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# The Hidden History of Verse Forty - Number Twenty

Keeb Kwm Zais ntawm Nqe Plaub Caug—Zauv Nees Nkaum

The Second Woe - Part Seven - Ezekiel

Txoj Kev Puas Tsuaj Thib Ob—Ntu Xya—Exekees

Author

Jeff Pippenger

Published

July 29, 2026

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It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.

Nws yog ib qho kev nkag siab raws li Vajlugkub uas tsim nyog lees txais los txheeb tias tus yaj saub Exekees muaj peb caug xyoo nyob rau hauv nws cov nqe qhib.

> 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. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.

> Tam sim no tau tshwm sim nyob hauv xyoo peb caug, hauv lub hlis plaub, hnub tsib ntawm lub hlis ntawd, thaum kuv nyob nrog cov neeg raug ntes nyob ntawm ntug dej Chebar, ces ntuj qhib plaws, thiab kuv pom tej yog toog uas yog ntawm Vajtswv. Hnub tsib ntawm lub hlis ntawd, uas yog xyoo tsib ntawm vajntxwv Jehoiachin txoj kev raug ntiab mus nyob txim, lo lus ntawm tus Tswv thiaj los txog rau Exekees, tus pov thawj, tus tub ntawm Buzi, hauv thaj av ntawm cov Khauladees ntawm ntug dej Chebar; thiab tus Tswv txhais tes nyob ntawd rau saum nws. Exekees 1:1–3.

Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.

Qee leej ntseeg tias “xyoo peb caug” yog raws ib lub voj voog jubilee tshwj xeeb, uas pib nrog vajntxwv Yauxiya thiab xaus rau nqe ib ntawm tshooj plaub caug.

> In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.

> Hauv xyoo nees nkaum tsib ntawm peb txoj kev poob cev qhev, thaum pib ntawm lub xyoo, hnub thib kaum ntawm lub hli, hauv xyoo thib kaum plaub tom qab lub nroog raug ntaus lawm, yeej yog hnub ntawd ntag tes ntawm tus Tswv nyob saum kuv, thiab coj kuv mus rau qhov ntawd. Ezekiel 40:1.

Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.

Cov neeg tshawb txog sijhawm raws li Vajlugkub teem hnub rau nqe ib ntawm tshooj plaub caug tias yog hnub tim 28 lub Plaub Hlis lossis hnub tim 22 lub Kaum Hli, xyoo 573 BC. Tag nrho cov yaj saub qhia txog hnub kawg, yog li hnub poob ntawd uas yog hnub tim 22 lub Kaum Hli, xyoo 573 BC, yog hnub omega ntawm ib txoj kab uas tau pib tsib caug xyoo ua ntej hauv yam uas hu ua “Yauxiya qhov Kev Hla Dhau Loj” rau hnub tim 5 lub Tsib Hlis, xyoo 622 BC.

The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.

Tus lej peb caug yog ib lub cim sawv cev rau cov pov thawj uas yuav tsum muaj peb caug xyoo thaum lawv pib ua haujlwm. Txawm yog nqe ib txog peb ntawm Ezekiel ib tab tom qhia tias Ezekiel muaj hnub nyoog peb caug xyoo, los yog tsuas yog ua ib lub cim sawv cev tias nws yog ib tug pov thawj xwb, los nws kuj yuav raug sawv cev tias muaj peb caug xyoo ib yam nkaus. Yog hais tias peb caug xyoo hauv nqe ib yog, raws li lwm tus ntseeg, sawv cev rau xyoo peb caug txij li Yausiyas qhov Kev Hla Dhau Loj hauv 622 BC los, ces cov ntsiab lus yaj saub uas raug xaus los kuj tseem zoo ib yam xwb.

Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.

Yauxiyas txhais tias “lub hauv paus,” thiab nws txoj Kev Hla Dhau Loj tau pib ib lub caij jubilee uas xaus rau hnub tim 22 Lub Kaum Hli rau Hnub Theej Txhoj xyoo 573 BC. “Kab jubilee” txij ntawm Yauxiyas mus txog hnub tim 22 Lub Kaum Hli sib haum nrog keeb kwm txij xyoo 1840 mus txog 1844. Cov hauv paus ntawm xyoo 1840 tau raug sawv cev los ntawm vajntxwv Yauxiyas thiab kuj los ntawm Yauxiyas Litch. Hnub tim 22 Lub Kaum Hli tau raug sawv cev los ntawm lub suab raj kub ntawm jubilee uas raug tshuab nrov ua ke nrog lub suab raj kub ntawm Hnub Theej Txhoj.

