The “truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life.” That “truth” identified two aspects of Christ. The first was that Christ is an element of prophetic history. The waymarks that represent the events of prophetic history, represent Christ. His association with the events identifies the sacredness of the prophetic waymarks, and provides the logic for Sister White so often saying that we must guard the waymarks, for those waymarks represent Jesus Christ. The waymark that represented the testing theme in the time of Christ was His baptism, and it aligned with other events in the sacred reform lines, distinguished by the descent of a Divine symbol.

Qhov “tseeb uas Petus tau lees txim yog lub hauv paus ntawm tus ntseeg txoj kev ntseeg. Nws yog yam uas Khetos Nws Tus Kheej tau tshaj tawm tias yog txoj sia nyob mus ib txhis.” Qhov “tseeb” ntawd qhia txog ob yam ntawm Khetos. Yam thawj yog tias Khetos yog ib feem ntawm keeb kwm cev Vajtswv lus faj lem. Cov cim taw qhia uas sawv cev rau tej xwm txheej hauv keeb kwm faj lem, sawv cev rau Khetos. Nws txoj kev koom nrog tej xwm txheej ntawd qhia txog qhov dawb huv ntawm cov cim taw qhia faj lem, thiab muab lub hauv paus laj thawj rau qhov uas Muam White pheej hais ntau zaus tias peb yuav tsum tiv thaiv cov cim taw qhia ntawd, vim cov cim taw qhia ntawd sawv cev rau Yexus Khetos. Lub cim taw qhia uas sawv cev rau lub ntsiab ntawm kev sim nyob rau lub sijhawm Khetos yog Nws txoj kev cai raus dej, thiab nws tau sib haum nrog lwm yam xwm txheej nyob hauv cov kab ke kho dua tshiab uas dawb huv, uas raug cim tshwj xeeb los ntawm kev nqes los ntawm ib lub cim saum ntuj.

In the reform line of Moses, Divinity descended and abode in a burning bush, a symbol of the creator combining with the creation. In the reform line at the end of the seventy years, Michael descended to empower Cyrus to move forward with the first decree, and at the same time Daniel was changed into the image of Christ. In the reform line of Christ, the Holy Spirit descended in the form of a dove to anoint God’s Son, the symbol of Divinity combined with humanity. In Millerite history the angel that descended on August 11, 1840 was “no less a personage than Jesus Christ,” who descended with a little book that was to be eaten, and He was that little book. There He demonstrated that the combination of Divinity with humanity is accomplished by eating and drinking the flesh and blood of the Bread of Heaven.

Nyob rau hauv txoj kab kev kho dua tshiab ntawm Mauxes, Vajtswv lub Cev Ntuj tau nqes los thiab nyob hauv ib tsob nroj kub nyhiab, uas yog ib lub cim ntawm tus Tsim koom nrog yam uas raug tsim. Nyob rau hauv txoj kab kev kho dua tshiab thaum kawg ntawm xya caum xyoo, Mikhaees tau nqes los txhawb Khaulas kom txav mus tom ntej nrog thawj tsab cai, thiab tib lub sijhawm ntawd Daniyee raug hloov kom zoo ib yam li tus duab ntawm Khetos. Nyob rau hauv txoj kab kev kho dua tshiab ntawm Khetos, Vaj Ntsuj Plig Dawb Huv tau nqes los nyob hauv daim duab zoo li ib tug nquab los pleev roj rau Vajtswv Leej Tub, uas yog lub cim ntawm Vajtswv lub Cev Ntuj koom nrog tib neeg. Hauv keeb kwm Millerite tus tim tswv uas tau nqes los rau hnub tim 11 Lub Yim Hli, 1840 yog “tsis yog ib tug neeg tsawg dua li Yexus Khetos,” uas tau nqes los nrog ib phau ntawv me uas yuav tsum raug noj, thiab Nws yog phau ntawv me ntawd. Nyob ntawd Nws tau qhia tawm tias kev koom ua ke ntawm Vajtswv lub Cev Ntuj nrog tib neeg raug ua tiav los ntawm kev noj thiab kev haus nqaij thiab ntshav ntawm Mov Ciaj Saum Ntuj.

Sacred history is sacred because it is embodied by the presence of Christ. The predictions of God’s Word that identify future events, are Jesus Christ, for He is the “Word.” When those predictions are fulfilled in history, the events represent the fulfillment of His word, and His Word is Truth. It is His Word that sets forth the prediction, and it is His Word that is fulfilled when the event arrives, so at the beginning and at the ending it is Jesus Christ, for He is the Alpha and Omega. Therefore, when Peter proclaimed that Jesus was the Christ and the Son of the living God, he was identifying a waymark that was Jesus Christ and a waymark that reaches its perfect fulfillment in the last days. September 11, 2001 was the perfect fulfillment of Christ.

Keeb kwm dawb huv yog dawb huv vim nws raug cev nqaij daim tawv los ntawm Khetos txoj kev nyob nrog. Cov lus twv hauv Vajtswv Txojlus uas qhia txog tej xwm txheej yav tom ntej, yog Yexus Khetos, rau qhov Nws yog “Txojlus.” Thaum cov lus twv ntawd tau ua tiav hauv keeb kwm, cov xwm txheej ntawd sawv cev rau kev ua tiav ntawm Nws Txojlus, thiab Nws Txojlus yog Qhov Tseeb. Yog Nws Txojlus uas nthuav qhia lo lus twv, thiab kuj yog Nws Txojlus uas raug ua tiav thaum qhov xwm txheej los txog, yog li thaum pib thiab thaum xaus nws yog Yexus Khetos, rau qhov Nws yog tus Alpha thiab Omega. Yog li ntawd, thaum Petus tshaj tawm tias Yexus yog tus Khetos thiab yog Vajtswv tus Tub ntawm tus Vajtswv uas muaj sia nyob, nws tab tom txheeb ib lub cim qhia kev uas yog Yexus Khetos thiab ib lub cim qhia kev uas ncav cuag nws txoj kev ua tiav zoo kawg nkaus hauv hnub kawg. Cuaj Hlis 11, 2001 yog txoj kev ua tiav zoo kawg nkaus ntawm Khetos.

To reject the prophetic fulfillment of September 11, 2001, is to reject Christ, the Son of the living God. That truth, expressed by Peter, was “the foundation of the believer’s faith,” and on September 11, 2001 Christ led His last-day people back to Jeremiah’s “old paths,” which represent the “foundations” of the movement of the first and third angels’ messages. Peter represented the one hundred and forty-four thousand, who are sealed during the period when the four angels are restraining the four winds. The sealing time is a specific prophetic period, beginning on September 11, 2001 and ending at the soon coming Sunday law. Jesus always illustrates the end of a thing with the beginning of a thing.

