My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.
Kuv thov txim ua ntej rau qhov uas muaj lus ntau ua ntej yuav los tuav txog lub ntsiab lus thawj. Kuv xav muab qee txoj kab lus yaj saub los tso rau hauv lawv qhov chaw, uas yog tej feem tseem ceeb hauv txoj kev xav uas kuv npaj yuav siv thaum peb tig los tshuaj xyuas phau ntawv Yau‑ees ncaj qha. Kuv twb tau hais dhau los lawm tias lo lus Henplais uas txhais ua “raug txiav tawm” hauv phau ntawv Yau‑ees, muaj nws cov cag hauv txoj kev fij txi uas siv los lees paub ib daim ntawv cog lus nyob rau tiam Aplahas.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.
Nej nej, nej cov neeg qaug dej qaug cawv, thiab quaj; nej txhua tus uas haus cawv txiv hmab, cia li quaj nyiav, vim yog cawv txiv hmab tshiab; rau qhov nws raug txiav tawm ntawm nej lub qhov ncauj. Yau-es 1:5.
The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’
Lo lus Henplais “cut off” yog H3772, thiab nws yog ib lo hauv paus qub uas txhais hais tias ‘txiav (tawm, nqes, los yog ua tej daim sib nrug); los ntawm qhov hais txhais ntxiv ces yog rhuav tshem lossis muab hlawv kom ploj; tshwj xeeb tshaj yog ua kev khi lus cog tseg (uas yog, tsim kev sib koom tes lossis kev cog lus, thaum chiv thawj yog los ntawm kev txiav cev nqaij thiab taug kev hla nruab nrab ntawm tej daim ntawd).’
I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.
Kuv paub tias Strong’s lub ntsiab txhais ntawm “txiav tawm,” hu nws ua ib “qhov cag qub thawj,” raws li kev txhais hauv qauv lus. Hais li ntawd lawm, qhov kev txiav uas txuas nrog rau txoj kev khi lus cog tseg thiab Abraham, qhia meej tias lub teeb ntawm txoj kev khi lus cog tseg raug txuas nrog rau lo lus ntawd, thiab lub teeb ntawd raug nthuav tawm nyob rau ntawm nws lub cag qub thawj hauv keeb kwm. “Txiav” raws li keeb kwm ntawm txoj kev khi lus cog tseg; yog ib lub cim yaj saub uas raws li nws cov cag qub thawj, thiab kuj raug txheeb raws qauv lus tias yog ib cag qub thawj thiab.
The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.
Lo lus tshaj tawm nyob hauv nqe tsib ntawd, tsis yog tsuas yog qhia tias lawv tsis muaj txoj xov uas hais txog nag tom qab, raws li tau sawv cev los ntawm “cawv txiv hmab tshiab,” xwb, tiam sis kuj yog tias lawv raug tsis lees txais ‘tam sim ntawd thiab nyob ntawd kiag’ ua Vajtswv haiv neeg ntawm txoj kev cog lus, yog ib haiv neeg ntawm txoj kev cog lus uas taug lawv “keeb cag thawj thaum ub” rov qab mus txog Aplahas.
The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.
Tiam neeg uas tuag hauv roob moj sab qhua ntawd dhau plaub caug xyoo, tau taug lawv tej cag keeb thaum chiv thawj rov mus txog rau Anplahas, uas txhais hais tias yog leej txiv ntawm ntau haiv neeg. Tiam neeg uas nrog Yausua nkag mus rau hauv Lub Tebchaws Cog Tseg, tau taug lawv tej cag keeb thaum chiv thawj rov mus txog rau Anplahas. Cov Yudais uas muab Khetos ntsia saum ntoo khaub lig tau taug lawv tej cag keeb thaum chiv thawj rov mus txog rau Anplahas. Cov Protestants uas tawm ntawm Cov Hnub Nyoog Tsaus Ntuj Los, thiab uas tom qab ntawd raug sim thiab raug hla dhau ua Vajtswv haiv neeg ntawm txoj kev khi lus uas Nws xaiv tseg rau hauv 1844, tau taug lawv tej cag keeb thaum chiv thawj rov mus txog rau Anplahas. Qhov kev txav Millerite Philadelphian uas tau nkag mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws thaum Lub Kaum Hli 22, 1844 tau taug lawv tej cag keeb thaum chiv thawj rov mus txog rau Anplahas. Qhov kev txav Millerite Laodicean uas rov txhim kho Yelikhau rau hauv 1863, tau taug lawv tej cag keeb thaum chiv thawj rov mus txog rau Anplahas. Lub koom txoos Laodicean Seventh-day Adventist uas yuav raug nti tawm ntawm tus Tswv lub qhov ncauj thaum txoj cai Hnub Sunday uas tab tom yuav los txog, tau taug lawv tej cag keeb thaum chiv thawj rov mus txog rau Anplahas. Tag nrho cov tiam neeg ntawd tau, los sis yuav ua kom tiav zaj lus piv txwv txog lub vaj txiv hmab.
The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”
Cov neeg qaug cawv hauv Yau‑ees tsim los pom tias lawv twb raug tsis lees txais ua Vajtswv haiv neeg lawm, thiab tias lawv tsis muaj txoj xov ntawm nag tom qab. Ces qhov rov qab thiaj muaj tseeb. Cov uas Yau‑ees txheeb tias hnav “kaus mom hwjchim ci ntsa iab,” mam li nkag mus rau hauv txoj kev cog lus, raug muab khi ua cim, thiab raug tsa lên ua ib qho khoom fij. Thawj zaug kiag li uas txoj kev cog lus uas twb raug lees paub lawm nruab nrab ntawm Vajtswv thiab ib haiv neeg uas raug xaiv tau pib, kuj pib nrog tib qho “kev txiav” uas raug sawv cev ntawm txoj kev txi zaum kawg ntawm Vajtswv haiv neeg, uas pib thaum txoj cai Hnub Sunday los txog. Qhov kev txiav ntawd yog kev cais nplej thiab txhauj. Cov txhauj raug tsis lees txais thiab muab pov rau hauv hluav taws, hos cov nplej raug muab khi ua ke ua thawj txiv hmab txiv ntoo nplej fij raws li Hnub Peetekos, uas mam li raug tsa lên, “ib yam li xyoo thaum ub.”
There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.
Muaj plaub qhov chaw uas feem ntau raug taw qhia los sawv cev rau Abraham txoj kev khi lus. Hauv Chivkeeb kaum ob, Abraham raug “hu” thiab tau txais lo lus cog tseg tias yuav ua kom nws dhau los ua ib haiv neeg loj. Qhov no tsis yog ib feem ntawm txoj kev khi lus, tiam sis yog kev hu los ntawm ib lo lus cog tseg. Nyob rau lub sijhawm ntawd nws lub npe yog Abram, rau qhov ib yam ntawm cov cim ntawm txoj kev sib raug zoo ntawm kev khi lus yog kev hloov npe. Abram lub npe raug hloov nyob rau theem thib peb ntawm plaub theem ntawm txoj kev khi lus.
For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.
