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# The Hidden History of Verse Forty - Number Twenty-Seven

Keeb Kwm Zais ntawm Nqe Plaub Caug – Zauv Nees nkaum xya

Ezekiel Number Eight

Exekees Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Yim Eight

Author

Jeff Pippenger

Published

August 17, 2026

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There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.

Muaj ‘kaum peb’ qhov kev hais txog tej hnub tim hauv phau ntawv Exekees; rau qhov hais txog Yeluxalees, rau qhov hais txog Iyiv, thiab ib qhov hais txog Thailaub. Tag nrho cov kev hais no raug teem cia nyob hauv lub ntsiab lus ntawm kev ntxeev siab, yam uas tus lej ‘kaum peb’ sawv cev rau. Xyoo tom qab Exekees tus poj niam tuag vim mob stroke, uas cim txog qhov pib ntawm txoj kev包围 zaum peb, Exekees raug txib kom hais tawm tsam Iyiv, qhia meej tias nws yuav raug ua kom puam tsuaj nyob qhuav qhawv tau plaub caug xyoo.

> And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.

> Thiab kuv yuav ua rau thaj av Ixayees tebchaws ua suab puam nyob nruab nrab ntawm cov tebchaws uas raug ua kom puam tsuaj, thiab nws tej nroog uas nyob nruab nrab ntawm cov nroog uas raug rhuav tshem yuav nyob puam tsuaj tau plaub caug xyoo; thiab kuv yuav muab cov neeg Ixayees tawg khiav mus nyob hauv ntau haiv neeg, thiab yuav faib lawv mus thoob plaws tej tebchaws. Tiamsis tus Tswv Vajtswv hais li no tias; Thaum kawg ntawm plaub caug xyoo kuv yuav sau cov neeg Ixayees los ntawm cov haiv neeg uas lawv raug muab tawg khiav mus nyob ntawd los: Thiab kuv yuav coj kev raug kaw ntawm Ixayees rov qab los, thiab yuav ua rau lawv rov qab mus rau hauv thaj av Pathros, uas yog thaj av lawv chaw nyob; thiab lawv yuav ua ib lub tebchaws qis. Exekees 29:12–14.

The siege began in 588 BC, and a year later in 587 BC Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.

Kev kev vauv pib rau xyoo 588 BC, thiab ib xyoos tom qab ntawd hauv 587 BC Exekees raug txib kom hais lus. Nyob hauv nqe “kaum xya,” xyoo 571 BC qhia tias tim lyiv teb chaws yuav raug muab rau Npanpiloo vim tej kev pab uas tau ua lawm. Cov neeg txheeb caij nyoog hauv Vajlugkub qhia tias xyoo 567 BC mus txog 527 BC yog lub sijhawm plaub caug xyoo uas tau raug teev tseg hauv cov nqe ntawd, thiab txij ntawm thawj lo lus txiav txim uas tau tshaj tawm hauv 587 BC mus txog rau lo lus tshaj tawm hauv nqe kaum xya xyoo 571 BC tias tus Tswv twb muab tim lyiv teb chaws rau hauv Nebukhanexas txhais tes lawm, peb pom ib lub sijhawm “kaum xya xyoo.”

Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.

Nebukhanexas cov tub rog tau ua ib txoj kev sib ntaus rog ntev thiab nyuaj tawm tsam Tais (kev kawv thaiv kav ntev li 13 xyoos, kwv yees 586–573 BC). Cov tub rog tau ua haujlwm hnyav kawg nkaus (txhua lub taub hau raug chais plhuav thiab txhua lub xub pwg raug txhuam doog liab vim ris nra hnyav), los lawv tsis tau txais ib qho nyiaj zog lossis ib qho khoom txeeb muaj nqis dabtsi los ntawm Tais nws tus kheej. Vim txoj haujlwm uas tsis muaj txiaj ntsig no, Vajtswv thiaj tau txiav txim siab muab tim lyiv teb chaws rau Nebukhanexas ua nqi zog (“nyiaj zog”) rau txoj haujlwm uas nws cov tub rog tau ua tawm tsam Tais.

> And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.

> Thiab nyob twj ywm hauv tib lub tsev ntawd, noj thiab haus tej yam uas lawv muab rau nej; rau qhov tus neeg ua hauj lwm tsim nyog tau nws cov nqi zog. Tsis txhob mus ib lub tsev rau ib lub tsev. Luka 10:7.

Nebuchadnezzar therefore took Tyre first and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC, then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began 586 BC and went unto 573 BC. The number thirteen is associated with the United States.

Vim li no Nebukhadnejas thiaj txeeb thawj zaug lub nroog Tyre, thiab tom qab qhov kev vij ntawd uas kav tau kaum peb xyoos, nws kuj tau muab Iyi teb chaws rau nws thiab. Ua ntej nws txeeb Tyre, nws twb txeeb Yeluxalees xyoo 586 BC lawm; tom qab ntawd nws ua tiav ib qho kev vij Tyre uas kav tau kaum peb xyoos, thiab tom qab ntawd mam li Iyi teb chaws. Yeluxalees raug txeeb xyoo 586 BC, thiab kev vij Tyre pib xyoo 586 BC mus txog xyoo 573 BC. Tus lej kaum peb muaj kev cuam tshuam nrog Tebchaws Meskas.

Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.

Muam White qhia rau peb paub tias Yeluxalees hauv phau ntawv Exekees sawv cev rau pawg ntseeg Xya-Hnub Adventist Laodicea, thiab Nenpukhanexas, tus vaj ntxwv sab qaum teb, sawv cev rau hwj chim txiv plig nyob rau hnub kawg. Hauv daim duab piv txwv keeb kwm ntawm tshooj nees nkaum cuaj, cov tub sab ntawm koj haiv neeg nyob rau hnub kawg, uas sawv cev rau Loos txiv plig, kov yeej peb pab pawg hauv tshooj ntawd. Ua ntej nws txeeb Yeluxalees, tom qab ntawd Thailab, thiab thaum kawg Iyi tebchaws.

Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 are both represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.

Kev txiav txim pib ntawm Vajtswv lub tsev, thiab lub kub ntawm Kev Ntseeg Kas Tos Liv Tsis Yog hauv Tebchaws Meskas raug kov yeej ua ntej txoj cai Sunday. Lub kub ntawm kev ntxeev siab ntawm Kev Ntseeg Kas Tos Liv Tsis Yog hauv Tebchaws Meskas suav nrog pawg ntseeg Xya-hnub Adventist ntawm Laodicea uas sawv cev rau “cov qub” pejxeem ntawm txoj kev khi lus, cov uas raug hla tseg ib yam li Ixayees thaum ub hauv xyoo 34 thiab cov Protestants hauv xyoo 1844. Kev raug hla tseg ntawm cov qub pejxeem ntawm Vajtswv hauv xyoo 34 thiab 1844 yog ob qho tib si raug sawv cev hauv keeb kwm yaj saub ntawm zaj lus faj lem ob txhiab peb puas xyoo hauv Daniel 8:14. Kev txiav txim pib nrog Vajtswv lub tsev, thiab lub kub ntawm Protestantism raug txiav txim ua ntej lub kub ntawm Republicanism.

> For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

> Vim lub sij hawm twb los txog uas kev txiav txim yuav tsum pib ntawm Vajtswv lub tsev; thiab yog tias nws xub pib ntawm peb, ces qhov kawg ntawm cov uas tsis mloog Vajtswv txoj moo zoo yuav zoo li cas? 1 Peter 4:17.

