Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.
Nqe kaum peb thiab kaum plaub qhia txog ib zaj keeb kwm uas Seleucus thiab Philip ntawm Macedon tab tom tsim ib txoj kev sib koom tes, thiab nkawd yog yam piv txwv txog Tebchaws Meskas, uas yog thawj pab tub rog sawv cev ntawm Loos, hos Macedon (Tim Nkij Teb Chaws) yog ib lub cim ntawm United Nations. Hauv zaj keeb kwm thaum ntxov ntawd, txoj kev sib koom tes ntawm vajntxwv qaum teb (Seleucus) thiab Philip (Tim Nkij Teb Chaws) sawv cev rau zaj keeb kwm uas coj mus rau Kev Tsov Rog Panium, uas ob puas xyoo tom qab ntawd, lub npe ntawm lub nroog raug hloov ntawm Panium mus ua lub nroog Caesarea Philippi. Ob npaug npe ntawm lub nroog ntawd tsis yog los ua kev nco txog txoj kev sib koom tes ntawm Seleucus thiab Philip ntawm Macedon.
The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.
Lub npe “Caesarea Philippi” los ntawm qhov kev hloov pauv hauv keeb kwm ntawm lub nroog qub uas hu ua Paneas lossis Panium. Thaum chiv thawj lub nroog ntawd raug hu ua Paneas vim nws nyob ze ib lub qhov dej txhawv loj uas tau fij rau tus vajtswv Greek hu ua Pan. Lub qhov dej txhawv ntawd, uas yog ib qho chaw teev hawm tseem ceeb heev nyob rau tiam qub, ntws mus rau hauv tus Dej Yaladee.
During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.
Thaum lub sijhawm Vajntxwv Helauj tus Loj kav, nyob ib ncig ntawm xyoo pua 1 ua ntej Khetos, lub nroog tau raug kho dua tshiab loj heev, thiab tau nthuav dav ntxiv thiab ua kom zoo nkauj dua. Caesarea Philippi tau raug hu npe los ntawm Helauj Filis, ib tug tub ntawm Helauj tus Loj. Nws hu lub nroog ntawd ua Caesarea los qhuas tus Huabtais Loos Xixa Awsxukhtus, thiab hu ua Philippi raws li nws tus kheej lub npe, yog li thiaj hu ua Caesarea Philippi. Vim li no, “Caesarea Philippi” yog ib qho kev sib txuas ntawm “Caesarea,” uas qhia txog Helauj txoj kev hwm rau Xixa Awsxukhtus, thiab “Philippi,” uas qhuas Helauj Filis.
Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.
Hauv txojkev yaj saub, Panium raug txuas nrog ib qho kev koom tes ntawm Seleucus thiab Philip ntawm Macedon, thiab kuj nrog txojkev sib koom tes ntawm Caesar thiab Herod Philip. Ob txojkev sib koom tes ntawd hais txog txojkev sib koom tes ntawm Tebchaws Meskas thiab United Nations uas ua raws li kev vau poob ntawm Putin tus Russia raws li Seleucus thiab Philip sawv cev. Lawv kuj sawv cev rau txojkev sib koom tes ntawm Papacy, uas yog leej niam, thiab Tebchaws Meskas, uas yog tus ntxhais, raws li Caesar thiab Philip sawv cev, uas nkawd ob leeg yog cov sawv cev ntawm Loos. Ua ke lawm, lawv qhia txog Tebchaws Meskas ncav tes “hla lub hav tob mus tuav tes ntawm lub hwjchim Loos,” thiab ncav tes “hla lub qhov tob tsis muaj qab mus koom tes nrog Kev Ntseeg Dab.” Ua ntej txojcai Hnub Xya ntawm nqe kaum rau, txojkev sib koom peb chav twb raug teeb tsa lawm.
Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.
Panium sawv cev rau lub chaw nruab nrab ntawm cov Greek txoj kev pe hawm tus vajtswv Pan. Lub qhov dej txhawv uas raug fij tseg rau tus vajtswv Pan ntawm cov Greek, kuj raug hu nyob rau lub sijhawm ntawd tias yog “Rooj Vag Ntuj Txiag Teb Tsaus Ntuj,” thiab thaum Yexus mus xyuas qhov chaw ntawd, Nws lo lus hais txog “Rooj Vag Ntuj Txiag Teb Tsaus Ntuj” qhia txog ib qho kev tawm tsam nruab nrab ntawm cov yam ntxwv kev nom kev tswv thiab kev ntseeg ntawm tim Nkij teb chaws (kev ntiaj teb ib leeg), thiab Protestantism uas tau thim txoj kev ntseeg tseeb, uas tshwm sim nyob rau hnub kawg. Qhov ntawd yog tsov rog uas xub pib los ntawm tus Thawj Tswj Hwm nplua nuj uas tsa kom lub tebchaws Grecia sawv ntxhov nyob rau nqe ob. Nws yog ib qho kev sib ntaus sab nraud thoob ntiaj teb, thiab kuj yog ib qho kev sib ntaus sab hauv nrog Tebchaws Meskas.
The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.
Txoj kev ntseeg ntawm kev thoob ntiaj teb ib yam nkaus, yog txoj kev ntseeg ntawm tus zaj, uas nyob hauv peb tiam niaj hnub no yog txoj kev ntseeg ntawm woke-ism. Xyoo 2020, tus tsiaj qus uas tawm hauv lub qhov tob uas tsis muaj chaw kawg, raws li tau qhia tseg hauv Tshwmsim tshooj kaum ib, tau nthuav tawm nws lub hwj chim kev nom kev tswv thiab kev ntseeg, thiab tua ob lub kub ntawm tus tsiaj qus hauv lub ntiajteb. Lub qhov tob uas tsis muaj chaw kawg ntawd, nrog rau lwm yam, raug sawv cev los ntawm “Lub Caij Nplooj Ntoos Hlav ntawm Pan,” uas tau pub dej rau tus Dej Yaladee.
In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.
