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# The Book of Daniel - Number Seventy-One

Phau Ntawv Daniyee - Tus Naj Npawb Xya Caum Ib

The Prophetic Tapestry: Unveiling the Four Abominations of Ezekiel Chapter Eight and Their Significance in the Modern Era

Daim Ntaub Hauv Lus Txhij Saub: Qhib Tshwm Plaub Yam Kev Qias Neeg Hauv Exekees Tshooj Yim thiab Lawv Qhov Tseem Ceeb Hauv Lub Sijhawm Niaj Hnub No

Author

Jeff Pippenger

Published

February 4, 2024

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The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.

Plaub ntxub plaub yam hauv Ezekiel tshooj yim sawv cev rau plaub tiam neeg ntawm Yixayee niaj hnub no, thiab qhov pib ntawm Yixayee niaj hnub no raug ua qauv tseg los ntawm qhov pib ntawm Yixayee puag thaum ub. Ob zaj keeb kwm pib ntawd ua tim khawv rau qhov xaus ntawm Yixayee niaj hnub no thaum txoj cai Hnub Caiv cuav yuav los sai no. Ob qho kev pib ntawm Yixayee, yog Yixayee qub uas yog tiag tiag thiab Yixayee niaj hnub uas yog sab ntsuj plig, raug ua tim khawv los ntawm zaj keeb kwm pib ntawm lub nceeg vaj qaum teb ntawm Yixayee thaum nws cais tawm ntawm Yudas.

When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.

Thaum cov Yixayee thaum ub tsa tus nyuj kub, lawv nyuam qhuav tawm hauv Iyi tebchaws los raws li kev ua tiav ntawm ib lo lus cev Vajtswv lus uas qhia tias Vajtswv yuav tsa lawv ua ib lub nceeg vaj. Zaj keeb kwm ntawm Yelaunpau‑as, tus thawj vajntxwv ntawm lub nceeg vaj qaum teb ntawm Yixayee, muaj cov yam ntxwv ntawd tib si. Yelaunpau‑as tau khiav mus rau Iyi tebchaws kom dim ntawm Xalaumoo txoj kev npau taws. Tus cev Vajtswv lus Ahiyas tau muab ib lo lus cog tseg raws cev Vajtswv lus rau nws tias nws yuav raug tsa ua vajntxwv kav kaum xeem ntawm kaum ob xeem. Ua ntej lo lus cev Vajtswv lus ntawd tiav, Yelaunpau‑as yuav khiav mus rau Iyi tebchaws kom tso qhov deb nruab nrab nws tus kheej thiab Xalaumoo, mus txog thaum Xalaumoo tuag.

> And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:) Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

> Thiab tau muaj tshwm sim rau lub sijhawm ntawd, thaum Yele-aume tawm hauv Yeluxalees mus, tias tus yaj saub Ahiyas tus neeg Xilo tau ntsib nws ntawm txoj kev; thiab nws tau hnav ib daim tsoos tsho tshiab; thiab nkawd ob leeg nyob ib leeg hauv teb. Thiab Ahiyas tau ntes daim tsoos tsho tshiab uas nyob saum nws, thiab muab dua ua kaum ob daim: Thiab nws hais rau Yele-aume tias, Cia li coj kaum daim rau koj: rau qhov tus Tswv, tus Vajtswv ntawm Ixayees, hais li no tias, Saib seb, kuv yuav muab lub nceeg vaj dua tawm hauv Xalaumoo txhais tes, thiab yuav muab kaum xeem rau koj: (Tiamsis nws yuav muaj ib xeem vim kuv tus tub qhe Daviv, thiab vim Yeluxalees, lub nroog uas kuv tau xaiv tawm ntawm txhua xeem hauv Ixayees:) Vim lawv tau tso kuv tseg, thiab tau pe hawm Ashtoreth, tus vajtswv poj niam ntawm cov neeg Xidau-ees, Khemos, tus vajtswv ntawm cov neeg Mau-a, thiab Milcom, tus vajtswv ntawm cov me nyuam Amoos, thiab tsis tau taug kev hauv kuv txoj kev, ua yam uas ncaj ncees rau ntawm kuv lub qhov muag, thiab khaws kuv tej kevcai thiab kuv tej kev txiav txim, ib yam li nws txiv Daviv tau ua. Txawm li cas los xij kuv yuav tsis muab lub nceeg vaj tag nrho tawm hauv nws txhais tes: tiam sis kuv yuav tsa nws ua tus thawj txhua hnub hauv nws lub neej vim kuv tus tub qhe Daviv, tus uas kuv tau xaiv, vim nws tau ceev kuv tej lus txib thiab kuv tej kevcai: Tiamsis kuv yuav muab lub nceeg vaj tawm hauv nws tus tub txhais tes, thiab yuav muab rau koj, yog kaum xeem. Thiab rau nws tus tub kuv yuav muab ib xeem, xwv kom Daviv kuv tus tub qhe thiaj muaj ib lub teeb nyob ntawm kuv xub ntiag mus li hauv Yeluxalees, lub nroog uas kuv tau xaiv rau kuv los tso kuv lub npe rau ntawd.

> And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.

