We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.

Peb tau xav txog keeb kwm uas sawv cev nyob hauv nqe plaub caug ntawm Daniyees tshooj kaum ib. Tam sim no peb tab tom hais txog txoj kab keeb kwm sab hauv nyob hauv nqe ntawd uas sawv cev rau keeb kwm ntawm lub kub Protestant ntawm tus tsiaj nyaum hauv ntiajteb. Peb tab tom siv kev txuas ua ke ntawm Exekees ob tug pas nrig hauv tshooj peb caug xya ua lub ntsiab chaw siv los txheeb xyuas Vajtswv qhov tsis meej, los ntawm Khetos hauv kev txuas Nws txoj kev ua Vajtswv nrog tibneeg cev nqaij daim tawv thaum tus timtswv thib peb los txog. Kab dhau kab, txoj xov ntawm Vajtswv qhov tsis meej uas Yauhas tau txheeb tias yuav tiav thaum lub xya suab raj nrov, tau raug xa tshwjxeeb mus rau Laudekhiya los ntawm tus tubtxib Povlauj. Exekees, Yauhas, thiab Povlauj tej lus timkhawv sib haum nrog tib qho Vajtswv qhov tsis meej uas tau sawv cev hauv Jones thiab Waggoner txoj xov xyoo 1888, uas yog txoj xov rau Laudekhiya.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Vim kuv xav kom nej paub tias kuv muaj kev tawmtsam loj npaum li cas rau nej, thiab rau cov uas nyob hauv Laodicea, thiab rau sawv daws uas tsis tau pom kuv ntsej muag hauv cev nqaij daim tawv li; kom lawv lub siab tau txais kev nplij siab, raug khi ua ke hauv kev hlub, thiab kom mus txog txhua yam kev nplua nuj ntawm txoj kev paub tseeb puv npo ntawm kev to taub, mus rau txoj kev lees paub txog qhov tsis paub tob ntawm Vajtswv, thiab ntawm Leej Txiv, thiab ntawm Khetos; hauv tus uas txhua yam txhab nyiaj ntawm kev txawj ntse thiab kev paub raug zais cia nyob. Khaulauxais 2:1–3.

The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.

Tes hauj lwm ntawm txoj kev theej txhoj, uas yog kev koom ua ke ob tug ntoo ntawm Vajtswv lub xeeb ceem thiab tib neeg lub xeeb ceem, tau pib thaum tus timtswv thib peb tuaj txog, tiam sis Povlauj tab tom hais txog qhov kawg thiab qhov tiav txhij txhua ntawm kev koom ua ke ob tug ntoo no, uas yog Vajtswv txoj kev paub tsis meej. Vim li ntawd nws thiaj txheeb lub lus ntawd tias yog lub lus rau Laodicea uas xub tuaj txog xyoo 1856, ces rov hais dua xyoo 1888, thiab tom qab ntawd thiaj tau nws qhov kev tiav txhij txhua rau hnub tim 11 lub Cuaj Hlis, 2001. Povlauj txheeb lub tuam tsev raws li ob chav xwm txheej, thaum nws nthuav qhia Vajtswv txoj kev paub tsis meej, uas yuav tsum raug ua kom tiav thaum lub suab raj thib xya nrov. Nws faib txoj kev paub tsis meej ntawd ua ib lub taub hau thiab ib lub cev.

And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.

Thiab nws yog lub taub hau ntawm lub cev, uas yog pawg ntseeg; nws yog qhov pib, yog tus xub yug hauv cov tuag rov los; kom nyob hauv txhua yam nws thiaj muaj txoj hauj lwm siab tshaj plaws. Rau qhov Leej Txiv txaus siab kom tag nrho txoj kev puv npo nyob hauv nws; thiab vim nws tau tsim kev sib haum xeeb los ntawm cov ntshav ntawm nws tus ntoo khaub lig, ces los ntawm nws thiaj muab txhua yam rov sib raug zoo rau nws tus kheej; yog, los ntawm nws, txawm yog tej yam uas nyob hauv ntiaj teb, los yog tej yam uas nyob saum ntuj ceeb tsheej. Thiab nej, uas ib txwm raug cais tawm thiab yog yeeb ncuab hauv nej lub siab vim tej hauj lwm phem, tam sim no nws twb muab nej rov sib raug zoo lawm nyob hauv lub cev nqaij daim tawv ntawm nws los ntawm txoj kev tuag, kom nthuav nej tawm los dawb huv, tsis muaj chaw txhaum, thiab tsis muaj chaw raug cem rau ntawm nws xub ntiag: yog nej tseem nyob ruaj hauv txoj kev ntseeg, muaj cag ruaj thiab nyob khov kho, thiab tsis txhob raug txav deb ntawm txoj kev cia siab ntawm txoj moo zoo uas nej tau hnov lawm, uas twb raug tshaj tawm rau txhua tus tsiaj txhu uas nyob hauv qab ntuj; uas hais txog txoj moo zoo ntawd, kuv Povlauj raug tsa ua ib tug qhev ua hauj lwm; tus uas tam sim no zoo siab rau hauv kuv tej kev txom nyem uas kuv ris rau nej, thiab nyob hauv kuv cev nqaij daim tawv kuv ua kom puv qhov uas tseem tshuav ntawm Khetos tej kev txom nyem vim yog rau nws lub cev, uas yog pawg ntseeg: uas hais txog pawg ntseeg ntawd, kuv raug tsa ua ib tug qhev ua hauj lwm raws li Vajtswv txoj hauj lwm faib tseg uas muab rau kuv rau nej, kom ua kom Vajtswv txoj lus tiav. Khaulauxais 1:18–25.

Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:

Khetos yog lub taub hau, uas yuav tsum muaj qhov ua thawj thiab siab tshaj plaws hauv txhua yam, thiab Nws pawg ntseeg yog lub cev. Ua ke, lub taub hau thiab lub cev sawv cev rau kev sib koom ua ke ntawm Vajtswv ntuj nrog tib neeg ntuj, thiab tseem muaj ib qho tseeb tseem ceeb ntxiv uas raug qhia tawm thiab. Kev sib raug zoo ntawm lub taub hau thiab lub cev yog li no: lub taub hau yuav tsum muaj qhov ua thawj tshaj lub cev. Rau noob neej, uas raug tsim los raws li Vajtswv tus yam ntxwv, tej hwj chim siab dua (lub taub hau) yuav tsum kav tswj tej hwj chim qis dua (lub cev.) Ua ke lawv tsim ua ib tug tib neeg nkaus xwb, los sis raws li lo lus siv hauv lub tuam tsev uas Yauhas yuav tsum ntsuas, lawv sawv cev rau Chaw Dawb Huv (tib neeg ntuj, lub cev), thiab Chaw Dawb Huv Tshaj Plaws (Vajtswv ntuj, lub taub hau). Qhov uas ob yam no raug txuas ua ke mus ua “ib tug pas,” los sis ib lub cev xwb, yog tes haujlwm ntawm “kev ua ib qho.” Povlauj txuas ntxiv hais tias:

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.

Kuv raug tsa ua ib tug tub txib raws li Vajtswv txoj kev faib haujlwm uas tau muab rau kuv vim nej, kom ua kom Vajtswv txoj lus tiav; yog qhov tsis paub tob uas tau muab zais cia txij puag thaum ub thiab txij txhua tiam neeg los, tiamsis nim no twb raug nthuav tawm rau Nws cov neeg dawb huv lawm: rau cov uas Vajtswv xav ua kom paub tias, ntawm cov Lwm Haiv Neeg, qhov tsis paub tob no txoj kev nplua nuj ntawm lub yeeb koob yog dab tsi; uas yog Khetos nyob hauv nej, yog txoj kev cia siab ntawm lub yeeb koob: Tus uas peb tshaj tawm, ceeb toom rau txhua tus neeg, thiab qhia txhua tus neeg hauv txhua yam kev txawj ntse; xwv kom peb yuav qhia txhua tus neeg kom tiav zoo nyob hauv Khetos Yexus: rau qhov no kuv kuj rau siab ntso ua haujlwm, sib zog raws li Nws txoj kev ua haujlwm uas ua haujlwm muaj hwjchim loj kawg nkaus hauv kuv. Khaulauxais 1:25–29.

The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”

Kev ua kom tiav huv ntawm ib puas plaub caug plaub txhiab, uas nthuav tawm “txhua tus neeg kom tiav huv hauv Khetos,” yog “yam uas zais cia ntawm Vajtswv,” uas yog kev sib koom ua ke ntawm Vajtswv-tus yam ntxwv nrog tib neeg-tus yam ntxwv, los yog raws li Povlauj hais, yog “Khetos nyob hauv” tib neeg “uas yog txoj kev cia siab ntawm lub yeeb koob.” Nyob rau hauv tej hnub uas Lub Raj Xya raug tshuab ntawd, yam uas zais cia ntawd thiaj raug ua kom tiav. Thaum Exekhee txheeb qhia txog qhov kev txuas ua ke ntawd, nws siv ob rab pas, ib rab rau lub tebchaws qaum teb thiab ib rab rau lub tebchaws qab teb, los qhia txog txoj hlua txuas uas yog lub cim, uas sawv cev rau lub tuam tsev los ntawm tus lej “plaub caug rau.” Rab pas ntawm txoj hlua txuas uas yog lub cim ntawm “plaub caug rau,” yuav tsum raug txuas nrog txoj hlua txuas uas yog lub cim ntawm “ob puas nees nkaum.”

Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.

