The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”
Cov lus ceeb toom hauv phau ntawv Exekees yog “lub cim ntawm kev v围 nroog.” Thaum kev v围 nroog pib, Exekees tus poj niam tuag, thiab Exekees raug txib kom tsis txhob quaj ntsuag nws txoj kev tuag. Nws txoj kev tuag, nrog rau qhov uas nws tsis quaj ntsuag nws txoj kev tuag, yog ib qho cim sawv cev txog kev v围 nroog thiab kev puas tsuaj ntawm Yeluxalees uas tab tom los ze. Nws tej kev ua thiab nws txoj kev tuag sawv cev ua ib lub cim ceeb toom, ua ib hom qauv qhia ua ntej txog ib lub cim ceeb toom yav tom ntej uas Yexus tau qhia tseg, uas hu ua “qhov qias neeg uas ua rau kev puam tsuaj.”
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.
Vim li no nej yuav pom qhov kev qias neeg uas ua rau kev puam tsuaj, uas Daniyee tus yaj saub tau hais tseg, sawv hauv qhov chaw dawb huv, (tus uas nyeem, cia nws nkag siab). Mathais 24:15.
When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:
Thaum cov chij-tub rog Loos raug muab tsa rau hauv cov tshav puam ntawm lub tuam tsev, cov Khixatia hauv Yeluxalees yuav tsum khiav tawm hauv lub nroog. Ob tug timkhawv ntawm lub cim qhia txog Yeluxalees txoj kev puas tsuaj no hais kom pom tseeb txog qhov loj thiab qhov hnyav ntawm kev paub txog “lub cim” ntawd ua ntej kev raug vij, thiab kev tshoov siab tseem qhia ntxiv tias ob tug timkhawv ntawd nrhiav tau lawv qhov “kev siv ncaj qha dua” nyob rau hnub kawg. Hais txog Khetos lo lus ceeb toom txog Yeluxalees txoj kev puas tsuaj nyob rau hauv kev txuas nrog Exekees thiab Yauhas uas nyob hauv ib lub zeem muag ntawm lub tuam tsev, Muam White tau sau tias:
“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Thaum tej lus faj lem no tau muaj ib feem ua tiav thaum Yeluxalees raug rhuav tshem lawm, los lawv tseem muaj ib daim ntawv siv uas ncaj qha dua rau tiam kawg.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.
“Peb tab tom sawv ntawm lub chaw pib ntawm tej xwm txheej loj thiab loj kawg uas dawb ceev heev. Cov lus faj lem tab tom muaj tiav sai heev. Tus Tswv twb nyob ntawm qhov rooj lawm. Tsis ntev tom ntej no yuav qhib rau peb ib lub caij nyoog uas muaj qhov tseem ceeb thiab ntxim ntshai loj heev rau txhua tus uas tseem muaj sia nyob. Tej kev sib cav sib ceg yav tag los yuav raug tsa rov los dua; tej kev sib cav tshiab yuav tshwm tuaj. Tej xwm txheej uas yuav raug ua tiav nyob hauv peb lub ntiaj teb no tseem tsis tau muaj leejtwg txawm npau suav txog li.” Testimonies, volume 5, 753.
In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”
Hauv tshooj plaub, Exekees raug txib kom ua ib zaj lus piv txwv sawv cev uas hais txog qhov tseem ceeb ntawm ‘lub cim ntawm txoj kev raug vij’. Exekees tau ua zaj lus piv txwv sawv cev tsib zaug hauv nws phau ntawv, uas nws cov kwv tij tsis kam pom. Exekees tau hais tsib zaug rau nws cov kwv tij, thiab lawv tsis kam mloog. Nws cov lus piv txwv sawv cev thiab nws tej lus ceeb toom qhia txog ib pawg nkauj xwb ruam tsib npaug uas tsis kam txais qhov kev nce ntxiv ntawm ‘kev paub’ uas txuas nrog nws tej lus piv txwv thiab tej lus. Cov lus thiab tej lus piv txwv ntawd tau txuas ncaj qha nrog kev puas tsuaj ntawm Yeluxalees, uas muaj “kev siv ncaj qha dua rau hnub kawg.”
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.
Koj thiab, tus tub ntawm neeg, cia li muab ib daim cib, muab tso rau ntawm koj xub ntiag, thiab kos rau saum nws lub nroog, yog Yeluxalees: Thiab tsa kev vij nws, thiab txhim ib lub chaw tiv thaiv tawm tsam nws, thiab pov ib lub chaw txhawb av tawm tsam nws; kuj tsa lub yeej tawm tsam nws thiab tsa tej tshuab ntaus phab ntsa ncig nws ib puag ncig. Tsis tas li ntawd, cia li muab ib lub lauj kaub hlau rau koj, thiab tsa nws ua ib phab ntsa hlau nyob 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 ua ib lub cim rau tsev neeg Ixayees.
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 cia li pw rau ntawm koj sab laug, thiab cia li muab kev tsis ncaj ntawm tsev neeg Ixayees tso rau saum nws: raws li cov hnub uas koj yuav pw saum nws, koj yuav ris lawv txoj kev tsis ncaj. Rau qhov kuv twb muab xyoo ntawm lawv txoj kev tsis ncaj tso rau saum koj lawm, raws li tus naj npawb ntawm cov hnub, peb puas cuaj caum hnub: yog li ntawd koj yuav ris txoj kev tsis ncaj ntawm tsev neeg Ixayees. Thiab thaum koj ua tiav tej ntawd lawm, cia li pw dua rau ntawm koj sab xis, thiab koj yuav ris txoj kev tsis ncaj ntawm tsev neeg Yudas plaub caug hnub: kuv tau teem rau koj ib hnub rau ib xyoos. Yog li ntawd koj yuav tig koj lub ntsej muag mus rau qhov kev包围 Yeluxalees, thiab koj txhais caj npab yuav tsum raug qhib, thiab koj yuav hais lus faj lem 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 tau xaus cov hnub ntawm koj qhov kev包围. Exekhee 4:1–8.
Sign
Kos Npe
The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.
Lo lus “cim” muaj nyob cuaj zaug hauv phau ntawv Exekees. Hauv tshooj plaub, kev包围 Yeluxalees yog “cim” rau tsev neeg Ixayees. Hauv tshooj kaum ob, Exekees rov ua ib “cim” ntxiv uas qhia txog kev包围 thiab kev rhuav tshem Yeluxalees.
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. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.
Leej Tub Neeg, koj nyob hauv nruab nrab ib lub tsev ntxeev siab, uas muaj qhov muag pom los tsis pom; lawv muaj pob ntseg hnov los tsis hnov: rau qhov lawv yog ib lub tsev ntxeev siab. Yog li ntawd, koj, leej tub neeg, npaj koj tej khoom rau kev tsiv mus nyob lwm qhov, thiab tsiv thaum nruab hnub rau ntawm lawv xub ntiag; thiab koj yuav tsum tsiv ntawm koj qhov chaw mus rau lwm qhov chaw rau ntawm lawv xub ntiag: tsam lawv yuav xav txog, txawm yog lawv yog ib lub tsev ntxeev siab. Ces koj yuav coj koj tej khoom tawm tuaj thaum nruab hnub rau ntawm lawv xub ntiag, ib yam li tej khoom rau kev tsiv mus nyob lwm qhov: thiab thaum tsaus ntuj koj yuav tawm mus rau ntawm lawv xub ntiag, ib yam li cov uas tawm mus rau hauv kev poob cev qhev. Khawb phab ntsa kom txeem dhau rau ntawm lawv xub ntiag, thiab ris koj tej khoom tawm mus ntawm qhov ntawd. Rau ntawm lawv xub ntiag koj yuav ris nws saum xub pwg, thiab nqa nws tawm mus thaum twilight: koj yuav npog koj lub ntsej muag, kom koj txhob pom av hauv pem teb: rau qhov kuv tau tsa koj ua ib lub cim rau tsev neeg Ixayees. Ezekiel 12:2–6.
When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.
Thaum lub tsev uas ntxeev siab pom zaj lus piv txwv uas tau ua tawm los ntawd, lawv tsis paub tias nws txhais li cas, yog li lawv thiaj nug Exekhee kom piav qhia.
Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.
Me neeg tus tub, cov tsev neeg Ixayees, uas yog lub tsev ntxeev siab, puas tsis tau hais rau koj tias, Koj ua dabtsi? Koj cia li hais rau lawv tias, Tus Tswv Vajtswv hais li no; Lo lus ceeb toom no yog hais txog tus thawj kav hauv Yeluxalees, thiab tag nrho tsev neeg Ixayees uas nyob hauv lawv. Hais tias, Kuv yog nej lub cim: ib yam li kuv tau ua lawm, kuj yuav ua li ntawd rau lawv thiab; lawv yuav raug tshem mus thiab raug coj mus nyob ua qhev. Exekhee 12:9–11.
The siege of Jerusalem is a sign for God’s people in the latter days.
Kev raug kaw ncig lub nroog Yeluxalees yog ib lub cim rau Vajtswv haiv neeg nyob rau tiam kawg.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....