> Thiab kuv yuav coj koj mus, thiab koj yuav kav raws li txhua yam uas koj tus ntsujplig ntshaw, thiab koj yuav ua vajntxwv kav cov Yixayee. Thiab yuav muaj li no tias, yog koj mloog txhua yam uas kuv txib koj, thiab taug kev hauv kuv txojkev, thiab ua yam uas ncaj ncees hauv kuv lub xubntiag, kom ceev kuv tej kevcai thiab kuv tej lus txib, ib yam li Daviv uas yog kuv tus tub qhe tau ua; ces kuv yuav nrog nraim koj, thiab yuav tsa ib tsev uas ruaj khov rau koj, ib yam li kuv tau tsa rau Daviv, thiab yuav muab cov Yixayee rau koj. Thiab vim li no kuv yuav tsimtxom Daviv cajces, tiamsis tsis yog mus ibtxhis. Yog li ntawd Xalaumoo thiaj nrhiav yuav tua Yelevooas. Thiab Yelevooas txawm sawv tsees khiav mus rau tebchaws Iyi, mus cuag Sisaj uas yog vajntxwv kav tebchaws Iyi, thiab nyob hauv tebchaws Iyi mus txog hnub Xalaumoo tuag. Hos lwm yam haujlwm ntawm Xalaumoo, thiab txhua yam uas nws tau ua, thiab nws txojkev txawj ntse, puas yog twb sau tseg rau hauv phau ntawv keebkwm ntawm Xalaumoo lawm? Thiab lub sijhawm uas Xalaumoo kav hauv Yeluxalees kav tag nrho cov Yixayee yog plaub caug xyoo. Thiab Xalaumoo tau tsaug zog nrog nws cov yawg koob, thiab raug muab faus rau hauv lub nroog ntawm Daviv uas yog nws txiv; thiab Rehoboam uas yog nws tus tub tau kav nyob rau hauv nws chaw. 1 Vajntxwv 11:28–43.

At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.

Thaum vajntxwv Xalaumoos tuag lawm, lub tebchaws yuav raug faib ua ob feem, thiab Yerau‑aubooam yuav ua vajntxwv kav kaum xeem sab qaum teb, hos Xalaumoos tus tub, Rehauba‑a, yuav ua vajntxwv hauv Yeluxalees. Ua ntej qhov kev faib ntawm cov xeem no tshwm sim, Yerau‑aubooam yuav tsum tawm hauv Iyi tebchaws los.

> And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.

> Thiab Rehobo‑as thiaj mus rau Shekhees; rau qhov cov Yixayee sawvdaws twb tuaj rau Shekhees yuav tsa nws ua vajntxwv. Thiab tau muaj li no tias, thaum Yelaunpau‑as tus tub Nebas, uas tseem nyob hauv tebchaws Iyi, hnov txog tej no, (rau qhov nws tau khiav dim ntawm vajntxwv Xalaumoo xubntiag, thiab Yelaunpau‑as nyob hauv tebchaws Iyi;) lawv thiaj txib neeg mus hu nws. Thiab Yelaunpau‑as nrog rau tag nrho lub koom txoos Yixayee tuaj, thiab hais rau Rehobo‑as tias, Koj txiv tau ua rau peb lub quab hnyav; yog li no nimno thov koj ua kom txoj haujlwm hnyav ntawm koj txiv, thiab nws lub quab hnyav uas nws tau muab tso rau saum peb, sib dua zog, ces peb yuav ua koj qhev. Thiab nws hais rau lawv tias, Nej cia li mus rau peb hnub tso, mam rov qab tuaj cuag kuv. Ces cov neeg thiaj ncaim mus. 1 Vajntxwv 12:1–5.

The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.

Zaj dab neeg hais txog qhov uas Rehoboam tau coj tsis muaj tswv yim npaum li cas nyob rau hauv peb hnub ntawd, tso qhov kev txhaum rau saum nws qhov uas nws ruam ntiab pov tseg cov laus tej lus ntuas; tiamsis kev sib cais ntawm cov xeem twb raug cev lus faj lem tseg lawm, yog li ntawd nws yeej yuav tau tshwm sim ib txoj kev twg los xij. Ntawm no tsim nyog sau tseg cia rau ib tsab xov xwm yav tom ntej tias txoj txheej txheem ntawm kev sib cais ntawd tau raug txheeb qhia meej tias yog peb hnub. Ob lub nceeg vaj rov los ua ib lub nceeg vaj dua nyob rau hauv keeb kwm ntawm cov Millerites, thiab thaum cov xeem qaum teb thiab qab teb los ua ib lub nceeg vaj nyob rau hauv keeb kwm Millerite, uas yog lub sijhawm ntawm kev tuaj txog ntawm peb tug tim tswv hauv Tshwmsim tshooj kaum plaub. Peb tug tim tswv ntawd hauv keeb kwm Millerite tau raug ua piv txwv los ntawm peb hnub ntawm Rehoboam qhov kev txiav txim siab. Plaub caug rau xyoo ntawd uas peb tug tim tswv tuaj txog txij xyoo 1798 mus txog xyoo 1844, kuj yog peb hnub uas yog lub cim ntawd thiab, uas Khetos tau hais tseg hauv Yauhas tshooj ob tias yuav tsum muaj kom Nws thiaj tsa tau ib lub tuam tsev uas raug rhuav tshem lawm, tiamsis feem ntawd ntawm txoj kev kawm no cia rau ib tsab xov xwm yav tom ntej.

When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.

Thaum Rehobo‑as tau tshaj tawm nws lo lus txiav txim uas ruam kawg rau thaum kawg ntawm peb hnub, ob lub nceeg vaj thiaj raug faib tawm.

> So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.

