In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.

Hauv cov tshooj lus dhau los no peb tau siv sijhawm los txheeb xyuas cov yam ntxwv cev Vajtswv lus ntawm qhov kev sim siab thib ob hauv peb qhov kev sim siab uas peb tug tim tswv sawv cev. Ib tug tim tswv sawv cev rau ib qho kev sim siab tshwj xeeb, thiab qhov kev sim siab thib ob raug sawv cev ua ib qho kev sim siab pom tau ntawm qhov muag. Peb tau txheeb xyuas tag nrho peb tug tim tswv lawm, thiab lawv cov kev sim siab raws li txhua tus sawv cev kuj raug txheeb xyuas nyob hauv Daniyee tshooj ib thiab, qhov chaw uas qhov kev sim siab thib ob hauv peb qhov kev sim siab ntawd raug tsa los ntawm qhov pom ntawm Daniyee thiab peb tug neeg tsim nyog tom qab lawv tau noj zaub mov noj tsis muaj nqaij, tsis yog zaub mov noj ntawm Npanpiloo. Ib qho ntxiv uas yog yam ntxwv ntawm qhov kev sim siab thib ob yog tias feem ntau nws raug sawv cev los ntawm ib daim duab sawv cev txog kev sib koom ua ke ntawm Lub Koom Txoos thiab Lub Xeev.

All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.

Peb tus tim tswv thiab lawv tej kev sim raws li lawv nyias feem tau raug qhia meej nyob rau hauv kev poob ntawm Nimrod tus Babel hauv Chiv Keeb tshooj kaum ib. Peb txoj kev sim ntawd raug sawv cev nyob ntawd los ntawm peb zaug uas siv lo lus hais tias “mus los” hauv nqe peb, plaub, thiab xya. Lo lus hais zaum ob tias “mus los,” hauv nqe plaub, cim tseg txoj kev sim ntawm tus tim tswv thib ob.

And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

Ces lawv hais tias, “Los mus, cia peb txhim tsa ib lub nroog rau peb thiab ib lub pej thuam, uas nws lub ncov yuav nce mus txog saum ntuj; thiab cia peb ua ib lub npe rau peb, tsam peb yuav tawg tas mus thoob plaws lub ntsej muag ntawm tag nrho lub ntiajteb.” Chivkeeb 11:4.

A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.

Ib lub nroog sawv cev rau ib lub xeev, thiab ib lub pej thuam sawv cev rau ib lub koom txoos. Lawv kuj ntshaw ib yam cwj pwm tshwj xeeb, raws li tau sawv cev nyob rau hauv lawv txoj kev xav ua kom muaj npe rau lawv tus kheej. Hauv txoj kev sim siab thib ob, cwj pwm feem ntau raug nthuav tawm, thiab qhov no yog ua li ntawd los ntawm kev sib piv nrog ib yam cwj pwm uas nyob txawv txav rau nws, raws li tau sawv cev los ntawm Kha-ees thiab Anpee, cov nkauj xwb muaj tswvyim thiab cov nkauj xwb ruam, lossis hauv Daniyee txoj kev sim siab thib ob nyob rau hauv qhov pom ntawm lub cev nqaij daim tawv ntawm cov uas noj Babylon tej zaub mov, txawv ntawm cov uas noj zaub xwb.

Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 2:12–15.

Thov sim koj cov tub qhe kaum hnub, kuv thov koj; thiab cia lawv muab zaub mov rau peb noj, thiab dej rau peb haus. Ces cia saib peb lub ntsej muag nyob ntawm koj xub ntiag, thiab lub ntsej muag ntawm cov tub hluas uas noj feem ntawm vajntxwv tej zaub mov: thiab raws li koj pom, cia li ua rau koj cov tub qhe. Yog li ntawd nws thiaj pom zoo rau lawv hauv zaj no, thiab sim lawv kaum hnub. Thiab thaum kawg ntawm kaum hnub, lawv lub ntsej muag zoo dua thiab cev nqaij daim tawv puv npo dua li tag nrho cov tub hluas uas tau noj feem ntawm vajntxwv tej zaub mov. Daniel 2:12–15.

In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.

Hauv keeb kwm ntawm cov Millerite, txoj kev sim siab ntawm tus timtswv thib ob tau nthuav tawm ob pawg neeg pe hawm. Pawg uas swb txoj kev sim siab ntawd tau los ua cov ntxhais ntawm Loos, hos lwm pawg yog cov ncaj ncees uas tseem txuas ntxiv taug raws txoj kev kaj uas tab tom nce mus. Cov ntxhais ntawm Loos qhia tawm tus qauv yaj saub uas zoo ib yam li leej niam, thiab leej niam uas lawv tau los ua nws cov ntxhais ntawd raug txheeb tias yog leej niam ntawm cov pojniam deev luag txiv. Hauv txoj kev yaj saub, tus pojniam deev luag txiv yog ib pawg ntseeg uas nkag mus rau hauv ib txoj kev sib raug zoo nrog lub xeev, ib yam li tus duab ntawm lub hwj chim papacy.