Ob puas nees nkaum yog lub cim qhia txog Vajtswv txoj kev ua Vajtswv koom nrog tib neeg. Txij thaum muab Vaj Ntxwv James Phau Vajlugkub luam tawm xyoo 1611 mus txog rau thawj zaug uas Miller tau nthuav nws txoj xov hauv xyoo 1831, thiab tom qab ntawd kev luam tawm txoj xov ntawd hauv xyoo 1833 hauv Vermont Telegraph, yog ob puas nees nkaum xyoo. Miller txoj xov yog qhov muab txoj kev paub uas tau nce ntxiv los ntawm Phau Vajlugkub coj los teeb tsa ua ib txoj qauv raug cai, thaum phau ntawv Daniel tau raug qhib lub foob hauv xyoo 1798. Nyob rau hnub pib xyoo 1611, muaj ib daim ntawv dawb huv los ntawm Vajtswv raug luam tawm; thiab nyob rau hnub xaus xyoo 1831, muaj ib qho kev luam tawm los ntawm tib neeg uas raug tsa los saum qhov tseeb dawb huv uas tau raug qhib lub foob hauv xyoo 1798.

Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.

Peb peb hnub ntawd sawv cev tsis yog rau ob puas nees nkaum xyoo xwb, tiam sis kuj yog rau tus qauv ntawm lo lus Henplais “Qhov Tseeb,” uas raug tsim los ntawm kev muab thawj tsab ntawv, tsab ntawv kaum peb, thiab tsab ntawv kawg ntawm niam ntawv Henplais los ua ke kom tsim tau lo lus “Qhov Tseeb.” Ib phau ntawv tshaj tawm los saum ntuj thaum pib thiab ib phau ntawv tshaj tawm los ntawm tibneeg thaum xaus, thiab xyoo 1798 sawv cev rau kev nce ntxiv ntawm kev paub uas yuav tshwm tawm ib pawg neeg phem uas tsis lees txais txoj kev paub ntawd, thiab yog li ntawd sawv cev rau tsab ntawv kaum peb, uas yog lub cim ntawm kev ntxeev siab. Txoj kev txuas ntawd ntawm ob puas nees nkaum xyoo raug tsa ruaj hauv txoj kev txav ntawm thawj tus timtswv, thiab txoj kev txav ntawm tus timtswv thib peb muab timkhawv thib ob.

In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).

Xyoo 1776, daim ntawv ceeb toom los saum ntuj, yog Daim Ntawv Tshaj Tawm Kev Ywj Pheej, raug luam tawm; thiab ob puas nees nkaum xyoo tom qab ntawd, xyoo 1996, ib daim ntawv ceeb toom los ntawm tibneeg hu ua The Time of the End magazine raug luam tawm. Daim ntawv ceeb toom los ntawm tibneeg ntawd tau tshwm los ntawm qhov kev paub uas nce ntxiv uas raug tsim tawm thaum lub sij hawm kawg xyoo 1989, uas, ib yam li xyoo 1798, tau tsim kom muaj kev fav xeeb tawm tsam txoj xov saum ntuj uas raug sawv cev los ntawm Daim Ntawv Tshaj Tawm Kev Ywj Pheej. Qhov kev paub uas nce ntxiv hauv xyoo 1996 tau qhia txog yav tom ntej rau Asmeskas raws li nws tab tom poob txoj kev ywj pheej thiab kev tsis vam khom uas nws tau tshaj tawm xyoo 1776 thaum txoj cai Sunday uas yuav los sai txog. Qhov no muab ib tug timkhawv thib ob tias tus lej ob puas nees nkaum sawv cev rau kev koom ua ke ntawm qhov uas yog Vajtswv nrog tibneeg, thiab tus timkhawv thib ob ntawd raug nthuav tawm nrog lo lus kos npe “Truth,” thiab raug sawv cev los ntawm ib tug timkhawv thawj hauv keeb kwm ntawm tus timtswv thawj (thawj), thiab tus timkhawv thib ob hauv keeb kwm ntawm tus timtswv thib peb (kawg).

1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.

Xyoo 1776 kuj tau cim qhov pib ntawm ib lub sijhawm uas los ua ntej qhov pib tiag tiag ntawm tus tsiaj qus hauv ntiajteb ua lub nceeg vaj thib rau hauv kev cev Vajlugkub. Hauv lub sijhawm npaj ntawd, lub cim kos npe ntawm qhov tseeb tau rov raug txheeb paub dua los ntawm 1776, uas cim qhov pib ntawm Tebchaws Meskas, thiab 1798 cim qhov pib ntawm Tebchaws Meskas ua lub nceeg vaj thib rau hauv kev cev Vajlugkub. Hauv nruab nrab ntawm keeb kwm qhov pib thiab qhov xaus ntawd, 1789 cim tsab ntawv nruab nrab thaum kaum peb lub koog tsev nyob tau pom zoo rau Txoj Cai Lij Choj. Txhua hnub tim ntawm peb hnub tim no sawv cev rau “kev hais lus” ntawm Tebchaws Meskas; nrog Daim Ntawv Tshaj Tawm Kev Ywj Pheej xyoo 1776, Txoj Cai Lij Choj xyoo 1789, thiab Alien and Sedition Acts xyoo 1798. Keeb kwm ntawd sawv cev rau nees nkaum ob xyoos, uas yog ib feem kaum lossis ib feem kaum ntawm ob puas nees nkaum, yog li ntawd nws kuj sawv cev rau ib lub cim ntawm kev sib koom ua ke ntawm Vajtswv txoj kev muaj hwjchim nrog tibneeg.

Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.

Qhov no sawv cev txog keeb kwm ntawm tus tsiaj hauv ntiajteb uas raug piav tias pib ua ib tug yaj (kev muaj vajtswv hwjchim), thiab xaus ua ib tug zaj (tibneeg). Xyoo 1776 pib nrog Daim Ntawv Tshaj Tawm Kev Ywj Pheej uas cim txog kev muaj vajtswv hwjchim, hos Alien and Sedition Acts sawv cev txog tibneeg, thiab nyob hauv nees nkaum ob xyoos uas ua ntej pib ntawm tus tsiaj hauv ntiajteb txoj kev kav ua lub nceeg vaj thib rau ntawm phau Vajlugkub cov lus faj lem, txoj kev hloov ntawm tus yaj mus rau tus zaj raug ua qauv qhia.

The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.

Qhov pib ntawm ob txhiab tsib puas nees nkaum xyoo ntawm kev txiav txim tawm tsam lub tebchaws qab teb ntawm Yudas, txuas nrog qhov pib ntawm ob txhiab peb puas xyoo hauv Daniyee tshooj yim, nqe kaum plaub. Kev tsuj lub chaw dawb huv thiab pab tub rog hauv Yudas pib xyoo 677 BC, thiab zaj lus faj lem ntawm ob txhiab peb puas xyoo pib ob puas nees nkaum xyoo tom qab ntawd, xyoo 457 BC. Tus pas ntawm lub tebchaws qab teb ntawm Yudas raug txuas nrog lub cim ntawm plaub caug rau rau lub tebchaws qaum teb, thiab kuj raug txuas nrog ob txhiab peb puas xyoo los ntawm txoj kev txuas ntawm ob puas nees nkaum.

Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.

Pajlug tau hais tias nws yog tus qhe ua haujlwm pab hauv Vajtswv txoj kev faib haujlwm, thiab tom qab ntawd nws txhais txoj kev faib haujlwm uas nws yog tus qhe ua haujlwm pab ntawd tias yog Vajtswv txoj kev paub tsis meej, uas yog Khetos nyob hauv nej, uas yog txoj kev cia siab ntawm yeeb koob. Nws tseem hais ntxiv txog qhov tseeb no thaum nws sau ntawv rau Timautes.

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

Tsis muaj kev sib cav li, qhov kev tsis to taub zais tob ntawm txoj kev pe hawm Vajtswv yeej loj kawg nkaus: Vajtswv tau tshwm sim hauv cev nqaij daim tawv, raug txiav txim tias ncaj ncees hauv tus Ntsuj Plig, cov tim tswv tau pom Nws, raug tshaj tawm rau cov Lwm Haiv Neeg, raug ntseeg hauv lub ntiaj teb no, thiab raug txais coj mus rau hauv yeeb koob. 1 Timaute 3:16.

Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.

Paulus ntawm no hais tias qhov paub tsis meej ntawm kev ua neeg dawb huv yog Vajtswv tshwm sim los hauv cev nqaij daim tawv. Vajtswv yog Lub Taubhau, thiab cev nqaij daim tawv yog lub cev. Qhov paub tsis meej ntawm kev ua neeg dawb huv yog Khetos nyob hauv tus ntseeg; nws yog kev koom ua ke ntawm txoj kev ua Vajtswv nrog tib neeg. Paulus kuj siv zaj piv txwv txog kev sib yuav ib yam li Hosea tau siv.

For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

Vim peb yog nws lub cev tej tswv cuab, yog ntawm nws cev nqaij daim tawv, thiab ntawm nws tej pob txha. Vim li no, ib tug txiv neej yuav tso nws txiv thiab nws niam tseg, thiab yuav koom nrog nws tus poj niam, ces nkawd ob leeg yuav ua ib cev nqaij daim tawv. Qhov no yog ib qho tseem ceeb tshaj plaws uas tob kawg: tiam sis kuv hais txog Khetos thiab pawg ntseeg. Efexus 5:30–32.

In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.

Hauv tshooj peb caug xya, thaum Exekees qhia kom paub txog txoj kev khi lus ntawm hnub kawg, uas yog txoj kev khi lus rov tsim dua tshiab nrog cov uas raug txheeb tias yog ib puas plaub caug plaub txhiab, nws muab ib daim duab piv txwv txog kev muab ob rab nplaim ntoo los txuas ua ke. Ob rab nplaim ntoo ntawd, kab raws kab, muaj Hosea thiab Povlauj txoj lus piv txwv txog kev sib yuav nyob hauv. Thaum muab nkawd txuas ua ke lawm, lawv yuav tsis ua ob haiv neeg ntxiv lawm, tiam sis yuav ua ib haiv neeg xwb, mus ib txhis.