> Yog li ntawd, thaum cov neeg Ixayees sawvdaws pom tias vajntxwv tsis mloog lawv, cov pejxeem thiaj teb rau vajntxwv hais tias, Peb muaj feem dabtsi hauv Daviv? thiab peb tsis muaj qub txeeg qub teg hauv tus tub ntawm Yexai li: nej rov mus rau nej tej tsev ntaub, Au Ixayees; nimno cia Daviv saib xyuas nws tsev neeg nws tus kheej. Yog li ntawd cov Ixayees thiaj ncaim mus rau lawv tej tsev ntaub. Tiamsis rau cov tub ki Ixayees uas nyob hauv tej nroog Yudas, Rehoboo-as tseem kav lawv. Ces vajntxwv Rehoboo-as txib Adoram, tus uas saib xyuas kev sau se; thiab cov Ixayees sawvdaws txawb pob zeb rau nws, ua rau nws tuag. Vim li ntawd vajntxwv Rehoboo-as thiaj maj nroos nce mus rau hauv nws lub tsheb nees, khiav mus rau Yeluxalees. Yog li no cov Ixayees thiaj ntxeev siab tawm tsam tsev neeg Daviv mus txog niaj hnub no. Thiab tau muaj tias, thaum cov Ixayees sawvdaws hnov tias Yelebo-as twb rov los lawm, lawv txawm xa neeg mus hu nws los rau hauv pawg sablaj, thiab tsa nws ua vajntxwv kav tag nrho Ixayees: tsis muaj leejtwg uas raws tsev neeg Daviv, tsuas yog xeem Yudas xwb. 1 Vajntxwv 12:16–20.

The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.

Lo lus faj lem tias Yelaunpau-as yuav raug muab ib lub nceeg vaj tau raug ua kom tiav lawm, thiab nws raug ua kom tiav thaum lub sijhawm nws tau tawm hauv Iyi tebchaws los. Vim khib tias Vajtswv lub chaw dawb huv nyob hauv lub nroog Yeluxalees, uas yog lub nroog uas Vajtswv tau xaiv los tso nws lub npe, Yelaunpau-as thiaj pib tsim ib qho chaw dawb huv cuav, ib txoj hauj lwm pov thawj cuav, thiab ib txoj kev teev hawm cuav los hloov qhov uas tau raug tsa tseg kom tsuas ua tau hauv Yeluxalees xwb. Tes haujlwm uas Yelaunpau-as tau ua hauv kev tsa ib txoj kab ke teev hawm cuav hauv kaum xeem qaum teb ntawd, yog ib qho kev sib thooj ncaj qha rau Aloos txoj kev ntxeev siab thiab tus nyuj kub, thiab yog li ntawd nws muab dua ib tug tim khawv ntxiv, tsis yog rau hnub Cai Hnub Caiv cuav uas yuav los sai no xwb, tiam sis kuj rau txoj kev ntxeev siab ntawm xyoo 1863 thiab.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Thiab Yerau-ooa hais hauv nws lub siab tias, Nim no lub tebchaws yuav rov qab mus rau tsevneeg Daviv: yog haiv neeg no nce mus tua tsiaj xyeem rau hauv lub tsev ntawm tus Tswv hauv Yeluxalees, ces haiv neeg no lub siab yuav rov tig mus rau lawv tus tswv, yog Rehoboo-as tus vajntxwv kav Yudas; lawv yuav tua kuv, thiab rov mus cuag Rehoboo-as tus vajntxwv kav Yudas. Vim li ntawd tus vajntxwv thiaj sab laj, thiab ua ob tug menyuam nyuj kub, thiab hais rau lawv tias, Nej nce mus rau Yeluxalees mas hnyav dhau lawm: saib seb, cov no yog nej tej vajtswv, Au Ixayees, uas tau coj nej tawm hauv tebchaws Iziv los. Nws tsa ib tug rau hauv Npe-ee, hos ib tug ntxiv nws muab tso rau hauv Das. Thiab yam no tau dhau los ua kev txhaum; rau qhov haiv neeg mus pe hawm ntawm ib tug ntawd, mus txog Das. Nws kuj ua ib lub tsev rau tej chaw siab, thiab tsa cov pov thawj tawm hauv cov neeg qis tshaj plaws, cov uas tsis yog cov tub ntawm Levi. Thiab Yerau-ooa tsa ib qho kevcai noj kevcai hauv lub hli yim, rau hnub kaum tsib ntawm lub hli, zoo ib yam li kevcai noj kevcai uas nyob hauv Yudas; thiab nws tau txi rau saum lub thaj. Nws ua li ntawd hauv Npe-ee, txi rau cov menyuam nyuj uas nws tau ua; thiab nws tsa rau hauv Npe-ee cov pov thawj ntawm tej chaw siab uas nws tau ua. Yog li ntawd nws txi rau saum lub thaj uas nws tau ua hauv Npe-ee rau hnub kaum tsib ntawm lub hli yim, yog lub hli uas nws tau npaj tawm hauv nws lub siab nws tus kheej; thiab tsa ib qho kevcai noj kevcai rau cov menyuam Ixayees; thiab nws txi rau saum lub thaj, thiab hlawv xyab. 1 Vajntxwv 12:26–33.

Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.