Vim thaum Vajtswv tau cog lus rau Anplahas, vim nws tsis muaj leejtwg loj dua uas nws yuav tsa tes cog tau, nws thiaj tsa tes cog los ntawm nws tus kheej, hais tias, Muaj tseeb tiag kuv yuav foom koob hmoov rau koj, thiab kuv yuav ua kom koj huam vam coob zuj zus. Thiab li ntawd, tom qab nws tau ua siab ntev nyiaj dhau los, nws thiaj tau txais tej lus cog tseg. Vim tibneeg yeej tsa tes cog los ntawm tus uas loj dua; thiab lo lus cog tseg ntawd, rau kev lees kom ruaj khov, yog qhov xaus rau lawv tej kev sib cav sib ceg huv tibsi. Vim li no Vajtswv, uas xav qhia kom ntau dua rau cov uas yog cov txais qub txeeg qub teg ntawm tej lus cog tseg txog qhov uas nws lub tswv yim tsis hloov li, thiaj lees kom ruaj khov los ntawm ib lo lus cog tseg; kom peb, los ntawm ob yam uas tsis hloov li, uas hauv ob yam ntawd Vajtswv dag tsis tau li, thiaj yuav muaj kev nplij siab uas muaj hwjchim loj kawg, peb cov uas tau khiav mus nrhiav chaw nkaum kom tuav rawv txojkev cia siab uas muab tso rau ntawm peb xub ntiag ntawd. Txojkev cia siab ntawd peb muaj ua ib txoj hlua ncej nkoj rau tus ntsujplig, uas ruaj khov thiab tsis txav, thiab uas nkag mus rau sab hauv daim ntaub thaiv; qhov chaw uas tus mus ua ntej tau nkag mus lawm rau peb, yog Yexus, tus uas raug tsa ua Pov Thawj Hlob mus ib txhis raws li txoj kev txiav txim ntawm Mekhixedes. Henplais 6:13–20.
The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.
Txoj kev hu ntawd yog Vajtswv tej lus cog tseg rau Anplaj, thiab Nws tau muab ib tug tim khawv thib ob los ntawm “lo lus cog tseg nrog lus cog qhuas” uas los tom qab. “Lo lus cog tseg nrog lus cog qhuas” uas los tom qab ntawd muaj peb ntu. Tom qab txoj kev hu uas yog ib lo lus cog tseg, uas yog thawj kauj ruam, ces kauj ruam thib ob, thib peb, thiab thib plaub yog qhov kev khi lus muaj peb ntu tiag tiag, uas Vajtswv ua nrog ib haiv neeg uas raug xaiv. Hauv Chivkeeb 15 Vajtswv tau “txiav” (tsa) txoj kev khi lus ntawd raws li txoj cai los ntawm ib qho kab ke muaj hwjchim loj, uas tsuas yog Vajtswv tib leeg taug kev hla ntawm cov tsiaj uas raug faib ua ob feem, yam tsis muaj ib yam kev mob raws li xwm txheej, cog lus pub thaj av rau Anplahas caj ces. Thaj Av Cog Tseg ntawd raug sawv cev ua ib thaj av nyob nruab nrab ntawm ob tug dej; tus dej ntawm Iyi tebchaws thiab tus dej Euphrates. Thawj kauj ruam ntawm txoj kev khi lus muaj peb ntu no muaj ib qho kev hais ncaj qha txog tus yaj saub txoj kev cim sawv cev ntawm ob tug dej, thiab txhua yam uas txuas nrog daim cim ntawd. Thaum kev tshoov siab taw tes rau tus dej Ulai thiab tus dej Hiddekel tias yog tej xwm txheej uas tam sim no tab tom raug ua kom tiav, ces ob tug dej ntawd twb raug ua yam ntxwv ua ntej nyob hauv Anplaj tej lus faj lem lawm. Lub chaw xwm txheej ntawd nyob nruab nrab ntawm Anplaj ob tug dej, uas thaum coj los txuas ua ke nrog Daniyee ob tug dej ces ua tau plaub tug dej, vim Khetos lub suab yog lub suab ntawm ntau cov dej.
In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.
Hnub ntawd tib si, tus Tswv tau cog lus khi lus nrog Anplas, hais tias, Kuv twb muab thaj av no rau koj caj ces lawm, txij ntawm tus dej hauv Iyi tebchaws mus txog tus dej loj, uas yog tus dej Euphrates: haiv Kenites, thiab haiv Kenizzites, thiab haiv Kadmonites, thiab haiv Hittites, thiab haiv Perizzites, thiab haiv Rephaims, thiab haiv Amorites, thiab haiv Canaanites, thiab haiv Girgashites, thiab haiv Jebusites. Chivkeeb 15:18–21.
The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.
Lub tebchaws uas tau cog lus rau Abram yog tag nrho lub ntiajteb, uas raug sawv cev los ntawm kaum tus vajntxwv hauv hnub kawg; hos thaum pib ntawm txojkev cog lus, nws raug teev cia ua kaum xeem, tsis yog vajntxwv. Ib puas plaub caug plaub txhiab leej yuav nyob hauv kev tsis sib haum nrog tag nrho lub ntiajteb. Ces lub ntiajteb yuav koom nrog txojkev sim ntawm kev yuam kom pe hawm hnub Sunday los ntawm ib lub tseemfwv ib-lub-ntiajteb nyob rau hauv kev coj ntawm tus niam ntiav xim liab plooj ntawm Tshwm Sim kaum xya, uas kav saum kaum tus vajntxwv ntawm lub ntiajteb. Hauv Abram, lub cim pawg ntseeg thiab lub xeev ntawm tus duab ntawm tus tsiaj qus raug sawv cev los ntawm tus dej ntawm Iyiv, uas yog lub cim ntawm kev txawj kav xeev, thiab tus dej ntawm Npanpiloo, uas yog lub cim ntawm kev txawj tswj pawg ntseeg.
After these things the word of the Lord came unto Abram in a vision, saying,
Tom qab tej no, lo lus ntawm tus Tswv tau los cuag Abram hauv ib zaj yog toog, hais tias,
Fear not, Abram: I am thy shield, and thy exceeding great reward.
Tsis txhob ntshai, Anplahas: Kuv yog koj daim hlau thaiv, thiab yog koj txoj kev nqi zog loj tshaj plaws.
And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,
Abram hais tias, Tus Tswv Vajtswv, koj yuav pub dab tsi rau kuv, vim kuv mus yam tsis muaj tub ki li, thiab tus uas saib xyuas kuv tsev yog Eliezer tus neeg Damaxaka no? Thiab Abram hais tias, Saib seb, koj tsis tau pub ib tug xeeb ntxwv rau kuv li: thiab saib seb, tus uas yug hauv kuv tsev yuav ua kuv tus qub txeeg qub teg. Thiab, saib seb, lo lus ntawm tus Tswv los cuag nws, hais tias,
This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.
Tus no yuav tsis yog koj tus qub txeeg qub teg; tiam sis tus uas yuav yug los ntawm koj lub cev tus kheej yuav yog koj tus qub txeeg qub teg. Ces Nws coj nws tawm mus nraum zoov, thiab hais tias, Cia li tsa muag ntsia saum ntuj, thiab suav cov hnub qub, yog koj muaj peev xwm suav tau lawv: thiab Nws hais rau nws tias, Koj caj ces yuav muaj coob li ntawd.
And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,
Thiab nws ntseeg tus Tswv; thiab Nws suav qhov ntawd rau nws ua kev ncaj ncees. Thiab Nws hais rau nws,
I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.
Kuv yog tus Tswv uas tau coj koj tawm hauv lub moos U‑a ntawm cov neeg Kheedees, kom muab lub tebchaws no rau koj ua qub txeeg qub teg.
And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,
Thiab nws hais tias, Tus Tswv Vajtswv, kuv yuav ua li cas thiaj paub tias kuv yuav tau txais nws ua qub txeeg qub teg? Thiab Nws hais rau nws,
Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.
Coj ib tug nyuj maum uas muaj peb xyoos, thiab ib tug tshis maum uas muaj peb xyoos, thiab ib tug yaj txiv uas muaj peb xyoos, thiab ib tug nquab qus, thiab ib tug me nquab.