The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.

Tus thawj ntawm peb tug tim tswv hauv Tshwmsim tshooj kaum plaub, muaj tag nrho peb qhov kev sim ntawm txhua tus ntawm peb tug tim tswv, ib yam li Daniyees tshooj ib. Hauv Daniyees kaum ob kuj qhia meej txog txoj kev sim peb kauj ruam no thiab, yog li txoj kev sim peb kauj ruam no nyob rau hauv ob qho tib si qhov pib thiab qhov xaus ntawm phau Daniyees.

Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

Coob leej coob yuav raug ntxuav kom huv, thiab ua kom dawb, thiab raug sim; tiam sis cov neeg phem yuav ua phem mus li: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiam sis cov neeg txawj ntse yuav to taub. Daniel 12:10.

The first test in verse ten is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse ten is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.

Qhov kev sim thawj zaug hauv nqe kaum yog txoj kev ua kom dawb huv uas tshwm sim hauv lub tshav puam ntawm lub tuam tsev dawb huv, qhov chaw uas tus menyuam yaj raug tua thiab txoj kev ncaj ncees raug suav rau tus neeg txhaum. Qhov kev sim thib ob hauv nqe kaum yog kom raug ua kom dawb, uas raug sawv cev los ntawm Chaw Dawb Huv hauv lub tuam tsev dawb huv, uas sawv cev rau thaum txoj kev dawb huv raug pub rau tus ntseeg. Qhov theem thib peb yog kom raug sim, uas sawv cev rau txoj kev txiav txim hauv Chaw Dawb Huv Tshaj Plaws uas Vajtswv haiv neeg raug muab khi cim, thiab txoj kev tau koob meej raug ua kom tiav. Ob pab neeg pe hawm raug sawv cev los ntawm cov neeg phem uas tsis to taub, thiab cov neeg txawj ntse uas to taub.

The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.

Qhov kev sim siab thib ob, uas raug sawv cev ntau zaus hauv Vajlugkub dawb huv, sawv cev rau ib txoj kev sim siab uas pom tau ntawm qhov muag, qhov uas ob pab neeg pe hawm raug muab nthuav tawm, thiab kev sib koom ua ke ntawm Lub Koom Txoos thiab Lub Xeev raug ua cim qhia. Ib yam tseem ceeb ib yam li ntawd thiab yog tias ib yam ntxwv ntawm txoj kev sim siab thib ob yog tias nws los ua ntej txoj kev sim siab thib peb, thiab txoj kev sim siab thib peb sawv cev rau kev txiav txim. Txawm li ntawd los, muaj ib qho lus ceeb toom tseem ceeb hais txog kev txiav txim ntawm txoj kev sim siab thib peb, rau qhov txhua txoj kev sim siab hauv peb txoj kev sim siab ntawd puav leej muaj kev txiav txim nrog, tab sis ob txoj kev sim siab thawj zaug raug muab tso rau hauv ib zaj keeb kwm uas kev loj hlob ntawm tus cwj pwm tseem muaj peev xwm tshwm sim tau. Txoj kev sim siab thib peb txawv, vim tias nws yog ib txoj kev sim siab yaj saub uas ntsuas qhia qhov tseeb, uas tsuas yog txheeb qhia tias koj twb dhau los ua tus tswv cuab ntawm pab neeg pe hawm twg lawm hauv ob theem ua ntej ntawm txoj kev xeem sim siab ntawd.

In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.

Nyob rau lub sij hawm muab lub cim foob rau ib puas plaub caug plaub txhiab leej, uas tau pib rau lub Cuaj Hlis 11, 2001, thiab xaus rau thaum txoj cai Hnub Caiv xya hauv Tebchaws Meskas, muaj peb qhov kev sim siab. Qhov kev sim siab thawj yog thaum tus tim tswv nqis los rau lub Cuaj Hlis 11, 2001, thiab raws li kev sib haum nrog tus tim tswv uas tau nqis los hauv keeb kwm Millerite rau lub Yim Hlis 11, 1840, ces qhov kev sim siab ntawd yog ib qho kev sim siab hais txog kev noj haus. Hauv Daniyees tshooj ib, qhov kev sim siab thawj yog thaum Daniyees tau txiav txim rau hauv nws lub siab tias yuav tsis noj vajntxwv tej zaub mov. Thaum Vaj Ntsuj Plig Dawb Huv nqis los thaum Khetos ua kevcai raus dej, thiab tom qab ntawd Nws yoo mov tau plaub caug hnub, Nws qhov kev sim siab thawj yog kev noj haus.

The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.