Hauv Greek dab neeg keeb kwm, Pan raug txuas nrog ntuj tsim txiaj, hav zoov qus, thiab suab paj nruag ntawm tej thaj chaw deb nroog; thiab qhov muaj ib lub qhov dej txhawv uas muab fij rau nws kuj muaj qhov tseem ceeb raws kev cai dab qhuas rau cov uas pe hawm. Tus vajtswv Pan feem ntau raug piav muaj ob txhais ceg, ob tug kub, thiab ob pob ntseg zoo li tshis. Pan raug suav tias yog tus vajtswv ntawm cov yug yaj thiab cov tsiaj pab yaj, thiab feem ntau raug nthuav tias yog ib tug vajtswv nyiam ua si thiab ntxias dag uas khiav dhia lom zem hauv hav zoov thiab saum roob. Daim duab piv txwv ntawm Pan raws li ib tug vajtswv muaj ceg tshis ntawd haum raws li Daniyees tshooj yim, qhov uas tim Nkij teb chaws raug sawv cev los ntawm ib tug tshis txiv. Tshis yog ib hom tsiaj yug hauv tsev uas pom ntau nyob rau tim Nkij teb chaws thaum ub, thiab feem ntau pom nyob rau tej thaj chaw roob siab uas ntseeg tias Pan ncig mus ncig los. Qhov kev piav qhia no tau los ua ib qho tseem ceeb nrov hauv Pan cov cim duab, thiab tau txuas ntxiv nyob ruaj hauv Greek kos duab thiab ntaub ntawv hais txog tus vajtswv ntawd, nrog rau nyiaj txiag hauv teb chaws.
When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”
Thaum Yexus tuaj xyuas Caesarea Philippi, Nws tau qhia meej tias “Rooj Vag ntawm Tub Tuag Teb” yuav tsis muaj yeej tawm tsam pawg ntseeg. Qhov uas Petus tau hais los teb Yexus lo lus nug ntawd, hauv keeb kwm thiab kab lig kev cai Khixatia, raug to taub tias yog “Kev Lees Txim Khixatia.”
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
Thaum Yexus tuaj txog rau hauv tej ciam teb ntawm Caesarea Philippi, nws nug nws cov thwjtim hais tias, Neeg tej hais tias kuv, Leej Tub ntawm neeg, yog leejtwg? Lawv teb hais tias, Ib txhia hais tias koj yog Yauhas tus Ua Kev Cai Raus Dej; ib txhia hais tias yog Eliyas; hos lwm tus hais tias yog Yelemis, lossis ib tug ntawm cov yaj saub. Nws hais rau lawv tias, Tiamsis nej hais tias kuv yog leejtwg? Ximoos Petus teb hais tias, Koj yog tus Khetos, Leej Tub ntawm Vajtswv uas muaj sia nyob. Yexus teb thiab hais rau nws tias, Ximoos Barjona, koj tau koob hmoov lawm: rau qhov tsis yog cev nqaij daim tawv thiab ntshav uas tau qhia qhov no rau koj, tiamsis yog kuv Txiv uas nyob saum ntuj. Thiab kuv kuj hais rau koj thiab tias, koj yog Petus, thiab saum pob zeb no kuv yuav txhim tsa kuv pawg ntseeg; thiab tej rooj vag ntawm dab teb yuav tsis kov yeej nws. Thiab kuv yuav muab cov yawm sij ntawm lub nceeg vaj saum ntuj rau koj: thiab txhua yam uas koj yuav khi rau hauv ntiajteb, yuav raug khi nyob saum ntuj: thiab txhua yam uas koj yuav daws rau hauv ntiajteb, yuav raug daws nyob saum ntuj. Ces nws txib nruj rau nws cov thwjtim kom lawv txhob qhia rau leejtwg paub tias nws yog Yexus tus Khetos. Mathais 16:13–20.
This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.
Nqe lus no tseem ceeb heev vim nws sawv cev rau ib lub sijhawm txiav txim siab hauv Yexus txoj hauj lwm qhuab qhia thiab hauv kev loj hlob ntawm kev ntseeg Vajtswv tej kev kawm txog Vajtswv. Petus txoj kev lees hais Yexus tias yog tus Mexiyas, tus Tub ntawm Vajtswv uas muaj sia nyob, raug suav tias yog lub hauv paus ntawm txoj kev ntseeg Khixatia thiab yog lub pob zeb tseem ceeb uas pawg ntseeg raug txhim tsa saum nws. Lo lus hais tias “saum pob zeb no kuv yuav txhim tsa kuv pawg ntseeg” raug txhais hauv kab lig kev cai Kas Tos Liv tias yog hais txog Petus nws tus kheej, tus uas Yexus txheeb qhia tias yog “lub pob zeb” uas pawg ntseeg yuav raug txhim tsa saum nws. Kev txhais li no ua lub hauv paus rau txoj cai thawj ntawm tus Vaj Qhia thiab nws txoj cai kav hauv kev kawm Vajtswv ntawm Kas Tos Liv.
In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.
Hauv kev ntseeg Vajtswv Protestant, “lub pob zeb” tsis raug to taub tias yog hais txog Petus tus kheej, tiamsis yog hais txog Petus txoj kev lees kev ntseeg hauv Yexus tias yog tus Mexiyas thiab yog Vajtswv Leej Tub. Raws li qhov kev to taub no, lub hauv paus ntawm pawg ntseeg tsis yog Petus, tiamsis yog txoj kev lees tias Yexus yog tus Khetos thiab yog Vajtswv Leej Tub. Txawm kev txhais raws li kev ntseeg yuav txawv li cas los xij, Petus txoj Kev Lees nyob hauv Mathais 16:13–20 raug suav tias yog ib nqe tseem ceeb thiab yog lub hauv paus hauv txoj kev ntseeg Khixatia, uas hais txog qhov Yexus yog leejtwg tias yog tus Mexiyas thiab yog Vajtswv Leej Tub, thiab lees paub txog tes haujlwm thiab lub hom phiaj ntawm pawg ntseeg.
In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.
Hauv zaj lus dhau los no peb tau nthuav tawm ib nqe lus hauv The Desire of Ages, uas Sister White tau taw qhia qee yam teeb meem uas cuam tshuam nrog Khetos txoj kev tuaj xyuas Caesarea Philippi. Ib qho ntawm cov ntsiab lus uas nws tau hais tseg yog tias Khetos tau coj cov thwj tim tawm mus deb ntawm cov Yudais txoj kev cuam tshuam, rau lub hom phiaj ntawm kev nthuav tawm cov lus qhuab qhia ntawm Caesarea Philippi.
