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# The Book of Daniel - Number One-Hundred and Eighteen

Phau Ntawv Daniyees – Zauv Ib Puas Kaum Yim

The Prophetic Warning to Jerusalem: A Symbolic Portrayal of End-Time Events

Lus Ceeb Toom Ua Yaj Saub Rau Yeluxalees: Ib Daim Duab Piv Txwv Qhia Txog Cov Xwm Txheej Thaum Kawg Nkaus

Author

Jeff Pippenger

Published

March 5, 2024

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The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.

Xya xyoo ntawm txoj kev ceeb toom txij xyoo 63 mus txog xyoo 70 uas tau raug tshaj tawm los ntawm tus txiv neej uas mus “los thiab rov hauv tej kev ntawm Yeluxalees, tshaj tawm tej kev txom nyem uas yuav los rau saum lub nroog,” twb raug ua piv txwv ua ntej lawm los ntawm txoj kev ceeb toom uas tau muab rau Yeluxalees rau peb xyoos thiab ib nrab, thawj zaug hauv txoj hauj lwm qhuab qhia ntawm Khetos, thiab tom qab ntawd peb xyoos thiab ib nrab hauv txoj hauj lwm qhuab qhia ntawm cov thwjtim. Cov nqe lus uas tau luam tawm yav dhau los twb tau qhia meej lawm tias kev puas tsuaj ntawm Yeluxalees yeej yuav tau coj los txog tau thaum saum tus ntoo khaub lig, los yog tom qab ntawd thaum Xatefanaus raug txawb pob zeb, tiam sis Vajtswv txoj kev ua siab ntev ntev tau ncua Nws txoj kev txiav txim rau saum lub nroog thiab cov neeg ntawd.

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Thiab rau tus twg uas pob zeb ntawd poob los rau, nws yuav muab tus ntawd zom ua hmoov av.” Cov neeg uas tsis kam lees txais Khetos tsis ntev tom qab ntawd yuav pom lawv lub nroog thiab lawv haiv neeg raug rhuav tshem. Lawv lub meejmom yuav raug tsoo kom tawg, thiab tawg khiav ua hmoov av rau cua ntsawj mus. Thiab yam dabtsi yog yam uas rhuav tshem cov Yudais? Nws yog lub pob zeb uas, yog lawv tsa lawv lub tsev rau saum nws, nws yuav tau ua lawv qhov chaw ruaj ntseg. Nws yog Vajtswv txoj kev zoo uas raug saib tsis taus, txoj kev ncaj ncees uas raug ntxub thiab muab pov tseg, txoj kev hlub tshua uas raug saib me me. Tibneeg tsa lawv tus kheej sawv tawm tsam Vajtswv, thiab txhua yam uas yuav tau ua lawv txoj kev cawm dim rov qab tig los ua lawv txoj kev puas tsuaj. Txhua yam uas Vajtswv tau teem cia rau txoj sia lawv pom tias yog rau kev tuag. Nyob hauv cov Yudais txoj kev muab Khetos ntsia saum ntoo khaub lig twb muaj kev puas tsuaj ntawm Yeluxalees nyob hauv lawm. Cov ntshav uas tau ntws saum Kalawalee yog lub nra uas rub lawv nqes mus rau kev puastsuaj rau lub ntiajteb no thiab rau lub ntiajteb tom ntej. Yuav zoo li ntawd thiab nyob rau hnub kawg loj kawg nkaus, thaum txoj kev txiav txim yuav poob saum cov uas tsis kam txais Vajtswv txoj kev tshav ntuj. Khetos, uas yog lawv lub pob zeb dawm taw, thaum ntawd yuav tshwm rau lawv zoo li ib lub roob ua pauj. Lub hwjchim ci ntsa iab ntawm Nws lub ntsej muag, uas rau cov ncaj ncees yog txoj sia, yuav rau cov neeg phem ua hluav taws kub hnyiab kom puv npo. Vim txoj kev hlub raug tsis lees, txoj kev tshav ntuj raug saib tsis taus, tus neeg txhaum yuav raug rhuav tshem.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.

