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

Keeb Kwm Zais ntawm Nqe Plaub Caug—Zauv Nees Nkaum Ob

Ezekiel Number Three

Exekhee Zauv Peb

Author

Jeff Pippenger

Published

August 8, 2026

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Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.

Exekhee yog ib tug pov thawj nyob rau lub sijhawm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej. Hauv tshooj ib Exekhee raug coj mus rau hauv lub tuam tsev teev hawm.

> 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. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him.

> Tam sim no muaj tias nyob rau xyoo peb caug, rau lub hli plaub, rau hnub tim tsib ntawm lub hli ntawd, thaum kuv nyob nrog cov neeg raug ntiab mus nyob ze tus dej Kebar, ces ntuj raug qhib tawm, thiab kuv pom tej yog toog uas yog los ntawm Vajtswv. Rau hnub tim tsib ntawm lub hli ntawd, uas yog xyoo tsib ntawm vajntxwv Jehoiachin txoj kev raug ntiab mus nyob qhev, lo lus ntawm tus Tswv los meej tseeb rau Exekhee uas yog tus pov thawj, tus tub ntawm Buzi, nyob hauv lub tebchaws ntawm cov Khadees ze tus dej Kebar; thiab tus Tswv txhais tes nyob ntawd saum nws.

> And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.

> Kuv ntsia, thiab saib seb, muaj ib cua daj cua dub tawm tuaj ntawm sab qaum teb, ib tauj huab loj heev, thiab ib hluav taws nkaug rau hauv nws tus kheej, thiab muaj ib qho ci ntsa iab nyob ib ncig ntawm nws, thiab tawm hauv nruab nrab ntawd muaj yam zoo li xim daj amber, tawm hauv nruab nrab ntawm hluav taws. Tsis tas li ntawd, tawm hauv nruab nrab ntawd kuj muaj yam zoo li plaub tug tsiaj muaj sia. Thiab qhov no yog lawv tus yam ntxwv; lawv muaj tus yam ntxwv zoo li tibneeg. Thiab txhua tug muaj plaub lub ntsej muag, thiab txhua tug muaj plaub tis. Thiab lawv txhais taw yog txhais taw ncaj; thiab qab xib taws ntawm lawv txhais taw zoo li qab xib taws ntawm ib tug nyuj plab hlaub txhais taw; thiab lawv ci nplaim zoo li xim tooj dag uas twb txhuam kom ci lawm. Thiab lawv muaj tibneeg ob txhais tes nyob hauv lawv tis rau lawv plaub sab; thiab lawv plaub tug muaj lawv lub ntsej muag thiab lawv tis. Lawv tis txuas ib leeg rau ib leeg; thaum lawv mus lawv tsis tig; txhua tug mus ncaj nraim mus tom ntej. Hais txog tus yam ntxwv ntawm lawv lub ntsej muag, lawv plaub tug muaj tibneeg lub ntsej muag, thiab tsov ntxhuav lub ntsej muag, nyob sab xis; thiab lawv plaub tug muaj nyuj lub ntsej muag nyob sab laug; lawv plaub tug kuj muaj dav dawb hau lub ntsej muag thiab. Yog li ntawd lawv lub ntsej muag zoo li ntawd; thiab lawv tis raug nthuav mus rau saud; txhua tug muaj ob tis txuas ib leeg rau ib leeg, thiab ob tis npog lawv lub cev.

> And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.

> Thiab lawv txhua tus txav ncaj nraim mus tom ntej; tus Ntsujplig yuav mus qhov twg, lawv kuj mus qhov ntawd; thiab thaum lawv mus lawv tsis tig li. Hos raws li daim duab zoo li ntawm cov tsiaj muaj sia ntawd, lawv qhov pom zoo li tej hluav taws kub hnyiab, zoo li daim duab ntawm tej teeb; hluav taws ntawd txav nce thiab nqis nyob hauv nruab nrab ntawm cov tsiaj muaj sia; thiab hluav taws ntawd ci ntsa iab, thiab ntawm hluav taws ntawd muaj xob laim tawm tuaj. Cov tsiaj muaj sia ntawd khiav mus thiab rov qab los zoo li qhov pom ntawm ib pliag xob laim. Tam sim no thaum kuv ntsia cov tsiaj muaj sia ntawd, saib seb, muaj ib lub log nyob saum lub ntiajteb ib sab ntawm cov tsiaj muaj sia ntawd, raws li lawv plaub lub ntsej muag. Qhov pom ntawm cov log thiab lawv txoj haujlwm zoo li xim ntawm ib hom pob zeb beryl; thiab lawv plaub lub muaj tib daim duab zoo ib yam; thiab lawv qhov pom thiab lawv txoj haujlwm zoo li yog ib lub log nyob hauv nruab nrab ntawm ib lub log. Thaum lawv mus, lawv mus raws lawv plaub sab; thiab thaum lawv mus lawv tsis tig li. Hos lawv tej ntug log, lawv siab ua rau txaus ntshai heev; thiab lawv tej ntug log puv npo qhov muag nyob puag ncig lawv plaub lub. Thaum cov tsiaj muaj sia mus, cov log kuj mus ntawm lawv ib sab; thiab thaum cov tsiaj muaj sia raug tsa saum hauv av, cov log kuj raug tsa thiab. Tus Ntsujplig yuav mus qhov twg, lawv kuj mus qhov ntawd, yog vim lawv tus ntsujplig yuav mus qhov ntawd; thiab cov log raug tsa nyob tim lawv ib sab: rau qhov tus ntsujplig ntawm tus tsiaj muaj sia nyob hauv cov log.