“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.
“Yexus thiab Nws cov thwjtim nim no tau los txog rau hauv ib lub nroog ze Xixaleyas Filispi. Lawv tau hla dhau ciam teb ntawm Kalilais lawm, mus nyob hauv ib thaj tsam uas kev pe dab pe mlom muaj hwjchim kav. Ntawm no cov thwjtim raug rub kom deb ntawm txoj kev tswj kav ntawm Yudais kev ntseeg, thiab raug coj los nyob ze dua rau kev pe hawm ntawm cov neeg lwm haiv. Nyob ib ncig lawv muaj txhua yam qauv ntawm kev ntseeg cuav thiab dab qhuas uas muaj nyob thoob plaws txhua feem ntawm lub ntiajteb. Yexus xav kom qhov uas lawv pom tej no yuav coj lawv mus xav txog lawv lub luag haujlwm rau cov neeg lwm haiv. Thaum Nws nyob hauv thaj av ntawd, Nws tau siv zog kom txav deb ntawm kev qhia rau cov pejxeem, thiab muab Nws tus kheej fij kom puv npo dua rau Nws cov thwjtim.” The Desire of Ages, 411.
On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.
Hnub Hlis 18, 2020, Khetos tau tshem cov thwjtim ntawm Cuaj Hlis 11, 2001 tawm hauv txoj kev cuam tshuam ntawm Laodicean Adventism. Kev poob siab thawj zaug hauv zaj lus piv txwv txog kaum tus nkauj xwb tau tsim ib qho kev cais tawm ntawm txoj kev txav ntawd ntawm pawg ntseeg ntawm cov neeg thuam luag uas tab tom raug hla dhau mus. Qhov tseeb no tau ua tiav hauv keeb kwm Millerite rau lub Plaub Hlis 19, 1844, thiab dua ib zaug ntxiv rau Hnub Hlis 18, 2020. Ces keeb kwm ntawm lub sij hawm ncua tos tau pib, thiab nws muaj lub cim kos npe ntawm “Qhov Tseeb” nyob rau hauv ob qho tib si txoj kev txav ntawm tus tim tswv thawj thiab tus tim tswv thib peb.
The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.
Qhov kev poob siab thawj zaug yog thawj ntawm peb lub cim ciam, thiab zaj keeb kwm ntawd xaus nrog Kev Poob Siab Loj ntawm lub Kaum Hli 22, 1844, uas ua yam piv txwv rau “av qeeg loj” hauv Tshwmsim tshooj kaum ib. Qhov pib, uas yog thawj tsab ntawv ntawm cov niam ntawv Henplais, sawv cev rau ib qho kev poob siab, thiab qhov kawg, uas yog tsab ntawv nees nkaum ob ntawm cov niam ntawv Henplais, kuj sawv cev rau ib qho kev poob siab. Tsab ntawv kaum peb, uas sawv cev rau kev ntxeev siab, qhia txog qhov kev poob siab ntawm cov nkauj xwb ruam, uas nthuav tawm lawv txoj kev ploj thaum lub suab hu thaum Ib tag hmo qhia meej tias leej twg tau npaj thiab leej twg tsis tau npaj rau lub sijhawm teebmeem. Nees nkaum ob tsab ntawv ntawm cov niam ntawv Henplais sawv cev rau lub cim ntawm kev sib koom ntawm Vajtswv thiab tibneeg uas raug ua kom tiav nyob hauv zaj keeb kwm ntawd, txawm li cas los xij keeb kwm Millerite sawv cev rau thawj Kadesh, hos peb zaj keeb kwm niaj hnub no sawv cev rau Kadesh kawg.
The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.
Ob txoj kab no sib txuam ua ke, tiamsis ib txoj sawv cev rau kev swb ntawm Vajtswv haiv neeg hos lwm txoj sawv cev rau kev yeej ntawm Vajtswv haiv neeg. Ze nkaus ua ntej tus ntoo khaub lig, Yexus tau coj Nws cov thwjtim mus rau Panium, ib yam li Nws tau coj Nws cov thwjtim hnub kawg mus rau Panium, thiab thaum ua li ntawd Nws tau tso cai rau ib qho kev chim siab tshem Nws cov thwjtim hnub kawg tawm ntawm “lub hwjchim tswj kav” ntawm Laodicean Adventism, uas raug sawv cev los ntawm “Judaism” hauv keeb kwm ntawm Mathais tshooj kaum rau. Thaum ua li ntawd, Nws kuj tib lub sijhawm coj Nws cov thwjtim los nyob ze dua rau kev ntseeg lwm haiv neeg, yog li ntawd thiaj sawv cev rau thaj chaw ua haujlwm ntawm Nws cov thwjtim hnub kawg uas nim no tab tom nyob hauv qhov kev tshwm sim puv npo ntawm Xatas lub hwjchim, uas raug sawv cev los ntawm cov kev sib txuas lus niaj hnub no uas tab tom raug siv los coj tag nrho lub ntiajteb los txais lub cim ntawm tus tsiaj qus.
The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.
Keeb kwm ntawm Caesarea Philippi sib haum nrog keeb kwm ntawm Tsov Rog Panium, thiab nrog nqe kaum peb mus txog kaum tsib. Khetos thiab Nws cov thwjtim tau sawv hauv qhov ntxoov ntxoo ntawm tus ntoo khaub lig, ua ib yam piv txwv txog Nws cov thwjtim hnub kawg uas sawv hauv qhov ntxoov ntxoo ntawm txoj cai Hnub Caiv. Nyob ntawd, hauv nqe kaum peb mus txog kaum tsib, uas yog Caesarea Philippi, thiab kuj yog Tsov Rog Panium, uas yog qhov chaw uas peb sawv niaj hnub no, Khetos pib qhia Nws cov thwjtim txog yam uas yuav tab tom tshwm sim hauv nqe kaum rau.
“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.
“Nws tab tom yuav hais rau lawv txog txoj kev txom nyem uas tab tom tos Nws. Tiamsis ua ntej ntawd Nws thiaj tawm mus nyob ib leeg, thiab thov Vajtswv kom lawv lub siab raug npaj tseg txhij los txais Nws tej lus.” The Desire of Ages, 411.
Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.
Ua ntej Khetos qhia Nws cov thwjtim txog tus ntoo khaub lig, Nws xub mus lawm, lossis Nws nyob tos, yog li ntawd thiaj cim tseg lub sij hawm nyob tos hauv zaj lus piv txwv thiab hauv keeb kwm txij hnub tim 18 Lub Xya Hli, 2020 mus txog Lub Xya Hli 2023.
“Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.
“Thaum Nws los nrog lawv koom, Nws tsis tau tam sim ntawd qhia tej yam uas Nws xav muab qhia. Ua ntej yuav ua li ntawd, Nws tau pub rau lawv ib lub sijhawm lees lawv txoj kev ntseeg rau hauv Nws kom lawv thiaj yuav raug txhawb kom muaj zog rau txoj kev sim siab uas yuav los.” The Desire of Ages, 411.
In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.
Thaum Lub Xya Hli xyoo 2023, tus Tswv pib muab sijhawm rau cov uas koom nrog txoj kev poob siab ntawd, kom lawv nthuav qhia lawv txoj kev ntseeg. Nws tau ua li ntawd los ntawm kev qhib tawm zaj lus ntawm Exekees peb caug xya, uas yog ib qho kev lees paub ntawm zaj lus tim lub Cuaj Hli 11, 2001. Qhov ntawd yog txoj hlua uas khi lub sijhawm ntawm kev muab khi tim lub Cuaj Hli 11, 2001 nrog txoj cai Hnub Caiv uas yuav los sai ua ke. Nws tau ua li ntawd los ntawm kev muab txoj kev poob siab tim lub Xya Hli 18, 2020 tso rau hauv tus qauv ntawm qhov tseeb, rau qhov cov uas kam pom, yeej yuav paub tau tias txhua txoj kev txav ntawm kev hloov kho muaj ib lub ntsiab uas khiav mus thoob plaws lawv zaj keeb kwm dawb huv tshwj xeeb.
In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.
Nyob rau hnub kawg, txoj xov ntawm txoj kev txom nyem thib peb tau los txog thaum lub Cuaj Hlis 11, 2001; ces ib txoj xov cuav hais txog txoj kev txom nyem thib peb tau raug tshaj tawm uas ua rau muaj kev poob siab; tiam sis txoj xov uas coj lawv rov qab los muaj sia tom qab peb hnub thiab ib nrab uas yog tej pob txha tuag, qhuav, thiab tawg khiav ri niab, yog txoj xov hais txog plaub ceg cua, uas kuj yog txoj kev txom nyem thib peb thiab.
The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.
Cov thwj tim hnub kawg yuav pom tau, yog lawv xaiv los pom, tias peb lub cim taug kev ntawm txoj kev kaw lub cim rau ib puas plaub caug plaub txhiab yog tib lub ntsiab lus hauv txhua kauj ruam, thiab tias ntawm kauj ruam thib ob, txoj kev ntxeev siab uas sawv cev los ntawm tsab ntawv thib kaum peb hauv niam ntawv Henplais tau lees paub txoj xov ntawd tias yog “Qhov Tseeb.” Ib tug tim khawv thib ob uas tus Tswv tau muab yog nyob hauv qhov tseeb tias thawj qhov kev poob siab ntawm cov kev txav kho dua yav dhau los tau txhim rau saum txoj kev ntxeev siab tawm tsam Vajtswv txoj kev xav uas tau raug nthuav tawm, txawm yog Mauxes tsis ua kevcai txiav rau nws tus tub, lossis Uxas kov lub phij xab, lossis Maletha thiab Malis ua xyem xyav txog Yexus txoj lus hais txog Lasalus txoj kev tuag. Tib txoj kab kho dua uas tsis tau txhawb nqa qhov tseeb tias thawj qhov kev poob siab tau txhim rau saum kev tsis mloog lus yog txoj kev txav kho dua ntawm cov Millerites, tiamsis thaum lub sijhawm ntawd kuj tau raug qhia tawm thiab tias keeb kwm ntawm cov Millerites muaj cov cim taug kev sab hauv uas tau txhim rau saum qhov tseeb ntawm tus thib yim, uas yog ntawm xya.
The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.
Qhov tseeb tias tus yim yog ntawm xya yog ib qho tseem ceeb loj hauv Phau Ntawv Qhia Tshwm Sim ntawm Yexus Khetos uas tam sim no raug qhib lub foob, thiab kev hloov ntawm Philadelphian Millerite txav mus rau pawg ntseeg Laodicean yog ib lub cim qhia kev uas txheeb tau lub sijhawm thaum Laodicean txav ntawm tus tim tswv thib peb yuav hloov mus rau Philadelphian txav ntawm ib puas plaub caug plaub txhiab leej. Yog li ntawd, qhov tseeb tias thawj qhov kev poob siab ntawm Millerite tau ua tiav yam tsis muaj lawv txoj kev txav qhia kev tsis mloog lus, tau muab qhov sib piv rau tib lub cim qhia kev ntawd hauv hnub kawg uas Laodicean txav ntawm tus tim tswv thib peb yuav tsis mloog lus thiab tsim ib qho kev poob siab, thiab los ntawm qhov uas ua li ntawd nws yuav phim nrog lub cim qhia kev Millerite, thiab tsim lub laj thawj kom pom tias txoj kev txav ntawm ib puas plaub caug plaub txhiab leej yog tus yim, uas yog ntawm xya.
On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.
Thaum lub Xya hli ntuj xyoo 2023, tus Tswv tsa ib “lub suab nyob hauv roob moj sab qhua” los npaj Nws haiv neeg nyob rau hnub kawg rau txoj kev kub ntxhov ntawm Sunday law, thiab thaum Nws rov qab los tom qab ncua sijhawm thov Vajtswv nrog cov thwj tim, Nws tau muab sijhawm rau lawv qhia lawv txoj kev ntseeg. Hauv Khetos lub caij nyoog, txoj xov ntawd yog Nws txoj kev ua kevcai raus dej, uas yog lub ntsiab chaw uas Yexus los ua Yexus Khetos. Tus cim xwm txheej ntawd sib haum nrog lub Cuaj hlis 11, 2001, thiab Nws cov thwj tim raug nug tias tibneeg xav li cas, ces tom qab ntawd thiaj nug cov thwj tim lawv tus kheej xav li cas txog Khetos.
“Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’
“Thaum Nws los koom nrog lawv, Nws tsis tau tam sim ntawd qhia yam uas Nws xav muab rau lawv. Ua ntej ua li ntawd, Nws tau pub ib lub sijhawm rau lawv lees lawv txoj kev ntseeg hauv Nws kom lawv thiaj raug txhawb rau qhov kev sim siab uas yuav los txog. Nws nug tias, ‘Neeg hais tias Kuv, Leej Tub ntawm neeg, yog leej twg?’”
“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.
“Yog kev tu siab, cov thwjtim raug yuam kom lees paub tias cov neeg Ixayees twb swb lawm hauv kev paub txog lawv tus Mexiyas. Muaj ib txhia tiag tiag, thaum lawv pom Nws tej txuj ci tseem ceeb, tau tshaj tawm tias Nws yog Leej Tub ntawm Daviv. Cov neeg coob uas tau txais mov noj ntawm Npesxaydas tau xav tsa Nws ua vajntxwv ntawm cov Ixayees. Coob leej twb npaj txhij lees txais Nws ua ib tug yaj saub; tiam sis lawv tsis ntseeg tias Nws yog tus Mexiyas.” The Desire of Ages, 411.
The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.
Feem coob ntawm cov ntseeg Adventist tsis tau ntseeg txog txoj kev txom nyem thib peb ntawm lub Cuaj Hlis 11, 2001. Lawv tau ntseeg qee qhov txuj ci tseem ceeb ntawm lo lus yaj saub uas tau raug nthuav tawm hauv txoj kev txav ntawd, thiab qee leej kuj to taub tias zaj lus ntawm lub Cuaj Hlis 11, 2001 muaj tej yam ntsiab ntawm qhov tseeb, tiam sis lawv tsis tau ntseeg tiag tiag rau cov lus thov hais txog lub Cuaj Hlis 11, 2001.
The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:
Qhov kev thov txim ntawm lub Cuaj Hlis 11, 2001 twb tau raug ua piv txwv los ntawm qhov kev thov txim ntawm lub Yim Hlis 11, 1840, thiab qhov kev thov txim ntawd tau raug nthuav tawm los ntawm Muam White thaum nws hais lus piav txog kev ua tiav ntawm lub Yim Hlis 11, 1840. Nws tau hais tias:
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Thaum txog lub sijhawm uas tau hais tseg meej lawm, Qaib Cov Txwv, los ntawm nws cov tub sawv cev, tau lees txais kev tiv thaiv ntawm cov hwj chim koom siab ntawm cov teb chaws Europe, thiab li ntawd nws thiaj muab nws tus kheej tso rau hauv qab kev tswj hwm ntawm cov teb chaws Khixatia. Qhov xwm txheej ntawd tau ua kom tiav raws nraim li lo lus faj lem tau twv tseg. Thaum muaj neeg paub txog qhov no lawm, coob leej coob tus tau raug txhawb kom ntseeg ruaj nrees txog qhov raug ntawm cov ntsiab cai ntawm kev txhais lus faj lem uas Miller thiab nws cov npoj yaig tau lees txais, thiab ib qho kev txhawb zog loj kawg nkaus tau raug muab rau qhov kev txav advent. Cov txiv neej uas muaj kev kawm thiab muaj meej mom tau koom nrog Miller, ob leeg hauv kev tshaj tawm thiab hauv kev luam tawm nws cov kev pom, thiab txij xyoo 1840 mus txog 1844 txoj hauj lwm ntawd tau nthuav dav sai heev.” The Great Controversy, 334, 335.
What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.
Yam uas raug lees paub rau hnub tim 11 Lub Yim Hli, 1840 yog tias Miller tej kev nkag siab yaj saub yog qhov raug, thiab qhov kev thov hais txog hnub tim 11 Lub Cuaj Hli, 2001 yog qhov kev lees paub tias Future for America tej kev nkag siab yaj saub yog qhov raug. Cov neeg coob uas tsis hloov siab lees txim thaum Lub Xya Hli xyoo 2023 tsis muaj peev xwm txais, thiab yuav tsis kam txais, lub hauv paus ntsiab lus hais tias txoj kev ua haujlwm uas Khetos tau tsim tseg, thiab tso siab rau Future for America tuav ntawd, yeej yog txoj kev ua haujlwm ntawm nag lig. Tiamsis tom qab ntawd Khetos nug Nws cov thwjtim seb lawv, tsis yog cov neeg coob coob, xav li cas.
“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’
“Tam sim no Yexus tau tsa ib lo lus nug thib ob, uas hais txog cov thwj tim lawv tus kheej: ‘Tiamsis nej hais tias kuv yog leejtwg?’ Petus teb tias, ‘Koj yog tus Khetos, yog Vajtswv uas muaj sia nyob tus Tub.’”
“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.
“Txij thaum chiv thawj los, Petus twb ntseeg lawm tias Yexus yog tus Mexiyas. Coob leej lwm tus uas tau raug Yauhas tus Uas Muab Neeg Ua Kev Cai Raus Dej txoj kev tshajtawm qhuab ntuas kov yeej lub siab, thiab tau txais Khetos, pib ua xyem xyav txog Yauhas tes haujlwm thaum nws raug kaw hauv tsev lojcuj thiab raug muab tua pov tseg; thiab nim no lawv kuj ua xyem xyav tias Yexus puas yog tus Mexiyas uas lawv tau tos ntsoov ntev los lawm. Coob leej ntawm cov thwjtim uas tau kub siab lug cia siab tias Yexus yuav los txais Nws txoj hauj lwm saum Daviv lub zwm txwv tau tso Nws tseg thaum lawv pom tias Nws tsis muaj lub siab li ntawd. Tiamsis Petus thiab nws cov npoj yaig tsis tig ncaim ntawm lawv txoj kev ncaj ncees. Txoj kev hloov siab hloov ntsws ntawm cov uas nag hmo tseem qhuas, hos hnub no rov liam txim, tsis tau rhuav tshem txoj kev ntseeg ntawm tus Cawmseej tus raws qab uas muaj tseeb. Petus tshaj tawm tias, ‘Koj yog tus Khetos, Vajtswv uas muaj sia nyob Leej Tub.’ Nws tsis tos kom tej meej mom ntawm vaj ntxwv los muab mom rau nws tus Tswv, tiamsis nws lees txais Nws txawm nyob hauv Nws txoj kev txo hwjchim.”