> “Los ntawm ntau yam lus piv txwv thiab tej lus ceeb toom rov hais ntau zaus, Yexus tau qhia tias qhov yuav tshwm sim rau cov Yudais yog dab tsi vim lawv tsis kam lees yuav Vajtswv Leej Tub. Hauv cov lus no Nws tab tom hais rau txhua tus nyob hauv txhua tiam uas tsis kam txais Nws ua lawv tus Cawmseej. Txhua lo lus ceeb toom yog rau lawv. Lub tuam tsev uas raug ua qias tuaj, tus tub uas tsis mloog lus, cov neeg ua liaj ua teb cuav, cov neeg tsim tsev uas saib tsis taus, txhua yam no muaj lawv tus phim nyob hauv kev paub dhau los ntawm txhua tus neeg txhaum. Yog nws tsis hloov siab lees txim, txoj kev raug txim uas tej no tau ua duab ntxoov ntxoo qhia ua ntej yuav yog nws li.” The Desire of Ages, 600.

The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.

Lub xya xyoo uas tus txivneej ntawd ua timkhawv rau Yeluxalees, tau raug faib thaum thawj zaug raug vij ua ob ntu sib npaug, txhua ntu muaj ib txhiab ob puas rau caum hnub. Xya xyoo ntawd sawv cev rau kev puas tsuaj ntawm Yeluxalees, thiab xya xyoo ntawm Khetos thiab cov thwjtim txoj hauj lwm qhuab qhia sawv cev rau qhov pib ntawm kev puas tsuaj ntawm Yeluxalees, thiab Yexus ib txwm siv qhov pib los ua piv txwv qhia txog qhov kawg. Xya xyoo ntawd kuj tau raug ua qauv tseg los ntawm “xya lub sijhawm” tawm tsam lub nceeg vaj sab qaum teb, uas tau raug faib ua ob ntu sib npaug, txhua ntu muaj ib txhiab ob puas rau caum xyoo.

When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”

Thaum Loos Niaj Hnub no rov ua dua keeb kwm ntawm Loos teev dab mlom thiab Loos papal uas tsuj nqis Yeruxalees tiag tiag thiab Yeruxalees sab ntsuj plig, thiab thaum Loos Niaj Hnub no rov ua dua ob zaj keeb kwm ntawm ob ntu lub sijhawm ceeb toom uas tus txiv neej txij xyoo 63 mus txog xyoo 70 tau muab, thiab thaum Loos niaj hnub no rov ua dua keeb kwm uas ob ntu lub sijhawm sawv cev thaum Khetos thiab cov thwj tim taug kev nkag thiab tawm hauv Yeruxalees tau peb xyoos ib nrab, ces ob lub sijhawm sib txawv yuav raug nthuav tawm txawm yog nyob rau hnub kawg los xij, “lub sijhawm tsis muaj ntxiv lawm.”

The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.

Lub caij kawg ntawm ob ntu ntawd yog lub cim plaub caug ob hlis uas Loos niaj hnub no ua kom tiav nws txoj kev tsim txom zaum kawg rau cov neeg ncaj ncees, thaum nws lub qhov txhab tuag taus twb raug kho lawm ntawm txoj cai Hnub Caiv uas yuav los sai no. Lub cim plaub caug ob hlis ntawd yog ntu thib ob ntawm ob ntu, thiab yog lub caij ntawm txoj kev txiav txim ua tiav rau Loos niaj hnub no. Lub caij ntawd muaj txoj kev txiav txim tshawb xyuas cov neeg ciaj sia hauv Laodicean Adventism ua ntej.

The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.

Tus txivneej uas tau tshaj tawm lo lus ceeb toom rau lub nroog Yeluxalees tiag tiag ntawd tau tuag thaum Taitas tab tom vij lub nroog. Nws tsis tau tuag thaum lub sijhawm rhuav tshem ntawd, tiamsis thaum lub sijhawm vij lub nroog uas ua ntej qhov kev rhuav tshem, rau qhov tsis muaj ib tug ntseeg Yexus twg tuag thaum lub sijhawm Yeluxalees raug rhuav tshem.