The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.

Qhov kev hais thawj zaug txog kev txiav txim rau tim lyiv teb chaws nyob hauv nqe ib ntawm tshooj nees nkaum cuaj, thiab hnub tim kawg uas Ezekiel hais txog uas muaj feem xyuam nrog tim lyiv teb chaws nyob hauv nqe “kaum xya” ntawm tib tshooj ntawd. Tshooj ntawd qhia tias Loos niaj hnub xub kov yeej lub kub ntawm Protestantism ua ntej, ces mam kov yeej Tyre, uas sawv cev rau lub kub ntawm Republicanism uas yuav raug kov yeej thaum txoj cai Sunday uas tab tom yuav los txog. Thaum Tyre (Tebchaws Meskas) raug Nebuchadnezzar kov yeej thaum txoj cai Sunday, tim lyiv teb chaws kuj raug muab rau hauv nws txhais tes thiab. Thaum ntawd qhov txhab tuag taus ntawm papacy raug kho zoo. Tsis yog tsuas yog qhov txhab tuag taus ntawm papacy thiaj raug kho zoo thaum ntawd xwb, tabsis Ezekiel qhia rau peb tias qhov no tshwm sim nyob rau lub sijhawm ntawm nag tom qab.

> In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:21.

> Nyob rau hnub ntawd kuv yuav ua kom lub kub ntawm tsev neeg Ixayees txi tuaj, thiab kuv yuav pub kom koj lub qhov ncauj qhib rau hauv lawv nruab nrab; thiab lawv yuav paub tias kuv yog tus Tswv. Exekees 29:21.

## Jacob and Israel

Yakhauj thiab Ixayees

Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.

Yaxayas qhia tias cov Yixayee pib txi, tawg paj, thiab ua rau tag nrho lub ntiajteb puv npo nrog txiv hmab txiv ntoo. Yog nag uas ua rau muaj peb theem no—kev pib txi, kev tawg paj, thiab kev txi txiv—thiab raws li Yaxayas hais, nag tom qab los txog thaum “cua hlob” raug txwv tseg. Nws tseem qhia ntxiv tias nyob rau lub caij ntawm kev pib txi, kev tawg paj, thiab kev txi txiv ntawd, Yakhauj tej kev txhaum yuav tsum raug ntxuav kom huv, thiab lo lus Henplais uas raug txhais tias “ntxuav kom huv” txhais tias raug ua kev theej txhoj.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

> Thaum ntsuas raws li qhov tsim nyog, thaum nws tawg tuaj, koj yuav hais txim nrog nws; Nws txwv Nws cua hlob hnyav rau hnub uas cua tuaj sab hnub tuaj. Vim li no thiaj yuav ntxuav Yakhauj tej kev txhaum kom dawb huv; thiab qhov no yog tag nrho cov txiv uas yuav tshem nws txoj kev txhaum mus; thaum nws ua kom tag nrho cov pob zeb ntawm lub thaj txi ntuj zoo li tej pob zeb dawb mos uas raug ntaus tawg ua tej daim, cov chaw teev mlom thiab cov duab puab yuav tsis sawv nyob. Yaxayas 27:8, 9.

When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy as represented by Jerusalem, a symbol of the horn of Protestantism—the church and Tyre, a symbol of the horn or Republicanism—the state. Just after the end of the thirteen year siege of Tyre the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquering’s of Jerusalem, Tyre and Egypt occurs when “the horn of the house of Israel” buds forth, and is given an opening of the mouth.

Thaum plaub cua (nws tej cua hlob) ntawm kev sib ceg raug txwv cia lawm, kev muab cim rau ib puas plaub caug plaub txhiab tus pib, thiab cov neeg txawj ntse thiab cov neeg phem hauv Adventism raug cais tawm thaum kawg, thiab tag nrho tej no raug ua tiav nyob rau hauv “hnub ntawm cua tuaj sab hnub tuaj.” Lub sijhawm muab cim tau pib nrog ib qho kev txau me me thaum 9/11, thiab nws xaus nrog ib qho kev nchuav tawm puv npo rau lub sijhawm Sunday law thaum ntawd lub ntiaj teb thiaj puv npo nrog txiv hmab txiv ntoo. Lub sijhawm muab cim yog ib qho kev ua kom dawb huv thiab kev ntxuav kom huv zuj zus raws li Malakhi tshooj peb. Tiamsis nyob rau hauv lub sijhawm kaum xya xyoo uas raug sawv cev los ntawm hnub pib thiab hnub xaus ntawm Exekees nees nkaum cuaj, muaj kev kov yeej lub nceeg vaj thib rau ntawm Vajlugkub tej lus faj lem raws li Yeluxalees sawv cev, uas yog ib lub cim ntawm lub kub ntawm Protestantism—pawg ntseeg thiab The-auj, ib lub cim ntawm lub kub lossis Republicanism—lub xeev. Tsis ntev tom qab qhov kawg ntawm kaum peb xyoos kev kaw The-auj, kev kov yeej lub nceeg vaj thib xya ntawm kaum tus vajntxwv uas tim lyiv teb chaws sawv cev thiaj muaj tshwm sim. Peb qhov kev kov yeej ntawm Yeluxalees, The-auj thiab Tim lyiv teb chaws tshwm sim thaum “lub kub ntawm tsev neeg Ixayees” tawg paj tawm, thiab raug pub ib qho kev qhib ntawm lub qhov ncauj.

Both the priest Ezekiel and the priest Zacharias dumbness end at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.

Ob txoj kev ntsiag to ntawm tus pov thawj Ezekiel thiab tus pov thawj Zacharias ob leeg xaus rau ntawm txoj cai Hnub Caiv, thaum Tebchaws Meskas thiab Npaalas tus nees luav ob leeg hais lus. Tus Tswv pub “kev qhib ntawm lub qhov ncauj” rau tsev neeg Ixayees rau ntawm txoj cai Hnub Caiv. Yakhauj tej kev txhaum twb raug ntxuav tseg lawm thaum ntawd, thiab nws lub npe raug hloov mus ua tsev neeg Ixayees. Txoj xov uas lawv tshaj tawm yog sawv cev los ntawm tus tim khawv thib peb ntawm txoj kev ua yaj saub ntsiag to, uas sawv cev los ntawm Daniyee, uas thaum ntawd tau txais txoj xov ntawm Daniyee tshooj kaum ib, uas kuj yog Habakkuk lub zeem muag uas thaum ntawd ‘hais lus thiab tsis dag.’ Ezekiel, Zacharias, thiab Daniyee sib haum nrog txoj kev tshaj tawm ntawm lub suab quaj nrov ntawm tus tim tswv thib peb, ib yam li Yelemis hauv tshooj kaum tsib uas tau cog lus tseg tias nws yuav yog Vajtswv lub qhov ncauj yog nws rov qab tawm ntawm thawj qhov kev poob siab.

> Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.

> Vim li cas kuv qhov mob thiaj nyob mus li, thiab kuv qhov txhab thiaj kho tsis tau, uas tsis kam txais kev kho? Koj puas yuav ua rau kuv ib yam li tus dag, thiab zoo li tej dej uas qhuav tas? Vim li no tus Tswv hais li no tias, Yog koj tig rov los, ces kuv yuav coj koj rov qab los, thiab koj yuav sawv ntawm kuv xub ntiag; thiab yog koj cais yam muaj nqis tawm ntawm yam qias neeg, koj yuav zoo li kuv lub qhov ncauj; cia lawv tig rov los cuag koj; tiam sis koj txhob tig rov qab mus cuag lawv. Yelemis 15:18, 19.

Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.

Yexus nthuav qhia qhov kawg los ntawm qhov pib, thiab rau 9/11 kev txau dej tau ua kom hlav paj, thiab tsob nroj ntawm Yakhauj pib loj hlob; thiab thaum kawg, thaum txoj kev ua txhaum ntawm Yakhauj raug ntxuav kom dawb huv lawm, tsev neeg Ixayees yuav hais lus. Qhov kev tawm paj hlav ntawm 9/11 uas tau ua tiav los ntawm nag ntawd yog ib qho piv txwv qhia txog kev tawm paj hlav thaum kawg ntawm lub sijhawm muab khi, thaum “lub kub” ntawm tsev neeg Ixayees tawm paj hlav, nyob rau qhov chaw uas cov kub ntawm Protestantism uas tau thim txoj kev ntseeg thiab Republicanism raug Nebukhanexas kov yeej.

At that point the distinction between the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.

Thaum lub sijhawm ntawd, qhov kev sib txawv ntawm lub kub cuav ntawm Kev Ntseeg Protestant raug muab piv rau lub kub tseeb ntawm Kev Ntseeg Protestant, raws li tau ua yam ntxwv los ntawm Aaron tus pas nrig uas tawg paj, sib txawv ntawm lwm cov pas nrig ntawm cov xeem Ixayees. Ob hnub tim nyob hauv Ezekiel tshooj nees nkaum cuaj qhia txog keeb kwm ntawm kev tsa tus chij cim ntawm ib puas plaub caug plaub txhiab thaum txoj cai Hnub Caiv cuav uas yuav los sai no.

The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.

Txoj txheej txheem ntawm kev tawm paj ntsuag, tawg paj, thiab puv npo lub ntiajteb nrog txiv hmab txiv ntoo tau pib thaum kev txau los nag yav tom kawg rau hnub 9/11, ib yam li lub caij Peetekos tau pib thaum Khetos tshuab ob peb tee dej rau saum Nws cov thwjtim uas coj mus txog Peetekos thaum kev ntws los puv npo tau tshwm sim. Kev tawm paj ntsuag ntawm 9/11 thaum pib ntawm kev lim kom huv ntawm Yakhauj (tus hloov chaw), uas yog lub sijhawm muab ntim foob, tau ua hom qhia txog kev tawm paj ntsuag ntawm tsev neeg Ixayees (tus kov yeej) thaum txoj cai Hnub Caiv. Kev tawm paj ntsuag thaum kawg yog tab tom cim ib qho kev cais txawv ntawm cov neeg qub lus cog tseg thiab ib puas plaub caug plaub txhiab leej, ib yam li kev ntws los ntawm hluav taws saum Roob Khaumees tau ua ib qho kev cais txawv ntawm tus cev Vajtswv lus Eliyas thiab cov cev Vajtswv lus ntawm Npa-as. Qhov kev cais txawv no raug sawv cev los ntawm ib pab neeg uas raws li lus faj lem raug txaj muag vim ib txoj xov cuav hais txog kev thaj yeeb thiab kev nyab xeeb, hos lwm pab neeg ntawd raws li lus faj lem muaj kev xyiv fab, thiab lawv yuav tsis raug txaj muag ib txhis li.

## The Six Dates of Egypt

Rau Hnub Tim ntawm Iyiv

Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelve year of the captivity.

Exekees qhia txog plaub lub hnub tim ntxiv uas muaj kev cuam tshuam nrog tim lyiv teb chaws, thiab ob lub hnub tim ntawd cim rau xyoo kaum ib, hos ob lub hnub tim seem cim rau xyoo kaum ob ntawm txoj kev poob cev qhev.

## The Siege of the Eleventh Year

Kev Ntaus Kawv Hauv Xyoo Kaum Ib​】

> And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.

> Thiab tau muaj tshwm sim nyob rau xyoo kaum ib, rau lub hli thawj, rau hnub xya hauv lub hli, tias lo lus ntawm tus Tswv tau los txog kuv, hais tias, Me tub ntawm neeg, Kuv twb tau lov caj npab ntawm Falau vajntxwv Iyiv lawd; thiab saib seb, nws yuav tsis raug qhwv kom zoo, tsis raug muab ntaub qhwv los khi nws, kom ua rau nws muaj zog tuav tau rab ntaj. Ezekiel 30:20, 21.

> And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.

> Thiab tau muaj tshwm sim nyob rau xyoo kaum ib, rau lub hli peb, rau thawj hnub ntawm lub hli, tias lo lus ntawm tus Tswv tau los cuag kuv, hais tias, Leej Tub ntawm neeg, hais rau Falau vajntxwv ntawm Iyi tebchaws, thiab rau nws cov pejxeem coob; Koj zoo li leejtwg nyob hauv koj txoj kev loj kawg nkaus? Exekees 31:1, 2.

In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one the fall of Egypt and its impact upon the world is identified.

Nyob rau xyoo kaum ib ntawm txoj kev poob cev qhev, tim lyiv teb chaws thiab Falau ob txhais npab raug lov, hos Npanpiloo ob txhais npab raug ntxiv dag zog rau hauv tshooj peb caug. Nyob rau xyoo kaum ib hauv tshooj peb caug ib, txoj kev poob ntawm tim lyiv teb chaws thiab nws tej kev cuam tshuam rau lub ntiaj teb raug qhia tawm.

## The Twelfth Year & Jerusalem’s Fall

Xyoo Kaum Ob & Yeluxalees Poob Hlis

The two dates in the twelfth year are located in Ezekiel thirty-two.

Ob hnub tim ob nyob rau xyoo kaum ob raug teev cia hauv Exekees peb caug ob.

> And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.

> Thiab muaj li no tias, nyob rau xyoo kaum ob, nyob rau lub hli kaum ob, rau thawj hnub ntawm lub hli, lo lus ntawm tus Tswv tau los cuag kuv, hais tias, Leej Tub ntawm neeg, cia li tsa ib zaj quaj ntsuag txog Falau uas yog vajntxwv ntawm Iyi tebchaws, thiab hais rau nws tias, Koj zoo li ib tug tsov ntxhuav hluas ntawm cov haiv neeg, thiab koj zoo li ib tug ntses loj hauv tej hiavtxwv; koj tau tawm tuaj nrog koj tej dej ntws, thiab ua kom tej dej ntxhov nrog koj ko taw, thiab ua kom lawv tej dej ntws qias tuaj. Tus Tswv Vajtswv hais li no tias; yog li ntawd Kuv yuav nthuav Kuv lub vas rau saum koj nrog ib pab neeg coob heev; thiab lawv yuav rub koj nce los hauv Kuv lub vas. Exekees 32:1–3.

> It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.

> Thiab tau muaj tias nyob rau xyoo kaum ob, hnub kaum tsib ntawm lub hli ntawd, lo lus ntawm tus Tswv tau los txog rau kuv, hais tias, Leej Tub ntawm neeg, quaj ntsuag rau cov neeg coob coob ntawm tim Iziv, thiab muab lawv pov nqes los, yog nws thiab cov ntxhais ntawm cov tebchaws muaj koob meej, mus rau qhov tob hauv qab kawg ntawm lub ntiajteb, nrog cov uas nqis mus rau hauv lub qhov ntxa. Exekees 32:17, 18.

