And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.
Thiab txij lub sijhawm uas yuav muab txoj kev txi niaj hnub tshem tawm mus, thiab tsa yam qias vuab tsuab uas ua kom desolate ntawd sawv, yuav muaj ib txhiab ob puas cuaj caug hnub. Daniel 12:11.
Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.
Txij li lub Kaum Hli 22, 1844 los, kev siv lub sij hawm uas yog lus faj lem tsis yog ib txoj kev siv lus faj lem uas raug lawm ntxiv lawm, rau cov uas xav muab lo lus tseeb faib kom raug. Lub sijhawm 1290 xyoo nyob hauv nqe kaum ib yuav tsum raug siv raws li ib lub sijhawm cim tom qab 1844, thiab qhov kev siv tom qab 1844 ntawd, los yog ib lub sijhawm uas tsis muaj cov ntsiab “sij hawm,” yuav tsum khaws cia txoj kev to taub thawj hauv paus ntawm qhov tseeb, raws li tau to taub ua ntej 1844. Tus 1290 sawv cev rau ib lub sijhawm ntawm 30, ces tom qab yog 1260. Qhov kev to taub ua ntej 1844 yog tias peb caug xyoo txij 508 mus txog 538 sawv cev rau ib lub sijhawm npaj kom tus antichrist pib kav txij 538 mus txog 1798.
The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.
Lub 30 lub xyoos ntawm kev hloov chaw yog yam uas Povlauj hais txog hauv 2 Thexalaunikes. Povlauj tsis hais ib lo lus twg txog lub ntsiab ntawm “sij hawm,” tiam sis nws qhia meej txog tej yam ntxwv cev lus faj lem uas qhia txog kev pe hawm dab mlom hloov chaw rau txoj kev kav ntawm papalism hauv peb caug lub xyoos ntawd. Ces txoj kev kav ntawm papacy thiaj pib los. Kev to taub raws keeb kwm, uas tsis muaj ib qho ntsiab ntawm sij hawm, qhia txog kev hloov ntawm lub nceeg vaj thib plaub hauv lus faj lem hauv phau Vajlugkub mus rau lub nceeg vaj thib tsib, ces ua raws los ntawm thawj zaug ntawm ob zaug kev muab ntshav los ntawm papacy, yog li ntawd thiaj ua hom ntxoov ntxoo txog kev hloov ntawm lub nceeg vaj thib rau mus rau txoj kev sib koom ua peb npaug ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav, nrog rau zaug ob ntawm kev muab ntshav los ntawm papacy.
The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.
Peb caug xyoo ntawm kev npaj ua ntej, tom qab ntawd yog ib lub sijhawm yaj saub, yog ib lub cim tseem ceeb ntawm Vajtswv txoj kev khi lus nrog ib haiv neeg uas raug xaiv. Kev hloov chaw ntawm ob lub hwjchim nyob thoob plaws peb caug xyoo ntawd, uas tom qab ntawd raws los ntawm 1260 xyoo ntawm kev tsim txom, sib haum nrog Khetos peb caug xyoo ntawm kev npaj, uas tom qab ntawd raws los ntawm 1260 hnub ntawm txoj kev cawm seej. Tus antichrist peb caug xyoo ntawm kev npaj yog ib qho cuav uas xyaum Khetos peb caug xyoo ntawm kev npaj. Qhov kawg ntawm peb caug xyoo ntawd qhia tau tias yog qhov kev txais hwjchim ntawm Khetos thaum Nws txais kev cai raus dej, lossis yog qhov kev txais hwjchim ntawm tus antichrist hauv 538. Qhov kev txais hwjchim ntawm tus antichrist los ntawm kev txhawb nqa nyiaj txiag thiab tub rog uas los ntawm lub nceeg vaj ua ntej, thiab lub hwjchim uas raug nchuav los rau saum Khetos los ntawm lub nceeg vaj ua ntej uas Nws tau ncaim tseg peb caug xyoo dhau los lawm.
The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.
Qhov kev cais nruab nrab ntawm ob lub sijhawm raug cim tseg los ntawm ib qho kev txhawb zog, thiab qhov kev cais nruab nrab ntawm ob lub sijhawm uas raug muab qhia tawm los ntawm Abram thiab Povlauj raug paub tseeb los ntawm kev sib piv yooj yim. Hauv Abram thiab Povlauj qhov kev sib txawv peb caug xyoo, lub sijhawm npaj yog thawj peb caug xyoo uas sawv cev rau txoj txheej txheem ntawm cov lus cog tseg, uas tau txhawb kom Abram cov xeeb leej xeeb ntxwv ua tiav zaj lus faj lem txog kev ua qhev hauv Iyi tebchaws. Plaub puas peb caug xyoo no tseem muaj ib qho kev faib ua cim ntxiv, rau qhov thaum muab siv kom raug thawj ob puas kaum tsib xyoos raug sawv cev los ntawm Vajtswv tus sawv cev thiab Falau. Rau Yauxej thiab thawj 215 xyoos nws yog Falau zoo, thiab rau Mauxes thiab ob 215 xyoos tom qab nws yog Falau phem.
That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.
Qhov kev faib ntawd qhia meej txog ob ntu uas muaj plaub tiam ib ntus. Plaub tiam thawj zaug tuaj yeem muab tso sib piv rau plaub tiam thib ob, kab saum kab, thiab hauv kev ua li ntawd, Yauxej thiab Mauxes, uas yog ib tug yaj saub alpha thiab omega, sib raug nrog ib tug Falau alpha-zoo thiab ib tug Falau omega-phem. Muaj qhov kaj loj heev uas yuav raug muab rho tawm tau los ntawm qhov kev xav sib piv no, tiam sis kuv tsuas yog tab tom qhia tias Anplaham txoj lus faj lem txog tiam plaub qhia ob tug tim khawv ntawm plaub tiam nyob hauv 430 lub xyoo. Qhov sawv cev ob npaug ntawm plaub tiam no muaj nyob hauv cov ntawv xeeb ntxwv ntawm Chivkeeb plaub thiab tsib. Thaum peb xav txog Khayee thiab Seth ua qhov pib ntawm daim ntawv teev cov kab ntshav, peb pom tias muaj yim tiam txij Seth mus rau Nau-a, thiab tias thaum muab faib nruab nrab ces muaj ib qho sawv cev txog ob ntu ntawm plaub tiam. Qhov no raug lees paub nyob hauv yim kab tiam ntawm ob leeg Seth thiab Khayee.
The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.
Cov caj ces hauv tshooj plaub thiab tsib raug nthuav tawm nrog qhov xaus ntawm cov caj ces, uas yog Nau-a. Nau-a yog lub cim ntawm Vajtswv txoj kev cog lus nrog noob neej raws li tus zaj sawv sawv cev. Anplahas yog lub cim ntawm Vajtswv txoj kev cog lus nrog ib haiv neeg uas raug xaiv raws li kevcai txiav tawv qau sawv cev. Ob txoj kev cog lus ntawd ib txwm raug khi ua ke, thiab Chiv Keeb tshooj kaum ib, qhov uas peb pom tus pej thuam Npanpiloo tam sim tom qab Nau-a dej nyab, yog qhov chaw uas caj ces uas coj mus txog Anplahas raug nthuav tawm. Hauv nqe ntawd muaj kaum tiam, tsis yog yim tiam. Hauv nqe uas coj mus txog Anplahas thiab nqe uas coj mus txog Nau-a, ob txoj kev cog lus Nau-a thiab Anplahas raug sawv cev.
In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.
Hauv hauv nqe lus ntawm tshooj kaum ib uas hais txog ib haiv neeg uas raug xaiv tseg, peb pom tias ob tiam neeg ntawd puv npo nrog txoj kev kaj loj heev.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.