Qhov kev sim siab thib peb thiab yog qhov kawg hauv lub sij hawm muab lub cim rau ib puas plaub caug plaub txhiab leej yog txoj cai Hnub Sunday. Thaum ntawd txhua tus uas muaj kev to taub txog tej kev thov cai ntawm Hnub Xanpataus hnub xya, thiab xaiv pe hawm rau hnub ntawm lub hnub, yuav txais lub cim ntawm tus tsiaj qus, thiab lawv yuav ploj mus mus ib txhis. Tom qab peb xyoos, hauv Daniyees tshooj ib, Daniyees thiab peb tug neeg tsim txiaj raug coj los cuag Nenpukhanexas (ib lub cim sawv cev rau txoj cai Hnub Sunday), kom raug txiav txim raws li lawv txoj kev cob qhia hauv peb xyoos dhau los. Thaum Leej Txiv thiab Leej Tub nqes mus hauv Nimlooj zaj dab neeg ntawm kev ntxeev siab ntawm qhov thib peb “mus mus,” yog kom ua rau lawv tej lus ntxhov thiab ua kom lawv tawg khiav mus nyob txawv teb chaws; kev sim siab thib peb yog qhov kev kuaj uas cais ob pawg ntawd tawm ntawm nhau mus ib txhis.

“Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.

“Ob zaj lus piv txwv hais txog nroj txhav thiab lub vas ntes ntses ob qho tib si qhia meej tias yeej tsis muaj ib lub sij hawm uas txhua tus neeg phem yuav tig los cuag Vajtswv. Cov nplej thiab cov nroj txhav loj hlob ua ke mus txog rau lub caij sau qoob loo. Cov ntses zoo thiab cov ntses phem raug rub los ua ke los txog ntug dej kom muaj kev cais tawm zaum kawg.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Tsis tas li ntawd, cov lus piv txwv no qhia tias yuav tsis muaj sij hawm sim neej ntxiv tom qab txoj kev txiav txim. Thaum txoj hauj lwm ntawm txoj moo zoo tiav lawm, tam sim ntawd txoj kev cais tawm ntawm cov neeg zoo thiab cov neeg phem yuav raws los, thiab txoj hmoo ntawm txhua pab neeg yuav raug txiav tseg mus ib txhis.” Christ’s Object Lessons, 123.

The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.

Lub sijhawm uas muab lub cim ntim rau ib puas plaub caug plaub txhiab leej xaus rau thaum txoj cai Hnub Caiv yuav los sai sai, thiab nyob nruab nrab ntawm qhov kev sim thib peb ntawd, thiab qhov kev sim thawj uas los txog rau lub Cuaj Hlis 11, 2001, qhov kev sim thib ob raug coj los rau saum Laodicean Adventism. Tsis muaj “sijhawm sim ntxiv tom qab kev txiav txim,” rau qhov txoj hauj lwm ntawm txoj moo zoo thaum ntawd twb ua tiav lawm rau ib puas plaub caug plaub txhiab leej.

Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.

Muam Dawb qhia nyob rau ntau qhov chaw tias yog peb tsis dhau thawj zaug kev sim, ces peb yuav tsis muaj peev xwm dhau qhov kev sim zaum ob; thiab yog tsis dhau qhov kev sim zaum ob ntawd kom tiav, peb yuav nthuav tawm peb txoj kev swb ntawm qhov kev sim zaum peb, uas yog qhov kev sim txheeb kawg.

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

“Kuv raug taw rov qab mus rau txoj kev tshaj tawm txog thawj zaug uas Khetos los. Yauhas raug txib tuaj nyob hauv Eliyas tus ntsuj plig thiab hwj chim kom npaj Yexus txoj kev. Cov uas tsis lees txais Yauhas zaj lus tim khawv tsis tau txais txiaj ntsig los ntawm Yexus tej lus qhuab qhia. Lawv txoj kev tawm tsam rau txoj xov uas tau hais ua ntej txog Nws txoj kev los tau muab lawv tso rau hauv ib qho chaw uas lawv tsis muaj peev xwm txais tau yooj yim cov pov thawj uas muaj zog tshaj plaws tias Nws yog tus Mexiyas. Xatas coj cov uas tsis lees txais Yauhas txoj xov mus ntxiv kom deb dua qub, kom lawv tsis lees txais thiab muab Khetos ntsia saum ntoo khaub lig. Los ntawm kev ua li no lawv tau muab lawv tus kheej tso rau hauv ib qho chaw uas lawv tsis muaj peev xwm txais tau txoj koob hmoov nyob rau hnub Peetekos, uas yuav tau qhia lawv txoj kev nkag mus rau hauv lub tuam tsev saum ntuj ceeb tsheej. Qhov ntaub thaiv hauv lub tuam tsev raug dua ntuag ua pov thawj tias cov Yudais tej kev txi thiab tej kab ke yuav tsis raug txais ntxiv lawm. Tus Kev Txiv Loj kawg nkaus twb raug muab fij lawm thiab twb raug lees txais lawm, thiab tus Vaj Ntsuj Plig Dawb Huv uas nqes los rau hnub Peetekos tau coj cov thwjtim lub siab tawm ntawm lub tuam tsev hauv ntiajteb mus rau lub tuam tsev saum ntuj ceeb tsheej, qhov uas Yexus tau nkag mus los ntawm Nws tus kheej cov ntshav, kom nchuav rau saum Nws cov thwjtim tej txiaj ntsig ntawm Nws txoj kev theej txhoj. Tiamsis cov Yudais raug tso tseg rau hauv kev tsaus ntuj tag nrho. Lawv poob tag nrho txhua txoj kev kaj uas lawv yuav tau muaj txog txoj kev cawm seej, thiab tseem tso siab rau lawv tej kev txi thiab tej khoom fij uas tsis muaj nqis lawm. Lub tuam tsev saum ntuj ceeb tsheej twb los hloov lub tuam tsev hauv ntiajteb lawm los xij, lawv tseem tsis paub txog qhov kev hloov ntawd. Vim li ntawd lawv thiaj tsis muaj peev xwm tau txais txiaj ntsig los ntawm Khetos txoj haujlwm ua tus nruab nrab hauv qhov chaw dawb huv.

