We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.
Peb tab tom nyob nruab nrab ntawm plaub lo lus siv los hais txog cov Yixayee thaum ub, uas yog tiam “nab phem” hauv zaj lus dhau los. Hauv Mathais, ob leeg Yauhas thiab Yexus hu cov Falixais thiab Xadukais tias yog tiam nab phem. Yauhas sawv cev rau qhov pib ntawm ib txoj haujlwm sim, uas raug qhia meej thaum nws qhuab qhia tias Yexus, tus uas yuav los tom qab nws—yuav ntxuav Nws lub tshav nplej kom huv si. Yexus ntxiv rau Yauhas txoj haujlwm sim ntawd, los ntawm kev suav nrog txoj haujlwm txiav txim, thaum Nws hais txog poj huab tais ntawm Sheba thiab Nineves. Kev txiav txim tshwm sim hauv tiam plaub, thiab ib pab hauv txoj kev txiav txim ntawd qhia tawm los ua nab, rau qhov lawv txiv yog dab ntxwg nyoog. Yexus kuj ntxiv qhov teeb meem ntawm tiam plaub nrhiav ib lub cim, thaum lub cim twb nyob pom tseeb ntawm lawv xub ntiag lawm.
In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.
Hauv Mathais nees nkaum peb, cov “kev txom nyem” uas raug hais rau saum cov Falixais thiab cov Xadukais raug nthuav tawm, thiab txheej txheem ntawm kev sim siab thiab kev txiav txim raug txuas dua nrog tiam neeg kawg. Tshooj nees nkaum ob npaj qhov chaw rau cov kev txom nyem ntawm tshooj nees nkaum peb.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
Thaum cov Falixais tseem tuaj sib sau ua ke, Yexus nug lawv hais tias, Nej xav li cas txog Khetos? Nws yog leejtwg tus tub?
They say unto him, The Son of David.
Lawv hais rau nws tias, Tus Tub ntawm Daviv.
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Nws hais rau lawv tias, Yog li ntawd, ua li cas Daviv, hauv Ntsuj Plig, hu Nws ua tus Tswv, hais tias, Tus Tswv tau hais rau kuv tus Tswv tias, Koj cia li zaum ntawm kuv sab tes xis, mus txog thaum kuv muab koj cov yeeb ncuab ua lub rooj rau koj txhais ko taw? Yog li ntawd, yog Daviv hu Nws ua tus Tswv, ua li cas Nws thiaj yog nws tus tub?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Tsis muaj ib tug neeg twg muaj peev xwm teb tau Nws ib lo lus li, thiab txij hnub ntawd mus tsis muaj leej twg txaus siab nug Nws ib lo lus ntxiv lawm. Mathais 22:41–46.
When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.
Thaum lub qhov rooj raug kaw tsis pub muaj kev sib raug zoo ntxiv lawm, Yexus thiaj nthuav tawm yim lo lus ceeb toom kev txom nyem hauv tshooj tom qab ntawd. Hauv nqe kaum peb, lo lus ceeb toom kev txom nyem yog hais txog kev kaw lub qhov rooj rau lub nceeg vaj saum ntuj ceeb tsheej. Nws yog ntawm cov qhov rooj saum ntuj ceeb tsheej ntawd uas nag yav lig raug nchuav los. Yim lo lus ceeb toom kev txom nyem ntawd yog hais txog cov uas lees tias lawv qhib tau lub qhov rooj uas tsis muaj leejtwg qhib tau thiab kaw tau lub qhov rooj uas tsis muaj leejtwg kaw tau. Hauv kev ua yog toog, Muam White raug qhia pom cov uas tsis tau raws Khetos mus rau hauv Chaw Dawb Huv Tshaj Plaws, tiam sis xa lawv tej lus thov mus rau qhov chaw dawb huv uas khoob, uas Xatas, ua txuj tias yog Khetos, coj lawv kom ntseeg tias txhua yam zoo lawm. Lawv tau rov qhib qhov chaw dawb huv, thiab tau kaw Chaw Dawb Huv Tshaj Plaws.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Coob leej coob ntshai heev thaum saib txog txojkev uas cov Yudais taug hauv kev tsis lees txais thiab kev muab Khetos ntsia saum ntoo khaublig; thiab thaum lawv nyeem txog keeb kwm ntawm kev tsim txom thiab kev txaj muag uas raug rau Nws, lawv xav tias lawv hlub Nws, thiab yuav tsis tau tsis lees Nws ib yam li Petus tau ua, los sis muab Nws ntsia saum ntoo khaublig ib yam li cov Yudais tau ua. Tiamsis Vajtswv, tus uas nyeem tau txhua tus neeg lub siab, tau coj txojkev hlub ntawd rau Yexus uas lawv tau lees tias muaj los mus kuaj xyuas. Tag nrho saum ntuj ceeb tsheej tau saib nrog kev txaus siab tob tshaj plaws txog kev txais tos thawj tus timtswv ceebtoom txoj xov. Tiamsis coob leej uas lees tias lawv hlub Yexus, thiab uas quaj kua muag thaum lawv nyeem zaj keeb kwm ntawm tus ntoo khaublig, tau thuam txoj xov zoo txog Nws txojkev yuav los. Es tsis txhob txais txoj xov ntawd nrog kev zoo siab, lawv tshaj tawm tias nws yog ib qho kev dag ntxias. Lawv ntxub cov uas hlub Nws txojkev tshwm sim thiab kaw lawv tawm hauv cov koom txoos. Cov uas tsis lees thawj txoj xov tsis muaj peevxwm tau txais txiaj ntsig los ntawm txoj xov thib ob; thiab lawv kuj tsis tau txais txiaj ntsig los ntawm lub suab qw thaum ib tag hmo, uas yog los npaj lawv kom tau nkag nrog Yexus los ntawm txojkev ntseeg mus rau qhov chaw Dawb Huv Tshaj Plaws hauv lub chaw dawb huv saum ntuj ceeb tsheej. Thiab vim lawv tsis lees ob txoj xov ua ntej ntawd, lawv thiaj ua rau lawv txojkev nkag siab tsaus ntuj nti heev kom lawv thiaj tsis pom ib qho kaj nyob hauv tus timtswv ceebtoom txoj xov thib peb, uas qhia txojkev nkag mus rau qhov chaw Dawb Huv Tshaj Plaws. Kuv pom tias ib yam li cov Yudais tau muab Yexus ntsia saum ntoo khaublig, cov koom txoos uas tsuas yog muaj npe xwb kuj tau muab cov lus ceebtoom no ntsia saum ntoo khaublig thiab, yog li ntawd lawv tsis paub dabtsi txog txojkev nkag mus rau hauv qhov chaw Dawb Huv Tshaj Plaws, thiab lawv tsis muaj peevxwm tau txais txiaj ntsig los ntawm Yexus txojkev thov khawv nyob ntawd. Ib yam li cov Yudais, uas tau nqa lawv tej kev txi uas tsis muaj nqis, lawv kuj nce lawv tej lus thov uas tsis muaj nqis mus rau lub chav uas Yexus twb tawm ntawm lawm; thiab Xatas, zoo siab rau qhov kev dag ntxias ntawd, coj ib tug yam ntxwv kev ntseeg, thiab coj tej siab ntsws ntawm cov neeg uas lees ua Khixatia no mus cuag nws tus kheej, ua haujlwm nrog nws lub hwjchim, nws tej cim, thiab tej txujci dag, kom khi lawv ruaj rau hauv nws lub vas.” Early Writings, 258–261.
Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.
Nqe kaum kaum yog kev txom nyem rau qhov nqos tej poj ntsuam lub tsev thiab thov Vajtswv ntev ntev. Nqe kaum tsib yog kev txom nyem rau qhov ua rau lawv cov neeg hloov siab los ntseeg dhau los ua cov me nyuam ntawm ntuj raug txim ob npaug tshaj lawv tus kheej. Nqe kaum rau txog nees nkaum ob, cov neeg phem tab tom cog lus los ntawm lub tuam tsev.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Cov lus no tsis yog Tej Lus ntawm Muam White, tiam sis yog Tej Lus ntawm tus Tswv, thiab Nws tus tub txib tau muab tej lus ntawd rau kuv kom kuv muab rau nej. Vajtswv hu nej kom tsis txhob ua haujlwm tawm tsam Nws lub hom phiaj ntxiv lawm. Muaj ntau lo lus qhuab qhia raug muab hais txog cov neeg uas lees tias yog cov Khixatia, thaum lawv tab tom qhia tawm tej yam ntxwv ntawm Xatas, thiab hauv ntsuj plig, hauv lo lus, thiab hauv tes haujlwm tab tom tiv thaiv txoj kev vam meej ntawm qhov tseeb, thiab yeej tseeb tab tom taug txoj kev uas Xatas tab tom coj lawv mus. Hauv lawv txoj kev tawv siab lawv tau txeeb hwjchim uas tsis yog lawv li kiag li, thiab uas lawv tsis tsim nyog siv. Tus Xibfwb loj hais tias, ‘Kuv yuav muab rhuav tshem, rhuav tshem, rhuav tshem.’ Cov neeg hauv Battle Creek hais tias, ‘Peb yog lub tuam tsev ntawm tus Tswv, lub tuam tsev ntawm tus Tswv’ tiam sis lawv siv hluav taws qias neeg. Lawv lub siab tsis raug Vajtswv txoj kev tshav ntuj ua kom muag muag thiab txo hwjchim.” Manuscript Releases, volume 13, 222.
In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.
Hauv nqe nees nkaum peb thiab nees nkaum plaub, txoj kev txom nyem raug tshaj tawm vim tsis quav ntsej txog kev ncaj ncees, kev khuv leej, thiab kev ua siab ncaj. Nqe nees nkaum tsib thiab nees nkaum rau hais txog qhov ua txuj ntxuav sab nraud ntawm lub khob kom huv, tiam sis tsis ntxuav sab hauv.
“‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.
“‘Peb muaj cov khoom muaj nqis no,’ tus tubtxib txuas ntxiv hais tias, ‘rau hauv tej thooj av nplaum, kom txoj kev zoo tshaj plaws ntawm lub hwjchim yuav yog los ntawm Vajtswv, tsis yog los ntawm peb.’ Vajtswv yeej muaj peevxwm tshaj tawm Nws txoj kev tseeb los ntawm cov timtswv uas tsis muaj kev txhaum, tabsis qhov no tsis yog Nws txoj hau kev npaj. Nws xaiv tibneeg, yog cov neeg uas raug kev qaug zog nyob ib puag ncig, los ua cuab yeej rau kev ua kom Nws tej homphiaj tiav. Cov khoom muaj nqis uas tsis muaj nqis piv tau raug muab tso rau hauv tej thooj av nplaum. Los ntawm tibneeg Nws tej koob hmoov yuav raug xa mus rau lub ntiajteb. Los ntawm lawv Nws lub yeeb koob yuav ci tawm mus rau hauv txoj kev tsaus ntuj ntawm kev txhaum.” Acts of the Apostles, 330.
Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:
Ces nqe nees nees nkaum xya thiab nees nkaum yim qhia cov neeg phem tias yog tej ntxa uas dawb pleev sab nraud, txuas nrog Shebna hauv Yaxayas tshooj nees nkaum ob, qhov uas Shebna tab tom khav theeb hauv lub ntxa zoo kawg nkaus uas nws tab tom ua, tiamsis nws yuav tsis tau nyob hauv li, rau qhov Vajtswv yuav ntiab nws tawm hauv Nws lub qhov ncauj mus rau ib thaj teb deb. Thaj teb deb ntawd raug sawv cev los ntawm lub ntxa ntawm tus yaj saub dag hauv Npe-eees uas tau coj tus yaj saub uas tsis mloog lus mus raug faus rau hauv tib lub ntxa ntawd. Ces txoj kev ceeb toom thib yim hais tias:
Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.
Nej rau nej, cov xib hwb sau ntawv thiab cov Falixais, cov neeg siab ob sab! vim nej txhim kho tej ntxa ntawm cov yaj saub, thiab kho kom zoo nkauj tej ntxa ntawm cov neeg ncaj ncees, Thiab hais tias, Yog peb tau nyob rau lub sijhawm ntawm peb cov yawg koob, peb yuav tsis tau koom tes nrog lawv hauv cov ntshav ntawm cov yaj saub. Yog li ntawd nej ua tim khawv tawm tsam nej tus kheej, tias nej yog cov me nyuam ntawm cov uas tua cov yaj saub. Cia li ua kom puv qhov ntsuas ntawm nej cov yawg koob.
Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
Nej nab, nej caj ces yug nab, nej yuav dim tau txoj kev txiav txim rau ntuj txiag teb tsaus li cas?
Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.
Vim li no, saib seb, kuv txib cov yaj saub, thiab cov neeg muaj tswvyim, thiab cov kws sau ntawv tuaj cuag nej; ib txhia ntawm lawv nej yuav tua thiab muab ntsia saum ntoo khaub lig; thiab ib txhia ntawm lawv nej yuav nplawm rau hauv nej tej tsev sablaj, thiab tsim txom lawv txij ib lub nroog mus rau ib lub nroog ntxiv: kom tag nrho cov ntshav ncaj ncees uas tau muab los rau saum lub ntiajteb no, txij ntawm cov ntshav ntawm Abel tus ncaj ncees mus txog rau cov ntshav ntawm Zacharias tus tub ntawm Barachias, uas nej tau tua nyob nruab nrab ntawm lub tuam tsev thiab lub thaj txi ntuj.
Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.
Kuv hais tseeb rau nej, txhua yam no yuav los raug tiam neeg no. Mathais 23:29–36.
The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.
Cov nab, uas yog ib tiam neeg vipers, tab tom raug txiav txim hauv nqe lus no. Hauv nqe lus ntawd, txoj kev txiav txim tsis yog raws li tej timkhawv ntawm tus poj vaj ntawm Sheba thiab Ninevah, tiam sis raws li ntshav ntawm Abel mus txog Zacharias. Ibtim plaub, uas yog vipers, raug txiav txim los ntawm ob tug timkhawv los ntawm keeb kwm sab nraud ntawm Yixayee thaum ub thiab ob tug timkhawv los ntawm keeb kwm sab hauv ntawm Yixayee thaum ub. Luka tshooj peb yog qhov kawg ntawm plaub qhov kev hais txog cov vipers ntawm ib tiam plaub thiab ib tiam kawg, thiab nws tsuas yog ib qho sib txig nrog Mathais tshooj peb xwb. Plaub qhov kev hais uas qhia tias thaum lub sij hawm kev txiav txim kawg ntawm Vajtswv lub tsev, thaum tiam plaub, ib pab yuav qhia tawm lawv tus cwj pwm tias yog Xatas cov tub thiab cov ntxhais, hos lwm pab yuav qhia tawm tias yog Vajtswv cov tub thiab cov ntxhais. Txoj kev sim uas pib txoj kev cais ntawd, pib thaum tus tubtxib uas npaj kev rau Tus Tubtxib ntawm Txoj Kev Cog Lus tsa nws lub suab nyob hauv tebchaws moj sab qhua.
In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.
Nyob rau hauv txoj hlua khi dawb huv ntawm Vaj Lug Kub, cov npe tsis yog tsuas yog tej lo cim npe xwb, tiam sis yog tej lus faj lem uas raug ntxhi lus—tej nkauj thib ob uas raug hu nyob hauv qab npoo keeb kwm, qhia tawm lub plawv ntawm txoj kev txhiv dim. Thaum muab cov ntsiab lus ntawm cov xeeb leej xeeb ntxwv txij Adas mus txog Nau-es los teem ua ib lo lus piav, nws tsim tawm ib zaj lus uas phim rau keeb kwm uas caj ces ntawd sawv cev. Adas txhais hais tias “neeg,” thiab Seth txhais hais tias “tau raug teem tseg.” Enosh txhais hais tias “txawj tuag” (raug kev tuag kav), thiab Kenan txhais hais tias “kev tu siab.” Los ntawm “kev qhuas/kev foom koob hmoov ntawm Vajtswv” (Mahalalel), Saum Ntuj Ceeb Tsheej yuav “los nqis los” (Jared). Saum Ntuj Ceeb Tsheej tau nqis los ua tus “mob siab rau tshwj tseg los yog raug pleev roj” (Enoch), uas tshaj tawm zaj lus txiav txim los ntawm nws tus tub Methuselah (“thaum nws tuag, ces yuav raug xa tawm”). Nws txoj kev tuag yuav yog qhov ncov kawg ntawm ib txoj kev ntws tawm “muaj hwj chim” ntawm tus Vaj Ntsuj Plig Dawb Huv, uas Lamech sawv cev (pa) koom nrog Methuselah ib yam li Txoj Kev Quaj Thaum Ib Tag Hmo tau koom nrog tus tim tswv thib ob. Methuselah yog tus tim tswv thib ob thiab Lamech yog Txoj Kev Quaj Thaum Ib Tag Hmo uas tau mus txog qhov ncov kawg ntawm Nau-es lub dej nyab.
Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”
Yog muab lim kom meej dua, cov npe no tshaj tawm tias: “Tibneeg raug tsa cia ua neeg txawj tuag, nyob hauv qab kev tu siab thiab kev tuag, vim yog thawj Adas; tiam sis los ntawm Vajtswv txoj koob hmoov, Khetos tau fij Nws tus kheej los nqes los, tshaj tawm txoj kev txiav txim los ntawm Nws txoj kev tuag saum tus ntoo khaub lig, uas tom qab ntawd tau raws los ntawm txoj kev nchuav tawm muaj hwjchim ntawm tus Vaj Ntsuj Plig Dawb Huv.”
These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.
Kaum kaum npe no no sau tseg tag nrho zaj lus ntawm txoj moo zoo, tib lub sijhawm taug raws keeb kwm ntawm lub ntiajteb txij thaum tsim thawj zaug mus txog rau lub nag lig, thiab xaus rau hauv Kev Rov Los Zaum Ob. Daim cim no, uas muab zais cia hauv cov npe, pom nws tus qauv sib haum hauv Phau Ntawv Qhia Tshwm. Chivkeeb nthuav tawm txoj kev caj ces alpha, hos Qhia Tshwm 7 cov 144,000 nthuav tawm txoj kev ua tiav omega hauv cov seem uas raug muab khi ua cim.
Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”
Yudas txhais tias “kev qhuas,” Re-upees txhais tias “saib maj, ib tug tub,” Kas txhais tias “hmoov zoo/pab tub rog,” Ases txhais tias “zoo siab/foom koob hmoov,” thiab Npatali txhais tias “kev sib tw nriaj.” Manaxes txhais tias “ua kom tsis nco qab,” Xime-oos txhais tias “kev hnov,” Levi txhais tias “khi ua ke/nplaum nrog,” Ixakhas txhais tias “nqi zog,” Xenpuloo txhais tias “meej mom/chaw nyob,” Yauxej txhais tias “kev nce ntxiv,” thiab Npeeyamee txhais tias “tus tub ntawm sab xis.”
Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.
Cov uas raws tus Tsov Ntxhuav ntawm xeem Yudas yog Vajtswv cov tub, tau txais koob hmoov thiab hmoov zoo thaum lawv hla mus hauv txoj kev sim siab uas tawm tsam nrog Vajtswv ib yam li Yakhauj tau ua. Los ntawm qhov kev tawm tsam no, lawv tej kev txhaum raug hnov qab hauv txoj kev ua kom dawb huv uas yug los ntawm kev mloog Vajtswv Txojlus, uas tom qab ntawd muab lawv khi rau Khetos hauv txoj kev sib raug zoo ntawm txoj kev cog lus. Lawv qhov nqi zog yog kom tau nyob nrog Khetos hauv txoj kev muaj meej mom saum Nws lub zwm txwv, zaum hauv tej chaw saum ntuj ceeb tsheej thaum Vajtswv siv lawv los nthuav Nws lub nceeg vaj—hu tawm pawg neeg coob coob ntawd tawm hauv Npanpiloo los ua cov tub ntawm Nws sab tes xis.
