Article

# The Hidden History of Verse Forty - Number Nineteen

Keeb Kwm Zais Ntawm Nqe Plaub Caug - Tus Zauv Kaum Cuaj

The Second Woe - Part Six

Kev Txom Nyem Zaum Ob—Feem Rau

Author

Jeff Pippenger

Published

July 20, 2026

Formats

PDF Unavailable
Word Unavailable
Song MP3

The books of Daniel and Revelation complement each other, meaning together they are perfected.

Phau ntawv Daniyees thiab Tshwmsim sib pab ua kom tiav ib leeg, txhais tias thaum muab ua ke lawm, lawv thiaj raug ua kom puv npo.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “Hauv hauv Phau Ntawv Qhia Tshwm txhua phau ntawv hauv Vajlugkub tuaj sib ntsib thiab xaus rau. Nov yog qhov ua kom tiav ntawm phau ntawv Daniyees.” Acts of the Apostles, 585.

The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.

Cov nceeg vaj hauv tej lus faj lem hauv phau Vajlugkub yuav tsum yog qhov uas tus kawm txog lus faj lem tsom ntsoov rau, rau qhov yog nyob ntawd uas keeb kwm sab nraud ntawm hnub kawg tau raug nthuav tawm ua ntej tshaj plaws.

> “Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.

> “Zoo tshaj plaws yog kawm, hauv txoj kev kaj ntawm Vajtswv Txojlus, txog cov laj thawj uas kav kev sawv thiab kev poob ntawm tej tebchaws. Cia cov hluas kawm cov ntaub ntawv no, thiab pom tias txoj kev vam meej tiag ntawm cov haiv neeg tau txuas ruaj nrees nrog kev lees txais tej ntsiab cai saum ntuj los. Cia nws kawm txog keeb kwm ntawm cov kev txav loj loj uas coj kev kho dua tshiab, thiab pom tias muaj ntau zaus npaum li cas cov ntsiab cai no, txawm raug saib tsis taus thiab raug ntxub, lawv cov neeg txhawb raug coj mus kaw rau hauv tsev lojcuj thiab mus rau saum txaj tua neeg, los lawv yeej tau kov yeej los ntawm tej kev txi no ntag.” Education, 238.

Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.

Keeb kwm dawb huv, txawm yog cov “kev txav hloov kho loj,” los yog “kev sawv thiab kev poob ntawm tej nceeg vaj;” keeb kwm dawb huv yog ib lo lus nug hais txog txoj sia los sis kev tuag nyob hauv Vajtswv Txojlus. Povlauj tau sau tseg hauv 2 Thexalaunikes tshooj ob tias cov uas tsis hlub qhov tseeb, thiab tom qab ntawd txais kev dag ntxias muaj zog; ua li ntawd vim lawv tau xaiv tsis lees txais zaj lus uas Povlauj tau qhia meej hauv nqe ntawd. Nqe ntawd qhia txog kev sib raug zoo ntawm Loos txawv teb chaws pe hawm mlom nrog Loos txiv plig, uas kuj yog kev sib raug zoo ntawm Pergamos thiab Thyatira thiab kuj yog kev sib raug zoo ntawm hlau thiab av nplaum, thiab ntxiv rau, kev sib raug zoo ntawm tus zaj nrog tus tsiaj qus. Kev sawv ntawm Loos txiv plig uas Thyatira sawv cev rau thiab kev poob ntawm Loos txawv teb chaws pe hawm mlom uas Pergamos sawv cev rau yog qhov tseeb uas cov uas txais kev dag ntxias muaj zog ntxub.

In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?

Hauv hauv keeb kwm Millerite, qhov kev sib cav ntawm cov Millerites thiab cov Protestants uas tau raug coj los tso rau saum daim duab thawj coj xyoo 1843 yog hais txog tias lub hwj chim twg hauv keeb kwm tau raug sawv cev ua “cov neeg tub sab ntawm koj haiv neeg” hauv nqe kaum plaub ntawm Daniyee kaum ib. Puas yog cov neeg tub sab ntawd yog kev sawv los ntawm Loos teev dab mlom raws li cov Millerites tau hais tseg, los yog puas yog kev poob ntawm cov Seleucids raws li cov Protestants tau lees tias?

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....

> “Txhua haiv neeg twg uas tau los tshwm sim rau saum theem ntawm kev ua ub ua no, twb raug pub kom nyob nws qhov chaw rau saum lub ntiajteb, xwv kom pom tias nws puas yuav ua kom tiav lub hom phiaj ntawm ‘Tus Saib Xyuas thiab Tus Dawb Huv.’ Lus faj lem tau kos tseg txog kev sawv thiab kev poob ntawm cov tebchaws loj ntawm lub ntiajteb—Npanpiloo, Medo-Paxias, Kili, thiab Loos. Rau txhua lub tebchaws no, ib yam li rau cov haiv neeg uas muaj hwjchim tsawg dua, keeb kwm tau rov muaj dua qub. Txhua lub muaj nws lub sijhawm raug sim, txhua lub ua tsis tau tiav, nws lub meejmom ploj zuj zus, nws lub hwjchim ncaim mus, thiab lwm lub los nyob nws qhov chaw....”