Kev ntxeev siab ntawm Yelauxejlaum nthuav tawm ib txoj kab ntxiv ntawm qhov tseeb los muab tso saum kev ntxeev siab ntawm Aloos, kev ntxeev siab ntawm lub kub ntawm Cov Protestees xyoo 1863, thiab kev ntxeev siab ntawm lub kub ntawm Cov Republican thaum txoj cai Sunday uas tab tom yuav los txog, thiab los ntawm kev ua li ntawd nws nthuav dav zaj lus tim khawv qhia yav tom ntej. Hauv kev ntxeev siab ntawm Aloos tus nyuj kub, tus Tswv tau hloov txoj kev uas tau raug tsa tseg los xaiv lub hwj qhuab qhia.

Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.

Ua ntej qhov kev ntxeev siab ntawd, tus tub hlob ntawm txhua xeem yuav tsum los ua ib feem ntawm txoj hauj lwm pov thawj. Tiamsis thaum muaj Aloos txoj kev ntxeev siab txog tus mlom nyuj kub, tsuas yog xeem Levi xwb thiaj sawv nrog Mauxes. Vim li no Vajtswv thiaj hloov txoj kev uas tau teem tseg los npaj neeg rau txoj hauj lwm pov thawj, thiab txij thaum ntawd mus tsuas yog tsev neeg Levi xwb thiaj yuav tsim los ua pawg pov thawj.

> And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.

> Thaum Mauxes pom tias haiv neeg liab qab; (rau qhov Aloos tau ua rau lawv liab qab mus txog lawv txoj kev txaj muag ntawm lawv cov yeeb ncuab xub ntiag:) Ces Mauxes sawv ntawm lub rooj vag ntawm lub yeej, thiab hais tias, Leejtwg nyob rau ntawm tus Tswv sab? cia nws los cuag kuv. Thiab tag nrho cov tub ntawm Levi tau sib sau los cuag nws. Thiab nws hais rau lawv tias, Tus Tswv uas yog Vajtswv ntawm cov Yixalayees hais li no, Cia txhua tus txiv neej muab nws rab ntaj khi rau ntawm nws ib sab, thiab mus los nkag thiab tawm ntawm ib lub rooj vag mus rau ib lub rooj vag thoob plaws hauv lub yeej, thiab tua txhua tus txiv neej uas yog nws tus kwv, thiab txhua tus txiv neej uas yog nws tus phooj ywg, thiab txhua tus txiv neej uas yog nws tus neeg zej zog. Thiab cov tub ntawm Levi tau ua raws li lo lus ntawm Mauxes: thiab hnub ntawd muaj neeg poob ntawm haiv neeg kwv yees li peb txhiab leej txiv neej. Khiavdim 32:25–28.

Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.

Yele-aunpau txawm tus yam ntxwv ntawm txoj hauj lwm uas Vajtswv tau ua tiav hauv Aloos txoj kev ntxeev siab thaum Vajtswv tau tsa ib pawg pov thawj tshiab tawm hauv xeem Levis los, rau qhov Yele-aunpau “tau tsa cov pov thawj ntawm cov neeg qis tshaj plaws, uas tsis yog Levis cov tub.” Txoj kev ntxeev siab thaum chiv keeb ntawm lub nceeg vaj ntawm kaum xeem sab qaum teb no, phim raws nraim li Aloos txoj kev ntxeev siab thiab cov neeg ruam seev cev. Txoj kev ntxeev siab ntawd tau tshwm sim tom qab lawv tawm hauv Iziv tebchaws los, raws li qhov kev ua tiav ntawm ib zaj lus faj lem uas tau cog lus tias ib lub nceeg vaj yuav raug tsa los. Hauv ob rooj no tib si, ib pawg pov thawj tshiab raug tsa los, uas yog ib qho kev hloov ntawm txoj kev cai qub ntawm kev xaiv cov pov thawj.

Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.

Kev ntxeev siab ntawm Aaroo uas yog tus mlom nyuj kub tau rov muaj dua ib zaug ntxiv, tiam sis Yelebo‑a tau ua kom nws loj dua ob npaug, rau qhov nws tau ua ob tug mlom nyuj kub thiab muab tso rau hauv ob lub nroog. Lub nroog Das sawv cev rau kev tswj hwm ntawm lub xeev, vim Das txhais tias “txiav txim”; hos lub nroog Npe‑ees sawv cev rau kev tswj hwm ntawm pawg ntseeg, vim Npe‑ees txhais tias “vaj tswv lub tsev”. Ob tug mlom nyuj kub ntawd muaj tib lub cim raws li Aaroo tus mlom nyuj, tiam sis muaj ib qho tim khawv ntxiv txog kev koom ua ke ntawm Pawg Ntseeg thiab Lub Xeev raws li ob lub nroog ntawd sawv cev. Ib tug nyuj yog daim qauv siab tshaj plaws ntawm kev txi hauv kev pe dab pe mlom, yog li ntawd nws sawv cev rau ib qho kev txi cuav uas dag ntxias txog Khetos. Kub yog ib lub cim ntawm Npanpiloo, hos tus nyuj ntawd yog ib daim duab ntawm ib tug tsiaj nyaum. Ib yam li Aaroo tau tsa ib hnub cuav rau kev pe hawm, Yelebo‑a kuj tau tsa ib qho kevcai noj haus loj, thiab tau ua kom hnub teem rau txoj kevcai ntawd tsis phim nrog lub sijhawm ntawm txoj kev pe hawm tseeb hauv Yeluxalees.

All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.

Txhua yam ntxwv txhua yam ntawm txoj cai Hnub Caiv uas yuav los sai no raug sawv cev nyob hauv Yelaunpau‑aas zaj lus ua tim khawv txog kev ntxeev siab; yog kev fij cuav (nyuj kub), tus Khetos cuav (lub thaj txi ntuj), tus tsiaj nyaum daim duab (kev sib koom ua ke ntawm lub Koom Txoos thiab Lub Xeev), hnub pe hawm cuav (Hnub Caiv), thiab ib pawg pov thawj cuav.