> “For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

> “Tau xya xyoo ib tug txivneej tseem niaj hnub mus nce thiab nqis raws tej kev ntawm Yeluxalees, tshaj tawm txog tej kev txom nyem uas yuav los raug rau lub nroog. Nruab hnub thiab nruab hmo nws quaj hu zaj nkauj quaj ntsuag uas mob siab ntawd hais tias: ‘Ib lub suab ntawm sab hnub tuaj! ib lub suab ntawm sab hnub poob! ib lub suab ntawm plaub cua! ib lub suab tawm tsam Yeluxalees thiab tawm tsam lub tuam tsev! ib lub suab tawm tsam cov nraug vauv thiab cov nkauj nyab! ib lub suab tawm tsam tag nrho haiv neeg!’—Ibid. Tus neeg txawv no raug kaw thiab raug nplawm, tiamsis tsis muaj ib lo lus tsis txaus siab tawm hauv nws daim di ncauj li. Rau tej kev thuam thiab kev tsim txom nws tsuas teb hais tias: ‘Kev txom nyem, kev txom nyem rau Yeluxalees!’ ‘kev txom nyem, kev txom nyem rau cov neeg uas nyob hauv ntawd!’ Nws lub suab ceeb toom tsis tau tu ncua li mus txog thaum nws raug tua nyob rau hauv txoj kev thaiv lub nroog uas nws twb tau yav tom ntej hais tseg lawm.” The Great Controversy, 29, 30.

The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.

Tus txiv neej ntawd tuag rau hauv lub sijhawm uas lub nroog raug vij, tiamsis tsis yog thaum txoj kev rhuav tshem kawg nkaus, thiab txoj kev rhuav tshem kawg nkaus ntawd sawv cev rau lub sijhawm xaus ntawm lub sijhawm txiav txim siab thiab xya lub nplawm kawg. Yog li ntawd, tus txiv neej ntawd yog ib lub cim ntawm txoj xov uas hu kom tawm hauv Yeluxalees thaum thawj zaug raug vij. Ces cov ntseeg thiaj khiav dim, thiab hauv thawj peb xyoos ib nrab, tus txiv neej ntawd yog ib lub cim ntawm ib pawg uas tsis tuag hauv Yeluxalees, hos hauv peb xyoos ib nrab tom qab nws yog ib lub cim ntawm cov ntseeg kawg uas tuag ua ntej lub sijhawm txiav txim siab xaus. Hauv thawj lub sijhawm nws tab tom qhia txog ib puas plaub caug plaub txhiab leej, hos hauv lub sijhawm thib ob uas yog peb xyoos ib nrab nws sawv cev rau pawg neeg coob coob uas tuag nyob rau lub sijhawm thib ob.

The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.

Tus txiv neej ntawd zaj lus tau raug tus kws sau keeb kwm sau cia tseg, thiab nws tau raug sawv cev los ntawm rau lub suab. Thaum kawg nws raug kaw hauv tsev loj cuj, nws zaj lus xya thiab zaum kawg yog “txom nyem, txom nyem” rau Yeluxalees thiab nws cov neeg nyob. Thawj “lub suab” uas raug sau cia yog ib “lub suab tawm ntawm sab hnub tuaj,” hos nws zaj lus kawg yog “txom nyem.” Thawj feem ntawm nws zaj lus thiab feem kawg ntawm nws zaj lus yog lub cim hauv Vajlugkub uas sawv cev rau Islam, vim Islam yog cov me nyuam ntawm “sab hnub tuaj” hauv Vajlugkub, thiab lawv raug sawv cev los ntawm “cua sab hnub tuaj.” Kev rov hais ob npaug ntawm lo lus “txom nyem” hauv nws zaj lus kawg qhia txog qhov kawg ntawm Npanpiloo Niaj Hnub No, thaum cov vaj ntxwv hauv ntiaj teb quaj nrov peb zaug hais tias “Au, au lub nroog loj ntawd.” Lo lus Kili uas txhais ua “au” hauv peb nqe hauv Tshwmsim tshooj kaum yim, raug txhais ua “txom nyem” hauv tshooj yim, nqe kaum peb.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Thiab kuv ntsia, kuv hnov ib tug timtswv ya hla nruab nrab saum ntuj, qw nrov nrov hais tias, Kev txom nyem, kev txom nyem, kev txom nyem, yuav los rau cov neeg uas nyob saum npoo ntiajteb vim lwm lub suab raj ntawm peb tug timtswv uas tseem tshuav yuav tshuab! Qhia Tshwm 8:13.