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

“Coob leej coob ntshai kawg rau txoj kev uas cov Yudais taug hauv kev tsis lees txais thiab muab Khetos ntsia saum ntoo khaub lig; thiab thaum lawv nyeem zaj keeb kwm hais txog kev tsim txom Nws uas txaj muag heev, lawv xav tias lawv hlub Nws, thiab yuav tsis tau tsis lees Nws ib yam li Petus tau ua, lossis muab Nws ntsia saum ntoo khaub lig ib yam li cov Yudais tau ua. Tiamsis Vajtswv, tus uas nyeem tau txhua tus neeg lub siab, tau coj txoj kev hlub ntawd rau Yexus uas lawv tau hais tias lawv muaj los mus raug sim. Tag nrho ntuj ceeb tsheej tau saib nrog txoj kev txaus siab tob kawg rau txoj kev uas thawj tus tim tswv txoj xov raug txais. Tiamsis coob leej uas hais tias lawv hlub Yexus, thiab uas ntws kua muag thaum lawv nyeem zaj dab neeg txog tus ntoo khaub lig, tau thuam txoj xov zoo txog Nws txoj kev yuav los. Hloov chaw uas yuav txais txoj xov ntawd nrog kev zoo siab, lawv tshaj tawm tias nws yog ib qho kev dag ntxias. Lawv ntxub cov uas hlub Nws txoj kev tshwm sim thiab kaw lawv tawm hauv tej pawg ntseeg. Cov uas tsis lees txais thawj txoj xov tsis tuaj yeem tau txiaj ntsig los ntawm txoj xov thib ob; thiab lawv kuj tsis tau txiaj ntsig los ntawm lub suab quaj thaum ib tag hmo, uas yog los npaj lawv kom lawv tau nkag nrog Yexus los ntawm txoj kev ntseeg mus rau hauv qhov chaw Dawb Huv Tshaj Plaws ntawm lub chaw dawb huv saum ntuj ceeb tsheej. Thiab los ntawm qhov uas lawv tsis lees txais ob txoj xov ua ntej ntawd, lawv tau ua rau lawv txoj kev to taub tsaus ntuj nti heev ua luaj li hais tias lawv tsis pom ib qho pom kev hauv tus tim tswv thib peb txoj xov, uas qhia txoj kev nkag mus rau hauv qhov chaw Dawb Huv Tshaj Plaws. Kuv pom tias ib yam li cov Yudais tau muab Yexus ntsia saum ntoo khaub lig, cov pawg ntseeg uas tsuas muaj npe xwb kuj tau muab tej xov no ntsia saum ntoo khaub lig thiab, yog li ntawd lawv thiaj tsis muaj kev paub txog txoj kev mus rau hauv qhov chaw Dawb Huv Tshaj Plaws, thiab lawv tsis tuaj yeem tau txiaj ntsig los ntawm Yexus txoj kev thov sawv cev nyob ntawd. Ib yam li cov Yudais, uas tau nqa lawv tej kev fij uas tsis muaj nqis los, lawv kuj nqa lawv tej lus thov uas tsis muaj nqis mus rau chav uas Yexus twb tawm ntawm lawm; thiab Xatas, zoo siab rau qhov kev dag ntxias ntawd, txais ib tug cwj pwm kev ntseeg, thiab coj cov neeg uas hais tias yog Khixatia no lub siab ntsws mus cuag nws tus kheej, ua haujlwm nrog nws lub hwj chim, nws tej cim, thiab tej txuj ci cuav dag, kom khi lawv ruaj rau hauv nws lub ntxiab.” Early Writings, 259–261.