And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,
Thiab nws coj tag nrho tej no los rau ntawm nws, thiab muab faib ua ob sab hauv nruab nrab, thiab muab txhua daim tso kom tig rau ib leeg: tiam sis nws tsis muab cov noog faib. Thiab thaum tej noog ya nqes los rau saum cov cev tuag ntawd, Abram txawb lawv mus. Thiab thaum lub hnub tab tom yuav poob, ib txoj kev tsaug zog tob heev poob los rau saum Abram; thiab saib seb, ib txoj kev txaus ntshai ntawm kev tsaus ntuj loj heev poob los rau saum nws. Thiab Nws hais rau Abram,
Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.
Koj yuav tsum paub tseeb tias koj caj ces yuav mus ua neeg txawv teb chaws hauv ib lub tebchaws uas tsis yog lawv li, thiab lawv yuav ua qhev rau cov neeg ntawd; thiab cov neeg ntawd yuav tsim txom lawv tau plaub puas xyoo; thiab lub tebchaws ntawd uas lawv yuav ua qhev rau, Kuv kuj yuav txiav txim rau thiab; ces tom qab ntawd lawv yuav tawm los nrog tej cuab tam ntau heev.
And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
Koj yuav mus cuag koj cov yawg koob nyob hauv kev thaj yeeb; koj yuav raug faus thaum muaj hnub nyoog laus zoo.
But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
Tiamsis nyob rau tiam plaub lawv yuav rov qab los rau qhov no dua: rau qhov kev txhaum ntawm cov Amoos tseem tsis tau puv.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.
Thiab tau muaj tias, thaum hnub poob thiab tsaus ntuj lawm, saib seb, muaj ib lub cub uas pa taws ncho thiab ib lub teeb cig kub hnyiab uas hla mus nruab nrab ntawm tej thooj ntawd. Chivkeeb 15:1–17.
The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.
Tus uas yuav coj Mauxes thiab cov xeeb leej xeeb ntxwv Yixayee raws li ib tug ncej hluav taws thaum hmo ntuj thiab ib tauv huab thaum nruab hnub, tau hla nruab nrab ntawm cov tej daim uas raug “txiav” ntawd ua ib lub cub pa taws thiab ib lub teeb cig.
And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.
Thiab tus Tswv ua lawv ntej thaum nruab hnub nyob hauv ib tug ncej huab, coj lawv taug txojkev; thiab thaum nruab hmo nyob hauv ib tug ncej hluav taws, kom pub qhov kaj rau lawv; xwv kom lawv thiaj mus tau nruab hnub thiab nruab hmo: Nws tsis tau muab tus ncej huab thaum nruab hnub tshem tawm ntawm cov neeg xub ntiag, thiab tsis tau muab tus ncej hluav taws thaum nruab hmo tshem tawm li. Exodus 13:21, 22.
The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.
Lub teeb cig nplaim thiab lub cub hluav taws pa taws yog ib qho piv txwv txog tus ncej huab lossis hluav taws, thiab sawv cev rau ib feem yaj saub ntawm thawj kauj ruam hauv peb kauj ruam uas Vajtswv siv los tsim Nws txoj kev cog lus nrog Abram. Tshooj no pib nrog cov lus tias, “Tsis txhob ntshai,” rau qhov txoj xov ntawm thawj tus tim tswv yog kom ntshai Vajtswv, thiab cov uas zoo li Abram ntshai Vajtswv yuav tsis tas yuav ntshai Vajtswv. Muaj ob hom kev ntshai, vim muaj ob pawg neeg.
Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.
Ntxiv mus rau hauv nqe lus ntawm txoj kev khi lus, Abram ntseeg Vajtswv, thiab qhov ntawd raug suav rau nws tias yog kev ncaj ncees. Peb tug tim tswv ntawd phim raws li tes dej num ntawm Vaj Ntsuj Plig Dawb Huv raws li Yauhas tau qhia tseg, uas qhia tias Vaj Ntsuj Plig Dawb Huv qhuab ntuas txog peb yam; kev txhaum, kev ncaj ncees, thiab kev txiav txim. Cov cwj pwm ntawd sib haum nrog peb tug tim tswv, yog li ntawd tom qab uas txoj kev ntshai Vajtswv raug muab nthuav tawm hauv nqe lus ntawm txoj kev khi lus lawm, ces kauj ruam thib ob uas yog kev ncaj ncees thiaj raug qhia meej, thiab tom qab ntawd mam li muaj lo lus tshaj tawm txog kev txiav txim, uas yog tes dej num thib peb ntawm Vaj Ntsuj Plig Dawb Huv, thiab yog txoj xov ntawm tus tim tswv thib peb. Kauj ruam thawj ntawm txoj kev khi lus yog tus yam ntxwv piv txwv ua ntej txog txoj xov ntawm tus tim tswv thawj, uas ib txwm yog ib feem qauv tawg me me ntawm tag nrho peb txoj xov. Peb kauj ruam ntawm txoj kev khi lus sawv cev rau peb tug tim tswv hauv Tshwm Sim tshooj kaum plaub.
After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.
Tom qab Abram raug suav hais tias ncaj ncees uas cim tus tim tswv thib ob, nws npaj ib qho kev fij, rau qhov qhov kev fij raug npaj tam sim ntawd ua ntej kauj ruam thib peb ntawm kev txiav txim. Qhov kev fij ntawd sawv cev rau kev fij ntawm cov Levi hauv Malakhi peb uas raug tsa siab ua ib lub chij. Ib yam li peb ntu ntawm plaub caug xyoo hauv Mauxe lub neej sawv cev rau peb tus tim tswv tej xov, thawj plaub caug xyoo ntawm Mauxe twb muaj tag nrho peb kauj ruam ntawm peb tus tim tswv tej xov lawm.
Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.
Qhov chaw uas Mauxes tej lus tim khawv pib yog nrog nws niam nws txiv txoj kev ntshai Vajtswv, (thawj kauj ruam), tom qab ntawd yog ib qho kev sim uas pom tau ntawm qhov muag. Kauj ruam thib ob kuj muaj ib qho kev sim uas pom tau ntawm qhov muag, ib yam li tau muaj nyob hauv Daniyee tshooj ib, thaum Daniyee xub ntshai Vajtswv thiab tsis kam noj cov zaub mov ntawm Npanpiloo, ces mam raug sim raws li nws lub cev sab nraud. Ces rau Daniyee, qhov ntawd yog qhov kev sim thib peb peb xyoos tom qab los ntawm vajntxwv Nexukhaneesas, uas yog ib lub cim ntawm vajntxwv qaum teb thiab txoj cai hnub Sunday, uas yog txoj xov ntawm peb tug tim tswv.
Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.
Mauxes niam thiab txiv ntshai Vajtswv, muab nws tso rau hauv ib lub nkoj me rau hauv dej, thiab Falau tus ntxhais raug coj los pom qhov xwm txheej ntawd, ces txiav txim siab cawm tus me nyuam ntawd. Qhov pib ntawm Mauxes lub neej yog ib daim duab piv txwv txog txoj kev khi lus uas Vajtswv tau cog nrog tibneeg, thiab tom qab ntawd los ntawm Mauxes, Vajtswv kuj tau khi ib txoj kev cog lus nrog ib haiv neeg uas raug xaiv tawm hauv tibneeg. Nau-a txoj kev cog lus nrog tibneeg sawv cev rau pab coob uas loj heev, hos Mauxes txoj kev cog lus nrog ib haiv neeg raug xaiv yog ib puas plaub caug plaub txhiab leej. Qhov khoom fij uas Anplahas yuav tsum tau muab los lees paub txoj kev cog lus ntawd ris lub cim ntawm Nau-a txoj kev cog lus, ib yam li Mauxes kuj tau ua tiav Anplahas tej lus faj lem ntau pua xyoo tom qab.
The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.