The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.

Tus txiv neej txoj kev tshaj tawm hais tias “txom nyem, txom nyem,” sawv cev rau kev siv peb npaug ntawm peb txoj Kev Txom Nyem, vim cov ntsiab ntawm thawj Txoj Kev Txom Nyem, thaum muab los ua ke nrog cov ntsiab ntawm Txoj Kev Txom Nyem thib ob “kab saum kab,” qhia meej txog cov ntsiab ntawm Txoj Kev Txom Nyem thib peb, ib yam li peb lo lus hais tias “alas, alas” los ntawm cov vajntxwv hauv ntiajteb hauv tshooj kaum yim sawv cev rau Txoj Kev Txom Nyem thib peb, raws li tau raug tsim los ntawm thawj thiab thib ob Txoj Kev Txom Nyem. Qhov pib thiab qhov xaus ntawm tus txiv neej txoj xov ntawd yog ib daim qauv ua ntej ntawm txoj xov ntawm Islam ntawm Txoj Kev Txom Nyem thib peb.

The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.

Qhov kev nthuav qhia thawj zaug ntawm nws txoj xov yog ib lub suab los ntawm “sab hnub tuaj,” thiab “sab hnub tuaj” yog ib lub cim ntawm Islam, tiam sis nws kuj yog ib qho kev txheeb qhia txog tus tim tswv muab lub cim foob uas sawv los ntawm sab hnub tuaj.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.

> Tom qab tej no kuv pom plaub tug tim tswv sawv ntawm plaub ceg kaum ntawm lub ntiajteb, tuav plaub cua ntawm lub ntiajteb, kom cua txhob tshuab rau lub ntiajteb, los yog rau hiav txwv, los yog rau ib tsob ntoo twg li. Thiab kuv pom dua ib tug tim tswv nce tuaj ntawm sab hnub tuaj tuaj, nqa lub cim ntim ntawm Vajtswv uas muaj sia nyob; thiab nws qw nrov nrov rau plaub tug tim tswv uas tau raug pub cai rau lawv ua kev puas tsuaj rau lub ntiajteb thiab hiav txwv, hais tias, Tsis txhob ua kev puas tsuaj rau lub ntiajteb, los yog hiav txwv, los yog cov ntoo, mus txog thaum peb tau muab lub cim ntim rau saum hauv pliaj ntawm cov tub qhe ntawm peb tus Vajtswv. Thiab kuv hnov tus lej ntawm cov uas tau raug ntim cim ntawd lawm; muaj ib puas plaub caug plaub txhiab leej raug ntim cim tawm hauv txhua xeem ntawm cov tub ntawm cov Yixayee. Qhia Tshwm 7:1–4.

In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.

Hauv zaj dab neeg txog Eliyas saum Roob Khaumee, thaum nws ntsia mus rau hiav txwv thiab pom ib daim huab, nws tab tom ntsia mus rau sab hnub poob, rau qhov Roob Khaumee nyob ze Hiav Txwv Mediterranean.

> And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.

> Thiab thaum txog zaum xya lawm, nws thiaj hais tias, Saib maj, muaj ib daim huab me me sawv tuaj hauv hiav txwv, zoo li ib tug neeg txhais tes. Thiab nws hais tias, Cia li nce mus, hais rau Ahab tias, Npaj koj lub tsheb nees, thiab nqes mus, xwv kom nag tsis txhob thaiv koj. 1 Vajntxwv 18:44.

Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.

Eliyas yuav tau tig ntsej muag mus rau sab hnub poob, uas yog sab uas hiav txwv Mediterranean nyob. Hauv Luka tshooj kaum ob, Khetos hais tias Nws txoj xov yog ib txoj xov uas coj kev sib cais.

> Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.