“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.
“Petus tau qhia txog txojkev ntseeg ntawm kaum ob tug lawm. Los cov thwjtim tseem nyob deb heev ntawm txojkev to taub txog Khetos tes haujlwm. Kev tawm tsam thiab kev piav yuam kev ntawm cov pov thawj thiab cov thawj coj, txawm tsis muaj peev xwm tig lawv kom ncaim ntawm Khetos, los tseem ua rau lawv ntxhov siab heev. Lawv tseem tsis pom lawv txojkev meej. Tej yam uas lawv tau raug cob qhia txij thaum chiv keeb, txojkev qhia ntawm cov xib hwb rabbi, thiab lub hwjchim ntawm kab ke qub, tseem thaiv lawv txojkev pom qhov tseeb. Txij ua ke mus ua ke tej kab hluav taws uas muaj nqis ntawm txojkev kaj los ntawm Yexus ci los rau saum lawv, los feem ntau lawv zoo li cov neeg tabtom xuas tes tshawb hauv nruab nrab tej duab ntxoo. Tiamsis rau hnub no, ua ntej lawv raug coj los tim ntsej tim muag nrog txojkev sim siab loj ntawm lawv txojkev ntseeg, Vaj Ntsuj Plig Dawb Huv tau nqes los nyob saum lawv nrog hwjchim. Rau ib ntus luv luv lawv ob lub qhov muag raug tig kom txav deb ntawm ‘tej yam uas pom tau,’ kom lawv pom ‘tej yam uas pom tsis tau.’ 2 Kaulinthaus 4:18. Nyob hauv qab daim ntaub qhwv ntawm tibneeg cev nqaij daim tawv, lawv pom tseeb txog yeeb koob ntawm Vajtswv Leej Tub.”
“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.
“Yexus teb rau Petus hais tias, ‘Koj tau koob hmoov lawm, Ximoos Npas-yau-na; rau qhov tsis yog nqaij thiab ntshav tau qhia qhov no rau koj, tiam sis yog Kuv Txiv tus uas nyob saum ntuj.’” Kev Ntshaw Ntawm Txhua Tiam, 412.
Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.
Kev lees txim ntawm Petus hauv kev txheeb tias Khetos yog Vajtswv Leej Tub, tau hais ncaj qha rau lo lus nug sim uas nyob hauv zaj keeb kwm ntawd. Lub sijhawm twb los txog rau Mexiyas tshwm sim lawm, raws li Vajtswv txoj Lus Yaj Saub tau teev tseg, thiab tsuas yog cov uas lees txais qhov tseeb ntawd xwb thiaj yuav raug suav nrog cov uas raug sawv cev los ntawm Petus cov lus hais. Petus sawv cev rau cov uas lees txais txoj xov uas tau raug tsim tsa rau hnub Cuaj Hlis 11, 2001, thiab uas lees txim tias Yexus yog Vajtswv Leej Tub. “Petus tau qhia tawm txoj kev ntseeg ntawm kaum ob leeg,” thiab kaum ob leeg uas nws sawv cev rau ntawd yog ib puas plaub caug plaub txhiab. Vim li no, Khetos thiaj hloov Petus lub npe ntawm Ximoos Npas‑yau‑na mus ua Petus hauv nqe ntawd.
“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.
“Ximoos” txhais tias “tus uas hnov,” thiab “bar” txhais tias “tub ntawm,” hos Yoona txhais tias “nquab.” Ximoos sawv cev rau cov uas hnov txoj lus ntawm tus nquab, uas sawv cev rau tej kev tseeb uas koom nrog Yexus txoj kev cai raus dej, thaum Nws los ua tus Khetos, raug pleev roj nrog hwj chim, raws li tau raug sawv cev ua cim los ntawm tus Ntsuj Plig Dawb Huv nqes los nyob rau hauv daim duab zoo li ib tug nquab.
The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.
Cov kab kev kho dua tshiab taug raws ib leeg sib txig, thiab Yauhas sawv cev rau cov Millerites, uas thaum Lub Yim Hli 11, 1840, tau noj phau ntawv me ntawd. Yelemis phim raws li qhov xwm txheej ntawd, thiab thaum nws tau noj phau ntawv me ntawd lawm, nws thiaj raug hu los ntawm Vajtswv lub npe.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
Kuv nrhiav tau Koj tej lus, ces kuv tau noj tej lus ntawd; thiab Koj tej lus yog txoj kev xyiv fab thiab kev zoo siab rau hauv kuv lub siab: rau qhov kuv raug hu raws li Koj lub npe, Au tus Tswv Vajtswv ntawm cov tub rog. Yelemi 15:16.
When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”
Thaum tus Tswv tau nkag mus rau hauv txoj kev cog lus nrog Anplahas, Nws hloov nws lub npe ua Anplahas, ib yam li Nws tau ua rau Xalai thiab Yakhauj. Kev hloov ib lub npe sawv cev rau kev sib raug zoo ntawm txoj kev cog lus, thiab ntawm lub cim-kev-taug uas lub cim saum ntuj nqes los ntawd, Vajtswv haiv neeg yuav tsum noj txoj xov ntawd, nkag mus rau hauv txoj kev cog lus, thiab tom qab ntawd lawv lub npe thiaj raug hloov. Raws li ib tug sawv cev ntawm cov thwjtim nyob rau tiam ntawm Khetos, Ximoos Pas-yauhas sawv cev rau cov uas “tau hnov” txoj xov ntawm tus “nquab.”
When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.
Thaum nws ua timkhawv tias nws paub tseeb tias ntawm txoj kevcim ntawd Yexus tau los ua tus Khetos, thiab tias Nws yog Vajtswv Leej Tub, nrog rau txhua yam uas qhov ntawd muaj xws li, Khetos thiaj hloov nws lub npe ua Petus. Nws tau hais tawm txoj xov uas Khetos cov neeg hauv kev cog lus ntawm keeb kwm ntawd tau txais yuav, thiab thaum ua li ntawd nws kuj sawv cev ua tus qauv qhia txog ib puas plaub caug plaub txhiab leej ntawm hnub kawg.