> When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.

> Thaum cov ntawd mus, cov no kuj mus; thiab thaum cov ntawd sawv twjywm, cov no kuj sawv twjywm; thiab thaum cov ntawd raug tsa tawm hauv ntiajteb lawm, cov log kuj raug tsa siab nrog nraim lawv: vim tus ntsujplig ntawm tus tsiaj muaj sia nyob hauv cov log. Thiab tus yam ntxwv zoo li lub ntuj khov uas nyob saum cov taubhau ntawm cov tsiaj muaj sia ntawd, zoo ib yam li xim ntawm lub muaju uas txaus ntshai, nthuav dav saum lawv tej taubhau saud. Thiab hauv qab lub ntuj khov ntawd lawv tej tis ncaj nraim, ib tug tig rau ib tug: txhua tus muaj ob tis npog sab no, thiab txhua tus muaj ob tis npog sab tod, lawv tej cev. Thiab thaum lawv mus, kuv hnov suab nrov ntawm lawv tej tis, zoo li suab dej loj, zoo li lub suab ntawm Tus Muaj Hwjchim Loj Kawg Nkaus, lub suab hais lus, zoo li suab nrov ntawm ib pab tub rog: thaum lawv sawv twjywm, lawv txo lawv tej tis nqes. Thiab muaj ib lub suab tawm hauv lub ntuj khov uas nyob saum lawv tej taubhau, thaum lawv sawv twjywm thiab tau txo lawv tej tis nqes lawm. Thiab saum lub ntuj khov uas nyob saum lawv tej taubhau ntawd muaj tus yam ntxwv zoo li ib lub zwm txwv, zoo ib yam li daim duab pom ntawm pob zeb xiav sapphire: thiab saum tus yam ntxwv zoo li lub zwm txwv ntawd muaj tus yam ntxwv zoo li daim duab pom ntawm ib tug neeg saum nws. Thiab kuv pom zoo li xim daj ci ntsa iab, zoo li daim duab pom ntawm hluav taws ncig thoob plaws nyob hauv nws, pib ntawm daim duab pom ntawm nws lub duav nce mus saud; thiab pib ntawm daim duab pom ntawm nws lub duav nqes mus hauv qab, kuv pom zoo li daim duab pom ntawm hluav taws, thiab muaj qhov ci ntsa iab ncig thoob plaws. Ib yam li daim duab pom ntawm tus zaj sawv uas nyob hauv huab rau hnub los nag, kuj zoo li ntawd daim duab pom ntawm qhov ci ntsa iab uas ncig thoob plaws. Qhov no yog daim duab pom ntawm tus yam ntxwv ntawm Yehauvas lub hwjchim ci ntsa iab. Thiab thaum kuv pom nws, kuv txhos ntsej muag rau hauv av, thiab kuv hnov ib lub suab ntawm ib tug uas hais lus. Ezekiel 1:1–28.

> “Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels of strange appearance, intersecting one another, were moved by four living creatures. High above all these was ‘the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’

> “Exekees, tus yaj saub quaj ntsuag uas raug ntiab mus nyob txawv teb chaws, nyob hauv thaj av cov Khauldees, tau txais ib lub zeem muag uas qhia tib zaj lus qhia txog txoj kev ntseeg hauv tus Vajtswv uas muaj hwjchim loj kawg nkaus ntawm Yixalayees. Thaum nws nyob ntawm ntug dej Kebas, zoo li muaj ib daig cua daj cua dub tuaj ntawm sab qaum teb tuaj, ‘ib tauv huab loj, thiab ib qho hluav taws uas qhwv nws tus kheej, thiab muaj ib qho kaj ci nyob ib ncig ntawm nws, thiab tawm hauv nruab nrab muaj yam zoo li xim daj li kub.’ Muaj ntau lub log uas txawv txawv heev, sib txuam hla ib leeg, raug txav los ntawm plaub tug tsiaj uas muaj sia. Nyob siab dua tag nrho tej no yog ‘yam zoo li ib lub zwm txwv, zoo li lub ntsej muag ntawm ib lub pob zeb xiav uas hu ua sapphire: thiab saum yam zoo li lub zwm txwv ntawd muaj yam zoo li tus ntsej muag ntawm ib tug neeg nyob saum nws.’ ‘Hos yam zoo li cov tsiaj uas muaj sia ntawd, lawv qhov tsos zoo li tej thee hluav taws cig, thiab zoo li tej teeb: nws mus nce mus nqis nyob hauv cov tsiaj uas muaj sia; thiab hluav taws ntawd ci ntsa iab, thiab tawm hauv hluav taws ntawd muaj xob laim tawm tuaj.’ ‘Thiab nyob hauv cov cherubis muaj qhov zoo li daim duab ntawm tibneeg txhais tes nyob hauv qab lawv tej tis.’”

> “There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.