“Txhua tus yaj saub thaum ub hais lus tsawg dua rau lawv lub sijhawm tus kheej dua li rau peb lub sijhawm, yog li ntawd lawv tej lus faj lem tseem muaj hwjchim siv tau rau peb. ‘Tam sim no txhua yam no tau tshwm sim rau lawv ua yam ntxwv: thiab tej no raug sau cia los qhia peb kom ceev faj, rau peb cov uas nyob rau thaum kawg ntawm lub ntiajteb twb los txog lawm.’ 1 Khaulinthaus 10:11. ‘Tsis yog rau lawv tus kheej, tiamsis yog rau peb uas lawv tau ua haujlwm qhuab qhia tej yam no, uas nim no twb raug tshaj tawm rau nej lawm los ntawm cov uas tau tshaj tawm txoj moo zoo rau nej nrog tus Vaj Ntsuj Plig Dawb Huv uas raug txib nqes los saum ntuj ceeb tsheej; tej yam no yog tej uas cov timtswv ntshaw xav saib kom tob.’ 1 Petus 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Phau Vajlugkub tau khaws cia thiab muab nws tej cuab tam muaj nqis los sib khi ua ke rau tiam kawg no. Txhua yam xwm txheej loj thiab tej kev ua uas hnyav thiab dawb ceev hauv keeb kwm Phau Qub tau raug, thiab tab tom, rov muaj dua hauv pawg ntseeg hauv tej hnub kawg no.” Selected Messages, phau 3, 338, 339.
This Same Day
Tib Hnub No Ntiag Tug
Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.
Exekees hauv zaj lus piv txwv uas ua tawm txog “kev ncig tua thiab kev puas tsuaj ntawm Yeluxalees” yog ib lub cim rau Vajtswv haiv neeg nyob rau hnub kawg.
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.
Ib zaug ntxiv, nyob rau xyoo cuaj, lub hlis kaum, hnub kaum ntawm lub hlis, lo lus ntawm tus Tswv tau los txog kuv, hais tias, Leej Tub ntawm neeg, sau rau koj lub npe ntawm hnub no, yog hnub no kiag ntag: vajntxwv Npanpiloo tau tsa nws tus kheej tawm tsam Yeluxalees hnub no kiag ntag.
And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
Thiab hais ib zaj paj lug rau tsev neeg uas ntxeev siab ntawd, thiab hais rau lawv tias, Tus Tswv Vajtswv hais li no; Muab lub lauj kaub tso rau saum hluav taws, muab tso rau, thiab ncuav dej rau hauv thiab: Sau tej daim nqaij tso rau hauv, yog txhua daim uas zoo, tus ncej puab, thiab lub xub pwg; puv nkaus nws nrog tej pob txha uas xaiv zoo. Coj cov uas xaiv zoo tshaj hauv pab yaj los, thiab kub hnyiab tej pob txha rau hauv qab nws thiab, thiab cia kom nws rwj kom zoo, thiab cia lawv hau tej pob txha hauv nws ntawd. Yog li no Tus Tswv Vajtswv hais tias; Woe rau lub nroog uas muaj ntshav, rau lub lauj kaub uas nws cov kuab paug tseem nyob hauv, thiab nws cov kuab paug tsis tau tawm ntawm nws mus! muab nws rho tawm ib daim zuj zus; tsis txhob cia muaj ib qho chaw xaiv poob rau saum nws. Rau qhov nws cov ntshav nyob hauv nruab nrab nws; nws muab cia rau saum ib lub pob zeb; nws tsis tau nchuav rau hauv av, kom muab hmoov av npog tau; Kom ua rau txoj kev npau taws sawv los coj kev pauj rov qab; Kuv tau muab nws cov ntshav tso rau saum ib lub pob zeb, kom nws tsis txhob raug npog.
Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.
Yog li ntawd, tus Tswv Vajtswv hais li no tias; Kev puastsuaj rau lub nroog uas muaj ntshav! Kuv yuav ua kom pawg taws kub loj heev. Muab taws ntau ntau rau saum, zes hluav taws kom kub, rhaub nqaij kom tag, muab txuj lom rau kom zoo, thiab cia cov pob txha raug hlawv. Ces muab lub laujkaub khoob khoob ntawd tsa rau saum nws cov ncaig, kom tooj dag ntawm nws kub hnyiab, thiab kom hlawv, xwv kom nws tej kev qias neeg yaj nyob hauv nws, thiab kom nws tej npuas paug raug muab hlawv kom tag. Nws tau ua kom nws tus kheej nkees vim kev dag ntxias, los nws cov npuas paug loj ntawd tsis tawm hauv nws mus: nws tej npuas paug yuav nyob hauv hluav taws. Hauv koj tej kev qias neeg muaj kev ua nkauj ua nraug phem qias; vim kuv twb ntxuav koj lawm, los koj tsis tau huv, koj yuav tsis raug ntxuav kom huv ntawm koj tej kev qias neeg ntxiv lawm mus txog thaum kuv ua kom kuv txoj kev npau taws nyob ruaj saum koj. Kuv yog tus Tswv, kuv tau hais lawm: nws yuav muaj tseeb raws li ntawd, thiab kuv yuav ua raws li ntawd; kuv yuav tsis thim rov qab, kuv yuav tsis khuv leej, thiab kuv yuav tsis hloov siab; lawv yuav txiav txim rau koj raws li koj tej kev, thiab raws li koj tej kev ua, tus Tswv Vajtswv hais li ntawd.
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?
Tsis tas li ntawd, lo lus ntawm tus Tswv kuj los cuag kuv, hais tias, Leej Tub ntawm neeg, saib seb, kuv yuav rho qhov uas yog kev ntshaw ntawm koj ob lub qhov muag tawm ntawm koj mus ib pliag xwb; txawm li ntawd los, koj yuav tsum tsis txhob quaj ntsuag lossis quaj, thiab tsis txhob cia koj cov kua muag ntws los. Cia li txwv koj tus kheej tsis txhob quaj nrov nrov, tsis txhob ua kev quaj ntsuag rau tus neeg tuag, khi koj daim ntaub qhwv taub hau rau saum koj, thiab rau koj nkawm khau rau ntawm koj ko taw, tsis txhob npog koj daim di ncauj, thiab tsis txhob noj neeg tej mov quaj ntsuag. Yog li ntawd kuv thiaj hais rau cov pejxeem thaum sawv ntxov; thiab thaum tsaus ntuj kuv tus pojniam tuag lawm; thiab thaum sawv ntxov kuv ua raws li tej uas tau txib rau kuv. Ces cov pejxeem hais rau kuv tias, Koj puas yuav tsis qhia rau peb paub 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. 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. Ezekiel 24:1–24.
Ces kuv teb rau lawv tias, Lo lus ntawm tus Tswv tau los cuag kuv, hais tias, Cia li hais rau tsev neeg Ixayees, Tus Tswv Vajtswv hais li no; Saib seb, kuv yuav ua kom kuv lub chaw dawb huv raug tsis dawb huv, uas yog qhov koob meej ntawm nej lub zog, qhov uas nej lub qhov muag ntshaw, thiab yam uas nej tus ntsuj plig hlub tshua; thiab nej tej tub tej ntxhais uas nej tau tso tseg yuav raug ntaj tua tuag. Thiab nej yuav ua ib yam li kuv tau ua lawm: nej yuav tsis npog nej daim di ncauj, thiab yuav tsis noj neeg tej mov. Thiab nej tej phuam qhwv taub hau yuav nyob saum nej tej taub hau, thiab nej tej khau yuav nyob saum nej tej taw: nej yuav tsis quaj ntsuag los sis quaj; tiamsis nej yuav yaj zuj zus mus vim nej tej kev tsis ncaj, thiab quaj ntsuag ib leeg rau ib leeg. Yog li no Exekees yog ib lub cim rau nej: raws li txhua yam uas nws tau ua lawm, nej kuj yuav ua li ntawd thiab: thiab thaum qhov no los txog, nej yuav paub tias kuv yog tus Tswv Vajtswv. Exekees 24:1–24.
Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.
Exekees yog ib lub cim uas qhia meej txog qhov pib ntawm txoj kev raug kaw lub nroog Yeluxalees thiab qhov kawg ntawm nws txoj kev raug rhuav tshem, thiab tom qab ntawd; txog txoj kev raug coj mus ua qhev ntawm cov tswvcuab hauv pawg ntseeg Laodicea Xya-hnub Advenees.
“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.
“Thaum Khetos ntsia nqes los ntawm lub ncov Toj Roob Olivet, Nws pom tias yam xwm txheej no muaj nyob rau hauv txhua pawg ntseeg. Cov lus ceeb toom no nqes los rau txhua tus uas tab tom taug raws tus hneev taw ntawm haiv neeg Yeluxalees, cov uas tau txais lub teeb loj kawg nkaus. Haiv neeg no nyob ntawm peb xub ntiag ua ib lo lus ceeb toom. Los ntawm kev tsis lees yuav Vajtswv cov lus ceeb toom hauv peb tiam no, tibneeg tab tom rov ua dua Yeluxalees txoj kev txhaum. Tus Tswv pom yam uas tibneeg tus neeg sawv cev tsis pom thiab yuav tsis pom—qhov xaus ntawm txhua txoj kev npaj thiab tswv yim ntawm tibneeg hauv Battle Creek. Nws twb tau ua txhua yam uas ib tug Vajtswv yuav ua tau. Nws tau ci lub teeb ua ntej ntawm cov neeg lub qhov muag, kom lawv tej kev txhaum tsis txhob mus txog ciam teb uas kev hloov siab lees txim tsis muaj peev xwm hnov tau lawm. Tab sis los ntawm ib txoj kev ncaim mus ntev ntawm tej hauv paus ntsiab cai ncaj ncees thiab righteous, tibneeg tau muab lawv tus kheej tso rau hauv qhov chaw uas tsis pom lub teeb thiab qhov tseeb, kev ncaj ncees thiab kev khuv leej. Txoj kev no tau dhau los ua ib feem ntawm lawv tus cwj pwm kiag li.” Testimonies, volume 8, 68.