The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.
Leah rau tus tub rau yog Reuben, Yudas, Xime-oos, Levi, Ixakha, thiab Xebuloos. Nws tus nkauj qhev Zilpah, uas nws lub npe txhais tias “ib tee poob uas tsw qab ntxiag,” muaj ob tug tub—Gad thiab Asher. Rachel ob tug tub yog Yauxej thiab Benjamin. Rachel tus nkauj qhev Bilhah txhais tias “txaj muag lossis ntshai ntshai,” thiab nws cov tub yog Dan thiab Nafilata. Hauv txoj yaj saub, caj ces nyob ntawm no muab ntau txoj kab los xav txog. Tsis zoo li alpha thiab kaum tiam hauv Chiv Keeb tshooj tsib, omega muaj kaum ob tug xeeb leej xeeb ntxwv, nrog nws tus kheej tej yam txawv uas muaj txiaj ntsig yaj saub tshwj xeeb. Hauv ib puas plaub caug plaub txhiab leej, tsis hais txog Dan, thiab Manaxes hloov nws tus kwv Efa-i.
Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.
Phau Ntawv Chiv Keeb zaj keeb kwm yug raws alpha sib haum nrog Phau Ntawv Qhia Tshwm zaj keeb kwm yug raws omega, rau qhov Phau Ntawv Chiv Keeb qhia txog Khetos tes hauj lwm saum ntuj los hauv txoj kev cawm seej, hos Phau Ntawv Qhia Tshwm qhia txog cov uas, nyob rau hauv kev ua tiav raws omega ntawm zaj lus faj lem alpha ntawd, ua kom tiav zoo kawg nkaus tib lo lus cog tseg thiab zaj lus faj lem uas twb tau muab nthuav tawm hauv zaj lus faj lem alpha ntawd.
The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.
Kev siv ob kab no feem ntau yog cov kws kawm Vajlugkub ua, tiam sis yeej tsis yog nrog txoj kev pom raws li txoj kev qhia “kab saum kab.” Ob zaj keeb kwm caj ces hauv Chivkeeb thiab Qhia Tshwm muab ob tug tim khawv tias Vajtswv hais lus nyob rau ib theem thib ob. Ib hom lus yog zaj lus tim khawv uas raug sau cia raws li nws tau teev tseg, thiab ib kab thib ob nyob hauv zaj lus tim khawv ntawd raug nthuav tawm nyob rau theem piv txwv. Cov kws kawm Vajlugkub feem ntau tsis mus deb dua li cov kev soj ntsuam nyob saum npoo txog txoj xov uas raug xa tawm los ntawm lub ntsiab ntawm cov npe hauv Chivkeeb thiab Qhia Tshwm. Lawv saib yam uas lawv pom ntawd zoo li yog ib yam tshiab txawv uas hais ntau dua txog lawv tus kheej txoj kev txawj ntse ntawm tibneeg, raws li tau pom tseeb hauv lawv txoj peev xwm zoo li dawb huv uas pom tau zaj piv txwv nyob hauv lub ntsiab ntawm cov npe. Lawv yeej tsis pom txoj xov uas raug nthuav tawm hauv kaum ob tug tub ntawm Ishmael. Lawv tsis pom kom raug cov keeb kwm caj ces ntawm Yexus hauv Mathais thiab Lukas. Lawv tsis pom cov keeb kwm caj ces ntawm xya tus vajntxwv kawg ntawm Yudas, thiab xya tus vajntxwv kawg ntawm Ixayees, xya tus vajntxwv thawj ntawm Yudas lossis xya tus vajntxwv thawj ntawm Ixayees.
When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.
Thaum kuv hais tias lawv tsis pom, kuv txhais hais tias yog koj nug Google seb puas muaj tej kev qhia txog cov xeeb leej xeeb ntxwv no, lo lus teb yog “muaj,” rau Chiv Keeb tus Adas mus txog Nau‑ees, thiab “muaj” rau ib puas plaub caug plaub txhiab leej. Tabsis lawv puas coj Abram kaum tug xeeb ntxwv hauv Chiv Keeb tshooj kaum ib los siv raws li txoj kev no? Tsis yog. Lawv puas siv Kha‑ees caj ces thiab Seth caj ces? Yog, tabsis deb heev ntawm lub ntsiab tseeb tiag, ua rau zoo li lawv tab tom hais txog lwm yam kawm kiag. Lawv yeej tsis ntseeg tias lawv yuav tsis hais txog Khetos caj ces hauv Mathais thiab Lukas, tabsis ib zaug ntxiv, lawv tseem plam lub hom phiaj deb heev. Nej nug tias vim li cas qhov no tseem ceeb? Vim kuv npaj siab yuav muab ib daim duab dav dav txog cov kab caj ces qhia yav tom ntej no, thiab kuv xav kom meej txij thaum pib tias kuv tab tom nrhiav los txheeb xyuas qhov tseem ceeb ntawm tiam plaub raws li ib lub cim ntawm Vajlugkub tej lus faj lem. Daim duab dav dav ntawm cov caj ces no yuav pab tau rau qhov ntawd, tabsis yuav yog kev tsis quav ntsej ntawm leejtwg los xij, yog lawv xav tias daim ntawv xaus lus yooj yim ntawm tej yam no uas yuav los tom ntej no, yog txhua yam uas yuav tsum to taub txog cov kab caj ces no.
After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.
Tom qab caj ces ntawm Adas mus txog Nau-a, peb pom ob txoj kab caj ces nyob hauv tshooj plaub thiab tshooj tsib ntawm Chivkeeb. Ob txoj kab ntawd raug sawv cev los ntawm Kha-ee cov xeeb leej xeeb ntxwv thiab Seth cov xeeb leej xeeb ntxwv. Tsis zoo li caj ces ntawm Adas mus txog Nau-a uas sawv cev rau kaum leej xeeb ntxwv, ob txoj kab ntawm Seth thiab Kha-ee nkawd tib si qhia yim leej xeeb ntxwv. Vim li no, nkawd yuav tsum raug saib raws li ob ntu uas muaj plaub plaub. Seth thiab Kha-ee yog tej cim ntawm kev khi lus cog tseg, thiab Kha-ee sawv cev rau cov uas, nyob hauv Yaxayas nees nkaum yim thiab nees nkaum cuaj, ua ib daim ntawv cog lus nrog kev tuag, uas yuav raug rhuav tseg thaum tus nplawm uas nyab thoob plaws los txog. Lawv yog cov uas txhim tsa lawv tej tsev rau saum xuab zeb. Cov uas txhim tsa rau saum Lub Pob Zeb, ua ib daim ntawv cog lus ntawm txoj sia raws li tau sawv cev hauv thawj Petus, tshooj ob, raws li cov uas tau saj tias tus Tswv zoo, thiab yog “haiv neeg uas raug xaiv.” “Coob leej” txhim tsa rau saum xuab zeb, tiamsis “tsawg leej” raug xaiv.
Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.
Caj Ces caj ces kwv txhiaj yog ib suab tsis mloog lus nyob hauv zaj nkauj loj ntawm tej npe, rau qhov cov npe ntawd sawv cev rau tibneeg lub hwjchim ci ntsa iab uas yog qhov tsis muaj nqis, coj mus rau kev mus ncig tsis muaj hom phiaj tom qab raug ntuj ntaus lawm. Tsis quav ntsej rau lo lus ceeb toom, Caj Ces caj ces lees hais ib yam kev ua vajtswv cuav, muab npog rau hauv tibneeg lub hwjchim pauj kua zaub ntsuab, uas raug sawv cev los ntawm tibneeg tej txuj ci, uas txua tau ib haiv kab lis kev cai hlau; zoo nkauj, tiam sis ua nruj ua tsiv, thiab qhuav qhawv tsis muaj kev cia siab. Lo lus hais kawg ntawd yog ib qho kev piav dav txog cov lus hauv yim tiam ntawm Caj Ces uas muab rho tawm los ntawm tej npe.
Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.
Xees txoj kab teb rau Khayee txoj kab nrog txoj kev tshav ntuj. Nyob hauv tib neeg txoj kev qaug zog uas tau raug teem rau noob neej lawm, cov uas hu rau Vajtswv yuav tau lawv txoj kev tu siab hloov mus ua kev qhuas thaum ntuj ceeb tsheej nqes los. Los ntawm kev taug kev ncaj ncees raws txoj hau kev uas nce mus rau koob meej, nyob rau lub caij sim siab, mus txog thaum lub suab quaj hais tias “kev cia siab,” thiaj coj tau kev so, dhau ntawm dej ntawm txoj kev cawm dim. Lo lus kawg ntawd yog ib daim ntawv qhia dav dav txog cov lus hauv Xees yim tiam uas rho tawm los ntawm cov npe.
The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.
Qhov laj thawj uas muab yim tiam neeg faib ua ob pawg, txhua pawg muaj plaub tiam neeg, raug teeb tsa nyob rau thawj kauj ruam ntawm txoj kev cog lus, thaum tej lus faj lem txog kev ua qhev hauv Iyiv raug qhia tias yog 400 xyoo thiab kuj hais tias 400 xyoo ntawd yuav xaus rau tiam neeg thib plaub. Thaum Povlauj tej lus tim khawv raug koom nrog rau yav thawj txoj kev cog lus tej lus faj lem, nws tsim tau ob lub sijhawm uas txhua lub muaj 215 xyoo, thiab txhua lub sijhawm ntawd muaj plaub tiam neeg. Yim tiam neeg ntawd, nyob hauv 430 xyoo, sawv cev rau ob lub sijhawm uas txhua lub muaj 215 xyoo. Lub sijhawm thawj yog sawv cev los ntawm Falau zoo uas paub Yauxej. Tom qab 215 xyoo, muaj ib tug Falau tshiab, uas tsis paub Yauxej. Ces pawg tom ntej ntawm plaub tiam neeg thiaj pib.
Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.
Yim tiam neeg uas raug faib sib npaug ua ob ntu, thiab raug cim kom meej tias yog ib ntu tshwj xeeb uas muaj plaub tiam neeg, txhawb kom siv yim tiam neeg ntawm Khas‑ees thiab ntawm Seth raws tib yam qauv ntawd. Thaum siv txoj kev ntawd lawm, yim tiam neeg ntawm Seth raug teem kom sib phim nrog yim tiam neeg ntawm Khas‑ees. Khas‑ees sawv cev rau coob leej uas txais lub cim ntawm tus tsiaj qus, hos Seth sawv cev rau tsawg leej uas txais lub foob ntawm Vajtswv. Khas‑ees yog lub cim ntawm tib neeg, hos Seth yog lub cim ntawm tib neeg koom nrog Vajtswv Txoj Kev Tswv Ntuj nyob hauv lub ntsiab lus ntawm Nau‑es txoj kev khi lus; hos caj ces ntawm Yauxej thiab Mauxes nyob hauv lub ntsiab lus ntawm Anplahas txoj kev khi lus.
Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.
Tom qab ntawd hauv tshooj kaum ib, caj ces ntawm haiv neeg uas raug xaiv raug sawv cev los ntawm kaum lub npe txij Sem mus txog Abram. Tshooj kaum ib yog zaj keeb kwm ntawm tus pej thuam Babel, tiam sis kuj yog caj ces ntawm haiv neeg uas raug xaiv, raws li sawv cev los ntawm Abraham. Tshooj kaum ib qhia txog ib haiv neeg uas raug xaiv uas yuav tsum nkag mus rau hauv ib txoj kev cog lus peb txheej nrog Vajtswv. Kauj ruam thib peb thiab kawg yog kev txi Ixaj hauv tshooj nees nkaum ob. Tshooj “kaum ib” yog qhov pib alpha, hos tshooj “nees nkaum ob” yog qhov xaus omega. Txoj kev ntseeg uas yuav tsum muaj thiaj hnov tau Vajtswv lub suab hauv lub ntsiab ntawm cov npe, tsis txawv li txoj kev ntseeg uas yuav tsum muaj thiaj hnov tau Nws lub suab hauv kev suav zauv ntawm Nws Txojlus. Ib qho kev siv ntawm caj ces uas cov kws theologia tsis tau nqa los hais, yog caj ces ntawm Ishmael, uas yog lub cim ntawm Islam.
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
Thiab cov no yog npe ntawm Ishmael cov tub, raws li lawv tej npe, raws li lawv tej xeem: tus tub hlob ntawm Ishmael yog Nebajoth; thiab Kedar, thiab Adbeel, thiab Mibsam, thiab Mishma, thiab Dumah, thiab Massa, Hadar, thiab Tema, Jetur, Naphish, thiab Kedemah: Cov no yog Ishmael cov tub, thiab cov no yog lawv tej npe, raws li lawv tej nroog, thiab raws li lawv tej chaw muaj ntsa loog; kaum ob tug thawj uas kav raws li lawv tej haiv neeg. Chiv Keeb 25:13–16.
When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.
