In Genesis chapters four and five the genealogy of Cain is contrasted with the genealogy of Seth.

Hauv Chivkeeb tshooj plaub thiab tsib, muab Khayee caj ces los piv rau Xej caj ces kom pom qhov sib txawv.

Good Lamech and Bad Lamech

Lamech Tus Zoo thiab Lamech Tus Phem

The two lines represent the contrast between the lost and the saved, and some of the descendants of the two lines represent parallel ‘descendant symbols’ of the contrasted lines. Cain represents a class who possesses no repentance for sin, and only mourns for their own condition.

Ob caj ces no sawv cev qhia txog qhov sib txawv ntawm cov uas ploj lawm thiab cov uas tau txais kev cawmdim, thiab qee tus xeeb ntxwv ntawm ob caj ces no sawv cev ua cov ‘cim xeeb ntxwv’ uas sib thooj hauv ob caj ces uas sib txawv ntawd. Khayee sawv cev rau ib pab neeg uas tsis muaj kev hloov siab lees txim rau kev txhaum li, thiab tsuas tu siab rau lawv tus kheej lub zwj ceeb xwb.

And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground. And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand; When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. And Cain said unto the Lord, My punishment is greater than I can bear. Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him. And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden. Genesis 4:10–16.

Thiab nws hais tias, Koj tau ua dabtsi lawm? Koj tus kwv cov ntshav lub suab quaj hu kuv hauv av tuaj. Nimno koj raug foom tsis zoo thiab raug ntiab tawm ntawm thaj av uas tau rua ncauj txais koj tus kwv cov ntshav ntawm koj txhais tes; thaum koj ua liaj ua teb, txij no mus thaj av yuav tsis pub nws lub zog rau koj lawm; koj yuav ua neeg khiav nkaum thiab loj leeb nyob hauv ntiajteb. Cain thiaj hais rau tus Tswv tias, Kuv lub txim hnyav tshaj qhov uas kuv ris taus. Saib maj, hnub no koj tau ntiab kuv tawm ntawm saum npoo ntiajteb; thiab kuv yuav raug zais ntawm koj lub xubntiag; kuv yuav ua neeg khiav nkaum thiab loj leeb nyob hauv ntiajteb; thiab yuav muaj li no tias txhua tus uas ntsib kuv yuav muab kuv tua. Tus Tswv thiaj hais rau nws tias, Yog li ntawd, leejtwg tua Cain, tus ntawd yuav raug ua pauj xya npaug. Tus Tswv thiaj tso ib lub cim rau Cain, kom leejtwg ntsib nws thiaj tsis muab nws tua. Cain thiaj tawm ntawm tus Tswv lub xubntiag mus, thiab mus nyob hauv lub tebchaws Nod, sab hnub tuaj ntawm Eden. Chivkeeb 4:10–16.

Cain represents a class of the unrepentant who only focus upon their own sorrowful condition, which they have brought upon themselves by refusing to seek to do good.

Ka-ees sawv cev rau ib pab neeg uas tsis kam hloov siab lees txim, cov uas tsuas tsom ntsoov rau lawv tus kheej txoj kev txom nyem uas lawv tau coj los raug lawv tus kheej vim lawv tsis kam nrhiav kev ua zoo.

But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. Genesis 4:5–7.

Tiamsis nws tsis txaus siab rau Khayee thiab Khayee tej khoom fij. Khayee thiaj npau taws heev, thiab nws lub ntsej muag ntshaus. Yawmsaub hais rau Khayee tias, Vim li cas koj npau taws? Thiab vim li cas koj lub ntsej muag ntshaus? Yog koj ua zoo, koj yuav tsis tau txais kev lees yuav lov? Tiamsis yog koj tsis ua zoo, kev txhaum pw ntawm qhov rooj. Nws yuav ntshaw koj, thiab koj yuav kav nws. Chivkeeb 4:5–7.

Six Deaths—Three Alphas and Three Omegas

Rau Txoj Kev Tuag—Peb Qhov Alafa thiab Peb Qhov Aumeka

In the last articles we identified Enoch as a symbol of the first angel, Lamech as a symbol of the second angel, Methuselah as the midnight cry and Noah as the third angel. Lamech of Seth’s line died when he was seven hundred and seventy-seven years old, five years before the flood when Methuselah died. The death of Lamech was followed five years later by the death of Methuselah, and their deaths therefore typify the death of Ezekiel’s wife, which was followed one point five years later (1.5) by the death of Jerusalem, the Lamb’s wife.

Hauv cov zaj sau dhau los, peb tau qhia tias Enauj yog lub cim piv txog thawj tus tim tswv, Lamej yog lub cim piv txog tus tim tswv thib ob, Methuxela yog lub suab hu thaum ib tag hmo, thiab Nau-a yog tus tim tswv thib peb. Lamej uas yug los hauv Xej caj ces tuag thaum nws muaj xya pua xya caum xya xyoo, tsib xyoos ua ntej dej nyab los, uas yog lub sijhawm Methuxela tuag. Tsib xyoos tom qab Lamej tuag, Methuxela kuj tuag; yog li ntawd nkawd txoj kev tuag ua lub cim qhia ua ntej txog Exekhee tus pojniam txoj kev tuag, uas tshwm sim ib xyoos thiab ib nrab (1.5) ua ntej Yeluxalees, tus Menyuam Yaj tus pojniam, tuag.

And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. Revelation 21:2.

Thiab kuv, Yauhas, pom lub nroog dawb huv, yog Yeluxalees tshiab, nqes saum ntuj los ntawm Vajtswv los, uas twb npaj txhij ib yam li tus nkauj nyab uas tu cev zoo nkauj rau nws tus txiv. Tshwmsim 21:2.

The alpha deaths of Ezekiel’s wife and Lamech that connect with the omega deaths of Jerusalem and Methuselah typified the death of John Palaiologos, followed five years later by the death of Constantine the eleventh on the walls of Constantinople. The line of Lamech identifies five years, with a seven-day period of animal migration at the end. The line of eastern Rome represents five years, and also a four-year period within the five overall years. Ezekiel’s line represents both two years and also one point five years (1.5). Ezekiel’s line of Babylon destroying Jerusalem aligns with the second destruction of Jerusalem by Rome from 66 unto 70. The Roman line of the destruction of Jerusalem produces both a four-year period and a period of three and a half years. Each of those four symbolic lines produced not one, but two symbolic periods within their prophetic testimony.

Cov kev tuag alpha ntawm Ezekiel tus pojniam thiab Lamech, uas txuas nrog cov kev tuag omega ntawm Jerusalem thiab Methuselah, tau ua tej yam ntxwv qhia ua ntej txog John Palaiologos txojkev tuag, uas tsib xyoos tom qab ntawd yog Constantine tus kaum ib txojkev tuag saum tej ntsa loog ntawm Constantinople. Lamech txoj kab sijhawm qhia txog tsib xyoos, thiab thaum kawg muaj ib ntu xya hnub uas cov tsiaj tsiv chaw. Txoj kab sijhawm ntawm Loos sab hnub tuaj sawv cev rau tsib xyoos, thiab kuj sawv cev rau ib ntu plaub xyoos nyob hauv lub sijhawm tsib xyoos tag nrho ntawd. Ezekiel txoj kab sijhawm sawv cev rau ob xyoos thiab kuj sawv cev rau ib xyoos thiab ib nrab (1.5). Ezekiel txoj kab sijhawm uas hais txog Babylon rhuav tshem Jerusalem sib dhos nrog Loos txojkev rhuav tshem Jerusalem zaum ob, txij xyoo 66 mus txog xyoo 70. Loos txoj kab sijhawm txog txojkev rhuav tshem Jerusalem ua rau muaj ib ntu plaub xyoos thiab ib ntu peb xyoos thiab ib nrab tib si. Txhua txoj hauv plaub txoj kab sijhawm uas ua cim ntawd puavleej tau ua rau muaj tsis yog ib ntu sijhawm uas ua cim xwb, tiamsis yog ob ntu, nyob hauv lawv cov lus timkhawv uas yog lus faj lem.

Lamech, John Palaiologos and Ezekiel’s wife represent the alpha waymark of a period of time that ends with an omega death. Two of the three lines represent a siege that ends with the death of their respective counterparts. The other ends with the animals getting on the ark. The omega counterpart aligns Noah’s flood with the destruction of Jerusalem and the destruction of the walls of Constantinople. All three omega symbols represent the close of probation at the soon-coming Sunday law.

Lamej, John Palaiologos thiab Exekees tus pojniam sawv cev rau lub cim taw kev alpha ntawm ib ncua sijhawm uas xaus rau ib qho kev tuag omega. Ob txoj ntawm peb txoj kab ntawd sawv cev rau kev vij nroog uas xaus rau txoj kev tuag ntawm nyias tus uas sib phim. Lwm txoj kab xaus rau thaum cov tsiaj nce mus rau hauv lub nkoj. Qhov uas sib phim ntawm sab omega muab qhov dej nyab tiam Nau-es los sib dhos nrog kev rhuav tshem Yeluxalees thiab kev rhuav tshem Constantinople tej ntsa loog. Tag nrho peb lub cim omega puav leej sawv cev rau qhov xaus ntawm lub sijhawm pub rau tibneeg hloov siab lees txim thaum txoj kevcai hnub Sunday uas yuav los txog sai sai no tawm los.