Kev tsis lees txais qhov kev ua tiav raws li yav tom ntej ntawm lub Cuaj Hlis 11, 2001, yog kev tsis lees txais Khetos, Leej Tub ntawm Vajtswv uas muaj sia nyob. Qhov tseeb ntawd, uas Petus tau hais tawm, yog “lub hauv paus ntawm tus ntseeg txoj kev ntseeg,” thiab rau lub Cuaj Hlis 11, 2001 Khetos tau coj Nws haiv neeg nyob rau hnub kawg rov qab mus rau Yelemis tej “txoj qub,” uas sawv cev rau “cov hauv paus” ntawm txoj kev txav ntawm thawj thiab tus tim tswv thib peb tej xov. Petus sawv cev rau ib puas plaub caug plaub txhiab leej, uas raug muab khi rau lub sijhawm thaum plaub tus tim tswv tab tom txwv plaub cua. Lub sijhawm ntawm kev khi yog ib lub sijhawm raws li yav tom ntej tshwj xeeb, pib rau lub Cuaj Hlis 11, 2001 thiab xaus rau txoj cai hnub Sunday uas yuav los sai sai no. Yexus ib txwm siv qhov pib ntawm ib yam los ua duab qhia txog qhov kawg ntawm ib yam.

At the beginning of the sealing time the angel of Revelation eighteen descended, as had the Holy Spirit at the baptism, and that angel was “no less a personage than Jesus Christ,” for the angel that descended to lighten the earth with His glory in the Millerite history was “no less a personage than Jesus Christ.” At the soon coming Sunday law “no less a personage than Jesus Christ,” descends again and presents the second of the two messages of Revelation eighteen, as He calls His other flock out of Babylon. In the middle of the period of the sealing time, an angel descended, as the second angel descended on April 19, 1844, at the first disappointment of the Millerite movement.

Thaum pib ntawm lub sijhawm kaw cim, tus timtswv hauv Tshwm Sim kaum yim nqes los, ib yam li Vaj Ntsuj Plig Dawb Huv tau nqes los thaum ua kev cai raus dej, thiab tus timtswv ntawd yog “tsis yog ib tug neeg tsawg dua Yexus Khetos,” rau qhov tus timtswv uas nqes los ua kom lub ntiajteb kaj lug nrog Nws lub yeeb koob hauv keeb kwm Millerite yog “tsis yog ib tug neeg tsawg dua Yexus Khetos.” Thaum txoj cai Hnub Caiv cuav uas yuav los sai no tshwm sim, “tsis yog ib tug neeg tsawg dua Yexus Khetos,” rov nqes los dua thiab nthuav tawm txoj xov thib ob ntawm ob txoj xov hauv Tshwm Sim kaum yim, thaum Nws hu Nws lwm pab yaj tawm hauv Npanpiloo. Hauv nruab nrab ntawm lub sijhawm kaw cim ntawd, ib tug timtswv nqes los, ib yam li tus timtswv thib ob tau nqes los rau hnub Plaub Hlis 19, 1844, thaum thawj zaug kev poob siab ntawm kev txav Millerite.

Between the arrival of that second angel, and the arrival of the third angel on October 22, 1844, many angels were sent to add power to the second angel as the Midnight Cry message arrived. Speaking of the history when these angels arrived in Millerite history, Sister White informs us that those that rejected these messages had crucified Christ just as assuredly as the Jews crucified Christ.

Nyob rau hauv lub sijhawm nruab nrab ntawm txoj kev tuaj txog ntawm tus timtswv thib ob ntawd, thiab txoj kev tuaj txog ntawm tus timtswv thib peb rau hnub Kaum Hli 22, 1844, muaj ntau tus timtswv raug xa los ntxiv hwjchim rau tus timtswv thib ob thaum txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo tuaj txog. Hais txog keeb kwm ntawm lub sijhawm uas cov timtswv no tuaj txog hauv keeb kwm ntawm cov Millerite, Muam White qhia peb tias cov uas tsis lees txais cov xov no yeej tau ntsia Khetos saum ntoo khaublig tiag tiag ib yam li cov Yudais tau ntsia Khetos saum ntoo khaublig.

“I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there.” Early Writings, 261.

“Kuv tau pom tias ib yam li cov Yudais tau ntsia Yexus saum ntoo khaub lig, cov pawg ntseeg uas tsuas yog muaj npe xwb kuj tau ntsia cov lus no saum ntoo khaub lig thiab; yog li ntawd lawv thiaj tsis muaj kev paub txog txojkev nkag mus rau hauv qhov chaw dawb huv tshaj plaws, thiab lawv tsis muaj peev xwm txais txiaj ntsig los ntawm Yexus txojkev thov ntuj sawv cev nyob ntawd.” Early Writings, 261.

The messages represented by the angels, when rejected, represent the crucifixion of Christ, for He embodies the messages and their historical fulfillment. On July 18, 2020, “no less a personage than Jesus Christ” descended, marking the first disappointment and the beginning of the tarrying time. Slain in the streets, the dead dry bones of His last-day people were to be awakened by hearing the only voice that can bring people back to life.

Cov lus uas cov timtswv sawv cev rau, thaum raug tsis lees txais, sawv cev rau kev muab Khetos ntsia rau saum ntoo khaub lig, rau qhov Nws yog tus uas muaj cov lus ntawd thiab lawv txoj kev ua tiav hauv keeb kwm. Hnub Xya hli ntuj 18, 2020, “tsis muaj leejtwg tsawg dua Yexus Khetos nws tus kheej” tau nqes los, cim txog thawj qhov kev chim siab thiab qhov pib ntawm lub sijhawm tos ncua. Raug tua rau hauv tej kev, cov pob txha qhuav tuag ntawm Nws haiv neeg nyob rau hnub kawg yuav tsum raug tsa kom sawv los ntawm kev hnov tib lub suab uas muaj peevxwm coj tibneeg rov qab los rau txoj sia.

Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 5:25–29.

Kuv tseeb tiag, kuv hais rau nej tias, lub sij hawm tabtom los, thiab tam sim no twb yog lawm, thaum cov neeg tuag yuav hnov Vajtswv Leej Tub lub suab; thiab cov uas hnov yuav muaj txoj sia. Rau qhov ib yam li Leej Txiv muaj txoj sia nyob hauv nws tus kheej, nws kuj tau pub rau Leej Tub kom muaj txoj sia nyob hauv nws tus kheej thiab; thiab nws tau pub txoj cai rau nws los txiav txim thiab, vim nws yog Neeg Leej Tub. Tsis txhob xav tsis thoob rau qhov no li; rau qhov lub sij hawm tabtom los, uas txhua tus uas nyob hauv qhov ntxa yuav hnov nws lub suab, thiab yuav tawm los; cov uas tau ua zoo, mus rau txoj kev sawv hauv qhov tuag rov los rau txoj sia; thiab cov uas tau ua phem, mus rau txoj kev sawv hauv qhov tuag rov los rau kev raug txim. Yauhas 5:25–29.