The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.

Thaum pib ntawm cov Yixayee thaum ub, thaum pib ntawm kaum xeem sab qaum teb los ua ib lub tebchaws, thiab thaum pib ntawm kev ntseeg Advensxais, txhua yam no puav leej muaj tib cov ntsiab lus yaj saub; thiab thaum muab lawv los ua ke, lawv qhia meej txog cov ntsiab lus yaj saub ntawm txoj cai Sunday uas yuav los sai no. Cov Yixayee thaum ub tau tawm hauv txoj kev qhev ntawm tim lyiv teb chaws, Yeraujeboo-as tau tawm hauv tim lyiv teb chaws qhov chaw uas nws tau khiav mus kom dim ntawm Xalaumoos txoj kev tsim txom, thiab kev ntseeg Advensxais ntawm pawg Miller twb nyuam qhuav tawm hauv txoj kev qhev ntawm lub hwj chim papacy lawm.

The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.

Qhov thawj hwj uas yog ntawm Levi tau raug tsa los thaum Aloos txoj kev ntxeev siab, tus thawj hwj cuav ntawm cov neeg uas qis tshaj plaws tau raug tsa los hauv Yelena-aus zaj lus tim khawv, thiab thaum tus Tswv tau nkag los rau hauv txoj kev cog lus nrog Millerite Adventism, raws li Petus hais, cov Millerites yog “ib tiam neeg uas raug xaiv, ib tug thawj hwj muaj koob muaj npe, ib haiv neeg dawb huv, ib haiv neeg tshwj xeeb; kom nej yuav tshaj tawm tej kev qhuas ntawm tus uas tau hu nej tawm hauv qhov tsaus ntuj los rau hauv nws qhov kaj uas txaus xav tsis thoob.” Qhov kaj uas cov Millerites raug hu los rau ntawd yog qhov kaj ntawm Miller tej lub pov haum uas raug sawv cev saum Habakkuk ob daim txiag, uas twb tau raug ua yam ntxwv ua ntej hauv keeb kwm ntawm Aloos txoj kev ntxeev siab los ntawm ob daim txiag ntawm Kaum Lo Lus Txib. Qhov tsaus ntuj uas lawv raug hu tawm hauv ntawd yog Tiam Tsaus Ntuj ntawm txoj kev kav ntawm papacy, uas twb tau raug ua yam ntxwv ua ntej los ntawm qhov tsaus ntuj ntawm kev ua qhev hauv Iyiv.

When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.

Thaum Khetos tsa lub tuam tsev uas tau raug nias tsuj los ntawm kev pe dab qhuas thiab kev cai papacy, Nws tau ua li ntawd hauv plaub caug rau xyoos txij xyoo 1798 mus txog 1844. Thaum Nws tau tsa lub tuam tsev lawm, ces raws li tus Tubtxib ntawm Phau Lus Cog Tseg, Nws cia li los rau Nws lub tuam tsev thaum Lub Kaum Hli 22, 1844, rau qhov Nws tau tsa lub tuam tsev uas tau raug nias tsuj thiab raug rhuav tshem lawm, thiab Nws kuj tau ntxuav kom huv ib pawg pov thawj uas sawv cev los ntawm xeem Levi.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.

> Tiamsis leejtwg nyob ruaj tau rau hnub uas nws los? thiab leejtwg yuav sawv taus thaum nws tshwm sim? rau qhov nws zoo li hluav taws ntawm tus txawj lim, thiab zoo li xab npum ntawm tus ntxhua khaub ncaws: Thiab nws yuav zaum ua tus txawj lim thiab tus ntxuav nyiaj kom huv: thiab nws yuav ntxuav cov tub ntawm Levi kom huv, thiab lim lawv ib yam li kub thiab nyiaj, kom lawv thiaj yuav muab tau ib txoj kev fij rau tus Tswv hauv txojkev ncaj ncees. Ces txojkev fij ntawm Yudas thiab Yeluxalees yuav txaus siab rau tus Tswv, ib yam li nyob rau tej hnub thaum ub, thiab zoo li hauv tej xyoo yav tag. Malachi 3:2–4.

On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.

Thaum lub Kaum Hli 22, 1844, Khetos cia li los rau Nws lub tuam tsev thiab nkag mus rau hauv txoj kev cog lus nrog ib haiv neeg uas raug sawv cev los ntawm Levis txoj pov thawj hwj, los txog xyoo 1863, lawv tau rov ua dua Aloos txoj kev tawm tsam, thiab txoj pov thawj hwj Millerite tau hloov mus ua txoj pov thawj hwj Laodicea, raws li raug sawv cev los ntawm Yerobo‑as txoj pov thawj hwj ntawm cov neeg qis tshaj plaws, thiab Aloos cov neeg ruam uas seev cev. Txawm li ntawd los, zaj lus tim khawv txog Yerobo‑as txoj kev tawm tsam muaj ib zaj lus tim khawv loj dua txog xyoo 1863 txoj kev tawm tsam. Thaum Yerobo‑as qhib nws txoj kev teev hawm cuav, ib tug yaj saub ntawm Yeluxalees raug xa tuaj los cem Yerobo‑as txoj kev tawm tsam, raws li qhov piv txwv ntawm Millerite Adventism raug coj los lees txais Hnub Xanpataus ntawm Kaum Nqe Kev Cai uas yog hnub so.