## Pharaoh and His Multitude

Falau thiab Nws Pawg Coob Coob

In chapter thirty-one’s pronouncement upon Egypt, the final verses state:

Hauv zaj lus tshaj tawm txog tim lyiv teb chaws hauv tshooj peb caug ib, cov nqe kawg hais tias:

> I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.

> Kuv ua kom txhua haiv neeg tshee hnyo thaum hnov lub suab ntawm nws txoj kev poob, thaum kuv muab nws ntiab nqes mus rau dab teb nrog cov uas nqes mus rau hauv lub qhov tob; thiab txhua tsob ntoo hauv Eden, cov uas xaiv thiab zoo tshaj plaws hauv Lebanon, txhua tus uas haus dej, yuav tau txais kev nplij siab nyob rau hauv tej qhov tob kawg ntawm lub ntiajteb. Lawv kuj nqes mus rau dab teb nrog nws, mus cuag cov uas raug ntaj tua lawm; thiab cov uas yog nws txhais npab, cov uas tau nyob hauv nws tus duab ntxoov ntxoo nyob hauv nruab nrab ntawm cov tebchaws lwm haiv neeg. Koj zoo ib yam li leejtwg hauv txojkev ci ntsa iab thiab hauv txojkev loj kawg nkaus ntawm cov ntoo hauv Eden? Txawm li ntawd los, koj yuav raug coj nqes nrog cov ntoo hauv Eden mus rau tej qhov tob kawg ntawm lub ntiajteb: koj yuav pw nyob hauv nruab nrab ntawm cov uas tsis ua kevcai txiav nrog cov uas raug ntaj tua. Qhov no yog Falau thiab tag nrho nws cov pejxeem coob, tus Tswv Vajtswv hais li ntawd. Ezekiel 31:16–18.

In chapter thirty-two’s pronouncement upon Egypt, the final verses repeats and enlarges upon chapter thirty-one and it includes a parallel ending statement.

Hauv zaj lus txiav txim hais txog Iyi tebchaws hauv tshooj peb caug ob, cov nqe kawg rov hais dua thiab nthuav ntxiv txog tshooj peb caug ib, thiab nws muaj ib lo lus xaus uas sib txuam ib yam nkaus.

> For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.

> Vim kuv tau ua kom kuv txoj kev ntshai loj nyob rau hauv lub tebchaws ntawm cov neeg ciaj sia; thiab nws yuav raug tso pw rau hauv nruab nrab ntawm cov tsis ua kevcai txiav nrog cov uas raug tua los ntawm ntaj, yog Falau thiab tag nrho nws pab neeg coob, tus Tswv Vajtswv hais li no. Exekees 32:32.

## The Seventeen years of Chapter Twenty-nine

Kaum Kaum Xya Xyoo ntawm Tshooj Nees Nkaum Cuaj

The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.

Cov hnub nyoog uas nyob hauv lub sijhawm kaum xya xyoo uas tau sawv cev rau hauv tshooj nees nkaum cuaj qhia txog Nebuchadnezzar txoj kev kov yeej tebchaws Iyi, thiab lub sijhawm plaub caug xyoo ntawm kev puam tsuaj thiab kev nyob txojsia qhuav ntawm tebchaws Iyi. Plaub caug sawv cev rau tebchaws moj sab qhua, ua ib qho qauv qhia txog ib txhiab xyoo uas lub ntiajteb nyob hauv kev puam tsuaj.

> I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.

> Kuv ntsia ntsoov lub ntiajteb, thiab saib seb, nws tsis muaj yam ntxwv, thiab khoob lug; thiab saum ntuj, thiab lawv tsis muaj qhov kaj. Kuv ntsia ntsoov tej roob, thiab saib seb, lawv tshee hnyo, thiab txhua lub toj txav yuj yees. Kuv ntsia ntsoov, thiab saib seb, tsis muaj ib tug neeg li, thiab txhua tus noog saum ntuj twb ya khiav tag lawm. Kuv ntsia ntsoov, thiab saib seb, thaj chaw uas txi txiv txi ntsig yog ib thaj teb moj sab qhua, thiab txhua lub nroog hauv ntawd raug rhuav tshem ntsoog tag ntawm tus Tswv xub ntiag, thiab vim nws txoj kev chim hnyav kawg. Rau qhov tus Tswv tau hais li no tias, Tag nrho lub tebchaws yuav raug puam tsuaj qhuav nphob; los kuv yuav tsis rhuav tshem kom tag huv si. Yelemis 4:23–27.

At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction is set forth.

Thaum kawg ntawm plaub caug xyoo ntawm tim lyiv teb chaws txoj kev puam tsuaj nyob hauv Exekees nees nkaum cuaj, kev sawv rov qab los zaum kawg ntawm cov neeg phem thiab lawv txoj kev puas tsuaj kawg nkaus raug muab nthuav tawm.

> Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.

> Kev ntshai, thiab lub qhov taub, thiab lub ntxiab, nyob saum koj lawm, koj tus uas nyob hauv ntiajteb. Thiab yuav muaj li no tias, tus uas khiav dim ntawm lub suab nrov txaus ntshai yuav poob rau hauv lub qhov taub; thiab tus uas nce tawm hauv nruab nrab ntawm lub qhov taub yuav raug ntes rau hauv lub ntxiab: rau qhov tej qhov rais saum ntuj raug qhib lawm, thiab tej hauv paus ntiajteb kuj tshee hnyo. Lub ntiajteb raug tawg tas nrho, lub ntiajteb yaj ploj huv si, lub ntiajteb raug co heev kawg nkaus. Lub ntiajteb yuav yuj yees mus los zoo li tus neeg qaug cawv, thiab yuav raug txav mus zoo li ib lub tsev pheebsuab; thiab nws txoj kev txhaum yuav hnyav nyob saum nws; thiab nws yuav poob, thiab yuav tsis sawv rov los ntxiv lawm. Thiab yuav muaj li no nyob rau hnub ntawd, tias tus Tswv yuav rau txim rau pab tub rog ntawm cov uas siab nyob saum qhov siab, thiab rau cov vajntxwv hauv ntiajteb uas nyob saum ntiajteb. Thiab lawv yuav raug sau ua ke, ib yam li cov neeg raug kaw raug sau rau hauv lub qhov taub, thiab yuav raug kaw rau hauv tsev lojcuj, thiab tom qab ntau hnub lawv mam raug xyuas. Yaxayas 24:17–22.

The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon powers ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.

Txoj lus ntawm Exekees uas raug coj los sib sau ua ke los ntawm rau hnub tim uas txuas nrog tim Iyiv tab tom qhia txog txoj kev puas tsuaj kawg nkaus ntawm tej hwjchim zaj hauv ntiajteb no, uas pib ntawm txoj cai hnub Sunday uas yuav los sai sai no thiab txuas mus txog rau txoj kev rhuav tshem kawg ntawm cov Iyiv neeg phem kawg ntawm xaus ib txhiab xyoo.

In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.

Hauv zaj lus tim khawv cev lus faj lem, tus tsiaj qus thiab tus yaj saub cuav mus txog lawv qhov kawg hauv lub pas hluav taws, uas sawv cev rau Kev Rov Los Zaum Ob ntawm Khetos, tiam sis kev puas tsuaj hauv lub pas hluav taws ntawm lub hwj chim tus zaj yog nyob rau thaum kawg ntawm txhiab xyoo.

> And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.