The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.
Tsab ntawv “P” yog tsab ntawv thib kaum rau hauv cov tsiaj ntawv Askiv, thiab tsab ntawv “E” yog tsab ntawv thib tsib hauv cov tsiaj ntawv, thiab tsab ntawv “T” yog tsab ntawv thib nees nkaum, tsab ntawv “E” rov hais dua, thiab lub npe xaus nrog tsab ntawv “R” uas yog tsab ntawv thib kaum yim. Kaum rau “npaug” tsib, “npaug” nees nkaum, “npaug” tsib, “npaug” kaum yim sib npaug ib puas plaub caug plaub txhiab. Tus Kws Hais Lus Zoo Kawg nkaus tau hais rau Petus ua lus Henplais, thiab Phau Tshiab raug sau ua lus Kili, thiab cov neeg txhais Vajlugkub King James Version tau tsim Phau Tshiab ua lus Askiv.
In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).
Txawm hais tias muaj peb theem ntawm ntau hom lus sib txawv, Khetos, tus uas yog Vajtswv Leej Tub, tus Kws Paub Lus Zoo Kawg, thiab tus Kws Suav Zoo Kawg, tau tso ib daim duab piv txwv txog kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej rau hauv Mathais tshooj kaum rau, uas sib haum nrog Tsov Rog Panium, thiab Nws txoj kev tuaj xyuas Caesarea Philippi. Nws tau ua li ntawd los ntawm kev siv Nws txoj kev tswj kav lus thiab lej, rau qhov Nws yog ob qho tib si Palmoni (tus Kws Suav Zoo Kawg), thiab Txojlus (tus Kws Paub Lus Zoo Kawg).
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.
“Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.
“Yuav luag ob txhiab xyoo dhau los, ib lub suab uas muaj lub ntsiab lus tob tob thiab zais cia tau hnov nyob saum ntuj ceeb tsheej, ntawm Vajtswv lub zwm txwv, hais tias, ‘Saib maj, Kuv los.’ ‘Kev txi thiab kev fij Koj tsis xav tau, tiam sis Koj tau npaj ib lub cev rau Kuv…. Saib maj, Kuv los (hauv phau Ntawv twb sau txog Kuv lawm,) kom ua raws li Koj lub siab nyiam, Au Vajtswv.’ Hebrews 10:5–7. Hauv cov lus no tau tshaj tawm txog qhov ua tiav ntawm lub hom phiaj uas tau muab zais tseg txij ib txhis mus ib txhis. Khetos tab tom yuav tuaj xyuas peb lub ntiajteb no, thiab yuav los yug los ua neeg. Nws hais tias, ‘Koj tau npaj ib lub cev rau Kuv.’ Yog Nws tau tshwm sim nrog txoj kev kaj siab lug uas yog Nws li nrog Leej Txiv ua ntej tsim lub ntiajteb, peb yuav tsis muaj peev xwm nyiaj taus qhov kaj ntawm Nws lub xub ntiag. Kom peb thiaj pom tau thiab tsis raug puastsuaj, qhov kev tshwm sim ntawm Nws lub hwjchim ci ntsa iab thiaj raug npog cia. Nws txoj kev ua Vajtswv raug npog nrog txoj kev ua neeg,—lub hwjchim ci ntsa iab uas pom tsis tau raug npog rau hauv daim duab uas tibneeg pom tau.”
“This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.
“Lub hom phiaj loj kawg no twb raug ua duab ntxoov ntxoo qhia ua ntej hauv tej yam piv txwv thiab tej cim. Tsob hav txwv kub hnyiab, uas Khetos tau tshwm sim rau Mauxes hauv ntawd, tau qhia Vajtswv tawm. Lub cim uas raug xaiv los sawv cev rau Vajtswv yog ib tsob nroj txo hwj chim, uas zoo li tsis muaj dab tsi ntxim nyiam hlo li. Qhov no yog lub chaw uas Tus Tsis Muaj Ciaj Ciam nyob hauv. Vajtswv uas muaj kev khuv leej tas nrho tau npog Nws lub hwjchim ci ntsa iab rau hauv ib yam piv txwv uas txo hwj chim tshaj plaws, kom Mauxes thiaj saib tau rau ntawd thiab tseem ciaj sia. Ib yam nkaus li ntawd, hauv tus ncej huab thaum nruab hnub thiab tus ncej hluav taws thaum hmo ntuj, Vajtswv tau sib txuas lus nrog cov Ixayees, qhia Nws lub siab nyiam rau tibneeg, thiab pub Nws txoj kev tshav ntuj rau lawv. Vajtswv lub hwjchim ci ntsa iab raug ua kom txo nqes, thiab Nws lub meej mom raug npog cia, kom txoj kev pom tsis muaj zog ntawm tibneeg txawj tuag uas muaj ciam txwv thiaj pom tau. Ib yam nkaus li ntawd, Khetos yuav tsum los hauv ‘lub cev ntawm peb txoj kev txaj muag’ (Philippians 3:21, R. V.), ‘hauv daim duab zoo li tibneeg.’ Hauv lub ntiajteb no txoj kev pom, Nws tsis muaj ib qho kev zoo nkauj uas lawv yuav ntshaw Nws; los Nws yog Vajtswv uas los ua neeg cev nqaij daim tawv, yog lub teeb ntawm ntuj ceeb tsheej thiab ntiajteb. Nws lub hwjchim ci ntsa iab raug npog cia, Nws qhov loj kawg thiab lub meej mom raug zais, kom Nws thiaj los ze tau rau tibneeg uas muaj kev tu siab thiab raug kev sim siab.”
“God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.