In July of 2023, His voice called the dead dry bones to life, and Alpha and Omega then repeated the beginning of the sealing time, for July 2023, marks the ending period of the sealing time. His people were then again called back to Jeremiah’s old paths, to the foundations of Millerite history. The foundational message of the Millerites’ beginning and ending were the first and last messages of Millerite history, which was the “seven times” of Leviticus chapter twenty-six.

Thaum Lub Xya Hli xyoo 2023, Nws lub suab hu cov pob txha qhuav uas tuag lawm kom rov muaj sia, thiab Alpha thiab Omega mam li rov hais dua qhov pib ntawm lub sijhawm ntim cim, vim Lub Xya Hli 2023 yog lub sijhawm xaus ntawm lub sijhawm ntim cim. Ces Nws haiv neeg rov raug hu kom tig rov qab mus rau Yelemis tej kev qub, mus rau tej hauv paus ntawm keeb kwm Millerite. Txoj xov hauv paus ntawm qhov pib thiab qhov xaus ntawm cov Millerites yog thawj thiab xov kawg ntawm keeb kwm Millerite, uas yog “xya sijhawm” ntawm Levi Tej Kevcai tshooj nees nkaum rau.

In July 2023, God’s last day people were once again commanded to take the little book and eat it. As they eat the little book, they are then tested to see if they will acknowledge the message of the third Woe in Revelation chapter nine (the tidings of the east) and the message of Daniel chapter eleven (the tidings of the north). The testing process leads them to verses thirteen to fifteen of Daniel chapter eleven, which is the Battle of Panium, which is Caesarea Philippi and which is the message of the Midnight Cry where the two classes who have heard His voice are manifested, one class “that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”

Lub Xya hli ntuj xyoo 2023, Vajtswv cov neeg hnub kawg tau raug txib dua ib zaug ntxiv kom txais phau ntawv me thiab noj nws. Thaum lawv noj phau ntawv me ntawd lawm, lawv thiaj raug sim xyuas seb puas yuav lees txais zaj lus ntawm Woe thib peb hauv Tshwmsim tshooj cuaj (cov xov xwm ntawm sab hnub tuaj) thiab zaj lus ntawm Daniyee tshooj kaum ib (cov xov xwm ntawm sab qaum teb). Txoj kev sim no coj lawv mus rau nqe kaum peb txog kaum tsib hauv Daniyee tshooj kaum ib, uas yog Tsov Rog ntawm Panium, uas yog Caesarea Philippi, thiab uas yog zaj lus ntawm Midnight Cry qhov chaw uas ob pab neeg uas tau hnov Nws lub suab raug muab tshwm los, ib pab yog “cov uas tau ua zoo, mus rau txoj kev sawv hauv qhov tuag rov qab tau txoj sia; thiab cov uas tau ua phem, mus rau txoj kev sawv hauv qhov tuag rov qab raug txim.”

There are three voices in the sealing time of the one hundred and forty-four thousand and they are all the voice of “no less a personage than Jesus Christ.” The first voice of Revelation eighteen sounded when the great buildings of New York city were brought down by a touch from God. The second voice is the voice of Michael the archangel who calls the dead out of their graves. The third voice is the second voice of Revelation chapter eighteen that calls His other flock out of Babylon in the hour of the “great earthquake” of Revelation chapter eleven. The perfect fulfillment of Peter’s confession at Caesarea Philippi is made when Christ leads His last day people to “that portion of the prophecy of Daniel relating to the last days.”

Muaj peb lub suab nyob rau lub sijhawm muab ntim ntawm ib puas plaub caug plaub txhiab leej, thiab lawv txhua tus yog lub suab ntawm “tsis tsawg dua ib tug neeg muaj hwjchim tshaj li Yexus Khetos.” Lub suab thawj zaug ntawm Tshwmsim kaum yim tau nrov thaum tej lub tsev loj hauv lub nroog New York raug coj los poob los ntawm Vajtswv ib teg kov. Lub suab thib ob yog lub suab ntawm Mikha-ee tus thawj tubtxib saum ntuj uas hu cov neeg tuag tawm hauv lawv tej ntxa. Lub suab thib peb yog lub suab thib ob ntawm Tshwmsim tshooj kaum yim uas hu Nws lwm pab yaj tawm hauv Npanpiloo thaum lub sijhawm “av qeeg loj” ntawm Tshwmsim tshooj kaum ib. Qhov kev ua tiav zoo kawg nkaus ntawm Petus txoj kev lees txim ntawm Xixas Npelepis yog ua tiav thaum Khetos coj Nws haiv neeg hnub kawg mus rau “qhov feem ntawm Daniyee tej lus faj lem uas muaj feem rau hnub kawg.”

Panium of verses thirteen to fifteen of Daniel eleven, is the “portion” of the prophecy of Daniel that was sealed up that identifies the message of the Midnight Cry. Panium is the Exeter camp meeting in August of 1844, it’s a history that is fulfilled in the second term of Donald Trump, and it is the prophetic message that impresses the seal of God upon the foreheads of the one hundred and forty-four thousand. The verses we are now studying are very holy ground.

Panium ntawm nqe kaum peb mus txog kaum tsib hauv Daniyees kaum ib, yog “ntu” ntawm yaj saub Daniyees tej lus faj lem uas raug muab kaw tseg, uas txheeb qhia txog zaj xov ntawm Txoj Kev Quaj Thaum Ib Tag Hmo. Panium yog lub rooj sib txoos nyob Exeter thaum lub Yim Hli xyoo 1844; nws yog ib zaj keeb kwm uas raug ua tiav nyob rau lub sij hawm thib ob ntawm Donald Trump, thiab nws yog zaj xov yaj saub uas ntaus lub cim ntawm Vajtswv rau saum pliaj ntawm ib puas plaub caug plaub txhiab leej. Cov nqe uas peb tam sim no tab tom kawm no yog thaj av dawb huv kawg nkaus.