Thiab Eber muaj sia nyob peb caug plaub xyoos, thiab yug tau Peleg; thiab tom qab Eber yug tau Peleg lawm, Eber tseem muaj sia nyob plaub puas peb caug xyoo, thiab yug tau tub thiab ntxhais. Thiab Peleg muaj sia nyob peb caug xyoo, thiab yug tau Reu. Chiv Keeb 11:16–19.
The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”
Qhov kev hais txog Eber yog thawj qhov kev hais txog lo lus Henplais uas thaum kawg raug txheeb tias yog lo lus Henplais “Hebrew.” Hauv caj ces ntawm ib haiv neeg uas raug xaiv, ib tug ntawm kaum leej xeeb leej xeeb ntxwv ntawd raug hu ua Hebrew, uas yog yam uas haiv neeg raug xaiv ntawd yuav raug paub hu ua. Hauv peb nqe vaj lug kub, Eber thiab Peleg raug siv los cim qhov sib txawv ntawm haiv neeg Hebrew uas raug xaiv. Eber txhais tias “kev hla dhau” lossis “tus uas hla dhau,” thiab yog cag ntawm lo lus “Hebrew.” Abram yog ib lub cim ntawm cov uas hla dhau ntawm Npanpiloo mus rau thaj av uas tau cog lus tseg. “Peleg” txhais tias “kev faib” lossis “kev cais ua ob ntu,” raws li tau hais nyob hauv Chivkeeb 10:25, qhov uas peb raug ceeb toom tias nyob rau Peleg lub sijhawm “lub ntiajteb raug faib.”
Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.
Eber thiab Peleg sawv cev rau ib qho kev faib raws yaj saub rau cov uas xav muab lo lus tseeb faib kom raug. Caj ces ntawm Nau-a tsim tau ob kab yim leeg, uas sawv cev rau ob pawg muaj plaub tiam neeg ib pawg, ib yam li 430 xyoo hauv tebchaws Iziv thiab. Caj ces hauv Chivkeeb tshooj kaum ib sawv cev los ntawm kaum, tsis yog yim, rau qhov ntawd yog caj ces ntawm ib haiv neeg uas raug xaiv. Haiv neeg uas raug xaiv ntawd raug faib ua ob pab muaj tsib leeg ib pab, yog li ntawd thiaj haum raws li zaj lus piv txwv txog kaum tus nkauj xwb, uas yog zaj lus piv txwv hais txog Vajtswv haiv neeg ntawm txoj kev cog lus.
In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.
Hauv qhov caj ces ntawm haiv neeg uas raug xaiv ntawd, Peleg lub npe thiab nws qhov kev ua tiav hauv keeb kwm sawv cev rau kev sib cais ntawm ob chav nkauj xwb—cov muaj tswv yim thiab cov ruam—raws nraim ntawm lub ntsiab chaw hauv keeb kwm Vajlugkub uas lub ntiaj teb tau raug faib tawm ntawm lub pej thuam Npanpiloo. Hauv daim ntawv teev kaum leej, Peleg yog tus lej tsib, rau qhov ntawd yog qhov nruab nrab ntawm kaum. Eber tus Henplais, uas raug ua qauv los ntawm Aplahas, sawv cev rau ib tug nkauj xwb ruam uas hla dhau los thiab dhau los ua ib tug nkauj xwb muaj tswv yim, thaum ob chav ntawd raug sib cais thaum lub suab quaj thaum ib tag hmo. Eber, tus thawj tus Henplais raws li npe, sawv cev rau Aplahas, tus thawj tus Henplais raws li kev cog lus. Thaum tus Tswv hu Aplahas tawm hauv Npanpiloo, qhov ntawd yog ib daim qauv qhia txog zaj lus ntawm lub suab quaj thaum ib tag hmo, uas yog kev txhawb zog rau tus tim tswv thib ob, tus uas hu txiv neej thiab poj niam tawm hauv Npanpiloo.
The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.
Zaj lus piv txwv txog kaum tus ntxhais nkauj xwb no raug sawv cev nrog Eber thiab Peleg ua tus sawv cev rau ib txoj kev hu kom tawm los, ua ntej heev uas txoj kab faib ntawm Peleg kaw lub qhov rooj ntawm lub sij hawm khuv leej. Hauv txoj kev sib raug yaj saub ntawd, Eber nyob tau 430 xyoo tom qab Peleg, hos Peleg nws tus kheej nyob tau 30 xyoo. Thawj kauj ruam ntawm Abram txoj kev cog lus peb txheej raug sawv cev los ntawm Eber thiab Peleg. Abram, ib yam li Eber thiab Peleg, yog txoj kab faib nruab nrab ntawm ob chav neeg. Qhov uas Paul ntxiv rau Abram tej yaj saub yog qhov uas Peleg ntxiv rau Eber tej yaj saub. Eber tshaj tawm 400 xyoo, tiam sis Peleg qhia kom meej tias yog 430 xyoo. Yog li ntawd Peleg sawv cev rau Paul, thiab Paul qhov ntxiv 30 xyoo rau 400 xyoo, thiab Paul txoj hauj lwm qhuab qhia yog los txheeb kom meej tus Peleg ntawm Vajlugkub tej yaj saub. “Peleg” ntawm Vajlugkub tej yaj saub uas Paul txheeb kom meej ntawd sawv cev rau kev faib haiv neeg tawm ntawm qhov tseeb cev nqaij daim tawv mus rau qhov ntsuj plig.
From Shem to Peleg is five descendants, and from Rue to Abram is five.
Txij ntawm Shem mus txog Peleg muaj tsib tiam xeeb leej xeeb ntxwv, thiab txij ntawm Rue mus txog Abram kuj muaj tsib tiam thiab.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Thiab Nws hais rau Anplahas tias, Koj yuav tsum paub tseeb tias koj caj ces yuav mus ua neeg txawv teb chaws nyob 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 plaub puas xyoo. Chivkeeb 15:13.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.
Tam sim no tej noob uas tau cog tseg rau Anplahas thiab rau nws caj ces. Nws tsis hais tias, “thiab rau tej noob,” zoo li hais txog coob leej; tiam sis zoo li hais txog ib tug xwb, “thiab rau koj caj ces,” uas yog Khetos. Thiab qhov kuv hais no yog tias, txoj kev cog lus uas Vajtswv twb tau lees ruaj khov ua ntej nyob hauv Khetos lawm ntawd, txoj kevcai uas los plaub puas peb caug xyoo tom qab, tsis muaj peev xwm rhuav tshem tau, kom txoj lus cog tseg ntawd txhob poob qab hau. Rau qhov yog tias qhov qub txeeg qub teg los ntawm txoj kevcai, ces nws tsis yog los ntawm txoj lus cog tseg lawm; tiam sis Vajtswv tau pub nws rau Anplahas los ntawm txoj lus cog tseg. Kalatia 3:16–18.
Thirty Years Old
Peb Caug Xyoo Laus
Jesus was thirty when he began His ministry.
Yexus muaj peb caug xyoo thaum Nws pib Nws tes haujlwm.
And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.
Thiab Yexus nws tus kheej pib ua hauj lwm thaum nws muaj kwv yees li peb caug xyoo, thiab neeg xav tias nws yog Yauxej tus tub, hos Yauxej yog Helees tus tub. Lukas 3:23.
Joseph began to serve Pharaoh in Egypt when he was thirty years old.
Yauxej tau pib ua hauj lwm rau Falau hauv tebchaws Iyiv thaum nws muaj peb caug xyoo.
And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.