Two Witnesses of Alpha and Omega
Ob Tug Timkhawv Ob Leeg ntawm Alpha thiab Omega
Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.
Ezekiel tau raug ua neeg ruam hais lus tsis tau los ntawm txoj hwjchim tshaj ntuj, thiab nws tau raug qhia tias thaum Yeluxalees poob lawm, nws yuav rov qab muaj peev xwm hais tau lus dua, thiab thaum ntawd nws yuav yog ib “lub cim.” Ezekiel qhov uas tsis quaj ntsuag vim nws tus pojniam tuag tau cim tseg tias yog lub cim alpha thaum pib ntawm kev raug kaw lub nroog, thiab Ezekiel lub qhov ncauj raug qhib thaum Yeluxalees poob lawm yog lub cim omega. Kev raug kaw mus txog rau kev puas tsuaj raug cim tseg los ntawm ib lub cim nyob rau thaum pib thiab thaum kawg. Nyob hauv tib zaj piv txwv ntawd, muaj ib tug timkhawv thib ob txog ib lub cim alpha thiab omega, uas raug sawv cev los ntawm kev tuag ntawm “yam uas Ezekiel ob lub qhov muag ntshaw” ua lub alpha, thiab kev tuag ntawm “yam uas cov neeg ob lub qhov muag ntshaw” yog lub cim omega ntawm lub sijhawm ntawd. Lub sijhawm ib xyoos thiab ib nrab nqa ob tug timkhawv txog ib lub alpha thiab ib lub omega. Kev tuag ntawm Ezekiel tus pojniam sawv cev rau txoj kev raug coj mus nyob txim thiab raug tsuj ntiag taw ntawm pab tub rog, thiab txoj kev tuag omega ntawm Yeluxalees sawv cev rau txoj kev raug tsuj ntiag taw ntawm lub chaw dawb huv.
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 24:24–27.
Yog li ntawd Exekees yog ib lub cim rau nej: raws li txhua yam uas nws tau ua, nej kuj yuav ua li ntawd thiab; thiab thaum yam no los txog, nej yuav paub tias kuv yog tus Tswv Vajtswv. Tsis tas li ntawd, koj, tus tub ntawm neeg, puas yuav tsis yog nyob rau hnub uas kuv muab lawv lub zog, txoj kev xyiv fab ntawm lawv lub meej mom, yam uas lawv lub qhov muag ntshaw, thiab yam uas lawv tso lawv lub siab rau, yog lawv cov tub thiab lawv cov ntxhais, tshem tawm ntawm lawv mus? Tus uas dim hauv hnub ntawd puas yuav tsis tuaj cuag koj kom ua rau koj hnov qhov ntawd nrog koj ob lub pob ntseg? Hnub ntawd koj lub qhov ncauj yuav qhib rau tus uas dim los, thiab koj yuav hais lus, tsis txawj ntsiag to lawm ntxiv: thiab koj yuav ua ib lub cim rau lawv; thiab lawv yuav paub tias kuv yog tus Tswv. Exekees 24:24–27.
Six Deaths
Rau Txoj Kev Tuag
The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.
Kev tuag ntawm Exekees tus poj niam cim txog qhov pib ntawm kev raug kaw nroog thiab kev tuag ntawm Yeluxalees, uas raws li kev yaj saub yog Khetos tus nkauj nyab, thiab nws qhia txog txoj cai hnub Sunday uas yuav los sai no, uas muaj ib ntus ua ntej sawv cev los ntawm kev raug kaw nroog ntawd. Lub sijhawm ntawm kev raug kaw nroog thiab txoj kev puas tsuaj yog ob lub cim sijhawm sib txawv, txawm yog txuas ncaj qha rau ib leeg. Kev raug kaw nroog yog ib ntus sijhawm, hos txoj kev puas tsuaj yog ib lub ntsiab sijhawm. Txoj kev puas tsuaj ntawd yog txoj cai hnub Sunday uas muaj ua ntej los ntawm lub sijhawm ntawm kev tsim daim duab ntawm tus tsiaj qus. Lub sijhawm ntawm daim duab ntawm tus tsiaj qus xaus nrog lub cim ntawm tus tsiaj qus. Thaum Yexus txheeb lub cim ntawm kev puas tsuaj ntawm Yeluxalees hauv Mathais nees nkaum plaub, Nws kuj tau hais txog hnub nyoog ntawm Nau-es.
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.
Tiamsis raws li tej hnub ntawm Noe, txoj kev los ntawm Neeg Leej Tub kuj yuav zoo ib yam li ntawd. Vim raws li tej hnub ua ntej dej nyab, lawv noj thiab haus, yuav poj niam thiab muab ntxhais yuav, mus txog hnub uas Noe nkag rau hauv lub nkoj, thiab lawv tsis paub li mus txog thaum dej nyab los txog thiab rhuav tshem lawv sawvdaws; txoj kev los ntawm Neeg Leej Tub kuj yuav zoo ib yam li ntawd. Mathais 24:37–39.
In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.
Nyob rau hnub nyoog Nau-a, lub qhov rooj ntawm lub sij hawm sim neej raug kaw, uas yog ib daim duab ntxoov ntxoo qhia ua ntej txog txoj cai Hnub Caiv uas yuav los txog sai no, thiab txoj cai ntawd kuj raug ua duab ntxoov ntxoo los ntawm lub qhov rooj raug kaw rau hnub tim 22 Lub Kaum Hli, 1844. Lub sij hawm txij ntawm Exeter lub rooj sib txoos pw hav zoov hnub tim 12–17 Lub Yim Hli xyoo 1844, sawv cev rau ib lub sij hawm yaj saub uas coj mus rau lub qhov rooj raug kaw.
In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.
Nyob rau hauv Nau-as lub caij nyoog, Nau-as sawv cev rau tus tim tswv thib peb, thiab tus tim tswv thib peb tau los txog rau lub qhov rooj kaw ntawm Lub Kaum Hli 22, 1844. Nyob rau hauv Nau-as lub caij nyoog, uas raws li Yexus hais yuav zoo li “kev los ntawm Neeg Leej Tub,” peb tus tim tswv hauv Tshwmsim kaum plaub tau coj mus txog rau lub qhov rooj kaw. William Miller sawv cev rau tus tim tswv thawj zaj xov, thiab raug ua cim los ntawm Enauj hauv Nau-as lub caij nyoog. Yudas qhia Enauj zaj xov tias yog ib qho sib txig rau Miller zaj xov.
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.
Enauj, tus xya uas suav txij ntawm Adas los, kuj tau cev lus faj lem txog cov no thiab, hais tias, Saib seb, tus Tswv los nrog nws cov neeg dawb huv ntau txhiab vam, kom txiav txim rau txhua tus, thiab kom rau txim rau txhua tus neeg tsis hwm Vajtswv nyob hauv lawv vim txhua yam haujlwm tsis hwm Vajtswv uas lawv tau ua yam tsis hwm Vajtswv, thiab vim txhua lo lus hnyav uas cov neeg txhaum tsis hwm Vajtswv tau hais tawm tsam nws. Yudas 1:14, 15.
Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.
Txoj xov ntawm thawj tug timtswv uas Miller tshaj tawm tau tshaj tawm txog “kev txiav txim,” raws li tau ua cim qhia tseg hauv Enauj txoj xov. Qhov pib ntawm Enauj raug cim tseg tias yog tus “xya ntawm Adas los.” Txoj xov ntawm Miller tau pib thiab xaus nrog kev los txog ntawm “xya lub sijhawm” tawm tsam lub nceeg vaj sab qaum teb; thiab plaub caug rau xyoo tom qab ntawd tus timtswv thib peb tau los txog rau hnub tim Lub Kaum Hli 22, 1844, thaum “xya lub sijhawm” tawm tsam lub nceeg vaj sab qab teb tau tiav lawm. Ob leeg, Enauj thiab Miller, uas yog cov tub xa xov ntawm lub sijhawm txiav txim, tau pib nrog kev txheeb qhia tus lej xya. Lub caij nyoog uas pib nrog Enauj, tus thib xya, tau xaus nrog xya hnub uas cov tsiaj nkag mus rau hauv lub nkoj mus txog thaum lub qhov rooj raug kaw los ntawm hwjchim saum ntuj. Yexus ib txwm qhia txog qhov kawg los ntawm qhov pib.
Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.