Of course, there was no siege in the witness of Noah’s ark, but there would have had to have been a ramp to allow entrance into the ark. If the loading ramp is considered as typifying a siege ramp, then all three witnesses of death identify a siege. With the Roman line of the destruction of Jerusalem of 66 unto 70, there was a siege by Cestius in 66 and a second siege by Titus in 70.

Yeej tsis muaj kev vij ntaus nyob hauv zaj tim khawv txog Nau-es lub nkoj, tiam sis yeej yuav tsum tau muaj ib txoj kev nce kom nkag tau rau hauv lub nkoj. Yog suav tias txoj kev nce rau kev thauj khoom ntawd ua lub cim sawv cev rau ib txoj kev nce uas siv vij ntaus, ces tag nrho peb zaj tim khawv txog kev tuag puav leej taw qhia txog ib qho kev vij ntaus. Nyob rau hauv txoj kab keeb kwm ntawm Loos hais txog kev rhuav tshem Yeluxalees txij xyoo 66 mus txog xyoo 70, Cestius tau vij ntaus lub nroog xyoo 66, thiab Titus tau vij ntaus zaum ob xyoo 70.

Four Years

Plaub Xyoos

The four years which conclude with the siege of Constantinople in 1453 represent the second four-year period in the Islamic prophecy of “five months” in Revelation nine. The first four-year period in the prophecy of “five months” was from 1333 unto 1337 in the siege of Nicomedia. That siege also represented the conclusion of thirty-eight years from July 27, 1299. Two destructions of Jerusalem, one destruction of Constantinople, the flood and the siege of Nicomedia are five witnesses of the campaign of Panium from 200 BC unto 198 BC, which would be a sixth witness, and there are several others.

Plaub xyoos uas xaus nrog kev vij lub nroog Constantinople xyoo 1453 sawv cev rau ntu plaub xyoos thib ob hauv zaj lus faj lem ntsig txog Islam uas hais txog “tsib lub hlis” hauv Tshwmsim tshooj cuaj. Thawj ntu plaub xyoos hauv zaj lus faj lem txog “tsib lub hlis” yog txij xyoo 1333 mus txog xyoo 1337, thaum muaj kev vij lub nroog Nicomedia. Qhov kev vij ntawd kuj sawv cev rau qhov xaus ntawm peb caug yim xyoo uas suav txij hnub tim 27 lub Xya Hli xyoo 1299 los. Ob zaug uas Jerusalem raug rhuav tshem, ib zaug uas Constantinople raug rhuav tshem, qhov dej nyab thiab kev vij lub nroog Nicomedia yog tsib tug tim khawv txog kev tawm rog ntawm Panium txij xyoo 200 ua ntej yug Yexus mus txog xyoo 198 ua ntej yug Yexus, uas yuav yog tus tim khawv thib rau, thiab tseem muaj ob peb tug ntxiv.

Both destructions of Jerusalem are easily aligned, “line upon line.” The flood and the line of eastern Rome are aligned by the mutual alpha and omega deaths. The Panium campaign is specifically aligned with Ezekiel’s line of 587 BC, for both of the siege periods represent two years. Panium is represented in verse fifteen of Daniel eleven, which precedes verse sixteen that represents the soon-coming Sunday law, just as did the destructions of Jerusalem in 586 BC and 70 AD. The two-year period of the Panium battle and the siege of Sidon brings each of these lines into the hidden history of Daniel eleven verse forty.

Ob zaug uas Yeluxalees raug rhuav tshem ntawd muab los sib dhos tau yooj yim, “ib txoj kab saum ib txoj kab.” Qhov dej nyab thiab txoj kab ntawm Loos sab hnub tuaj muab los sib dhos raws li cov kev tuag alpha thiab omega uas ob qho puav leej muaj. Kev tawm rog ntawm Panium muab los sib dhos tshwj xeeb nrog Exekees txoj kab ntawm xyoo 587 ua ntej Yexus yug, vim ob lub caij vij nroog puav leej sawv cev rau lub sijhawm ob xyoos. Nqe kaum tsib hauv Daniyee tshooj kaum ib sawv cev rau Panium, thiab nqe no nyob ua ntej nqe kaum rau uas sawv cev rau txoj kevcai hnub Ib uas yuav los sai sai no, ib yam li ob zaug uas Yeluxalees raug rhuav tshem hauv xyoo 586 ua ntej Yexus yug thiab xyoo 70 tom qab Yexus yug kuj tau nyob ua ntej lawm. Lub sijhawm ob xyoos ntawm kev sib ntaus sib tua ntawm Panium thiab kev vij lub nroog Xidoos coj txhua txoj kab no los rau hauv keeb kwm uas zais cia hauv Daniyee tshooj kaum ib nqe plaub caug.

A Sign

Ib Lub Cim

The first prophetic waymark in the sieges of both of Jerusalem’s destructions represents a sign; Cestius in 66 and Ezekiel’s wife’s death were both alpha signs. Lamech is also the first waymark, and therefore, upon the testimony of two, Lamech is also a sign. His age of 777 represents the sign of the church triumphant that is composed of three elements: a prophet, a priest and a king.

Hauv tej kev vij lub nroog thaum Yeluxalees raug rhuav tshem ob zaug ntawd, thawj lub cim qhia kev raws li lus faj lem sawv cev rau ib lub cim; Cestius nyob rau xyoo 66 thiab kev tuag ntawm Exekees tus pojniam puavleej yog cov cim alpha. Lamej kuj yog thawj lub cim qhia kev, thiab yog li ntawd, raws li ob tug timkhawv tej lus, Lamej kuj yog ib lub cim. Nws lub hnub nyoog 777 xyoos sawv cev rau lub cim ntawm pawg ntseeg uas kov yeej lawm, uas muaj peb feem: ib tug cev Vajtswv lus, ib tug povthawj thiab ib tug vajntxwv.

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. Ezekiel 20:12.

Tsis tas li ntawd, kuv kuj tau muab kuv tej hnub Xanpataus rau lawv, kom ua ib lub cim nruab nrab ntawm kuv thiab lawv, xwv lawv thiaj paub tias kuv yog tus Tswv uas ua kom lawv dawb huv. Exekees 20:12.

300 Years

300 Xyoo

Enoch, who was the seventh from Adam in Seth’s line, walked with God for 300 years and was taken into heaven. ‘300’ is a symbol of the three hundred 1843 pioneer charts, the corresponding three hundred Millerite preachers and also Gideon’s army of three hundred. Enoch, the Millerite preachers and Gideon’s three hundred represent the one hundred and forty-four thousand. Samson took 300 foxes and tied them together in pairs, thus identifying 150 and a symbol that is tied together that totals three hundred.

Enoch, uas yog tus thib xya suav txij ntawm Adam los hauv Seth caj ces, nrog Vajtswv taug kev tau 300 xyoo thiab raug coj mus rau saum ntuj ceeb tsheej. ‘300’ yog ib lub cim uas sawv cev rau peb puas daim phiaj qhia xyoo 1843 ntawm cov uas xub tho kev, peb puas tus xibhwb Millerite uas sib phim rau cov phiaj ntawd, thiab Gideon pab tub rog uas muaj peb puas leej. Enoch, cov xibhwb Millerite thiab Gideon peb puas leej tub rog sawv cev rau ib puas plaub caug plaub txhiab leej. Samson coj 300 tus hma liab los thiab muab lawv khi ua ke ua tej nkawm, yog li ntawd thiaj qhia txog tus lej 150 thiab ib lub cim uas raug khi ua ke uas suav tag nrho yog peb puas.

And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails. And when he had set the brands on fire, he let them go into the standing corn of the Philistines, and burnt up both the shocks, and also the standing corn, with the vineyards and olives. Judges 15:4, 5.

Ces Xaxoos mus ntes tau peb puas tus hma liab, muab tej teg tsau los, muab cov hma liab tej ko tw tig sib rau ua ib nkawm zuj zus, thiab muab ib teg tsau tso rau nruab nrab ntawm ob tug ko tw. Thaum nws zes tej teg tsau cig lawm, nws tso cov hma liab mus rau hauv cov Filixatee tej nplej uas tseem sawv hauv teb, thiab hlawv tej teg nplej uas muab teeb ua tej pawg lawm, tej nplej uas tseem sawv hauv teb, nrog rau tej vaj txiv hmab thiab tej ntoo txiv aulib kub hnyiab tas huvsi. Cov Thawjtswj 15:4, 5.

The two five-month prophecies of Islam in chapter nine of Revelation identify “fire” and “tails” as characteristics of Islam.

Ob zaj lus faj lem txog kev ntseeg Islam hauv Tshwmsim tshooj cuaj, uas ib zaj twg hais txog lub sijhawm tsib lub hlis, qhia tias “hluav taws” thiab “cov tw” yog tej yam ntxwv ntawm kev ntseeg Islam.

And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. Revelation 9:17–19.