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

> Thiab koj yuav tsum suav xya caij Xanpataus ntawm tej xyoo rau koj, xya npaug xya xyoo; thiab lub sij hawm ntawm xya caij Xanpataus ntawm tej xyoo ntawd yuav yog rau koj plaub caug cuaj xyoos. Ces koj yuav tsum ua kom lub raj ncas ntawm xyoo Yubile nrov rau hnub kaum ntawm lub hli xya, rau hnub ua kev theej txhoj nej yuav tsum ua kom lub raj ncas nrov thoob plaws nej tej teb chaws. Leviticus 25:8, 9.

Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.

Ezekiel raug muab tso rau hauv txoj kab Jubilee txij vajntxwv Josiah mus txog Lub Kaum Hli 22, ib txoj kab uas sawv cev rau Tshwm Sim kaum tus timtswv xub thawj thiab tus timtswv thib ob txij xyoo 1840 mus txog 1844. Ezekiel sawv cev rau cov Millerites ntawm tus timtswv xub thawj thiab tus timtswv thib ob, thiab rau ib puas plaub caug plaub txhiab tus ntawm tus timtswv thib peb. Ezekiel sawv cev rau txoj pov thawj hwj ntawm ib puas plaub caug plaub txhiab tus, tiam sis nws tus yam ntxwv cev Vajtswv lus tseem ceeb tshaj yog tias nws yog ib tug yaj saub.

## Prophet, Priest and King

Yaj Saub, Pov Thawj, thiab Vajntxwv

There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.

Muaj peb tug neeg hauv phau Vajlugkub uas pib ua haujlwm thaum lawv muaj peb caug xyoo. Nrog Exekees muaj Daviv thiab Yauxej. Vim lawv txhua tus pib ua haujlwm thaum muaj hnub nyoog peb caug xyoo, lawv txhua tus yog pov thawj. Daviv yog ib lub cim ntawm tus vajntxwv, Yauxej yog tus pov thawj, thiab Exekees yog tus cev Vajtswv lus nyob hauv pebfeem lub nceeg vaj uas muaj hwjchim ci ntsa iab, uas muaj tus cev Vajtswv lus, tus pov thawj, thiab tus vajntxwv.

However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.

Txawm peb yuav siv tus yaj saub Exekees li ib lub cim li cas los xij, nws yog ib tug pov thawj, thiab thaum muab siv rau hauv txoj kab ntawm lub xyoo jubilee txij Yauxiyas mus txog Lub Kaum Hli 22, Exekees yog ib tug pov thawj uas yuav sawv cev rau ib tug pov thawj hauv lub sijhawm ntawm kev muab lub cim ntim rau ib puas plaub caug plaub txhiab tus, raws li tau ua qauv tseg los ntawm keeb kwm xyoo 1840 mus txog 1844 thiab vajntxwv Yauxiyas mus txog Lub Kaum Hli 22, 573 BC.

## Twenty-two

Nees nkaum-ob

The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.

Phau Vajlugkub qhia meej tias Exekees tau ua haujlwm qhuab qhia tau nees nkaum ob xyoos. “Nees nkaum ob” yog ib lub cim ntawm ib puas plaub caug plaub txhiab leej uas yog tus chij cim ntawm Vajtswv ntuj tsim los koom ua ke nrog tibneeg. Hauv keeb kwm uas sawv cev txij li Yauxiyas txoj Kevcai Hla Dhau mus txog rau tshooj plaub caug txoj kev ua koob tsheej Yubili ntawm lub Kaum Hli 22, Yauxiyas txoj Kevcai Hla Dhau yog ib daim qauv qhia ua ntej txog txoj haujlwm ntawm Josiah Litch nyob rau xyoo 1838 thiab 1840. Txoj haujlwm ntawd yog kev nthuav tawm tej yaj saub hais txog lub sijhawm ntawm thawj thiab ob kev puas tsuaj. Nim no twb pom tau lawm tias tej yaj saub hais txog thawj thiab ob kev puas tsuaj ntawd loj dav dua li cov thawj coj thaum pib tau pom lawm.

Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.

Exekees uas yog ib tug yaj saub hauv phau Vajlugkub tau qhia hnub tim meej tshwj xeeb hauv nws tej ntawv sau ntau dua li lwm tus sau hauv phau Vajlugkub.

Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.

Ezekiel yog tus omega ntawm lub hauv paus ntsiab lus hnub sib npaug ib xyoos hauv kev qhia yav tom ntej hauv Phau Vajlugkub. Hauv phau Numbers, qhov kev hais thawj zaug, yog alpha, txog lub hauv paus ntsiab lus hnub-xyoos raug sawv cev nyob rau thawj qhov kev ntxeev siab ntawm Kadesh, uas tau ua rau muaj plaub caug xyoo ntawm kev taug kev yuam kev nyob hauv roob moj sab qhua. Qhov kev ntxeev siab kawg, los yog omega, raug sawv cev los ntawm Ezekiel hauv tshooj plaub thaum Yeluxalees raug rhuav tshem.