Enauj yug tau Methusela, thiab Methusela yug tau Lamej. Lamej thiab Methusela sawv cev rau tus tim tswv thib ob cov lus thiab kuj rau cov lus quaj thaum ib tag hmo thiab. Cov lus quaj thaum ib tag hmo tau nce mus txog rau lub qhov rooj kaw, thiab yog li ntawd thiaj sawv cev los ntawm Methusela uas tuag rau xyoo dej nyab. Lamej sawv cev rau tus tim tswv thib ob cov lus, thiab Lamej tuag tsib xyoos ua ntej dej nyab. Tsib xyoos txij thaum Lamej tuag mus txog rau thaum Methusela tuag thaum lub qhov rooj kaw, yog ib yam ntxwv qhia ua ntej txog kev tuag ntawm Exekees tus nkauj nyab uas cim qhov pib ntawm lub sij hawm uas coj mus txog rau kev tuag ntawm Khetos tus nkauj nyab uas sawv cev los ntawm Methusela.
Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.
Enauj tau ua piv txwv txog tus tim tswv thawj zaug uas tuaj txog rau xyoo 1798, Lamees tau ua piv txwv txog tus tim tswv thib ob uas tuaj txog rau lub Plaub Hlis 19, 1844, thiab Methusela tau ua piv txwv txog lub suab quaj thaum ib tag hmo txij Exeter mus txog rau lub qhov rooj kaw ntawm lub Kaum Hli 22, 1844, uas Nau-as tau ua piv txwv txog. Tsib xyoos txij hnub Lamees tuag mus txog hnub Methusela tuag tau ua piv txwv txog ib xyoos thiab ib nrab txij 587 BC mus txog 586 BC. Tsib xyoos ntawd txij Lamees mus txog Methusela ua piv txwv txog tsib xyoos txij 1448 mus txog 1453.
On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.
Hnub Kaum Hli 31, 1448, Yauhas Palaiologos tuag lawm, thiab nws tus kwv, Constantine tus kaum ib, (Constantine kawg), tau nrhiav kev tso cai ntawm lub hwjchim Turkish Islamic kom nce mus zaum lub zwm txwv ntawm Loos sab hnub tuaj. Nws txoj kev xyeej lus rau hnub Lub Xya Hli 27, 1299, tau ua kom tiav zaum ob ntawm ib puas tsib caug xyoo hauv Tshwm Sim cuaj raws li tau muab teev tseg hauv nqe kaum. Tsib xyoos tom qab Yauhas Palaiologos tuag, nws tus kwv Constantine tus kaum ib tuag saum phab ntsa ntawm Constantinople thaum Mehmed II kov yeej lub tebchaws Byzantine ntawm Loos sab hnub tuaj. Mehmed yog lo lus Turkish uas los ntawm Mohammed, yog li ntawd kev tuag ntawm thawj Mohammed hauv 632, uas tau pib thawj zaj lus faj lem ib puas tsib caug xyoo hauv Tshwm Sim cuaj, (nyob hauv nqe tsib), thiab uas xaus nrog kev tuag ntawm Constantine kawg ntawm txhais tes ntawm ‘Mohammed tus ob’ yim puas nees nkaum ib xyoos tom qab ntawd. Tsib xyoos ua ntej nws tuag Mohammed tau twv qhia txog kev puastsuaj ntawm Loos, thiab qhov ntawd tau ua tiav los ntawm tus Turk hu ua Mohammed tus ob.
Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.
Constantine tus kawg, tus kaum ib, tau tuag hauv kev sib ntaus ntawm Constantinople, yog li ntawd qhia meej txog tsib xyoos txij li kev tuag ntawm nws tus kwv Yauhas mus txog rau nws txoj kev tuag. Tsib xyoos ntawd raug ua qauv qhia los ntawm tsib xyoos txij li kev tuag ntawm Lamekh, tus tub, mus txog rau kev tuag ntawm Methusela, tus txiv, tsib xyoos tom qab thaum lub qhov rooj raug kaw rau saum lub nkoj. Yog li ntawd, kev tuag ntawm Exekees tus nkauj nyab raug ua qauv qhia los ntawm kev tuag ntawm Lamekh, thiab ua ke lawv ua tim khawv txog kev tuag ntawm Yauhas Palaiologos hauv xyoo 1448. Kev tuag tom qab ntawd ntawm Methusela sib haum nrog kev tuag ntawm Khetos tus nkauj nyab thiab kev puas tsuaj ntawm Yeluxalees hauv xyoo 586 BC, thiab ua ke lawv sib haum nrog kev tuag ntawm Constantine tus kaum ib.
The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.
Peb tug timkhawv ntawm ib lub sijhawm yaj saub uas pib thiab xaus nrog ib txoj kev tuag, qhia meej txog lub sijhawm ntawm kev tsim tus duab ntawm tus tsiaj qus uas xaus nrog lub cim ntawm tus tsiaj qus, thiab nws sib haum nrog kev tshaj tawm ntawm lub suab qw thaum ib tag hmo hauv keeb kwm Millerite thiab nrog kev tsim tus duab ntawm tus tsiaj qus uas xaus nrog lub cim ntawm tus tsiaj qus hauv peb keeb kwm tam sim no. Thaum lub cim ntawm tus tsiaj qus raug ua kom tiav nyob rau hauv txoj cai Hnub Caiv uas yuav los sai no, txoj kev “hais lus” yaj saub los txog raws li kev pom zoo nrog Exekees uas muaj peev xwm “hais lus” raws li nws tus kheej lub siab nyiam thaum Yeluxalees raug rhuav tshem.
Speaking
Hais Lus
At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.
Thaum txog hnub Sunday law, uas raug ua qauv qhia ua ntej los ntawm kev puas tsuaj ntawm Yeluxalees, txoj kev hais lus raws li lus faj lem ntawm Tebchaws Meskas raug cim tseg tias yog tus cev lus cuav uas hais lus zoo li tus zaj.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Thiab kuv pom dua ib tug tsiaj qus ntxiv sawv hauv ntiajteb tawm los; thiab nws muaj ob tug kub zoo li ib tug menyuam yaj, thiab nws hais lus zoo li ib tug zaj. Qhia Tshwm 13:11.
At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.
Thaum txog txoj cai hnub Sunday, Npala-as ntaus nws tus nees luav zaum peb, thiab tus nees luav thiaj hais lus.
And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.
Thiab tus Tswv qhib tus nees luav lub qhov ncauj, thiab nws hais rau Npala-as tias, Kuv tau ua dab tsi rau koj, uas koj thiaj muab ntaus kuv peb zaug no? Thiab Npala-as hais rau tus nees luav tias, Vim koj tau thuam kuv; yog muaj rab ntaj nyob hauv kuv txhais tes mas, nim no kuv twb tua koj lawm. Thiab tus nees luav hais rau Npala-as tias, Kuv puas tsis yog koj tus nees luav, tus uas koj tau caij txij thaum kuv yog koj tug los txog hnub no? Kuv puas tau ib txwm ua li no rau koj dua? Thiab nws hais tias, Tsis tau. Numbers 22:28–30.
The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.
Tus yaj saub cuav hais lus thaum txoj cai Sunday, thiab Islam kuj hais lus thaum txoj cai Sunday. Ob leeg yog yaj saub cuav raws li yaj saub tej lus faj lem. Thaum txoj cai Sunday los txog, “lub zeem muag” ntawm Habakkuk uas tau ncua ntawd, hais lus.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Vim yog qhov yog toog no tseem tseg rau lub sijhawm uas tau teem cia lawm; tiam sis thaum txog hnub kawg nws yuav hais tawm, thiab yuav tsis dag li: txawm yog nws qeeb los, cia li tos ntsoov rau nws; rau qhov nws yuav muaj tseeb tiag los, nws yuav tsis ncua ntxiv lawm. Hanpakuj 2:3.
Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.
Habakkuk yog tus yaj saub tseeb uas hais nyob rau hauv kev sib piv nrog cov yaj saub cuav. “Lub zeem muag” ntawm Habakkuk hais los ntawm lub qhov ncauj ntawm Exekees, uas yav tas los ntsiag to, thiab tom qab ntawd nws lub qhov ncauj raug qhib. Txoj lus cog tseg txog kev ua Vajtswv lub qhov ncauj tau raug muab rau Yelemis.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Vim li cas kuv txoj kev mob thiaj nyob mus li, thiab kuv qhov txhab thiaj kho tsis tau, uas tsis kam txais kev kho zoo? Koj puas yuav ua rau kuv ib yam li tus dag, thiab ib yam li tej dej uas qhuav ploj? Yog li no tus Tswv hais li no tias, Yog koj tig rov qab, ces kuv yuav coj koj rov los, thiab koj yuav sawv ntawm kuv xub ntiag: thiab yog koj muab yam muaj nqis cais tawm ntawm yam qias neeg, koj yuav zoo ib yam li kuv lub qhov ncauj: cia lawv tig rov los cuag koj; tiam sis koj tsis txhob tig rov mus cuag lawv. Yelemis 15:18, 19.
At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.
Thaum txog txoj kevcai Hnub Caiv, cuaj lub hlis uas Xakhaliyas hais tsis tau lus tau xaus thaum nws hais lus thiab lees paub tias nws tus tub lub npe yuav tsum hu ua Yauhas. Xakhaliyas sawv cev rau cov thawjcoj uas tsis ntseeg lo lus ntawm tus timtswv thib peb, hos Yauhas sawv cev rau txoj haujlwm Eliyas, uas yog pawg ntseeg uas yuav npaj kev los txog zaum ob ntawm Khetos.