Yauxej yog peb caug xyoo thaum nws sawv ntawm Falau, tus vajntxwv ntawm Iziv xub ntiag. Ces Yauxej tawm hauv Falau lub xub ntiag mus, thiab taug kev thoob plaws tag nrho lub tebchaws Iziv. Chivkeeb 41:46.
The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.
Tus yaj saub Exekees twb muaj peb caug xyoo thaum nws pib nws tes hauj lwm qhuab qhia, thiab nws tes hauj lwm qhuab qhia ntawd kav ntev nees nkaum ob xyoos.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Tam sim no tau peb caug, nyob rau lub hlis plaub, hnub tsib ntawm lub hlis ntawd, thaum kuv nyob nrog cov neeg raug ntes nyob ntawm ntug dej Khebhas, ces ntuj raug qhib tawm, thiab kuv pom tej yog toog pom ntawm Vajtswv. Exekees 1:1.
Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.
Exekees muaj ntau qhov kev siv rau keeb kwm nyob hauv nws tej ntawv tshaj li txhua tus yaj saub lwm tus. Muaj kaum peb qhov kev hais ncaj qha txog tej hnub tim uas yuav raug txheeb tau nyob hauv Exekees tej ntawv sau, thiab yam tsis paub txog, cov kws kawm Vajlugkub thiab cov neeg sau keeb kwm yeej lees paub tias nws txoj hauj lwm qhuab qhia kav ntev nees nkaum ob xyoos, txawm yog lawv tsis paub tias nees nkaum ob yog ib lub cim ntawm ib puas plaub caug plaub txhiab.
King David was thirty years old when he began to reign and he reigned for forty years.
Vajntxwv Daviv muaj peb caug xyoo thaum nws pib kav teb kav chaw, thiab nws kav tau plaub caug xyoo.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.
Daviv muaj peb caug xyoo thaum nws pib kav ua vajntxwv, thiab nws kav tau plaub caug xyoo. Hauv Hebron nws kav Yudas tau xya xyoo thiab rau lub hlis; hos hauv Yeluxalees nws kav tau peb caug peb xyoo saum tag nrho cov Ixayees thiab Yudas. 2 Xamuyees 5:4, 5.
David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.
Daviv txoj kev kav plaub caug xyoo yog ib tug lej cim, thiab lub sijhawm 40 no zoo ib yam li Anplahas thiab Povlauj 430 xyoo, rau qhov 40 xyoo ntawd raug faib ua ob ntu (7 xyoos ib nrab thiab 33 xyoos). Ob lub sijhawm hauv Daviv txoj kev kav plaub caug xyoo no muaj ib qho teeb meem cev Vajtswv lus ntxiv rau hauv, vim lwm tus tim khawv hauv phau Vajlugkub sau tseg ob lub sijhawm ntawd ua xya xyoo thiab peb caug peb xyoos. Rau hli ntxiv nyob hauv Phau Ntawv Xamuyee Ob sawv cev rau dab tsi, thiab 7.5 thiab 33 suav tau li cas ua 40? Muaj ib qho sib tshooj ntawm rau hli uas yuav tsum sawv cev rau ib qho tseeb cev Vajtswv lus.
And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.
Lub hnub uas Daviv kav ua vajntxwv saum cov Yixayee yog plaub caug xyoo: nws tau kav xya xyoo hauv Henploos, thiab nws tau kav peb caug peb xyoos hauv Yeluxalees. 1 Vajntxwv 2:11.
22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.
22 yog ib tug lej cim uas sawv cev rau kev sib koom ua ke ntawm Vajtswv txoj kev dawb huv nrog tib neeg, thiab Exekees txoj hauj lwm qhuab qhia kav ntev nees nkaum ob xyoos. Yauxej kaum plaub xyoos raug faib ua ob ntu ntawm xya xyoos, Khetos lub lim tiam ntawm txoj kev cog lus raug faib ua ob ntu sib npaug ntawm 1260 hnub, thiab Daviv txoj kev kav plaub caug xyoo raug cais ua ob ntu, nrog rau ib lub cim ntxiv uas txuas ob ntu ntawd ua ke.
Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.
Yexus yog tus Yaj Saub, tus Pov Thawj, thiab tus Vaj Ntxwv. Nyob rau hnub kawg Nws yuav tsa Nws pawg ntseeg uas kov yeej lawm ua ib lub cim chij, thiab pawg ntseeg ntawd yog Khetos tus qauv sawv cev, uas yog tus yaj saub, tus pov thawj thiab tus vaj ntxwv, tus uas tau koom Nws txoj Kev Ua Vajtswv nrog tibneeg, sawv cev los ntawm Exekees tus yaj saub, Yauxej tus pov thawj, thiab Daviv tus vaj ntxwv. Plaub lub cim no sawv cev rau peb tug neeg ncaj ncees hauv lub cub hluav taws uas raug kub xya npaug tshaj qhov qub, ces tus plaub tshwm los, thiab Nws zoo li Vajtswv Leej Tub. Tas nrho lub ntiaj teb raug sawv cev rau hauv kev ua koob tsheej ntawm Nebukhanexas tus mlom kub, thiab lawv sawvdaws pom pawg ntseeg uas kov yeej lawm, uas muaj ib tug yaj saub tibneeg, ib tug pov thawj tibneeg, thiab ib tug vaj ntxwv tibneeg, raug tus Plaub uas yog tus Neeg Ntuj txhawb nqa.
“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.
“Xatas tau ntes lub ntiajteb no mus ua qhev lawm. Nws tau coj ib hnub xanpas cuav los, thiab ua rau pom tias hnub ntawd tseem ceeb heev. Nws tau nyiag qhov kev pe hawm ntawm lub ntiajteb Khixatia kom txav deb ntawm tus Tswv hnub Xanpas mus rau hnub xanpas mlom cuav no. Lub ntiajteb no txhos caug rau ib txoj kev lig kev cai, yog ib lo lus txib uas tibneeg tsim. Ib yam li Nebukhanexas tsa nws tus mlom kub saum tiaj nrag Dura, thiab vim li ntawd tsa nws tus kheej kom siab, Xatas kuj tsa nws tus kheej kom siab nyob hauv hnub xanpas cuav no, uas nws tau nyiag lub tsho cim ntawm ntuj ceeb tsheej los rau.” Review and Herald, March 8, 1898.
The Number Four
Tus Zauv Plaub
At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”
Nyob rau theem yaj saub, plaub caug yog ib feem kaum ntawm Abram plaub puas, thiab plaub yog ib feem kaum ntawm plaub caug. Txhua yam yam ntxwv yaj saub uas pom muaj nyob hauv tus naj npawb plaub, yuav tsum sib haum nrog lub cim sawv cev ntawm plaub caug, uas tom qab ntawd kuj yuav tsum sib haum nrog lub cim sawv cev ntawm plaub puas. Hauv cov ntsiab lus, plaub feem ntau sawv cev rau “thoob ntiajteb,” uas yog ib qho kev to taub uas paub zoo, tiam sis nws kuj sawv cev rau “ib txoj kev nce mus zuj zus” thiab hauv qee lub ntsiab lus kuj yog “ib txoj kev puas tsuaj zuj zus.”
The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.