> “Muaj tej log nyob hauv tej log, raug teem ua ke nyob rau hauv ib txoj kev nyuaj heev ua luaj uas thaum xub thawj saib, lawv tshwm rau Exekees pom tias txhua yam puav leej ntxhov tag. Tiamsis thaum lawv txav mus, nws yog nrog kev raug tseeb zoo nkauj thiab nyob rau hauv kev sib raug zoo uas zoo kawg nkaus. Cov tsiaj saum ntuj ceeb tsheej yog cov thawb cov log no mus, thiab saum txhua yam ntawd, nyob rau saum lub zwm txwv ci ntsa iab uas yog xiav nplaum, yog Tus Nyob Mus Ib Txhis; hos nyob ib ncig ntawm lub zwm txwv yog tus duab zaj sawv puag ncig, uas yog lub cim ntawm txoj kev hlub tshua thiab txoj kev hlub. Vim raug lub hwjchim ntawm qhov ci ntsa iab txaus ntshai ntawm zaj xwm ntawd kov yeej, Exekees txawm poob ntsej muag rau hauv av, thaum ib lub suab txib nws kom sawv thiab mloog Yehauvas lo lus. Ces thiaj muab ib lo lus ceeb toom rau nws rau cov Yixayee.” Testimonies, 751.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.

> Xyoo uas vajntxwv Uxiyas tuag lawm, kuv kuj pom tus Tswv zaum saum lub zwm txwv, siab thiab raug tsa nto, thiab nws daim tsho ntev puv nkaus lub tuam tsev. Saum nws muaj cov serafis sawv; txhua tus nyias muaj rau tis; ob tis nws npog nws lub ntsej muag, ob tis nws npog nws ob txhais ko taw, thiab ob tis nws ya. Ib tug hu rau ib tug, hais tias, Dawb huv, dawb huv, dawb huv, yog tus Tswv uas kav txhua pab tub rog; tag nrho lub ntiajteb puv nkaus nws lub hwjchim ci ntsa iab. Thiab cov ncej qhov rooj txav hlo vim lub suab ntawm tus uas hu, thiab lub tsev puv nkaus pa taws. Ces kuv hais tias, Kev puas tsuaj rau kuv! rau qhov kuv piam lawm; vim kuv yog ib tug neeg uas daim di ncauj tsis huv, thiab kuv nyob hauv nruab nrab ib haiv neeg uas daim di ncauj tsis huv: rau qhov kuv ob lub qhov muag tau pom tus Vajntxwv, tus Tswv uas kav txhua pab tub rog. Ces ib tug ntawm cov serafis ya los cuag kuv, nqa ib lub thee kub nyob hauv nws txhais tes, uas nws tau siv rab ciaj los de tawm ntawm lub thaj: thiab nws muab tso rau saum kuv lub qhov ncauj, thiab hais tias, Saib seb, qhov no tau kov koj daim di ncauj lawm; thiab koj txoj kev tsis ncaj raug muab tshem mus lawm, thiab koj txoj kev txhaum raug ntxuav kom dawb huv lawm. Kuv kuj hnov tus Tswv lub suab, hais tias, Kuv yuav txib leejtwg mus, thiab leejtwg yuav mus rau peb? Ces kuv hais tias, Kuv nyob ntawm no; txib kuv mus. Yaxayas 6:1–8.

> “This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

> “Lub zeem muag no tau muab rau Exekees thaum nws lub siab puv npo nrog tej kev ntshai tsaus ntuj nti txog yam yuav los. Nws pom lub tebchaws ntawm nws tej yawg koob pw qhuav qhawv nti nyob ua toj ua rau. Lub nroog uas ib zaug puv npo neeg coob coob twb tsis muaj neeg nyob lawm. Lub suab luag ntxhi thiab zaj nkauj qhuas twb tsis hnov lawm hauv nws tej phab ntsa. Tus cev Vajtswv lus nws tus kheej kuj yog ib tug qhua txawv tebchaws nyob hauv ib thaj av txawv, qhov chaw uas kev ntshaw hwjchim uas tsis muaj ciam teb thiab kev lim hiam phem qus kav siab tshaj plaws. Tej uas nws pom thiab hnov txog tibneeg txoj kev quab yuam thiab kev tsis ncaj ua rau nws tus ntsuj plig ntxhov siab, thiab nws quaj ntsuag iab kawg nruab hnub thiab hmo ntuj. Tiamsis tej cim uas zoo kawg uas tau muab tso qhia rau ntawm nws xub ntiag ntawm ntug dej Kebas qhia tawm txog ib lub hwjchim kav tswj uas loj dua thiab muaj zog dua li cov thawj kav hauv ntiajteb. Saum cov vajntxwv khav theeb thiab lim hiam ntawm Assiriya thiab Npanpiloos no, Vajtswv uas muaj kev hlub tshua thiab qhov tseeb tau nyob saum lub zwm txwv.”

> “The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

> “Cov kev nyuab uas zoo li cov log uas tau tshwm rau tus yaj saub pom tias cuam tshuam nyob hauv qhov kev ntxhov siab loj ntawd, yeej nyob hauv txoj kev coj ntawm ib txhais tes uas tsis muaj ciam. Vajtswv tus Ntsuj Plig, uas tau tshwm rau nws pom tias tab tom txav thiab coj cov log no, tau coj kev sib haum xeeb tawm hauv kev ntxhov siab; yog li ntawd, tag nrho lub ntiaj teb yeej nyob hauv Nws txoj kev tswj kav. Muaj ntau txhiab vam txhiab leej uas tau raug tsa kom muaj hwjchim ci ntsa iab, npaj txhij rau Nws lo lus kom hla dhau lub hwjchim thiab txoj kev npaj ntawm cov neeg phem, thiab coj qhov zoo los rau Nws cov neeg ncaj ncees.”