## Alpha

Afa

> After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.

> Raws li tus naj npawb hnub uas nej mus soj xyuas lub tebchaws, yog plaub caug hnub, ib hnub yuav suav ua ib xyoos, nej yuav ris nej tej kev txhaum, yog plaub caug xyoo, thiab nej yuav paub txog qhov uas kuv thim kuv lo lus cog tseg. Kuv yog tus Tswv tau hais lawm tias, kuv yeej yuav ua li no rau tag nrho pawg neeg phem no, uas sib sau ua ke tawm tsam kuv: hauv lub moj sab qhua no lawv yuav raug puam tsuaj, thiab nyob ntawd lawv yuav tuag. Chiv Keeb 14:34, 35.

## Omega

Omegas

> Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.

> Koj kuj ib yam li ntawd rau ntawm koj sab laug, thiab tso kev tsis ncaj ntawm tsev neeg Ixayees rau saum nws: raws li cov hnub uas koj yuav pw rau saum nws, koj yuav ris lawv txoj kev tsis ncaj. Rau qhov kuv twb tso cov xyoo ntawm lawv txoj kev tsis ncaj rau saum koj lawm, raws li cov hnub suav, yog peb puas cuaj caum hnub: li ntawd koj yuav ris txoj kev tsis ncaj ntawm tsev neeg Ixayees. Thiab thaum koj ua tiav lawv lawm, cia li rov pw dua rau ntawm koj sab xis, thiab koj yuav ris txoj kev tsis ncaj ntawm tsev neeg Yudas plaub caug hnub: kuv tau teem rau koj ib hnub hloov ib xyoos. Yog li ntawd koj yuav tig koj lub ntsej muag mus rau qhov raug kaw v围 ntawm Yeluxalees, thiab koj txhais caj npab yuav tsum liab qab, thiab koj yuav cev lus faj lem tawm tsam nws. Exekees 4:4–7.

Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.

Kadesh thiab kev puas tsuaj ntawm Yeluxalees sawv cev rau kev ntxeev siab alpha thiab omega, uas sawv cev rau txoj cai ib hnub rau ib xyoos. “Txoj cai ib hnub rau ib xyoos” yog txoj cai tseem ceeb tshaj plaws ntawm cov Millerite, thiab hauv keeb kwm txij xyoo 1840 mus txog 1844, raws li tau ua piv txwv tseg hauv kab Jubilee ntawm vajntxwv Yauxiya mus txog hnub tim 22 Lub Kaum Hli. Exekees nthuav tawm hnub tim ntau dua li lwm tus yaj saub twg. Nyob hauv kev teem hnub tim ntawm Exekees, kab ntawm Jubilee raug txheeb qhia tawm, txuas Exekees tej lus tim khawv ncaj qha rau hauv keeb kwm ntawm thawj thiab tus tim tswv thib ob, thiab tom qab ntawd yog keeb kwm ntawm tus tim tswv thib peb.

Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.

Nrog nrog “txoj kab Jubilee” Exekees pw ntawm nws ib sab tau peb puas cuaj caum hnub, ces rau nws ib sab tod tau plaub caug hnub. “Plaub puas peb caug” yog ib lub cim ntawm tej kevcai qub thiab kevcai tshiab, rau qhov Aplahas tej lus cog tseg ntawm kevcai hais txog plaub puas xyoo ntawm kev poob cev qhev hauv Iziv tau txais tus tim khawv thib ob ntawm peb caug xyoo nrog tus tubtxib Povlauj. Ua ke Aplahas, (tom qab hu ua Aplaham) ntawm ‘tus qub’ thiab Xa-u, (tom qab hu ua Povlauj) ntawm ‘tus tshiab’ tau koom lawv tej lus tim khawv los tsa kom muaj plaub puas peb caug xyoo ua ib lub cim ntawm txoj kevcai uas nyob mus ib txhis. “Peb puas cuaj caum hnub” “koj yuav ris lub txim ntawm tsev neeg Ixayees.” “Thiab” “koj yuav ris lub txim ntawm tsev neeg Yudas plaub caug hnub.” Ua ke sab xis thiab sab laug sib npaug rau Aplahas thiab Povlauj.

The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.