Plaub lub raj ncas xub thawj ntawm xya lub raj ncas sawv cev rau txoj kev puas tsuaj zuj zus ntawm Loos Sab Hnub Poob. Loos Sab Hnub Tuaj hauv Constantinople tau xaus rau hauv txoj kev zwm rau plaub tug Ottoman Sultans. Kab raws kab, Loos Sab Hnub Tuaj thiab Sab Hnub Poob tau maj mam tawg tas mus zuj zus dhau los ntawm plaub ntu, uas plaub lub raj ncas sawv cev rau, thaum tib lub sijhawm kuj raug Islam ntawm lub raj ncas thib tsib thiab thib rau coj los vau. Ua ke, ob txoj kab no qhia txog kev poob ntawm Loos dhau los ntawm plaub tiam ntawm cov raj ncas, thaum ib qho kev ua rog uas nce zuj zus nrog Islam coj mus rau txoj kev kawg kiag thaum plaub tug sultans ntawm Islam tau los tuav hwjchim siab tshaj plaws saum lub nceeg vaj. Keeb kwm ntawm sab hnub poob thiab sab hnub tuaj tau pib nrog Constantine txoj kev faib lub Faj Tim Teb Chaws xyoo 330.
The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.
Plaub lub raj ntawm Loos sab hnub poob pib rau xyoo 330, thiab lub raj thib tsib thiab thib rau sawv cev rau lub hwj chim uas coj Loos sab hnub tuaj poob qis, ib lub Loos sab hnub tuaj uas kuj pib rau xyoo 330 thiab. Ob qho tib si Loos sab hnub tuaj thiab Loos sab hnub poob tau pab txhawb rau txoj hauj lwm tsa lub hwj chim papal rau saum lub zwm txwv ntawm lub ntiaj teb hauv xyoo 538, yog li ob txoj kab ntawm sab hnub poob thiab sab hnub tuaj ua tus qauv piv txwv rau ob lub kub ntawm Tebchaws Meskas, tus uas tsa lub hwj chim papal rov qab rau saum lub zwm txwv thaum txoj cai Hnub Caiv. Loos sab hnub poob yog lub cim ntawm churchcraft hauv txoj kev sib raug zoo hauv lus faj lem, hos Loos sab hnub tuaj yog lub cim ntawm statecraft.
Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.
Nyob hauv keeb kwm ntawm kev poob ntawm Loos sab hnub poob thiab sab hnub tuaj, keeb kwm ntawm Loos papal raug muab nthuav tawm. Pib ntawm pawg ntseeg ntawm cov thwj tim, uas Ephesus sawv cev rau, peb pawg ntseeg thawj coj mus rau pawg ntseeg thib plaub, uas yog txoj kev kav papacy txij xyoo 538 mus txog 1798. Hauv Tshwm Sim tshooj kaum peb, papacy raug txheeb tias kav tau 42 lub hlis, tom qab nws lub qhov txhab tuag taus ntawm xyoo 1798 raug kho zoo thaum txoj cai Hnub Caiv. “Sij hawm tsis muaj ntxiv lawm” tom qab xyoo 1844, yog li plaub caug ob lub hlis yog ib lub cim ntawm lub sijhawm tsim txom txij thaum txoj cai Hnub Caiv mus txog thaum Mikha-ee sawv tsees. Cov pioneers tau to taub tias cov pawg ntseeg, cov foob, thiab cov raj nrov sawv cev rau peb txoj kab keeb kwm uas khiav raws ib leeg sib txig. Kev muab zaj lus tim khawv yaj saub hais txog Loos sab hnub poob tso saum txoj kab ntawm Loos sab hnub tuaj thiab txoj kab ntawm Loos papal tsis yog ib txoj kev siv yaj saub uas cov Millerites tau siv, tiam sis txoj kev ntawd tsis tawm tsam ib qho ntawm lawv cov kev to taub uas twb raug tsa ruaj lawm.
Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.
Kab saum kab, plaub lub raj xub thawj yuav tsum muab los teeb rau saum keeb kwm uas sawv cev los ntawm lub raj thib tsib thiab thib rau, thiab tom qab ntawd yog kab ntawm peb pawg ntseeg xub thawj uas coj mus rau lub caij nyoog ntawm kev tsim txom los ntawm papacy uas pawg ntseeg thib plaub sawv cev. Plaub lub raj nyob rau thawj kab, plaub tug sultan nyob rau kab thib ob, thiab plaub pawg ntseeg nyob rau kab thib peb. Tus lej “plaub” sawv cev rau thoob qab ntuj, tab sis nws kuj sawv cev rau ib txoj kev rhuav tshem uas nce zuj zus ntawm ib lub hwj chim pej xeem los sis hwj chim kev ntseeg. Yam uas nws sawv cev rau ntawd raug txiav txim raws li cov ntsiab lus ib puag ncig.
At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.
Thaum txog txoj kevcai hnub Sunday, hwjchim papal raug muab rov qab los. Thawj zaug uas papacy tau raug txhawb kom muaj hwjchim, muaj ib lub sijhawm npaj ua ntej ntev peb caug xyoo. Hauv thawj plaub pawg ntseeg, pawg ntseeg plaub yog papacy, thiab pawg ntseeg thawj yog cov thwj tim, uas sawv cev los ntawm Efexus. Thawj peb tiam ntawm pawg ntseeg Khixatia coj mus txog pawg ntseeg plaub ntawm Thyatira, uas raug sawv cev los ntawm Jezebel. Thaum koj mus txog Thyatira, xyoo 538, muaj ib txoj kevcai hnub Sunday raug tsim tawm hauv Counsel of Orleans, yog li no qhia meej txog txoj kevcai hnub Sunday hauv Tebchaws Meskas, thaum lub qhov txhab tuag taus ntawm xyoo 1798 raug kho zoo rov qab.
The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.
Keeb kwm txij xyoo 1798 mus txog rau txoj cai Hnub Xab Npiv hauv Tebchaws Meskas yog sawv cev los ntawm plaub pawg ntseeg thawj zaug. Pawg ntseeg plaub, uas yog Thyatira, yog txoj cai Hnub Xab Npiv, thiab kev tsim txom ntawm papacy uas ua raws tom qab ntawd. Pawg ntseeg thawj, Ephesus, uas yog pawg ntseeg uas tau plam nws thawj txoj kev hlub, thaum kawg tau mus txog qhov xaus ntawm plaub-theem kev rhuav tshem uas nce qib zuj zus, ntawm txoj cai Hnub Xab Npiv ntawm Thyatira. Tiam neeg uas coj mus rau txoj cai Hnub Xab Npiv ntawm Thyatira yog tiam neeg thib peb ntawm Pergamos. Thyatira sawv cev rau txoj cai Hnub Xab Npiv mus txog rau thaum sijhawm kev sim siab kaw, thiab Pergamos sawv cev rau txoj kev sib haum xeeb ntawm tiam neeg thib peb uas npaj txoj hauv kev rau Thyatira. Tiam neeg thib peb ntawm Pergamos, thiab txoj kev sib haum xeeb uas nws sawv cev, tau xub muaj kev ua tiav nyob rau lub sijhawm Constantine, tus uas tau muab txoj cai Hnub Xab Npiv thawj zaug kiag li tawm xyoo 321. Tebchaws Meskas tau pib los ua tus menyuam yaj ntawm Ephesus, tab sis thaum nws tsa Thyatira rov qab los rau saum lub zwm txwv, nws hais lus zoo li ib tug zaj.
The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”
Kev rhuav tshem zuj zus ntawm Tebchaws Asmeskas raug sawv cev los ntawm thawj plaub pawg ntseeg hauv Phau Ntawv Qhia Tshwm. Kev rhuav tshem zuj zus ntawm lub nceeg vaj thib rau hauv tej lus faj lem hauv Vajlugkub tshwm sim hla plaub tiam neeg uas coj mus txog txoj cai Hnub Sunday, qhov uas tus tsiaj nyaum ntawm lub ntiajteb hais lus zoo li ib tug zaj. Tiam neeg kawg raug sawv cev los ntawm tus zaj, uas yog ib yam tsiaj nkag, ib yam li hauv Vaj Edees, thiab vim li no, ob leeg Yauhas uas ua kevcai raus dej thiab Yexus thiaj hu tiam neeg kawg ntawm cov Yixayee thaum ub tias, “ib tiam neeg nab viper.”