“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

“Qhov tseeb uas Petus tau lees txim ntawd yog lub hauv paus ntawm tus ntseeg txoj kev ntseeg. Qhov ntawd yog yam uas Khetos Tus Kheej twb tau tshaj tawm tias yog txoj sia nyob mus ib txhis. Tiamsis kev muaj txoj kev paub no tsis yog ib qho chaw rau kev qhuas tus kheej. Tsis yog vim ib qho kev txawj ntse lossis kev zoo twg ntawm nws tus kheej uas qhov no raug qhia tawm rau Petus. Tibneeg yeej tsis muaj peev xwm, ntawm nws tus kheej li, mus cuag tau kev paub txog Vajtswv. ‘Nws siab npaum li ntuj ceeb tsheej; koj yuav ua tau dabtsi? tob dua ntuj txiag teb tsaus; koj yuav paub tau dabtsi?’ Yauj 11:8. Tsuas yog tus Ntsujplig ntawm kev txais ua tub thiaj qhia tau rau peb txog tej yam tob tob ntawm Vajtswv, tej uas ‘qhov muag tsis tau pom, pob ntseg tsis tau hnov, thiab tsis tau nkag los rau hauv tibneeg lub siab li.’ ‘Vajtswv twb qhia tej no rau peb los ntawm Nws tus Ntsujplig lawm; rau qhov tus Ntsujplig tshawb nrhiav txhua yam, muaj tseeb, txawm yog tej yam tob tob ntawm Vajtswv.’ 1 Khaulee 2:9, 10. ‘Tus Tswv lub tswv yim zais cia nyob nrog cov uas hwm Nws;’ thiab qhov tseeb tias Petus pom txog Khetos lub hwjchim ci ntsa iab yog ib qho pov thawj tias nws tau raug ‘qhia los ntawm Vajtswv.’ Ntawv Nkauj 25:14; Yauhas 6:45. Au, tseeb tiag, ‘Koj tau koob hmoov lawm, Ximoos Npas‑Yona: rau qhov tsis yog nqaij thiab ntshav uas tau qhia qhov no rau koj.’”

“Jesus continued: ‘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.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.” The Desire of Ages, 413

Yexus hais ntxiv tias: “Kuv tseem hais rau koj thiab tias, koj yog Petus, thiab saum lub pob zeb no Kuv yuav txhim tsa Kuv lub koom txoos; thiab rooj vag ntawm ntuj txiag teb tsaus yuav tsis kov yeej nws li.” Lo lus Petus txhais tias ib lub pob zeb,—ib lub pob zeb dov. Petus tsis yog lub pob zeb uas lub koom txoos raug tsa saum nws. Rooj vag ntawm ntuj txiag teb tsaus twb kov yeej nws lawm thaum nws tsis lees nws tus Tswv nrog kev foom phem thiab cog lus dag. Lub koom txoos raug txhim tsa saum Tus Uas rooj vag ntawm ntuj txiag teb tsaus tsis muaj peev xwm kov yeej tau. The Desire of Ages, 413

The message Christ was presenting to His disciples at Caesarea Philippi was and is the message of the Midnight Cry, and it is placed within the context of a spiritual war between the Greek god Pan, whose temple was called “the gates of hell,” and the two apostate horns of the earth beast. The Maccabees were God’s apostate people, who professed to be the defenders of God’s church, as they were warring against the religion of the Greeks. They identified themselves as both the religious and political leaders. They represent the apostate Protestantism of those fallen churches that, with the government of the United States, are now forming an image of the beast and are warring against the globalist’s religion of woke-ism and Mother Earth. The apostate horns prevail in their struggle with the religious and political elements of globalism, and at the same time the true Protestant horn is being purified by the removal of the last remnants of the foolish virgins, in advance of being lifted up as an ensign at the “great earthquake” of the soon coming Sunday law.

Zaj lus uas Khetos tau nthuav qhia rau Nws cov thwjtim ntawm Caesarea Philippi yog, thiab tseem yog, zaj lus ntawm Lub Suab Quaj Thaum Ib Tag Hmo, thiab nws raug muab tso rau hauv lub ntsiab lus ntawm ib qho kev ua rog sab ntsuj plig ntawm tus vajtswv Kili Pan, uas nws lub tuam tsev raug hu ua “cov rooj vag ntawm ntuj txiag teb tsaus,” thiab ob tug kub hnyiab uas tau thim txoj kev ntseeg ntawm tus tsiaj qus hauv ntiajteb. Cov Maccabees yog Vajtswv haiv neeg uas tau thim txoj kev ntseeg, uas lees tias lawv yog cov tiv thaiv Vajtswv pawg ntseeg, thaum lawv tab tom ua rog tawm tsam txoj kev ntseeg ntawm cov Kili. Lawv tau qhia lawv tus kheej tias yog ob leeg tib si cov thawj coj sab kev ntseeg thiab sab kev nom kev tswv. Lawv sawv cev rau txoj kev Ntseeg Protestant uas tau thim txoj kev ntseeg ntawm cov pawg ntseeg uas poob lawm ntawd, uas tam sim no, nrog rau tsoom fwv Meskas, tab tom tsim ib daim duab ntawm tus tsiaj qus thiab tab tom ua rog tawm tsam txoj kev ntseeg ntawm cov neeg ntiajteb-txoj-kev-coj-ua-ke, uas yog woke-ism thiab Leej Niam Ntiajteb. Ob tug kub hnyiab uas tau thim txoj kev ntseeg yeej lawv txoj kev tawm tsam nrog cov ntsiab ntawm kev ntseeg thiab kev nom kev tswv ntawm txoj kev tswj fwm ntiajteb, thiab tib lub sijhawm ntawd tus kub hnyiab Protestant tseeb tab tom raug ntxuav kom huv los ntawm kev tshem tawm cov seem kawg ntawm cov nkauj xwb ruam, ua ntej yuav raug tsa kom siab ua ib lub cim chij ntawm “qhov av qeeg loj” ntawm txoj cai Sunday uas yuav los sai no.

The portion of the prophecy of the book of Daniel that relates to the last days, which is also the Revelation of Jesus Christ, and is the message of the Midnight Cry, is unsealed by the Lion of the tribe of Judah at Caesarea Philippi, which is Panium. It is unsealed in the midst of the warfare between atheistic beast from the bottomless pit and the horn of Republicanism that began to stir up that beast in 2015, and against the genuine horn of Protestantism that is now being resurrected as a mighty army.

Ib feem ntawm phau ntawv Daniel zaj lus faj lem uas hais txog hnub kawg, uas kuj yog Yexus Khetos txoj Kev Qhia Tshwm, thiab yog txoj xov ntawm Kev Quaj Hu Thaum Ib Tag Hmo, raug Tsov Ntxhuav ntawm xeem Yudas qhib lub cim khi ntawm Caesarea Philippi, uas yog Panium. Nws raug qhib lub cim khi ntawd nyob nruab nrab ntawm kev ua rog ntawm tus tsiaj qus tsis ntseeg Vajtswv uas tawm hauv qhov tob uas tsis muaj qab, thiab lub kub ntawm Republicanism uas tau pib ntxias tus tsiaj qus ntawd kom sawv los hauv xyoo 2015, thiab tawm tsam lub kub tiag tiag ntawm Protestantism uas tam sim no tab tom raug tsa sawv rov los ua ib pab tub rog muaj hwj chim loj.

The truth that Peter confessed represents the waymark of September 11, 2001, and also that Christ is the Son of the living God. The truth of what is represented by Jesus being the Son of God, is a testing truth as certainly as was whether Jesus was the Messiah or not in the days of Peter. The proclamation that Jesus is the Son of God represents everything that had been revealed of who the Son is. It represents not only that He was God’s Son, but that He was also the son of man. It is the truth of the incarnation of divinity into humanity, which is the very work that is accomplished during the sealing time of the one hundred and forty-four thousand. The truth of the “incarnation,” is the truth at the end that was typified by the truth of the “Sabbath” at the beginning.