When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.

Thaum cov ntseeg Adventism lees txais txoj kev kaj ntawm tus tim tswv thib peb thiab lub chaw dawb huv, lawv sawv cev ua ib lo lus cem rau cov Protestant uas tau tsis lees txais txoj kev kaj uas nce zuj zus ntawm kev qhib cov uas tau muab khi cia, uas pib thaum lub sijhawm kawg hauv xyoo 1798. Ib yam li Ixayees thaum ub tau hnov qab Hnub Xanpataus thaum lawv nyob hauv kev quab yuam hauv tebchaws Iyi, pawg ntseeg nyob hauv tebchaws moj sab qhua kuj tau hnov qab Hnub Xanpataus thaum txog xyoo 1798. Txoj kev kaj uas nce zuj zus ntawm cov lus ceeb toom txog teev txiav txim uas cov Millerites nqa los thaum kawg coj mus rau lub chaw dawb huv thiab Vajtswv txoj kevcai.

That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.

Qhov kaj ntawd tau los txog rau hnub tim 22 Lub Kaum Hli, 1844, thiab nws sawv cev rau ib lo lus cem txim tawm tsam kev pe hawm cuav rau cov uas twb raug hu kom tawm kiag li ntawm tej lus qhuab qhia cuav ntawm Catholicism. Kev pe hawm lub hnub yog lub cim ntawm Catholicism txoj cai kav saum cov koom txoos uas tau rov qab los rau hauv nws lub nkuaj. Lo lus cem txim ntawd raug sawv cev nyob rau hauv Yelaunpau-as qhov kev tsa nws txoj kab ke cuav ntawm kev pe hawm.

> And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him.

> Thiab Yerunpe‑a has tsa ib rooj noj tsheej rau lub yim hli, rau hnub kaum tsib ntawm lub hli, zoo ib yam li rooj noj tsheej uas nyob hauv Yudas, thiab nws tau xyeem fij saum lub thaj. Nws kuj ua li ntawd hauv Npe‑ethees, fij rau tej nyuj mos uas nws tau ua; thiab nws tsa hauv Npe‑ethees cov pov thawj ntawm tej chaw siab uas nws tau ua. Yog li ntawd nws thiaj xyeem fij saum lub thaj uas nws tau ua hauv Npe‑ethees rau hnub kaum tsib ntawm lub yim hli, yog lub hli uas nws tau npaj tawm hauv nws lub siab nws tus kheej; thiab nws tsa ib rooj noj tsheej rau cov Yixayeelees tej tub; thiab nws tau xyeem fij saum lub thaj, thiab hlawv xyab. Thiab saib seb, muaj ib tug txiv neej ntawm Vajtswv tawm hauv Yudas los rau Npe‑ethees los ntawm Yehauvas lo lus; thiab Yerunpe‑a sawv ntawm lub thaj yuav hlawv xyab. Thiab nws qw tawm tsam lub thaj raws li Yehauvas lo lus, thiab hais tias, Au lub thaj, lub thaj, Yehauvas hais li no; Saib seb, yuav muaj ib tug menyuam yug los rau tsev neeg Daviv, npe hu ua Yauxiyas; thiab saum koj no nws yuav xyeem fij cov pov thawj ntawm tej chaw siab uas hlawv xyab saum koj, thiab neeg tej pob txha yuav raug hlawv saum koj. Thiab tib hnub ntawd nws tau muab ib lub cim, hais tias, Qhov no yog lub cim uas Yehauvas tau hais; Saib seb, lub thaj yuav tawg nthe, thiab cov tshauv uas nyob saum nws yuav raug nchuav tawm. Thiab tau muaj li ntawd, thaum vajntxwv Yerunpe‑a hnov lo lus hais ntawm tus txiv neej ntawm Vajtswv, uas tau qw tawm tsam lub thaj hauv Npe‑ethees, nws txawm tsa tes tawm ntawm lub thaj, hais tias, Cia li ntes nws.

> And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 12:32–13:10.

> Thiab nws txhais tes, uas nws tau cev tawm tsam nws, qhuav kiag mus, xwv nws thiaj tsis rub nws rov los cuag nws tau lawm. Lub thaj txi ntuj kuj ntsoog tawg, thiab cov tshauv txeej tawm hauv lub thaj txi ntuj, raws li lub cim uas tus txiv neej ntawm Vajtswv tau tshaj tawm los ntawm Yehauvas lo lus. Ces vajntxwv teb thiab hais rau tus txiv neej ntawm Vajtswv tias, Nimno thov nrhiav Yehauvas uas yog koj tus Vajtswv lub ntsej muag, thiab thov Vajtswv rau kuv, kom kuv txhais tes rov zoo li qub rau kuv dua. Tus txiv neej ntawm Vajtswv thiaj thov Yehauvas, ces vajntxwv txhais tes rov zoo rau nws dua, thiab zoo li yav tas los. Vajntxwv thiaj hais rau tus txiv neej ntawm Vajtswv tias, Los tsev nrog kuv mus, thiab rov qaug zog kom muaj zog, ces kuv yuav muab nqi zog rau koj. Tab sis tus txiv neej ntawm Vajtswv hais rau vajntxwv tias, Txawm yog koj yuav muab ib nrab ntawm koj tsev rau kuv los, kuv kuj yuav tsis nrog koj mus hauv, thiab kuv yuav tsis noj mov los tsis haus dej hauv qhov chaw no li; rau qhov Yehauvas lo lus tau txib kuv li no, hais tias, Tsis txhob noj mov, tsis txhob haus dej, thiab tsis txhob tig rov qab los ntawm tib txojkev uas koj tuaj. Yog li ntawd nws thiaj mus dua ib txojkev, thiab tsis rov qab los ntawm txojkev uas nws tau tuaj rau Npe-thees. 1 Vajntxwv 12:32–13:10.

Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.

Ua ke nrog rau txoj kev ntxeev siab ntawm cov nyuj kub hauv zaj lus tim khawv ntawm Aloos thiab Yelalaunpau, kev qhib ua haujlwm tiag tiag ntawm txoj kab ke pe hawm cuav uas Yelalaunpau tau tsa los kuj muaj nyob hauv nws zaj lus tim khawv thiab. Qhov kev qhib ntawd sawv cev rau qhov sib txawv ntawm txoj kev pe hawm uas yuav tsum tau ua hauv Yeluxalees, thiab txoj kab ke cuav uas Yelalaunpau tau tsim los dag. Txij xyoo 1798 mus txog 1844, tus Tswv tau coj Nws haiv neeg tawm ntawm qhov tsaus ntuj ntawm papal txoj cai kav los rau hauv qhov kaj yaj saub uas zoo kawg nkaus uas sawv cev los ntawm peb tug tim tswv hauv Qhia Tshwm tshooj kaum plaub. Cov pawg ntseeg Protestant tau tsis lees txais qhov kaj ntawd, thiab los ntawm kev ua li ntawd lawv thiaj los ua cov ntxhais ntawm Kas Tos Liv nyob rau xyoo 1844.

Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.

Kev pe hawm ntawm Jeroboam yog ib qho qauv qhia txog txoj kev pe hawm ntawm lub txheej txheem Catholic, thiab hauv nws zaj keeb kwm no, lub nceeg vaj qaum teb ntawm cov Yixayee sawv cev rau lub txheej txheem cuav ntawm Catholicism uas cov Protestants hauv keeb kwm Millerite tau xaiv yuav nyob ruaj hauv. Lub cim ntawm lub txheej txheem ntawd yog kev pe hawm lub hnub.

The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.

Cov nkauj xwb uas ncaj ncees thiab muaj tswvyim, cov uas tau nkag mus rau hauv Chaw Dawb Huv Tshaj Plaws thaum Lub Kaum Hli 22, 1844, sawv cev ua ib lo lus qhuab ntuas rau cov Protestants uas nyuam qhuav rov qab mus nyob hauv qab txoj kev cuam tshuam ntawm Catholicism, thiab tau los ua cov ntxhais ntawm Loos. Thaum pib tsa Yelepa-aus txoj kev pe hawm cuav, muaj ib tug yaj saub tuaj ntawm Yudas los qhuab ntuas Yelepa-aus, yog li ntawd nws ua qauv qhia txog cov nkauj xwb ncaj ncees uas tau nkag mus rau hauv Chaw Dawb Huv Tshaj Plaws thiab raug coj kom paub txog Vajtswv txoj kevcai. Zaj keeb kwm ntawm tus yaj saub ntawd thiab nws lo lus qhuab ntuas rau Yelepa-aus muaj nqis heev rau kev to taub thaum xav txog kev tawm tsam ntawm xyoo 1863, tiam sis zaj keeb kwm ntawd yuav tsum tos kom txog thaum muaj ib qho xaus muab tso ua ke nrog ib qho pib.

The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.

Pib txheej thaum ub ntawm cov Yixayee, lub nceeg vaj ntawm Yelauxam, thiab cov Yixayee niaj hnub no txhua yam sib haum, thiab ua ke lawv muab peb tug timkhawv hais txog qhov kawg ntawm tus tsiaj nyaum hauv ntiajteb hauv Tshwm Sim tshooj kaum peb, rau thaum txoj cai Hnub Caiv Cuav uas yuav los sai. Cov neeg ncaj ncees ntawm Millerite Adventism rau lub Kaum Hli 22, 1844, tau los ua tus kub tseeb ntawm Protestant ntawm tus tsiaj nyaum hauv ntiajteb, thiab lawv tau ua li ntawd nyob hauv keeb kwm uas pib rau lub sij hawm kawg xyoo 1798. Xyoo 1798 yog qhov pib ntawm lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem, yog Tebchaws Meskas, thiab yog kev tsa tus kub tseeb Protestant ntawm Adventism nyob hauv Tebchaws Meskas. Hauv zaj keeb kwm pib ntawd sawv cev rau zaj keeb kwm xaus ntawm Tebchaws Meskas, rau qhov Yexus ib txwm siv qhov pib ntawm ib yam los piav qhia txog qhov kawg ntawm ib yam.

The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.

Peb tus timkhawv thaum chiv keeb ntawm cov Yixayee txheej thaum ub, txheej niaj hnub no, thiab cov Yixayee ntawm Yerau-aus‑as qhia kom pom txog qhov xaus ntawm tus tsiaj qus hauv ntiajteb; txawm li ntawd los, kuj tseem muaj dua lwm qhov kawg uas yuav tsum raug muab tso ua ntej, ua ntej yuav nthuav tawm timkhawv txog tus yaj saub uas los ntawm Yudas thiab qhuab ntuas Yerau-aus‑as. Zaj keeb kwm kawg uas yuav tsum raug suav nrog yog qhov xaus ntawm lub nceeg vaj qaum teb thiab lub nceeg vaj qab teb ntawm cov Yixayee raws li tus yaj saub Exekees sawv cev.