Lo lus cog tseg yeej ib txwm raug tsa raws li kev mloog lus lossis kev tsis mloog lus—txoj sia lossis txoj kev tuag. Txoj cai xyoo-hnub hauv keeb kwm Millerite yog ib qho teeb meem ntawm txoj sia lossis txoj kev tuag, thiab thawj tus tim tswv tau tshaj tawm zaj keeb kwm ntawd raws li txoj moo zoo uas nyob mus ib txhis. “Txoj moo zoo” yog ib qho teeb meem ntawm txoj sia lossis txoj kev tuag, thiab qhov teeb meem kev sim siab ntawm txoj sia lossis txoj kev tuag hauv keeb kwm Millerite raug muab tsa nyob hauv lub ntsiab lus ntawm txoj cai uas ib hnub sib npaug ib xyoos. Qhov kev twv qhia yav tom ntej uas txhawb lub hwj chim rau thawj tus tim tswv txoj xov yog txoj kev cev lus yav tom ntej ntawm peb puas cuaj caum-ib xyoos thiab kaum tsib hnub hais txog txoj kev txom nyem zaum ob. Nyob hauv peb puas cuaj caum hnub uas Ezekiel tau pw ntawm nws sab laug muaj ib daim duab piv txwv ntawm txoj kev cev lus yav tom ntej ntawm peb puas cuaj caum-ib xyoos thiab kaum tsib hnub hais txog txoj kev txom nyem zaum ob. Nws yuav tsum muaj kev to taub los ntawm yaj saub kom faib txoj kev cev lus yav tom ntej kom raug, tiam sis qhov no yeej tsis yog dab tsi tsawg dua li txoj haujlwm uas tseem txuas ntxiv ntawm Tus Tsov Ntxhuav ntawm xeem Yudas hauv kev qhib lub foob ntawm txoj xov quaj nruab nrab hmo ntuj.

I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.

Kuv lees tias Ezekiel yuav tsum raug xam tias yog ib lub cim ntawm ib puas plaub caug plaub txhiab leej, tiam sis qhov tseem ceeb tshaj yog ib lub cim ntawm lub txiaj ntsim ntawm Tus Ntsuj Plig ntawm Kev Yaj Saub, txawm yog sawv cev ua kev tshwm sim ntawm ib tug yaj saub hauv hnub kawg, los yog ua kev tshwm sim ntawm cov neeg ntawm txoj kev khi lus uas to taub lub hauv paus ntsiab lus ntawm txoj kev ua raws kab saum kab.

I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.

Kuv lees tias qhov kaj uas Ezekiel muab rau saum yav tom ntej hais txog peb puas cuaj caum ib xyoos thiab kaum tsib hnub ntawd, phim nrog tus txiv neej txhuam av uas pov cov pob zeb muaj nqis ntawd rau hauv lub thawv loj dua.

I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.

Kuv lees tias qhov kaj los ntawm Exekees yog ib qho tseem ceeb uas tsis muaj txawj ploj hauv zaj lus ntawm lub pob zeb hau, thaum lub tuam tsev raug ua tiav lawm.

Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.

Exekees nyob rau hnub tim 22 Lub Kaum Hli Ntuj hauv nqe ib ntawm tshooj plaub caug, thiab nyob ntawd yog qhov uas lub zeem muag txog lub tuam tsev yav tom ntej raug muab rau Exekees. Lub tuam tsev ntawd yog lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej, uas Exekees yog ib lub cim sawv cev rau tus lej ntawd. Pab neeg ntawd yuav tau dhau ob qho kev sim siab ua ntej lawv mus txog qhov kev sim zaum peb thiab qhov kev sim uas qhia tseeb kawg. Exekees raug piav tias tau txais nws lub teeb nyob hauv lub tuam tsev, thiab yog li ntawd lub teeb uas nws tsim tawm los ua ib lub cim sawv cev rau lub teeb uas los txog thaum Vajtswv haiv neeg nkag mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws kom sib haum nrog Daniyees tshooj kaum.

The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.

Qhov kaj ntawm Kev Qhia Tshwm ntawm Yexus Khetos uas raug qhib tej ntsaws ruaj ruaj lawm, raug qhib tej ntsaws ruaj ruaj lawm tsuas yog ua ntej lub sijhawm sim siab kaw lawm xwb.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Thiab nws hais rau kuv tias, Tsis txhob muab tej lus uas yog txojkev cev Vajtswv lus hauv phau ntawv no kaw cia; rau qhov lub sij hawm twb ze lawm. Tus uas tsis ncaj ncees, cia nws tseem tsis ncaj ncees ntxiv mus; thiab tus uas qias neeg, cia nws tseem qias neeg ntxiv mus; thiab tus uas ncaj ncees, cia nws tseem ua ncaj ncees ntxiv mus; thiab tus uas dawb huv, cia nws tseem ua dawb huv ntxiv mus. Qhia Tshwm 22:10, 11.