And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.

Thiab kuv yuav ua kom lawv ua ib haiv neeg xwb nyob hauv thaj av saum cov roob Ixayees; thiab ib tug vajntxwv xwb yuav ua vajntxwv kav lawv txhua tus; thiab lawv yuav tsis ua ob haiv neeg ntxiv lawm, thiab yuav tsis raug faib ua ob lub nceeg vaj ntxiv lawm li: Lawv yuav tsis ua rau lawv tus kheej qias neeg ntxiv lawm nrog lawv tej mlom, los nrog lawv tej yam ntxub ntxaug, los nrog ib yam twg ntawm lawv tej kev txhaum: tiamsis kuv yuav cawm lawv dim tawm ntawm txhua qhov chaw uas lawv nyob, qhov chaw uas lawv tau ua txhaum, thiab kuv yuav ntxuav lawv kom dawb huv: ces lawv yuav ua kuv haiv neeg, thiab kuv yuav ua lawv tus Vajtswv. Exekees 37:22, 23.

The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.

Kev kev koom ua ke hauv Exekhee qhia txog lub sijhawm uas lawv tsis raug faib ntxiv lawm, thiab lawv tsis ua txhaum ntxiv lawm, thaum lawv raug ntxuav kom dawb huv, thiab thaum Vajtswv yog lawv tib tug Vajtswv xwb, thiab lawv tsuas muaj tib tug vajntxwv xwb. Hnub tim 22 Lub Kaum Hli, Tus Tubtxib ntawm Daim Ntawv Cog Lus tau los txog hauv lub tuam tsev tam sim ntawd kom “ntxuav kom dawb huv” Nws haiv neeg. Nws tau los txais ib lub tebchaws, uas nws haiv neeg raws li Petus hais ces yuav tsum yog ib lub tebchaws ntawm cov pov thawj thiab cov vajntxwv. Hnub ntawd tus nraug vauv kuj tau los txog hauv kev sib yuav thiab, uas yog yam tsis meej uas Povlauj thiab Hosea qhia tawm, uas sawv cev rau kev koom ua ke ntawm Vajtswv lub ntuj tsim nrog tibneeg lub cev nqaij daim tawv. Yauhas qhia tias yam tsis meej ntawd, uas Povlauj hu ua “Khetos nyob hauv nej, txojkev cia siab ntawm lub yeeb koob,” yuav raug ua kom tiav nyob rau hauv cov hnub uas tus timtswv xya lub suab raj nrov.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Tiamsis nyob rau hauv lub caij nyoog uas tus timtswv xya lub suab nrov, thaum nws yuav pib tshuab raj, ces qhov tsis paub uas yog Vajtswv li yuav raug ua kom tiav, raws li Nws tau tshaj tawm rau Nws cov tub qhe uas yog cov yaj saub lawm. Tshwmsim 10:7.

The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.

Tus tim tswv xya yog txoj kev txom nyem thib peb, uas tau los txog rau hnub tim 11 lub Cuaj Hli, xyoo 2001. Tus tim tswv xya pib tshuab suab thaum tus tim tswv thib peb los txog hauv keeb kwm xyoo 1844, thiab txuas mus ntxiv; tiam sis kev ntxeev siab xyoo 1863 tau txwv tsis pub txoj hauj lwm raug ua kom tiav. Tus tim tswv thib peb tau los txog thiab lub raj xya pib nrov dua rau hnub tim 11 lub Cuaj Hli, xyoo 2001, thiab zaum no “tej yam zais tsis paub ntawm Vajtswv” yuav tsum “raug ua kom tiav.” “Tej yam zais tsis paub” ntawd yog kev sib koom ua ke ntawm Vajtswv txoj kev nyob saum ntuj nrog tib neeg, uas tsim tawm ib puas plaub caug plaub txhiab leej, ces lawv thiaj los ua Vajtswv tus chij thiab Nws pab tub rog. Vim li no, tshooj peb caug xya ntawm Exekees pib nrog Exekees raug coj mus rau ib lub hav uas puv nkaus pob txha qhuav tuag. Cov pob txha ntawd sawv cev rau Laodicean Adventism rau hnub tim 11 lub Cuaj Hli, xyoo 2001, thiab vim li no Povlauj thiaj hais nws txoj moo zoo hais txog tej yam zais tsis paub ntawm Vajtswv rau cov Laodiceans.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Vim kuv xav kom nej paub tias kuv muaj kev tawm tsam loj npaum li cas rau nej, thiab rau cov uas nyob hauv Laodicea, thiab rau txhua tus uas tseem tsis tau pom kuv lub ntsej muag hauv cev nqaij daim tawv; kom lawv lub siab tau txais kev nplij siab, raug khi ua ke hauv txoj kev hlub, thiab mus txog txhua yam kev nplua nuj ntawm txoj kev paub tseeb puv npo hauv kev to taub, kom paub txog qhov tsis txawj to taub uas yog ntawm Vajtswv, thiab ntawm Leej Txiv, thiab ntawm Khetos; nyob hauv tus uas txhua lub cuab tam ntawm kev txawj ntse thiab kev paub raug zais cia. Khaulauxi 2:1–3.