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
Xakhaliyas hais rau tus tim tswv tias, Kuv yuav paub qhov no li cas? rau qhov kuv twb yog ib tug neeg laus lawm, thiab kuv tus pojniam kuj muaj hnub nyoog heev lawm. Tus tim tswv teb hais rau nws tias, Kuv yog Kaulivias, tus uas sawv ntawm Vajtswv lub xubntiag; thiab raug txib los hais rau koj, thiab qhia txoj xov zoo no rau koj. Thiab, saib seb, koj yuav ua neeg ruam hais tsis tau lus mus txog hnub uas tej no yuav muaj tiav, vim koj tsis ntseeg kuv tej lus, uas yuav muaj tiav raws li lawv lub sijhawm.
And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.
Cov neeg tos Xakhaliyas, thiab lawv xav tsis thoob tias yog vim li cas nws thiaj nyob ntev ua luaj hauv lub tuam tsev. Thaum nws tawm los, nws hais tsis tau rau lawv; lawv thiaj to taub tias nws tau pom ib zaj yog toog hauv lub tuam tsev; rau qhov nws ua tes rau lawv, thiab tseem hais tsis tau lus li. Luka 1:18–22.
Zacharias was of the eighth course of priests.
Xakhaliyas yog ib tug pov thawj nyob hauv pab pov thawj thib yim.
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.
Nyob rau hauv cov hnub nyoog ntawm Helauj, tus vajntxwv kav Yudais, muaj ib tug pov thawj hu ua Xakhaliyas, nyob hauv pawg haujlwm ntawm Anpiyas; thiab nws tus pojniam yog ib tug ntawm Aaron cov ntxhais, thiab nws lub npe hu ua Elisabet. Thiab nkawd ob leeg yog neeg ncaj ncees nyob rau ntawm Vajtswv xub ntiag, taug kev hauv txhua lo lus txib thiab txhua txoj kevcai ntawm tus Tswv yam tsis muaj chaw raug liam. Thiab nkawd tsis muaj menyuam, vim Elisabet yog pojniam qhuav; thiab nkawd ob leeg kuj laus heev lawm. Thiab muaj li no tshwm sim tias, thaum nws ua tes haujlwm pov thawj nyob rau ntawm Vajtswv xub ntiag raws li txheej txheem ntawm nws pawg haujlwm, raws li txoj kevcai ib txwm ntawm tes haujlwm pov thawj, nws raug rho los hlawv xyab thaum nws nkag mus rau hauv tus Tswv lub tuam tsev. Thiab tas nrho pawg neeg coob nyob sab nraud thov ntuj rau lub sijhawm hlawv xyab. Lukas 1:5–10.
All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.
Cov yaj saub txhua tus sawv cev rau hnub kawg, thiab Xakhaliyas tau nkag mus hauv lub tuam tsev, ib yam li Exekees ua. Nws yog nyob hauv pawg thib yim ntawm cov pov thawj, uas cim ua ib lub cim ntawm yim tug ntsuj plig nyob hauv Nau-es lub nkoj uas tau hla ntawm lub ntiajteb qub mus rau lub ntiajteb tshiab. Nws thiab nws tus pojniam nkawd ob leeg tsis muaj chaw txhaum, los Xakhaliyas ho yuav ua xyem xyav rau Gabriel cov lus. Kev txav Millerite tau pib ua neeg Filadefia (tsis muaj chaw txhaum) tab sis tau hloov mus ua neeg Laodixeya xyoo 1856. Hauv hnub kawg, tus tim tswv txoj xov yog tus tim tswv thib peb txoj xov, thiab Gabriel txoj xov rau Xakhaliyas sawv cev rau tus tim tswv thib peb txoj xov thiab kuj yog txoj xov ntawm Eliyas thiab, raws li sawv cev los ntawm Yauhas uas ua kevcai raus dej.
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.
Ces ib tug tim tswv ntawm tus Tswv tau tshwm rau nws, sawv ntawm sab xis ntawm lub thaj hlawv xyab. Thaum Xakhaliyas pom nws, nws ntshai heev thiab kev ntshai txawm poob los saum nws. Tiamsis tus tim tswv hais rau nws tias, Tsis txhob ntshai, Xakhaliyas; rau qhov koj tej lus thov twb raug hnov lawm; thiab koj tus pojniam Elisabeta yuav yug ib tug tub rau koj, thiab koj yuav hu nws lub npe hu ua Yauhas. Thiab koj yuav muaj kev xyiv fab thiab kev zoo siab; thiab coob leej yuav zoo siab rau nws txoj kev yug los. Rau qhov nws yuav loj hauv tus Tswv lub qhov muag, thiab nws yuav tsis haus cawv txiv hmab los cawv muaj zog; thiab nws yuav puv npo Vaj Ntsuj Plig Dawb Huv txij hauv nws niam plab los. Thiab nws yuav coj coob leej ntawm cov Yixalayees cov menyuam rov qab los cuag tus Tswv lawv tus Vajtswv. Thiab nws yuav mus ua ntej nws nyob hauv Eliyas tus ntsuj plig thiab hwjchim, kom tig cov txiv lub siab los rau cov me nyuam, thiab cov uas tsis mloog lus los rau cov neeg ncaj ncees txoj kev txawj ntse; kom npaj ib haiv neeg uas raug npaj tseg rau tus Tswv. Ces Xakhaliyas hais rau tus tim tswv tias, Kuv yuav paub qhov no los ntawm yam twg? rau qhov kuv yog ib tug txiv neej laus lawm, thiab kuv tus pojniam kuj muaj hnub nyoog heev lawm. Thiab tus tim tswv teb hais rau nws tias, Kuv yog Khabiliyis, tus uas sawv hauv Vajtswv xubntiag; thiab raug txib tuaj hais rau koj, thiab qhia txoj xov zoo zoo siab no rau koj. Lukas 1:11–19.
Zacharias doubted that the message of the Elijah to come would be fulfilled.
Xakhaliyas ua xyem tias txoj xov ntawm tus Eliyas uas yuav los yuav raug ua kom tiav.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Saib seb, Kuv yuav txib Eliyas tus cev Vajtswv lus tuaj cuag nej ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv los txog: Thiab nws yuav tig cov txivcov siab mus rau cov menyuam, thiab cov menyuam lub siab mus rau lawv cov txiv, tsam kuv tuaj ntaus lub ntiajteb nrog txoj kev foom phem. Malakis 4:5, 6.
Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.
Muam White, nyob rau hauv lub ntsiab lus ntawm Exekees tshooj cuaj hais txog kev muab lub cim foob, qhia meej tias yog vim li cas cov thawj coj ntawm lub koom txoos Laodicean Xya-hnub Adventist raug sawv cev los ntawm Zacharias txoj kev tsis ntseeg.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Pawg neeg uas tsis xav tu siab rau lawv tus kheej txoj kev poob qis sab ntsuj plig, thiab tsis quaj ntsuag rau lwm tus tej kev txhaum, yuav raug tso tseg tsis muaj Vajtswv lub foob. Tus Tswv txib Nws cov tub txib, yog cov txiv neej uas tuav tej cuab yeej tua neeg hauv lawv txhais tes hais tias: ‘Nej cia li mus raws nws hla thoob plaws hauv lub nroog, thiab ntaus: nej lub qhov muag txhob khuv leej, thiab nej txhob muaj kev hlub tshua li: cia li tua kom tuag tag nrho, cov laus thiab cov hluas, cov nkauj xwb, thiab cov me nyuam yaus, thiab cov poj niam: tiam sis txhob txav ze rau ib tug neeg twg uas muaj lub cim nyob saum nws; thiab nej cia li pib ntawm Kuv lub chaw dawb huv. Ces lawv txawm pib ntawm cov txwj laus uas nyob ntawm lub tuam tsev xub ntiag.’
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Ntawm no peb pom tias pawg ntseeg—tus Tswv lub chaw dawb huv—yog thawj tus raug tus nplawm ntawm Vajtswv txoj kev chim. Cov txwj laus, cov uas Vajtswv tau pub qhov kaj loj rau lawv thiab uas tau sawv ua cov neeg zov saib xyuas tej txiaj ntsig sab ntsuj plig ntawm haiv neeg, tau ntxeev siab rau txoj kev cia siab uas tau muab tso rau lawv. Lawv tau tuav txoj hauj lwm tias peb tsis tas yuav tos ntsoov tej txuj ci tseem ceeb thiab qhov kev tshwm sim meej tseeb ntawm Vajtswv lub hwj chim ib yam li nyob rau tej hnub dhau los. Lub sijhawm twb hloov lawm. Cov lus no txhawb lawv txoj kev tsis ntseeg, thiab lawv hais tias: Tus Tswv yuav tsis ua qhov zoo, thiab Nws kuj yuav tsis ua qhov phem. Nws muaj txoj kev khuv leej dhau lawm uas yuav los xyuas Nws haiv neeg hauv txoj kev txiav txim. Yog li ntawd lo lus quaj tias ‘Kev thaj yeeb thiab kev nyab xeeb’ tawm ntawm cov neeg uas yuav tsis rov tsa lawv lub suab nrov li raj xyu kom qhia Vajtswv haiv neeg lawv tej kev txhaum thiab qhia tsev neeg Yakhauj lawv tej kev txhaum lawm. Cov dev ntsiag to no uas tsis kam tom yog cov uas hnov raug txoj kev pauj ncaj ncees ntawm Vajtswv uas raug ua rau chim. Cov txiv neej, cov hluas nkauj, thiab tej me nyuam yaus puav leej piam sij ua ke.” Testimonies, volume 5, 211.
Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.
Xakhaliyas tsis ntseeg txoj xov ntawm tus tim tswv thib peb, uas yog txoj xov Eliyas uas rov hais dua keeb kwm ntawm Yauhas tus Muab Neeg Ua Kev Cai Raus Dej ib yam li keeb kwm ntawm William Miller.
Five Months
Tsib Lub Hlis
Elisabeth hid her pregnancy for five months.
Elisabeth zais nws cev xeeb tub tau tsib lub hlis.
And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.
Tom qab tej hnub ntawd, nws tus pojniam Elisabeth thiaj xeeb tub, thiab nws muab nws tus kheej zais tau tsib lub hlis, hais tias, “Tus Tswv tau ua li no rau kuv hauv tej hnub uas Nws tig ntsia kuv, kom tshem kuv txoj kev txaj muag ntawm tibneeg.” Thiab nyob rau lub hlis thib rau, tus timtswv Gabriel raug Vajtswv txib mus rau ib lub nroog hauv Kalilais, hu ua Nazareth. Lukas 1:24–26.
Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.
Xakhaliyas yog nyob hauv qib yim ntawm cov pov thawj, uas phim raws li kev txiav kevcai ntawm nws tus tub Yauhas rau hnub yim, thaum Xakhaliyas yuav rov hais lus dua. Nws thiab nws tus tub Yauhas sawv cev rau yim tug ntsujplig uas nyob saum Nau-a lub nkoj, uas tau raug zais kom dim ntawm txojkev tuag uas dej nyab coj los rau hauv tsib lub hlis, lossis ib puas tsib caug hnub. Ib puas tsib caug hnub ntawm lub sijhawm cev xeeb tub thiab dej nyab ntawd phim raws li ob ntu ntawm tsib lub hlis hauv Tshwm Sim cuaj.
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
Xakhaliyas thiab nws tus tub Yauhas kuj sawv cev rau lub sijhawm thaum pawg ntseeg xya, Laodicea, hloov mus rau pawg ntseeg yim, Philadelphia. Txij ntawm Xakhaliyas txoj haujlwm hauv pawg kev pabcuam yim mus txog rau nws tus tub Yauhas txoj kev ua kevcai txiav rau hnub yim yog sawv cev rau ib lub sijhawm yaj saub uas tus lej yim qhia txog qhov pib thiab qhov kawg. Nyob hauv lub sijhawm yaj saub ntawd muaj ib lub sijhawm tsib hlis uas sawv cev rau ib ntu ntawm kev zais tseg.
The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.
Kev “hais lus” ntawm txojkev yaj saub qhia kom paub txog txoj cai Sunday uas yuav los sai sai no, yog li Zacharias thiaj hais lus ntawm lub sijhawm txoj cai Sunday, thaum nws tus tub raug muab kaw ruaj, raws li tau sawv cev los ntawm txoj haujlwm txiav kevcai. Hauv zaj keeb kwm ntawd, ua ntej txoj cai Sunday thaum Zacharias hais lus, thaum kawg tsib lub hlis, nyob rau lub hlis thib rau Mary mus xyuas Elisabeth thiab Vaj Ntsuj Plig Dawb Huv pleev roj rau Elisabeth, tus uas raws li ib tug pojniam sawv cev rau kev pleev roj rau Vajtswv pawg ntseeg plaub lub hlis ua ntej txoj cai Sunday uas yuav los sai sai no.
And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.
Thaum lub sijhawm ntawd, Maivliag txawm sawv tsees thiab maj nroos mus rau thaj av toj siab, mus rau ib lub nroog hauv Yudas; nws nkag mus rau hauv Xakhaliyas lub tsev, thiab cev lus txais tos Elisapes. Thiab muaj li no, thaum Elisapes hnov Maivliag txoj lus txais tos, tus me nyuam hauv nws plab txawm dhia; thiab Elisapes tau raug Vaj Ntsuj Plig Dawb Huv puv npo: ces nws qw nrov nrov hais tias, Koj tau koob hmoov tshaj plaws hauv cov poj niam, thiab cov txiv ntawm koj lub plab kuj tau koob hmoov. Ua cas ho muaj li no rau kuv, uas kuv tus Tswv niam thiaj li tuaj cuag kuv? Vim saib seb, thaum koj txoj lus txais tos nrov txog hauv kuv pob ntseg nkaus xwb, tus me nyuam hauv kuv plab txawm dhia vim muaj kev xyiv fab. Thiab foom koob hmoov rau tus uas ntseeg: rau qhov tej uas tus Tswv tau hais rau nws yuav muaj tiav. Luka 1:39–45.
At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.
Thaum kawg ntawm tsib hlis, Elisabeth hais rau Maivliag “nrog ib lub suab nrov nrov,” qhuas Maivliag txoj kev ntseeg hauv Gabriyee txoj xov, uas nyob rau hnub kawg yog tus tim tswv thib peb txoj xov. Elisabeth tus txiv Xakaliyas twb tsis ntseeg lawm, tiam sis Maivliag tsis yog li ntawd. Maivliag hnov Gabriyee txoj xov tsib hlis tom qab Xakaliyas, yog li ntawd nws txoj kev ntseeg hauv tus tim tswv thib peb raug cim tseg tias los txog tom qab txoj xov zais ntawm tsib hlis raug qhib tawm. Txoj xov zais ntawm tsib hlis nyob rau hnub kawg yog thawj tsib hlis ntawm Qhia Tshwm cuaj nqe tsib. Maivliag sawv cev rau pawg ntseeg ntawm hnub kawg uas lees txais tus tim tswv thib peb txoj xov, uas suav nrog ib qho kev qhib tshwj xeeb ntawm tsib hlis ua ntej qhov kev hais tawm txog txoj cai Hnub Caiv uas yuav los sai, uas los txog kwv yees li plaub hlis tom qab.
At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.
Ntawm cov cim kev nyob ntawm Maivliag txoj kev mus xyuas, txoj kev txav ntawm thawj thiab tus tim tswv thib ob, uas Xakhaliyas thiab Elixanpes sawv cev, txuas nrog txoj kev txav ntawm tus tim tswv thib peb uas Maivliag thiab Yauxej sawv cev. Xakhaliyas sawv cev rau ib tug nom ntawm ib lub koom txoos uas tsis ntseeg tus tim tswv thib peb txoj xov, hos Yauxej tus kws ntoo sawv cev rau ib txoj kev txav uas raug sawv cev los ntawm haujlwm txhawb nqa tus kheej. Kev Ntseeg Advent xaus raws li nws tau pib, thiab nws tau pib ua ib txoj kev txav, tsis yog ib lub qauv koom txoos uas muaj kev npaj tsim tsa. Txoj kev txav ntawm ib puas plaub caug plaub txhiab, uas Yauxej, Maivliag, thiab Khetos sawv cev, yog cov txheeb ze ncaj qha ntawm txoj kev txav Millerite uas Xakhaliyas, Elixanpes, thiab Yauhas sawv cev, thiab kev tsis ntseeg ntawm xyoo 1863 raug sawv cev los ntawm Xakhaliyas. Xyoo 1863 sawv cev rau kev tsis ntseeg thawj thiab tus tim tswv thib ob cov xov, hos txoj kev txav ntawm tus tim tswv thib peb sawv cev rau Maivliag txoj kev ntseeg.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.
“Cov tubtxib saum ntuj raug xa los pab tus tubtxib saum ntuj uas muaj hwjchim los saum ntuj ceeb tsheej los, thiab kuv hnov tej suab uas zoo li nrov thoob plaws txhua qhov chaw, hais tias, ‘Nej kuv haiv neeg, cia li tawm hauv nws los, kom nej txhob koom nrog nws tej kev txhaum, thiab kom nej txhob raug nws tej xwm txheej phem.’ Rau qhov nws tej kev txhaum twb nce mus txog ntuj lawm, thiab Vajtswv twb nco txog nws tej kev tsis ncaj lawm.” Zaj lus no zoo li yog ib qho ntxiv rau zaj lus thib peb, koom nrog nws ib yam li suab quaj thaum ib tag hmo tau koom nrog tus tubtxib saum ntuj zaj lus thib ob hauv xyoo 1844. Vajtswv lub yeeb koob nyob saum cov neeg dawb huv uas ua siab ntev thiab tos ntsoov, thiab lawv thiaj tsis ntshai li tshaj tawm lo lus ceeb toom kawg uas hnyav thiab dawb huv ntawd, tshaj tawm txog Npanpiloo txoj kev poob, thiab hu Vajtswv haiv neeg kom tawm hauv nws los xwv lawv thiaj dim tau ntawm nws txoj kev txiav txim uas txaus ntshai.” Early Writings, 277.
The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.