> “From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

> “Ntawm kev sawv thiab kev poob ntawm ntau haiv neeg raws li tau muab qhia meej tseg hauv nplooj ntawv ntawm Vajluskub Dawb Huv, lawv yuav tsum kawm kom paub tias tsuas yog txoj koob meej sab nraud thiab koob meej ntiajteb xwb tsis muaj nqis npaum li cas. Npanpiloo, nrog rau tag nrho nws lub hwj chim thiab nws lub hwjchim ci ntsa iab, yam uas peb lub ntiajteb no tsis tau pom ib zaug ntxiv txij thaum ntawd los,—lub hwj chim thiab lub hwjchim ci ntsa iab uas rau cov neeg nyob rau lub sijhawm ntawd zoo li ruaj khov thiab nyob mus li ntawd,—tau ploj mus tag nrho npaum li cas! Ib yam li ‘lub paj ntawm nyom’ nws tau qhuav tuag lawm. Yog li no txhua yam uas tsis muaj Vajtswv ua nws lub hauv paus kuj piam mus ib yam nkaus. Tsuas yog yam uas raug khi ua ke nrog Nws lub hom phiaj thiab qhia tawm Nws tus yam ntxwv xwb thiaj yuav nyob ruaj tau. Nws tej ntsiab cai yog tib yam nkaus xwb uas ruaj khov uas peb lub ntiajteb no paub.” Education, 177, 184.

Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.

Keeb kwm hauv phau Vajlugkub yog qhov yog toog pom uas Xalaumoos hais tias yog tsis muaj ces yuav puam tsuaj. Cov Millerite tau lees paub thiab tshaj tawm txog ib puas tsib caug xyoo uas raug sawv cev ua “tsib hlis” hauv Tshwmsim tshooj cuaj, nqe tsib thiab kaum, tiam sis lawv tsis tau khawb tob rau hauv keeb kwm uas raug sawv cev hauv Tshwmsim tshooj cuaj. Lawv tau txheeb xyuas kom raug txog tsib hlis hauv nqe kaum, tab sis pom tseeb tias lawv xav tias vim nqe tsib thiab kaum ob qho tib si muaj lo lus “tsib hlis,” ces nws tsuas yog sawv cev rau kev hais ntxiv kom muaj zog rau zaj lus faj lem txog kev tsim txom uas raug sawv cev hauv ob nqe ntawd xwb. Tam sim no yeej qhia tau meej yooj yim tias thaum nqe tsib sawv cev rau “tsib hlis” nws sawv cev rau ib puas tsib caug xyoo uas pib thaum Muhammad tuag hauv 632, thiab xaus rau hauv 782 nrog kev txaj muag poob ntsej muag ntawm Huab Tais Poj Niam Irene ntawm teb chaws Byzantine, los sis lub teb chaws Loos sab hnub tuaj.

The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.

Cov thawj coj thaum chiv thawj yeej yog lawm hauv lawv txoj kev siv nqe kaum los hais txog kev sib ntaus sib tua ntawm Nicomedia thaum Lub Xya hli ntuj hnub tim 27, 1299 ua qhov pib ntawm ib puas tsib caug xyoo uas xaus nrog kev txaj muag poob ntsej muag ntawm Constantine kawg uas kav hauv Constantinople thaum Lub Xya hli ntuj hnub tim 27, 1449. Kab raws kab, ib ncua sijhawm ntawm ib puas tsib caug xyoo qhia txog Islam thoob ntiajteb, raws li tau sawv cev los ntawm ob qho tib si kev txom nyem thawj ntawm Islam ntawm Arabia thiab kev txom nyem thib ob ntawm Islam ntawm Turkey. Islam uas tau txaj muag poob ntsej muag rau tus huab tais thiab tus huab tais poj niam ua ke ntawd qhia txog Islam thoob ntiajteb kov yeej ib lub nceeg vaj uas muaj ib tug poj niam, sawv cev los ntawm Irene, thiab ib tug txiv neej sawv cev los ntawm Constantine kawg.

In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.