Thiab hauv zaj yog toog ntawd, kuv pom tej nees thiab cov uas caij tej nees ntawd zoo li no: lawv hnav tej tsho hlau thaiv hauv siab uas muaj xim li hluav taws, li pob zeb xiav txho, thiab li leej faj; tej nees ntawd taubhau zoo li tsov ntxhuav taubhau; thiab muaj hluav taws, pa taws, thiab leej faj tawm hauv tej nees ntawd lub qhov ncauj los. Ib feem peb ntawm noob neej raug peb yam no tua tuag, yog hluav taws, pa taws, thiab leej faj uas tawm hauv tej nees ntawd lub qhov ncauj los. Rau qhov lawv lub hwjchim nyob hauv lawv lub qhov ncauj thiab hauv lawv tej tw: rau qhov lawv tej tw zoo li nab, thiab muaj taubhau, thiab lawv siv tej tw ntawd ua mob rau tibneeg. Tshwmsim 9:17–19.

The power of Islam is both in their mouths and their tails.

Lub hwj chim ntawm Islam nyob hauv lawv tej qhov ncauj thiab hauv lawv tej tw tib si.

And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:10, 11.

Thiab lawv muaj tej tw zoo li raub ris teb tej tw, thiab hauv lawv tej tw muaj pos taug: thiab lawv muaj hwjchim ua kom tibneeg raug mob tau tsib lub hlis. Thiab lawv muaj ib tug vajntxwv kav lawv, uas yog tus timtswv ntawm lub qhov tob uas tsis muaj qab, nws lub npe hauv lus Henplais yog Abaddon, tiamsis hauv lus Kilis nws lub npe yog Apollyon. Tshwmsim 9:10, 11.

Islam’s power to torment and kill is in both their mouths and tails, which issue out of their mouths and tails.

Lub hwjchim uas kev ntseeg Islam siv los tsim txom thiab tua neeg nyob hauv lawv tej qhov ncauj thiab tej tw tib si, uas tawm hauv lawv tej qhov ncauj thiab tej tw los.

Therefore the Lord will cut off from Israel head and tail, branch and rush, in one day. The ancient and honourable, he is the head; and the prophet that teacheth lies, he is the tail. For the leaders of this people cause them to err; and they that are led of them are destroyed. Isaiah 9:14–16.

Yog li ntawd, tus Tswv yuav txiav lub taubhau thiab tus tw, ceg ntoo thiab kav tauj, tawm ntawm Yixayee mus hauv ib hnub xwb. Tus uas laus thiab muaj meej mom yog lub taubhau; thiab tus cev Vajtswv lus uas qhia tej lus dag yog tus tw. Vim cov thawj coj ntawm haiv neeg no coj lawv mus yuam kev; thiab cov uas lawv coj ntawd raug puam tsuaj. Yaxayas 9:14–16.

Islam and Israel are connected prophetically, as both are children of Abraham, and in each line the “head” is the “ancient and honorable” and the “tail” is “the prophet that teaches lies.” The ancient prophet that taught lies is Mohammed for Islam. The Koran represents the lies that motivate the locusts of Islam and the ancient and honorable is their political leadership. Islam is directed by a state craft (mouth), who are motivated by the lies of the Koran (tail). The three hundred foxes of Samson were divided into two groups of five months that are to torment and kill through the fire, the smoke and brimstone.

Islam thiab Yixayee muaj kev sib txuas hauv tej lus faj lem, vim ob tog puav leej yog Anplahas cov xeeb ntxwv, thiab hauv txhua txoj kab ntawd, “lub taubhau” yog “tus uas laus thiab muaj meej mom” hos “tus tw” yog “tus cev Vajtswv lus uas qhia tej lus dag.” Rau Islam, tus cev Vajtswv lus thaum ub uas qhia tej lus dag ntawd yog Mohammed. Phau Koran sawv cev rau tej lus dag uas ua lub zog txhawb Islam cov kooj txom fav, hos tus uas laus thiab muaj meej mom ntawd yog lawv cov thawj coj fab kev nom kev tswv. Islam raug coj los ntawm kev txawj tswj hwm tebchaws (lub qhov ncauj), uas muaj tej lus dag hauv phau Koran (tus tw) ua lub zog txhawb. Xaxoos peb puas tus hma liab raug muab faib ua ob pab, ib pab yog tsib lub hlis, uas yuav siv hluav taws, pa taws thiab leej faj los tsim txom thiab tua.

Fire, Smoke and Brimstone

Hluav Taws, Pa Taws thiab Leej Faj

Fire, smoke and brimstone bear the prophetic characteristics of the three angels. The first and last are types of fire. The root of “brimstone” represents a divine flashing. Fire is a symbol of a message; the smoke is the effect of the message and the brimstone identifies a religious message. All three are counterfeits of the true message of the three angels of Revelation fourteen. The iron breastplate is represented as fire, jacinth and brimstone. It counterfeits the breastplate of the high priest. The high priest’s breastplate represents the one hundred and forty-four thousand as twelve human jewels that are combined with the Divinity, represented by the Urim and Thummim. Ancient jacinth was a dark blue-black, or dusky purple. The jacinth of the breastplate of Islam corresponds to the smoke that issues from the mouths (state) and tails (church) of Islam.

Hluav taws, pa taws thiab leej faj muaj peb tug tubtxib saum ntuj cov yam ntxwv hauv lus faj lem. Yam xub thawj thiab yam kawg yog ob hom hluav taws. Lub hauv paus ntawm lo lus “leej faj” sawv cev rau ib qho kev ci nplas uas los ntawm Vajtswv. Hluav taws yog ib lub cim ntawm ib txoj xov; pa taws yog qhov uas txoj xov ntawd ua rau tshwm sim, thiab leej faj qhia tias txoj xov ntawd yog ib txoj xov ntawm kev ntseeg. Peb yam no puav leej yog tej yam ua cuav raws tus qauv ntawm peb tug tubtxib saum ntuj txoj xov tseeb hauv Tshwmsim tshooj kaum plaub. Daim hlau thaiv hauv siab ntawd yog muab piav ua hluav taws, pob zeb hiyaxees thiab leej faj. Nws yog ib daim uas ua cuav raws tus pov thawj hlob daim thaiv hauv siab tus qauv. Tus pov thawj hlob daim thaiv hauv siab sawv cev rau ib puas plaub caug plaub txhiab leej, uas yog kaum ob lub pob zeb muaj nqis uas yog tibneeg thiab koom ua ke nrog kev ua Vajtswv, uas Urim thiab Thummim sawv cev rau. Pob zeb hiyaxees txheej thaum ub muaj xim xiav dub tsaus, lossis xim doog tsaus. Pob zeb hiyaxees ntawm Islam daim thaiv hauv siab sib phim nrog cov pa taws uas tawm hauv Islam tej qhov ncauj (tsoom fwv) thiab tej tw (pawg ntseeg) los.

Enoch being taken into heaven after 300 years of walking with God associates the number 300 with the first angel’s message that arrived in 1798. That message of the first angel was empowered on August 11, 1840, with the fulfillment of the prophecy of five months in Revelation nine. The two periods of five months in the chapter are tied together line upon line. The understanding that the five months of verse five and verse ten are two distinct periods of one hundred and fifty years was only recently recognized. When that truth was recognized, Samson tied the foxes together into one hundred and fifty pairs of foxes.

Qhov uas Enauj raug coj mus saum ntuj ceebtsheej tom qab nws nrog Vajtswv taug kev tau 300 xyoo muab tus lej 300 txuas rau thawj tus timtswv ceebtsheej tsab xov uas los txog rau xyoo 1798. Thawj tus timtswv ceebtsheej tsab xov ntawd tau txais hwjchim rau lub Yim Hli tim 11, 1840, thaum txoj lus faj lem txog tsib lub hlis hauv Tshwmsim tshooj cuaj tau muaj tiav. Ob ncua sijhawm tsib lub hlis hauv tshooj ntawd raug muab khi ua ke, ib kab ntxiv rau ib kab. Qhov kev to taub tias tsib lub hlis hauv nqe tsib thiab nqe kaum yog ob ncua sijhawm sib txawv uas ib ncua twg ntev ib puas tsib caug xyoo ntawd nyuam qhuav raug lees paub tsis ntev los no xwb. Thaum qhov tseeb ntawd raug lees paub lawm, Xaxoos tau muab cov hma liab khi ua ke ua ib puas tsib caug khub hma liab.

In the prophetic history of Samson, (which means the “sun”), the “smoke” that came out of the pit when the key represented by the battle of Nineveh, blotted out the sun with darkness. The Millerites correctly identified the blotting out of the sun by the smoke of the Islamic pit as the covering of the gospel of Christ, as represented by the sun (Samson). There are several other connections with Samson’s testimony and Islam of Revelation chapters nine through eleven.