Qhov kev txi ntawd muaj tsib hom tsiaj sib txawv; ib tug nyuj maum muaj peb xyoos, ib tug tshis maum muaj peb xyoos, ib tug yaj txiv muaj peb xyoos, ib tug nquab quaj ntsuag, thiab ib tug me nquab. Cov noog ntawd raug cia tseg kom nyob txhij txhua, hos tus nyuj maum, tus yaj txiv, thiab tus tshis maum raug “txiav” ua ob sab. Qhov kev txi no yog ib yam piv txwv txog kev tsa ib daim chij cim rau saum ntuj nyob rau hnub kawg ua ib qho kev sim uas pom tau rau noob neej. Lub cim uas pom tau rau Falau tus ntxhais yog tus me nyuam Mauxes nyob hauv lub nkoj. Lub nkoj ntawd raug ua cim los ntawm yim leej ntsuj plig nyob hauv lub nkoj. Tus lej “yim” raug tsa ruaj ua ib qho ntawm tej yam ntxwv yaj saub ntawm daim chij cim ntawm ib puas plaub caug plaub txhiab leej. Thaum koj xav txog tsib yam tsiaj txi ntawd thiab faib peb tug ua ob sab, ces koj qhov kev txi ntawd muaj yim daim, raws li Nau-a raug coj los ua piv txwv, thiab tom qab ntawd raug lees paub hauv Anplahas qhov kev txi.
Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.
Tsib tsiaj ntawd tsib tug, thaum muab faib raws li Vajtswv tau hais tseg, sawv cev rau tus lej “yim,” thiab los ntawm qhov ntawd lawv sawv cev rau cov ntsuj plig nyob rau thaum kawg ntawm lub ntiaj teb uas tau raug ua qauv tseg los ntawm cov ntsuj plig “yim” leej saum lub nkoj. Lub cim ntawm kev cai txiav kevcai, uas yog theem ob hauv Anplahas txoj kev khi lus peb txheej, yuav tsum tau ua rau hnub “yim” tom qab yug los, thiab txoj kev cai ntawd tau raug hloov los ntawm kev cai raus dej, uas ua qauv qhia txog Khetos txoj kev sawv rov los, uas tau muaj nyob rau hnub “yim.” Tus lej “yim” yog ib qho cim tshwj xeeb uas tau raug tsa ruaj khov hauv ob txoj kev khi lus, yog Nau-es thiab Mauxes li, thiab lawv ua qauv qhia txog ib puas plaub caug plaub txhiab leej uas yuav raug tsa siab ua ib lub chij fij xyeem, thiab uas yog tus “yim” uas yog los ntawm xya.
Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.
Tsib tug tsiaj ntawd sawv cev rau tsib tus nkauj xwb txawj ntse, uas raug ua qauv qhia los ntawm “yim” leej hauv lub nkoj, yuav hla tawm hauv ib lub ntiajteb qub mus rau ib lub ntiajteb tshiab—tsis pom txoj kev tuag li.
Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.
Abram tej khoom fij yog ib qho khoom fij dawb huv, rau qhov txhua tus tsiaj hauv qhov khoom fij ntawd yog tsiaj huv, thiab ua ke lawv sawv cev rau cov tsiaj tseem ceeb uas siv rau hauv tej xyeem hlawv tag nrho. Tus tim tswv thawj zaj lus muaj nrog txoj lus txib kom pe hawm tus Tsim, thiab cov tsiaj txi tseem ceeb ntawm txoj hauj lwm hauv lub chaw dawb huv uas yuav raug tsa los siv thaum Abram tej lus faj lem tau tiav nyob rau tiam Mauxes, raug muab nthuav tawm ua tej khoom fij ntawm kev pe hawm, thaum tib lub sijhawm kuj yog tus qauv qhia txog tus tim tswv thawj txoj kev hu kom pe hawm tus Tsim.
Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.
Nqe kaum kaum no hais meej meej tias, “Hnub ntawd tus Tswv tau cog lus khi lus nrog Anplas.” Qhov ntawd cim thawj kauj ruam hauv peb kauj ruam uas ua tus qauv rau peb tug timtswv saum ntuj ceeb tsheej hauv Tshwmsim kaum plaub. Kauj ruam ntawm txoj kev cog lus khi lus hauv Chivkeeb kaum tsib sawv cev rau thawj tug timtswv txoj xov hauv Tshwmsim kaum plaub, uas tom qab ntawd yog tug timtswv thib ob, uas tau raug ua tus qauv los ntawm kauj ruam thib ob ntawm Anplas txoj kev cog lus khi lus uas nyob hauv Chivkeeb kaum xya.
In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.
Nyob rau kauj ruam thib ob, Abras lub npe raug hloov ua Aplahas. Abras txhais tias “leej txiv raug tsa siab,” hos Aplahas txhais tias “leej txiv ntawm ntau haiv neeg.” Hauv kev hu Abras, lo lus cog tseg tias yuav dhau los ua ib haiv neeg loj twb raug muab lawm, tiam sis lo lus cog tseg ntawd tsis tau raug lees paub ruaj khov kom txog thaum Abras lub npe raug hloov. Ces nws thiaj los ua thawj leej txiv ntawm ib haiv neeg ntawm txoj kev khi lus uas raug xaiv. Kauv ruam tom ntej no yog ib yam piv txwv txog tus tim tswv thib peb txoj xov raws li Aplahas raug sim thaum yuav muab Ixaj txi, uas yog ib yam piv txwv txog tus ntoo khaub lig, uas yog ib yam piv txwv txog hnub tim 22 Lub Kaum Hli, 1844, uas yog ib yam piv txwv txog txoj cai Hnub Caiv—uas yog tus tim tswv thib peb txoj xov. Kauj ruam thib peb ntawm txoj kev khi lus ntawd tau ua tiav rau hnub tim nees nkaum ob Lub Kaum Hli xyoo 1844, thiab nws raug nthuav tawm hauv Chivkeeb nees nkaum ob.
In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.
Nyob rau theem ob, uas yog zaj lus ntawm tus tim tswv thib ob, qhov uas Abram lub npe raug hloov, txoj kab ke ua kevcai txiav yog raug tsa los ua “lub cim” ntawm ib haiv neeg coglus thiab lawv txoj kev sib raug zoo nrog Vajtswv. Nws yog nyob hauv keeb kwm ntawm zaj lus ntawm tus tim tswv thib ob uas Vajtswv haiv neeg raug muab nias cim. Lawv raug tsa siab ua ib daim chij nyob rau zaj lus ntawm tus tim tswv thib peb uas yog sawv cev los ntawm txoj cai hnub Sunday, tiam sis lawv raug nias cim nyob rau lub sijhawm tam sim ua ntej txoj cai hnub Sunday, uas hauv keeb kwm Millerite ces yuav yog, tam sim ua ntej lub qhov rooj raug kaw rau hnub October 22, 1844.
The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.
Qhov no kuj yog qhov tseeb txog peb daim ntawv txib uas tawm hauv Npanpiloo los, uas tau pib txoj kev cev faj lem 2300 xyoo, uas xaus rau thaum tus tim tswv thib peb tuaj txog rau hnub tim 22 Lub Kaum Hli, 1844. Lub tuam tsev raug ua tiav nyob rau hauv keeb kwm ntawm daim ntawv txib thib ob, tom qab daim thawj, tabsis ua ntej daim thib peb. Cov hauv paus raug muab nteg tseg thaum lub sij hawm daim ntawv txib thawj, thiab lub tuam tsev raug ua tiav nyob rau hauv keeb kwm ntawm daim ntawv txib thib ob. Daim ntawv txib thib peb nyob rau xyoo 457 BC tau pib 2300 xyoo ntawd, thaum daim ntawv txib ntawd nws tus kheej tau muab txoj kev kav teb chaws rov qab rau cov Yudais. Ntawm qhov cim thib peb ib lub nceeg vaj raug tsa los, raws li sawv cev los ntawm kev rov muab txoj kev kav teb chaws rau haiv Yudais ntawm daim ntawv txib thib peb thiab kev tsa pawg ntseeg tus yeej tsa siab ua ib lub chij rau lub sijhawm txoj cai Hnub Caiv.