Hauv ib puas tsib caug xyoo uas xaus nrog txoj kev txaj muag ntawm Irene, cov Yixalees ntawm Arabia tau los tuav cheeb tsam los yog thaj av ntawm Byzantine, tso Irene rau hauv ib txoj hauj lwm txaj muag ua luaj uas nws raug yuam kom them se qhuas tau peb xyoos, nrog rau lwm yam kev yuam kom them. Thaum txoj kev txaj muag ntawm Constantine tus kawg tau tshwm sim, nws cim tau qhov pib ntawm ib lub sij hawm plaub xyoos uas xaus nrog kev kaw nroog thiab kev rhuav tshem lub peev ntawm Loos sab hnub tuaj. Hauv ob rooj xwm txheej no, yog Yixalees—Yixalees Arabian rau Irene thiab Yixalees Turkish rau Constantine tus kawg. Nyob rau hnub kawg, Yixalees thoob ntiaj teb raws li sawv cev los ntawm ob tug tim khawv, uas yog Yixalees Arabian thiab Yixalees Turkish, raws li tau muab tso tawm nyob hauv kev txom nyem thawj thiab kev txom nyem ob; yuav xub txeeb thaj av, thiab mam li txeeb lub peev. Lub hwj chim nom tswv ntawm hnub kawg uas sawv cev los ntawm Constantine ntawm Loos sab hnub tuaj yog ua txij ua nkawm raws li lub cim nrog lub hwj chim kev cai dab qhuas ntawm hnub kawg uas sawv cev los ntawm Irene ntawm Loos sab hnub tuaj. Kuv siv lo lus hwj chim nom tswv thiab hwj chim kev cai dab qhuas kom hais meej tias lub cim ntawm tus duab ntawm tus tsiaj qus tshwm sim ua ntej hauv Tebchaws Meskas, thiab tom qab ntawd mam tshwm sim hauv ntiaj teb. Tus duab ntawm tus tsiaj qus yog txoj kev sib yuav raws li lub cim ntawm Constantine thiab Irene, uas nkawd ob leeg raug txo hwj chim los ntawm kev poob lawv thaj av thiab lawv lub peev rau Yixalees.

Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.

Lawv txoj kev sib yuav raug txheeb xyuas los ntawm kev ua kom ob zaj keeb kwm sib phim, thiab nws tau raug ua duab piv txwv los ntawm txoj kev sib yuav ntawm Constantia thiab Licinius xyoo 313 thaum txoj Cai Txiav Txim ntawm Milan tau muab coj los siv, thiab pawg ntseeg ua cim ntawm Smyrna xaus lawm thiab pawg ntseeg ua cim ntawm Pergamos pib lawm. Cov uas Paul qhia tias tau txais kev dag ntxias muaj zog tsis kam pom Paul zaj lus ceeb toom uas muaj ib qho kev poob kev ntseeg, ua ntej tus neeg ntawm kev txhaum raug muab tshwm sim. Qhov kev poob kev ntseeg ntawd tshwm sim hauv zaj keeb kwm ntawm Pergamos, thiab tus neeg ntawm kev txhaum raug muab tshwm sim xyoo 538, thaum pawg ntseeg ntawm Thyatira pib.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.

> Tsis txhob cia leejtwg dag nej nrog txojkev twg los xij: rau qhov hnub ntawd yuav tsis los, tsuas yog yuav tsum muaj kev thim kev ntseeg los ua ntej, thiab tus neeg txhaum ntawd yuav raug nthuav tawm, yog tus tub ntawm kev puastsuaj; tus uas tawm tsam thiab tsa nws tus kheej siab dua txhua yam uas hu ua Vajtswv, lossis yam uas raug pe hawm; kom nws zoo li yog Vajtswv zaum hauv Vajtswv lub tuam tsev, qhia nws tus kheej tias nws yog Vajtswv. 2 Thessalonians 2:3, 4.

The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.

Keeb kwm ntawm Loos sab hnub tuaj muab ob tug tim khawv rau qhov tseeb uas yog lus faj lem, uas kuj raug sawv cev nyob hauv txoj kev sib raug zoo uas muaj cim ntawm Loos sab hnub tuaj nrog Loos sab hnub poob. Hauv txoj kev sib raug zoo ntawd, Loos sab hnub poob yog pawg ntseeg, thiab Loos sab hnub tuaj yog lub xeev. Loos yog kev sib xyaw ntawm pawg ntseeg thiab lub xeev, raws li raug sawv cev los ntawm hlau thiab av nplaum hauv Daniyee tshooj ob.

A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.

Ib qho laj thawj uas ua rau pom tau meej thiab muaj pov thawj ruaj khov tias nyob rau hnub kawg, Islam thoob ntiajteb los tawm tsam ib lub hwj chim uas sawv cev ua kev sib xyaw ntawm pawg ntseeg thiab lub xeev, txeeb nws thaj chaw thiab nws lub peev, yog raug txhawb los ntawm ob tug timkhawv ntxiv ntawm keeb kwm dawb huv hauv Tshwm Sim cuaj. Osman tau kov yeej thaj chaw ntawm Nicomedia rau hnub tim 27 Lub Xya hli ntuj, 1299, thiab ob xyoos tom qab ntawd, xyoo 1301, nws kuj tau kov yeej thaj chaw ntawm Nicaea. Nws tus tub tau kov yeej lub nroog peev Nicaea hauv xyoo 1331, thiab tus tub ntawd tib yam kuj tau kov yeej lub nroog peev Nicomedia hauv ib qho kev vov nroog plaub xyoos uas xaus rau xyoo 1337. Cov thawj coj qub tau cim hnub tim 27 Lub Xya hli ntuj, 1299 nrog Osman, tiam sis lawv yeej tsis tau saib rau tsov rog tom ntej, uas yog tsov rog ntawm Nicaea, ua kauj ruam thib ob hauv keeb kwm rau kev tsim tsa Ottoman Empire. Hnub tim 27 Lub Xya hli ntuj, 1299, yog thawj kauj ruam ntawm ntau kauj ruam kom mus txog txoj cai Sunday. Ob kauj ruam thawj ntawm Turkish Islam tau qhia txog qhov pib ntawm ib zaj lus faj lem uas xaus rau xyoo 1449, rov qab xaus dua hauv xyoo 1840, rov qab xaus dua ntawm 9/11, thiab rov qab xaus dua rau hnub tim 31 Lub Kaum Ob Hlis, 2023.

