sab qab teb, txoj kev sib yuav ntawd yeej raug teem tseg kom poob tsis vam meej raws li zaj lus qub uas hais tias, “sab hnub tuaj yog sab hnub tuaj, thiab sab hnub poob yog sab hnub poob, thiab ob tog ntawd yuav tsis muaj hnub sib ntsib.”
The year ‘330’ is directly presented in Daniel eleven verses twenty-four, twenty-seven and twenty-nine. This brings the seventeen years of 313 unto 330 into the prophetic line of Daniel eleven, and of prophetic necessity it identifies that treaty marriage of east and west in 313 as a parallel to the first treaty marriage in the same chapter.
Xyoo “330” raug nthuav tawm ncaj qha hauv Daniyees kaum ib nqe nees nkaum plaub, nees nkaum xya, thiab nees nkaum cuaj. Qhov no coj kaum xya xyoo txij 313 mus txog 330 los rau hauv txoj kab lus faj lem ntawm Daniyees kaum ib, thiab raws li qhov yuav tsum muaj hauv faj lem nws qhia meej tias txoj kev sib yuav raws li daim ntawv cog lus ntawd ntawm sab hnub tuaj thiab sab hnub poob hauv 313 yog ib qho sib thooj nrog thawj txoj kev sib yuav raws li daim ntawv cog lus hauv tib tshooj ntawd.
“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Cov lus faj lem nyob hauv Daniyees tshooj kaum ib twb yuav luag txog rau nws txoj kev ua tiav kom puv npo lawm. Feem coob ntawm keeb kwm uas twb tau muaj tshwm sim los raws li kev ua tiav ntawm lo lus faj lem no yuav rov muaj dua ib zaug ntxiv.” Manuscript Releases, naj npawb 13, 394.
Antiochus II Theos who reigned from 261–246 BC, set aside his first wife Laodice I for Berenice, daughter of Ptolemy II Philadelphus of Egypt. The marriage was part of the peace settlement that ended the Second Syrian War in 252 BC. When Constantine thereafter defeated Licinius in 324 the marriage ended, as did the marriage of Antiochus and Bernice, when Laodice, the first wife poisoned Antiochus in 246 BC. The marriage which had marked the end of the second Syrian war, and the murder of Antiochus, and thereafter Bernice, her child and Egyptian entourage marked the beginning of the third Syrian war. The treaty marriage of 313 ended the period of persecution represented by the church of Smyrna and began the period of compromise represented by the church of Pergamos.
Antiochus II Theos uas kav txij xyoo 261–246 BC, tau tso nws thawj tug poj niam Laodice I tseg mus yuav Berenice, tus ntxhais ntawm Ptolemy II Philadelphus ntawm tim lyiv teb chaws. Txoj kev sib yuav ntawd yog ib feem ntawm daim ntawv cog lus kev thaj yeeb uas xaus Tsov Rog Syrian zaum ob xyoo 252 BC. Thaum Constantine tom qab ntawd yeej Licinius xyoo 324, txoj kev sib yuav ntawd kuj xaus ib yam, ib yam li txoj kev sib yuav ntawm Antiochus thiab Bernice tau xaus, thaum Laodice, tus thawj tug poj niam, muab tshuaj lom tua Antiochus xyoo 246 BC. Txoj kev sib yuav uas tau cim txog qhov xaus ntawm tsov rog Syrian zaum ob, thiab kev tua Antiochus, thiab tom qab ntawd Bernice, nws tus me nyuam thiab pab neeg Iyiv uas nrog nws los, tau cim txog qhov pib ntawm tsov rog Syrian zaum peb. Txoj kev sib yuav raws daim ntawv cog lus xyoo 313 tau xaus lub caij nyoog ntawm kev tsim txom uas pawg ntseeg Smyrna sawv cev rau thiab pib lub caij nyoog ntawm kev sib haum xeeb nrog lub ntiaj teb uas pawg ntseeg Pergamos sawv cev rau.
The marriage at the beginning of the Seleucid history typified the treaty marriage at the end of the Seleucid empire when Antiochus the Great gave his daughter Cleopatra I to Ptolemy V Epiphanes. The marriage took place at Raphia in 193 BC, but the alliance was soon finished, as had been the first treaty marriage between the king of the north and king of the south. The alpha and omega treaty marriages of the Seleucid empire, typify the treaty marriage noted later in the prophetic history of Daniel eleven when Octavian gave his sister Octavia Minor to Mark Antony in 40 BC. Mark Antony and Octavian were in a power struggle over the eastern and western areas of Rome that had broken out in 44 BC with the assassination of Julius Caesar. The treaty of Brundisium was put in place at the marriage in 40 BC, and eight years later in 32 BC Mark Antony formerly divorced Octavia and precipitated the battle of Actium in 31 BC where both Mark Antony and Cleopatra, (the very last Cleopatra) came to the end.