The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.
Tsab cai thib peb yog ib lub cim ua ntej qhia txog tus tim tswv thib peb txoj kev tuaj txog rau ntawm txoj kev sib yuav thaum Lub Kaum Hli 22, 1844. Tus nkauj nyab npaj nws tus kheej kom txhij ua ntej txoj kev sib yuav, tsis yog thaum txoj kev sib yuav. Kev muab cim rau ib puas plaub caug plaub txhiab leej raug ua tiav tam sim ua ntej hnub Sunday txoj cai nyob rau hauv lub sijhawm uas raws li lus faj lem raug sawv cev tias yog kev sim siab txog daim duab ntawm tus tsiaj qus. Peb raug ceeb toom tias kev sim siab txog daim duab ntawm tus tsiaj qus yog qhov kev sim uas peb yuav tsum dhau ua ntej lub sijhawm ntawm kev sim siab xaus.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Tus Tswv tau qhia kuv kom meej tias tus duab ntawm tus tsiaj qus yuav raug tsim los ua ntej lub sijhawm ntawm txoj kev sim siab yuav xaus; vim qhov no yuav yog txoj kev sim loj rau haiv neeg ntawm Vajtswv, uas lawv txoj hmoo mus ib txhis yuav raug txiav txim los ntawm ntawd. Koj txoj haujlwm sawv yog ib pawg kev tsis sib xws uas ntxhov heev, ua rau tsuas muaj ob peb leej xwb thiaj yuav raug dag ntxias.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Hauv Phau Ntawv Qhia Tshwm Tshooj 13, zaj lus no raug nthuav tawm meej kawg li; [Qhia Tshwm 13:11–17, quoted].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Qhov no yog qhov kev sim uas Vajtswv haiv neeg yuav tsum dhau ua ntej lawv raug muab khi cim. Txhua tus uas tau qhia meej txog lawv txoj kev ncaj ncees rau Vajtswv los ntawm kev ua raws li Nws txoj cai, thiab tsis kam lees txais ib hnub Xanpataus cuav, yuav sawv nyob hauv qab tus chij ntawm tus Tswv Vajtswv Yehauvas, thiab yuav txais tau lub cim khi ntawm Vajtswv uas muaj sia nyob. Cov uas tso tseg qhov tseeb uas los saum ntuj los thiab lees txais hnub Xanpataus Hnub Caiv, yuav txais tau lub cim ntawm tus tsiaj nyaum.” Manuscript Releases, volume 15, 15.
The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.
Lub qhov rooj tau kaw rau hnub tim 22 Lub Kaum Hli, 1844, ua ib daim duab piv txwv txog lub qhov rooj kaw ntawm txoj cai Hnub Caiv. Muam White hais tias txoj kev sim siab txog tus yam ntxwv ntawm tus tsiaj qus yog txoj kev sim siab uas peb yuav tsum hla “ua ntej” lub sij hawm probation kaw, thiab nws kuj hais tias txoj kev sim siab ntawd yog qhov chaw uas peb txoj hmoo nyob mus ib txhis raug txiav txim. Ua ntej txoj cai Hnub Caiv los txog, tus nkauj nyab npaj nws tus kheej kom txhij, thiab qhov no yuav tsum muaj lub tshoob tsho uas tsim nyog, ib lub tsho uas yuav tsum raug ntxuav kom huv los ntawm cov hluav taws lim kom dawb huv ntawm Tus Tub Txib ntawm Daim Ntawv Cog Lus. Lub foob raug tso cia ua ntej lub tshoob, thiab tom qab ntawd lub tshoob mam li muaj chaw rau ntawm txoj cai Hnub Caiv.
Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.
Muam White qhia meej tias txoj kev muab lub cim khi ntawd yog kev ruaj khov nyob hauv qhov tseeb, ob qho tib si hauv kev txawj ntse thiab hauv sab ntsuj plig. Nws tseem qhia ntxiv tias “thaum” Vajtswv haiv neeg raug muab lub cim khi lawm, “ces” txoj kev co uas yog Vajtswv tej kev txiav txim yuav los. Txoj kev co ntawd yog tej kev txiav txim uas pib ntawm av qeeg hauv Revelation 11, uas yog txoj cai Hnub Sunday hauv Tebchaws Meskas.
The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.
Lub tuam tsev ntawm cov Millerite tau tiav thaum Lub Suab Quaj Ib Tag Hmo, qhia meej tias lub cim raug muab tso ua ntej txoj kevcim thib peb ntawm txoj kev txiav txim. Hauv Abraham txoj kev khi lus, qib thib peb ntawm txoj kev txiav txim yog Isaac saum Roob Moriah, uas yog ib daim duab cev lus qhia ua ntej tsis yog xwb txog Khetos saum tus ntoo khaub lig, tiam sis kuj txog kev fij ntawm cov Levis hauv Malaki peb.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.
Nws yuav zaum ua tus lim thiab tus ntxuav nyiaj kom huv; thiab nws yuav ntxuav cov tub ntawm Levi kom huv, thiab lim lawv zoo li kub thiab nyiaj, xwv kom lawv yuav muab tau ib qho khoom fij rau tus Tswv hauv txoj kev ncaj ncees. Ces cov khoom fij ntawm Yudas thiab Yeluxalees yuav txaus siab rau tus Tswv, ib yam li nyob hauv tej hnub thaum ub, thiab ib yam li hauv tej xyoos yav tas los.
And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.
Thiab kuv yuav los ze nej rau hauv kev txiav txim; thiab kuv yuav ua tim khawv ceev nrooj tawm tsam cov neeg ua khawv koob, thiab tawm tsam cov neeg deev luag poj luag txiv, thiab tawm tsam cov neeg cog lus cuav, thiab tawm tsam cov uas quab yuam tus neeg ua haujlwm hauv nws cov nyiaj ua haujlwm, tus poj ntsuam, thiab tus menyuam ntsuag, thiab cov uas tig tus neeg txawv teb chaws mus deb ntawm nws txoj cai, thiab tsis ntshai kuv, tus Tswv uas muaj pab tub rog ntau, hais li no. Malakhi 3:3–5.
After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.
Tom qab txoj kev ntxuav kom dawb huv, txoj kev fij yuav “ces” zoo li nyob rau yav thaum ub, thiab txoj kev fij ntawd raug npaj thaum lub sijhawm kawg ntawm txoj kev txiav txim, rau qhov yog thaum ntawd cov Levis uas twb raug ntxuav kom dawb huv thiab raug npaj ua ib qho kev fij lawm, thiaj raug muab sib piv nrog cov nkauj xwb ruam uas Khetos yuav ua ib tug “tim khawv nrawm” tawm tsam. Tus “tim khawv nrawm” ntawd yog tus “tim khawv ncaj ncees rau pawg ntseeg Laodicea,” uas muab Shebna pov mus zoo li ib lub pob rau hauv ib thaj teb deb, thiab uas ntuav cov Laodiceans tawm hauv Nws lub qhov ncauj. Kev cais cov nplej thiab cov txhauv yuav nrawm, rau qhov cov kev txav kawg yog tej yam uas nrawm. Tus tub txib nrawm ntawd yog Nws tus uas tuaj dheev rau Nws lub tuam tsev hauv Malaki peb.
The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.