The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.
Tiam tiam plaub thiab tiam kawg yog ib tiam “uas raug xaiv tseg” sawv cev rau ib puas plaub caug plaub txhiab leej, lossis yog nws tus npoj sib txig, uas yog tiam neeg ntawm nab phem. Ib pab tau tsim tus yam ntxwv zoo li Khetos, hos ib pab ntxiv tau tsim tus yam ntxwv ntawm tsiaj nyaum—tus nab. Tiam neeg ntawm nab phem no raug hais tawm meej ncaj qha, plaub zaug, hauv Vajtswv Txojlus. Nyob hauv txhua qhov uas raug hais ntawd, cov ntsiab lus ib puag ncig nyias txawv nyias.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Tiamsis thaum nws pom coob tus Falixais thiab Xadukais tuaj rau nws txoj kev ua kevcai raus dej, nws hais rau lawv tias, Au, nej caj ces nab lom, leejtwg tau ceebtoom nej kom khiav dim ntawm txoj kev chim yuav los no? Mathais 3:7.
If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”
Yog tias “xeem neeg nab” tsuas yog ib co lus thuam hais txog ob peb pawg neeg uas Yauhas tsis nyiam xwb, ces yuav tsis muaj dab tsi yuav hais txog lo lus ntawd. Tiamsis txhua lo lus hauv Vajtswv Txojlus yog dawb huv, yog li Yauhas thiaj muab ib daim npe tshwj xeeb rau cov Xadukais thiab cov Falixais. Daim npe ntawd raug txhais raws li txojkev cev Vajtswv lus los ntawm cov ntsiab lus nyob hauv nqe Vajlugkub uas lo lus ntawd raug hais tawm. Hauv zaj lus ntawd Yauhas raug txheeb tias tab tom ua tiav nws txoj haujlwm qhuab qhia, ces cov Xadukais thiab cov Falixais thiaj nkag los rau hauv zaj lus piav. Hauv cov nqe qhib, Yauhas raug txheeb tias yog Yaxayas tus “suab quaj hauv tebchaws moj sab qhua.”
In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.
Nyob rau hauv cov hnub ntawd Yauhas tus Muab Neeg Ua Kev Cai Raus Dej tau los, tshaj tawm hauv tebchaws moj sab qhua ntawm Yudas, thiab hais tias, Nej cia li hloov siab lees txim: rau qhov lub nceeg vaj saum ntuj ceeb tsheej twb los ze lawm.
For this is he that was spoken of by the prophet Esaias, saying,
Vim qhov no yog tus uas tus yaj saub Esaias tau hais txog, tias,
The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
Lub suab ntawm ib tug quaj nrov hauv roob moj sab qhua hais tias, Nej cia li npaj txojkev ntawm tus Tswv, kho nws tej kev kom ncaj.
And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
Thiab tib Yauhas muaj nws tej tsoos tsho ua los ntawm plaub ntxhuav, thiab muaj ib txoj siv tawv rau ntawm nws lub duav; hos nws tej zaub mov yog kooj thiab zib ntab qus.
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.
Ces Yeluxalees, thiab tag nrho lub xeev Yudaias, thiab txhua thaj av puag ncig tus Dej Yauladees, tau tawm mus cuag nws; thiab lawv tau raug nws ua kevcai raus dej nyob rau hauv Yauladees, qhuab lawv tej kev txhaum. Tiamsis thaum nws pom muaj coob tus Falixais thiab Xadukais tuaj rau nws qhov kev ua kevcai raus dej, nws thiaj hais rau lawv tias, Nej caj ces nab, leejtwg tau ceebtoom nej kom khiav dim ntawm txoj kev chim uas tabtom yuav los? Mathais 3:2–7.
The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.
Tiam kawg ntawm cov neeg Ixayees thaum ub raug ib tug cev Vajtswv lus uas tawm hauv tebchaws moj sab qhua hu ua “ib tiam neeg nab viper.” Yauhas yog tus cev Vajtswv lus uas ua tiav tes haujlwm ua Malakis tus tubtxib uas npaj kev rau Tus Tubtxib ntawm Kev Cog Lus, uas kuj yog lub suab quaj hauv tebchaws moj sab qhua uas Yaxayas tau qhia tseg.
If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.
Yog peb xav txog “nplooj” ua ib lub cim, peb pom tias lawv sawv cev rau “kev lees hais.” Qhov kev hais thawj zaug yog nrog Adas thiab Evas, uas tau muab nplooj txiv cev los npog lawv txoj kev tsis ncaj ncees. Yav tas los lawv tau hnav lub tsoos tsho ntawm qhov kaj, lub tsoos tsho ntawm txoj kev ncaj ncees; tiam sis thaum qhov ntawd ploj mus lawm, lawv thiaj paub tias lawv liab qab—cov Laodikeas, uas xav tias txhua yam uas lawv yuav tsum ua yog nkaum tom qab “cov nplooj ntawm kev lees hais,” ces txhua yam yuav zoo. Tom qab ntawd hauv zaj lus ntawd, Yauhas hais tawm ncaj qha tawm tsam cov Yudais Laodikeas uas tso siab rau Anplahas caj ces cov ntshav kom cawm tau lawv, rau qhov lawv txoj kev twv ua loj ntawd tsuas yog cov nplooj khoob ntawm kev lees hais xwb. Ib tug neeg cov tsoos tsho sawv cev rau tus ntawd yog leej twg.
Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.
Ntoo yog ib lub cim sawv cev rau tib neeg thiab rau tej nceeg vaj, thiab cov txiv hmab txiv ntoo, ceg, noob, av, dej, cag thiab yeej yog cov nplooj los huv tibsi sawv cev rau cov cim yaj saub tshwj xeeb nyob hauv lawv tus kheej, tiam sis txhua qhov tseeb ntawd txuas nrog rau lwm cov cim uas raug sawv cev nyob hauv ntau txoj kab yaj saub uas siv cov cim yaj saub uas ua ke los tsim ib “tsob ntoo.” Tseeb tiag, thawj qhov cim yaj saub ntawm ib tsob ntoo yog tias nws sawv cev rau ib qho kev sim siab ntawm txoj sia los yog txoj kev tuag.
John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.
Yauhasnws tej lus raug sawv cev los ntawm tej khaub ncaws uas nws hnav, thiab tej mov uas nws noj. Tej mov faj lem, xws li manna thaum chiv thawj ntawm cov Yixayee thaum ub, los sis lub Ncuav ntawm Saum Ntuj Ceeb Tsheej thaum kawg; yuav tsum raug noj. Tej mov ntawd sawv cev rau ib txoj xov sim siab raws li faj lem uas yuav tsum raug noj, vim nws yog Khetos cev nqaij daim tawv thiab Nws cov ntshav. Tej khaub ncaws uas Yauhasnws hnav thiab tej mov uas nws noj qhia kom paub txog txoj xov thiab tus tub txib uas npaj txoj kev rau Khetos. Yauhasnws yog ib yam ntxwv ntawm tus tub txib kawg uas npaj txoj kev rau Khetos, tus uas yog Tus Tub Txib ntawm Txoj Kev Khi Lus, uas mam li los dheev rau Nws lub tuam tsev thaum txog txoj cai Hnub Caiv. Thaum qhov ntawd tshwm sim, cov nkauj xwb ruam, uas kuj yog cov Laudikeas thiab cov txhauv, sawv cev rau tiam plaub kawg ntawm cov uas lees hais tias lawv yog haiv neeg ntawm Anplahas uas raug cai raws li txoj kev khi lus, ib yam li cov Falixais thiab Xadukais tau ua thaum lub sijhawm uas Yauhasnws tawm hauv tebchaws moj sab qhua los.