The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”

“lub sij hawm twb nyob ze lawm” tam sim ntawd ua ntej lub sijhawm uas kev txiav txim siab ntawm txoj hmoo kaw rau nqe kaum ib, thiab yog li ntawd, Phau Qhia Tshwm Txog Yexus Khetos raug qhib tawm rau lub sijhawm ntawd, vim “lub sij hawm twb nyob ze lawm.”

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Qhov Tshwm Sim ntawm Yexus Khetos, uas Vajtswv tau muab rau nws, kom qhia rau nws cov tub qhe txog tej yam uas yuav tsum muaj tshwm sim sai sai no; thiab nws txib nws tus tim tswv mus qhia nws rau nws tus tub qhe Yauhas: tus uas tau ua tim khawv txog Vajtswv txoj lus, thiab txog Yexus Khetos zaj lus tim khawv, thiab txog txhua yam uas nws tau pom. Foom koob hmoov rau tus uas nyeem, thiab rau cov uas mloog tej lus ntawm zaj lus faj lem no, thiab ceev tej yam uas tau sau tseg rau hauv ntawd: rau qhov lub sij hawm twb los ze lawm. Tshwm Sim 1:1–3.

Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.

Lub sijhawm tshav ntuj ceeb tsheej qhib rau Laodicean Seventh-day Adventism xaus rau ntawm txoj cai Hnub Caiv Sunday, thiab Adventism raug sawv cev ua Yeluxalees hauv Yaxayas Ezekiel tshooj cuaj. Nyob ntawd, cov uas quaj ntsuag thiab quaj hu txog tej kev qias neeg uas tau ua hauv lub tebchaws thiab hauv pawg ntseeg txais yuav lub foob. Kev muab lub foob ntawd tshwm sim thaum cov cua sab hnub tuaj ntawm Islam tab tom ua kom tej haiv neeg npau taws, cia li ua ntej lub sijhawm tshav ntuj ceeb tsheej qhib xaus. Hauv Ezekiel tshooj yim, plaub tiam ntawm Adventism xaus nrog tiam plaub raug cim qhia los ntawm nees nkaum tsib tug thawj coj uas tab tom pe hawm lub hnub.

That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.

Qhov yog toog pom ntawd tau raug muab los ua ib qho cim ib hnub ua ntej txoj cai Hnub Caiv, los yog tam sim ntawd ua ntej lub sijhawm uas txoj kev sim siab yuav kaw, raws li raug sawv cev los ntawm rau, rau, rau.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

> Thiab tau muaj tias nyob rau xyoo thib rau, lub hli thib rau, hnub tim tsib ntawm lub hli, thaum kuv zaum hauv kuv lub tsev thiab cov txwj laus hauv Yudas zaum ntawm kuv xub ntiag, ces txhais tes ntawm tus Tswv Vajtswv poob los rau saum kuv nyob ntawd. Ces kuv ntsia, thiab saib seb, muaj ib yam zoo li tus yam ntxwv uas zoo nkaus li hluav taws: txij ntawm qhov zoo li nws duav nqes mus, yog hluav taws; thiab txij ntawm nws duav nce mus, zoo li qhov kaj ci ntsa iab, zoo li xim kab ntxwv daj ci. Thiab nws txhais tes ib yam zoo li tes ncav los, thiab tuav kuv ib co plaub hau ntawm kuv taub hau; ces tus ntsuj plig tsa kuv sawv nruab nrab ntawm lub ntiajteb thiab saum ntuj, thiab coj kuv mus hauv Vajtswv tej yog toog rau Yeluxalees, mus rau ntawm qhov rooj ntawm lub loog sab hauv uas tig mus rau sab qaum teb; qhov chaw uas muaj lub zwm txwv ntawm tus mlom khib, uas ua rau muaj kev khib heev. Thiab saib seb, Vajtswv tus uas yog cov Yixayee lub hwjchim ci ntsa iab nyob ntawd, raws li zaj yog toog uas kuv tau pom nyob hauv tiaj nrag. Exekees 8:1–4.

The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.

Lub zeem muag ntawm xyoo thib rau, lub hli thib rau, thiab hnub tim tsib tau los me ntsis ua ntej “666,” uas yog ib lub cim ntawm txoj kevcai hnub Sunday, thaum lub sijhawm ntsuas neeg kaw rau Laodicean Adventism. Lub zeem muag ntawd yog “raws li lub zeem muag” uas Exekhee “tau pom hauv lub tiaj.” Lub zeem muag uas nws tau pom hauv lub tiaj ntawd nyob ua ntej lawm, hauv tshooj peb.

> Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.

> Ces kuv txawm sawv tsees, thiab tawm mus rau hauv lub tiaj: thiab saib seb, Yehauvas lub hwjchim ci ntsa iab sawv nyob ntawd, ib yam li lub hwjchim ci ntsa iab uas kuv tau pom ntawm tus dej Kebas: thiab kuv txhos cev npuab av. Exekees 3:23.