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

> Ib yam li ntawd thiab, thaum Vajtswv yuav qhib rau Yauhas tus uas Nws hlub zaj keeb kwm ntawm pawg ntseeg rau tiam tom ntej no, Nws tau pub ib lo lus cog ruaj rau nws txog tus Cawmseej txoj kev txaus siab thiab kev saib xyuas Nws haiv neeg, los ntawm kev tshwm rau nws pom “ib tug zoo li Neeg Leej Tub,” taug kev nyob nruab nrab ntawm cov teeb txawb, uas yog lub cim rau xya pawg ntseeg. Thaum Yauhas raug qhia kom pom cov kev tawm tsam loj kawg tom kawg ntawm pawg ntseeg nrog tej hwj chim hauv ntiaj teb no, nws kuj raug tso cai kom pom txoj kev yeej kawg nkaus thiab txoj kev cawm dim ntawm cov neeg ncaj ncees. Nws pom pawg ntseeg raug coj los rau hauv kev sib ntaus uas txaus tuag nrog tus tsiaj qus thiab nws tus duab, thiab kev pe hawm tus tsiaj qus ntawd raug yuam kom ua raws, rau txim txog theem tuag. Tiamsis thaum nws ntsia dhau ntawm pa luam yeeb thiab suab nrov ntawm kev ua rog, nws pom ib pab neeg nyob saum Roob Xi‑oos nrog tus Menyuam Yaj, muaj—tsis yog lub cim ntawm tus tsiaj qus—tiamsis muaj “Leej Txiv lub npe sau rau saum lawv hauv pliaj.” Thiab dua nws tseem pom “cov uas twb tau yeej tus tsiaj qus, thiab nws tus duab, thiab nws lub cim, thiab tus lej ntawm nws lub npe, sawv saum hiav txwv iav, tuav Vajtswv cov raj” thiab hu nkauj Mauxes thiab tus Menyuam Yaj zaj nkauj.

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

> “Cov lus qhia no yog rau peb qhov txiaj ntsig. Peb yuav tsum tuav peb txoj kev ntseeg cia rau hauv Vajtswv, rau qhov tam sim no ua ntej peb muaj ib lub sijhawm uas yuav sim tibneeg tej ntsuj plig. Khetos, saum Roob Txiv Aulib, tau rov piav dua txog cov kev txiav txim txaus ntshai uas yuav los ua ntej Nws txoj kev rov los zaum ob: ‘Nej yuav hnov txog tej kev ua rog thiab tej xov xaiv txog kev ua rog.’ ‘Haiv neeg yuav sawv tawm tsam haiv neeg, thiab tebchaws tawm tsam tebchaws: thiab yuav muaj kev tshaib nqhis, kab mob kev kis, thiab av qeeg, nyob rau ntau qhov chaw. Tag nrho tej no yog qhov pib ntawm kev txom nyem.’ Txawm yog tej lus faj lem no tau txais ib feem kev ua tiav thaum Yeluxalees raug rhuav tshem, los tej no muaj kev siv ncaj qha dua rau hnub kawg.”

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> “Peb tab tom sawv ntawm lub taw rooj ntawm tej xwm txheej loj thiab hnyav dawb ceev. Zaj lus faj lem tab tom muaj tiav sai sai. Tus Tswv twb nyob ntawm qhov rooj lawm. Tsis ntev no yuav muaj ib lub sijhawm qhib los rau ntawm peb xub ntiag uas yuav ua rau txhua tus neeg ciaj sia muaj kev txaus siab thiab tshee hnyo loj kawg. Cov kev sib cav sib ceg yav tag los yuav raug tsa rov los dua; kev sib cav sib ceg tshiab kuj yuav sawv los. Cov xwm txheej uas yuav raug ua tawm hauv peb lub ntiajteb no tseem tsis tau muaj leejtwg npau suav txog li. Xatas tab tom ua hauj lwm los ntawm tibneeg tej cuab tam. Cov uas tab tom siv zog hloov Txoj Cai Lij Choj thiab nrhiav kom tau ib txoj cai yuam kom hwm hnub Sunday, tsuas paub me ntsis xwb txog yam uas yuav tshwm sim thaum kawg. Ib qho teebmeem loj twb tab tom los txog rau ntawm peb lawm.”

> “But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.

> “Tiamsis cov kwv huaj lwm ntawm Vajtswv tsis tsim nyog cia siab rau lawv tus kheej nyob rau hauv lub sijhawm kub ntxhov loj no. Hauv tej yog toog uas tau muab rau Yaxayas, rau Exekees, thiab rau Yauhas, peb pom tias ntuj ceeb tsheej txuas nrog tej xwm txheej uas tab tom muaj nyob saum npoo ntiajteb no nyob ze npaum li cas, thiab Vajtswv txoj kev saib xyuas rau cov uas ncaj ncees rau Nws loj npaum li cas. Lub ntiajteb no tsis yog tsis muaj Tus Kav. Txoj kev teem tseg ntawm tej xwm txheej uas yuav los yog nyob hauv tus Tswv txhais tes. Tus Huab Tais Ntuj Ceeb Tsheej lub meej mom muaj tej haiv neeg txoj hmoo, ib yam li tej kev txhawj xeeb ntawm Nws pawg ntseeg, nyob hauv Nws tus kheej txoj kev tuav pov hwm.