If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.

Yog tias peb tsis kam lees txais zaj lus ceeb toom uas lub Cuaj Hlis 11, 2001 sawv cev, ces thaum txoj cai Hnub Caiv los txog, peb yeej yuav lees txais nws, yog hais tias peb tseem muaj sia nyob. Vim li ntawd, txoj kev sim siab uas peb txiav txim peb txoj hmoo mus ib txhis, thiab txoj kev sim siab uas peb yuav tsum dhau ua ntej peb raug muab kaw ruaj thaum txog txoj cai Hnub Caiv, uas yog txoj kev sim siab peb yuav tsum dhau ua ntej lub sijhawm kev khuv leej kaw, yog txoj kev sim siab thib ob, thiab ntawd yog txoj kev sim siab ntawm tus duab ntawm tsiaj nyaum.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

“Tus Tswv tau qhia rau kuv kom meej tias tus mlom ntawm tus tsiaj nyaum yuav raug tsim los ua ntej lub sij hawm sim siab kaw; rau qhov qhov no yuav yog txoj kev sim siab loj rau Vajtswv haiv neeg, uas los ntawm nws lawv txoj hmoo nyob mus ib txhis yuav raug txiav txim. Koj txoj hauj lwm sawv yog ib pawg kev tsis sib haum xeeb sib xyaw ntxhov tas li uas tsuas muaj ob peb leej xwb thiaj yuav raug ntxias.”

“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

“Hauv Phau Ntawv Qhia Tshwm Tshwm 13, zaj lus no raug nthuav tawm meej lawm; [Qhia Tshwm Tshwm 13:11–17, hais tseg].”

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

“Qhov no yog txoj kev sim uas Vajtswv haiv neeg yuav tsum muaj ua ntej lawv raug muab khi ua cim. Txhua tus uas tau ua pov thawj txog lawv txoj kev ncaj ncees rau Vajtswv los ntawm kev ua raws li Nws txoj kev cai, thiab tsis kam lees txais ib hnub Xanpataus cuav, yuav sawv nyob hauv tus chij ntawm tus Tswv Vajtswv Yehauvas, thiab yuav txais tau lub cim khi ntawm Vajtswv uas muaj sia nyob. Cov uas tso tseg qhov tseeb uas muaj keeb kwm saum ntuj ceeb tsheej thiab lees txais hnub Xanpataus Hnub Caiv, yuav txais tau lub cim ntawm tus tsiaj qus.” Manuscript Releases, volume 15, 15.

The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.

Qhov kev sim thib ob hauv lub sij hawm raug muab khi ntawm ib puas plaub caug plaub txhiab yog ib qho kev sim pom raws li yaj saub. Nws yuav tsum kom paub txog txoj kev tsim tsa ntawm daim duab ntawm tus tsiaj qus nyob hauv Tebchaws Meskas, thiab qhov kev sim ntawd tsuas yog yuav raug nthuav tawm tau los ntawm Vajtswv Txojlus yaj saub xwb. Tsis tas li ntawd xwb, Vajtswv Txojlus yaj saub tsuas yog yuav raug to taub los ntawm cov uas xaiv noj txoj xov ntawm nag lig, uas raug sawv cev ua txoj kev ua raws li kab saum kab. Yog peb tsis kam noj txoj xov uas nyob hauv tes ntawm tus tim tswv muaj hwjchim hauv Tshwmsim kaum yim thaum nws nqes los, peb yuav tsis muaj peev xwm paub txog txoj kev tsim tsa ntawm daim duab ntawm tus tsiaj qus.

In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.

Yuav kom noj tau txoj xov uas nyob hauv tus tim tswv txhais tes, nws yuav tsum kom tus kawm txog tej yaj saub pom tau tias tus tim tswv muaj ib txoj xov nyob hauv nws txhais tes. Thaum tus tim tswv muaj hwj chim hauv Tshwmsim kaum yim nqes los, nqe vaj lug kub ntawd tsis qhia tias muaj ib yam dab tsi nyob hauv nws txhais tes, tiam sis txoj kev qhuab qhia kab txuas kab tsa tau los ntawm ntau tug tim khawv tias ib txwm muaj ib txoj xov nyob hauv txhais tes ntawm cov tim tswv uas nqes los. Cov uas tsis lees txais txoj kev qhuab qhia kab txuas kab, lawv dig muag rau txoj xov uas muab pov thawj tias daim duab ntawm tus tsiaj qus tab tom raug tsim nyob hauv Tebchaws Meskas. Qhov no yuav tsum raug lees paub, rau qhov peb txoj hmoo nyob mus ib txhis yog raws li kev lees paub qhov tseeb no. Kab txuas kab, Muam White qhia tias cov yam ntxwv yaj saub ntawm thawj tus tim tswv yog tib yam li cov yam ntxwv ntawm tus tim tswv muaj hwj chim hauv Tshwmsim tshooj kaum yim.