> Thiab tus tsiaj nyaum raug ntes lawm, thiab nrog nws kuj muaj tus yaj saub cuav uas tau ua tej txujci tseem ceeb rau ntawm nws xub ntiag, tej uas nws tau siv los dag cov uas tau txais lub cim ntawm tus tsiaj nyaum thiab cov uas pe hawm nws tus mlom. Nkawd ob leeg raug muab pov ciaj sia rau hauv lub pas hluav taws uas cig kub nyhiab nrog leej faj. Hos cov seem raug tua los ntawm rab ntaj ntawm tus uas caij tus nees, rab ntaj ntawd tawm ntawm nws lub qhov ncauj los: thiab tag nrho cov noog tau noj lawv tej cev nqaij kom puv. Tshwm Sim 19:20, 21.

The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.

Tus tsiaj nyaum thiab tus yaj saub cuav xaus raws li lus faj lem thaum Khetos rov qab los zaum ob, tiam sis tus zaj ntsib nws txoj hmoo ib txhiab xyoo tom qab thaum Khetos rov qab los zaum peb.

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.

> Thiab kuv pom ib tug timtswv nqes saum ntuj los, tuav tus yawm sij ntawm lub qhov tob uas tsis muaj chaw kawg thiab ib txoj saw loj hauv nws txhais tes. Thiab nws txhom tau tus zaj, tus nab qub ntawd, uas yog Ntxwg Nyoog thiab Xatas, thiab muab khi nws ib txhiab xyoo, thiab muab nws pov rau hauv lub qhov tob uas tsis muaj chaw kawg, kaw nws rau hauv, thiab muab ib lub cim ntim rau saum nws, kom nws txhob dag ntxias tej haiv neeg ntxiv lawm mus txog thaum ib txhiab xyoo ntawd puv npo; thiab tom qab ntawd nws yuav tsum raug tso tawm ib ntus luv. Tshwmsim 20:1–3.

## The Eleventh and Twelfth Years

Xyoo Kaum Ib thiab Kaum Ob

The ‘seventeen’ year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapter thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586/585 BC.

Lub kaum xya xyoos lub sijhawm uas tau raug tsa tseg los ntawm ob hnub tim hauv Exekees nees nkaum cuaj tau pib rau xyoo kaum ntawm txoj kev poob cev qhev thiab xaus rau xyoo nees nkaum xya. Cov lus hauv tshooj peb caug thiab peb caug ib tau raug tshaj tawm rau xyoo kaum ib, thiab ob hnub tim uas tau muab tseg hauv tshooj peb caug ob tau raug muab rau xyoo kaum ob ntawm txoj kev poob cev qhev. Lub sijhawm kaum xya xyoos uas pib rau xyoo kaum, kwv yees thaum pib ntawm kev raug vob xaum lub nroog Yeluxalees, tau raug raws los ntawm ob zaj lus hais txog Iyiv ntawm xyoo kaum ib uas tau muab tseg hauv tshooj peb caug thiab peb caug ib. Ua ke, ob zaj lus ntawm xyoo kaum ib no sawv cev rau ib zaj lus uas nyob tam sid ua ntej txoj cai Hnub Caiv. Ob zaj lus hais txog Iyiv ntxiv ntawm xyoo kaum ob tau tshwm sim thaum lub sijhawm lossis tsis ntev tom qab kev puas tsuaj ntawm Yeluxalees hauv 586/585 BC.

The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typify the second angel’s message, where there is always a doubling.

Zaj lus ntawm Khetos txoj kev los raug tshaj tawm ua ib feem ntawm zaj lus Quaj Ib Tag Hmo, uas hloov mus ua zaj lus qw nrov thaum txog txoj cai Hnub Caiv. Ob zaj lus ntawm tebchaws Iyi raug tshaj tawm ua ntej txoj cai Hnub Caiv, thiab ob zaj lus ntawm tebchaws Iyi raug tshaj tawm thaum txog, lossis tam sim tom qab, txoj cai Hnub Caiv. Kev rov ua ob npaug ntawm cov zaj lus uas raug muab tshaj tawm hauv tib xyoos ntawd, thaum lub sijhawm kev vov tua uas xaus rau ntawm Yeluxalees txoj kev puas tsuaj, thiab lwm ob zaj lus thaum txog txoj cai Hnub Caiv, yog yam piv txwv qhia txog tus tim tswv thib ob zaj lus, qhov chaw uas yeej ib txwm muaj kev ua ob npaug.

A second message is always followed by the third message.

Ib zaj lus thib ob yeej ib txwm raug raws qab los ntawm zaj lus thib peb.

> “By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Los ntawm cwj mem thiab lub suab peb yuav tsum tshaj tawm txoj kev tshaj tawm no nrov ncha, qhia lawv qhov kev txiav txim, thiab kev siv ntawm tej lus faj lem uas coj peb mus txog rau tus tim tswv thib peb txoj xov. Yuav tsis muaj tus thib peb yog tsis muaj tus thawj thiab tus thib ob. Cov xov no peb yuav tsum muab rau lub ntiajteb no los ntawm tej ntaub ntawv luam tawm, los ntawm tej lus qhuab qhia, qhia nyob hauv kab keeb kwm yaj saub txog tej yam uas twb muaj lawm thiab tej yam uas yuav muaj los.” Selected Messages, book 2, 104, 105.

At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always proceeded by the second message that is always a twofold message.

Thaum txog zaj lus thib peb, lub qhov rooj ntawm txoj kev sim siab raug kaw lawm. Txoj kev sim siab raug kaw rau Tebchaws Meskas thaum txoj cai Hnub Caiv raug tsa, thiab txoj kev sim siab raug kaw rau lub ntiajteb thaum Mikha-ee sawv tsees. Ob lub qhov rooj kaw no sawv cev rau zaj lus thib peb uas ib txwm yog tom qab zaj lus thib ob los, thiab zaj lus thib ob ntawd ib txwm yog ib zaj lus ob npaug.

The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapter thirty and thirty-one identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.

Kev txhawb zog rau tus tim tswv thib ob raug ua tiav thaum nws tau koom nrog los ntawm txoj xov ntawm Kev Quaj Nruab Nrab Hmo Ntuj. Ob txoj xov uas tau tshaj tawm rau noob neej, raws li sawv cev los ntawm Ezekiel tej lus tshaj tawm tawm tsam tebchaws Iziv hauv tshooj peb caug thiab peb caug ib, qhia meej txog lub sijhawm uas txoj xov ntawm Kev Quaj Nruab Nrab Hmo Ntuj koom nrog tus tim tswv thib ob; thiab ob txoj xov hauv tshooj peb caug ob yog tab tom qhia txog kev txhawb zog rau tus tim tswv thib peb hauv txoj kev quaj nrov.

Ezekiel’s wheels of the complex interplay of human events identifies the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angel’s warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law is represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.

Exekees cov log ntawm kev sib koom tes nyuab heev ntawm tej xwm txheej uas tshwm sim hauv tib neeg lub neej qhia txog lus ceeb toom kawg rau noob neej, uas yog tus tim tswv thib peb txoj lus ceeb toom, thiab tus tim tswv thib peb yog tsim los ntawm tus tim tswv thib ib thiab tus tim tswv thib ob txoj lus ceeb toom. Lub Suab Quaj Thaum Nruab Nrab Hmo ua ntej txoj cai Hnub Caiv, thiab lub suab quaj nrov tom qab txoj cai Hnub Caiv, raug sawv cev los ntawm Exekees plaub hnub tim uas poob rau hauv kaum xya xyoos ntawm tshooj nees nkaum cuaj cov hnub tim alpha thiab omega, uas sib haum nrog keeb kwm zais cia ntawm Daniyee kaum ib nqe plaub caug, raws li tau sawv cev nyob rau hauv nqe kaum ib txog nqe kaum rau ntawm tib tshooj ntawd.