> “We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’

> “Peb cia peb tus kheej hnov txoj kev txhawj xeeb, kev nyuaj siab, thiab kev ntxhov siab ntau dhau lawm hauv tus Tswv tes haujlwm. Cov tibneeg uas muaj ciam tsis raug tso tseg kom ris lub nra ntawm lub luag haujlwm. Peb yuav tsum tso siab rau Vajtswv, ntseeg Nws, thiab mus ntxiv mus. Kev ceev faj uas tsis paub nkees ntawm cov tubtxib saum ntuj, thiab lawv txoj hauj lwm qhe uas tsis tu ncua hauv lawv txoj kev qhuab qhia uas txuas nrog cov neeg nyob hauv ntiajteb, qhia rau peb tias Vajtswv txhais tes tab tom coj lub log nyob hauv ib lub log. Tus Xibfwb uas yog Vajtswv tab tom hais rau txhua tus uas ua haujlwm hauv Nws tes haujlwm, ib yam li Nws tau hais rau Khausxes thaum ub tias: ‘Kuv tau muab zog rau koj, txawm yog koj tsis tau paub Kuv los.’”

> “In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.

> “Hauv qhov yog toog pom ntawm Exekees, Vajtswv muaj Nws txhais tes nyob hauv qab tis ntawm cov kherubim. Qhov no yog qhia Nws cov tub qhe tias yog hwjchim saum ntuj los uas pub rau lawv muaj kev vam meej. Nws yuav ua haujlwm nrog lawv yog lawv muab kev phem kev txhaum pov tseg thiab dhau los ua neeg huv hauv siab thiab hauv lub neej.

> “The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.

> “Lub teeb ci ntsa iab uas mus nyob nruab nrab ntawm cov tsiaj muaj sia nrog qhov ceev npaum li xob laim sawv cev rau qhov ceev uas txoj hauj lwm no thaum kawg yuav mus tom ntej mus txog qhov ua tiav. Tus uas tsis tsaug zog, uas tsis tseg li tab tom ua hauj lwm kom Nws tej kev npaj tiav, yeej muaj peev xwm coj Nws txoj hauj lwm loj mus tom ntej kom sib haum xeeb. Yam uas rau tej siab ntsws txwv ciaj ciam, uas raug khi cuab rau hauv tej yam ntxhov thiab nyuaj to taub, zoo li cuam tshuam thiab ntxhov, tus Tswv txhais tes yeej tuav tau kom nyob rau hauv kev txiav txim zoo tag nrho. Nws muaj peev xwm npaj tej kev thiab tej hau kev los thaiv cov hom phiaj ntawm cov neeg phem, thiab Nws yuav ua kom cov tswv yim ntawm cov uas npaj kev phem tawm tsam Nws haiv neeg poob rau hauv kev kub ntxhov.”

> “Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.

> “Cov kwv tij, tam sim no tsis yog lub sijhawm rau kev quaj ntsuag thiab kev poob siab, tsis yog lub sijhawm rau kev tso siab rau kev ua xyem xyav thiab kev tsis ntseeg. Khetos tam sim no tsis yog tus Cawm Seej nyob hauv Yauxej lub ntxa tshiab, kaw nrog ib lub pob zeb loj thiab raug muab lub foob Loos kaw cia; peb muaj tus Cawm Seej uas twb sawv hauv qhov tuag rov los lawm. Nws yog tus Vajntxwv, tus Tswv ntawm cov pab tub rog; Nws zaum nyob nruab nrab ntawm cov Kherubim; thiab nyob hauv nruab nrab ntawm kev sib ceg thiab kev kub ntxhov ntawm tej haiv neeg Nws tseem tiv thaiv Nws haiv neeg. Tus uas kav saum ntuj ceeb tsheej yog peb tus Cawm Seej. Nws ntsuas txhua txoj kev sim siab. Nws saib xyuas hluav taws cub uas yuav tsum sim txhua tus ntsuj plig. Thaum tej chaw ruaj khov ntawm cov vajntxwv yuav raug rhuav pov tseg, thaum cov xub ntawm Vajtswv txoj kev chim yuav nkaug hla Nws cov yeeb ncuab lub siab, Nws haiv neeg yuav nyob nyab xeeb hauv Nws txhais tes.” Testimonies, volume 5, 752–754.

Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.