Txoj kev sib yuav thaum pib ntawm keeb kwm Seleucid yog ib yam piv txwv txog txoj kev sib yuav rau daim ntawv cog lus thaum kawg ntawm lub teb chaws Seleucid thaum Antiochus tus Loj muab nws tus ntxhais Cleopatra I rau Ptolemy V Epiphanes. Txoj kev sib yuav ntawd tau muaj nyob rau Raphia xyoo 193 BC, tiam sis kev koom tes ntawd tsis ntev los xaus lawm, ib yam li thawj txoj kev sib yuav rau daim ntawv cog lus ntawm vaj ntxwv sab qaum teb thiab vaj ntxwv sab qab teb. Cov kev sib yuav rau daim ntawv cog lus uas yog alpha thiab omega ntawm lub teb chaws Seleucid yog cov piv txwv txog txoj kev sib yuav rau daim ntawv cog lus uas raug hais tom qab hauv keeb kwm yaj saub ntawm Daniel kaum ib thaum Octavian muab nws tus muam Octavia Minor rau Mark Antony xyoo 40 BC. Mark Antony thiab Octavian nyob hauv ib qho kev tawm tsam rau hwj chim txog thaj av sab hnub tuaj thiab sab hnub poob ntawm Loos, uas tau tawg los xyoo 44 BC nrog kev tua Julius Caesar. Daim ntawv cog lus ntawm Brundisium tau raug tsim tsa nyob rau hauv txoj kev sib yuav ntawd xyoo 40 BC, thiab yim xyoo tom qab, xyoo 32 BC, Mark Antony tau sib nrauj Octavia raws kev cai, thiab ua rau muaj kev sib ntaus sib tua ntawm Actium xyoo 31 BC, qhov uas ob leeg Mark Antony thiab Cleopatra, (Cleopatra kawg kawg nkaus ntawd), tau los txog rau lawv qhov kawg.
The omega marriage treaty of the Seleucid empire introduced the first Cleopatra who typified the last Cleopatra, whose line of descent formed the link to the prophetic alpha marriage treaty of the Roman empire in 40 BC. Those three treaty marriages typify the treaty marriage of the Edict of Milan. The Edict of Milan marks the beginning of a prophetic siege, it represents a prophetic sign, it marks a transition of a righteous church to an unrighteous church, thus aligning with the enigma of the eighth being of the seven. It marks a treaty marriage that ends a war, until the divorce of the treaty marriage thus marking the beginning of a war. In the two Roman marriages, the divorce precipitates the uniting of the empire. 313 also marks the Exeter camp meeting where the proclamation of the message of the Midnight Cry begins and leads to the closed door of October 22.
Daim ntawv cog lus sib yuav omega ntawm lub tebchaws Seleucid tau coj los qhia thawj tus Cleopatra uas yog ib tug qauv qhia txog tus Cleopatra kawg, uas nws caj ces tsim txoj kev txuas mus rau daim ntawv cog lus sib yuav alpha uas yog lus faj lem ntawm lub tebchaws Loos xyoo 40 BC. Peb daim ntawv cog lus sib yuav ntawd yog cov qauv qhia txog daim ntawv cog lus sib yuav ntawm Tsab Cai Milan. Tsab Cai Milan cim qhov pib ntawm ib qho kev ncig thaiv uas yog lus faj lem, nws sawv cev rau ib lub cim uas yog lus faj lem, nws cim ib qho kev hloov ntawm pawg ntseeg ncaj ncees mus rau pawg ntseeg tsis ncaj ncees, yog li ntawd thiaj sib haum nrog zaj lus tob uas yog tus yim tawm hauv xya. Nws cim ib daim ntawv cog lus sib yuav uas xaus ib qho kev ua rog, mus txog rau thaum muaj kev sib nrauj ntawm daim ntawv cog lus sib yuav ntawd, ces thiaj cim qhov pib ntawm ib qho kev ua rog. Hauv ob txoj kev sib yuav ntawm Loos, kev sib nrauj ua rau lub tebchaws los koom ua ib. Xyoo 313 kuj cim lub rooj sib tham pw hav zoov Exeter uas qhov kev tshaj tawm ntawm txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo pib thiab coj mus rau lub qhov rooj kaw ntawm lub Kaum Hli 22.
We will continue to consider these truths in the next article.
Peb yuav txuas ntxiv xav txog tej yam tseeb no hauv tsab xov xwm tom ntej.