This is also the description Sister White associates with the dead dry bones of Ezekiel.

Qhov no kuj yog zaj lus piav txog uas Muam White txuas nrog cov pob txha qhuav tuag hauv Exekees.

“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

“Tiamsis tsis yog tsuas yog tias zaj piv txwv no hais txog tej pob txha qhuav siv tau rau lub ntiaj teb xwb, tiam sis kuj siv tau rau cov uas twb tau txais koob hmoov ntawm txoj kev kaj loj; rau qhov lawv thiab kuj zoo ib yam li cov cev pob txha nyob hauv hav. Lawv muaj daim duab ntawm tibneeg, muaj tus qauv ntawm lub cev; tiam sis lawv tsis muaj txoj sia sab ntsuj plig. Tab sis zaj lus piv txwv no tsis cia cov pob txha qhuav tsuas yog sib txuas ua ke rau hauv tej yam ntxwv ntawm tibneeg xwb; rau qhov tsis txaus uas tsuas muaj kev sib haum ntawm txhais tes taw thiab ntsej muag. Txoj pa ntawm txoj sia yuav tsum ua kom lub cev muaj sia, xwv kom lawv sawv ncaj tau, thiab dhia mus rau hauv txoj haujlwm. Cov pob txha no sawv cev rau tsev neeg Ixayees, pawg ntseeg ntawm Vajtswv, thiab txoj kev cia siab ntawm pawg ntseeg yog txoj kev txhawb kom muaj sia ntawm Vaj Ntsuj Plig Dawb Huv. Tus Tswv yuav tsum tshuab pa rau saum cov pob txha qhuav, xwv kom lawv thiaj muaj sia.”

“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

“Tus Ntsuj Plig ntawm Vajtswv, nrog rau Nws lub hwjchim uas pub txojsia, yuav tsum nyob hauv txhua tus neeg ua haujlwm, xwv kom txhua txoj leeg thiab txoj hlab ntawm sab ntsuj plig tau raug siv los ua haujlwm. Yog tsis muaj tus Vaj Ntsuj Plig Dawb Huv, yog tsis muaj pa ntawm Vajtswv, ces yuav muaj kev loog ntawm lub siab dawb paug thiab yuav plam txoj sia ntawm sab ntsuj plig. Coob leej uas tsis muaj txoj sia ntawm sab ntsuj plig tseem muaj lawv lub npe nyob hauv phau ntawv teev npe ntawm pawg ntseeg, tiam sis lawv tsis tau raug sau cia hauv Phau Ntawv Cawmseej txoj sia. Tej zaum lawv yuav koom nrog pawg ntseeg, tiam sis lawv tsis tau koom ua ke nrog tus Tswv. Tej zaum lawv yuav rau siab ntso ua tiav ib co haujlwm uas tau teem tseg, thiab tej zaum yuav raug suav hais tias yog cov neeg ciaj sia; tiam sis coob leej nyob hauv cov uas muaj ‘ib lub npe tias koj ciaj sia, los koj twb tuag lawm.’”

“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

“Yog tsis muaj kev hloov siab lees txim tiag tiag ntawm tus ntsuj plig los cuag Vajtswv; yog tsis muaj pa txoj sia tseem ceeb ntawm Vajtswv ua kom tus ntsuj plig ciaj sia rau txoj sia sab ntsuj plig; yog cov uas lees yuav qhov tseeb tsis raug txhawb thiab tsav los ntawm tej hauv paus ntsiab lus yug los saum ntuj ceeb tsheej, ces lawv tsis yog cov uas yug los ntawm noob uas tsis txawj puas, uas ciaj sia thiab nyob mus ib txhis. Yog lawv tsis tso siab rau txoj kev ncaj ncees ntawm Khetos ua lawv txoj kev ruaj ntseg tib yam nkaus xwb; yog lawv tsis xyaum Nws tus cwj pwm, tsis ua haujlwm hauv Nws tus ntsuj plig, ces lawv liab qab, lawv tsis tau hnav Nws lub tsho ntev ntawm Nws txoj kev ncaj ncees. Cov neeg tuag feem ntau raug coj los hla tias yog cov muaj sia; rau qhov cov uas tab tom ua kom tiav yam uas lawv hu ua txoj kev cawm dim raws li lawv tus kheej tej tswv yim, tsis muaj Vajtswv ua haujlwm hauv lawv kom lawv xav thiab ua raws li Nws txoj kev zoo siab.”

