Article

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

Keeb Kwm Zais Cia ntawm Nqe Plaub Caug—Tus Zauv Nees Nkaum Ib

The Second Woe - Part Eight - Ezekiel Number Two

Kev Txom Nyem Zaum Ob—Ntu Yim—Ezekiel Zauv Ob

Author

Jeff Pippenger

Published

August 5, 2026

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Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”

Exekees sawv cev rau cov neeg uas tau txais ib txoj hauj lwm ntawm kev qhia tiav rau lawv los ntawm Tsov Ntxhuav ntawm xeem Yudas, thiab Nws txoj kev qhia hauv paus yog “kab ntxiv rau kab.”

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.

> Nws tau hais rau lawv tias, Nov yog qhov chaw so uas nej yuav ua rau tus qaug zog tau so; thiab nov yog qhov kev rov muaj zog dua tshiab; los lawv yeej tsis kam mloog. Tiamsis lo lus ntawm tus Tswv rau lawv yog lus qhuab qhia ntxiv rau lus qhuab qhia, lus qhuab qhia ntxiv rau lus qhuab qhia; kab ntxiv rau kab, kab ntxiv rau kab; ib qho me ntsis ntawm no, thiab ib qho me ntsis ntawm tod; kom lawv thiaj mus, thiab ntog rov qab, thiab raug tawg, thiab raug cuab, thiab raug ntes. Yaxayas 28:12, 13.

Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Passover. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.

Tam sim no Tsov ntxhuav ntawm xeem Yudas tab tom qhib phau ntawv Exekhee. Peb raug qhia tias Exekhee yog ib tug pov thawj nyob rau xyoo peb caug, txawm hais tias “peb caug” sawv cev rau nws lub hnub nyoog cim raws li ib tug pov thawj, lossis yog xyoo peb caug hauv txoj kab yaj saub uas tau pib ntawm Yauxiyas Txoj Kev Hla Dhau Loj. Qhov pov thawj hwj zaum kawg ntawm tiam kawg yog ib puas plaub caug plaub txhiab leej, thiab cov keeb kwm qub uas muaj tseeb raws li ntawv tiag yog yam ntxwv ua piv txwv txog ib zaj keeb kwm cim nyob rau tiam kawg.

> But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.

> Tiamsis nej yuav hu nej tias yog Cov Pov Thawj ntawm tus Tswv: neeg yuav hu nej tias yog Cov Tub Txib ntawm peb tus Vajtswv: nej yuav noj tej kev nplua nuj ntawm lwm haiv neeg, thiab nej yuav khav theeb nej tus kheej hauv lawv lub meej mom. Yaxayas 61:6.

Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.

Exekees yog ib lub cim sawv cev rau Vajtswv haiv neeg nyob rau hnub kawg—uas yog zaj keeb kwm dawb huv uas txhua zaj lus tim khawv yav tom ntej qhia meej txog. Zaj keeb kwm dawb huv ntawd yog txoj kev txav ntawm tus tim tswv peb, uas tau raug ua qauv tshwj xeeb ua ntej los ntawm txoj kev txav ntawm tus tim tswv ib xyoo 1840. Txoj kev txav ntawm tus tim tswv ib yog tus tim tswv alpha ntawm peb tus tim tswv, hos tus tim tswv peb yog tus tim tswv omega. Vim li ntawd Exekees thiaj raug teem kom sib haum nrog Petus nyob rau lub sij hawm muab lub cim foob rau ib puas plaub caug plaub txhiab leej. Zaj keeb kwm cim uas ob leeg, Petus thiab Exekees, raug tso tseg nyob rau hauv ntawd, raug sawv cev ua keeb kwm Panium.

## The Little Book

Phau Ntawv Me Me

Ezekiel takes the little book, as did John in Revelation ten.

Exekees thiaj txais phau ntawv me ntawd, ib yam li Yauhas tau ua hauv Tshwmsim tshooj kaum.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.