The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.

Zaj yog kev pom ntawm “thaj tiaj”, uas yog kev pom rau xyoo thib rau, lub hlis thib rau, thiab hnub thib tsib, yog tib qho kev pom uas Exekees twb tau pom dua yav tas los ntawm tus dej Khebar.

> 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 hli plaub, rau hnub tsib ntawm lub hli ntawd, thaum kuv nyob nrog cov neeg raug coj mus ua qhev ntawm ntug dej Kebas, ntuj thiaj qhib hlo, thiab kuv tau pom tej yog toog pom uas yog los ntawm Vajtswv. Exekees 1:1.

The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.

Cov “zeem muag pom ntawm Vajtswv” uas Exekees “pom,” ntawm ntug dej Chebar, yog lub zeem muag ntawm lub tiaj, uas kuj yog lub zeem muag hauv Exekees tshooj yim mus txog kaum ib. Cov zeem muag ntawd raug nthuav tawm hauv lub ntsiab lus uas Exekees tab tom ntsia mus rau hauv lub chaw dawb huv, uas yog qhov chaw uas lub zeem muag iav ntsia “marah” hauv tshooj kaum raug ua tiav. Exekees sawv cev rau cov uas tau koom nrog txoj kev kaj saub uas ci tawm ntawm Chaw Dawb Huv Tshaj Plaws thaum Phau Tshwm Sim ntawm Yexus Khetos raug coj los nthuav tawm tam sim ua ntej lub sij hawm sim siab kaw.

When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.

Thaum peb txheeb tau vajntxwv Yauxiyas txoj kab Jubilee uas pib nrog Hla Dhau thiab xaus rau lub Kaum Hlis 22, peb tab tom txheeb tau lub cim ntawm cov kevcai nojtsiab caij nplooj ntoos hlav thiab cov kevcai nojtsiab caij nplooj zeeg raws li tau muab teev tseg hauv Levis Kevcai nees nkaum peb. Nyob ntawd, cov kevcai nojtsiab caij nplooj ntoos hlav thiab caij nplooj zeeg raug muab teev tseg nrog nees nkaum ob nqe txhua pawg, ib yam li Exekees tes haujlwm kav tau nees nkaum ob xyoos. Kev muab Exekees sib txuam rau xyoo peb caug ntawm txoj kab Jubilee ua rau Exekees txoj kev yug los sib txuam nrog Yauxiyas txoj kev txhawb kom rov qab los tshiab. Yog nws muaj peb caug xyoo hauv xyoo peb caug ntawm lub voj voog Jubilee, ces Exekees yuav yug los rau thaum Yauxiyas txoj kev kho dua tshiab.

Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.

Exekhee yog ib lub cim ntawm cov uas los ntawm txoj kev ntseeg nkag mus rau hauv Chaw Dawb Huv Tshaj Plaws. Thaum lawv twb nyob hauv ntawd lawm lawv pom cov log nyob hauv cov log uas sawv cev rau txoj kev sib txuam nyuaj ntawm tib neeg tej kev sib raug zoo. Ib yam li Yauhas hauv Tshwmsim tshooj kaum, Exekhee sawv cev rau cov Millerites, tiam sis ncaj qha dua yog ib puas plaub caug plaub txhiab leej. Nws qhov kev qhia txog lub sijhawm ua ke xyaum ib yam—peb puas cuaj caum ib xyoos thiab kaum tsib hnub—ua duab qhia txog txoj kev txiav txim kawg rau Laodicean Adventism nrog rau kev puas tsuaj ntawm Yeluxalees, thiab nws muaj nrog rau zaj lus zais ntawm peb caug yim thiab plaub caug.

It includes the symbolism of four hundred and thirty years.

Nws suav nrog lub cim txhais ntawm plaub puas peb caug xyoo.

It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.

Nws suav nrog lub sijhawm plaub xyoos uas raug sawv cev los ntawm 1333 txog 1337, 1449 txog 1453 thiab 1840 txog 1844.

We will begin our considerations of this most important subject in the next article.

Peb yuav pib peb txoj kev xav txog zaj lus no uas tseem ceeb tshaj plaws hauv zaj lus tom ntej.

> “In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.

> “Hauv tej yog toog uas tau muab rau Yaxayas, rau Exekees, thiab rau Yauhas, peb pom tias ntuj ceeb tsheej muaj kev sib txuas ze npaum li cas nrog tej xwm txheej uas tab tom tshwm sim nyob saum lub ntiaj teb no, thiab peb pom tias Vajtswv txoj kev saib xyuas loj npaum li cas rau cov uas rau siab ncaj ncees rau Nws.” Testimonies, volume 5, 753.