Kev los sib koom ua ke ntawm ob txoj xov yog raug sawv cev los ntawm Maivliag mus xyuas Elisabetaus, thiab lub ntsiab ntawd los txog thaum tsib lub hlis uas raug zais cia raug nthuav tawm. Lub ntsiab ntawd yog qhov chaw uas ob zaj lus faj lem sib koom thiab raug tshaj tawm ua ke. Ib zaj raug tshaj tawm los ntawm Elisabetaus, hos lwm zaj los ntawm Maivliag. Kev sib koom ua ke ntawm ob txoj xov qhia meej tias thaum twg lub suab qw thaum ib tag hmo los koom nrog txoj xov ntawm tus tim tswv thib ob, thiab qhov ntawd tau tshwm sim hauv keeb kwm Millerite ntawm lub rooj sib txoos pw hav zoov Exeter.
After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.
Tom qab Elisabeth thiab tom qab ntawd Mary tau hais lawv tej lus tshaj tawm lawm, “Mary nyob nrog nws kwv yees peb lub hlis, ces rov qab mus rau nws tsev.” Lukas 1:56. Lub sij hawm rau caum-rau hnub txij Exeter mus txog Lub Kaum Hli 22, 1844 raug sawv cev los ntawm plaub lub hlis ntawd, uas xaus rau ntawm txoj cai Hnub Caiv uas yuav los sai sai no, thaum Zacharias hais lus. Plaub lub hlis ntawd sawv cev rau lub sij hawm ntawm kev tshaj tawm zaj lus ntawm kev quaj thaum ib tag hmo, uas los txog tom qab zaj lus ntawm tsib lub hlis uas zais cia.
The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.
Ob zaj lus hauv keeb kwm Millerite yog tus tim tswv ib thiab tus tim tswv ob, thiab zaj lus ntawm tus tim tswv ib tau txais hwj chim los ntawm kev ua tiav ntawm ib qho lus faj lem txog sijhawm uas tau pib nrog ib lub sijhawm tsib lub hlis, uas tau raug zais ib feem kom txog kaum hnub ua ntej nws ua tiav rau lub Yim Hli 11, 1840, raws li Josiah Litch tau nthuav tawm. Kev txhawb zog rau zaj lus ntawm tus tim tswv ob yog kev kho qhov kev twv yuam kev ntawm xyoo 1843, uas tau tshwm sim ntawm Exeter camp meeting, raws li Samuel Snow tau nthuav tawm.
The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.
Kev tshaj tawm ob txheej lus ntawm lub suab qw thaum ib tag hmo raug sawv cev tias yog ib lub sijhawm luv luv ua ntej lub qhov rooj raug kaw; hauv zaj dab neeg ntawm Nau‑ees, qhov ntawd qhib tau ib lub sijhawm tsib hlis uas xaus nrog lub nkoj los zaum saum roob Ararat. Lub sijhawm ntawm kev tshaj tawm lub suab qw thaum ib tag hmo los tom qab kev qhib cov tsib hlis zais cia, uas tau los kaum hnub ua ntej Lub Yim Hli 11, 1840, thiab nws kuj los tom qab tus Tswv tshem Nws txhais tes tawm ntawm cov cim uas Nws tau npog cia rau saum daim chart 1843. Kaum hnub txij Lub Yim Hli 1 txog 11 phim nrog rau rau caum rau hnub txij Exeter mus txog Lub Kaum Hli 22, 1844, thiab ob txheej tim khawv no qhia meej txog kev qhib ib lub sijhawm tsib hlis uas tau zais cia, nrog rau kev kho qhov kev tshaj tawm uas tsis raug uas tau tsim thawj qhov kev poob siab, thiab nws tshwm sim thaum Mary ntsib thiab txais tos Elisabeth hauv lub hli thib rau.
At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.
Thaum txog txoj cai Hnub Caiv, Tebchaws Meskas hais lus zoo li ib tug zaj, tus nees luav ntawm Islam hais lus, thiab yog toog pom ntawm Habakkuk hais tawm los ntawm lub qhov ncauj ntawm Yelemis, Xakaliyas thiab Exekees. Thaum txog txoj cai Hnub Caiv Exekees yog ib lub cim, yog li sawv cev rau tus chij uas raug tsa siab rau thaum txog txoj cai Hnub Caiv. Ob ntawm cuaj nqe siv lo lus “cim” hauv Exekees qhia tias “hnub Xanpataus” yog lub cim ntawm txoj kev ua kom dawb huv uas sawv cev rau kev sib koom ua ke ntawm Vajtswv thiab tib neeg.
But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
Tiamsis kuv ua rau kuv lub npe, kom nws txhob raug ua qias neeg rau ntawm cov tebchaws lwm haiv neeg, nyob hauv lawv tej nruab nrab, uas lawv cov neeg pom kuv thaum kuv qhia kuv tus kheej rau lawv, thaum kuv coj lawv tawm hauv lub tebchaws Iziv. Yog li ntawd kuv thiaj ua kom lawv tawm hauv lub tebchaws Iziv, thiab coj lawv mus rau hauv tebchaws moj sab qhua. Thiab kuv tau muab kuv tej kab ke rau lawv, thiab qhia kuv tej kev txiav txim rau lawv, tej uas yog ib tug neeg ua raws, nws yuav muaj txoj sia nyob hauv tej ntawd.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.
Tsis tas li ntawd thiab, Kuv tau muab Kuv cov hnub Xanpataus rau lawv, kom ua ib lub cim nruab nrab ntawm Kuv thiab lawv, kom lawv thiaj paub tias Kuv yog tus Tswv uas ua kom lawv dawb huv. Tiamsis tsev neeg Ixayees tau ntxeev siab tawm tsam Kuv hauv tebchaws moj sab qhua: lawv tsis taug raws li Kuv txoj kevcai, thiab lawv saib tsis taus Kuv tej kev txiav txim, tej uas yog tibneeg ua raws mas nws yuav muaj sia nyob hauv tej ntawd; thiab lawv ua qias neeg heev rau Kuv cov hnub Xanpataus: ces Kuv hais tias, Kuv yuav nchuav Kuv txoj kev chim siab rau saum lawv hauv tebchaws moj sab qhua, kom rhuav tshem lawv. Tiamsis Kuv tau ua rau Kuv lub npe, kom lub npe ntawd txhob raug ua qias neeg rau ntawm cov lwm haiv neeg xub ntiag, cov uas lawv pom Kuv coj lawv tawm los. Tsis tas li ntawd thiab, Kuv tsa Kuv txhais tes cog lus rau lawv hauv tebchaws moj sab qhua, tias Kuv yuav tsis coj lawv mus rau hauv lub tebchaws uas Kuv tau muab rau lawv, ib lub tebchaws uas muaj mis nyuj thiab zib ntab ntws lug, uas yog lub hwjchim ci ntsa iab ntawm txhua lub tebchaws; vim lawv saib tsis taus Kuv tej kev txiav txim, thiab tsis taug raws li Kuv txoj kevcai, tiamsis ua qias neeg rau Kuv cov hnub Xanpataus: rau qhov lawv lub siab mus raws lawv tej mlom. Txawm li ntawd los, Kuv lub qhov muag tseem khuvleej lawv, tsis txhob rhuav tshem lawv, thiab Kuv kuj tsis tau muab lawv tua kom tu noob hauv tebchaws moj sab qhua. Tiamsis Kuv hais rau lawv cov menyuam hauv tebchaws moj sab qhua tias, Nej txhob taug raws li nej tej yawg koob tej kevcai, thiab txhob ua raws li lawv tej kev txiav txim, thiab txhob ua kom nej tus kheej qias neeg nrog lawv tej mlom: Kuv yog tus Tswv nej tus Vajtswv; nej cia li taug raws li Kuv txoj kevcai, thiab ceev Kuv tej kev txiav txim, thiab ua raws li tej ntawd; Thiab nej yuav tsum ua kom Kuv cov hnub Xanpataus dawb huv; thiab tej ntawd yuav ua ib lub cim nruab nrab ntawm Kuv thiab nej, kom nej thiaj paub tias Kuv yog tus Tswv nej tus Vajtswv. Exekees 20:9–20.
Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.
Exekhee sawv cev rau tus chij ntawm ib puas plaub caug plaub txhiab leej, thiab lub cim ntawm Vajtswv txoj kev ua Vajtswv koom nrog tib neeg yog tus Tswv tej “hnub Xanpataus.” Exekhee yog lub cim thaum pib ntawm kev raug vij, thiab nws yog lub cim thaum Yeluxalees raug rhuav tshem, thaum nws raug tsa siab ua ib tug chij. Thaum pib ntawm kev raug vij, cov uas tsis kam pom thiab tsis kam hnov, cov uas qias neeg Nws tej “hnub Xanpataus”, lawv kuj yog ib lub cim.
Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
Tom qab no muaj qee leej ntawm cov txwj laus ntawm cov Yixayee tuaj cuag kuv, thiab zaum ntawm kuv xub ntiag. Ces lo lus ntawm tus Tswv tau los cuag kuv, hais tias, Leej tub ntawm neeg, cov txivneej no tau tsa lawv tej mlom rau hauv lawv lub siab, thiab muab lub chaw dawm ntawm lawv txoj kev txhaum tso rau ntawm lawv lub ntsej muag: puas tsim nyog kom lawv nug kuv li? Yog li ntawd, cia li hais rau lawv, thiab hais rau lawv tias, Tus Tswv Vajtswv hais li no; Txhua tus neeg hauv tsev neeg Yixayee uas tsa nws tej mlom rau hauv nws lub siab, thiab muab lub chaw dawm ntawm nws txoj kev txhaum tso rau ntawm nws lub ntsej muag, thiab los cuag tus yaj saub; kuv yog tus Tswv yuav teb tus uas los ntawd raws li nws tej mlom coob npaum li cas; kom kuv thiaj li yuav ntes tau tsev neeg Yixayee hauv lawv lub siab, vim lawv txhua tus tau khiav deb ntawm kuv vim yog lawv tej mlom.
Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.
Yog li no hais rau tsev neeg Ixayees tias, Tus Tswv Vajtswv hais li no; Cia li hloov siab lees txim, thiab tig nej tus kheej tawm ntawm nej tej mlom; thiab tig nej ntsej muag kom deb ntawm nej tej kev qias vuab tsuab huv si. Rau txhua tus ntawm tsev neeg Ixayees, lossis ntawm tus neeg txawv teb chaws uas nyob tsaws chaw hauv Ixayees, tus uas cais nws tus kheej tawm ntawm kuv mus, thiab tsa nws tej mlom rau hauv nws lub siab, thiab muab qhov chaw dawm ntawm nws txoj kev txhaum tso rau ntawm nws xub ntiag, thiab tuaj cuag ib tug yaj saub kom nug nws txog kuv; kuv yog tus Tswv yuav teb nws los ntawm kuv tus kheej: Thiab kuv yuav tig kuv ntsej muag tawm tsam tus neeg ntawd, thiab yuav ua kom nws ua ib lub cim thiab ib lo lus paj lug, thiab kuv yuav txiav nws tawm hauv nruab nrab ntawm kuv haiv neeg; thiab nej yuav paub tias kuv yog tus Tswv. Thiab yog tus yaj saub raug ntxias thaum nws hais ib lo lus twg, kuv yog tus Tswv tau ntxias tus yaj saub ntawd lawm, thiab kuv yuav ncab kuv txhais tes tawm tsam nws, thiab yuav rhuav tshem nws tawm hauv nruab nrab ntawm kuv haiv neeg Ixayees. Thiab lawv yuav ris lub txim ntawm lawv txoj kev txhaum: lub txim ntawm tus yaj saub yuav zoo ib yam li lub txim ntawm tus uas mus nrhiav nws; kom tsev neeg Ixayees txhob yuam kev tawm ntawm kuv mus ntxiv lawm, thiab txhob ua kom lawv tus kheej qias ntxiv lawm nrog lawv tej kev hla kev cai huv si; tiam sis kom lawv thiaj ua tau kuv haiv neeg, thiab kuv thiaj ua tau lawv tus Vajtswv, tus Tswv Vajtswv hais li ntawd. Exekhee 14:1–11.
At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.
Nyob hauv Nashville, cov uas nyob hauv lub koom txoos Xya-Hnub Adven uas yog Laodicea, cov uas tsis ntseeg ib yam li Zacharias; cov uas tau “tuav txoj hauj lwm tias peb tsis tas yuav tos ntsoov rau tej txuj ci tseem ceeb thiab kev tshwm sim pom tseeb ntawm Vajtswv lub hwj chim ib yam li nyob rau cov hnub qub,” raws li sawv cev los ntawm xyoo 1840 txog xyoo 1844, yuav raug cov uas nyob sab nraud ntawm Adventism nug hais tias vim li cas lawv ho tsis ceeb toom. Lawv dhau los ua “lub cim” ntawm zaj xov cuav hais txog kev thaj yeeb thiab kev ruaj ntseg, uas cim txog kev cais tawm ntawm cov txawj ntse thiab cov ruam, raws li sawv cev los ntawm ob lub tsev ntaub uas tawm tsam ib leeg ntawm lub rooj sib txoos pw hav zoov hauv Exeter. Lawv nqa ib “lub cim” ntawm kev teev mlom thiab kev tawm tsam, thaum Ezekiel nqa zaj lus ceeb toom yaj saub uas yog tseeb. Thaum kawg ntawm txoj kev vij, thaum Yeluxalees raug rhuav tshem, uas sawv cev rau txoj cai Hnub Caiv, lub cim ntawm kev tawm tsam yog lub cim ntawm tus tsiaj qus thiab lub cim ntawm kev mloog lus yog lub foob ntawm Vajtswv.
Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.
Rau txoj kev sim no raug kaw tas nrho rau Adventism thaum txog txoj cai Hnub Sunday, thiab muaj ib lub cim ntawm cov neeg ncaj ncees thiab cov neeg phem uas raug cim rau ntawd. Kev kaw ntawm txoj kev sim thaum txoj cai Hnub Sunday uas yuav los sai no yog ib qho piv txwv txog kev kaw ntawm txoj kev sim thaum Michael sawv tsees, thiab nyob ntawd lub cim ntawm kev tuag ntawm cov neeg coob coob raug sawv cev los ntawm Gog thiab Magog.
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
Cov neeg taug kev uas hla mus thoob plaws lub tebchaws, thaum leejtwg pom ib tug tibneeg pob txha, nws yuav tsa ib lub cim rau ntawm ntawd, mus txog thaum cov neeg faus neeg tau coj nws mus faus rau hauv lub hav Hamongog. Thiab lub npe ntawm lub nroog los kuj yuav hu ua Hamonah. Yog li ntawd lawv thiaj yuav ntxuav lub tebchaws kom huv. Ezekiel 39:15, 16.
The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.
Lub cim ntawm txoj kev cog lus raug qhia tseg nyob hauv Ezekiel tshooj peb caug xya, qhov chaw uas lub hav txwv txha tuag raug coj los ciaj sia thiab ob tug pas raug txuas ua ke. Cov txwv txha raug coj los ciaj sia los ntawm ib txoj xov ntawm Islam, uas raug sawv cev ua plaub cua, yog li ntawd ua ib yam piv txwv txog lub yim hli ntuj hnub kaum ib, 1840. Ob tug pas raug muab los ua ib tug, yog li ntawd sawv cev rau kev txuas ua ke ntawm txoj xov ntawm tus tim tswv thib ob nrog txoj xov ntawm kev quaj thaum ib tag hmo. Cov txwv txha yog kev muaj hwj chim pub rau tus tim tswv thawj, hos ob tug pas yog kev muaj hwj chim pub rau tus tim tswv thib ob. Tom qab ntawd Vajtswv haiv neeg yog Nws cov neeg uas raug xaiv raws li txoj kev cog lus nyob rau hnub kawg, raug sawv cev los ntawm Yauhas, ua ib puas plaub caug plaub txhiab leej.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Tsis tas li ntawd, Kuv yuav cog lus txoj kev thaj yeeb nrog lawv; nws yuav yog ib txoj kev cog lus uas nyob mus ib txhis nrog lawv: thiab Kuv yuav tsa lawv nyob ruaj, thiab ua kom lawv coob zuj zus, thiab yuav tsa Kuv lub chaw dawb huv nyob hauv lawv nruab nrab mus ib txhis. Kuv lub tsev ntaub kuj yuav nrog lawv nyob thiab: muaj tseeb, Kuv yuav yog lawv tus Vajtswv, thiab lawv yuav yog Kuv haiv neeg. Thiab cov neeg txawv tebchaws yuav paub tias Kuv uas yog tus Tswv ua kom cov Yixayee dawb huv, thaum Kuv lub chaw dawb huv yuav nyob hauv lawv nruab nrab mus ib txhis. Exekhee 37:26–28.
The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”
Kev sib xyaw ntawm Vajtswv-txojkev thiab tibneeg-keeb yog sawv cev nyob hauv ntau yam hauv Vajtswv Txojlus, thiab ib qho piv txwv yog thaum “lub chaw ruaj khov ntawm tus ntsujplig” uas nyob hauv tibneeg lub siab dua raug txuas nrog lub chaw ruaj khov ntawm Vajtswv lub tuam tsev dawb huv. Thaum chav zwm txwv saum ntuj ceeb tsheej uas sawv cev rau Vajtswv lub chaw ruaj khov raug koom nrog lub chaw ruaj khov ntawm tibneeg lub siab dua, Vajtswv haivneeg raug “ua kom dawb huv,” thiab Nws nyob “hauv lawv nruab nrab mus ibtxhis.”
After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.
Tom qab tshooj peb caug xya, Exekhees nthuav tawm tshooj peb caug yim thiab peb caug cuaj, qhov uas nws hais txog Kauj thiab Magauj ua cov cim sawv cev rau kev koom tes ua ib pab ntawm noob neej uas nyob sab nraud ntawm Vajtswv haiv neeg uas raug xaiv hauv txoj kev khi lus. Hauv tshooj plaub caug, haiv neeg hauv txoj kev khi lus ntawm tshooj peb caug xya raug sawv cev ua ib lub tuam tsev uas puv thoob plaws tag nrho lub ntiajteb. Tshooj peb caug yim mus txog plaub caug sawv cev rau kev sawv los ntawm Vajtswv haiv neeg hauv txoj kev khi lus nyob rau hnub kawg, raws li cov lej 38 thiab 40 sawv cev.
We will continue these things in the next article.
Peb yuav txuas ntxiv tej no hauv zaj ntawv tom ntej.