Qhov tseeb uas Petus lees txim ntawd sawv cev rau tus cim-kev ntawm lub Cuaj Hlis 11, 2001, thiab kuj yog tias Khetos yog Leej Tub ntawm Vajtswv uas muaj sia nyob. Qhov tseeb ntawm yam uas Yexus yog Leej Tub ntawm Vajtswv sawv cev rau ntawd, yog ib qho tseeb sim siab ib yam li qhov uas nyob rau Petus lub sijhawm yog seb Yexus puas yog tus Mexiyas los tsis yog. Lo lus tshaj tawm tias Yexus yog Leej Tub ntawm Vajtswv sawv cev rau txhua yam uas twb raug tshwm tawm lawm txog tus Leej Tub yog leej twg. Nws sawv cev tsis yog xwb tias Nws yog Vajtswv Leej Tub, tiam sis kuj yog tias Nws yog leej tub ntawm neeg thiab. Nws yog qhov tseeb ntawm kev yug los hauv cev nqaij daim tawv uas txoj kev ua Vajtswv raug coj los koom rau hauv tib neeg, uas yog txoj hauj lwm tiag tiag uas raug ua tiav thaum lub sijhawm muab lub cim ntim rau ib puas plaub caug plaub txhiab leej. Qhov tseeb ntawm “kev yug los hauv cev nqaij daim tawv,” yog qhov tseeb thaum kawg uas raug ua piv txwv los ntawm qhov tseeb ntawm “Hnub Xanpataus” thaum chiv keeb.

October 22, 1844 marked the arrival of the third angel. When an angel arrives, a special truth adapted to the period where the truth is unsealed is opened by the Lion of the tribe of Judah, and that truth then tests the generation where that truth is opened up. On October 22, 1844 the truths associated with the work of Christ, who suddenly came unto the temple He had raised in the forty-six years from 1798 unto 1844, were revealed. Christ’s work of judgment, the law of God, His role as High Priest, the issue of the mark of the beast and the sealing of the one hundred and forty-four thousand were all opened up. Sister White was shown that of those truths, there was one truth which the Alpha and Omega identified in a special light.

Hnub Kaum Hli tim 22, 1844, tau cim txog kev tuaj txog ntawm tus tim tswv thib peb. Thaum ib tug tim tswv tuaj txog, ib qho tseeb tshwj xeeb uas phim rau lub caij nyoog uas qhov tseeb ntawd raug qhib tawm, raug qhib los ntawm tus Tsov Ntxhuav ntawm xeem Yudas, thiab qhov tseeb ntawd ces los ua qhov sim rau tiam neeg uas qhov tseeb ntawd raug qhib tawm hauv. Hnub Kaum Hli tim 22, 1844, cov tseeb uas muaj feem nrog txoj hauj lwm ntawm Khetos, uas tau los txog tam sid rau hauv lub tuam tsev uas Nws tau tsa nyob rau hauv plaub caug rau xyoo txij xyoo 1798 mus txog 1844, tau raug nthuav tawm. Khetos txoj hauj lwm ntawm kev txiav txim, Vajtswv txoj kevcai, Nws tes dej num ua Tus Pov Thawj Hlob, zaj teeb meem txog lub cim ntawm tsiaj qus thiab kev muab khi rau ib puas plaub caug plaub txhiab leej, txhua yam no tau raug qhib tawm. Muam White tau raug qhia tias, ntawm cov tseeb ntawd, muaj ib qho tseeb uas tus Alpha thiab Omega tau taw qhia nyob hauv ib txoj kev kaj tshwj xeeb.

“I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“Kuv xav tsis thoob heev thaum kuv pom nqe lus txib plaub nyob kiag hauv nruab nrab ntawm kaum lo lus txib, muaj ib lub nplhaib teeb muag muag nyob ib ncig nws. Tus timtswv hais tias: ‘Qhov no yog tib qho hauv kaum lo lus txib uas qhia meej txog Vajtswv uas muaj txoj sia, tus uas tsim lub ntuj thiab lub ntiajteb thiab txhua yam uas nyob hauv ntawd. Thaum tej hauv paus ntawm lub ntiajteb raug muab tsa, ces kuj yog thaum lub hauv paus ntawm Hnub Xanpataus raug muab tsa thiab.’” Testimonies, volume 1, 75.

The sealing time of the one hundred and forty-four thousand had arrived, but it was to be delayed by the rebellion of 1863. On September 11, 2001 the sealing process began when Christ, represented as the mighty angel of Revelation chapter eighteen, descended with a hidden book in His hand that God’s last day people were to eat. The Alpha and Omega always illustrates the end with the beginning, so in the last days there was another truth that was placed in a special light, and it was directly connected to the Sabbath truth that was highlighted the first time Christ attempted to seal the one hundred and forty-four thousand.

Lub sijhawm rau kev muab lub cim rau ib puas plaub caug plaub txhiab leej twb los txog lawm, tiam sis nws yuav raug ncua vim txoj kev ntxeev siab xyoo 1863. Hnub Cuaj Hli 11, 2001 txoj txheej txheem muab lub cim pib thaum Khetos, uas raug sawv cev ua tus timtswv muaj hwjchim hauv Tshwmsim tshooj kaum yim, nqes los nrog ib phau ntawv zais nyob hauv Nws txhais tes uas Vajtswv haiv neeg hnub kawg yuav tsum noj. Tus Alpha thiab tus Omega ib txwm qhia qhov kawg los ntawm qhov pib, yog li ntawd nyob rau hnub kawg kuj muaj dua ib qhov tseeb uas raug muab tso rau hauv ib qho kaj tshwjxeeb, thiab nws txuas ncaj qha rau qhov tseeb txog Hnub Xanpataus uas raug tsa kom pom tseeb thawj zaug thaum Khetos sim muab lub cim rau ib puas plaub caug plaub txhiab leej.

“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.

“Lub sij hawm twb los txog rau Daniel kom sawv hauv nws feem. Lub sij hawm twb los txog rau qhov kaj uas tau muab rau nws mus cuag lub ntiaj teb ib yam li tsis tau muaj dua yav dhau los. Yog cov uas tus Tswv tau ua ntau yam heev rau lawv yuav taug kev hauv qhov kaj, ces lawv txoj kev paub txog Khetos thiab tej lus faj lem uas hais txog Nws yuav nce ntxiv heev thaum lawv los ze rau qhov xaus ntawm keeb kwm ntiaj teb no.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. They are of infinite worth in God’s sight, for they are one with Christ. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key which unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will not be able to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus will see light in God’s light.” Manuscript Releases, number 21, 406, 407.