“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.

“Kuv tau raug qhia txog qhov kev txaus siab uas tag nrho saum ntuj ceeb tsheej tau muaj rau txoj hauj lwm uas tab tom ua nyob saum npoo av. Yexus tau txib ib tug tim tswv muaj hwj chim loj nqes los ceeb toom rau cov neeg nyob hauv ntiaj teb kom npaj txhij rau Nws txoj kev rov tshwm sim zaum ob. Thaum tus tim tswv tawm hauv Yexus lub xub ntiag nyob saum ntuj ceeb tsheej los, muaj ib qho kaj heev kawg nkaus thiab muaj hwjchim ci ntsa iab mus ua ntej nws. Kuv tau raug qhia tias nws tes dej num yog los ua kom lub ntiaj teb kaj los ntawm nws lub hwjchim ci ntsa iab thiab ceeb toom tib neeg txog Vajtswv txoj kev chim uas yuav los txog. Muaj neeg coob coob tau txais qhov kaj ntawd. Qee leej ntawm cov no zoo li muaj lub siab hnyav thiab xyuam xim heev, hos lwm tus ho muaj kev zoo siab thiab raug txhawb siab kawg. Txhua tus uas tau txais qhov kaj ntawd tau tig lawv tej ntsej muag mus rau saum ntuj thiab qhuas Vajtswv. Txawm yog nws tau ci rau sawv daws, los muaj qee leej tsuas yog los nyob hauv qab nws txoj kev ntxias xwb, tiamsis tsis tau txais nws kawg siab kawg ntsws. Muaj ntau leej puv npo kev chim loj heev. Cov xibhwb thiab cov pej xeem tau koom nrog cov neeg phem qias thiab tawm tsam ruaj nrees qhov kaj uas tus tim tswv muaj hwj chim loj tau ci tawm los. Tiamsis txhua tus uas tau txais qhov kaj ntawd tau cais lawv tus kheej tawm hauv lub ntiaj teb thiab tau sib koom ua ib txoj kev sib raug zoo ze heev nrog ib leeg.”

“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.

“Xatas thiab nws cov tim tswv tau kub siab ua hauj lwm nrhiav kev rub siab ntawm coob leej kom ntau li ntau tau kom tig ntawm qhov kaj mus. Pawg neeg uas tsis lees txais qhov kaj ntawd raug tso cia rau hauv qhov tsaus ntuj. Kuv pom tus tim tswv ntawm Vajtswv tab tom saib xyuas Nws haiv neeg uas lees hu raws Nws lub npe nrog qhov mob siab tshaj plaws, kom sau tseg tus cwj pwm uas lawv txhim tsa thaum txoj xov uas muaj keeb los saum ntuj raug nthuav rau lawv. Thiab thaum coob leej heev uas lees tias lawv hlub Yexus tig ntawm txoj xov saum ntuj nrog kev thuam, kev luag thuam, thiab kev ntxub, ib tug tim tswv uas tuav ib daim ntawv yob rau hauv nws txhais tes tau sau cia daim ntaub ntawv txaj muag ntawd. Tag nrho saum ntuj ceeb tsheej puv npo nrog kev chim siab vim Yexus raug saib tsis taus li no los ntawm cov uas lees tias yog Nws cov thwjtim.” Early Writings, 245, 246.

In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”

Hauv hauv nqe ntawd, tus timtswv thawj hauv Tshwm Sim tshooj kaum plaub tau “txib” “kom nqes los ceeb toom cov neeg nyob hauv ntiajteb kom npaj rau Nws txoj kev rov los zaum ob,” uas yog tib tes haujlwm nkaus li tus timtswv hauv Tshwm Sim tshooj kaum yim. Tes haujlwm ntawm tus timtswv thawj yog “ua kom lub ntiajteb kaj nrig los ntawm nws lub hwjchim ci ntsa iab thiab ceeb toom tibneeg txog Vajtswv txoj kev chim uas yuav los txog,” uas ib zaug ntxiv yog tes haujlwm ntawm tus timtswv hauv tshooj kaum yim. Cov uas txais yuav txoj xov ntawd “tau qhuas Vajtswv,” hos cov uas tsis kam txais txoj xov ntawd “raug tso cia rau hauv txoj kev tsaus ntuj tag nrho.”

Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.