Kev tsa qhov khoom fij hauv Malakhi “ib yam li nyob rau hauv tej hnub qub thaum ub,” yog kev tsa tus chij cim ntawm ib puas plaub caug plaub txhiab tus; nws yog kev tsa ob lub ncuav mov fij co yoj hauv Hnub Caiv Peetekos; nws yog kev tsa tus nab saum tus ncej nyob hauv roob moj sab qhua; nws yog kev tsa Khetos saum tus ntoo khaublig thiab nws yog kev tsa Shadrach, Meshack thiab Abednego nyob hauv lub cub hluav taws kub nyhiab nrog Khetos thaum tag nrho lub ntiajteb xav tsis thoob thiab qhuas qaug; nws yog kev tshaj tawm daim chart xyoo 1843, thiab lub hom phiaj uas tau npaj tseg rau daim chart xyoo 1850.
It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.
Nws yog nyob rau theem ob ntawm Aplahas txoj kev cog lus uas txoj kab ke ua kevcai txiav tau raug tsa thiab yuam kom coj raws, yog li ntawd thiaj los ua lub cim ntawm txoj kev cog lus. Aplahas, tsis zoo li Mauxes, tau ua kevcai txiav rau Ixaj tam sim ntawd, yog li thaum nws tsa nws nce los ua ib qho kev txi nyob rau theem peb, Ixaj yuav sawv cev rau lub cim ntawd. Tom qab no, lub cim ntawd yuav raug hloov chaw los ntawm kev ua kevcai raus dej, uas ob leeg ua ke thiaj muab ob tug tim khawv rau lub cim ntawm tus ntoo khaub lig.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.
“Lub foob ntawm Vajtswv uas muaj sia nyob, uas muab tso rau saum hauv pliaj ntawm Nws haiv neeg, yog dab tsi? Nws yog ib lub cim uas cov tim tswv nyeem tau, tiamsis tibneeg lub qhov muag nyeem tsis tau; rau qhov tus tim tswv uas tuaj rhuav tshem yuav tsum pom lub cim txhiv dim no. Lub siab uas muaj kev to taub tau pom lub cim ntawm tus ntoo khaub lig saum Kalixalees nyob hauv tus Tswv cov tub thiab cov ntxhais uas Nws tau xaiv los ua Nws tug. Txoj kev txhaum ntawm kev ua txhaum Vajtswv txoj kevcai raug tshem tawm lawm. Lawv hnav tsoos tsho tshoob kos, thiab lawv mloog lus thiab ncaj ncees rau txhua txoj lus txib uas Vajtswv muab.” Manuscript Release, number 21, 51.
In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?
Hauv thawj kauj ruam ntawm txoj kev cog lus hauv Chivkeeb kaum tsib, muaj ib zaj lus faj lem txog lub sij hawm 400 xyoo nyob rau hauv kev ua qhev raug qhia tawm, thiab Povlauj txheeb tib lub sij hawm ntawd tias yog 430 xyoo. Povlauj txoj kev suav pib ntawm txoj kev hu hauv Khiav Dim kaum ob, vim nws suav nrog Aplahas lub sij hawm ua neeg nyob txawv teb chaws. Thaum ua tib zoo xav txog, plaub puas xyoo nyob rau hauv kev txheeb rau peb caug xyoo yog ib lub cim uas Povlauj nthuav tawm, hos plaub puas xyoo uas Aplahas nthuav tawm yog dua ib lub cim ntxiv. Yog li ntawd, lub sij hawm plaub puas xyoo sawv cev rau dab tsi, thiab lub sij hawm plaub puas peb caug xyoo sawv cev rau dab tsi, thiab peb caug xyoo sawv cev rau dab tsi?
The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.
Cov kws txawj ntse twb qhia meej lawm tias plaub puas peb caug xyoo ntawd yuav muab faib ua ob ntu, ib ntu yog ob puas kaum tsib xyoos; ntu thawj tsis muaj kev qhev thiab kev ua cev qhev, hos ntu ob yog kev ua cev qhev.
Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.
Abraham tau nkag mus rau Canaan thaum muaj 75 xyoos, thiab Isaac yug los thaum Abraham muaj 100 xyoos (25 xyoos tom qab ntawd). Jacob yug los thaum Isaac muaj 60 xyoos, thiab Jacob nkag mus rau tim Iyiv thaum nws muaj 130 xyoos. Qhov no ua ke yog 215 xyoos hauv Canaan thiab 215 xyoos hauv tim Iyiv, ua ib qho tag nrho 430 xyoos. Rau ib tug kawm txog lus faj lem, qhov no muab ob zaj lus tim khawv, los ntawm ob lub cim ntawm txoj kev cog lus, rau Paul, ib yam li Abram uas nws lub npe tau raug hloov. Paul qhia 430 thiab Abram 400. Kev ua tiav raws kab rau kab ntawm ob zaj lus faj lem txog sij hawm uas muaj kev sib txheeb no raug txuas nrog thawj lub sij hawm ntawm txoj kev cog lus uas coj mus rau kev tsim tsa Vajtswv haiv neeg uas raug xaiv.
When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”
Thaum Khetos los rau hauv keeb kwm los lees ruaj nrees txoj kev cog lus nrog coob leej rau ib lub lim tiam, lub lim tiam ntawd sawv cev rau ob qho lus faj lem txog lub sijhawm uas sib txuas zoo nrog nhau. Lo lus faj lem plaub puas peb caug xyoo ntawm Povlauj yuav muab faib ua ob ntu sib npaug, ib yam li lub lim tiam ntawm Khetos. Ob puas kaum tsib xyoos hauv Khana-as, ces raws los ntawm ob puas kaum tsib xyoos hauv Iyiv, ua yam ntxwv txog Khetos zaj lus tim khawv hauv Nws tus kheej lub cev rau 1260 hnub, ces raws los ntawm 1260 hnub ntawm Khetos zaj lus tim khawv nyob hauv tus kheej ntawm Nws cov thwjtim. 2520 hnub uas Khetos lees ruaj nrees txoj kev cog lus ntawd kuj sawv cev rau xya lub sijhawm uas yog “kev sib ceg ntawm Nws txoj kev cog lus.”
From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.
Txij xyoo 723 BC mus txog 1798 yog 2520 xyoo, thiab cov xyoo ntawd raug faib ua ob ntu ntawm 1260 xyoo, uas sawv cev rau kev pe dab qhuas tsuj nqes lub tuam tsev dawb huv thiab pab tub rog rau 1260 xyoo, ces tom qab ntawd yog kev papalism tsuj nqes lub tuam tsev dawb huv thiab pab tub rog rau 1260 xyoo. Qhov nruab nrab ntawm Khetos lub lim tiam yog tus ntoo khaub lig, thiab qhov nruab nrab ntawm lub lim tiam (538) ua rau muaj 1260 xyoo ntawm kev ua tim khawv ntawm kev pe dab qhuas, ua raws li 1260 xyoo ntawm kev ua tim khawv ntawm kev pe dab qhuas los ntawm tus thwjtim papal ntawm kev pe dab qhuas. Thaum Khetos lub nceeg vaj ntawm txoj kev tshav ntuj tau txais hwj chim ntawm tus ntoo khaub lig, nws yog ib yam piv txwv txog 538, thaum tus timkhawv cuav lub nceeg vaj tau txais hwj chim. Ntawm tus ntoo khaub lig, cov Yixayee tiag tiag raug hla dhau lawm thiab cov Yixayee ntawm sab ntsuj plig pib los. Xyoo 538, kev pe dab qhuas tiag tiag raug hla dhau lawm, thiab kev pe dab qhuas ntawm sab ntsuj plig pib los.
Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.