“Cov uas nrog Vajtswv sib raug zoo taug kev hauv qhov kaj ntawm Hnub Ncaj Ncees. Lawv tsis ua saib tsis taus lawv tus Txhiv Dim los ntawm kev ua kom lawv txoj kev ua neej lwj liam nyob rau ntawm Vajtswv xub ntiag. Qhov kaj saum ntuj ci rau saum lawv. Lawv muaj nqis kawg tsis txawj kawg hauv Vajtswv qhov muag, vim lawv yog ib tug nrog Khetos. Rau lawv, Vajtswv Txojlus yog yam zoo nkauj thiab ntxim hlub tshaj plaws. Lawv pom nws qhov tseem ceeb. Qhov tseeb raug qhib nthuav rau lawv. Zaj lus qhuab qhia txog kev yug los ua neeg cev nqaij daim tawv raug puv npo nrog ib qho ci mos muag. Lawv pom tias Vajluskub yog tus yuam sij uas qhib txhua yam tsis to taub thiab daws txhua yam kev nyuaj. Cov uas tsis kam txais qhov kaj thiab taug kev hauv qhov kaj yuav tsis muaj peev xwm to taub qhov tsis paub tob ntawm txoj kev ua Vajtswv zoo, tiam sis cov uas tsis yig txais tus ntoo khaublig thiab raws Yexus qab yuav pom qhov kaj hauv Vajtswv qhov kaj.” Manuscript Releases, number 21, 406, 407.

The doctrine of the incarnation is the truth that Divinity combined with humanity does not sin, and the sign of those who have reached that experience in the last days is the Sabbath.

Lus Qhuab Qhia hais txog kev yug los ua neeg yog qhov tseeb tias Vajtswv txoj kev muaj xwm txheej ntuj tau koom nrog tibneeg txoj sia tsis ua txhaum, thiab lub cim ntawm cov uas tau mus txog qhov kev paub ntawd nyob rau hnub kawg yog Hnub Xanpataus.

Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.

Tsis tas li ntawd, kuv kuj tau muab kuv tej hnub Xanpataus rau lawv, kom ua ib lub cim nruab nrab ntawm kuv thiab lawv, xwv kom lawv thiaj paub tias kuv yog tus Tswv uas ua kom lawv dawb huv. Exekees 20:12.

The one hundred and forty-four thousand are sealed for eternity, and the process of the sealing identifies a short period of time at the end of the sealing process, just before the Sunday law, when the seal is impressed. In that short period of time Divinity is combined with humanity, permanently.

Ib puas plaub caug plaub txhiab leej raug muab ntim cim tseg mus ib txhis, thiab txoj kev muab ntim cim tseg ntawd qhia kom paub txog ib ntus sij hawm luv luv nyob rau thaum kawg ntawm txoj kev ntim cim tseg, ua ntej txoj cai hnub Sunday, thaum lub cim raug muab nias rau. Nyob rau hauv lub sijhawm luv luv ntawd, Vajtswv txoj kev muaj tseeb raug koom nrog tib neeg txoj kev muaj tseeb, mus li lawm.

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

“Cov kwvtij, nej tab tom ua dab tsi hauv txoj hauj lwm loj ntawm kev npaj no? Cov uas tab tom koom nrog lub ntiajteb no tab tom txais tus yam ntxwv pwm ntawm lub ntiajteb thiab tab tom npaj rau lub cim ntawm tus tsiaj nyaum. Cov uas tsis tso siab rau lawv tus kheej, uas tab tom txo hwj chim rau ntawm Vajtswv xub ntiag thiab tab tom ntxuav lawv tej ntsuj plig kom dawb huv los ntawm kev mloog lus rau qhov tseeb, cov no tab tom txais tus yam ntxwv pwm saum ntuj ceeb tsheej thiab tab tom npaj rau lub foob ntawm Vajtswv rau ntawm lawv lub hauv pliaj. Thaum txoj cai txib tawm mus thiab lub cim raug luam rau saum lawv lawm, lawv tus cwj pwm yuav nyob dawb huv thiab tsis muaj qhov paug mus ib txhis li.”

“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 216.

“Tam sim no yog lub caij npaj txhij. Vajtswv lub cim yuav tsis raug muab tso rau saum pliaj hauv pliaj ntawm tus txiv neej lossis tus poj niam uas tsis dawb huv li. Nws yuav tsis raug muab tso rau saum pliaj hauv pliaj ntawm tus txiv neej lossis tus poj niam uas muaj kev ntshaw lub meej mom thiab hlub lub ntiajteb no. Nws yuav tsis raug muab tso rau saum pliaj hauv pliaj ntawm cov txiv neej lossis cov poj niam uas tus nplaig dag lossis lub siab ntxeev siab. Txhua tus uas tau txais lub cim yuav tsum tsis muaj ib qho paug ua ntej Vajtswv—cov uas tsim nyog rau ntuj ceeb tsheej. Nej kuv cov kwv tij thiab cov muam, cia li mus tom ntej. Kuv tsuas muaj peev xwm sau luv luv txog tej ntsiab no rau lub sijhawm no xwb, tsuas yog hu nej kom nej tig nej lub siab rau qhov yuav tsum tau npaj txhij. Nej tus kheej cia li tshuaj xyuas Vajluskub, kom nej thiaj to taub txog qhov txaus ntshai thiab qhov hnyav dawb ceev ntawm lub sijhawm uas peb nyob tam sim no no.” Testimonies, volume 5, 216.

The previous passage might suggest that the seal is impressed at the Sunday law, but this is not the case. Sister White is clear that the Sunday law is a great crisis, and she also teaches clearly that character is manifested in a crisis, but never developed in a crisis. The seal is impressed at the Sunday law in the sense that it then becomes visible, for those who then have the seal are lifted up as an ensign. The seal is impressed in a short period of time, just before probation closes, and for Sabbath-keepers, probation closes at the Sunday law. The sealing began on September 11, 2001, and no one then received the seal of God, for as illustrated in the period of time following October 22, 1844, there was first to be a testing process.

Nqe lus dhau los tej zaum yuav ua rau xav tias daim cim raug muab nias tseg thaum txoj cai Hnub Caiv ntawm hnub Sunday los txog, tiam sis tsis yog li ntawd. Muam White hais meej tias txoj cai hnub Sunday yog ib lub sijhawm teebmeem loj heev, thiab nws kuj qhia meej tias tus cwj pwm raug muab nthuav tawm nyob rau hauv ib lub sijhawm teebmeem, tiam sis yeej tsis raug txhim kho nyob rau hauv ib lub sijhawm teebmeem. Daim cim raug muab nias tseg thaum txoj cai hnub Sunday los txog nyob rau hauv lub ntsiab tias thaum ntawd nws thiaj pom tseeb, vim cov uas thaum ntawd twb muaj daim cim lawm raug tsa siab ua ib daim chij. Daim cim raug muab nias tseg nyob rau hauv ib ntus luv luv, kiag ua ntej lub sijhawm sim neej kaw, thiab rau cov uas ceev Hnub Xanpataus, lub sijhawm sim neej kaw rau thaum txoj cai hnub Sunday los txog. Kev muab cim tau pib rau hnub Cuaj Hlis 11, 2001, thiab thaum ntawd tsis muaj leejtwg tau txais Vajtswv daim cim li, vim raws li tau ua qauv qhia nyob rau hauv lub sijhawm tom qab hnub Kaum Hli 22, 1844, xub thawj yuav tsum muaj ib txoj kev sim ua ntej.