Exekees sawv cev rau cov neeg uas tab tom raug xaiv kom nyob hauv ib puas plaub caug plaub txhiab leej, thiab kab raws kab, nws qhov kev paub hauv lub tuam tsev sib haum nrog Yaxayas thiab Yauhas qhov kev paub hauv lub tuam tsev. Tam sim no peb nyob hauv qhov kev sim ntawm lub tuam tsev, yog qhov kev sim thib ob hauv peb qhov kev sim uas muab lub cim khi rau ib puas plaub caug plaub txhiab leej. Lub sijhawm ntawd yog txoj haujlwm ntxuav kom dawb huv uas raug ua tiav los ntawm Tus Tub Txib ntawm Txoj Kev Cog Lus raws li qhov ua tiav ntawm Malakis peb. Txoj kev ntxuav kom dawb huv uas yog peb qhov kev sim ntawd, yog Malakis lub “cub” kub hnyiab “uas yuav tsum sim txhua tus ntsuj plig.” Thaum tus tim tswv thib peb tuaj txog rau hnub Kaum Hli 22, 1844, Tus Tub Txib ntawm Txoj Kev Cog Lus txawm tuaj dheev rau Nws lub tuam tsev thiab coj cov nkauj xwb uas txawj ntse hauv keeb kwm ntawd mus rau hauv Chav Dawb Huv Tshaj Plaws, kom Nws muab lub cim khi rau Nws cov neeg ncaj ncees, tiamsis cov nkauj xwb hauv keeb kwm ntawd tau ntxeev siab, thiab txog xyoo 1856 txoj kev txav Millerite ntawm Filadefias tau hloov mus ua txoj kev txav Millerite ntawm Laodikees, thiab xyoo 1863 nws tau dhau los ua pawg ntseeg Xya-hnub Adventist ntawm Laodikees.

The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.

Tus tim tswv thib peb uas los txog tam sid rau hnub tim 22 Lub Kaum Hli, 1844, tau thim nws qhov nyob ntawd tawm hauv xyoo 1863, thiab ces rov qab los rau hnub tim 11 Lub Cuaj Hli, 2001. Nees nkaum tsib xyoos tom qab no, qhov kev sim hauv lub tuam tsev uas tau raug ua piv txwv los ntawm hnub tim 22 Lub Kaum Hli, 1844, tam sim no tab tom rov muaj dua. Nees nkaum tsib yog ib lub cim yaj saub ntawm ib feem kaum ntawm ob puas tsib caug, thiab ob puas tsib caug yog ib lub cim ntawm keeb kwm uas raug sawv cev nyob rau hauv nqe kaum ib mus txog kaum tsib ntawm Daniyee kaum ib. Ob puas tsib caug, thiab nees nkaum tsib, yog ib lub log nyob hauv yog toog pom ntawm lub chaw dawb huv hauv Exekees. Nees nkaum tsib yog ib lub cim ntawm kev cais tawm ntawm cov neeg muaj tswvyim thiab cov neeg phem, raws li kev ua tiav ntawm txoj kev sim peb-theem uas raug sawv cev nyob rau hauv tes haujlwm ntawm kev ua kom huv uas raug ua tiav los ntawm Tus Tub Xa Lus ntawm Txoj Lus Cog Tseg.

Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.

Mathais nees nkaum tsib muaj peb zaj lus piv txwv, thiab txhua zaj lus piv txwv qhia txog kev cais tawm ntawm cov neeg muaj tswvyim thiab cov neeg phem nyob rau lub sijhawm ntim foob ntawm ib puas plaub caug plaub txhiab leej. Txoj kev cia siab ntawm Vajtswv haiv neeg raws li tau sawv cev hauv tshooj no yog kom lawv thiaj yuav yog ib tug nkauj xwb muaj tswvyim uas muaj roj, yog roj ntawm zaj lus ntawm lub suab quaj thaum ib tag hmo. Lawv txoj kev cia siab yog tias lawv raug txiav txim tias yog ib tug tub qhe ncaj ncees hauv lawv txoj kev saib xyuas, uas yog kev siv cov txuj ci tshwj xeeb uas tau muab rau lawv los tswj hwm nyob rau hauv lawv lub sijhawm sim siab rau tus kheej. Lawv txoj kev cia siab yog tias lawv raug txiav txim tias yog ib tug yaj ntawm Vajtswv tshav zaub, zaum ntawm Nws sab xis, thiab tsis yog ib tug tshis ntawm nws sab laug. Nees nkaum tsib yog ib lub cim ntawm kev cais tawm ntawm cov neeg muaj tswvyim thiab cov neeg phem nyob rau lub sijhawm ntim foob ntawm ib puas plaub caug plaub txhiab leej. Nees nkaum tsib yog ib lub log ntawm Exekees.

> 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 raug luag ntes mus ua qhev, thaum pib xyoo, hnub tim kaum ntawm lub hli, hauv xyoo kaum plaub tom qab lub nroog raug ntaus rhuav lawm, yeej yog tib hnub ntawd xwb uas tus Tswv txhais tes los nyob saum kuv, thiab coj kuv mus rau qhov ntawd. Exekees 40:1.

The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.

Xyoo nees nkaum tsib ntawm kev poob cev qhev raug sawv cev los ntawm hnub tim 22 Lub Kaum Hli, uas raug sawv cev los ntawm kev kaw ntawm ib lub qhov rooj hauv ib caij nyoog kev faib haujlwm cawm seej. Hnub tim 22 Lub Kaum Hli, 1844, ib lub qhov rooj tau qhib thiab ib lub qhov rooj tau kaw thaum ob pawg neeg raug cais tawm ntawm ib leeg.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Thiab rau tus tim tswv ntawm pawg ntseeg hauv Filadelefias sau hais tias; Cov no yog tej uas tus uas dawb huv hais, tus uas yog qhov tseeb hais, tus uas tuav tus yawm sij ntawm Daviv, tus uas qhib, thiab tsis muaj leejtwg kaw tau; thiab tus uas kaw, thiab tsis muaj leejtwg qhib tau; Kuv paub koj tej haujlwm: saib seb, Kuv tau tso ib lub qhov rooj qhib cia rau ntawm koj xub ntiag lawm, thiab tsis muaj leejtwg yuav kaw tau: vim koj muaj zog me ntsis, thiab koj tau ceev kuv lo lus, thiab tsis tau tsis lees kuv lub npe. Qhia Tshwm 3:7, 8.

Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.

Khetos hais rau tus timtswv ntawm lub koom txoos hauv Philadelphia tias Nws paub lawv tej haujlwm, thiab tias Nws tau muab ib lub qhov rooj qhib cia rau ntawm lub koom txoos hauv Philadelphia. Lub qhov rooj ntawd raug qhib los ntawm “yawm sij ntawm Daviv,” uas yog yawm sij uas raug muab tso rau saum Eliakim.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.

> Thiab nyob rau hnub ntawd, kuv yuav hu kuv tus tub qhe Eli-akhee, tus tub ntawm Hilkhiyas; thiab kuv yuav muab koj lub tsho ntev rau nws hnav, thiab ntxiv dag zog rau nws nrog koj txoj siv sia, thiab kuv yuav muab koj txoj kev tswj hwm tso rau hauv nws txhais tes; thiab nws yuav ua ib tug txiv rau cov neeg nyob hauv Yeluxalees, thiab rau tsev neeg Yudas. Thiab tus yuam sij ntawm tsev neeg Dasvis kuv yuav muab tso rau saum nws xub pwg; yog li ntawd nws yuav qhib, thiab yuav tsis muaj leejtwg kaw tau; thiab nws yuav kaw, thiab yuav tsis muaj leejtwg qhib tau. Yaxayas 22:20–22.

The day that Eliakim is called, he is separated from wicked Shebna.

Hnub uas Eliakim raug hu, nws raug cais tawm ntawm tus phem Shebna.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.

> Tus Tswv Vajtswv uas kav txhua pab tub rog hais li no tias, Mus cuag tus tuav nyiaj no, yog Shebna, tus uas saib xyuas lub tsev, thiab hais tias, Koj muaj dab tsi ntawm no? thiab koj muaj leej twg ntawm no, uas koj txaug ib lub ntxa rau koj tus kheej ntawm no, ib yam li tus uas txaug ib lub ntxa rau saum qhov chaw siab, thiab txiav ib qho chaw nyob rau nws tus kheej hauv pob zeb? Saib seb, tus Tswv yuav muab koj nqa mus rau hauv txoj kev poob cev qhev uas muaj hwjchim loj, thiab nws yeej yuav npog koj. Nws yeej yuav muab koj tig thiab pov koj hnyav nreem ib yam li ib lub pob mus rau hauv ib lub tebchaws dav loj: koj yuav tuag rau ntawd, thiab cov tsheb nees ntawm koj lub yeeb koob yuav nyob ntawd ua kev txaj muag rau lub tsev ntawm koj tus tswv. Yaxayas 22:15–18.

The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.

Kev cais cov nkauj xwb uas muaj tswv yim thiab cov uas ruam, uas tau ua kom tiav zaj piv txwv txog Shebna thiab Eliakim, tau muaj tiav rau hnub Kaum Hli 22, 1844, thiab kuj muaj tiav thiab rau xyoo nees nkaum tsib ntawm Yehauyakhi cov kev poob cev qhev, uas yog hnub Kaum Hli 22, 573 BC. Hauv Exekees tshooj yim, cov neeg phem nyob hauv Adventism, uas Yeluxalees sawv cev rau lawv, raug sawv cev los ntawm nees nkaum tsib tug txivneej pe hawm lub hnub. Kev rhuav tshem Yeluxalees sawv cev rau txoj cai Hnub Caiv, uas kuj yog tus ncej cim xaus lub sijhawm muab khi rau ib puas plaub caug plaub txhiab leej. Lub sijhawm muab khi ntawd tau pib rau hnub Cuaj Hli 11, 2001, thiab Yexus yog ob qho tib si Alpha thiab Omega, yog li hnub Cuaj Hli 11, 2001 raws li qhov pib ntawm kev muab khi no qhia txog qhov kawg, ntawm txoj cai Hnub Caiv.

September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.

Lub Cuaj Hlis 11, 2001 tau raug ua piv txwv tseg los ntawm cov rooj sablaj Minneapolis xyoo 1888, vim Muam White qhia meej tias thaum cov tsev loj hauv New York poob rau 9/11, Tshwmsim 18:1–3 tau raug ua kom tiav. Lub sijhawm ntawd, ib yam li xyoo 1888, nws qhia tias tus timtswv hauv Tshwmsim kaum yim nqes los ua kom lub ntiajteb kaj lug nrog Nws lub yeeb koob. Kev ntxeev siab xyoo 1888 nws muab tso kom phim nrog kev ntxeev siab ntawm Khaula, Ndasas, thiab Anpiras, uas kuj muaj ob puas tsib caug tus neeg muaj npe nrov koom nrog hauv lawv txoj kev thim txojkev ntseeg. Ob puas tsib caug tus neeg ntxeev siab hauv kev ntxeev siab ntawm Khaula thiab nws cov phoojywg hauv keeb kwm thaum pib ntawm cov Yixayee thaum ub, tau ua piv txwv txog nees nkaum tsib tus txiv neej uas tab tom pe hawm lub hnub nyob rau thaum xaus ntawm cov Yixayee thaum ub.

Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.

Nees nkaum tsib tug thawj coj ntawm Laodicean Adventism pe hawm rau txoj cai Sunday, thiab ob puas tsib caug ntawm 9/11, nthuav qhia lub sij hawm ntawm kev muab cim ruaj nrog lub cim ntawm nees nkaum tsib, (uas yog lub cim ntawm kev cais cov neeg txawj ntse ntawm cov neeg phem) los cim qhov pib thiab qhov xaus ntawm lub sij hawm muab cim ruaj. Txawm yog ob puas tsib caug tus neeg tawm tsam nyob rau tiam Mauxes, los yog nees nkaum tsib tug txivneej hauv Exekees tshooj yim, los yog peb tug tim khawv hauv Mathais tshooj nees nkaum tsib hais txog kev cais ntawd, los yog xyoo nees nkaum tsib ntawm kev poob cev qhev hauv Exekees plaub caug; txhua yam kev tshwm sim ntawm lub cim nees nkaum tsib no sib haum nrog peb lub sijhawm ob puas tsib caug xyoo uas tau los txog lawv qhov xaus raws li 207 BC, 313 thiab 2026.

Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.

Nees nkaum tsib yog ib lub qag, hais raws li piv txwv, ntawm nees nkaum tsib uas coj txhua txoj kab ntawm nees nkaum tsib mus txog qhov zoo tiav. Nws dhau los ua ib qho ntawm tej yawm sij cev Vajtswv lus ntawm lub nceeg vaj uas tau muab rau Petus kom coj kev kaj siab los rau hauv keeb kwm zais ntawm nqe plaub caug. Twb tau raug tsim kom ruaj khov lawm ntau zaus los ntawm ntau tshaj peb tug tim khawv tias nqe kaum mus txog kaum tsib ntawm Daniyees kaum ib sawv cev rau ib txoj kab uas npog keeb kwm txij xyoo 1989 mus txog rau txoj cai Hnub Caiv, uas yog keeb kwm zais ntawm nqe plaub caug. Tus tsov ntxhuav ntawm xeem Yudas tam sim no tab tom qhib cov log ntawm Exekees thaum Nws qhib keeb kwm zais uas yuav ua kom tiav cov lus ntawm Kev Quaj Thaum Ib Tag Hmo ntawm cov hnub kawg.

In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.

Hauv hauv cov ntawv tom ntej no peb yuav txuas ntxiv txheeb xyuas Exekees tej log uas sawv cev rau txoj kev sib koom tes nyuaj ntawm tibneeg nyob rau hnub kawg. Exekees tshooj ib, uas nyob thaum pib ntawm tsab ntawv no, nrog rau nqe lus uas nrog tuaj ntawm Testimonies, ntim tsib, uas tau muab los hais tseg, yuav yog peb lub ntsiab chaw siv los ua chaw xa mus txuas ntxiv thaum peb taug mus hauv cov ntawv no. Thaum cov log raug muab tso rau hauv lawv qhov chaw uas tsim nyog, thiab nrog lawv txoj kev sib tshuam uas tsim nyog nrog lwm cov log hauv keeb kwm cev Vajtswv lus, peb yuav qhia kom pom tias peb puas cuaj caum ib xyoos thiab kaum tsib hnub uas tau txhawb nqa tus tim tswv thawj rau hnub tim 11 lub Yim Hli, 1840, kuj raug Exekees sawv cev ua peb puas cuaj caum xyoo, txuas nrog ib xyoos thiab ib nrab ntawm kev raug ncig vauv Yeluxalees; thiab tias kev tuaj txog ntawm qhov kaj cev Vajtswv lus no qhia txog kev tsa lub chij siab ntawm ib puas plaub caug plaub txhiab leej.

July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.

Lub Xya hli ntuj 27, 1299 mus txog 1337 sawv cev rau peb caug yim xyoo thaum pib ntawm ib puas tsib caug xyoo (tsib hlis) hauv Tshwmsim cuaj, nqe kaum. Qhov ib puas tsib caug xyoo ntawd txuas nrog peb puas cuaj caum ib xyoos thiab kaum tsib hnub hauv nqe kaum tsib. Yog li ntawd, qhov pib ntawm ob lub sijhawm ntawd ua ib txoj kab lus faj lem uas tau xaus rau hauv kev ua tiav ntawm Yauxiyas Litch qhov kev twv ua ntej xyoo 1838 thiab 1840, thiab cim tseg txog kev sawv los thiab kev txais hwjchim ntawm txoj kev txav Millerite. Keeb kwm ntawd thaum pib ntawm Adventism cim tseg txog kev sawv los ntawm ib puas plaub caug plaub txhiab leej ua ib lub chij ua cim ua ntej txoj cai Sunday. Yog li ntawd, Exekees peb puas cuaj caum xyoo, thiab ib phaus tsib xyoos (1.5) ntawm kev raug kaw lub nroog Yeluxalees, cim tseg txog qhov kawg ntawm txoj kab lus faj lem uas tau pib xyoo 1299.

It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.

Nws yuav muaj nqis tsim nyog los xav txog nqe lus ntawd hauv *Testimonies*, phau tsib, ua ntej mus txog rau tsab ntawv txuas ntxiv.

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