> “Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.

> “Yexus Khetos Nws Tus Kheej yog tus Tswv ntawm lub tuam tsev. Thaum Nws yuav tso nws tseg mus lawm, nws lub yeeb koob yuav ncaim mus—lub yeeb koob ntawd uas ib zaug tau tshwm pom nyob hauv qhov chaw dawb huv tshaj plaws saum lub zwm txwv txoj kev hlub tshua, qhov chaw uas tus pov thawj hlob nkag mus tsuas yog ib zaug hauv ib xyoos xwb, rau hnub loj ntawm kev theej txhoj, nrog cov ntshav ntawm tus tsiaj txi uas raug tua lawm (ua piv txwv txog cov ntshav ntawm Vajtswv Leej Tub uas raug muab los rau tej kev txhaum ntawm lub ntiajteb), thiab txau rau saum lub thaj. Qhov no yog Shekinah, yog lub tsev ntaub uas pom tau ntawm Yehauvas.”

> “It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.

> “Yog tus yeeb koob no thiaj yog yam uas tau raug qhia tawm rau Yaxayas, thaum nws hais tias, ‘Nyob rau xyoo uas vajntxwv Uxiyas tuag, kuv kuj tau pom tus Tswv zaum saum ib lub zwm txwv, siab thiab raug tsa nto; thiab nws daim tsho ntev puv nkaus lub tuam tsev’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.

> “The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

> “Lub zeem muag uas tau muab rau Yaxayas qhia txog qhov xwm txheej ntawm Vajtswv haiv neeg hauv hnub kawg. Lawv tau txais txiaj ntsig tshwj xeeb kom pom tau los ntawm txoj kev ntseeg txog tes haujlwm uas tab tom mus tom ntej hauv lub chaw dawb huv saum ntuj ceeb tsheej. ‘Thiab lub tuam tsev ntawm Vajtswv raug qhib hauv ntuj ceeb tsheej, thiab pom muaj hauv nws lub tuam tsev lub phij xab ntawm nws txoj lus cog tseg.’ Thaum lawv ntsia los ntawm txoj kev ntseeg mus rau hauv chav dawb huv tshaj plaws, thiab pom Khetos tes haujlwm hauv lub chaw dawb huv saum ntuj ceeb tsheej, lawv pom tseeb tias lawv yog ib haiv neeg di ncauj qias tsis huv,—ib haiv neeg uas lawv daim di ncauj tau hais lus tsis muaj nqis ntau zaus, thiab lawv tej txuj ci peev xwm tsis tau raug dawb huv thiab tsis tau raug siv rau Vajtswv lub hwjchim ci ntsa iab. Tsim nyog tiag uas lawv yuav poob siab thaum lawv muab lawv tus kheej txoj kev qaug zog thiab kev tsis tsim nyog los piv rau qhov kev dawb huv thiab kev ntxim hlub ntawm Khetos tus cwj pwm muaj hwjchim ci ntsa iab. Tiamsis yog lawv, ib yam li Yaxayas, kam txais qhov kev chwv uas tus Tswv npaj kom raug ua rau hauv lub siab, yog lawv yuav txo lawv tej ntsuj plig rau ntawm Vajtswv xub ntiag, ces tseem muaj kev cia siab rau lawv. Tus zaj sawv ntawm txoj lus cog tseg nyob saum lub zwm txwv, thiab tes haujlwm uas tau ua rau Yaxayas yuav raug ua hauv lawv. Vajtswv yuav teb rau tej lus thov uas tawm hauv lub siab tawg thiab txo hwjchim.”

> “The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

> “Lub hom phiaj ntawm txoj hauj lwm loj thiab dawb huv no ntawm Vajtswv yog los sau cov nplej uas twb khi ua tej pob ua ke rau hauv lub tsev txhab saum ntuj ceeb tsheej; vim tias lub ntiaj teb yuav tsum raug puv npo los ntawm tus Tswv lub yeeb koob. Yog li ntawd, txhob cia leej twg poob siab thaum lawv pom txoj kev phem uas nthuav dav thiab hnov tej lus uas tawm hauv daim di ncauj qias neeg los. Thaum tej hwj chim ntawm txoj kev tsaus ntuj sawv los teem lawv tus kheej tawm tsam Vajtswv haiv neeg; thaum Xatas yuav hu nws tej rog los sib sau rau txoj kev sib ntaus kawg loj kawg nkaus, thiab nws lub hwj chim zoo li loj heev thiab yuav luag kov tsis yeej, qhov pom meej ntawm Vajtswv lub yeeb koob, lub zwm txwv uas siab thiab raug tsa siab, uas lub zaj sawv ntawm lo lus cog tseg vov hla saum toj, yuav pub kev nplij siab, kev ruaj siab, thiab kev thaj yeeb.” Review and Herald, December 22, 1896.