In every reform movement, when the divine symbol descends to empower the message that was unsealed at the time of the end, a testing process begins. When Michael descended to empower Cyrus to move forward with the first decree, the Jews were then tested as to whether they would leave the home they had lived in for the previous seventy years and return to a ruined city and rebuild it. When the Holy Spirit descended at the baptism of Christ, the Jews were tested on the subject of the Messiah. When the mighty angel of Revelation ten descended on August 11, 1840, that generation was tested on whether they would eat the little book, and all that the little book represented.

Hauv txhua txoj kev hloov kho dua tshiab, thaum lub cim saum ntuj nqes los txhawb lub hwj chim rau zaj lus uas raug qhib thaum lub sijhawm kawg, ib txoj kev sim siab kuj pib. Thaum Mikhaees nqes los txhawb Xailas kom mus tom ntej nrog thawj tsab cai, cov Yudais thiaj raug sim tias lawv puas yuav tso lub tebchaws uas lawv tau nyob hauv xya caum xyoo dhau los tseg, rov qab mus rau ib lub nroog uas puas tsuaj lawm thiab txhim kho nws dua. Thaum Vaj Ntsuj Plig Dawb Huv nqes los rau lub sijhawm uas Khetos ua kev cai raus dej, cov Yudais raug sim txog qhov teeb meem ntawm tus Mexiyas. Thaum tus tim tswv uas muaj hwj chim loj hauv Tshwm Sim kaum nqes los thaum Lub Yim Hli 11, 1840, tiam neeg ntawd raug sim seb lawv puas yuav noj phau ntawv me me, thiab txhua yam uas phau ntawv me me ntawd sawv cev rau.

A testing process began on August 11, 1840 that produced two classes of worshippers, and the class that followed the Lamb into the Most Holy Place were candidates to be among the one hundred and forty-four thousand. The final test for that generation, who failed the testing process, began with the arrival of increased light upon the “seven times,” of Leviticus twenty-six. From 1856 unto 1863, the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Ib txheej txheem ntawm kev sim pib rau hnub tim 11 lub Yim Hli, 1840, uas tau tsim tawm ob pab ntawm cov uas pe hawm; thiab pab uas tau raws tus Menyuam Yaj mus rau hauv Chaw Dawb Huv Tshaj Plaws yog cov raug xaiv los ua neeg tsim nyog nyob hauv ib puas plaub caug plaub txhiab leej. Qhov kev sim kawg rau tiam neeg ntawd, cov uas poob rau hauv txoj kev sim ntawd, pib nrog kev los txog ntawm qhov pom kev loj hlob ntxiv rau “xya lub sij hawm,” hauv Leviticus nees nkaum rau. Txij xyoo 1856 mus txog xyoo 1863, Lo Lus rau Laodicea tau cim ib ntu kawg ntawm lub sij hawm nyob hauv lub sij hawm uas pib nrog kev los txog ntawm tus tim tswv thib peb rau hnub tim 22 lub Kaum Hli, 1844. Lub sij hawm ntawd yog sawv cev los ntawm nqe kaum peb mus txog kaum tsib hauv Daniyee tshooj kaum ib.

We will continue this study in the next article.

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

“‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.’ ‘And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth’ (John 1:1–5, 14).

“‘Thaum chiv keeb twb muaj Txojlus lawm, thiab Txojlus nrog Vajtswv nyob, thiab Txojlus yog Vajtswv. Tus ntawd twb nrog Vajtswv nyob thaum chiv keeb lawm. Txhua yam raug tsim los ntawm nws; thiab yam twg uas raug tsim, tsis muaj ib yam twg uas tsis raug tsim los ntawm nws. Hauv nws muaj txoj sia; thiab txoj sia ntawd yog txoj kev kaj rau neeg. Thiab txoj kev kaj ci nyob hauv qhov tsaus ntuj; thiab qhov tsaus ntuj tsis to taub nws.’ ‘Thiab Txojlus tau los ua cev nqaij daim tawv, thiab nyob nrog peb, (thiab peb tau pom nws lub hwjchim ci ntsa iab, lub hwjchim ci ntsa iab zoo li ntawm Leej Tub tib leeg uas yug los ntawm Leej Txiv,) puv npo ntawm txoj kev tshav ntuj thiab qhov tseeb’ (Yauhas 1:1–5, 14).”

“This chapter delineates the character and importance of the work of Christ. As one who understands his subject, John ascribes all power to Christ, and speaks of His greatness and majesty. He flashes forth divine rays of precious truth, as light from the sun. He presents Christ as the only Mediator between God and humanity.

“Tshooj no qhia meej txog tus cwj pwm thiab qhov tseem ceeb ntawm tes haujlwm ntawm Khetos. Zoo li ib tug uas to taub nws lub ntsiab lus, Yauhas muab txhua lub hwj chim rau Khetos, thiab hais txog Nws txoj kev loj kawg thiab hwjchim ci ntsa iab. Nws ci tawm tej kab teeb ntuj ceeb tsheej ntawm qhov tseeb muaj nqis, ib yam li qhov kaj tawm ntawm lub hnub. Nws nthuav qhia Khetos tias yog tib tug Neeg Nruab Nrab nkaus xwb ntawm Vajtswv thiab noob neej.

“The doctrine of the incarnation of Christ in human flesh is a mystery, ‘even the mystery which hath been hid from ages and from generations’ (Colossians 1:26). It is the great and profound mystery of godliness. ‘The Word was made flesh, and dwelt among us’ (John 1:14). Christ took upon Himself human nature, a nature inferior to His heavenly nature. Nothing so shows the wonderful condescension of God as this. He ‘so loved the world, that he gave his only begotten Son’ (John 3:16). John presents this wonderful subject with such simplicity that all may grasp the ideas set forth, and be enlightened.