> Nej puas yog tias Kuv los muab kev thaj yeeb rau saum npoo ntiajteb? Kuv qhia rau nej tias, Tsis yog; tiam sis yog kev sib cais: rau qhov txij no mus yuav muaj tsib leej nyob hauv ib lub tsev sib cais, peb tawm tsam ob, thiab ob tawm tsam peb. Leej txiv yuav sib cais tawm tsam leej tub, thiab leej tub tawm tsam leej txiv; leej niam tawm tsam leej ntxhais, thiab leej ntxhais tawm tsam leej niam; leej niam vauv tawm tsam nws tus nyab, thiab tus nyab tawm tsam nws leej niam vauv. Thiab Nws kuj hais rau cov pejxeem tias, Thaum nej pom ib tauv huab sawv tuaj ntawm sab hnub poob, tam sim ntawd nej hais tias, Yuav los nag; thiab yeej muaj li ntawd tiag. Thiab thaum nej pom cua sab qab teb ntsawj tuaj, nej hais tias, Yuav kub; thiab kuj muaj raws li ntawd. Nej cov neeg siab phem dag, nej paub txheeb lub ntsej muag saum ntuj thiab ntawm lub ntiajteb; tiamsis ua cas nej ho tsis paub txheeb lub sijhawm no? Lukas 12:51–56.

The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”

Txoj lus ntawm tus tub txib mus rau Yeluxalees nqa daim cim kos npe ntawm Alpha thiab Omega, rau qhov qhov pib thiab qhov xaus qhia txog Islam ntawm txoj Kev Txom Nyem thib peb, thiab nrog lub suab ntawm “sab hnub tuaj” nws tib lub sijhawm kuj qhia tias txoj lus ntawm Islam yog txoj lus muab lub cim ntim. “Lub suab thib ob” los ntawm “sab hnub poob” qhia txog nag tom qab, uas yog nag kawg, thiab tag nrho cov yaj saub tab tom hais txog hnub kawg. Txoj lus ntawm “sab hnub poob” yog ib lub cim ntawm txoj lus nag tom qab, uas tsim muaj ob pab neeg pe hawm. Ib pab neeg tsis muaj peev xwm lees paub txoj lus nag tom qab, vim lawv “tsis paub qhov no yog lub sijhawm no.”

The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.

Qhov ntsiab lus tom ntej ntawm tus tub txib txoj xov yog lub suab ntawm “plaub cua,” uas yog tib si txoj xov ntawm kev muab foob thiab txoj xov ntawm tus nees chim ntawm Islam, raws li tau sawv cev los ntawm Kev Txom Nyem thib peb. Lub ntsiab lus tom ntej yog tawm tsam Yeluxalees thiab lub tuam tsev, yog li ntawd thiaj qhia tau txog txoj xov ntawm txhua tus yaj saub uas txheeb kom pom ib pawg neeg uas raug hla dhau lawm, rau qhov lawv tau tsa lawv qhov kev thov tias tau txais txoj kev cawm dim, tsis yog nyob hauv Khetos, tiam sis nyob hauv lub tuam tsev thiab hauv lawv caj ces raws li Vajtswv haiv neeg uas raug xaiv. Lawv yog cov uas thoob plaws hauv keeb kwm dawb huv tau raug sawv cev tias tab tom tshaj tawm tias, “lub tuam tsev ntawm tus Tswv, lub tuam tsev ntawm tus Tswv yog peb.” Txoj xov tawm tsam Yeluxalees thiab lub tuam tsev yog txoj xov Laodicea.

> “There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.

> “Tsis tsim nyog yuav xav tsis thoob tias pawg ntseeg tsis tau txais txoj sia los ntawm Vaj Ntsuj Plig Dawb Huv lub hwj chim. Txiv neej thiab poj niam tab tom tso tseg tej lus qhuab qhia uas Khetos tau muab. Kev chim siab thiab kev ntshaw nyiaj txiag tab tom yeej. Lub tuam tsev ntawm tus ntsuj plig puv npo kev phem. Tsis muaj chaw rau Khetos. Tib neeg ua raws lawv tus kheej tej kev phem qias neeg. Lawv tsis kam mloog tus Cawmseej tej lus. Lawv muab lawv tus kheej tso rau hauv lawv tus kheej txhais tes, tsis lees txais kev qhuab ntuas thiab kev ceeb toom, mus txog thaum tus txawb teeb raug txav tawm ntawm nws qhov chaw, thiab kev paub qhov txawv ntawm sab ntsuj plig raug ntxhov los ntawm tib neeg tej tswv yim. Txawm lawv tsis txaus nyob rau hauv kev ua haujlwm, lawv tseem ua kom lawv tus kheej ncaj, hais tias, ‘Lub tuam tsev ntawm tus Tswv, Lub tuam tsev ntawm tus Tswv yog peb.’ Lawv muab Vajtswv txoj kevcai tseg cia kom ua raws li qhov kaj ntawm lawv tus kheej txoj kev xav.” Review and Herald, April 8, 1902.