Thaum muab tej lus txhais ntawm kaum ob lub npe no los teem ua ib kab lus, nws nyeem tias, “Hauv txojkev faj lem, xeem leej xeeb ntxwv ntawm Ishma‑ees yog ib haiv neeg tawv nqaij dub uas yug muaj coob thiab nto npe ua tub rog, tiam sis raug kev quaj ntsuag raws keeb kwm thiab raws txojkev faj lem rau hnub tim 11 Lub Yim Hli, 1840 thiab tom qab ntawd rau hnub tim 11 Lub Cuaj Hli, 2001. Lawv raug hu ua cov me nyuam sab hnub tuaj hauv keeb kwm Vajlugkub. Lawv pib los ntawm Arabia, qhov chaw uas cov txuj lom tsw qab uas siv hauv tej haujlwm pe hawm hauv lub chaw dawb huv Henplais loj hlob. Lo lus “assassins” yog muab los ntawm keeb kwm Islamic thiab sawv cev rau kev tuag uas raug coj los txog hauv txojkev ntsiag to. Hauv lub caij nyoog ntawm tej Crusades, Islam tau kaw, muab vov ncig, thiab muab kev kawv nplawm rau Catholic Europe, tiam sis lawv txojkev txwv tseg tom qab ntawd tau cim txog kev tuaj txog ntawm txojkev txhawb siab ntawm 1840 mus txog 1844, thiab kuj los ntawm 9/11 mus txog rau kev kub ntxhov ntawm txojcai Hnub Caiv. Tej lus txhais ntawm kaum ob lub npe ntawm Ishma‑ees cov tub txhua lub twb raug sawv cev nyob hauv kab lus dhau los lawm los ntawm cov ntawv tuab.”
The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.
Kaum npe kaum ob xeem ntawm Ishmael tus kab sawv cev rau kaum peb, yog tias suav Ishmael nrog rau hauv daim ntawv ntawd. Kaum peb yog tus lej cim txog “kev ntxeev siab,” uas yog yam Hagar tau ua, uas ua rau Aplahas cia Hagar thiab Ishmael raug ntiab tawm mus. Povlauj siv qhov xwm txheej ntawd los piav txog kev ntiab tawm cov Yixayee thaum ub ntawm kev ua Vajtswv haiv neeg nyob hauv Nws txoj kev cog lus, tib lub sijhawm uas Nws tab tom tsa ib txoj kev cog lus nrog Nws tus nkauj nyab Khetos.
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.
Vim yog muaj lus sau tseg tias, Anplahas muaj ob tug tub, ib tug los ntawm ib tug niam qhev, hos ib tug los ntawm ib tug poj niam ywj pheej. Tiamsis tus uas yog los ntawm tus niam qhev ntawd yug raws li cev nqaij daim tawv; hos tus uas yog los ntawm tus poj niam ywj pheej ntawd yog los ntawm txoj lus cog tseg. Tej no yog ib zaj lus piv txwv: rau qhov cov no yog ob daim ntawv cog lus; ib daim yog los ntawm roob Xinai, uas yug los rau txoj kev qhev, uas yog Anka. Rau qhov Anka no yog roob Xinai hauv Arabia, thiab sib phim rau lub nroog Yeluxalees uas tam sim no muaj nyob, thiab nws nyob hauv txoj kev qhev nrog nws cov menyuam. Tiamsis lub nroog Yeluxalees uas nyob saud yog ywj pheej, uas yog peb sawv daws leej niam. Rau qhov muaj lus sau tseg tias, Koj tus tsis muaj me nyuam yug, cia li zoo siab hlo; koj tus tsis mob plab yug me nyuam, cia li qw nrov nrov: rau qhov tus uas nyob ntsuav muaj menyuam coob dua tus uas muaj txiv. Nim no peb, cov kwv tij, zoo li Ixaj, yog cov menyuam ntawm txoj lus cog tseg. Tiamsis ib yam li thaum ntawd tus uas yug raws li cev nqaij daim tawv tsim txom tus uas yug raws li tus Ntsuj Plig, nim no kuj yog li ntawd thiab. Txawm li cas los xij Vajluskub hais li cas? Cev tus niam qhev thiab nws tus tub ntiab tawm mus: rau qhov tus tub ntawm tus niam qhev yuav tsis tau los ua qub txeeg qub teg nrog tus tub ntawm tus poj niam ywj pheej. Yog li ntawd, cov kwv tij, peb tsis yog cov menyuam ntawm tus niam qhev, tiamsis yog ntawm tus poj niam ywj pheej. Kalatias 4:22–31.
Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.
Ishmael yog ib lub cim ntawm Islam, thiab Hagar, Ishmael niam, yog lub cim ntawm pawg ntseeg ntawm txoj kev cog lus ntawm txoj kev tuag. Isaac yog ib lub cim ntawm Christianity, thiab Sarah yog lub cim ntawm pawg ntseeg ntawm txoj kev cog lus ntawm txoj sia. Vim li no, Ishmael thiaj muaj kaum ob tug tub, rau qhov kaum ob yog ib lub cim ntawm Vajtswv haiv neeg ntawm txoj kev cog lus, thiab Islam yog ib qho cuav hloov ntawm Vajtswv haiv neeg ntawm txoj kev cog lus.
There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.
Muaj ob txoj kev teev caj ces rau Tswv Yexus Khetos hauv cov Moo Zoo. Ib qho nyob hauv Mathais thiab lwm qho nyob hauv Lukas.
And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.
Thiab Yakhauj yug Yauxej, tus txiv ntawm Mab Liab, tus uas yug Yexus tawm ntawm nws, tus uas hu ua Khetos. Yog li no txhua tiam neeg txij Anplahas mus txog Daviv yog kaum plaub tiam; thiab txij Daviv mus txog thaum raug coj mus nyob Npanpiloo yog kaum plaub tiam; thiab txij thaum raug coj mus nyob Npanpiloo mus txog Khetos yog kaum plaub tiam. Nim no Yexus Khetos txoj kev yug los muaj li no: Thaum nws niam Mab Liab twb raug qhaib rau Yauxej lawm, ua ntej nkawd los nyob ua ke, nws raug pom tias xeeb tub los ntawm tus Vaj Ntsuj Plig Dawb Huv. Mathai 1:16–18.
Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.
Txoj keeb kwm caj ces hauv Mathais qhia txog peb ntu sib npaug uas muaj kaum plaub tiam, thiab peb ntu ntawd ua ke tsim ua ib lub caij nyoog plaub caug ob tiam. Khetos yog tus omega ntawm keeb kwm cog lus thaum piv rau Mauxes uas yog tus alpha ntawm keeb kwm cog lus. Mauxes cev lus faj lem tias Khetos yuav yog “zoo ib yam li nws tus kheej.” Mauxes muaj peb ntu ntawm plaub caug xyoo nyob hauv nws lub neej ib puas nees nkaum xyoo. Txhua ntu plaub caug xyoo ntawm Mauxes lub neej, thaum muab tso raws kab saum kab, xaus rau ntawm Kades, uas yog ib lub cim ntawm xyoo 1863 thiab txoj cai Hnub Caiv. Peb ntu ntawm Khetos xaus rau ntawm Daviv, kev poob cev qhev hauv Npanpiloo, thiab Khetos lees paub txoj kev cog lus nrog Nws cov ntshav ntawm tus ntoo khaub lig. Daviv sawv cev rau kev tsa tsa pawg ntseeg yeej kov yeej rau saum toj thaum txog txoj cai Hnub Caiv, hos kab thib ob qhia txog cov nkauj xwb ruam raug coj mus rau Npanpiloo, thaum txog txoj cai Hnub Caiv. Ntu thib peb xaus rau ntawm tus ntoo khaub lig, uas ib zaug ntxiv, yog ib yam qauv qhia txog txoj cai Hnub Caiv uas Khetos lees paub Anplahas txoj kev cog lus nrog ib puas plaub caug plaub txhiab leej thiab Nau-a txoj kev cog lus nrog cov neeg coob coob loj kawg.