In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.

Hauv Daniyee tshooj kaum, Daniyee, ib yam li Exekhee, raug ua kom ntsiag to. Daniyee txoj kev ntsiag to no tshwm sim nyob nruab nrab ntawm peb zaug kev kov; zaug kov thawj thiab zaug kov peb yog los ntawm tus timtswv Kaabriyees, hos zaug kov nyob nruab nrab yog kev kov ntawm Khetos. Daniyee, ib yam li Petus nyob nruab nrab ntawm Xesalee-Filixpauj thiab tus ntoo khaub lig, nyob hauv nruab nrab. Nyob hauv nruab nrab Petus tau pom Khetos uas muaj hwjchim ci ntsa iab, ib yam li Daniyee tau pom hauv tshooj kaum. Tus timtswv nruab nrab ntawm peb tus timtswv yog zaj lus thib ob, uas yog kev sib xyaw ua ke ntawm ob zaj lus.

## 5th Day of the 4th Month & 1844

Hnub 5 ntawm lub Hlis 4 & 1844

In Ezekiel chapter one, verses one and two Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19th and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19th and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844 midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten. 2026 represents the forty-seventh year of the seventieth Jubilee cycle that concludes in 2028.

Hauv Yaxejlaj Tshooj Ib, nqe ib thiab ob, Yaxejlaj nyob rau hnub thib tsib ntawm lub hli thib plaub, uas sib haum nrog nruab nrab ntawm kev txav ntawm lub hli xya hauv xyoo 1844. Yaxejlaj nyob nruab nrab ntawm Plaub Hlis 19 thiab Kaum Hlis 22, 1844, ib yam li Xamuyees Snow, tus tubtxib ntawm Txoj Kev Quaj Nruab Nrab Hmo Ntuj hauv xyoo 1844, thaum nws nthuav tawm thawj qhov kev pom meej ntawm txoj xov hauv Boston, 93 hnub tom qab Plaub Hlis 19 thiab 93 hnub ua ntej lub qhov rooj raug kaw rau Kaum Hlis 22, 1844. Xamuyees Snow nyob hauv Boston rau Lub Xya Hli 21, 1844, nyob nruab nrab ntawm kev txav ntawm lub hli xya, tsis paub tias raws li kev yaj saub nws tab tom sawv nrog Petus ntawm Roob Hloov Dua Siab, nrog Yaxejlaj hauv xyoo peb caug ntawm lub voj voog Yubili thib kaum xya, thiab nrog Daniyees ntawm qhov kov zaum ob thaum lub zeem muag iav saib rov qab ntawm tshooj kaum. Xyoo 2026 sawv cev rau xyoo plaub caug xya ntawm lub voj voog Yubili thib xya caum uas xaus rau xyoo 2028.

## Tyre

Taus```

Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.

Ua ntej peb yuav rov qab mus rau kev teem hnub ntawm Exekees rau qhov kev hais txog Yeluxalees rau zaus, peb yuav tsum xub txheeb xyuas hnub tim ib zaug uas tau tshaj tawm tawm tsam lub nroog Theeb.

> And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.

> Thiab tau muaj tias hauv xyoo thib kaum ib, rau hnub ib ntawm lub hli, lo lus ntawm tus Tswv tau los cuag kuv, hais tias, Tub neeg, vim Tyrus tau hais tawm tsam Yeluxalees tias, Aha, nws tus uas yog lub rooj vag ntawm cov haiv neeg twb raug rhuav lawm; nws tig los rau kuv lawm; kuv yuav puv npo, nim no nws twb raug muab rhuav tshem lawm: Yog li no tus Tswv Vajtswv hais tias; Saib seb, Au Tyrus, kuv tawm tsam koj, thiab yuav ua kom ntau haiv neeg nce tuaj tawm tsam koj, ib yam li hiav txwv ua rau nws tej nthwv dej sawv tuaj. Thiab lawv yuav rhuav tshem tej phab ntsa ntawm Tyrus, thiab rub nws tej yees nqes los: kuv kuj yuav txhuam nws tej hmoov av tawm ntawm nws mus, thiab yuav ua kom nws zoo li saum ib lub pob zeb. Nws yuav yog ib qho chaw rau kev nthuav vas nyob hauv nruab nrab hiav txwv: rau qhov kuv tau hais li ntawd lawm, tus Tswv Vajtswv hais tias: thiab nws yuav dhau los ua tej haiv neeg tej khoom txeeb. Thiab nws tej ntxhais uas nyob tom teb yuav raug ntaj tua tuag; thiab lawv yuav paub tias kuv yog tus Tswv. Rau qhov tus Tswv Vajtswv hais li no; Saib seb, kuv yuav coj Nebuchadrezzar tus vajntxwv Npanpiloo, uas yog vajntxwv ntawm cov vajntxwv, tuaj tawm tsam Tyrus ntawm sab qaum teb tuaj, nrog nees, thiab nrog tsheb rog, thiab nrog cov neeg caij nees, thiab tej pab tub rog, thiab neeg coob heev.

> He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.

> Nws yuav tua koj cov ntxhais uas nyob tom teb nrog rab ntaj; thiab nws yuav tsa ib lub chaw ruaj khov los tawm tsam koj, thiab txawb ib lub roob av los tawm tsam koj, thiab tsa daim hlau thaiv tawm tsam koj. Thiab nws yuav tsa tej cuab yeej ua rog tawm tsam koj tej phab ntsa, thiab nrog nws tej taus nws yuav rhuav koj tej yees poob. Vim yog nws tej nees coob heev, lawv tej plua tshauv yuav npog koj; koj tej phab ntsa yuav co thaum hnov suab cov caij nees, thiab cov log, thiab cov tsheb nees ua rog, thaum nws yuav nkag los hauv koj tej rooj vag, ib yam li neeg nkag mus hauv ib lub nroog uas twb raug ntaus ua ib qho tawg lawm. Nrog nws tej nees tej hneev taw nws yuav tsuj tag nrho koj tej kev; nws yuav tua koj haiv neeg nrog rab ntaj, thiab koj tej chaw ruaj khov uas muaj hwj chim yuav poob mus txog hauv av. Thiab lawv yuav txeeb koj tej nyiaj txiag, thiab txeeb koj tej khoom ua lag luam; thiab lawv yuav rhuav koj tej phab ntsa, thiab rhuav tshem koj tej tsev zoo nkauj; thiab lawv yuav muab koj tej pob zeb, thiab koj tej ntoo, thiab koj tej plua av pov rau hauv nruab nrab dej. Thiab kuv yuav ua kom suab nrov ntawm koj tej nkauj tu tseg; thiab suab ntawm koj tej nkauj ncas yuav tsis hnov dua lawm. Thiab kuv yuav ua kom koj zoo li saum ib daim pob zeb; koj yuav yog ib qho chaw rau luag nthuav vas saum; koj yuav tsis raug tsim dua lawm ntxiv; rau qhov kuv yog tus Tswv tau hais li ntawd, tus Tswv Vajtswv hais li.

> Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.