The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.

Tus tub txib ntawd thiaj tsa suab ntawm nws zaj lus ceeb toom tawm tsam cov nraug vauv thiab cov nkauj nyab, ua ib lub cim txog txoj txheej txheem ntawm “kab dhau kab,” rau qhov txoj kab yaj saub ntawm hnub kawg yuav zoo ib yam li txoj kab yaj saub nyob rau hauv Npa-aj lub caij, thaum lawv tab tom muab rau hauv kev sib yuav nyob rau tib lub sijhawm uas dej nyab ntawm kev puastsuaj twb yuav los nyab lawv tej kev ntshaw thiab tej kev npaj hauv ntiaj teb no.

> “The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.

> “Phau Vajlugkub tshaj tawm tias nyob rau hnub kawg no tibneeg yuav raug nqus tag rau hauv tej kev ua ntawm lub ntiajteb, rau kev lomzem thiab kev khwv nrhiav nyiaj txiag. Lawv yuav dig muag rau tej yam tseeb uas nyob mus ib txhis. Khetos hais tias, ‘Raws li nyob rau tej hnub ntawm Nau‑es, kuj yuav zoo li ntawd thiab rau thaum Neeg Leej Tub los. Vim raws li nyob rau hnub ua ntej dej nyab lawv noj thiab haus, sib yuav thiab muab pojniam yuav, mus txog hnub uas Nau‑es nkag mus rau hauv lub nkoj, thiab tsis paub li mus txog thaum dej nyab los txog thiab rhuav lawv sawvdaws mus; kuj yuav zoo li ntawd thiab rau thaum Neeg Leej Tub los.’ Mathais 24:37–39.”

> “So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.

> “Yog li niaj hnub no ib yam nkaus. Tib neeg tab tom maj nroos khiav mus rau hauv txoj kev nrhiav txiaj ntsig thiab kev txaus siab rau tus kheej, zoo li tsis muaj Vajtswv, tsis muaj ntuj ceeb tsheej, thiab tsis muaj txoj sia tom qab no li. Nyob rau Npau-a lub sijhawm, txoj kev ceeb toom txog dej nyab raug xa tuaj kom ua rau tib neeg poob siab hauv lawv txoj kev phem thiab hu lawv kom los hloov siab lees txim. Yog li ntawd, txoj xov ntawm Khetos txoj kev yuav los sai no kuj raug npaj tseg kom tsa tib neeg sawv ntawm lawv txoj kev raug nqus tag rau hauv tej yam hauv ntiaj teb no. Nws yog npaj tseg los tsa lawv kom muaj kev to taub txog tej yam muaj tseeb mus ib txhis, xwv kom lawv yuav ceev faj mloog tus Tswv txoj kev caw tuaj rau ntawm tus Tswv lub rooj.”

> “The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.

> “Txoj moo zoo txoj kev caw yog yuav tsum muab tshaj tawm rau tag nrho lub ntiajteb—‘rau txhua haiv neeg, thiab xeem, thiab lus, thiab tibneeg.’ Qhia Tshwm 14:6. Zaj lus kawg ntawm kev ceeb toom thiab txoj kev hlub tshua yuav tsum ci ntsa iab rau tag nrho lub ntiajteb nrog nws lub hwjchim ci ntsa iab. Nws yuav tsum mus cuag txhua pawg neeg, tus nplua nuj thiab tus pluag, tus siab thiab tus qis. ‘Nej cia li tawm mus rau ntawm tej kev loj thiab tej laj kab,’ Khetos hais tias, ‘thiab yuam kom lawv los rau hauv, kom Kuv lub tsev thiaj puv.’” Christ’s Object Lessons, 228.