What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.
Yam uas yuav to taub tau thaum muab ob txoj kab no los tso sib tshooj saum ib leeg yog yam txaus xav tsis thoob. Mauxes ib puas nees nkaum xyoo txuas nrog Nau-a ib puas nees nkaum xyoo, thiab Khetos plaub caug ob tiam txuas nrog tus tawm tsam Khetos kav plaub caug ob lub hlis piv txwv thaum txoj cai Hnub Caiv [Sunday law].
And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.
Thiab tus Tswv hais tias, Kuv tus Ntsuj Plig yuav tsis nrog tibneeg tawm tsam mus ib txhis li, rau qhov nws kuj yog cev nqaij daim tawv: los nws hnub nyoog yuav yog ib puas nees nkaum xyoo. Chivkeeb 6:3.
Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.
Nrog nrog Matthew zaj ntawv keeb kwm caj ces, uas hais tshwj xeeb txog Abraham txoj kev cog lus, Khetos zaj keeb kwm caj ces, raws li Luka tau nthuav tawm, rov qab mus txog thaum tsim ntuj tsim teb, yog li ntawd thiaj hais tshwj xeeb txog txoj kev cog lus ntawm txoj sia uas Adas tau ua txhaum hauv Edees. Luka zaj keeb kwm caj ces pib nrog Yexus, thiab rov qab taug Nws caj ces mus txog Adas, uas raug hu ua Vajtswv tus tub. Txoj kab caj ces ntawd xaus rau tus Adas thib ob uas zoo tag nrho, thiab nws pib nrog tus Adas thawj uas zoo tag nrho. Txij ntawm thawj Adas mus txog rau tus Adas thib ob raug nthuav tawm ua 77 tiam.
The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.
Cov keeb kwm caj ceg hauv Vajluskub sawv cev rau cov kab ntawm qhov tseeb. Peb nyuam qhuav txheeb tau ntau kab uas dhau deb tshaj cov timkhawv tsim nyog uas yuav tsum muaj los tsa ib qho tseeb kom ruaj. Cov kab keeb kwm caj ceg ntawd muaj lub suab ntawm tej kev ua tiav hauv keeb kwm thiab tej lus twv ua ntej rau yav tom ntej, thiab lawv kuj muaj lub suab ntawm Palmoni, Tus Hu Xam Lej Zoo Kawg ntawm tej yam zais cia, vim cov lej tsis meej uas raug muab tso rau hauv cov kab ntawd muab ib lub suab thib ob. Ob lub suab ntawd raug hnov ua ke nrog dua ib lub suab thib peb, yog lub suab ntawm Tus Kws Paub Lus Zoo Kawg, tus uas tsim thiab kav tswj txhua yam, nrog rau cov npe ntawm tibneeg, tej chaw, thiab txhua yam khoom.
When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.
Thaum Yauhas tig rov qab mus saib lub suab uas nyob tom qab nws, lub suab ntawd zoo li lub suab ntawm dej ntau; thiab thaum Daniyee tau pom tib qho yog toog pom ntawd, Nws lub suab yog lub suab ntawm ib pab neeg coob. Zaj lus nyob saum npoo ntawm Vajluskub, ib yam li cov npe uas pom muaj nrog zaj lus ntawd, thiab kuj yog cov lej uas nyob hauv zaj lus ntawd thiab, yog peb lub suab nyob hauv ib nqe lus. Thaum koj coj ib kab uas muaj peb lub suab ntawd thiab tso nws saum ib kab uas mus sib luag, peb lub suab yuav dhau los ua ntau lub suab.
And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.
Thiab ib lub suab tawm ntawm lub zwm txwv los, hais tias, Nej txhua tus uas yog Nws cov tub qhe, thiab nej cov uas hwm Nws, cov me thiab cov loj tibsi, cia li qhuas peb tus Vajtswv. Thiab kuv hnov zoo li yog lub suab ntawm ib pab neeg coob kawg, thiab zoo li lub suab ntawm dej ntau, thiab zoo li lub suab ntawm xob nroo muaj hwjchim, hais tias, Alleluia: rau qhov tus Tswv Vajtswv tus Muaj Hwjchim Loj Kawg Nkaus kav lawm. Qhia Tshwm 19:5, 6.
Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.
Ib co ntawm cov keeb kwm caj ces uas tseem ceeb tshaj plaws raug pom nyob hauv cov vajntxwv ntawm cov Yixayee. Xya tus vajntxwv thawj ntawm cov Yixayee, uas yog lub nceeg vaj sab qaum teb, xaus nrog Ahaj, Yexanpees thiab Eliyas, yog li ntawd sawv cev rau txoj cai Hnub Caiv. Kab keeb kwm caj ces ntawm xya tus vajntxwv kawg ntawm cov xeem sab qaum teb pib ntawm txoj cai Hnub Caiv thiab xaus rau thaum kev sim siab ntawm tibneeg raug kaw lawm, thaum Mi-kha-ee sawv tsees hauv Daniyees 12. Xya tus vajntxwv thawj ntawm Yudas qhia txog keeb kwm txij ntawm txoj cai Hnub Caiv mus txog thaum Mi-kha-ee sawv tsees, thiab xya tus vajntxwv kawg qhia meej txog keeb kwm uas coj mus rau txoj cai Hnub Caiv. Ob txoj kab keeb kwm caj ces, ob leeg puav leej muaj ib keeb kwm alpha thiab ib keeb kwm omega. Keeb kwm alpha yog lub caij nyoog txij 9/11 mus txog rau txoj cai Hnub Caiv, thiab lub caij nyoog omega yog txij txoj cai Hnub Caiv mus txog rau thaum kev sim siab raug kaw. Xya tus vajntxwv thawj ntawm cov Yixayee sib haum nrog xya tus vajntxwv kawg ntawm Yudas; thiab xya tus vajntxwv kawg ntawm cov Yixayee sib haum nrog xya tus vajntxwv thawj ntawm Yudas.
We will continue in the next article.
Peb yuav txuas ntxiv rau hauv tsab ntawv tom ntej.