Daniyee thiab peb tug phooj ywg uas tsim nyog ntawd tau xaiv noj zaub mov saum ntuj ceeb tsheej, hos lwm pab neeg noj zaub mov ntawm Npanpiloo. Thaum xaus rau “kev sim uas pom tau” ntawm kaum hnub, Daniyee thiab nws cov npoj yaig tau ua kom Vajtswv tau koob meej, vim lawv lub ntsej muag pom tseeb tias puv dua thiab zoo dua cov uas noj zaub mov ntawm Npanpiloo. Zaj lus ntawm thawj tus tim tswv hauv Tshwmsim tshooj kaum plaub sawv cev rau tag nrho peb txoj kev sim no hauv nws qhov kev txheeb xyuas txog txoj moo zoo uas nyob mus ib txhis. Kev sim thawj yog kom ntshai Vajtswv, kev sim thib ob yog kom muab koob meej rau Nws, thiab kev sim thib peb yog thaum lub sij hawm txiav txim los txog. Cov uas tau txais phau ntawv me los ntawm thawj tus tim tswv txhais tes thiab tau noj nws, raws li Yauhas sawv cev tseg rau hauv tshooj kaum, tau ua kom Vajtswv tau koob meej ntawm kev sim thib ob, thiab tom qab ntawd lawv thiaj raug npaj kom nkag mus rau hauv Nebukhanexas txoj kev txiav txim. Kab dhau kab, kev sim thawj zaug rau hnub Cuaj Hlis 11, 2001, yog kom noj phau ntawv me uas nyob hauv tus tim tswv muaj hwj chim txhais tes. Txoj kev sim ntawd tau qhia los rau txoj kev sim tom ntej uas ob pab neeg pe hawm yuav tsum raug nthuav tawm ua ntej txog kev sim txheeb xyuas zaum peb thiab zaum kawg, uas tsuas yog qhia kom pom ib tug cwj pwm uas tau txais koob meej lawm, los sis ib tug cwj pwm uas puv npo nrog txoj kev tsaus ntuj.

The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.

Lub sij hawm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej yog keeb kwm txij hnub tim 11 lub Cuaj Hli, 2001 mus txog rau txoj cai Hnub Caiv uas yuav los sai hauv Tebchaws Meskas. Hauv keeb kwm ntawd, zaj lus piv txwv txog kaum tus nkauj xwb yuav raug rov ua dua thiab yuav raug ua kom tiav raws nraim li txhua lo lus. Qhov tseeb ntawd thiaj qhia meej tias keeb kwm yaj saub ntawm Habakkuk ob, kuj yuav raug rov ua dua thiab yuav raug ua kom tiav raws nraim li txhua lo lus. Nws kuj txhais hais tias lub sij hawm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej yog lub sij hawm uas txiaj ntsig ntawm txhua zaj yog toog pom yaj saub raug rov ua dua thiab raug ua kom tiav raws nraim li txhua lo lus.

Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.

Daniyee tshooj kaum ib, nqe plaub caug, tau raug qhib tawm thaum lub caij kawg rau xyoo 1989. Nqe no pib nrog lub caij kawg hauv xyoo 1798, thiab xaus los ntawm kev cim tseg lub caij kawg hauv xyoo 1989. Kab raws kab, lub caij kawg hauv xyoo 1798 sib phim nrog lub caij kawg hauv xyoo 1989. Keeb kwm ntawm nqe plaub caug, pib hauv xyoo 1798, thiab txuas mus txog rau txoj cai Hnub Caiv hauv nqe plaub caug ib, sawv cev rau keeb kwm ntawm tus tsiaj qus hauv ntiajteb (Tebchaws Asmeskas) raws li lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem. Ob tug kub ntawm tus tsiaj qus hauv ntiajteb, yog Republicanism thiab Protestantism, raug sawv cev los ntawm ob lub caij kawg ntawd.

In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”

Nyob rau lub sijhawm muab cim rau ib puas plaub caug plaub txhiab leej, lub horn Protestant yuav tsim tawm ob chav neeg pe hawm nyob rau hauv qhov kev sim siab thib ob ntawm peb qhov kev sim siab nyob rau hauv lub sijhawm ntawd. Ib chav yuav tau txhim kho tus yam ntxwv ntawm Khetos, hos lwm chav yuav tau txhim kho tus yam ntxwv ntawm tus tsiaj nyaum. Nyob rau hauv lub sijhawm ntawm qhov kev sim ntawd, lub horn Republican yuav koom nrog lub horn Protestant uas tau tig ncaim txoj kev ntseeg lawm thiab tsim ib daim duab ntawm tus tsiaj nyaum, thaum cov pawg ntseeg Protestant mam li tuav txoj kev tswj hwm tsoom fwv pej xeem. Lub sijhawm ntawd raug sawv cev los ntawm txhua zaj yog toog hauv Vajtswv Txojlus, rau qhov ntawm no yog qhov uas txhua “phau ntawv hauv phau Vajlugkub, sib ntsib thiab xaus.”