The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.

Qhov ntsiab kawg ntawm lo lus ceeb toom raug hais kom hnyav hauv nqe lus ua ntej no. Txoj xov uas sawv cev ua lub suab tawm tsam “tag nrho haiv neeg”, yog txoj moo zoo nyob mus ib txhis, uas qhia meej txog qhov yuav tsum ua kom tau raws li tej yam uas txoj moo zoo yuav tsum kom thiaj li tau txoj kev cawm dim. Qhov yuav tsum ua thawj zaug ntawm txoj moo zoo nyob mus ib txhis yog kom ntshai Vajtswv, thiab txoj kev ntshai ntawd yog tsa rau saum qhov tseeb tias yog peb tej kev txhaum uas tau muab Khetos, Leej Tub ntawm Vajtswv tus uas muaj sia nyob, rau saum tus ntoo khaub lig.

Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”

Txhua yam ntawm tus tubtxib mus rau Yeluxalees thaum lub sijhawm nws xya xyoo ntawm tes haujlwm sawv cev rau txoj moo zoo uas nyob mus ib txhis, uas yog tib txoj moo zoo nkaus xwb uas tau raug nthuav tawm hauv xya xyoo uas Khetos tau lees paub txoj kev khi lus nrog coob leej txij xyoo 27 mus txog xyoo 34. Nws kuj yog txoj moo zoo uas nyob mus ib txhis uas raug tshaj tawm hauv ob ntu kawg ntawm hnub nyoog kawg, thiab nws yog tshwj xeeb rau txoj xov ntawm nag lig, uas yog txoj xov ntawm Islam ntawm Woe thib peb. Nws qhia txog kev muab cim rau ib puas plaub caug plaub txhiab leej, kev cais cov nplej thiab cov txhauv, lub xeev Laodicea ntawm cov txhauv, thiab kev siv yav tom ntej peb npaug ua ib lub cim ntawm txoj kev ua haujlwm ntawm nag lig, uas yog “kab rau kab.”

The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.

Txoj lus hais txog xya xyoo hauv zaj keeb kwm ntawd raug tsa cia raws li txojkev cev Vajtswv lus yav tom ntej nyob hauv “hnub pauj kev chim” uas yog ib feem ntawm thawj zaug uas tau hais txog Khetos txoj xov thiab Nws txoj haujlwm, thiab Nws txoj xov thiab Nws txoj haujlwm yuav tsum raug rov qab ua dua rau hnub kawg los ntawm ib puas plaub caug plaub txhiab leej. Ces lawv yuav txheeb lawv txoj xov nyob hauv txojkev cev Vajtswv lus yav tom ntej ntawm “hnub uas Vajtswv pauj kev chim”. Muaj ob hom piv txwv hauv Vajlugkub txog Vajtswv “kev pauj kev chim” uas raug sawv cev nyob hauv Nws Txojlus, yog Nws txojkev pauj kev chim rau Nws haiv neeg thiab kuj yog Nws txojkev pauj kev chim rau Nws cov yeeb ncuab.

The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.

“Xya lub sij hawm,” hauv Levi Tej Kevcai nees nkaum rau qhia txog Vajtswv txoj kev pauj rau Nws haiv neeg uas ntxeev siab, thiab txoj kev pauj ntawd muaj xws li kev tsuj lub chaw dawb huv thiab pab tub rog tiag tiag thiab sab ntsuj plig. Nyob hauv lub cim ntawm kev tsuj lub chaw dawb huv thiab pab tub rog ntawd, kuj muaj lub cim ntawm Vajtswv txoj kev pauj rau Nws cov yeeb ncuab thiab. Nyob rau hnub kawg Vajtswv txoj kev pauj tawm tsam Nws haiv neeg raug sawv cev ua qhov uas Laodicean Adventism raug ntuav tawm thaum txoj cai Hnub Caiv uas yuav los sai sai no los txog. Ntawm txoj cim ciam ntawd Nws txoj kev pauj rau Npanpiloo Niaj Hnub No kuj pib thiab.