Hauv zaj keeb kwm uas yog lus faj lem txog Samson (uas lub npe txhais tias “lub hnub”), cov “pa taws” uas tawm hauv lub qhov taub tuaj thaum kev sib ntaus sib tua ntawm Nineveh ua lub cim sawv cev rau tus yuam sij, tau npog lub hnub kom tsaus nti. Cov neeg Millerite tau txheeb xyuas raug lawm tias qhov uas cov pa taws ntawm Islam lub qhov taub npog lub hnub ntawd yog qhov uas Khetos txoj moo zoo, uas lub hnub (Samson) ua lub cim sawv cev rau, raug muab npog. Tseem muaj ob peb lwm yam kev sib txuas ntawm Samson zaj lus tim khawv thiab Islam hauv Tshwmsim tshooj cuaj mus txog kaum ib.

The number three is located in the history of Samson by three days the wedding guests were to solve the riddle. Samson interacts with three women: his wife of Timnah, the prostitute and Delilah. The Spirit of the Lord comes upon Samson three times: at the lion, at Ashkelon and Lehi. Samson gives Delilah three false answers before he gives the truth. The number three represents the godhead, along with the counterfeit godhead of the dragon, beast and false prophet and also the threefold makeup of the church triumphant.

Tus lej peb tshwm hauv Samson zaj keeb kwm, yog qhov uas cov qhua tuaj koom rooj tshoob yuav tsum daws zaj txhiaj txhais kom tau hauv peb hnub. Samson muaj kev sib raug zoo nrog peb tug pojniam: nws tus pojniam hauv Timnah, tus niam ntiav thiab Delilah. Tus Tswv tus Ntsuj Plig los kav Samson peb zaug: thaum nws ntsib tus tsov ntxhuav, thaum nyob hauv Ashkelon thiab thaum nyob hauv Lehi. Samson muab peb lo lus teb cuav rau Delilah ua ntej nws qhia qhov tseeb. Tus lej peb sawv cev rau Vajtswv Peb Leeg, nrog rau pawg vajtswv peb leeg cuav uas yog tus zaj, tus tsiaj nyaum thiab tus cev lus cuav, thiab kuj sawv cev rau qhov uas pawg ntseeg uas kov yeej muaj peb feem.

Thirty is the number of a priest, and there were thirty companions who were brought to Samson’s marriage feast. Then Samson wagered thirty sheets and thirty garments if the guests could solve the riddle. At the betrayal of his riddle, Samson slew thirty men of Ashkelon to pay the wager. The number thirty is a prophetic tithe of 300, and aligned with Enoch walking with God for three hundred years, the three hundred foxes which Samson caught and tied together into one hundred and fifty pairs connect with the two prophecies of five months in Revelation nine that are tied together with the methodology of line upon line. Three hundred is a prophetic tithe of three thousand, and three thousand represents a remnant, whether a righteous remnant as represented by those converted at Pentecost, or an unrighteous remnant as represented by those slain by the Levites at the rebellion of the golden calf.

Peb caug yog tus lej uas sawv cev rau ib tug pov thawj, thiab muaj peb caug leej kwvluag uas raug coj tuaj koom Xaxoo lub rooj tshoob. Tom qab ntawd Xaxoo thiaj twv tias nws yuav muab peb caug daim ntaub mag thiab peb caug cev ris tsho rau cov qhua yog lawv daws tau zaj txhiaj txhais. Thaum luag ntxeev siab muab nws zaj txhiaj txhais qhia tawm lawm, Xaxoo thiaj tua peb caug tus txivneej uas yog neeg Ashkelon kom tuag los them qhov uas nws tau twv tseg. Tus lej peb caug yog ib feem kaum ntawm 300 raws li lus faj lem, thiab peb puas tus hma liab uas Xaxoo ntes tau thiab muab khi ua ke ua ib puas tsib caug khub ntawd, thaum muab los sib dhos nrog qhov uas Enauj nrog Vajtswv taug kev tau peb puas xyoo, muaj kev txuas nrog ob zaj lus faj lem txog tsib lub hlis hauv Tshwmsim tshooj cuaj uas raug muab khi ua ke raws li txoj kev muab ib kab ntxiv rau ib kab. Peb puas yog ib feem kaum ntawm peb txhiab raws li lus faj lem, thiab peb txhiab sawv cev rau ib pab neeg seem, txawm yog ib pab neeg seem ncaj ncees uas cov neeg hloov siab los ntseeg rau hnub Peetekos ua cov sawv cev, los sis ib pab neeg seem tsis ncaj ncees uas cov neeg raug cov Levi tua thaum muaj kev ntxeev siab txog tus mlom menyuam nyuj kub ua cov sawv cev.

The rebellion of the golden calf and the converted at Pentecost both align prophetically at the soon-coming Sunday law. One remnant represents a remnant from God’s covenant people and a remnant from those outside the fold of God’s covenant people. The first reference of three thousand in the testimony of Samson is the Jews who took Samson captive to appease the Philistines, and the second is the Philistines. Judgment begins with God’s house, and thereafter with the eleventh-hour workers who are still in Babylon. Samson’s testimony upholds both the symbol of three thousand as a remnant, and it also upholds the sequence of the judgment process. Enoch walked with God for three hundred years, thus representing the remnant of God’s covenant people who do not taste death. That remnant is the one hundred and forty-four thousand who in chapter seven of Revelation are contrasted with the great multitude.

Kev ntxeev siab thaum pe tus mlom menyuam nyuj kub thiab cov neeg uas hloov siab los ntseeg thaum hnub Peetekos puavleej sib dhos raws li tej lus faj lem rau lub sijhawm ntawm txoj kevcai Hnub Chiv uas yuav los txog sai sai no. Ib pab neeg seem tshuav sawv cev rau ib pab neeg seem tshuav uas los ntawm Vajtswv haiv neeg uas nrog Nws sib cog lus thiab ib pab neeg seem tshuav uas los ntawm cov uas nyob sab nraum lub nkuaj yaj ntawm Vajtswv haiv neeg uas nrog Nws sib cog lus. Thawj zaug uas hais txog peb txhiab leej hauv Xaxoos zaj lus tim khawv yog hais txog cov Yudais uas ntes Xaxoos kom cov Filixatee txaus siab, hos zaum ob yog hais txog cov Filixatee. Kev txiav txim pib ntawm Vajtswv tsev neeg, ces tom qab ntawd mam li txiav txim rau cov tub zog thaum teev kaum ib uas tseem nyob hauv Npanpiloo. Xaxoos zaj lus tim khawv txhawb lub cim ntawm peb txhiab uas sawv cev rau ib pab neeg seem tshuav, thiab kuj txhawb qhov kev sib law liag ntawm tej theem hauv txojkev txiav txim tibsi. Enauj nrog Vajtswv taug kev tau peb puas xyoo, yog li ntawd nws thiaj sawv cev rau pab neeg seem tshuav hauv Vajtswv haiv neeg uas nrog Nws sib cog lus, uas tsis saj txojkev tuag. Pab neeg seem tshuav ntawd yog ib puas plaub caug plaub txhiab leej uas hauv Tshwmsim tshooj xya tau muab coj los piv kom pom qhov txawv ntawm lawv thiab pab neeg coob coob.

A tithe of 300 is 30, which is the symbol of a priest, and further, the number three, as a tithe of thirty, represents the godhead, as well as the counterfeit godhead of the dragon, the beast and the false prophet. Three also represents the threefold division of the church triumphant that is represented by King David who began to reign when he was thirty years old, the priest Joseph who began to serve when he was thirty years old and the prophet and priest Ezekiel who began his twenty-two years of ministry in the thirtieth year of the seventeenth jubilee cycle. As a priest he would be thirty years old.

Ib feem kaum ntawm 300 yog 30, uas yog lub cim sawv cev rau ib tug pov thawj; tsis tas li ntawd, tus lej peb, uas yog ib feem kaum ntawm peb caug, sawv cev rau Vajtswv Peb Leeg, thiab rau vajtswv peb leeg cuav uas yog tus zaj, tus tsiaj nyaum thiab tus cev Vajtswv lus cuav. Tus lej peb kuj sawv cev rau kev faib pawg ntseeg uas kov yeej ua peb feem; cov uas sawv cev rau qhov no yog Vajntxwv Daviv, uas pib kav thaum nws muaj peb caug xyoo, tus pov thawj Yauxej, uas pib ua haujlwm thaum nws muaj peb caug xyoo, thiab Exekees uas yog tus cev Vajtswv lus thiab tus pov thawj, uas pib nws tes haujlwm rau Vajtswv uas kav nees nkaum ob xyoos nyob rau xyoo peb caug ntawm lub voj voog xyoo Yau-npilee zaum kaum xya. Raws li nws yog ib tug pov thawj, nws yuav muaj peb caug xyoo thaum ntawd.

Each of the three symbolic entities represented as prophet, priest and king receives God’s seal of the seventh-day Sabbath at the waymark that introduces the siege. Two witnesses of death, along with the secondary witness of Jerusalem’s destruction in the year 66, provide three witnesses that the waymark of the siege is a ‘sign.’

Txhua yam ntawm peb yam cim uas sawv cev ua tus cev Vajtswv lus, tus pov thawj thiab tus vajntxwv, puavleej tau txais Vajtswv lub cim foob ntawm Hnub Xanpataus uas yog hnub xya, nyob rau ntawm lub cim qhia kev uas qhia qhov pib ntawm kev vij nroog. Ob qho tim khawv txog kev tuag, nrog rau qhov tim khawv theem ob uas yog Yeluxalees txoj kev raug rhuav tshem hauv xyoo 66, ua tau peb qho tim khawv lees paub tias lub cim qhia kev ntawm kev vij nroog yog ib qho ‘cim.’