John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.
Yauhas ua ris tsho ua los ntawm plaub ntxhuav, thiab ib txoj siv tawv uas muaj ib qho txuas zoo li hlua loog, ib yam li tej tsiaj ua liaj ua teb muaj nrog ib lub ncej qha. Nws noj, thiab vim li ntawd nws txoj xov yog hais txog kooj, uas yog ib lub cim tseem ceeb tshaj plaws ntawm Islam hauv Vajluskub, thiab nws tau muab nws txoj xov hais txog Islam sib xyaw nrog zib ntab.
And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.
Thiab tsev neeg Ixayees thiaj hu nws lub npe ua Mana; thiab nws zoo li noob qhaus dawb; hos saj ces zoo li ncuav nyias uas muab zib ntab ua. Exodus 16:31.
Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”
Manna yog ib lub cim ntawm Vajtswv Txojlus, thiab nws saj zoo li zib ntab, uas cov yaj saub qhia tias yog saj ntawm txoj lus, uas lawv raug sawv cev tias tab tom noj. Yauhas tau nqa txoj lus ntawm Islam los raws li tau sawv cev los ntawm cov kooj, thiab ib txoj siv tawv ntxhuav thiab plaub ntxhuav. Cov kooj thiab tus ntxhuav puav leej yog cov cim ntawm Islam. Txoj lus ntawd ntawm Islam tau tov nrog qhov kev kaj siab ntawm Vajtswv Txojlus uas raug sawv cev ua “zib ntab.”
Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.
Ces Yawntan hais tias, Kuv txiv tau coj kev kub ntxhov los rau hauv lub tebchaws no lawm; thov nej saib seb, kuv lub qhov muag tau ci tuaj npaum li cas, vim kuv tau saj me ntsis zib ntab no. 1 Xamuyee 14:29.
John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.
Yauhas tsis yog tsuas sawv cev rau ib zaj lus ntawm Islam xwb, tiamsis nws tau tawm hauv tebchaws moj sab qhua los, ib yam li Eliyas; thiab Yauhas tsis noj zib ntab xwb, nws noj zib ntab qus, vim nws, ib yam li Khetos, tsis tau raug cob qhia hauv tej tsev kawm thiab tej koom haum ntawm nws tiam ntawd, uas twb muaj lawv tus kheej cov zib ntab ntawm ib zaj lus lawm, uas raug sawv cev los ntawm cov poov xab ntawm cov Falixais thiab cov Xadukais. Yauhas noj zib ntab ntawm tebchaws moj sab qhua, vim nws raug cob qhia los ntawm Vaj Ntsuj Plig Dawb Huv sab nraud cov koom haum kev ntseeg ntawm nws tiam. Txoj siv sia uas niaj zaus siv hauv lub sijhawm ntawd muaj ib txoj cuab yeej tig khawm uas tus neeg yuav khi nws daim tsoos tsho plaub ntxhuav rau. Txoj cuab yeej tig khawm ntawd sawv cev rau Yauhas, tus uas yog lub ntsiab chaw tig hloov ntawm lub chaw dawb huv hauv ntiajteb mus rau lub chaw dawb huv saum ntuj.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Yauhas tus yaj saub yog txoj hlua txuas nruab nrab ntawm ob tiam kev txiav txim. Raws li Vajtswv tus sawv cev, nws tau sawv los qhia txog txoj kev sib raug zoo ntawm txoj kevcai thiab cov yaj saub rau tiam kev txiav txim Khetos. Nws yog lub teeb me dua, uas yuav tsum tau raws los ntawm lub teeb loj dua. Yauhas lub siab thiab lub tswvyim raug Vaj Ntsuj Plig Dawb Huv ci pom kev, xwv kom nws yuav ci teeb rau nws haiv neeg; tiam sis tsis muaj ib lub teeb twg ntxiv uas tau ci, los yog yuav ci, meej tseeb rau saum neeg poob qab ntuj npaum li lub teeb uas tawm los ntawm Yexus txoj kev qhia thiab tus qauv. Khetos thiab Nws txoj haujlwm tsuas yog raug to taub tsis meej xwb raws li tau piv txwv ua ntej hauv cov kev txi uas tsaus nti zoo li duab ntxoov ntxoo. Txawm yog Yauhas los kuj tseem tsis tau to taub tag nrho txog txoj sia yav tom ntej uas tsis txawj tuag los ntawm tus Cawm Seej.” The Desire of Ages, 220.
The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.
Lub tsoos tsho khi ntawm Yauhas raug qhia tawm ncaj nraim ntawm qhov chaw uas Khetos ua kevcai raus dej, uas yog lub ntsiab chaw tig hloov, sawv cev los ntawm qhov chaw uas Yauhas tab tom ua kev cai raus dej. Qhov chaw ntawd hu ua Bethabara, txhais hais tias “kev hla dej caij nkoj,” thiab yog qhov chaw tiag tiag uas cov Yixayee thaum ub tau nkag mus rau hauv Tebchaws Cog Tseg thaum lawv tawm hauv tebchaws moj sab qhua los, ib yam li Yauhas tau ua.
Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.
Yog lawm, kev txav ntawm ib puas plaub caug plaub txhiab yog cov uas Yauhas tab tom sawv cev rau, tiam sis peb tsuas yog taw tes qhia tias thaum Yexus raug ua kevcai raus dej, tiam neeg ntawd yog cov uas Nws thiab Yauhas tau hu ua “tiam neeg nab phem.” Yexus los kom tsa thiab nthuav Vajtswv txoj kevcai Kaum Nqe Lus txib kom muaj hwjchim loj dua qub, thiab Nws yog tus uas tshoov txhua lo lus hauv phau Vajlugkub, yog li ntawd thaum Nws hu tiam kawg ntawm cov neeg Ixayees thaum ub ua ib tiam neeg nab phem, Nws paub meej kawg nkaus tias lo lus txib thib ob qhia txog txoj kev txiav txim uas raug ua kom tiav nyob rau tiam thib peb thiab tiam thib plaub.
The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.
Tiam peb thiab tiam plaub sawv cev rau ib qho kev txiav txim uas nce zuj zus mus thiab xaus rau tiam plaub, uas yog tiam neeg nab viper. Khetos txoj kev cai raus dej ua ib daim qauv cev txog 9/11. Tiam Laodicea ntawm Cov Neeg Ntseeg Hnub Xya tau nyob hauv nws tiam kawg txij thaum lub sijhawm ntawd los. Yauhas cov lus rau cov Falixais thiab cov Xadukais yog txoj xov Laodicea.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,
Tiamsis thaum nws pom coob tus Falixais thiab Xadukais tuaj rau nws txoj kev cai raus dej, nws thiaj hais rau lawv tias,
O generation of vipers, who hath warned you to flee from the wrath to come?
Au nej ib tiam neeg nab phem no, leejtwg tau ceeb toom nej kom khiav dim ntawm txojkev chim uas yuav los no?
Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:
Yog li ntawd, nej yuav tsum coj tej txiv uas phim txoj kev hloov siab lees txim los: Thiab tsis txhob xav hais rau hauv nej tus kheej tias, Peb muaj Anplaham ua peb txiv:
for I say unto you, that God is able of these stones to raise up children unto Abraham.
vim kuv hais rau nej tias Vajtswv muaj peevxwm tsa tau cov pob zeb no los ua me nyuam rau Anplahas.