> Tab sis koj, neeg leej tub, cia li mloog yam uas kuv hais rau koj; tsis txhob ntxeev siab zoo li lub tsev uas ntxeev siab ntawd: qhib koj lub qhov ncauj, thiab noj yam uas kuv muab rau koj. Thiab thaum kuv ntsia, saib seb, muaj ib txhais tes raug xa tuaj rau kuv; thiab saib seb, nyob hauv ntawd muaj ib daim ntawv yob. Thiab nws nthuav daim ntawv ntawd rau ntawm kuv xub ntiag; thiab muaj ntawv sau nyob sab hauv thiab sab nraud: thiab tej uas raug sau rau hauv ntawd yog tej lus quaj ntsuag, thiab kev quaj nyiav, thiab kev txom nyem. Tsis tas li ntawd nws hais rau kuv tias, Neeg leej tub, noj yam uas koj pom; noj daim ntawv yob no, thiab mus hais rau tsev neeg Ixayees. Ces kuv thiaj qhib kuv lub qhov ncauj, thiab nws ua rau kuv noj daim ntawv yob ntawd. Thiab nws hais rau kuv tias, Neeg leej tub, cia koj lub plab noj, thiab cia koj tej hnyuv puv npo nrog daim ntawv yob no uas kuv muab rau koj. Ces kuv thiaj noj nws; thiab hauv kuv lub qhov ncauj nws qab zib ib yam li zib ntab. Ezekiel 2:8–10, 3:1–3.

In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.

Hauv Phau Ntawv Qhia Tshwm tshooj kaum, Yauhas noj phau ntawv me me, thiab tag nrho tshooj ntawd sawv cev rau kev tshwm sim ntawm Vajtswv lub hwjchim txij hnub tim 11 lub Yim Hli, 1840 mus txog hnub tim 22 lub Kaum Hli, 1844.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Tus timtswv uas koom nrog hauv kev tshaj tawm ntawm tus timtswv thib peb txoj xov yog yuav ci kom tag nrho lub ntiaj teb no kaj nrog nws lub hwjchim ci ntsa iab. Ib txoj haujlwm uas nthuav dav mus thoob qab ntuj thiab muaj hwjchim loj txawv tshaj plaw raug qhia tseg ntawm no. Kev txav advent xyoo 1840–44 yog ib qho kev tshwm sim muaj hwjchim ci ntsa iab ntawm Vajtswv lub hwjchim; thawj tus timtswv txoj xov raug coj mus txog txhua lub chaw tshaj moo zoo hauv lub ntiaj teb no, thiab hauv qee lub tebchaws tau muaj kev txaus siab rau kev ntseeg loj tshaj plaws uas tau pom nyob hauv ib lub tebchaws twg txij li lub sijhawm Kev Hloov Tshiab ntawm tiam kaum rau; tiamsis tej no yuav raug dhau mus los ntawm txoj kev txav uas muaj hwjchim loj kawg nyob hauv qab txoj kev ceeb toom kawg ntawm tus timtswv thib peb.” The Great Controversy, 611.

Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.

Exekees muaj kev sib haum nrog Yauhas nyob hauv Tshooj kaum ntawm Phau Ntawv Qhia Tshwm, yog li ntawd Petus, Yauhas, thiab Exekees sawv ua ke hauv lawv qhov chaw uas tau muab tseg rau lawv thaum lub sij hawm muab cim foob rau ib puas plaub caug plaub txhiab tus.

1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.

Xyoo 1840 mus txog 1844 sawv cev rau ib lub sijhawm plaub xyoos uas tau pib thaum cov lus faj lem hais txog lub sijhawm uas tau pib nrog ib lub sijhawm ib puas tsib caug xyoo rau hnub tim 27 Lub Xya hli ntuj, 1299. Cov “tsib lub hlis” ntawd tau xaus lawm thiab txuas nrog cov lus faj lem hais txog lub sijhawm peb puas cuaj caug ib xyoos thiab kaum tsib hnub uas tau xaus rau hnub tim 11 Lub Yim hli ntuj, 1840, thaum qhov kev tshwm sim muaj hwjchim ci ntsa iab ntawm Vajtswv lub hwjchim tau raug tshwm tawm mus txog hnub tim 22 Lub Kaum hli ntuj, 1844. Tom qab ntawd, kev siv lub sijhawm uas raug faj lem tseg tau tseg lawm.

> And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.

> Thiab cog lus los ntawm Tus uas muaj sia nyob mus ib txhis tsis kawg, tus uas tsim ntuj ceeb tsheej, thiab tej yam uas nyob hauv ntawd, thiab lub ntiajteb, thiab tej yam uas nyob hauv ntawd, thiab hiavtxwv, thiab tej yam uas nyob hauv ntawd, tias yuav tsis muaj sij hawm ntxiv lawm. Tshwmsim 10:6.

Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.

Lub sij hawm cev Vajtswv lus xaus lawm raws li ib qho kev siv tau raug ntawm tej lus cev vajtswv lus rau hnub tim 22 Lub Kaum Hli, 1844. Exekees, Petus, thiab Yauhas txhua tus sawv cev rau Vajtswv cov nkauj xwb muaj tswvyim hauv txoj kev txav ntawm tus tim tswv thawj thiab tus tim tswv thib ob, thiab kuj yog txoj kev txav ntawm tus tim tswv thib peb.

## Visions

Kev Yog Toog Pom

The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.

Kaum ib mus txog kaum ib tshooj thawj ntawm Exekees nthuav tawm ib co “zeem muag” raws li tau hais tseg hauv nqe ib ntawm tshooj ib.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Tam sim no tau peb caug, rau lub hlis plaub, hnub tsib ntawm lub hlis ntawd, thaum kuv nyob nrog cov neeg raug ntes nyob ntawm tus dej Kebar, ces ntuj raug qhib, thiab kuv pom tej yog toog uas yog los ntawm Vajtswv. Exekees 1:1.

The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.

Cov “zeem muag” ntawm thawj kaum ib tshooj ntawd thawj zaug tau muab rau hauv tshooj ib ntawm ntug dej Chebar, ces tau nthuav dav ntxiv hauv tshooj peb txoj zeem muag saum “tiaj nrag,” thiab rov ntxiv dua hauv tshooj yim txoj zeem muag hauv Yeluxalees. Peb qhov chaw no—ntug dej Chebar, tiaj nrag, thiab Yeluxalees—sawv cev rau peb txoj kev zeem muag uas ua ke tsim ib txoj kev zeem muag xwb, uas yog cov “zeem muag” hauv nqe ib thiab hauv thawj “kaum ib” tshooj.

## Jubilee

Xyoo Yubilii

Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.

Yog muab xam tias peb caug xyoo ntawd yog peb caug xyoo ntawm lub voj voog Jubilee uas tau pib ntawm Yauxiya qhov Kevcai Hla Dhau uas nto moo, thiab tom qab ntawd xaus rau hnub tim 22 lub Kaum Hli, yog ib yam uas yooj yim txhawb tau, rau qhov txoj kab keeb kwm dawb huv ntawd raug piav qhia meej, kab ntxiv kab, nrog ntau tshaj ib tug tim khawv. Ua piv txwv; Kevcai Hla Dhau sawv cev rau cov kevcai noj hmoov caij nplooj hlav, thiab hnub ua kev theej txhoj sawv cev rau cov kevcai noj hmoov caij nplooj zeeg. Vim li ntawd Leviticus nees nkaum peb thiaj raug teem kom sib haum nrog lub voj voog Jubilee uas tau pib nrog Yauxiya. Tseem muaj lwm txoj kab uas sib haum nrog keeb kwm uas raug sawv cev los ntawm vajntxwv Yauxiya mus txog hnub tim 22 lub Kaum Hli, xyoo 573 BC. Kev ua tiav raws keeb kwm rau hnub tim 22 lub Kaum Hli, xyoo 573 BC ntawm ib xyoos Jubilee raug cov kws keeb kwm txhawb nqa.

The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.

Cov uas xam raws sijhawm keeb kwm feem ntau pom zoo muab Hnub Theej Txhoj tso rau hnub tim 22 Lub Kaum Hli, xyoo 573 BC, thiab Yauxiyas txoj Kev Hla Dhau Loj nyob rau xyoo 622 BC kuj yog ib hnub nyoog uas cov kws xam sijhawm hauv Vajlugkub lees txais. Kev Hla Dhau, uas yog ib lub cim ntawm cov kevcai noj mov caij nplooj hlav, tau pib ib lub voj voog Jubilee plaub caug cuaj xyoos, uas xaus rau ntawm lub cim ntawm cov kevcai noj mov caij nplooj zeeg rau Hnub Theej Txhoj. Xya lub lis piam ntawm xyoo uas ua ke ua plaub caug cuaj xyoos ntawd yog cov cim ntawm hnub Xanpataus ntawm thaj av.

> “In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.