“Vajtswv tau txib Mauxes rau cov Yixayee hais tias, ‘Cia lawv ua ib lub chaw dawb huv rau Kuv; kom Kuv thiaj yuav nyob hauv lawv nruab nrab’ (Exodus 25:8), thiab Nws tau nyob hauv lub chaw dawb huv ntawd, hauv Nws haiv neeg nruab nrab. Thoob plaws lawv tej kev taug kev nkees nkees hauv tebchaws moj sab qhua, lub cim ntawm Nws lub xub ntiag kuj nrog lawv nyob. Yog li ntawd Khetos thiaj tsa Nws lub tsev ntaub nyob hauv peb tej chaw pw hav zoov ntawm tibneeg. Nws tsa Nws lub tsev ntaub nyob ib sab ntawm tibneeg tej tsev ntaub, kom Nws thiaj yuav nyob nrog peb, thiab ua kom peb paub zoo txog Nws tus yam ntxwv thiab txoj sia saum ntuj ceeb tsheej. ‘Lo Lus tau los ua cev nqaij daim tawv, thiab tsa Nws lub tsev ntaub nyob hauv peb nruab nrab (thiab peb tau pom Nws lub yeeb koob, yog lub yeeb koob ib yam li ntawm Leej Tub Tib Leeg uas los ntawm Leej Txiv los), puv npo txoj kev tshav ntuj thiab qhov tseeb.’ Yauhas 1:14, R. V., margin.”
“Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’
“Txij li Yexus tau los nyob nrog peb, peb paub tias Vajtswv paub peb tej kev sim siab, thiab hlub nrog peb tej kev nyuaj siab. Txhua tus tub thiab ntxhais ntawm Adas yuav to taub tau tias peb tus Tsim yog tus phooj ywg ntawm cov neeg txhaum. Rau qhov nyob hauv txhua txoj kev qhuab qhia txog txoj kev tshav ntuj, txhua lo lus cog tseg txog kev xyiv fab, txhua txoj hauj lwm ntawm txoj kev hlub, txhua txoj kev rub los saum ntuj uas raug nthuav tawm hauv tus Cawm Seej lub neej saum npoo ntiajteb no, peb pom ‘Vajtswv nrog peb.’”
“Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.
“Xatas sawv cev rau Vajtswv txoj kev cai ntawm txoj kev hlub zoo li yog ib txoj cai ntawm kev qia dub. Nws tshaj tawm tias peb ua tsis tau raws li tej lus qhuab qhia ntawm nws. Kev poob ntawm peb thawj tug niam txiv, nrog rau txhua yam kev quaj ntsuag uas tau tshwm sim los ntawm ntawd, nws muab liam rau saum tus Tsim, ua rau tibneeg saib Vajtswv zoo li yog tus tsim kev txhaum, kev txom nyem, thiab kev tuag. Yexus los txhawm rau qhib tawm txoj kev dag ntxias no. Ua ib tug zoo ib yam li peb, Nws yuav tsum muab ib qho piv txwv ntawm kev mloog lus. Vim li no Nws thiaj txais peb yam ntuj tso los rau saum Nws tus kheej, thiab dhau los ntawm peb tej kev paub. ‘Nws tsim nyog yuav tsum raug ua kom zoo ib yam li Nws cov kwvtij hauv txhua yam.’ Hebrews 2:17. Yog peb yuav tsum ris ib yam dabtsi uas Yexus tsis tau tiv dhau, ces ntawm qhov no Xatas yuav hais txog Vajtswv lub hwjchim tias tsis txaus rau peb. Yog li ntawd Yexus thiaj raug ‘sim siab txhua yam ib yam li peb raug.’ Hebrews 4:15. Nws tau tiv txhua qhov kev sim siab uas peb raug raug. Thiab Nws tsis tau siv ib lub hwjchim twg rau Nws tus kheej uas tsis yog pub dawb rau peb thiab. Ua neeg, Nws tau ntsib kev sim siab, thiab kovyeej los ntawm lub zog uas Vajtswv pub rau Nws. Nws hais tias, ‘Kuv zoo siab ua raws li Koj lub siab nyiam, Au kuv tus Vajtswv: muaj tseeb, Koj txoj kev cai nyob hauv kuv lub siab.’ Psalm 40:8. Thaum Nws mus ncig ua qhov zoo, thiab kho txhua tus uas Xatas tsim txom kom zoo, Nws ua kom tibneeg pom tseeb txog Vajtswv txoj kev cai tus yam ntxwv thiab yam ntxwv ntawm Nws txoj haujlwm. Nws txoj sia ua timkhawv tias peb kuj yeej ua tau raws li Vajtswv txoj kev cai thiab.”
“By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.
“Los ntawm Nws txoj kev ua neeg, Khetos tau kov cuag tib neeg; los ntawm Nws txoj kev ua Vajtswv, Nws tuav rawv lub zwm txwv ntawm Vajtswv. Raws li Leej Tub ntawm neeg, Nws tau muab ib tug qauv ntawm kev mloog lus rau peb; raws li Leej Tub ntawm Vajtswv, Nws pub hwjchim rau peb kom mloog lus. Nws yog Khetos uas, ntawm tsob nroj kub saum Roob Horeb, tau hais rau Mauxes tias, ‘KUV YOG TUS UAS KUV YOG…. Koj yuav tsum hais li no rau cov Yixayee, KUV YOG tau txib kuv tuaj cuag nej.’ Khiav Dim 3:14. Qhov no yog lo lus cog tseg txog Ixayees txoj kev dim. Yog li ntawd, thaum Nws los ‘zoo li neeg,’ Nws tau tshaj tawm Nws tus kheej tias yog KUV YOG. Tus Menyuam mos ntawm Npelehees, tus Cawm Seej uas mos siab muag thiab txo hwjchim, yog Vajtswv ‘tau tshwm sim los hauv cev nqaij daim tawv.’ 1 Timaute 3:16. Thiab Nws hais rau peb tias: ‘KUV YOG Tus Tswv Yug Yaj Zoo.’ ‘KUV YOG Mov Ciaj Sia.’ ‘KUV YOG Txoj Kev, Qhov Tseeb, thiab Txoj Sia.’ ‘Tag nrho lub hwjchim saum ntuj thiab hauv ntiajteb tau muab rau Kuv lawm.’ Yauhas 10:11; 6:51; 14:6; Mathais 28:18. KUV YOG yog qhov kev lees ruaj ntawm txhua lo lus cog tseg. KUV YOG; txhob ntshai. ‘Vajtswv nrog peb’ yog qhov lav ruaj ntawm peb txoj kev dim ntawm kev txhaum, thiab yog qhov kev lees paub txog peb lub hwjchim los mloog txoj kevcai saum ntuj.” The Desire of Ages, 23, 24.