And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
Thiab nim no twb tus taus twb raug muab tso rau ntawm cag ntoo lawm; yog li ntawd txhua tsob ntoo uas tsis txi txiv zoo yuav raug muab ntov pov tseg thiab muab pov rau hauv hluav taws. Kuv yeej muab nej ua kevcai raus dej nrog dej rau txojkev hloov siab lees txim; tiam sis tus uas los tom qab kuv muaj hwjchim loj dua kuv, txawm nws nkawm khau los kuv kuj tsis tsim nyog nqa; nws yuav muab nej ua kevcai raus dej nrog tus Vaj Ntsuj Plig Dawb Huv, thiab nrog hluav taws: nws rab yaig nyob hauv nws txhais tes lawm, thiab nws yuav muab nws lub tshav ntaus nplej ntxuav kom huv si, thiab sau nws cov nplej los rau hauv lub txhab; tiam sis nws yuav hlawv cov plua chaff kom kub hnyiab rau hauv hluav taws uas tsis txawj tuag.
Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.
Ces Yexus txawm tuaj ntawm Kalilais mus rau ntawm Yaladees rau Yauhas, kom Yauhas ua kevcai raus dej rau Nws. Mathais 3:7–13.
Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.
Yexus tuaj ntawm Kalilais, uas yog ib lub cim qhia txog ib lub sij hawm tig hloov raws li Yauhas txoj siv duav-qij, thiab lub ntsiab ntawm Npesathabara. Yauhas txoj hauj lwm ntawm kev npaj txoj kev, thaum ntawd twb hloov mus ua Khetos txoj hauj lwm ntawm kev lees paub cov lus cog tseg lawm. Peb caug xyoo ntawm kev npaj tau xaus lawm, thiab peb xyoos ib nrab ua ntej thiab tom qab tus ntoo khaub lig tau pib.
John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.
Yauhas cov lus yog ib lo lus ceeb toom txog txoj kev chim uas yuav los txog thaum Yeluxalees raug rhuav tshem, ib qho kev rhuav tshem uas kuj sawv cev rau qhov kawg ntawm lub ntiaj teb thiab xya lub phaum mob kawg. Lo lus ceeb toom ntawd raug muab tso rau hauv lub ntsiab lus ntawm Islam, thiab nws raug tshaj tawm los ntawm ib tug txiv neej uas tsis yog tsuas ua tiav Malakis tus tub txib uas npaj txoj kev, thiab Yaxayas lub suab qw hauv roob moj sab qhua xwb, tiam sis kuj ua tiav Eliyas txoj lus thiab nws txoj hauj lwm thiab, rau qhov Yauhas tej ris tsho zoo sib xws rau Eliyas li ib yam li Yauhas cov lus zoo sib xws rau Eliyas cov lus.
And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.
Thiab nws txawm hais rau lawv tias, Tus neeg zoo li cas uas tau tuaj ntsib nej thiab hais cov lus no rau nej? Lawv teb nws tias, Nws yog ib tug neeg plaub hau mos nyoos, thiab nws khi ib txoj siv tawv ncig ntawm nws duav. Thiab nws hais tias, Nws yog Eliyas uas yog neeg Tishbe. 2 Vajntxwv 1:7, 8.
If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.
Yog lawv yuav nug txog Yauhas, tsis yog txog Eliyas, hais tias, “nws yog neeg zoo li cas?” ces yuav teb rau lawv tias, “nws yog ib tug neeg plaub hau ntau, thiab khi ib txoj siv tawv ncig ntawm nws duav.” Tag nrho Yauhas txoj hauj lwm qhuab qhia rau lub sijhawm rau lub hlis ntawd raug sawv cev nyob hauv nqe ntawd uas tiam kawg thiab tiam plaub raug txheeb qhia thiab txhais meej tshwj xeeb. Txoj xov rau Laodikea uas xa mus rau lawv tawm tsam ncaj qha rau qhov uas lawv lees hais tias lawv yog Vajtswv haiv neeg ntawm txoj kev cog lus; nws ceeb toom lawv txog txoj kev chim uas yuav los, raws li daim duab piv txwv ntawm rab taus ntaus mus rau ntawm cag ntoo. Txoj xov ntawd muaj nrog tias Khetos yuav ua kom tiav txoj txheej txheem sim uas tau pib nrog Yauhas. Tom qab no hauv Mathais, Yexus kuj hu cov Yudais tias, “ib tiam ntawm nab viper,” thiab Nws khaws lub ntsiab xav ntawd los ntawm Yauhas lub ntsiab lus hais txog kev txiav ib tsob ntoo pov tseg, thiab piav tias yog vim li cas.
Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.
Nej cia tsob ntoo kom zoo, ces nws cov txiv kuj zoo; los yog cia tsob ntoo kom phem, ces nws cov txiv kuj phem: rau qhov tsob ntoo raug paub los ntawm nws cov txiv. Au nej caj ces nab viper, ua li cas nej, uas yog neeg phem, thiaj hais tau tej yam zoo? rau qhov lub qhov ncauj hais tawm ntawm qhov uas puv npo hauv siab. Tus neeg zoo, tawm ntawm tej txiaj ntsim zoo uas khaws cia hauv siab, coj tej yam zoo tawm los: thiab tus neeg phem, tawm ntawm tej txiaj ntsim phem, coj tej yam phem tawm los. Tiamsis kuv hais rau nej tias, txhua lo lus tsis muaj nqis uas neeg yuav hais, lawv yuav tsum muab xam txog lo lus ntawd rau hnub txiav txim. Rau qhov los ntawm koj tej lus koj yuav raug suav hais tias ncaj ncees, thiab los ntawm koj tej lus koj yuav raug txiav txim rau txim. Mathais 12:33–37.
The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.
Hnub txiav txim, raws li lo lus txib thib ob, nyob hauv tiam thib plaub. Kev txiav txim ntawd raug raws li txoj xov uas peb hais, thiab txoj xov ntawd tawm hauv peb lub siab los. Yog txoj xov uas peb hais ntawd uas qhia meej tias peb yog Petus “haiv neeg uas raug xaiv” los yog “ib tiam nab viper.” Ob pab no raug muab nthuav tawm thaum kawg ntawm txoj kev sim siab, thaum Khetos, ib yam li tus txhuam av, ntxuav Nws pem teb. Ib yam li roj hauv zaj lus piv txwv txog kaum tus nkauj xwb, txoj xov ntawd sawv cev los ntawm lub siab phem los yog lub siab zoo. Khetos tej lus hais no tseem ntxiv tias tiam nab viper no, uas yog tiam thib plaub thiab tiam kawg—nrhiav ib lub cim, thiab tib lub cim uas lawv yuav raug muab yog lub cim ntawm Yau-na.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.
Ces ib txhia ntawm cov xib hwb sau ntawv thiab cov Falixais teb hais tias, Xib Hwb, peb xav pom ib lub cim ntawm koj. Tiamsis nws teb thiab hais rau lawv tias, Ib tiam neeg phem thiab deev luag txij luag nkawm nrhiav ib lub cim; thiab yuav tsis pub ib lub cim twg rau tiam neeg ntawd, tsuas yog lub cim ntawm tus yaj saub Yauxas xwb: Vim li cas hais tias, ib yam li Yauxas nyob hauv plab tus ntses loj tau peb hnub peb hmo, tib yam ntawd Neeg Leej Tub kuj yuav nyob hauv nruab nrab lub ntiajteb tau peb hnub peb hmo thiab. Cov neeg Ninees yuav sawv hauv txoj kev txiav txim nrog tiam neeg no, thiab yuav rau txim rau nws: rau qhov lawv tau hloov siab lees txim raws li Yauxas tej lus qhuab qhia; thiab saib seb, tus uas loj dua Yauxas nyob ntawm no. Tus poj huab tais sab qab teb yuav sawv hauv txoj kev txiav txim nrog tiam neeg no, thiab yuav rau txim rau nws: rau qhov nws tau tuaj ntawm qhov kawg nkaus ntawm lub ntiajteb tuaj mloog Xalaumoos txoj kev txawj ntse; thiab saib seb, tus uas loj dua Xalaumoos nyob ntawm no. Mathai 12:38–42.
Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.
Khetos tau hais txog cov Yudais tias lawv yog ib tiam ntawm nab phem, thiab Nws siv tej piv txwv hais txog kev txiav txim raws li xov ntawm Yau-na, thiab xov ntawm Xalaumoos txoj kev txawj ntse. Yexus tab tom qhia kom meej raws li lub ntsiab lus, thiab nrog ob tug tim khawv, tias tiam ntawm nab phem ntawd yog tiam plaub, rau qhov tiam plaub yog qhov chaw uas kev txiav txim raug ua kom tiav.
The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.
Ib puas txhiab leej yog tus chij txheem, lossis yog lub cim ntawm hnub kawg, ib yam li Vajtswv txoj kevcai thiab Hnub Xanpataus. Lub cim ntawm Yau-na yog lub cim ntawm txoj kev sawv hauv qhov tuag rov los, uas rau cov Yudais hauv Khetos tiam ntawd yog Nws txoj kev cai raus dej, thaum tus Vaj Ntsuj Plig Dawb Huv nqes los, raug sawv cev ua ib tug nquab. Yau-na txhais hais tias “nquab.” Yau-na, Yauhas tus Qhia Tshwm, Daniyees, Yauxej thiab Laxalus sawv cev rau ib puas plaub caug plaub txhiab leej, uas raug tsa sawv hauv qhov tuag rov los tom qab tau tuag pw hauv txoj kev tau peb hnub rhais. Nyob rau lub sijhawm ntawd lawv yuav tsum hloov ntawm cov Laudikias mus ua cov Filadefias, yog li ntawd thiaj los ua tus yim uas yog tawm hauv xya. Yau-na sawv cev rau txoj kev cai raus dej, rau qhov nws raug muab pov rau hauv dej thiab raws li lub cim nws tau tuag thaum tus ntses loj nqos nws. Tom qab ntawd nws raug tsa sawv hauv qhov tuag rov los, ib yam li Yauhas thiab, thaum nws raug coj tawm hauv cov roj kub npau npau, thiab ib yam li Daniyees thaum nws raug coj tawm hauv lub qhov tsov ntxhuav, thiab ib yam li Yauxej, thaum nws raug coj tawm hauv lub qhov taub, ib yam li Laxalus, uas yog txujci tseem ceeb rau kev muab khi nyob rau Khetos tiam. Cov Yudais tsis pom lub cim ntawm Yau-na, raws li raug sawv cev los ntawm Khetos txoj kev sawv hauv qhov tuag rov los, kom meej dua li Adventism pom lub cim ntawm 9/11, uas yog lub cim ntawm Yau-na.
We will continue these subjects in the next article.
Peb yuav txuas ntxiv hais txog cov ntsiab lus no hauv tsab xov xwm tom ntej.
“The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)
“Lub nra hnyav ntawm txoj kev ceeb toom uas tam sim no yuav los cuag haiv neeg ntawm Vajtswv, rau cov nyob ze thiab cov nyob deb, yog lus tshaj tawm ntawm tus tim tswv thib peb. Thiab cov uas tab tom nrhiav kom to taub txog zaj lus no yuav tsis raug tus Tswv coj kom siv Txojlus hauv ib yam kev siv uas yuav rhuav lub hauv paus thiab tshem tej tug ncej ntawm txoj kev ntseeg uas tau ua rau Seventh-day Adventists los ua yam uas lawv yog niaj hnub no. Cov lus tseeb uas tau nthuav tawm raws li lawv txoj kev txiav txim, thaum peb tau nce mus raws kab ntawm tej lus faj lem uas raug qhia tawm hauv Vajtswv Txojlus, yog qhov tseeb, yog qhov dawb huv, yog qhov tseeb uas nyob mus ib txhis niaj hnub no. Cov uas yav dhau los tau taug hla thaj av ntawd ib kauj ruam dhau ib kauj ruam hauv keeb kwm ntawm peb txoj kev paub, pom txoj saw ntawm qhov tseeb hauv tej lus faj lem, twb raug npaj kom txais yuav thiab mloog lus rau txhua txoj kab ci ntawm qhov kaj. Lawv tau thov Vajtswv, yoo mov, tshawb nrhiav, khawb nrhiav qhov tseeb ib yam li nrhiav tej cuab tam uas zais cia, thiab peb paub tias Vaj Ntsuj Plig Dawb Huv tau qhia thiab coj peb. Muaj ntau txoj kev xav tau raug nthuav tawm, muaj ib qho zoo li qhov tseeb, tiam sis tau sib xyaw nrog tej nqe Vajluskub uas raug txhais yuam kev thiab siv yuam kev, ces thiaj coj mus rau tej kev yuam kev txaus ntshai. Peb paub zoo heev tias txhua lub ntsiab lus ntawm qhov tseeb raug tsa ruaj li cas, thiab Vajtswv tus Vaj Ntsuj Plig Dawb Huv tau muab nws lub cim foob rau saum nws li cas. Thiab txhua lub sij hawm yeej hnov suab hais tias, ‘Ntawm no yog qhov tseeb,’ ‘Kuv muaj qhov tseeb; cia li raws kuv qab.’ Tiamsis cov lus ceeb toom twb tuaj hais tias, ‘Tsis txhob nej mus raws lawv qab. Kuv tsis tau txib lawv, los lawv tseem khiav mus.’ (Saib Yelemis 23:21.)”
“The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.
“Tus Tswv tej kev coj tau qhia meej, thiab Nws tej kev tshwm sim txog qhov uas yog qhov tseeb kuj zoo kawg nkaus heev. Ib qho zuj zus raug tus Tswv Vajtswv saum ntuj ceeb tsheej tsa ruaj khov. Yam uas yog qhov tseeb thaum ntawd, tseem yog qhov tseeb hnub no. Tiamsis tej suab tseem tsis tseg hnov hais tias—‘Qhov no yog qhov tseeb. Kuv muaj lub teeb tshiab.’ Tabsis cov teeb tshiab no hauv cov kab lus cev lus faj lem raug qhia tawm los ntawm kev siv Lo Lus yuam kev thiab ua rau Vajtswv haiv neeg yuj yees mus tsis muaj thauj tog rau nkoj los tuav lawv. Yog tus kawm Lo Lus yuav txais yuav tej qhov tseeb uas Vajtswv tau tshwm sim hauv Nws tej kev coj Nws haiv neeg, thiab coj tej qhov tseeb no los ua nws tus kheej, zom kom nkag siab zoo, thiab coj los siv rau hauv nws lub neej ua haujlwm tiag tiag, ces lawv yuav yog tej kab dej muaj sia uas xa lub teeb mus. Tabsis cov uas tau muab lawv tus kheej fij los tshawb nrhiav tej kev xav tshiab, lawv muaj qhov tseeb thiab qhov yuam kev sib xyaw ua ke, thiab tom qab lawv sim ua kom tej no sawv tsees, lawv tau ua pov thawj tias lawv tsis tau taws lawv lub teeb me ntawm lub thaj txi ntuj los saum ntuj, thiab nws twb tuag mus rau hauv qhov tsaus ntuj lawm.” Selected Messages, book 2, 103, 104.