> “Nyob hauv txhua nplooj ntawv, txawm yog keeb kwm, los yog lus qhuab qhia, los yog tej lus faj lem, cov Vajlugkub hauv Phau Qub tau ci ntsa iab los ntawm lub hwjchim ci ntsa iab ntawm Vajtswv Leej Tub. Txog qhov uas nws yog los ntawm Vajtswv txoj kev tsa los, tag nrho lub txheej txheem ntawm Yudais kev ntseeg yog ib zaj lus faj lem uas raug muab txhij ua ke hais txog txoj moo zoo. Txog Khetos, “txhua tus yaj saub puav leej ua timkhawv txog Nws.” Tubtxib Tes Haujlwm 10:43. Txij ntawm lo lus cog tseg uas tau muab rau Adas, nqes mus raws kab ntawm cov yawg koob, thiab dhau los ntawm txoj kevcai, lub ntuj ceeb tsheej txoj kev kaj ci ntsa iab tau ua kom meej tseeb txog tus Txhiv Dim cov hneev taw. Cov neeg pom yog toog pom lub Hnub Qub Npelehees, tus Xailaus uas yuav los, thaum tej yam yav tom ntej hla los ntawm lawv xub ntiag ua ib pab kev taug uas muaj qhov tsis paub tob kawg. Nyob hauv txhua yam kev txi, Khetos txoj kev tuag raug qhia tawm. Nyob hauv txhua pawg pa xyab, Nws txoj kev ncaj ncees nce mus. Los ntawm txhua lub suab raj jubilee, Nws lub npe raug nrov tawm. Nyob hauv qhov paub tsis meej uas txaus ntshai ntawm qhov chaw Dawb Huv Tshaj Plaws, Nws lub hwjchim ci ntsa iab nyob ntawd.” The Desire of Ages, 211.

## Seventeen

Kaum xya

Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.

Xedekhiya tau raug coj mus rau Npanpiloo thaum Yeluxalees poob kaum plaub xyoos ua ntej 573 BC. Cov kws sau keeb kwm Yudai txheeb xyuas lub voj voog Jubili txij li Yauxiya hauv 622 mus txog Lub Kaum Hli 22, 573 tias yog lub voj voog Jubili thib 17. Lub sij hawm txij ntawm tsov rog Raphia mus txog tsov rog Panium yog kaum xya xyoos. Ptolemy yog tus yeej hauv tsov rog Raphia, thiab nws kav ua vajntxwv sab qab teb tau kaum xya xyoos. Txij ntawm Daim Ntawv Txiav Txim Milan mus txog thaum Constantine faib nws lub teb chaws kav tebchaws hauv 330 yog kaum xya xyoos. Hauv lub voj voog Jubili thib kaum xya, Yeluxalees raug Nenpukhanexas rhuav tshem.

> For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.

> Vim cov Yixayee yuav nyob ntau hnub tsis muaj vajntxwv, thiab tsis muaj thawj, thiab tsis muaj kev txi, thiab tsis muaj tug mlom, thiab tsis muaj ephod, thiab tsis muaj teraphim: Tom qab ntawd cov Yixayee yuav rov qab los, thiab nrhiav tus Tswv uas yog lawv tus Vajtswv, thiab Daviv lawv tus vajntxwv; thiab yuav ntshai tus Tswv thiab nws txoj kev zoo nyob rau hnub kawg. Hosea 3:4, 5.

Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.

Hosea tab tom hais txog ib lub ntsiab lus uas muaj kev cuam tshuam ncaj qha rau kev raug kaw ntawm Xedekhiya, txawm li cas los xij nws kuj sawv cev rau qhov pib ntawm kev raug coj mus nyob txim rau lub nceeg vaj qaum teb hauv xyoo 723 BC. Qhov uas Hosea nqe lus txuas nrog Exekees zaj lus tim khawv yog hais txog kev tsis lees txais Vajtswv thaum Ixayees pheej hais kom muaj ib tug vaj ntxwv tibneeg kav lawv. Qhov Ixayees ntshaw kom raug ib tug vaj ntxwv tibneeg kav, tsis yog ib tug Vajntxwv Saum Ntuj Ceeb Tsheej, raug nthuav qhia tias yog “koj lub hwjchim txoj kev khav theeb” hauv txoj kev txiav txim ntawm “xya npaug” hauv Leviticus 26.