The Waymark of Transition

Lub Cim Qhia Kev ntawm Kev Hloov Theem

When the siege begins, God’s threefold church triumphant is sealed, as represented by Lamech. The death of Ezekiel’s wife identifies that at the very same waymark the former covenant people are fully passed by. The waymark identifies the transition from Laodicea unto Philadelphia, which is also portrayed as the church militant transitioning unto the church triumphant, thus becoming the eighth church that is of the seven. That waymark in the Millerite history of the third angel that spanned from October 22, 1844, unto the rebellion of 1863 represented the 1856 time period when both James and Ellen White began to identify the movement as Laodicean. In 1856 the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement. Seven years later the Laodicean Millerite movement ended as the movement became the Laodicean Seventh-day Adventist church.

Thaum kev vij puag ncig pib, Vajtswv pawg ntseeg uas muaj peb feem thiab kov yeej lawm raug ntaus lub cim, raws li Lamech ua lub cim sawv cev. Qhov uas Ezekiel tus pojniam tuag qhia tias nyob kiag ntawm tib lub cim qhia kev ntawd, haiv neeg uas yav tas los nyob hauv txoj kev khi lus raug hla dhau kiag lawm. Lub cim qhia kev ntawd qhia txog kev hloov ntawm Laodicea mus rau Philadelphia, uas kuj raug piav qhia ua qhov uas pawg ntseeg uas tseem nyob hauv kev tawm tsam hloov mus ua pawg ntseeg uas kov yeej lawm, ces thiaj dhau los ua pawg ntseeg thib yim uas yog ib pawg ntawm xya pawg ntawd. Lub cim qhia kev ntawd hauv keeb kwm Millerite ntawm tus timtswv ceebtsheej thib peb, uas kav txij hnub tim 22 lub Kaum Hli Ntuj xyoo 1844 mus txog rau kev ntxeev siab xyoo 1863, sawv cev rau ntu sijhawm xyoo 1856, thaum James thiab Ellen White nkawd ob leeg pib qhia tias lub zog ntawd yog lub zog Laodicea. Xyoo 1856, lub zog Millerite uas yog Philadelphia tau hloov mus ua lub zog Millerite uas yog Laodicea. Xya xyoo tom qab ntawd, lub zog Millerite uas yog Laodicea tau xaus thaum lub zog ntawd hloov mus ua pawg ntseeg Seventh-day Adventist uas yog Laodicea.

That waymark is also typified by 313 when the church of Smyrna ended and the church of Pergamus began. Together 1856’s transition from righteous Philadelphia to unrighteous Laodicea aligns with the transition of righteous Smyrna unto unrighteous Pergamus in 313, and the transition point also identifies the waymark as a sign. The siege begins with a sign, upon several witnesses. When the movement of the third angel which is made up of the one hundred and forty-four thousand is sealed at Lamech’s death, they are sealed and perfectly united as they are lifted up as an ensign, for the first waymark of the prophetic structure of the siege is a sign.

Xyoo 313, thaum pawg ntseeg Smyrna xaus thiab pawg ntseeg Pergamus pib, kuj ua tus qauv piv txwv txog lub cim taw kev ntawd. Thaum muab ob qho no los saib ua ke, txoj kev hloov hauv xyoo 1856 ntawm Philadelphia uas ncaj ncees mus rau Laodicea uas tsis ncaj ncees sib haum nrog txoj kev hloov hauv xyoo 313 ntawm Smyrna uas ncaj ncees mus rau Pergamus uas tsis ncaj ncees, thiab lub sijhawm hloov ntawd kuj qhia tias lub cim taw kev ntawd yog ib lub cim. Kev vij nroog pib nrog ib lub cim, raws li ntau tus tim khawv ua pov thawj. Thaum lub zog txav ntawm tus tim tswv thib peb, uas muaj ib puas plaub caug plaub txhiab leej ua ke, raug nias cim thaum Lamech tuag, lawv raug nias cim thiab koom ua ib ke yam zoo kawg nkaus thaum lawv raug tsa siab ua ib tug chij, rau qhov thawj lub cim taw kev hauv tus qauv lus faj lem ntawm kev vij nroog yog ib lub cim.

John Palaiologos’ death identifies the waymark of Islam, when eastern Rome is forced into subjection by Islam. The siege and destruction of Jerusalem provide two witnesses of Babylon and Rome. Ezekiel’s period of one and a half years represents Laodiceans who refused to see and hear the warning message of being brought into the captivity of the king of the north. The sign of Cestius represents the Philadelphians that escape the king of the north. Those two signs address the internal prophetic message, as does Lamech’s 777. Line upon line, one class is taken into captivity at the siege and the other class escapes the hand of the king of the north.

John Palaiologos txoj kev tuag qhia meej txog lub cim taw kev ntawm Islam, thaum lub tebchaws Loos sab hnub tuaj raug Islam yuam kom zwm rau nws lub hwjchim. Kev vij thiab kev rhuav tshem Yeluxalees ua ob tug timkhawv txog Npanpiloo thiab Loos. Exekhee lub sijhawm ib xyoos thiab ib nrab sawv cev rau cov neeg Laudikeyas uas tsis kam pom thiab tsis kam hnov tsab xov ceebtoom tias lawv yuav raug coj mus ua tus vajntxwv sab qaum teb cov neeg raug txhom. Lub cim ntawm Cestius sawv cev rau cov neeg Filadefias uas dim ntawm tus vajntxwv sab qaum teb. Ob lub cim ntawd hais txog tsab xov lus faj lem sab hauv, ib yam li Lamej tus lej 777. Ib kab ntxiv rau ib kab, ib pab raug coj mus ua neeg raug txhom thaum muaj kev vij, hos lwm pab dim ntawm tus vajntxwv sab qaum teb txhais tes.

John Palaiologos’ death represents the external prophetic message by identifying the role of Islam at the waymark where those represented by Lamech are sealed. Those who escape and those who are captured in the siege and destruction of Jerusalem emphasize that it is at the alpha waymark of the prophetic period of the siege where character is manifested. Those two classes are represented by the two Lamechs. One class gives a warning to Nashville, and the other class refuses.

John Palaiologos txoj kev tuag sawv cev rau zaj xov faj lem sab nraud los ntawm kev qhia meej txog Islam lub luag haujlwm ntawm lub cim qhia kev uas cov neeg uas Lamech sawv cev rau raug nias cim. Cov neeg uas dim thiab cov neeg uas raug ntes thaum Yeluxalees raug vij thiab raug rhuav tshem ua kom pom tseeb tias yog nyob rau ntawm lub cim qhia kev alpha hauv ncua sijhawm faj lem ntawm kev vij nroog uas tus cwj pwm tshwm los. Ob tug Lamech sawv cev rau ob pab neeg ntawd. Ib pab muab lus ceeb toom rau Nashville, hos lwm pab tsis kam.

And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him. Genesis 4:15.

Thiab tus Tswv hais rau nws tias, Yog li ntawd, leej twg tua Khayee, tus ntawd yuav raug ua pauj xya npaug. Thiab tus Tswv muab ib lub cim rau Khayee, kom leej twg uas ntsib nws tsis txhob tua nws. Chiv Keeb 4:15.

The Mark of Rebellion

Lub Cim Ntawm Kev Fav Xeeb

Cain received the mark of his rebellion. The mark of his rebellion was understood as a warning to mankind, that if they should kill Cain, they would receive God’s sevenfold judgment. In one sense the mark can be understood as God providing a protection for Cain, but prophetically it aligns with the warning mark of rebellion in the last book of the Bible. The mark of the beast in the omega book of Revelation was typified by Cain’s mark of rebellion in the alpha book of Genesis. The warning implicit in Cain’s mark is that any who demonstrate the same character as Cain would also be rejected and judged by God. The mark upon Cain aligns with the mark of the beast, and the warning emphasizes the command not to copy Cain’s rebellion of murdering his brother, which in Revelation is represented as the image of the beast. Copying Cain’s action is to form an image of Cain. Cain was given a sevenfold executive judgment, and in the sixth generation from Cain, Lamech identified that he had repeated the sin of his father, but that his judgment would be seven times seventy.