The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.

Thawj xub thawj ntawm ob kauj ruam ntawd tsis yog tsuas yog cim qhov pib ntawm ib puas tsib caug xyoo xwb, tiam sis kuj cim qhov pib ntawm peb caug yim xyoo thiab. Nws tau pib thaum Osman txeeb tau thaj av Nicomedia, thiab nws xaus peb caug yim xyoo tom qab thaum Osman tus tub txeeb tau lub nroog peev ntawm Nicomedia tom qab kev vov tua plaub xyoos, rau xyoo 1337. Tus lej peb caug yim sawv cev rau “kev sawv tsees,” thiab thawj kauj ruam uas Osman txeeb tau thaj av ntawd tau cim txog kev sawv tsees ntawm Turkish Islam. Nyob rau hauv thawj kauj ruam ntawd ntawm peb caug yim xyoo, ib qho kev vov tua “plaub xyoos” cim txog qhov xaus. Nyob rau kauj ruam kawg ntawm ib puas tsib caug xyoo, kev txo hwjchim raug muab los, thiab plaub xyoos tom qab, rau xyoo 1453, lub nroog peev ntawm sab hnub tuaj Loos raug txeeb tau.

Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.

Txawm yog cov Turks Ottoman hauv xyoo 1453, los yog Osman tus tub uas tau txeeb tau ob lub nroog Nicomedia hauv 1337 thiab Nicaea hauv 1331, hauv tag nrho peb kis no, txhua lub nroog peev ntawd tau muaj ib ntus hauv keeb kwm ua lub peev ntawm Loos sab hnub tuaj. Tag nrho peb kab no tab tom qhia txog kev kov yeej Loos sab hnub tuaj. Txhua kab ntawm peb kab ntawd qhia txog Islam xub kov yeej thaj av, thiab tom qab ntawd mam kov yeej lub peev ntawm Loos sab hnub tuaj. Lub npe ntawm tag nrho peb lub peev yeej zoo ib yam li lub npe ntawm thaj av. Txhua kab ntawm peb kab ntawd muaj cov neeg keeb kwm alpha thiab omega uas txawv nyias. Thaum lawv tab tom qhia txog txoj kev sib raug zoo ntawm pawg ntseeg thiab lub xeev nrog txoj kev txaj muag uas Islam coj los rau saum ob leeg huab tais thiab poj huab tais, txoj kev txaj muag hauv yaj saub ntawd khi lawv cov kab ua ke nrog Loos sab hnub poob, uas kuj tau raug Constantine tus Loj txaj muag thiab txo hwj chim thaum nws xaiv Constantinople dua lub nroog Loos hauv 330. Loos sab hnub poob txoj kev txaj muag kawg los txog hauv 476 nrog tus huab tais kawg, thiab txij ntawd mus nws pheej poob qis sai heev ntxiv mus.

Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.

Loos Kas Toos nyob rau hauv kev txheeb rau Loos Sab Hnub Tuaj yog pawg ntseeg; sab hnub tuaj yog lub xeev. Kev txaj muag poob qes thaum chiv thawj xyoo 330, ces kev txaj muag poob qes xyoo 476, thiab tom qab ntawd xyoo 782, thiab rov muaj dua xyoo 1449. Ib txoj kab ntawm kev txaj muag poob qes pib nrog kev faib ib lub nceeg vaj, tom qab ntawd xyoo 476 muaj kev txaj muag poob qes vim poob tus huab tais, thiab yog li poob lub hwj chim vaj kav teb chaws, ces kuj raug raws los ntawm Islam uas coj kev txaj muag poob qes los thawj zaug rau thaj av sab hnub tuaj xyoo 782, thiab tom qab ntawd rau lub peev ntawm sab hnub tuaj xyoo 1453.

Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.

Kevxam ntawm phau Vajlugkub hais txog Islam nthuav tawm txoj kab ntawm Loos sab hnub tuaj thiab sab hnub poob tib si, thiab qhov kaj uas Islam tab tom tsim tawm niaj hnub no yog sib haum nrog, tiam sis mus deb dua ntau tshaj, qhov kaj hauv paus uas Islam tau muaj rau cov thawj coj Millerite thaum pib. Lub sij hawm sim uas tau pib xyoo 2024 nrog lo lus nug tias leej twg yog “cov neeg nyiag ntawm koj haiv neeg uas tsim kom muaj txoj kev ua yog toog” ntawd yog alpha ntawm lub caij sim, thiab tam sim no thaum kawg ntawm lub caij sim no, qhov kaj los ntawm zaj kawm hais txog Islam hauv Tshwmsim tshooj cuaj ntxiv cov tim khawv ntawm Loos sab hnub poob thiab sab hnub tuaj uas tsis tau raug tshuaj xyuas li txog rau hauv cov hnub kawg no xwb.