It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.

Tsis tsim nyog yuav hnov qab tias yam uas peb tab tom piav qhia tam sim no yog tias kev ntxeev siab xyoo 1863 raug cim tseg los ntawm thawj qhov kev qias neeg hauv Exekees tshooj yim, uas yog tus mlom ntawm kev khib. Thaum peb hais txog qhov xaus ntawm lub nceeg vaj qaum teb thiab lub nceeg vaj qab teb raws li Exekees tau sawv cev tseg lawm, peb yuav muaj pov thawj ntau tshaj txaus los txhawb tias kev ntxeev siab xyoo 1863 tau raug piav qhia los ntawm Aloos thiab Yelebo-as txoj kev ntxeev siab, thiab tias nws qhia txog qhov pib ntawm thawj tiam ntawm plaub tiam ntawm Laodicean Adventism.

We will continue this study in the next article.

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

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:

> Lo lus ntawm tus Tswv rov los cuag kuv dua, hais tias, Tsis tas li ntawd, koj tus tub ntawm neeg, cia li muab ib rab pas rau koj, thiab sau rau saum nws tias, Rau Yuda, thiab rau cov me nyuam Ixayees uas yog nws cov phooj ywg: ces muab dua ib rab pas ntxiv, thiab sau rau saum nws tias, Rau Yauxej, rab pas ntawm Efa‑i, thiab rau tag nrho tsev neeg Ixayees uas yog nws cov phooj ywg: Thiab muab lawv txuas ua ke, ib rab rau ib rab, kom ua ib rab pas xwb; thiab lawv yuav los ua ib rab hauv koj txhais tes. Thiab thaum cov me nyuam ntawm koj haiv neeg hais rau koj tias, Koj yuav tsis qhia rau peb paub tias tej no txhais li cas los? Ces hais rau lawv tias, Tus Tswv Vajtswv hais li no; Saib seb, Kuv yuav muab rab pas ntawm Yauxej, uas nyob hauv tes ntawm Efa‑i, thiab cov xeem ntawm Ixayees uas yog nws cov kwv luag, coj los nrog nws, yog nrog rab pas ntawm Yuda, thiab yuav ua kom lawv ua ib rab pas xwb, thiab lawv yuav ua ib rab nyob hauv Kuv txhais tes. Thiab cov rab pas uas koj sau rau saum ntawd yuav nyob hauv koj txhais tes ntawm lawv lub xub ntiag. Thiab hais rau lawv tias, Tus Tswv Vajtswv hais li no; Saib seb, Kuv yuav coj cov me nyuam Ixayees tawm hauv nruab nrab ntawm lwm haiv neeg, qhov chaw uas lawv tau mus lawm, thiab yuav sau lawv los ntawm txhua sab, thiab coj lawv los rau hauv lawv thaj av.

> And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> Thiab kuv yuav ua kom lawv los ua ib haiv neeg xwb hauv lub tebchaws saum cov roob Ixayees; thiab yuav muaj ib tug vajntxwv xwb ua vajntxwv kav lawv txhua tus; lawv yuav tsis yog ob haiv neeg ntxiv lawm, thiab yuav tsis raug faib ua ob lub tebchaws ntxiv lawm li. Lawv yuav tsis ua rau lawv tus kheej qias dua ntxiv nrog lawv tej mlom, lossis nrog lawv tej yam ntxub ntxaug, lossis nrog ib yam twg ntawm lawv tej kev txhaum; tiamsis kuv yuav cawm lawv tawm hauv txhua qhov chaw uas lawv tau nyob, qhov chaw uas lawv tau ua txhaum, thiab kuv yuav ntxuav lawv kom huv; ces lawv yuav ua kuv haiv neeg, thiab kuv yuav ua lawv tus Vajtswv. Thiab Davi kuv tus tub qhe yuav ua vajntxwv kav lawv; thiab lawv txhua tus yuav muaj ib tug tswv yug yaj xwb; lawv kuj yuav taug raws li kuv tej kev txiav txim, thiab yuav ceev faj khaws kuv tej kevcai, thiab ua raws li ntawd. Thiab lawv yuav nyob hauv thaj av uas kuv tau muab rau Yakhauj kuv tus tub qhe, uas nej tej yawg koob tau nyob; thiab lawv yuav nyob hauv ntawd, yog lawv, thiab lawv tej menyuam, thiab lawv tej xeeb ntxwv mus ib txhis; thiab Davi kuv tus tub qhe yuav ua lawv tus thawj kav mus ib txhis. Tsis tas li ntawd, kuv yuav cog lus txog kev thaj yeeb nrog lawv; qhov ntawd yuav yog ib daim ntawv cog lus nyob mus ib txhis nrog lawv; thiab kuv yuav tsa lawv ruaj khov, thiab ua kom lawv coob zuj zus, thiab yuav tsa kuv lub chaw dawb huv rau hauv lawv nruab nrab mus ib txhis. Kuv lub tsev ntaub kuj yuav nrog lawv nyob thiab; muaj tseeb tiag, kuv yuav ua lawv tus Vajtswv, thiab lawv yuav ua kuv haiv neeg. Thiab lwm haiv neeg yuav paub tias kuv yog tus Tswv uas ua kom Ixayees dawb huv, thaum kuv lub chaw dawb huv nyob hauv lawv nruab nrab mus ib txhis. Exekees 37:15–28.

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