> Tus Tswv Vajtswv hais li no rau Tyrus; Cov koog pov txwv puas yuav tsis tshee hnyo thaum hnov suab ntawm koj txoj kev poob, thaum cov raug mob quaj ntsuag, thaum muaj kev tua neeg nyob hauv nruab nrab ntawm koj? Ces txhua tus thawj kav hiav txwv yuav nqes ntawm lawv tej zwm txwv los, muab lawv tej tsho ntev tso tseg, thiab hle lawv tej ris tsho paj ntaub tawm: lawv yuav hnav kev tshee hnyo; lawv yuav zaum rau hauv av, thiab yuav tshee txhua sij hawm, thiab yuav ceeb tag vim koj. Thiab lawv yuav tsa ib zaj quaj ntsuag rau koj, thiab hais rau koj tias, Koj raug rhuav tshem loj npaum li cas, koj uas cov neeg caij hiav txwv tau nyob hauv, lub nroog muaj koob meej, uas muaj zog nyob hauv hiav txwv, nws thiab nws cov neeg uas nyob hauv, uas ua rau lawv qhov kev txaus ntshai nyob saum txhua tus uas nyob ntawd! Nimno cov koog pov txwv yuav tshee hnyo rau hnub uas koj poob; muaj tseeb, cov koog pov txwv uas nyob hauv hiav txwv yuav ntxhov siab thaum koj ploj mus. Rau qhov Tus Tswv Vajtswv hais li no; Thaum kuv yuav ua rau koj dhau los ua ib lub nroog puas tsuaj, zoo li cov nroog uas tsis muaj neeg nyob; thaum kuv yuav coj qhov tob loj los saum koj, thiab dej loj yuav npog koj; Thaum kuv yuav coj koj nqes nrog cov uas nqes mus rau hauv qhov taub, nrog cov neeg thaum ub, thiab yuav tsa koj rau hauv tej chaw qis ntawm lub ntiajteb, hauv tej chaw uas puam tsuaj txij thaum ub los, nrog cov uas nqes mus rau hauv qhov taub, kom koj tsis muaj neeg nyob; thiab kuv yuav tsa hwjchim ci ntsa iab rau hauv thaj av ntawm cov uas muaj sia nyob; Kuv yuav ua rau koj dhau los ua ib yam txaus ntshai, thiab koj yuav tsis muaj lawm ntxiv; txawm yog luag nrhiav koj los, los koj yuav tsis raug pom dua ib txhis li, hais tias Tus Tswv Vajtswv. Ezekiel 26:1–21.

The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.

Cov lus hais txog Tyre tau raug tshaj tawm nyob rau xyoo uas Yeluxalees raug rhuav tshem, thiab nws sawv cev rau kev muab lub nceeg vaj thib rau hauv tej lus faj lem hauv Phau Vajlugkub pov tseg thaum txoj cai Hnub Caiv yuav los sai no. Thaum txoj cai Hnub Caiv los txog, Tebchaws Meskas (Tyre) hauv txoj lus faj lem zoo siab hlo vim nws tau rhuav Yeluxalees lawm, uas Sister White qhia meej tias yog pawg ntseeg Xya-Hnub Adventist ntawm Laodicea, uas Exekees hu ua “rooj vag ntawm cov neeg.” Tyre qhia tias Yeluxalees “yog” rooj vag ntawm cov neeg nyob rau hauv lub sij hawm yav dhau los. “Rooj vag” hauv txoj lus faj lem yog ib pawg ntseeg.

> And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.

> Thiab nws ntshai heev, thiab hais tias, Qhov chaw no txaus ntshai npaum li cas! Qhov no tsis yog lwm yam li yog Vajtswv lub tsev, thiab qhov no yog rooj vag ntuj. Thiab Yakhauj sawv ntxov ntxov, thiab nqa lub pob zeb uas nws tau muab ua nws lub hauv ncoo, tsa nws ua ib tug ncej, thiab muab roj nchuav rau saum nws. Thiab nws hu qhov chaw ntawd tias Bethel; tiam sis thaum xub thawj lub npe ntawm lub nroog ntawd hu ua Luz. Chivkeeb 28:17–19.

The word “Bethel” means house of God, and Tyre rejoices that is has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states that, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”

Lo lus “Bethel” txhais tias tsev ntawm Vajtswv, thiab Tyre zoo siab tias nws tau yuam lub koom txoos Laodicean Seventh-day Adventist kom lees txais kev yuam kom pe hawm lub hnub. Tiamsis txawm yog muaj kev zoo siab yuam kev ntawm cov uas yuam kom pe hawm lub hnub, Vajtswv los ntawm Ezekiel tshaj tawm tias, “Kuv tawm tsam koj, Au Tyrus, thiab yuav ua kom ntau haiv neeg nce los tawm tsam koj, ib yam li dej hiav txwv ua kom nws cov nthwv dej nce los. Thiab lawv yuav rhuav tshem tej phab ntsa ntawm Tyrus, thiab tsoo nws tej yees kom vau.”

The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.

“Cov ntsa ntawm Tyrus” sawv cev rau txoj kev tiv thaiv ntawm Tyrus. Ib “phab ntsa” yog lub cim ntawm Kaum Lo Lus Txib.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.

> “Tus yaj saub no piav txog ib haiv neeg uas, nyob rau lub sijhawm uas muaj kev tig ncaim ntawm qhov tseeb thiab txoj kev ncaj ncees thoob plaws, tab tom nrhiav kom rov tsa cov ntsiab cai uas yog lub hauv paus ntawm Vajtswv lub nceeg vaj. Lawv yog cov kho kom zoo dua qhov chaw tawg uas twb tau ua rau hauv Vajtswv txoj kevcai—phab ntsa uas Nws tau tsa puag ncig Nws cov uas Nws xaiv cia los tiv thaiv lawv, thiab kev mloog lus rau tej lus qhuab qhia hais txog kev ncaj ncees, qhov tseeb, thiab kev dawb huv, yog yam uas yuav tsum ua lawv txoj kev tiv thaiv mus ib txhis.” Prophets and Kings, 677.

God’s law is a wall of protection, but walls in the plural represents the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.

Vajtswv txoj kevcai yog ib phab ntsa tiv thaiv, tiam sis “cov phab ntsa” nyob rau hauv lo lus ntau qhia txog ob lub ntsiab cai uas “tiv thaiv” thiab tsim kom Tyrus vam meej thiab muaj kev vam meej hauv nws txoj kev ua tiav, uas yog ib lub cim sawv cev rau tus kub Republican ntawm Tebchaws Meskas.