“Txoj kev qhuab qhia txog kev yug los ua neeg ntawm Khetos hauv cev nqaij daim tawv ntawm tibneeg yog ib yam tsis meej, ‘yog qhov tsis meej uas tau muab zais tseg txij li ntau tiam thiab ntau xeem neeg los lawm’ (Colossians 1:26). Nws yog qhov tsis meej loj thiab tob ntawm kev hwm Vajtswv. ‘Lo Lus thiaj los ua cev nqaij daim tawv, thiab nyob nrog peb’ (John 1:14). Khetos tau txais tibneeg lub cev xwm, ib yam xwm uas qis dua Nws lub ntuj ceeb tsheej xwm. Tsis muaj ib yam dabtsi uas qhia tau meej npaum li no txog Vajtswv txoj kev txo hwjchim uas zoo kawg nkaus. Nws ‘hlub neeg ntiajteb heev npaum li ntawd, nws thiaj pub nws Tib Leeg Tub los’ (John 3:16). Yauhas nthuav tawm zaj lus tseem ceeb no uas zoo kawg nkaus nrog kev yooj yim ua luaj, kom sawvdaws thiaj nkag tau tej ntsiab lus uas muab nthuav tawm, thiab tau txais kev kaj.”

“Christ did not make believe take human nature; He did verily take it. He did in reality possess human nature. ‘As the children are partakers of flesh and blood, he also himself likewise took part of the same’ (Hebrews 2:14). He was the son of Mary; He was of the seed of David according to human descent. He is declared to be a man, even the Man Christ Jesus. ‘This man,’ writes Paul, ‘was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house’ (Hebrews 3:3).

“Khetos tsis tau ua txuj tias tau txais tibneeg lub cev xeeb ceem; Nws yeej tau txais tiag tiag. Nws yeej muaj tibneeg lub cev xeeb ceem hauv qhov tseeb. ‘Vim cov me nyuam yog cov muaj feem hauv nqaij thiab ntshav, nws tus kheej kuj tau koom nrog yam ntawd ib yam nkaus’ (Henplais 2:14). Nws yog Mab Liag tus Tub; raws li sab tibneeg caj ces, Nws yog ntawm Daviv caj ces. Muaj lus tshaj tawm tias Nws yog ib tug neeg, yeej yog tus Neeg Khetos Yexus. Povlauj sau tias, ‘Tus no tau raug suav tias tsim nyog tau koob meej ntau dua Mauxes, vim tus uas tau txhim tsa lub tsev muaj meej mom ntau dua lub tsev’ (Henplais 3:3).”

“But while God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God’ (John 1:1). Before men or angels were created, the Word was with God, and was God.

“Tab sis thaum Vajtswv Txojlus hais txog Khetos tibneeg keeb thaum Nws nyob saum lub ntiajteb no, Nws kuj hais meej tseeb txog Nws txojkev muaj ua ntej ib txwm muaj los lawm thiab. Txojlus tau muaj nyob raws li ib Tug muaj xwm txheej ntuj, ib yam li Vajtswv Leej Tub uas nyob mus ibtxhis, koom siab thiab yog ib qho nrog Nws Leej Txiv. Txij puag thaum ub tsis muaj chaw pib los lawm Nws yog tus Neeg Nruab Nrab ntawm txoj lus cog tseg, tus uas txhua haiv neeg hauv ntiajteb, Yudais thiab Lwm Haiv Neeg tibsi, yog lawv txais yuav Nws, yuav tau koob hmoov hauv Nws. ‘Thaum chiv keeb muaj Txojlus nyob lawm, thiab Txojlus nrog Vajtswv nyob, thiab Txojlus yog Vajtswv’ (John 1:1). Ua ntej neeg lossis timtswv raug tsim, Txojlus nrog Vajtswv nyob, thiab yog Vajtswv.”

“The world was made by Him, ‘and without him was not anything made that was made’ (John 1:3). If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity, God over all, blessed forevermore.

Lub ntiajteb no raug tsim los ntawm Nws, “thiab tsis muaj ib yam dab tsi uas raug tsim, raug tsim tsis muaj Nws” (John 1:3). Yog tias Khetos tsim txhua yam, ces Nws twb muaj ua ntej txhua yam lawm. Cov lus uas tau hais txog qhov no yog meej thiab txiav txim kawg nkaus, kom tsis txhob cia leej twg nyob hauv qhov ua xyem xyav. Khetos yog Vajtswv raws li Nws lub cev xwm txheej tseeb, thiab nyob hauv lub ntsiab siab tshaj plaws. Nws nrog Vajtswv nyob txij puag thaum ub mus ib txhis, Vajtswv kav saum txhua yam, tau koob hmoov mus ib txhis.

“The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God. ‘The Lord possessed me in the beginning of his way,’ He declares, ‘before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth’ (Proverbs 8:22–27).

“Tus Tswv Yexus Khetos, Vajtswv Leej Tub uas yog los saum ntuj los, tau nyob txij thaum ib txhis, yog ib tug neeg txawv tshwj xeeb, los tseem yog ib leeg nrog Leej Txiv. Nws yog lub yeeb koob uas siab tshaj plaws ntawm ntuj ceeb tsheej. Nws yog tus thawj tub rog ntawm cov txawj ntse saum ntuj ceeb tsheej, thiab kev pe hawm uas cov tim tswv tsa rau Nws tau txais los ntawm Nws raws li Nws txoj cai. Qhov no tsis yog kev txeeb ntawm Vajtswv. ‘Tus Tswv tau muaj kuv txij thaum pib ntawm nws txoj kev,’ Nws tshaj tawm, ‘ua ntej nws tej hauj lwm thaum ub. Kuv tau raug tsa tseg txij thaum ib txhis, txij thaum pib, ua ntej lub ntiaj teb tau muaj. Thaum tseem tsis tau muaj tej qhov tob, kuv twb raug yug los lawm; thaum tseem tsis tau muaj tej qhov dej txhawv nplua mias. Ua ntej cov roob raug tsa ruaj, ua ntej tej toj raug yug los, thaum nws tseem tsis tau tsim lub ntiaj teb, los yog tej teb, los yog feem siab tshaj ntawm cov hmoov av hauv lub ntiaj teb. Thaum nws npaj lub ntuj, kuv nyob ntawd: thaum nws kos ib lub voj voog rau saum npoo ntawm qhov tob’ (Paj Lug 8:22–27).”

“There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible.” Selected Messages, book 1, 246–248.

“Muaj qhov kaj thiab lub hwjchim ci ntsa iab nyob hauv qhov tseeb hais tias Khetos yog ib tug nrog Leej Txiv ua ntej yuav tsim tsa lub hauv paus ntawm lub ntiajteb no. Qhov no yog qhov kaj uas ci hauv ib qho chaw tsaus ntuj, ua rau qhov chaw ntawd ci ntsa iab nrog Vajtswv txoj hwjchim ci ntsa iab uas yog thawjtxwm thiab keeb thawj. Qhov tseeb no, uas nyob hauv nws tus kheej yog ib yam uas muaj qhov tob tob kawg thiab tsis txawj to taub kawg li, piav qhia tau lwm yam tseeb uas tob tob thiab uas tsis muaj peevxwm piav tau yog tsis muaj nws, thaum nws tus kheej raug khaws cia nyob hauv qhov kaj uas tsis muaj leejtwg txav cuag tau thiab tsis muaj leejtwg to taub tau.” Selected Messages, phau 1, 246–248.