The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.

Cov kab yaj saub txog Islam uas raug sawv cev nyob hauv tshooj cuaj txog tshooj kaum ib coj los sib sau ua ke cov kab keeb kwm uas nyob hauv nqe kaum txog nqe kaum rau ntawm Daniel kaum ib, los ntawm kev muab tej lus tim khawv uas txuas nrog cov kab uas twb raug tham lawm hauv cov ntawv no. Tiamsis nyob hauv daim duab yaj saub ntawm kev sawv los ntawm Islam kuj muaj kev sawv los ntawm ob qho tib si yog lub zog txav ntawm cov Millerites thiab lub zog txav ntawm ib puas plaub caug plaub txhiab. Ob ntu plaub xyoos uas raug muab tso ruaj nreb rau hauv thiab ua ib feem ntawm cov lus faj lem hais txog lub sijhawm hauv Qhia Tshwm tshooj cuaj ua tim khawv rau plaub xyoos txij 1840 mus txog 1844. Hauv 1844 tsis muaj sijhawm yaj saub ntxiv lawm, yog li ntawd lub sijhawm cim ntawm plaub xyoos raug txhais los ntawm nws tej yam ntxwv yaj saub, tsis yog los ntawm lub sijhawm. Ntu thawj plaub xyoos qhia txog Islam kov yeej Nicomedia, yav tas los yog peev nroog ntawm Loos sab hnub tuaj, hauv 1337, peb caug yim xyoo tom qab nws txiv kov yeej thaj av ntawd. Ntu plaub xyoos thib ob qhia txog kev poob ntsej muag ntawm cov thawj kav tebchaws thiab thawj coj kev ntseeg ntawm Loos sab hnub tuaj hauv 1449, uas Islam ua rau muaj, thiab ntu plaub xyoos thib peb qhia txog ib qho kev tshwm sim muaj hwjchim ci ntsa iab ntawm Vajtswv lub hwjchim thaum tus tim tswv uas ua kom lub ntiajteb ci ntsa iab los ntawm nws lub yeeb koob nqes los rau hnub tim 11 lub Yim Hli, 1840.

The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.

Keeb kwm Millerite ntawm tus tim tswv ib thiab tus tim tswv ob sib haum nrog keeb kwm ntawm tus tim tswv peb thaum lub sijhawm muab lub cim rau ib puas plaub caug plaub txhiab leej. Tes haujlwm kawg ntawd ntawm kev muab lub cim yog kev lwv txim txhaum tawm mus, nws yog kev koom ua ke ntawm Vajtswv txoj kev muaj Vajtswv nrog tibneeg txoj kev ua tibneeg, thiab nws tshwm sim nyob rau hauv ib qho kev ua tsov rog uas Islam tab tom coj los.

> And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.

> Thiab nws qhib lub qhov tob uas tsis muaj chaw kawg; ces pa luam yeeb txawm sawv tawm hauv lub qhov ntawd los, ib yam li pa luam yeeb ntawm ib lub cub tawg loj; thiab lub hnub thiab huab cua txawm tsaus nti vim yog pa luam yeeb ntawm lub qhov ntawd. Thiab ntawm cov pa luam yeeb ntawd txawm muaj kooj tawm los saum lub ntiajteb no: thiab lawv tau txais hwjchim, ib yam li cov nplawm kab hauv ntiajteb muaj hwjchim. Thiab tau raug txib rau lawv tias lawv tsis txhob ua phem rau nyom ntawm lub ntiajteb, thiab tsis txhob ua phem rau ib yam nroj tsuag ntsuab twg, los yog ib tsob ntoo twg; tsuas yog rau cov tibneeg uas tsis muaj Vajtswv lub cim rau ntawm lawv hauv pliaj xwb. Qhia Tshwm 9:2–4.

The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.

Kev ua tiav meej kawg nkaus ntawm txhua zaj lus faj lem nyob rau hauv hnub kawg, yog li nqe no tab tom qhia txog kev muab lub cim ntim tseg rau ib puas plaub caug plaub txhiab leej. Zaj lus faj lem txog Islam nyob hauv Tshwmsim cuaj muab tus yuam sij keeb kwm los coj tau daim duab piv txwv uas puv npo tshaj plaws txog lub hwj chim uas teeb tsa zaj yog toog kom los sib koom ua ke nyob rau hauv keeb kwm uas mus txog nws qhov kawg rau lub Yim Hli 11, 1840, thaum Islam raug txwv tseg. Txij ntawm qhov ntawd los, zaj lus tim khawv ntawm Tshwmsim cuaj txuas mus rau hauv tshooj kaum thiab keeb kwm ntawm thawj tus tim tswv thiab tus tim tswv thib ob. Ces nyob hauv tshooj kaum ib, qhov xwm txheej phem thib peb los txog tam sid ntawm txoj cai Hnub Caiv, uas yog thaum lub suab qw nrov ncha ntawm tus tim tswv thib peb pib. Tshooj cuaj yog tus yuam sij ntawm Islam hauv kev txhim kho kom muaj txheej txheem rau kev sawv thiab kev poob ntawm cov tebchaws uas raug nthuav tawm hauv Daniyees thiab Tshwmsim. Tshooj kaum thiab kaum ib qhia txog kev paub dhau los ntawm ib puas plaub caug plaub txhiab tus nkauj xwb ntse. Tshooj cuaj qhia txog lub cim uas teeb tsa zaj yog toog sab nraud, thiab tshooj kaum thiab kaum ib qhia txog zaj yog toog sab hauv uas txuas nrog kev raws tus Menyuam Yaj mus rau hauv Chaw Dawb Huv Tshaj Plaws.

Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.

Tshwm Sim tshooj kaum pib nrog Khetos ua tus tim tswv muaj hwjchim loj uas nqes los nrog ib phau ntawv me qhib lawm. Qhov xwm txheej ntawd tau ua tiav rau hnub tim 11 Lub Yim Hli, 1840, thaum xaus ntawm zaj lus faj lem hauv Tshwm Sim tshooj cuaj uas qhia txog peb puas cuaj caum ib xyoos thiab kaum tsib hnub. Tshwm Sim tshooj kaum qhia txog keeb kwm txuas mus txog thaum txoj xov ntawd los ua qhov iab hauv Yauhas lub plab rau hnub tim 22 Lub Kaum Hli, 1844. Plaub xyoos txij 1840 mus rau 1844 pib nrog kev tuaj txog ntawm tus tim tswv thawj thiab xaus nrog kev tuaj txog ntawm tus tim tswv thib peb. Plaub xyoos ntawd uas tau raws tom qab kev ua tiav rau hnub tim 11 Lub Yim Hli, 1840, raug ua qauv los ntawm plaub xyoos txij hnub tim 27 Lub Xya Hli, 1449, mus txog 1453, thaum pib ntawm peb puas cuaj caum ib xyoos thiab kaum tsib hnub. Ob lub sijhawm plaub xyoos ntawd sib haum nrog plaub xyoos ntawm kev vij lub nroog Nicomedia txij 1333 mus txog 1337. Hauv kev cim, Loos sab hnub tuaj raug kov yeej los ntawm Islam peb zaug. Zaum thawj yog thaum kev vij lub nroog Nicaea xyoo 1331, tom qab ntawd yog plaub xyoos kev vij lub nroog Nicomedia xyoo 1337, thiab ces yog kev vij lub nroog Constantinople xyoo 1453.

Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.

Diocletian tau muab Loos faib raws cai ua sab hnub tuaj thiab sab hnub poob xyoo 293, thiab Constantine tau muab Loos faib raws lus cev Vajtswv lus ua sab hnub tuaj thiab sab hnub poob xyoo 330. Xyoo 395, thaum tus huab tais Theodosius I tuag lawm, lub teb chaws faj tim teb chaws thiaj raug muab faib ua qub thiab ruaj khov mus li, thaum nws tso sab hnub tuaj thiab sab hnub poob cia rau nws ob tug tub ua qub txeeg qub teg. Lub koom txoos Catholic tau muab faib ua sab hnub tuaj thiab sab hnub poob xyoo 1054 hauv “kev sib cais loj.” Qhov kev faib ntawd tau tshwm los maj mam ib yam li txoj kev puas tsuaj uas tau raws qab los. Qhov kev faib ntawd tseem nyob mus txog niaj hnub no. Tsis pub dhau tsib caug xyoo txij hnub ntawd los, lub koom txoos sab hnub poob hauv Loos tau pib kwv yees li ob puas xyoo ntawm kev tsov rog crusades tawm tsam Islam. Loos sab hnub poob poob thaum nws plam nws tus huab tais kawg xyoo 476. Loos sab hnub tuaj poob xyoo 1453. Loos papal poob xyoo 1798. Loos pagan tau muab faib ua sab hnub tuaj thiab sab hnub poob xyoo 293, 330, thiab 395. Loos papal tau muab faib ua sab hnub tuaj thiab sab hnub poob xyoo 1054. Muam White qhia meej tias kev sawv thiab kev poob ntawm cov nceeg vaj yog ib lub ntsiab lus siv ua chaw siv taw qhia tseem ceeb hauv kev kawm Vajtswv Txojlus.

The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.