> “‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …

> “‘Thiab nws muaj ob tug kub zoo li ib tug menyuam yaj.’ Ob tug kub zoo li menyuam yaj ntawd qhia txog kev hluas, kev dawb huv, thiab kev mos siab muag, uas phim heev rau tus cwj pwm ntawm Tebchaws Meskas thaum raug muab rau tus yaj saub pom tias yog ‘tab tom sawv los’ nyob rau xyoo 1798. Ntawm cov ntseeg uas khiav tawm mus nyob deb tebchaws thawj zaug, uas tau khiav mus rau America nrhiav chaw thoj nam kom dim ntawm vajntxwv txoj kev tsim txom thiab cov pov thawj txoj kev tsis kam ua siab ntev, muaj coob leej uas txiav txim siab yuav tsa ib tsoomfwv rau saum lub hauv paus dav ntawm kev ywj pheej hauv pej xeem thiab kev ntseeg. Lawv tej kev xav tau txais chaw nyob hauv Tsab Ntawv Tshaj Tawm Kev Ywj Pheej, uas nthuav tawm qhov tseeb loj tias ‘txhua tus neeg raug tsim los sib npaug’ thiab raug pub nrog txoj cai uas tsis muaj leejtwg txeeb tau rau ‘txoj sia, kev ywj pheej, thiab kev nrhiav kev zoo siab.’ Thiab Txoj Cai Lij Choj lees paub rau cov pej xeem txog txoj cai tswj hwm lawv tus kheej, los ntawm kev npaj tseg tias cov neeg sawv cev uas raug xaiv los ntawm pej xeem txoj kev pov npav yuav tsim thiab tswj cov kev cai lij choj. Kev ywj pheej ntawm kev ntseeg kuj raug pub thiab, txhua tus neeg raug tso cai pe hawm Vajtswv raws li tej lus qhia ntawm nws lub siab nco. Kev nom tswv raws li pej xeem thiab Kev Ntseeg Protestant tau los ua tej hauv paus ntsiab lus tseem ceeb ntawm lub tebchaws. Cov hauv paus ntsiab lus no yog yam zais cia ntawm nws lub hwjchim thiab nws txoj kev vam meej. Cov uas raug tsim txom thiab raug tsuj tsim txom thoob plaws hauv lub ntiajteb Khixatia tau tig los ntsia thaj av no nrog kev txaus siab thiab kev cia siab. Muaj ntau plhom leej tau nrhiav los txog nws ntug dej hiavtxwv, thiab Tebchaws Meskas tau sawv mus rau ib qho chaw nyob hauv cov tebchaws uas muaj hwjchim tshaj plaws hauv lub ntiajteb. …”

> “The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.

> “Cov ob zoo li menyuam yaj thiab lub suab zoo li zaj ntawm lub cim ntawd qhia txog ib qho kev tsis sib haum uas pom tseeb heev nyob nruab nrab ntawm tej lus tshaj tawm thiab kev coj ua ntawm haiv neeg uas tau sawv cev li ntawd. Kev ‘hais lus’ ntawm haiv neeg ntawd yog txoj kev ua haujlwm ntawm nws cov thawj coj tsim cai lij choj thiab cov thawj coj txiav txim plaub ntug. Los ntawm txoj kev ua li ntawd nws yuav ua pov thawj cuav rau tej ntsiab cai ywj pheej thiab kev thaj yeeb uas nws tau nthuav tawm ua lub hauv paus ntawm nws txoj cai tswjfwm. Txoj lus twv hais tias nws yuav hais lus ‘zoo li zaj’ thiab yuav siv ‘tag nrho lub hwjchim ntawm thawj tus tsiaj nyaum’ qhia meej tias yuav muaj kev loj hlob ntawm tus ntsuj plig ntawm kev tsis kam ua siab ntev thiab kev tsim txom uas tau tshwm sim los ntawm cov haiv neeg uas zaj thiab tus tsiaj nyaum zoo li tsov txaij sawv cev. Thiab txoj lus hais tias tus tsiaj nyaum uas muaj ob tug kub ‘yuam kom lub ntiajteb thiab cov uas nyob hauv ntawd pe hawm thawj tus tsiaj nyaum’ qhia tias txoj cai tswjfwm ntawm haiv neeg no yuav raug siv los yuam kom muaj ib yam kev coj raws cai dab qhuas uas yuav yog ib qho kev hwm rau papacy.”

> “Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.

> “Kev ua li ntawd yuav tawm tsam ncaj qha rau tej hauv paus ntsiab lus ntawm lub tseem fwv no, rau tus yam ntxwv tshwj xeeb ntawm nws tej koom haum uas muaj kev ywj pheej, rau tej lus tshaj tawm ncaj ncees thiab hnyav uas nyob hauv Daim Ntawv Tshaj Tawm Kev Ywj Pheej, thiab rau Txoj Cai Lij Choj. Cov uas tsa lub teb chaws no sawv los tau nrhiav kev tiv thaiv kom txawj ntse kom txhob cia pawg ntseeg siv hwj chim hauv ntiaj teb no, nrog rau qhov tshwm sim uas zam tsis dhau—kev tsis ua siab ntev thiab kev tsim txom. Txoj Cai Lij Choj tau teev tias ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ thiab tias ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Tsuas yog thaum ua txhaum qhib lug rau cov kev tiv thaiv no uas yog rau txoj kev ywj pheej ntawm lub teb chaws xwb, mam li muaj kev yuam kom coj ib yam kev cai dab qhuas twg los ntawm hwj chim pej xeem. Tiamsis qhov kev tsis sib xws ntawm kev ua li ntawd tsis loj dua li qhov uas tau sawv cev tseg hauv lub cim ntawd. Nws yog tsiaj nyaum uas muaj kub zoo li menyuam yaj—hauv nws txoj kev lees tias dawb huv, mos siab muag, thiab tsis ua mob—tiamsis hais lus zoo li ib tug zaj.” The Great Controversy, 441, 442.

The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”

Lub hauv paus ntawm Tebchaws Meskas raug sawv cev los ntawm Daim Ntawv Tshaj Tawm Kev Ywj Pheej thiab Txoj Cai Lij Choj, uas sawv cev rau Kev Ntseeg Protestant thiab Kev Nom Tswv Koom Haum Pejxeem raws li kev txiav txim. Cov “phab ntsa” ntawm kev tiv thaiv thiab kev vam meej yog Kev Nom Tswv Koom Haum Pejxeem thiab Kev Ntseeg Protestant, thiab thaum txog txoj cai hnub Sunday, tej ntsiab cai ntawm ob qho tib si Daim Ntawv Tshaj Tawm Kev Ywj Pheej thiab Txoj Cai Lij Choj raug rhuav tshem, vim Nebuchadnezzar “yuav tsa tej cuab yeej ua rog tawm tsam koj cov phab ntsa, thiab nrog nws tej taus nws yuav rhuav koj tej yees.”

At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel and his tower we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.

Thaum txog txoj cai Hnub Caiv, txhua lub “tsev ntauwd” raug rhuav tshem tas, thiab ib lub tsev ntauwd yog ib lub cim sawv cev rau ib pawg ntseeg uas nws lub tswv yim hauv paus yog sawv cev los ntawm tib neeg txoj kev siv zog cawm nws tus kheej. Hais txog Nimrod, tus neeg tawm tsam loj ntawd thiab nws lub tsev ntauwd, peb raug qhia nyob rau hauv Prophets and Kings tias, “Thaum lub tsev ntauwd ntawd twb ua tiav ib feem lawm, ib feem ntawm nws raug siv ua chaw nyob rau cov neeg ua nws; lwm chav, uas raug npaj kom zoo nkauj nplua nuj thiab dai kom zoo kawg nkaus, raug muab tseg rau lawv cov mlom. Cov neeg zoo siab rau lawv txoj kev vam meej, thiab qhuas cov vajtswv nyiaj thiab kub, thiab tsa lawv tus kheej tawm tsam tus Tus Kav lub ntuj thiab lub ntiajteb.” Thaum txog txoj cai Hnub Caiv, Tyrus zoo siab tias Yeluxalees twb raug muab rhuav lawm, tiam sis kev thim txoj kev ntseeg ntawm teb chaws raug raws qab los ntawm teb chaws kev puastsuaj, thiab vaj ntxwv sab qaum teb yuav tom qab ntawd rhuav tshem cov ntsa thiab cov tsev ntauwd ntawm Tebchaws Meskas.

We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.

Peb yuav pib los txhawb txog rau rau hnub tim uas hais txog Yeluxalees hauv Exekhee nyob hauv tsab xov xwm tom ntej.

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