Khayee tau txais lub cim ntawm nws txojkev ntxeev siab. Luag to taub tias lub cim ntawm nws txojkev ntxeev siab yog ib qho kev ceeb toom rau noob neej hais tias, yog lawv tua Khayee, ces lawv yuav raug Vajtswv txojkev txiav txim xya npaug. Yog saib raws li ib lub ntsiab, lub cim ntawd txhais tau tias Vajtswv muab kev tiv thaiv rau Khayee, tiam sis yog saib raws li txojkev faj lem, lub cim ntawd sib haum nrog lub cim ceeb toom txog kev ntxeev siab hauv phau kawg ntawm phau Vajlugkub. Khayee lub cim ntawm txojkev ntxeev siab hauv phau Chivkeeb uas yog phau alafa twb ua tus qauv qhia ua ntej txog tus tsiaj nyaum lub cim hauv phau Tshwmsim uas yog phau aumeka lawm. Qhov kev ceeb toom uas muaj nyob hauv lub ntsiab ntawm Khayee lub cim yog hais tias txhua tus uas coj tus cwjpwm ib yam li Khayee kuj yuav raug Vajtswv tsis lees txais thiab txiav txim ib yam nkaus. Lub cim rau ntawm Khayee sib haum nrog tus tsiaj nyaum lub cim, thiab qhov kev ceeb toom ntawd hais hnyav txog lo lus txib kom tsis txhob yoog Khayee txojkev ntxeev siab uas yog kev tua nws tus kwv, uas phau Tshwmsim muab tus tsiaj nyaum tus mlom los ua lub cim sawv cev rau. Qhov uas xyaum ua raws li Khayee tau ua yog qhov uas tsim ib tug mlom zoo li Khayee. Khayee tau txais ib qho kev txiav txim xya npaug uas muab coj los siv rau txim, thiab hauv tiam thib rau txij Khayee los, Lamej tau lees paub tias nws tau rov ua nws txiv txojkev txhaum dua, tiam sis qhov kev txiav txim rau nws yuav yog xya npaug xya caum.

And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:23, 24.

Thiab Lamech hais rau nws ob tug pojniam, Adah thiab Zillah, tias, Cia li mloog kuv lub suab; nej uas yog Lamech ob tug pojniam, cia li tig ntsej mloog kuv tej lus: rau qhov kuv tau tua ib tug txivneej vim nws ua rau kuv raug mob, thiab tua ib tug tub hluas vim nws ua rau kuv mob. Yog yuav ua pauj rau Cain xya npaug, ces yeej yuav ua pauj rau Lamech xya caum xya npaug. Chiv Keeb 4:23, 24.

The previous verse is the first of only three times that numbers in God’s Word are set forth in terms of multiplication. The last is as the first.

Nqe Vajlugkub ua ntej no yog thawj zaug ntawm peb zaug nkaus xwb uas cov lej hauv Vajtswv Txojlus raug muab qhia ua lej sib khu. Zaum kawg zoo ib yam li thawj zaug.

Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

Ces Petus los cuag nws thiab hais tias, Tus Tswv, yog kuv tus kwvtij ua txhaum rau kuv, kuv yuav tsum zam txim rau nws pes tsawg zaus? Txog xya zaus lov? Yexus hais rau nws tias, Kuv tsis hais rau koj tias, Txog xya zaus xwb, tiamsis yog txog xya caum npaug xya zaus. Mathais 18:21, 22.

Seventy times seven is four hundred and ninety, and there are three four-hundred-and-ninety-year periods in sacred history, and each represents a period of probationary time. There are four hundred and ninety years represented for the sanctuary, for the kings and for the host. The period for the kings began with Saul’s anointing in 1097 BC and continued unto Nebuchadnezzar’s first siege, when Daniel was taken captive in 607 BC.

Xya caum npaug xya yog plaub puas cuaj caum, thiab hauv keeb kwm dawb huv muaj peb ntu sijhawm uas ib ntu twg ntev plaub puas cuaj caum xyoo, thiab txhua ntu ntawd sawv cev rau ib lub caij sim siab. Muaj ib ntu plaub puas cuaj caum xyoo sawv cev rau lub chaw dawb huv, ib ntu rau cov vajntxwv thiab ib ntu rau pab tub rog. Lub sijhawm rau cov vajntxwv pib txij thaum muab roj hliv tsa Saul ua vajntxwv rau xyoo 1097 ua ntej Yexus yug, thiab txuas mus txog rau thawj zaug uas Nebuchadnezzar tuaj vij puag, thaum Daniel raug ntes coj mus rau xyoo 607 ua ntej Yexus yug.

The four hundred and ninety years of probationary time allotted to the sanctuary began with the dedication of Solomon’s temple in 1006 BC and continued unto the dedication of the post-exile temple in 516 BC. For the host the four hundred and ninety years was from 457 BC unto 34 AD.

Lub sijhawm sim siab plaub puas cuaj caum xyoo uas tau teem tseg rau lub chaw dawb huv pib txij thaum ua kevcai fij Xalaumoo lub tuam tsev hauv xyoo 1006 ua ntej Yexus yug thiab kav mus txog thaum ua kevcai fij lub tuam tsev uas ua tom qab lub caij poob tebchaws hauv xyoo 516 ua ntej Yexus yug. Rau pab tub rog, plaub puas cuaj caum xyoo ntawd yog txij xyoo 457 ua ntej Yexus yug mus txog xyoo 34 tom qab Yexus yug.

Beginning with Cain’s sevenfold warning judgment message and mark, unto Lamech’s seventy times sevenfold represents a symbolic four-hundred-and-ninety-year probationary period. The rebellion represented by the mark of Cain is represented as progressively escalating, in agreement with God’s motivation for sending the flood.

Qhov uas pib ntawm Cain tsab xov ceebtoom txog kev txiav txim xya npaug thiab nws lub cim mus txog rau Lamech li xya caum zaus xya npaug ntawd ua lub cim piv txog ib lub sijhawm sim siab ntev plaub puas cuaj caum xyoo. Txojkev ntxeev siab uas Cain lub cim sawv cev rau ntawd raug muab piav tias hajyam loj zuj zus, uas sib haum nrog qhov laj thawj uas Vajtswv tso dej los nyab ntiajteb.

And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the Lord that he had made man on the earth, and it grieved him at his heart. And the Lord said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. Genesis 6:5–7.

Thiab Vajtswv pom tias tibneeg txojkev phem hauv ntiajteb loj kawg nkaus, thiab txhua yam uas lawv lub siab xav thiab npaj puavleej yog kev phem tas mus li xwb. Thiab tus Tswv khuvxim qhov uas nws tau tsim tibneeg rau hauv ntiajteb, thiab qhov ntawd ua rau nws mob siab kawg. Thiab tus Tswv hais tias, Kuv yuav muab tibneeg uas kuv tau tsim rhuav tshem kom ploj ntawm lub ntiajteb mus; tsis hais tibneeg, tsiaj txhu, tej tsiaj uas nkag saum npoo av, thiab tej noog saum nruab ntug; rau qhov kuv khuvxim qhov uas kuv tau tsim lawv. Chivkeeb 6:5–7.

The Lamech of Cain’s sixth generation is set forth as a marked class of rebels in contrast with the Lamech of the line of Seth. Both Lamechs’ testimonies identify a close of probation: one by the expression of 490, and the other by his death. Both contain numerical symbolism that is directly associated with the threefold makeup of the church triumphant. Cain’s Lamech aligns with the three 490-year periods for the kings, the sanctuary and the host, and Seth’s Lamech contains the seal of seven for the prophet, priest and king. Seth’s Lamech is the second of the three angels of Revelation fourteen, and Cain’s Lamech is the third angel that presents the warning of the beast, his image, the mark and the number of his name. Revelation fourteen, verses 9/11 identify those that receive the curse of Cain.

Lamech hauv tiam thib rau ntawm Cain caj ces raug nthuav qhia ua tus sawv cev rau ib pawg neeg ntxeev siab uas raug ntaus cim, txawv ntawm Lamech hauv Seth caj ces. Ob tug Lamech tej lus tim khawv puavleej qhia txog kev xaus ntawm lub sijhawm pub rau neeg hloov siab lees txim: ib tug qhia los ntawm kev qhia tawm tus lej 490, hos lwm tus qhia los ntawm nws txoj kev tuag. Ob zaj lus tim khawv no puavleej muaj cov lej uas siv ua cim, uas cuam tshuam ncaj qha rau peb feem uas ua ke tsim pawg ntseeg uas kov yeej. Lamech hauv Cain caj ces sib haum nrog peb ntu sijhawm uas ib ntu ntev 490 xyoo rau cov vajntxwv, lub chaw dawb huv thiab pab tub rog, hos Lamech hauv Seth caj ces muaj lub cim nias ntawm tus lej xya rau tus cev Vajtswv lus, tus povthawj thiab tus vajntxwv. Lamech hauv Seth caj ces yog tus timtswv thib ob ntawm peb tug timtswv hauv Tshwmsim tshooj kaum plaub, thiab Lamech hauv Cain caj ces yog tus timtswv thib peb uas tshaj tawm cov lus ceeb toom txog tus tsiaj nyaum, nws tus mlom, lub cim thiab tus lej ntawm nws lub npe. Tshwmsim tshooj kaum plaub, nqe 9/11 qhia tias leejtwg yog cov uas raug tib txoj kev foom tsis zoo uas Cain raug.