Cov tebchaws uas raug coj tawm los rau hauv qhov kaj ntawm keeb kwm hauv tshooj cuaj ntawm Phau Tshwm Sim txhawb zog rau qhov lus sib cav tias yog Loos uas tsim tsa lub zeem muag ntawd. Kev sib txuas hauv lus cev xwm txheej yav tom ntej ntawm Islam thiab ib puas plaub caug plaub txhiab yog pov thawj tias txoj xov ntawm txoj kev quaj thaum ib tag hmo, uas raug ua piv txwv los ntawm Khetos caij ib tug luj tshib nkag mus rau hauv Yeluxalees, raug sawv cev los ntawm ib lo lus cev xwm txheej txog sijhawm uas tau pib rau lub sij hawm ntawm thawj qhov kev txom nyem, txuas mus ntxiv nyob rau hauv ntu ob ntawm lo lus cev xwm txheej hauv qhov kev txom nyem thib ob, thiab mus txog nws qhov kev tiav hauv plaub xyoos keeb kwm uas txoj kev txav ntawm cov Millerite ntawm thawj tus timtswv thiab tus timtswv thib ob tau pib nrog kev tiav ntawm tib lo lus cev xwm txheej ntawd. Lo lus cev xwm txheej ntawd pib nrog lub cim ntawm “peb caug yim thiab ob xyoos” (1299 thiab 1301) xyoos ua cim txog kev sawv los ntawm Islam, thiab nws xaus nrog lub cim ntawm “peb caug yim thiab ob xyoos” (1838 thiab 1840) ua cim txog kev sawv los ntawm cov Millerite.

In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.

Xyoo 1844, thaum kawg ntawm plaub xyoos ntawm cov Millerites uas tau raug piv txwv ua ntej los ntawm kev ncig tua rog txij xyoo 1333 mus txog 1337, thiab txij xyoo 1449 mus txog rau kev ncig tua rog xyoo 1453, lub sij hawm cev Vajlugkub twv ua ntej tsis raug coj los siv ntxiv lawm. Kev tsa tsa chij ntawm ib puas plaub caug plaub txhiab leej muaj kev txuas ncaj qha nrog txoj hau kev cev Vajlugkub twv ua ntej uas Islam raug tsa tsa.

> Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

> Yudas, koj yog tus uas koj cov kwvtij yuav qhuas: koj txhais tes yuav nyob saum caj dab ntawm koj cov yeeb ncuab; koj txiv cov menyuam yuav pe hawm rau ntawm koj xub ntiag. Yudas yog ib tug tsov ntxhuav tseem yau: kuv tus tub, koj tau nce tawm ntawm tej tsiaj raug txhom lawm los; nws txo nws tus kheej nqes, nws pw ntsiag to ib yam li tus tsov ntxhuav, thiab ib yam li tus tsov ntxhuav laus; leejtwg yuav tsa nws sawv? Tus pas kav yuav tsis ncaim ntawm Yudas, thiab tus muab kevcai yuav tsis ncaim hauv nruab nrab ntawm nws ob txhais ko taw mus, mus txog thaum Shiloh los; thiab rau nws yuav yog kev sib sau ua ke ntawm cov haivneeg. Nws khi nws tus menyuam luj mus rau ntawm hmab, thiab nws tus menyuam nees luav mus rau ntawm hmab uas xaiv zoo; nws ntxuav nws tej tsoos tsho hauv cawv txiv hmab, thiab nws tej khaub ncaws hauv cov ntshav ntawm txiv hmab: Nws ob lub qhov muag yuav liab vim cawv txiv hmab, thiab nws cov hniav yuav dawb vim mis nyuj. Chivkeeb 49:8–12.

The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.

Ib puas plaub caug plaub txhiab leej ntawd qhia txog tus yam ntxwv ntawm Khetos kom tiav npo, thiab Khetos kuj yog, nyob hauv lwm yam kev sawv cev cim, “tsob hmab xaiv.” Ishamel raug qhia tias yog ib tug txiv neej “qus” hauv Chivkeeb 16:12.

> And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.

> Nws yuav yog ib tug neeg qus; nws txhais tes yuav tawm tsam txhua tus neeg, thiab txhua tus neeg txhais tes yuav tawm tsam nws; thiab nws yuav nyob rau ntawm xub ntiag ntawm tag nrho nws cov kwv tij.

The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.