“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

“Pab neeg no raug sawv cev meej kawg los ntawm lub hav txha qhuav uas Exekhee pom hauv zaj yog toog.” Review and Herald, January 17, 1893.

The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.

Lus xa xov rau Laodicea raug nthuav tawm thawj zaug rau Adventism xyoo 1856, yog tib lub xyoo uas tus Tswv qhib lub teeb uas tab tom nce zuj zus ntawm “xya zaug” hauv Leviticus tshooj nees nkaum rau. Txoj lus ceeb toom xyoo 1856 ntawd, uas muaj ib txoj lus sab hauv hu kom hloov siab lees txim, thiab ib txoj lus sab nraud ntawm kev faj lem, raug tsis lees txais xyoo 1863. Lus xa xov rau Laodicea hais txog qhov tsis paub tob ntawm “Khetos nyob hauv nej, txoj kev cia siab ntawm yeeb koob”, raug rov hais dua xyoo 1888 los ntawm Cov Txwj Laus Jones thiab Waggoner, thiab Sister White kuj tau qhia meej tias txoj lus ntawd yog lus xa xov rau Laodicea thiab.

Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.

Ib kab ntxiv ib kab, Exekees tshooj peb caug xya pib nrog Exekees raug coj los ntawm sab ntsuj plig mus rau lub Cuaj Hlis 11, 2001, qhov uas nws tau pom ib daim duab ntawm Laodicea cov Adventist, uas tuag hauv kev txhaum thiab kev ua txhaum. Nws raug hais kom tshaj tawm ob zaj lus faj lem sib txawv. Zaj thawj ua rau muaj kev sib koom ua ke, tiam sis cov cev tseem tuag. Zaj lus faj lem thib ob hu kom zaj lus ntawm “plaub cua” los tshuab txoj sia rau hauv cov pob txha. Zaj lus ntawm plaub cua yog zaj lus kaw cim ntawm ib puas plaub caug plaub txhiab leej, uas qhia txog plaub tug tim tswv tuav plaub cua. Muam White qhia tias plaub cua ntawd yog ib tug “nees chim”, nrhiav kev kom dim plaws, rau qhov nws raug txwv cia. Tus nees chim ntawm Islam tab tom nrhiav kev kom dim plaws thiab coj kev tuag thiab kev puas tsuaj los raws nws txoj kev, ib yam li nws tau ua rau lub Cuaj Hlis 11, 2001, thiab nws yuav raug tso tawm dua thaum txoj cai Hnub Sunday uas yuav los sai no.

That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.

Txoj xov ntawd coj cov cev tuag los ua ib pab tub rog koom ua ke uas sawv ntsug rau saum nws ob txhais taw. Pab tub rog koom ua ke ntawd raug tsa kom sawv rau saum nws ob txhais taw raws li txoj xov ntawm tus tim tswv xya, rau qhov hauv cov hnub uas tus tim tswv xya tshuab raj, qhov tsis meej ntawm kev sib yuav ntawm ib puas plaub caug plaub txhiab leej nrog Khetos yuav raug ua kom tiav.

Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.

Ces Exekees thiaj raug qhia txog kev txuas ob tug pas ua ke kom dhau los ua ib haiv neeg tib leeg. Ob tug pas ntawd yog lub nceeg vaj qaum teb ntawm Ixayees, thiab lub nceeg vaj qab teb ntawm Yudas, uas raug txuas ua ke ua ib haiv neeg tib leeg thaum xaus ntawm nkawd ob leeg lub sijhawm raug tawg khiav mus, uas muaj ob txhiab tsib puas nees nkaum xyoo. Nkawd ob leeg txoj kev xaus ua ke ntawd tsim tau ib lub tuam tsev sab ntsuj plig, uas sawv cev los ntawm plaub caug rau xyoo nyob thaum pib thiab thaum xaus ntawm nkawd ob leeg lub sijhawm raug tawg khiav mus.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj ntawv tom ntej.

“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’

“‘Thiab lawv tau sawv ntxov ntxov thaum kaj ntug, thiab tawm mus rau tom roob moj sab qhua ntawm Tekoa; thiab thaum lawv tab tom tawm mus, Yehauxafas sawv ntsug thiab hais tias, Nej cov Yudas thiab nej cov neeg nyob hauv Yeluxalees, mloog kuv; ntseeg tus Tswv uas yog nej tus Vajtswv, ces nej yuav raug tsa kom ruaj khov; ntseeg nws cov yaj saub, ces nej yuav vam meej. 2 Vaj Keeb Kwm 20:20.’”

““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

““Cia li ntseeg tus Tswv uas yog nej tus Vajtswv, ces nej yuav raug tsa kom ruaj khov; cia li ntseeg nws cov yaj saub, ces nej yuav vam meej.’

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’

“Yaxayas 8:20. ‘Mus rau txoj kevcai thiab mus rau zaj lus timkhawv; yog lawv tsis hais raws li lo lus no, ces yog vim tsis muaj qhov kaj nyob hauv lawv li.’”