And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

Thiab tus timtswv thib peb raws lawv qab, hais nrov nrov tias, Yog leejtwg pe hawm tus tsiaj nyaum thiab nws tus mlom, thiab txais nws lub cim rau ntawm nws hauv pliaj lossis ntawm nws txhais tes, tus ntawd yuav haus cov cawv txiv hmab uas yog Vajtswv txoj kev npau taws, uas muab hliv tsis xyaw dabtsi li rau hauv lub khob uas ntim nws txoj kev chim; thiab tus ntawd yuav raug tsim txom los ntawm hluavtaws thiab leej faj tab meeg cov timtswv dawb huv thiab tab meeg Tus Menyuam Yaj: Thiab cov pa taws ntawm lawv txoj kev raug tsim txom yuav ncho nce mus ibtxhis tsis kawg: thiab cov uas pe hawm tus tsiaj nyaum thiab nws tus mlom, thiab txhua tus uas txais lub cim ntawm nws lub npe, yuav tsis tau so li nruab hnub lossis hmo ntuj. Tshwmsim 14:9–11.

Revelation 15:2 identifies those represented by Seth’s Lamech:

Tshwmsim 15:2 qhia tias cov neeg uas Lamej hauv Xej caj ces sawv cev rau yog leejtwg:

And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. Revelation 15:2.

Thiab kuv pom ib yam zoo li lub hiavtxwv iav tov nrog hluavtaws: thiab kuv pom cov uas tau kov yeej tus tsiaj nyaum, thiab kov yeej nws tus mlom, thiab kov yeej nws lub cim, thiab kov yeej tus lej ntawm nws lub npe, sawv saum lub hiavtxwv iav ntawd, tuav Vajtswv tej nkauj nog ncas. Tshwmsim 15:2.

Seth’s Lamech marks the closed door by his death. Cain’s Lamech marks the closed door four hundred and ninety years of probationary time. Cain’s mark was to be seen as a warning against a character that manifested three primary prophetic attributes. He refused to enter into the worship of God according to God’s direction; he manifested a jealous rage and murdered his younger brother and thirdly, he refused to repent.

Lamech hauv Seth caj ces txoj kev tuag ua cim qhia txog lub qhov rooj kaw. Lamech hauv Cain caj ces ua cim qhia txog lub qhov rooj kaw thaum xaus plaub puas cuaj caum xyoo ntawm lub sijhawm pub hloov siab lees txim. Cain lub cim yuav tsum muab saib ua ib lo lus ceeb toom kom zam ib hom cwj pwm uas nthuav tawm peb yam ntxwv tseem ceeb hauv kev faj lem. Nws tsis kam los pe hawm Vajtswv raws li Vajtswv tej lus qhia; nws nthuav tawm txoj kev npau taws heev vim kev khib siab thiab tua nws tus kwv; thiab qhov thib peb, nws tsis kam hloov siab lees txim.

Cain had broken the first table of the Ten Commandments which identifies mankind’s relation to God and the second table identifies mankind’s relationship to mankind. The mark of his rebellion identified him as lawless, with no repentance. Cain and Lamech identify the closed door of the third angel at the soon-coming Sunday law. Enoch, Methuselah, Lamech and Noah represent the history that begins with the arrival of the first angel, represented by Enoch, the arrival of Lamech as the second angel, the arrival of Methuselah as the midnight cry that empowers the second angel’s message of Lamech and then Noah as the third angel identifies the closed door of the flood.

Cain tau ua txhaum cov nqe kevcai ntawm thawj daim txiag hauv Kaum Nqe Kevcai, uas qhia txog noob neej txoj kev sib raug zoo nrog Vajtswv, hos daim txiag thib ob qhia txog noob neej txoj kev sib raug zoo nrog lwm tus tibneeg. Lub cim ntawm nws txoj kev ntxeev siab qhia tias nws yog ib tug tsis coj raws li kevcai thiab tsis muaj kev hloov siab lees txim. Cain thiab Lamech yog cov cim qhia txog lub qhov rooj kaw ntawm tus timtswv thib peb thaum muaj tsab kevcai hnub Chiv uas yuav los txog sai sai no. Enoch, Methuselah, Lamech thiab Noah sawv cev rau keebkwm uas pib thaum thawj tug timtswv los txog, uas muaj Enoch ua tus sawv cev; ces yog Lamech txoj kev los txog ua tus sawv cev rau tus timtswv thib ob, Methuselah txoj kev los txog ua tus sawv cev rau lub suab qw thaum ib tag hmo uas pub hwjchim rau Lamech zaj xov ntawm tus timtswv thib ob, thiab tom qab ntawd yog Noah, uas sawv cev rau tus timtswv thib peb thiab qhia txog lub qhov rooj kaw thaum dej nyab.

Lamech died five years before the flood and identifies that five symbolic years before the door closes at the soon-coming Sunday law. It is at the Lamech’s death of 777 that the sealing of church triumphant is accomplished. Then seven days before the door was supernaturally closed on the ark, the animals began to go into the ark.

Lamech tuag tsib xyoos ua ntej dej nyab ntiajteb, thiab qhov ntawd qhia txog tsib xyoos uas muaj lub ntsiab ua cim ua ntej lub qhov rooj raug kaw thaum txoj kevcai hnub Ib uas yuav los txog sai sai no pib siv. Yog thaum Lamech tuag rau lub hnub nyoog 777 xyoo ntawd ntag, kev nias cim rau pawg ntseeg uas kov yeej thiaj tiav hlo. Ces, xya hnub ua ntej lub nkoj lub qhov rooj raug kaw los ntawm lub hwjchim saum ntuj los, tej tsiaj pib nkag mus rau hauv lub nkoj.

The day that Methuselah died was the first of those seven days. The last warning before the door closed was the twofold message of a visual presentation of animals accompanied with the fulfillment of a prophecy that had been sounded throughout the history of the oldest man that ever died. That prophecy was contained in the name of Methuselah which means ‘when he dies, it shall come.’

Hnub uas Methuselah tuag yog thawj hnub ntawm xya hnub ntawd. Lo lus ceeb toom zaum kawg ua ntej lub qhov rooj kaw yog ib zaj xov uas muaj ob feem, uas yog qhov uas cov tsiaj tshwm los rau neeg pom, nrog rau qhov muaj tiav ntawm ib zaj lus faj lem uas tau tshaj tawm thoob plaws lub neej ntawm tus txiv neej uas muaj hnub nyoog siab tshaj plaws ntawm cov uas tau tuag los lawm. Zaj lus faj lem ntawd muaj nyob rau hauv lub npe Methuselah, uas txhais hais tias ‘thaum nws tuag, yam ntawd yuav los.’

The final warning message for mankind must of prophetic necessity be a twofold message as represented by the seven days of migrating animals that began with the death of Methuselah in fulfillment of Enoch’s prophecy that was proclaimed through the name of his son. The seven days of animal migration identify the twofold message of Methuselah’s death and the migrating animals as the sealing message of the third angel. Jesus always illustrates the end with the beginning, and in Revelation the third angel of Revelation eighteen is joined by the second voice of verse four, just as the midnight cry joined the second angel’s message. The final warning message is always set forth as an internal and external message as represented by the prophetic relationship of the churches and the seals in the book of Revelation. The final warning message in Daniel eleven is the message of the north and the east. Methuselah and the migrating animals were the twofold final warning message in the time of Noah.

Txoj xov ceeb toom zaum kawg rau noob neej yuav tsum yog ib txoj xov uas muaj ob feem raws li lus faj lem tseev kom muaj, ib yam li xya hnub uas tej tsiaj tsiv chaw tau ua piv txwv qhia. Xya hnub ntawd pib thaum Methuxela tuag, ua kom tiav Enauj zaj lus faj lem uas tau tshaj tawm los ntawm nws tus tub lub npe. Xya hnub uas tej tsiaj tsiv chaw qhia meej tias txoj xov uas muaj ob feem, uas yog Methuxela txoj kev tuag thiab tej tsiaj tsiv chaw, yog tus tim tswv thib peb txoj xov ntawm kev ntaus cim. Yexus ib txwm siv qhov chiv keeb los piav qhia qhov kawg, thiab hauv phau Tshwmsim, lub suab thib ob hauv nqe plaub tuaj koom nrog tus tim tswv thib peb hauv Tshwmsim tshooj kaum yim, ib yam li lub suab hu thaum ib tag hmo tau koom nrog tus tim tswv thib ob txoj xov. Txoj xov ceeb toom zaum kawg ib txwm raug nthuav tawm ua ib txoj xov rau sab hauv thiab ib txoj xov rau sab nraud, raws li txoj kev sib raug raws lus faj lem ntawm tej pawg ntseeg thiab tej cim nias hauv phau Tshwmsim tau ua piv txwv qhia. Txoj xov ceeb toom zaum kawg hauv Daniyee tshooj kaum ib yog txoj xov ntawm sab qaum teb thiab sab hnub tuaj. Methuxela thiab tej tsiaj uas tsiv chaw yog txoj xov ceeb toom zaum kawg uas muaj ob feem hauv Nau-a tiam.

The death of Lamech with the mark of 777 aligns with the beginning of the siege, when Ezekiel’s wife died. It is there that the faithful, represented by the line of Seth, are sealed, and it is also there that those represented by the line of Cain receive the mark. Enoch was the seventh from Adam and he represents the alpha waymark in a period that ends with both the last and the first generation represented by the number eight. Both Lamechs identify the close of probation, and Lamech’s death represents a closed door of probation at the beginning of the siege.