Lo lus uas txhais tias “qus” yog tus nees luav qus Arabian. Cov uas sawv cev rau Khetos hauv hnub kawg caij saum txoj xov ntawm tus nees luav qus Arabian, tus nees luav uas Khetos caij nkag mus rau Yeluxalees, tus nees luav uas thaum kawg tau hais lus tom qab Npala‑as ntaus nws zaum peb. Cov tub xa xov uas tshaj tawm txoj xov uas tau muab hwj chim rau thawj tus tim tswv txoj xov xyoo 1840 tsis pom ib txoj lus faj lem muaj feem thiab tseem ceeb ntev ib puas tsib caug xyoo nyob hauv tib zaj keeb kwm yaj saub uas txoj xov uas tau muab hwj chim rau txoj kev txav ntawd nyob. Lawv tsis pom ob ntu plaub xyoos nyob hauv tib zaj lus faj lem txog lub sijhawm ntawd uas ua yam ntxwv qhia txog keeb kwm txij xyoo 1840 mus txog xyoo 1844. Tam sim no Tsov Ntxhuav ntawm pawg neeg Yudas tab tom qhib tawm qhov kaj los ntawm “txoj qub kev” uas tsis tau pom dua li, thiab qhov kaj ntawd yog qhov kaj uas sib haum nrog qhov kaj uas tau qhib tawm txij Lub Kaum Ob Hlis 31, 2023 los. Nws tshem tawm txhua qhov kev ua xyem xyav seb puas yog Islam uas ntaus Nashville. Qhov kaj ntawd ci qhia lub cim ntawm Loos, yog li ua ib nqe lus omega rau alpha kev sib cav xyoo 2024 txog cov tub sab ntawm koj haiv neeg, thiab nws kuj yog lub cim omega rau kev sib ceg txog tib lub cim ntawd hauv keeb kwm Millerite. Nws qhia meej tias Islam ntawm cov lus faj lem txog lub sijhawm hauv Tshwm Sim tshooj cuaj yog txoj xov sab nraud thaum nyob hauv keeb kwm sab hauv ntawm lub sijhawm kaw ntsiab rau ib puas plaub caug plaub txhiab leej. Peb twb qhia qhov tseeb no los tau ib ntus lawm, tiam sis tam sim no nws tuaj yeem raug muab qhia meej saum ib txoj kab uas pib hauv Tshwm Sim tshooj cuaj thiab xaus hauv Tshwm Sim tshooj kaum ib. Lub sijhawm plaub xyoos thib peb uas txuas nrog Islam txoj lus faj lem txog lub sijhawm uas tau ua tiav txij xyoo 1840 mus txog xyoo 1844, ua piv txwv qhia txog lub sijhawm kaw ntsiab rau ib puas plaub caug plaub txhiab leej. Los ntawm qhov av qeeg loj ntawm Tshwm Sim tshooj kaum ib, ib puas plaub caug plaub txhiab leej raug tsa siab ua ib lub chij.

In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.

Hauv Ezekiel tshooj peb caug xya, kev tsa Vajtswv haiv neeg sawv los ua ib pab tub rog yog ib txoj txheej txheem ob qib uas twb tau raug ua qauv yav dhau los hauv kev tsim Adas lawm. Ua ntej, Adas raug puab los ntawm av nplaum, ces Khetos txhiv txoj sia rau hauv nws. Hauv Ezekiel, thawj zaj lus faj lem tsim cov cev tuag, los lawv tseem tuag nkaus xwb. Ces plaub cua raug tshuab rau saum cov cev ntawd, thiab lawv sawv los ua ib pab tub rog loj muaj hwjchim. Tus lej peb caug yim thiab plaub caug sawv cev rau ob qib ntawd.

We will continue these things in the next article.

Peb yuav txuas ntxiv tej no hauv zaj lus tom ntej.

> After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.

> Tom qab tej no, muaj ib qho koob tsheej ntawm cov Yudais; thiab Yexus tau nce mus rau Yeluxalees. Nim no hauv Yeluxalees, nyob ze ntawm lub qhov rooj yaj, muaj ib lub pas dej uas hu ua Npasethasda hauv lus Henplais, muaj tsib lub sam thiaj. Hauv tej no muaj ib pab neeg coob pw, yog cov tsis muaj zog, cov dig muag, cov ceg tawv, cov qhuav cev, tos kom dej txav. Rau qhov muaj ib tug tim tswv nqes los rau hauv lub pas dej thaum txog ib lub caij, thiab ua kom dej ntxhov; leejtwg los xub nqes mus rau hauv tom qab dej tau ntxhov lawm, nws kuj raug kho kom zoo ntawm txhua yam mob uas nws muaj. Thiab muaj ib tug txiv neej nyob ntawd, uas tau muaj mob nkeeg tau peb caug yim xyoo. Thaum Yexus pom nws pw ntawd, thiab paub tias nws twb nyob hauv qhov xwm ntawd ntev lawm, nws hais rau nws tias, Koj puas xav kom raug kho zoo? Tus txiv neej tsis muaj zog teb nws tias, Tus Tswv, kuv tsis muaj leejtwg, thaum dej ntxhov, los muab kuv tso rau hauv lub pas dej: tab sis thaum kuv tab tom mus, lwm tus twb nqes ua kuv ntej lawm. Yexus hais rau nws tias, Cia li sawv, nqa koj lub txaj, thiab taug kev mus. Thiab tam sim ntawd tus txiv neej ntawd raug kho zoo, thiab nws nqa nws lub txaj, thiab taug kev mus: thiab hnub ntawd yog hnub Xanpataus. Yauhas 5:1–9.

> Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

> Nim no sawv tsees, kuv thiaj hais tias, nej cia li sawv mus hla tus dej Zered. Ces peb thiaj hla tus dej Zered. Thiab lub sijhawm uas peb taug kev tawm hauv Kadeshbarnea mus txog thaum peb hla dhau tus dej Zered, yog peb caug yim xyoo; mus txog thaum tag nrho ib tiam ntawm cov txiv neej ua rog raug rhuav tshem tawm hauv nruab nrab ntawm lub yeej, raws li tus Tswv tau cog lus tseg rau lawv. Deuteronomy 2:13, 14.

Back to Articles