Aplahas cov lus faj lem uas hais txog plaub puas xyoo, kuj yog plaub puas peb caug xyoo thiab. Nws yog tib zaj lus faj lem nkaus xwb, tiamsis raug nthuav tawm los ntawm ob lub cim ntawm kev cog lus. Ob zaj lus faj lem txog lub sijhawm no uas muaj kev sib raug zoo, tau qhia meej txog txoj kev qhev thiab txoj kev dim ntawm Vajtswv haiv neeg, uas yuav raug ua kom tiav thaum pib ntawm cov keeb kwm kev cog lus ntawm cov Yixayee thaum ub. Thaum kawg ntawm cov keeb kwm kev cog lus ntawm cov Yixayee thaum ub, muaj ib zaj lus faj lem txog lub sijhawm uas phim nrog lwm zaj, nyob hauv txoj kev sib raug zoo ib hnub rau ib xyoos, yog li ntawd thiaj qhia txog ob zaj lus faj lem txog lub sijhawm uas hais kom muaj zog txog txoj kev dim thiab txoj kev qhev.
In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.
Hauv nruab nrab ntawm keeb kwm txog kev pib thiab kev xaus ntawm Ixayees thaum ub, peb pom Daniyee nyob hauv txoj kev poob cev qhev ntawm Npanpiloo. Los ntawm keeb kwm ntawm txoj kev cog lus ntawd, uas qhia txog kev khi cev qhev thiab ib lo lus cog tseg txog kev cawm dim; txoj hau kev cev lus faj lem uas txuas keeb kwm ntawm txoj kev cog lus ntawm Ixayees thaum ub nrog keeb kwm ntawm txoj kev cog lus ntawm Ixayees niaj hnub no, raug muab nthuav tawm. Hauv phau Daniyee, muaj ob zaj lus faj lem txog sijhawm raug txheeb qhia. “Lo lus cog lus lees tseg” ntawm Mauxes hais txog “xya lub sijhawm” hauv Levis Kevcai nees nkaum rau raug txheeb qhia hauv Daniyee 9/11, thiab kuj nrog lo lus nug hauv Daniyee yim nqe kaum peb, uas coj mus rau lo lus teb hauv nqe kaum plaub, uas txheeb qhia txog zaj lus faj lem ntawm 2300 xyoo. “Lo lus cog lus lees tseg,” uas yog tias raug rhuav ces yog “Mauxes txoj lus foom phem” hauv Daniyee cuaj kaum ib, thaum raug coj los siv rau xyoo 677 BC tawm tsam lub tebchaws qab teb, ces nws xaus rau hnub tim Kaum Hlis 22, 1844, ib yam li 2300 xyoo kuj xaus tib hnub ntawd. Ob qhov kev tawg khiav ri mus ntawm 2520 puav leej nyob hauv lo lus nug ntawm nqe kaum peb, thiab lo lus teb hauv nqe kaum plaub yog 2300.
As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.
Ib yam li Mauxes, tus alpha ntawm keeb kwm kev cog lus ntawm cov Yixayee thaum ub, thiab ib yam li Khetos, tus omega ntawm keeb kwm kev cog lus ntawm cov Yixayee thaum ub, keeb kwm pib alpha ntawm cov Yixayee niaj hnub no kuj muaj ob zaj lus faj lem txog sij hawm uas sib raug zoo ua ke. Ib zaj sawv cev rau kev raug kaw thiab kev ua qhev, hos lwm zaj sawv cev rau kev dim. Kev faib 430 xyoo ua ob ntu sib npaug hauv keeb kwm alpha ntawm cov Yixayee thaum ub tau ua hom ntxoov ntxoo qhia txog kev faib lus faj lem uas tau rov muaj dua nyob rau hauv lub lim tiam uas Khetos tau lees paub txoj kev cog lus, thiab lub sij hawm txiav txim uas sib raug zoo ua ke rau qhov uas tau rhuav txoj kev cog lus, uas tau muab faib ua ob ntu sib npaug, nthuav tawm ob tug tim khawv; tias keeb kwm alpha ntawm cov Yixayee niaj hnub no yuav muaj ib lub chaw khov lus faj lem uas zoo ib yam. Ob txhiab tsib puas nees nkaum xyoo thiab ob txhiab peb puas xyoo xaus ua ke muab tus tim khawv thib peb txog ob zaj lus faj lem txog sij hawm uas sib raug zoo ua ke, uas muaj ib zaj lus faj lem uas raug faib sib npaug rau hauv nruab nrab.
Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.
Peb tug timkhawv yuav coj ib tug ntsuj plig kom cia siab tias thaum tus Tswv nkag mus rau hauv kev cog lus nrog ib puas plaub caug plaub txhiab leej hauv keeb kwm omega ntawm cov Yixayee niaj hnub no, yuav muaj ob zaj lus faj lem uas muaj feem xyuam rau lub sijhawm yaj saub, thiab ib lub sijhawm uas txuas nrog ntawd uas raug faib ua ob feem sib npaug, tiam sis qhov no yuav tsis muaj peev xwm ua tau li ntawd, rau qhov thaum tus Tswv nkag mus rau hauv kev cog lus nrog cov Yixayee niaj hnub no, Nws tau tsa Nws txhais tes rau saum ntuj ceeb tsheej thiab tshaj tawm tias yuav tsis muaj sijhawm ntxiv lawm.
The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.
Txoj kev khi lus cog tseg ntawm ib puas plaub caug plaub txhiab leej raug sawv cev los ntawm ob lub ncuav fij yoj uas yog thawj tug txiag nplej mog. Tus qauv yav tom ntej ntawm peb tug timkhawv, tom qab ntawd yog ib txoj timkhawv ob npaug uas tsis muaj qhov kev cais tshwj xeeb ntawm lub sijhawm yav tom ntej, pom muaj nyob hauv Abras tej khoom fij xws li ib tug nyuj maum hluas (uas raug faib ua ob feem sib npaug), ib tug tshis maum (uas raug faib ua ob feem sib npaug), thiab ib tug yaj txivneej (uas raug faib ua ob feem sib npaug), tom qab ntawd yog ib tug nquab qus thiab ib tug nquab.
The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.
Peb thawj peb yam kev txi txhua yam puav leej muaj peb xyoos txuas nrog lawv lub cim txhais, qhia meej tias lawv sawv cev rau peb yam kev txi uas muaj sijhawm cev lus faj lem. Tsis yog xwb tias peb yam kev txi ntawd txhua yam puav leej muaj sijhawm cev lus faj lem, tab sis txhua yam kuj muaj lub sijhawm cev lus faj lem uas muab faib sib npaug ua ob ntu. Tus nquab qus thiab tus nquab nyuam tsis muaj hnub nyoog teev tseg nrog lawv; lawv tsuas yog yuav tsum hluas xwb, vim lawv sawv cev rau tiam kawg ntawm haiv neeg cog lus, uas raug sawv cev los ntawm ob tug noog, lossis ob pab yaj.
The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.
Ob pab yaj ob pawg ntawd sawv cev rau cov neeg coob kawg nkaus thiab ib puas plaub caug plaub txhiab leej, tiam sis ob tug noog ntawd muaj ib lub ntsiab lus thib ob. Tus nquab yog ib yam khoom fij rau lub chaw dawb huv, thiab thaum koj tshawb nrhiav txog kev txheeb tus nquab ua khoom fij, feem ntau tshaj plaws nws txhais tau tias yog ib hom nquab qus; hos tus nquab hauv Abras txoj kev fij ntawd qhia txog ib tug noog uas tseem hluas heev txog npaum li tsis tau muaj plaub, lossis tseem phem dua ntawd, ib tug noog uas nws cov plaub twb raug rho tawm lawm. Nyob rau theem lus faj lem no, ob tug noog ntawd yog cov nplej thiab txhauv.
In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.