Lamech txoj kev tuag, uas muaj tus lej 777 ua cim, sib haum nrog qhov pib ntawm kev vij ntaus lub nroog, thaum Ezekiel tus pojniam tuag. Yog nyob rau lub sijhawm ntawd cov neeg ncaj ncees, uas Seth caj ces sawv cev rau, raug muab lub cim nias rau, thiab kuj yog nyob rau lub sijhawm ntawd cov neeg uas Cain caj ces sawv cev rau tau txais lub cim. Enoch yog tus xya suav txij Adam los, thiab nws sawv cev rau lub cim qhia kev alfa hauv ib lub sijhawm uas xaus nrog tiam kawg thiab tiam xub thawj, uas tus lej yim sawv cev rau ob tiam ntawd tibsi. Ob tug Lamech puavleej qhia txog qhov xaus ntawm lub sijhawm pub rau tibneeg hloov siab lees txim, thiab Lamech txoj kev tuag sawv cev rau lub qhov rooj ntawm lub sijhawm pub rau tibneeg hloov siab lees txim uas raug kaw lawm thaum pib vij ntaus lub nroog.

Enoch was the alpha of the prophetic history and he must of prophetic necessity identify an omega of prophetic history. That omega is represented by the eight souls who went from the old world unto the new world without tasting of death. Enoch and the eight souls did not see death before they arrived in the new earth. The old world ended in the seven days of animal migration and the new world began with seven days of no rain. Then beginning on the 17th day, for five months there was nothing but rain until God restrained the rain at the end of the five months on the seventeenth day.

Enauj yog tus alafa ntawm keeb kwm raws li tej lus faj lem, thiab nws yuav tsum taw qhia ib tug aumeka ntawm keeb kwm raws li tej lus faj lem, vim qhov ntawd yog yam uas tej lus faj lem tseev kom muaj. Yim leej neeg uas tau tawm ntawm lub ntiaj teb qub mus rau lub ntiaj teb tshiab yam tsis tau saj txojkev tuag yog cov uas sawv cev rau tus aumeka ntawd. Enauj thiab yim leej neeg ntawd tsis tau pom txojkev tuag ua ntej lawv mus txog hauv lub ntiaj teb tshiab. Lub ntiaj teb qub xaus nyob rau xya hnub uas tej tsiaj tsiv chaw, thiab lub ntiaj teb tshiab pib nrog xya hnub uas tsis muaj nag. Tom qab ntawd, pib txij hnub tim 17 mus, tsuas muaj nag los xwb tau tsib lub hlis, mus txog thaum Vajtswv txwv nag tsis pub los ntxiv thaum kawg ntawm tsib lub hlis ntawd, rau hnub tim kaum xya.

Five Months

Tsib Lub Hlis

There are two witnesses to five months in Revelation nine and there are three distinct time prophecies in the chapter. The first five months is set forth in verse five; the second five months is in verse ten and the three hundred and ninety-one years and fifteen days is located in verse fifteen. Verses 5, 10 and 15 identify the time prophecy of Islam with two witnesses of five months at the beginning of the prophetic period. Verses 5 and 10 both identify a period of five months, so line upon line verse five and verse ten add up to fifteen. So, the first five months is 15 and the three hundred and ninety-one years and fifteen days is set forth in verse 15. The sequence and structure of verses 5, 10 and 15 identify two fifteens, and in the first two verses that together add up to fifteen, there are two one-hundred-and-fifty-year time prophecies.

Muaj ob tug timkhawv ua pov thawj txog tsib lub hlis hauv Tshwmsim tshooj cuaj, thiab hauv tshooj no muaj peb zaj lus faj lem txog lub sijhawm uas nyias txawv nyias. Thawj lub sijhawm tsib lub hlis tau muab qhia hauv nqe tsib; lub sijhawm tsib lub hlis thib ob nyob hauv nqe kaum, thiab lub sijhawm peb puas cuaj caum ib xyoos thiab kaum tsib hnub nyob hauv nqe kaum tsib. Nqe 5, 10 thiab 15 qhia txog zaj lus faj lem txog lub sijhawm ntawm kev ntseeg Islam, nrog ob tug timkhawv txog tsib lub hlis thaum pib ntawm lub sijhawm uas tau hais hauv lus faj lem. Nqe 5 thiab 10 puavleej qhia txog ib lub sijhawm tsib lub hlis, yog li ntawd, muab ib kab ntxiv rau ib kab, nqe tsib thiab nqe kaum sib ntxiv tau kaum tsib. Yog li ntawd, thawj lub sijhawm tsib lub hlis yog 15, thiab lub sijhawm peb puas cuaj caum ib xyoos thiab kaum tsib hnub tau muab qhia hauv nqe 15. Qhov kev sib law liag thiab tus qauv ntawm nqe 5, 10 thiab 15 qhia tau ob tus lej kaum tsib, thiab hauv thawj ob nqe uas sib ntxiv tau kaum tsib ntawd, muaj ob zaj lus faj lem txog lub sijhawm uas ib zaj ntev ib puas tsib caug xyoo.

Verse fifteen gives the time prophecy of three hundred and ninety-one years and fifteen days. Christ has woven fifteen into three verses, and using the prophetic time set forth within those very same verses, He made a distinction between the number 15 represented by adding verses five and ten, in order to create a doubling of fifteen when aligned with verse fifteen. Then Christ ended all three interconnected prophecies with fifteen days.

Nqe kaum tsib qhia txog lo lus faj lem hais txog lub sijhawm peb puas cuaj caum ib xyoos thiab kaum tsib hnub. Khetos tau muab tus lej kaum tsib txuam rau hauv peb nqe, thiab Nws tau siv lub sijhawm raws li lus faj lem uas qhia tseg hauv tib cov nqe ntawd ntag los cais kom pom tseeb tus lej 15 uas tau los ntawm kev muab nqe tsib thiab nqe kaum sib ntxiv, kom tus lej kaum tsib muaj ob npaug thaum muab los dhos nrog nqe kaum tsib. Tom qab ntawd, Khetos tau muab kaum tsib hnub los xaus tag nrho peb zaj lus faj lem uas sib txuas ua ke ntawd.

The key of the chapter is the battle of Nineveh in 627, followed five years later in 632 by the death of Mohammed that begins the first five-month prophecy. Ten years after the death of Mohammed the armies of Persia were destroyed in agreement with Mohammed’s prediction that the two powers of Persia and Rome would both be defeated. Revelation nine therefore begins with a line of history at the battle of Nineveh between Persia and Rome. Then five years later Mohammed dies, thus beginning the one hundred and fifty years of verse five. Ten years later Persia is defeated at the battle of Nahavand in 642. Islam called the battle of Nahavand, “the victory of victories.” The first fifteen years of Revelation nine represent a period of five years followed by ten. The last time prophecy concluded on August 11, 1840. Ten days before the event, Josiah Litch published his updated prediction of the cessation of the Ottoman supremacy. The last fifteen days of Islam of Revelation chapter nine are divided by the work of Josiah Litch, into five days, followed by ten days, for Jesus always illustrates the end with the beginning.

Tus yuam sij rau kev nkag siab tshooj no yog kev sib ntaus sib tua tim Nineveh xyoo 627; tsib xyoos tom qab ntawd, xyoo 632, Mohammed tuag, thiab nws txoj kev tuag yog qhov pib ntawm thawj lo lus faj lem txog tsib lub hlis. Kaum xyoo tom qab Mohammed tuag, Persia cov tub rog raug rhuav tshem, raws li Mohammed tau hais tseg tias ob lub hwj chim, uas yog Persia thiab Rome, puav leej yuav raug kov yeej. Yog li ntawd, Phau Tshwmsim tshooj cuaj pib nrog ib txoj kab keeb kwm uas pib ntawm kev sib ntaus sib tua tim Nineveh ntawm Persia thiab Rome. Ces tsib xyoos tom qab ntawd Mohammed tuag, thiaj pib ib puas tsib caug xyoo uas nqe tsib hais txog. Kaum xyoo tom qab ntawd, Persia raug kov yeej hauv kev sib ntaus sib tua tim Nahavand xyoo 642. Islam tau hu kev sib ntaus sib tua tim Nahavand ua “txoj kev kov yeej uas tshaj txhua txoj kev kov yeej.” Thawj kaum tsib xyoos hauv Phau Tshwmsim tshooj cuaj sawv cev rau ib lub sijhawm tsib xyoos uas muaj kaum xyoo txuas ntxiv tom qab. Lo lus faj lem kawg txog sijhawm tau xaus rau hnub tim 11 lub Yim Hli xyoo 1840. Kaum hnub ua ntej qhov xwm txheej ntawd, Josiah Litch tau luam tawm nws cov lus hais ua ntej uas nws tau kho tshiab txog qhov xaus ntawm Ottoman txoj kev muaj hwj chim kav tshaj lwm tus. Josiah Litch txoj haujlwm muab kaum tsib hnub kawg ntawm Islam hauv Phau Tshwmsim tshooj cuaj faib ua tsib hnub, ces kaum hnub txuas ntxiv tom qab, rau qhov Yexus yeej ib txwm siv qhov pib los ua piv txwv qhia txog qhov kawg.

We will continue these things in the next article.

Peb yuav tham ntxiv txog tej no hauv zaj tom ntej.