The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.

Kev txiav txim tshuaj xyuas cov neeg ciaj sia saum Laodicean Adventism, uas tom qab ntawd yog kev txiav txim rau txim tiav raws li txoj cai saum tus poj niam ntiav ntawm Tyre thiab saum tus tsiaj nyaum uas nws caij thiab kav nyob saum, yog keeb kwm yaj saub ntawm hnub kawg, qhov chaw uas qhov txiaj ntsig ntawm txhua lub zeem muag raug ua kom tiav. Txhua lub zeem muag yuav tsum raug siv rau ob lub sijhawm yaj saub ntawd, rau qhov txoj kev ua haujlwm ntawm nag lig yog kev siv ib txoj kab yaj saub saum ib txoj kab yaj saub. Thaum pib ntawm ob zaj keeb kwm ntawd, Yexus tau qhia txog ib “lub cim” uas ua pov thawj tias cov neeg ciaj sia nyob rau lub sijhawm ntawd yog nyob hauv tiam kawg ntawm keeb kwm ntiajteb.

The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.

Lub caij nyoog thawj zaug tau pib thaum kev muab lub cim rau ib puas plaub caug plaub txhiab tus tau pib rau hnub tim 11 lub Cuaj Hli, 2001. Nyob hauv txoj kev cim ntawd thiaj tau muab “lub cim” uas Khetos tau taw qhia hauv Lukas nees nkaum ib tso rau.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.

> “Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].

> “Tam sim no, cov kwv tij, Vajtswv xav kom peb tuav peb txoj hauj lwm nrog tus txiv neej uas nqa lub teeb; peb xav tuav peb txoj hauj lwm rau qhov chaw uas muaj qhov kaj, thiab qhov chaw uas Vajtswv tau pub rau lub raj nrov ib lub suab tseeb. Peb xav kom lub raj nrov ib lub suab tseeb. Peb twb nyob hauv kev ntxhov siab, thiab peb twb nyob hauv kev ua xyem xyav, thiab tej pawg ntseeg twb npaj txhij yuav tuag lawm. Tiamsis tam sim no ntawm no peb nyeem hais tias: ‘Thiab tom qab tej no kuv pom dua ib tug tim tswv nqes saum ntuj los, muaj hwj chim loj; thiab lub ntiaj teb tau raug ci ntsa iab los ntawm nws lub yeeb koob. Thiab nws qw nrov nrov nrog ib lub suab muaj zog, hais tias, Npanpiloo tus loj tau poob lawm, tau poob lawm, thiab twb dhau los ua chaw nyob ntawm dab phem, thiab yog chaw tuav ntawm txhua tus ntsuj plig qias neeg, thiab yog tawb kaw txhua hom noog qias neeg thiab ntxim ntxub’ [Revelation 18:1, 2].”

> “Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.

> “Zoo tam sim no, peb yuav ua li cas thiaj paub tau ib yam dab tsi txog zaj lus ntawd yog peb tsis nyob hauv txoj hauj lwm uas yuav paub tau ib yam dab tsi ntawm qhov kaj saum ntuj ceeb tsheej thaum nws los txog rau peb? Thiab peb kuj yuav txais tam sid txoj kev dag ntxias uas tsaus ntuj tshaj plaws thaum nws los txog rau peb ntawm ib tug neeg uas pom zoo nrog peb, thaum peb tsis muaj ib qho pov thawj me me li tias Vajtswv tus Ntsuj Plig yog tus xa lawv los. Khetos hais tias, ‘Kuv los hauv kuv Txiv lub npe, los nej tsis kam txais kuv’ [saib John 5:43]. Nim no, qhov ntawd xwb yog tes haujlwm uas tau tshwm sim nyob ntawm no txij li lub rooj sib tham hauv Minneapolis los. Vim Vajtswv xa ib zaj lus hauv nws lub npe uas tsis phim nej tej tswv yim, yog li ntawd [nej xaus lus tias] nws tsis tuaj yeem yog ib zaj lus ntawm Vajtswv.” Sermons and Talks, volume 1, 142.

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