“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“Ob nqe lus no raug muab tso rau ntawm no rau Vajtswv haiv neeg xub ntiag: ob yam xwm txheej rau txoj kev vam meej. Txoj kevcai uas Yehauvas nws tus kheej tau hais, thiab tus ntsuj plig ntawm tej lus faj lem, yog ob lub hauv paus ntawm txoj kev txawj ntse los coj Nws haiv neeg hauv txhua yam kev paub dhau los. Kevcai 4:6. ‘Qhov no yog nej txoj kev txawj ntse thiab nej txoj kev to taub nyob rau ntawm tej haiv neeg xub ntiag, cov uas yuav hais tias, Muaj tseeb tiag, haiv neeg loj no yog ib haiv neeg txawj ntse thiab muaj kev to taub.’”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

“Vajtswv txoj kevcai thiab Tus Ntsujplig ntawm Kev Yaj Saub mus sib koom tes los coj thiab ntuas pawg ntseeg, thiab thaum twg pawg ntseeg tau lees paub qhov no los ntawm kev mloog Nws txoj kevcai, tus ntsujplig ntawm kev yaj saub yeej raug xa los coj nws hauv txojkev tseeb.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Tshwmsim 12:17. ‘Thiab tus zaj txob chim heev rau tus pojniam, thiab nws txawm mus ua rog tawm tsam cov seem ntawm nws caj ces, uas ceev Vajtswv tej lus txib, thiab muaj Yexus Khetos zaj lus tim khawv.’ Txoj lus faj lem no qhia meej tseeb tias pawg ntseeg seem yuav lees paub Vajtswv hauv Nws txoj kevcai thiab yuav muaj txiaj ntsig ntawm lub txiaj ntsim faj lem. Kev mloog lus rau Vajtswv txoj kevcai, thiab tus ntsuj plig ntawm kev faj lem, yeej ib txwm yog yam uas cais tawm Vajtswv haivneeg tseeb, thiab qhov kev sim no feem ntau raug muab los ntawm tej kev tshwm sim uas muaj nyob rau lub sijhawm tam sim no.”

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

“Nyob rau tiam Yelemiya, cov neeg tsis muaj lus nug txog txoj lus uas Mauxes, Eliyas, lossis Elixas tshaj tawm, tiamsis lawv tau nug thiab muab txoj lus uas Vajtswv xa los ntawm Yelemiya tso tseg mus txog thaum nws lub hwjchim thiab lub zog raug nkim tag, thiab tsis tshuav ib txoj kev kho twg li tsuas yog Vajtswv coj lawv mus rau hauv kev poob cev qhev xwb.

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“Zoo ib yam nkaus, nyob rau tiam ntawm Tswv Yexus Khetos, cov neeg tau kawm paub tias Yelemis tej lus tshaj tawm yog qhov tseeb, thiab lawv thiaj yaum lawv tus kheej kom ntseeg tias yog lawv tau nyob hauv lawv tej yawg koob tiam, lawv yuav tau txais nws tej lus; tiamsis tib lub sijhawm ntawd lawv tseem tab tom tsis lees txais Khetos tej lus, tus uas cov yaj saub sawvdaws tau sau txog.”

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Thaum tus tim tswv thib peb txoj xov sawv los hauv lub ntiajteb no, uas yog los qhia Vajtswv txoj kevcai rau pawg ntseeg kom tshwm plaws hauv nws txoj kev puv npo thiab hwjchim, txiaj ntsig kev cev Vajtswv lus kuj tau raug kho dua tshiab tam sim ntawd thiab. Txiaj ntsig no tau ua ib feem tseem ceeb heev hauv kev txhim kho thiab kev coj txoj xov no mus tom ntej.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.

“Thaum muaj kev txawv ntawm kev xav sawv los txog rau kev txhais Vajlugkub thiab txog txojkev ua hauj lwm, uas muaj peev xwm ua rau cov uas ntseeg hauv txoj xov no txojkev ntseeg poob siab thiab coj mus rau kev tsis sib haum hauv txoj hauj lwm, tus ntsuj plig ntawm tej lus faj lem yeej ib txwm muab qhov kaj rau saum qhov xwm txheej ntawd. Nws yeej ib txwm coj kev koom siab ntawm txojkev xav thiab kev sib raug zoo ntawm txojkev ua rau hauv lub cev ntawm cov ntseeg. Nyob hauv txhua qhov teeb meem loj uas tau tshwm sim hauv kev txhim kho ntawm txoj xov no thiab hauv kev loj hlob ntawm txoj hauj lwm, cov uas tau sawv ruaj nreb nrog Vajtswv txoj kevcai thiab nrog qhov kaj ntawm tus Ntsuj Plig ntawm tej lus faj lem yeej tau kov yeej, thiab txoj hauj lwm kuj tau vam meej hauv lawv txhais tes.” Loma Linda Messages, 34.