> And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

> Thiab yog tias nej tseem tsis mloog kuv txawm yog vim txhua yam no los, ces kuv yuav rau txim rau nej hnyav xya npaug ntxiv vim nej tej kev txhaum. Thiab kuv yuav rhuav txoj kev khav theeb ntawm nej lub hwj chim; thiab kuv yuav ua kom nej lub ntuj zoo li hlau, thiab nej lub ntiajteb zoo li tooj dag. Leviticus 26:18, 19.

The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.

“Kev khav theeb ntawm nej lub hwjchim” sawv cev rau Yixayee txoj kev ntshaw kom zoo ib yam li lub ntiajteb thiab kom muaj lawv tus vajntxwv ntawm lawv tus kheej. Kev tshem tus vajntxwv tawm hauv lub nceeg vaj qaum teb xyoo 723 BC, thiab tom qab ntawd vajntxwv Xedekhiya uas nyob hauv lub nceeg vaj qab teb raug coj mus ua qhev xyoo 586 BC, sawv cev rau kev rhuav tshem “kev khav theeb” ntawm Yixayee thaum ub, thiab kev khav theeb yeej mus ua ntej kev poob. Hauv lus faj lem hauv Phau Vajlugkub, ib “lub hwjchim” yog ib tug vajntxwv lossis ib lub nceeg vaj, thiab Yixayee txoj kev khav theeb hauv kev nrhiav kom tau ib tug vajntxwv tibneeg yog lub cim qhia txog kev tsis lees txais txoj kev kav raws Vajtswv thiab tus Vajntxwv Saum Ntuj Ceebtsheej.

> And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.

> Thiab tau muaj li no tias, thaum Xamuyees laus lawm, nws tsa nws cov tub los ua cov txiav txim rau cov Yixayee. Nim no nws tus tub hlob lub npe hu ua Yau‑ees; hos nws tus tub ob lub npe hu ua Anpiyas: nkawd yog cov txiav txim nyob hauv Npeseseba. Tiamsis nws cov tub tsis taug nws tej kev, lawv tig mus nrhiav nyiaj tsis ncaj, txais nyiaj xiab, thiab ntxeev txoj kev txiav txim kom yuam kev. Ces tag nrho cov txwj laus ntawm cov Yixayee txawm sib sau ua ke, tuaj cuag Xamuyees hauv Lamas, thiab hais rau nws tias, Saib seb, koj laus lawm, hos koj cov tub tsis taug koj tej kev: nim no thov tsa ib tug vajntxwv rau peb kom txiav txim rau peb ib yam li txhua haiv neeg. Tiamsis qhov ntawd ua rau Xamuyees tsis txaus siab, thaum lawv hais tias, Muab ib tug vajntxwv rau peb kom txiav txim rau peb. Thiab Xamuyees thov Vajtswv rau Yawmsaub. Thiab Yawmsaub hais rau Xamuyees tias, Cia li mloog cov neeg no lub suab hauv txhua yam uas lawv hais rau koj: rau qhov lawv tsis yog tsis kam lees koj, tiamsis lawv tsis kam lees kuv, kom kuv tsis txhob kav lawv lawm. Raws li txhua yam haujlwm uas lawv tau ua txij hnub uas kuv coj lawv tawm hauv Iyi tebchaws los txog niaj hnub no, uas lawv tau tso kuv tseg thiab ua haujlwm rau lwm tus vajtswv, lawv kuj ua li ntawd rau koj thiab. Nim no yog li ntawd cia li mloog lawv lub suab: txawm li cas los xij, koj yuav tsum ceeb toom lawv kom hnyav, thiab qhia rau lawv txog txoj cai ntawm tus vajntxwv uas yuav kav lawv. 1 Xamuyees 8:1–9.

It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”

Nws yuav tsum nco ntsoov tias nyob rau lub sijhawm ntawd cov Yixayee tsis yog tsuas yog tsis kam lees Vajtswv ua lawv tus Vajntxwv xwb, tiamsis kuj tsis kam lees tus Ntsuj Plig ntawm Kev Yaj Saub thiab, raws li Xamuyee sawv cev rau, rau qhov muaj lus hais tias, “lawv tau tso kuv tseg, thiab teev dab teev mlom rau lwm tus vajtswv, lawv kuj ua li ntawd rau koj thiab.”