Nyob rau hnub kawg, tus chij yuav raug tsa mus rau saum ntuj ceeb tsheej ib yam li ib tug noog, thiab qhov no yuav tshwm sim rau tib lub sijhawm uas ob tug noog tsis huv yuav tsa kev phem thiab muab nws tsa rau saum nws lub zwm txwv hauv Shin-a.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.
Ces tus tim tswv uas nrog kuv tham txawm tawm mus, thiab hais rau kuv tias, Cia li tsa koj ob lub qhov muag tam sim no, thiab saib seb yam no uas tabtom tawm mus yog dabtsi. Thiab kuv hais tias, Nws yog dabtsi? Thiab nws hais tias, Qhov no yog ib lub efas uas tabtom tawm mus. Nws hais ntxiv tias, Qhov no yog lawv lub ntsej muag zoo ib yam thoob plaws lub ntiajteb. Thiab saib seb, muaj ib daim txhuas hnyav ib talas raug tsa los; thiab qhov no yog ib tug pojniam uas zaum hauv nruab nrab ntawm lub efas.
And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.
Nws nws hais tias, Qhov no yog kev phem. Ces nws muab nws pov rau hauv nruab nrab ntawm lub ephah; thiab nws muab lub hnyav txhuas pov rau saum nws lub qhov ncauj.
Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Ces kuv tsa kuv lub qhov muag ntsia, thiab saib seb, muaj ob tug poj niam tawm los, thiab cua nyob hauv nkawd ob lub tis; rau qhov nkawd muaj tis zoo li tus noog stork lub tis; thiab nkawd tsa lub efa nyob nruab nrab ntawm lub ntiajteb thiab saum ntuj. Ces kuv hais rau tus timtswv uas nrog kuv tham tias, Cov no nqa lub efa mus qhovtwg? Thiab nws teb rau kuv tias, Yuav txhim ib lub tsev rau nws hauv lub tebchaws Shinau; thiab nws yuav raug tsa ruaj khov, thiab muab tso rau ntawd saum nws lub hauv paus. Xakhaliyas 5:5–11.
The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.
Lub hwjchim ntawm tus papas, uas raug sawv cev tias yog “kev phem,” lossis raws li Povlauj hais tias yog “tus neeg phem ntawd,” tau txais nws lub qhov txhab tuag taus nyob rau xyoo 1798, thaum ib daim hlau lead raug muab tso npog saum lub tawb uas nws zaum nyob hauv. Tom qab ntawd, kev dab qhuas ntsuj plig thiab Protestantism uas tau poob kev ntseeg yuav tsa nws hlo mus thiab txhim tsa ib lub tsev rau nws hauv Shinaj, tib lub sijhawm uas Vajtswv twb ua kom tiav kev txhim tsa lub tsev uas Nws yuav tsa hlo los ua ib daim chij cim. Hauv Xekhaliyas, daim chij cuav raug sawv cev los ntawm tus pojniam ntawm kev phem, hos daim chij tseeb raug sawv cev los ntawm cov nquab. Ces lub ntiajteb yuav tau xaiv ntawm Loos, uas yog lub tawb kaw ntawm txhua hom noog qias neeg thiab ntxim ntxub, lossis tus nquab, uas yog ib lub cim ntawm Vajtswv txoj lus cog tseg nrog noob neej.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Nws nws qw nrov heev nrog ib lub suab muaj hwjchim, hais tias, Npanpiloo tus loj twb poob lawm, twb poob lawm, thiab twb dhau los ua chaw nyob ntawm dab phem, thiab ua qhov chaw khaws cia ntawm txhua tus ntsujplig qias tsis huv, thiab ua tawb ntawm txhua hom noog qias tsis huv thiab ntxub ntxaug. Tshwmsim 18:2.
Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.
Khetos tau hais txog Nws txoj kev tuag thiab txoj kev sawv hauv qhov tuag rov los tias, “rhuav lub tuam tsev no, thiab kuv yuav tsa nws rov los hauv peb hnub.” Peb hnub ntawd sawv cev rau ib lub sijhawm yaj saub uas muaj ib lub tuam tsev raug tsa, ib yam li tau muaj nyob rau hauv rooj keeb kwm ntawm Mauxes, ntawm Khetos, thiab ntawm cov Millerites. Qhov uas yuav tsum muaj ib tug nyuj maum, ib tug tshis maum, thiab ib tug yaj txiv muaj peb xyoos rau Abram qhov kev txi sawv cev tias nyob hauv txhua ib ntawm peb zaj keeb kwm ntawm kev cog lus uas peb tab tom xav txog no, yuav muaj ib lub tuam tsev raug txhim tsa. Lub tuam tsev kawg ntawm kev cog lus rau ib puas plaub caug plaub txhiab tus yog tus chij uas yuav tsum raug tsa siab ua ib lub mom rau saum ntuj. Vim li no, tus nyuj maum, tus tshis maum, thiab tus yaj txiv yog tej tsiaj hauv ntiajteb, yog li ua kom pom qhov txawv ntawm lawv thiab cov noog uas ya nyob rau saum ntuj ceeb tsheej. Lub tuam tsev ntawm kev cog lus uas raug txhim tsa nyob rau hnub kawg yog thaum Yeluxalees raug tsa siab tshaj txhua lub toj thiab txhua lub roob.
Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.
Txawm hais tias kuv tseem tsis tau txheeb xyuas txhua ntu ntawm Aplahas thawj kauj ruam ntawm peb kauj ruam ntawm txoj kev khi lus tseg, los txog rau tam sim no, txhua ntu uas peb tau tshuaj xyuas lawm yeej muaj ib qho sib txig nyob rau hauv qhov pib thiab qhov xaus ntawm cov Yixayee qub raws li lub cev tiag tiag, thiab nyob rau hauv qhov pib ntawm Yixayee niaj hnub no. Peb tau qhia txog peb kauj ruam ntawm cov tim tswv hauv Qhia Tshwm tshooj kaum plaub nyob rau hauv Aplahas thawj kauj ruam ntawm txoj kev khi lus tseg. Qhov qauv fractal ntawm peb tus tim tswv uas nyob hauv Aplahas thawj kauj ruam ntawm txoj kev khi lus tseg ntawd, yuav raug txhawb kom pom tseeb dua thaum peb xav txog Aplahas kauj ruam thib ob thiab thib peb ntawm txoj kev khi lus tseg.
Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.
Abram cov “yim” tej kev txi fij sawv cev tsis yog rau tej kev txi fij xwb uas tom qab no yuav los ua ib feem ntawm Mauxes lub tuam tsev dawb huv tej kab ke, tiam sis lawv qhia thiab lees paub lub luag hauj lwm ntawm lub sij hawm yaj saub hauv zaj keeb kwm ntawm Vajtswv haiv neeg ntawm txoj kev khi lus. Lawv lees paub ob qho pib thiab xaus ntawm cov Yixayee uas yog Vajtswv haiv neeg uas raug xaiv, txawm yog qhov tseeb tiag los yog qhov ntsuj plig.
Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.
Povlauj 430 xyoo yog ib lub sijhawm cev Vajtswv lus uas tsis muaj peev xwm cais tawm raws li kev xav kom txawv ntawm Anplam 400 xyoo. Thaum muab ob lub no los sib tshooj saum ib leeg, lawv tsim tawm ib lub sijhawm peb caug xyoo, tom qab ntawd yog plaub puas xyoo. Nov yog qhov uas peb yuav txuas ntxiv hauv zaj ntawv tom ntej.
“The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.
“Cov lus faj lem uas tau raug sau cia hauv Phau Qub yog lo lus ntawm tus Tswv rau hnub kawg, thiab yuav raug ua kom tiav tseeb ib yam li peb tau pom qhov kev puam tsuaj ntawm San Francisco lawm.” Tsab Ntawv 154, Lub Tsib Hlis 26, 1906.