The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”

Qhov kev sim thib ob hauv zaj keeb kwm ntawd yog kev sim txog daim duab ntawm tus tsiaj qus, nyob sab hauv rau cov nkauj xwb, thiab nyob sab nraud rau cov nom tswv ntawm ob tog nom tswv uas sib tw ua yeeb ncuab. Kev sim ntawd yog txoj kev sim uas peb yuav tsum dhau “ua ntej lub sijhawm sim siab kaw” thaum txoj cai Hnub Caiv Sunday uas yuav los sai no. Kev sim ntawd yog txoj kev sim uas peb dhau “ua ntej peb raug muab cim.” Kev sim ntawd yog txoj kev sim uas “peb txoj hmoo nyob mus ib txhis yuav raug txiav txim.”

We will continue this study in the next article.

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

“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..

“Muaj dua ib tug timtswv muaj hwjchim loj uas raug txib kom nqis los rau ntiajteb. Yexus muab ib daim ntawv sau tso rau hauv nws txhais tes, thiab thaum nws los txog ntiajteb, nws qw hais tias, ‘Npanpiloo poob lawm, poob lawm.’ Ces kuv rov pom cov uas poob siab ntawd tsa lawv qhov muag mus saum ntuj, ntsia nrog txojkev ntseeg thiab txojkev cia siab rau qhov uas lawv tus Tswv yuav tshwm sim. Tiamsis coob leej zoo li tseem nyob hauv ib lub xeev ruam tsaus, zoo li tsaug zog; los kuv pom tau qhov cim ntawm kev tu siab tob heev nyob saum lawv tej ntsej muag. Cov uas poob siab ntawd pom hauv Vajluskub tias lawv nyob hauv lub sijhawm ncua ntawd, thiab tias lawv yuav tsum ua siab ntev tos kom qhov yog toog pom ntawd tiav raws li nws hais. Tib cov pov thawj uas tau coj lawv mus cia siab ntsoov txog lawv tus Tswv hauv xyoo 1843, kuj tau coj lawv cia siab tias Nws yuav los hauv xyoo 1844. Los kuv pom tias feem coob tsis muaj lub zog kub siab uas tau cim lawv txojkev ntseeg hauv xyoo 1843. Lawv txojkev poob siab tau ua rau lawv txojkev ntseeg qaug zog lawm....”

“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.

“Thaum txoj hauj lwm ua haujlwm pab cuam ntawm Yexus xaus rau hauv qhov chaw dawb huv, thiab Nws hla mus rau hauv qhov Chaw Dawb Huv Tshaj Plaws, thiab sawv ntawm lub phij xab uas muaj Vajtswv txoj kevcai, Nws tau xa dua ib tug tim tswv muaj hwjchim nrog ib txoj xov thib peb mus rau lub ntiajteb. Muab ib daim ntawv kauv tso rau hauv tus tim tswv txhais tes, thiab thaum nws nqis los rau hauv ntiajteb nrog hwjchim thiab koob meej, nws tshaj tawm ib lo lus ceeb toom txaus ntshai, nrog txoj kev hem thawj uas txaus ntshai tshaj plaws uas puas tau nqa los rau tibneeg. Txoj xov no raug npaj tseg los tsa Vajtswv cov menyuam kom ceev faj, los ntawm kev qhia rau lawv txog lub sijhawm ntawm kev sim siab thiab kev txom nyem uas nyob tom hauv ntej lawv. Tus tim tswv hais tias, ‘Lawv yuav raug coj mus rau hauv kev sib ntaus sib tua ze heev nrog tus tsiaj qus thiab nws tus mlom. Lawv txoj kev cia siab tib leeg rau txoj sia nyob mus ib txhis yog kom nyob ruaj nreb. Txawm yog lawv txoj sia tab tom raug xwm, lawv yuav tsum tuav rawv qhov tseeb.’ Tus tim tswv thib peb xaus nws txoj xov li no tias: ‘Ntawm no yog cov neeg dawb huv txoj kev ua siab ntev: ntawm no yog cov uas tuav Vajtswv tej lus txib, thiab Yexus txoj kev ntseeg.’ Thaum nws rov hais cov lus no, nws taw tes mus rau lub tuam tsev dawb huv saum ntuj ceeb tsheej. Lub siab ntawm txhua tus uas lees txais txoj xov no raug coj mus rau qhov Chaw Dawb Huv Tshaj Plaws, qhov uas Yexus sawv ntawm lub phij xab, ua Nws txoj kev thov nruab nrab zaum kawg rau txhua tus uas txoj kev hlub tshua tseem ncua nyob rau lawv thiab rau cov uas tau ua txhaum Vajtswv txoj kevcai yam tsis paub. Txoj kev theej txhoj no raug ua rau cov neeg ncaj ncees uas twb tuag lawm ib yam li rau cov neeg ncaj ncees uas tseem ciaj sia. Nws suav nrog txhua tus uas tau tuag nyob hauv kev tso siab rau Khetos, tiamsis vim lawv tsis tau txais qhov kaj txog Vajtswv tej lus txib, lawv thiaj tau ua txhaum yam tsis paub los ntawm kev hla dhau tej lus qhuab qhia ntawd.” Early Writings, 245, 255.