> “Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Xatas yog... pheej nias coj yam cuav los txuas ntxiv—kom coj neeg khiav deb ntawm qhov tseeb. Qhov dag ntxias kawg kiag li ntawm Xatas yuav yog ua kom tsis muaj txiaj ntsig rau zaj lus tim khawv ntawm Vajtswv tus Ntsuj Plig. ‘Qhov twg tsis muaj yog toog, haiv neeg yuav piam mus’ (Proverbs 29:18). Xatas yuav ua hauj lwm nrog kev txawj ntxias tob kawg, hauv ntau txoj kev sib txawv thiab los ntawm ntau yam cuab tam sib txawv, kom rhuav tshem kev ntseeg siab ntawm Vajtswv cov neeg seem nyob hauv zaj lus tim khawv tseeb.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Yuav muaj ib txoj kev ntxub ntxaug uas raug kub hnyiab tawm tsam Cov Lus Tim Khawv, uas yog los ntawm Xatas. Tej hauj lwm uas Xatas ua yuav yog los ua kom kev ntseeg ntawm cov pawg ntseeg hauv tej no raug ntxhov thiab tsis ruaj, vim li no: Xatas tsis muaj ib txoj kev qhib dav thiab meej npaum li ntawd los coj nws tej kev dag ntxias los khi tej ntsuj plig rau hauv nws tej kev dag yuam kev, yog tias tej lus ceeb toom, tej lus cem txhaum, thiab tej lus ntuas ntawm Vajtswv tus Ntsuj Plig raug mloog lus.” Selected Messages, book 1, 48.

The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”

Qhov kev dag ntxias kawg rau txoj kev tswj hwm raws Vajtswv ntawm cov Ixayees thaum ub yog ib txoj kev tsis lees txais tsis yog Vajtswv xwb, tiam sis kuj yog tus Ntsuj Plig ntawm Kev Yaj Saub thiab. Txoj kev tsis lees txais ntawd hauv xyoo 1097 BC yog ib yam piv txwv qhia txog txoj kev dag ntxias kawg ntawm Laodicean Seventh-day Adventism hauv xyoo 1863. “Xya lub sij hawm” ntawm Leviticus nees nkaum rau yog Vajtswv Txojlus, thiab tus Ntsuj Plig ntawm Kev Yaj Saub hais txog “xya lub sij hawm” tias nws “tsis txhob raug hloov.”

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Kuv twb pom lawm tias daim ntawv qhia xyoo 1843 ntawd raug Vajtswv txhais tes coj ncaj qha, thiab tias nws tsis tsim nyog muab hloov; tias cov lej ntawd yog raws nraim li Nws xav kom lawv ua; tias Nws txhais tes nyob saum nws thiab zais ib qho yuam kev hauv qee cov lej, kom tsis muaj leejtwg pom tau, mus txog thaum Nws txhais tes raug tshem tawm.” Early Writings, 74.

The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.

Tus Ntsuj Plig Saib Yav Tom Ntej pom tseeb tias tau pom zoo rau “xya lub sij hawm,” thiab nws qhov kev pom zoo ntawd yog ib lo lus ceeb toom kom txhob hloov cov lej nyob rau daim ntawv teev tseg, uas “xya lub sij hawm” yog kem nruab nrab thiab nyob rau ces kaum sab xis saud. Nrog rau Uriah Smith daim ntawv teev tseg cuav nyob rau xyoo 1863, kev tsis lees paub zuj zus rau cov tseem ceeb tseeb uas yog lub hauv paus, raws li tau ua piv txwv los ntawm cov Yixayee thaum ub hauv lawv txoj kev tsis lees paub Vajtswv, thiab Tus Ntsuj Plig Saib Yav Tom Ntej tau qhia meej txog kev tawm tsam ntawm xyoo 1863. Hnub tim ntawm kev tawm tsam xyoo 1863 sib haum nrog txoj kab yaj saub uas tau muab nthuav tawm hauv phau ntawv Ezekiel. Nyob rau hauv txoj kab keeb kwm ntawd, qhov xaus yog kev puas tsuaj ntawm Yeluxalees, uas yog ib qho piv txwv txog txoj cai Hnub Caiv. Xyoo 1863 mus txog rau txoj cai Hnub Caiv uas yuav los sai no tau raug ua piv txwv los ntawm keeb kwm ntawm vaj ntxwv Xa-ules thaum xyoo 1097 BC mus txog Xedekhiya thaum xyoo 586 BC.

Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.

Xedekhiya raug coj mus ua neeg raug txim rau Npanpiloo kaum plaub xyoos ua ntej Jubilee ntawm xyoo 573 BC. Lub voj voog Jubilee thib kaum xya pib hauv xyoo 622 BC, thiab nyob rau xyoo peb caug Exekees raug tsa los ua ib tug pov thawj hauv xyoo 591 BC, ces tsib xyoos tom qab Yeluxalees raug rhuav tshem hauv xyoo 586 BC. Nws raug rhuav tshem rau tib hnub ntawm lub xyoo ib yam li thaum nws raug rhuav tshem zaum ob hauv AD 70 los ntawm Taitus. Nqe ib ntawm Exekees tshooj ib yog tsib xyoos ua ntej Yeluxalees raug rhuav tshem thiab kaum cuaj xyoos ua ntej kev yog toog txog lub tuam tsev hauv tshooj plaub caug.

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

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

For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.

Vim yog kev tsis mloog lus rau txoj kev cog lus hais txog hnub Xanpataus ntawm thaj av, Vajtswv tau qhia meej tias “xya sij hawm” yuav yog txoj kev foom phem rau qhov kev tsis mloog lus rau xyoo xya, uas yog hnub Xanpataus ntawm thaj av. “Sij hawm” yog ib xyoos, thiab ib “xyoos” yog peb puas rau caum hnub, thiab xya sij hawm muab peb puas rau caum yog ob txhiab tsib puas nees nkaum xyoo. Tej zaum cov Millerite tsis tau siv lo lus hais tias “ob txhiab tsib puas nees nkaum,” los ob daim ntawv qhia dawb huv ntawm lawv ob leeg yeej tau qhia tus lej ntawd meej tias yog ob txhiab tsib puas nees nkaum xyoo.

The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.

Kev tshaj tawm txog txojkev foom phem xya zaug saum ob lub nceeg vaj—lub nceeg vaj qaum teb ntawm cov Ixayees thiab lub nceeg vaj qab teb ntawm Yudas—yog thawj qhov, lossis koj kuj hais tau tias yog qhov “pib txhim lub hauv paus,” lossis txawm hais tau tias yog qhov kev to taub “alpha” ntawm William Miller. Xyoo 1863 pawg ntseeg Xya-Hnub Adventist Laodicea tau tsis lees txais txoj kev to taub uas yog lub hauv paus ntawm Miller cov kev tshawb pom; cov “kev tshawb pom” uas sawv cev rau tag nrho lub hauv paus ntawm txojkev txav Millerite. Kev tshoov siab tau ceeb toom ncaj qha tias tej zaum qhov no yuav tshwm sim, thiab nws twb tshwm sim lawm, thiab nws tau tshwm sim ntev los lawm.

The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.

Lub hauv paus rau lub tuam tsev uas raug txhim kho dua tom qab kev poob cev qhev hauv Npanpiloo tau ua tiav nyob rau hauv keeb kwm ntawm thawj txoj cai tshaj tawm, thiab ua ntej txoj cai tshaj tawm thib ob. Lub tuam tsev tau tsim tiav tag nrho nyob rau hauv keeb kwm ntawm txoj cai tshaj tawm thib ob. Hauv txoj cai tshaj tawm thib peb, kev tswj hwm lub tebchaws tau raug muab rov qab rau cov Yixayee qub tiag tiag. William Miller sawv cev rau thawj tus timtswv uas tuaj txog hauv 1798 thiab tau txais hwjchim rau hnub tim 11 lub Yim Hli, 1840. Tus timtswv thib ob tuaj txog tom qab lub hauv paus tau raug nteg lawm, raws li tau sawv cev los ntawm daim ntawv qhia xyoo 1843, uas tau luam tawm rau lub Tsib Hlis xyoo 1842. Thaum thawj qhov kev poob siab ntawm 1844, qhov kev poob siab alpha ntawm 1844, tus timtswv thib ob thiab kuj yog lub sijhawm qeeb nyob rau hauv zaj lus piv txwv ntawm cov nkauj xwb tau tuaj txog, thiab thaum tus timtswv thib ob txoj xov tau txais hwjchim ntawm Exeter camp meeting, lub tuam tsev tau ua tiav. Ces ntawm qhov kev poob siab loj, lossis omega, ntawm 1844, Tus Tubtxib ntawm Txojlus Cog Tseg tau los sai sai rau Nws lub tuam tsev, raws li kev ua tiav ntawm ob txhiab peb puas xyoo uas tau pib ntawm txoj cai tshaj tawm thib peb thiab xaus rau thaum tus timtswv thib peb tuaj txog.

Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.

Yauxiyas txhais tias “lub hauv paus ntawm Vajtswv.” Txawm yog vajntxwv Yauxiyas los yog Yauxiyas Litch; nkawd ob leeg puav leej yog cov cim ntawm tej hauv paus, raws li tau sawv cev nyob hauv keeb kwm ntawm thawj txoj cai tshaj tawm thiab raws li tau sawv cev los ntawm cov kevcai noj mov caij nplooj ntoos hlav uas tau muab nthuav tawm hauv thawj nees nkaum ob nqe ntawm Leviticus nees nkaum peb. Tej hauv paus, cov kevcai noj mov caij nplooj ntoos hlav, thiab thawj txoj cai tshaj tawm, puav leej yog cov cim ntawm xyoo 1840 thiab kev muab hwjchim rau thawj tus timtswv ceeb toom. Lub Kaum Hli 22, 573 BC raws li tau muab nthuav tawm hauv Ezekiel tshooj plaub caug nqe ib yog ib lub cim ntawm Lub Kaum Hli 22, 1844 thiab kev qhib ntawm txoj kev txiav txim rau cov tuag, thiab kuj yog ib lub cim ntawm Cuaj Hlis 11, 2001 thaum qhib txoj kev txiav txim rau cov ciaj. Leejtwg los xij uas tau ua raws cov ntawv no yuav tsum paub txog cov kev siv uas kuv tab tom siv.

Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.

Exekees yog ib lub cim nyob hauv keeb kwm yaj saub raws li raug sawv cev hauv nws tej ntawv sau. Exekees nyob ntawd thaum nees nkaum tsib tug txivneej pe hawm lub hnub nyob rau thaum kawg ntawm tshooj yim. Nws kuj nyob ntawd thiab hauv cov tshooj tom qab thaum “kev muab cim foob uas raug ua raws los ntawm kev tua” raug coj los rau saum Yeluxalees, uas Ellen White txheeb tias yog pawg ntseeg Seventh-day Adventist. Hauv thawj kaum ib tshooj, Exekees raug coj los rau hauv lub tuam tsev dawb huv saum ntuj ceeb tsheej kom txais nws tej lus qhia, ib yam li cov Millerites raug hu kom ua xyoo 1844, thiab ib yam li qhov kev txav no tam sim no raug hu kom ua.

> Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.

> Yog li ntawd Exekees yog ib lub cim rau nej: raws nraim li txhua yam uas nws tau ua, nej kuj yuav ua li ntawd thiab: thiab thaum qhov no los txog, nej yuav paub tias kuv yog tus Tswv Vajtswv. Exekees 24:24.

## When This Cometh

Thaum Qhov No Los txog

When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”

Thaum peb mus txog lub sijhawm nyob rau hnub kawg uas tej yam uas Exekhee‑ees tau ua piv txwv tab tom rov tshwm sim dua hauv Vajtswv haiv neeg, ces peb twb mus txog rau lub cim ntawm Exekhee‑ees lawm. Thaum nej paub tias Exekhee‑ees sawv cev rau ib puas plaub caug plaub txhiab leej, thiab nej paub qhov ntawd txog theem ntawm txoj kev ntseeg thiab kev to taub uas muaj qhov kev cia siab dawb huv uas raug ntxuav kom dawb huv lawm tias txhua yam uas Exekhee‑ees tau ua piv txwv hauv nws tej ntawv sau yog duab ntxoov ntxoo txog ib txoj kab ke dawb huv ntawm tej xwm txheej nyob rau hnub kawg uas muaj feem nrog ib puas plaub caug plaub txhiab leej—thaum nej paub qhov ntawd, ces “nej yuav paub” tias “tus Tswv” yog “Vajtswv.”

We will continue these thoughts in the next article.

Peb yuav txuas ntxiv cov kev xav no hauv zaj ntawv tom ntej.

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