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> “Nyob ntawm ntug dej Chebar, Exekees pom ib nthwv cua daj cua dub zoo li tab tom los ntawm sab qaum teb, ‘ib tauv huab loj, thiab hluav taws dov los puag nws tus kheej, thiab muaj ib qho ci ntsa iab nyob ib ncig ntawm nws, thiab tawm hauv nruab nrab ntawm nws muaj xim zoo li amber.’ Muaj ntau lub log, sib txuam hla ib leeg, raug txav los ntawm plaub tug tsiaj muaj txojsia. Siab tshaj tag nrho tej no ‘muaj qhov zoo li ib lub zwm txwv, zoo yam nkaus li pob zeb sapphire: thiab saum qhov zoo li lub zwm txwv ntawd muaj qhov zoo li yam zoo ib yam li tus yam ntxwv ntawm ib tug neeg nyob saum nws.’ ‘Thiab nyob hauv cov cherubim tau tshwm muaj tus yam ntxwv ntawm ib txhais tes neeg nyob hauv qab lawv tej tis.’ Exekees 1:4, 26; 10:8. Cov log ntawd raug teeb tsa sib ntxaws heev ua ke txog npaum li thaum xub thawj pom mas zoo li tsis meej pem; tiam sis lawv txav mus hauv kev sib haum xeeb zoo kawg nkaus. Cov ntuj ceeb tsheej tej muaj txojsia, raug txhawb nqa thiab coj los ntawm txhais tes uas nyob hauv qab cov cherubim tej tis, yog tus thawb cov log no mus; saum lawv, saum lub zwm txwv sapphire, yog Tus Uas Nyob Mus Ib Txhis; thiab nyob ib ncig ntawm lub zwm txwv muaj ib tug duab zaj sawv, uas yog lub cim ntawm Vajtswv txoj kev khuv leej.”

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “Raws li cov qauv sibtxuam zoo li lub log tau nyob hauv txoj kev coj ntawm txhais tes uas nyob hauv qab tis ntawm cov kerubim, ib yam nkaus li ntawd txoj kev txav mus los uas sibtxuam ntxhov ntawm tej xwm txheej hauv tibneeg ntiajteb kuj nyob hauv txoj kev tswj hwm saum ntuj. Nyob nruab nrab ntawm kev sib ceg thiab kev kub ntxhov ntawm txhua haiv neeg, Nws tus uas zaum saum cov kerubim tseem coj tej xwm txheej hauv lub ntiajteb.”

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Keeb kwm ntawm cov tebchaws uas ib lub tom qab ib lub tau nyob hauv lawv lub sij hawm thiab lawv qhov chaw uas tau raug teem tseg rau lawv, thaum lawv tus kheej tsis paub tab tom ua tim khawv rau qhov tseeb uas lawv tsis paub nws lub ntsiab li cas, tab tom hais rau peb. Rau txhua lub tebchaws thiab rau txhua tus tibneeg niaj hnub no Vajtswv tau teem ib qho chaw rau hauv Nws txoj hau kev loj. Niaj hnub no tibneeg thiab tej tebchaws tab tom raug ntsuas los ntawm tus kav hlab nyob hauv txhais tes ntawm Tus uas tsis txawj ua yuam kev. Txhua tus, los ntawm lawv tus kheej txoj kev xaiv, tab tom txiav txim lawv txoj hmoo; thiab Vajtswv tab tom kav tswj txhua yam kom ua tiav Nws tej hom phiaj.”

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.

> “Keeb kwm uas tus YAM KUJ YOG tus loj tshaj plaws tau cim tseg cia rau hauv Nws Txojlus, txuas ib lub nplhaib rau ib lub nplhaib hauv txoj saw uas yog lus faj lem, txij ntawm ib txhis yav dhau los mus txog ib txhis yav tom ntej, qhia rau peb paub tias niaj hnub no peb nyob qhov twg hauv kev taug mus ntawm txhua tiam neeg, thiab yam twg yuav raug cia siab rau hauv lub sijhawm uas tseem yuav los. Txhua yam uas lus faj lem tau hais tseg yuav muaj tshwm sim, mus txog rau lub sijhawm tam sim no, twb raug sau raws tseg rau saum nplooj ntawv ntawm keeb kwm lawm, thiab peb yuav muaj kev ruaj siab tau tias txhua yam uas tseem yuav los tom ntej no yuav raug ua kom tiav raws li nws txoj kev txiav txim.” Education, 178.

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