“Be Steadfast Unto the End
“Cia Siab Ruaj Khov Mus Txog Qhov Kawg”
“[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.
“[Tshwmsim 1:1, 2, hais raws li tau muab nqe.] Tag nrho phau Vajlugkub yog ib qho kev tshwm sim; rau qhov txhua txoj kev tshwm sim rau tibneeg los txog ntawm Khetos, thiab txhua yam puavleej tsom rua hauv Nws. Vajtswv tau hais rau peb los ntawm Nws Leej Tub, tus uas peb yog Nws li los ntawm kev tsim, thiab los ntawm kev txhiv dim. Khetos tau los cuag Yauhas thaum nws raug ntiab nyob rau kob Patmos kom muab qhov tseeb rau nws rau tej hnub kawg no, kom qhia rau nws txog yam uas yuav tsum muaj tshwm sim sai no. Yexus Khetos yog tus neeg saib xyuas loj ntawm txoj kev tshwm sim los saum ntuj los. Yog los ntawm Nws peb thiaj muaj kev paub txog yam uas peb yuav tsum tos ntsoov pom hauv cov xwm txheej xaus kawg ntawm keeb kwm ntiajteb no. Vajtswv tau muab txoj kev tshwm sim no rau Khetos, thiab Khetos tau qhia tib yam ntawd rau Yauhas.”
“John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.
“Yauhas, tus thwjtim uas tus Tswv hlub, yog tus uas raug xaiv los txais qhov kev tshwm sim no. Nws yog tus kawg uas tseem ciaj sia nyob hauv cov thwjtim uas raug xaiv thawj zaug. Nyob hauv txoj kev cai ntawm Phau Ntawv Cog Lus Tshiab nws tau txais koob meej ib yam li tus yaj saub Daniyees tau txais koob meej nyob hauv txoj kev cai ntawm Phau Ntawv Cog Lus Qub.
“The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.
“Cov lus qhia uas yuav tsum muab qhia rau Yauhas yog ib yam tseem ceeb kawg li, ua rau Khetos nqes saum ntuj los muab rau Nws tus tub qhe, thiab hais kom nws xa mus rau cov ntseeg hauv pawg ntseeg. Cov lus qhia no yuav tsum yog lub ntsiab lus uas peb kawm ua tib zoo thiab nrog kev thov ntuj; rau qhov peb tab tom nyob rau lub sij hawm uas neeg uas tsis nyob hauv kev qhia ntawm Vaj Ntsuj Plig Dawb Huv yuav coj tej kev xav cuav los ntxig rau. Cov neeg no tau sawv nyob rau tej chaw siab, thiab lawv muaj tej hauj lwm npaj tseg loj uas puv npo kev ntshaw siab los ua kom tiav. Lawv nrhiav kev tsa lawv tus kheej kom siab, thiab yuav hloov pauv tag nrho yam uas tab tom tshwm sim. Vajtswv tau muab tej lus qhia tshwj xeeb rau peb los tiv thaiv peb ntawm cov neeg zoo li ntawd. Nws tau txib kom Yauhas sau rau hauv ib phau ntawv tej yam uas yuav tshwm sim hauv cov xwm txheej kaw kawg ntawm keeb kwm ntiaj teb no.”
“After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.
“Tom qab lub sijhawm ntawd dhau lawm, Vajtswv tau tso cov ntsiab cai muaj nqis ntawm qhov tseeb rau lub sijhawm no rau Nws cov thwjtim ncaj ncees saib xyuas. Cov ntsiab cai no tsis tau muab rau cov uas tsis tau muaj ib feem hauv kev tshaj tawm thawj tug timtswv thiab tus timtswv ob tej lus. Lawv tau muab rau cov neeg ua hauj lwm uas tau muaj ib feem hauv tes dej num no txij thaum chiv keeb los.”
“Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.
“Cov uas tau hla dhau tej kev paub no yuav tsum ruaj khov ib yam li pob zeb rau cov ntsiab cai uas tau ua rau peb los ua Seventh-day Adventists. Lawv yuav tsum yog cov neeg ua hauj lwm nrog Vajtswv ua ke, khi cov lus tim khawv kom ruaj thiab muab txoj kevcai kaw ruaj rau hauv Nws cov thwjtim. Cov uas tau koom tes hauv kev tsa peb tes hauj lwm rau saum ib lub hauv paus ntawm qhov tseeb hauv phau Vajlugkub, cov uas paub tej cim-kev uas tau qhia txoj kev yog lawm, yuav tsum raug suav hais tias yog cov neeg ua hauj lwm muaj nqis tshaj plaws. Lawv muaj peev xwm hais tawm ntawm lawv tus kheej txoj kev paub txog cov qhov tseeb uas tau muab tso siab rau lawv. Cov txiv neej no tsis txhob cia lawv txoj kev ntseeg raug hloov mus ua kev tsis ntseeg Vajtswv; lawv tsis txhob cia tus chij ntawm tus tim tswv thib peb raug muab tshem tawm ntawm lawv txhais tes. Lawv yuav tsum tuav txoj kev ntseeg siab thaum chiv thawj kom ruaj khov mus txog thaum kawg.”
“The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.
“Tus Tswv tau tshaj tawm tias keeb kwm yav tag los yuav tsum raug rov hais dua thaum peb tab tom nkag mus rau hauv txoj hauj lwm kaw xaus. Txhua qhov tseeb uas Nws tau pub rau cov hnub kawg no yuav tsum raug tshaj tawm rau lub ntiaj teb. Txhua tug ncej uas Nws tau tsa tseg yuav tsum raug txhawb kom ruaj khov. Nim no peb tsis muaj peev xwm txav tawm ntawm lub hauv paus uas Vajtswv tau tsa tseg lawm. Nim no peb tsis muaj peev xwm nkag mus rau hauv ib lub koom haum tshiab twg li; vim qhov no yuav txhais hais tias yog kev thim txoj kev ntseeg tawm ntawm qhov tseeb.”
“The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.
“Tes hauj lwm kho mob ua tub txib txoj moo zoo yuav tsum raug ntxuav kom dawb huv thiab kom huv si ntawm txhua yam uas yuav ua kom cov ntseeg txoj kev ntseeg hauv tej kev paub dhau los ntawm haiv neeg Vajtswv qaug zog. Edees, Edees uas zoo nkauj, raug txo kom qias neeg vim yog kev nkag los ntawm kev txhaum. Nim no yuav tsum rov hais dua txog tej kev paub dhau los ntawm cov txiv neej uas tau ua ib feem hauv kev tsim tsa peb tes hauj lwm thaum pib.
“From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.
“Ib ntus rau ib ntus peb nyeem cov ntawv tshaj tawm txog kev tuag ntawm cov neeg loj hauv ntiajteb no. Lawv lub sijhawm los txog tam sim ntawd, zoo li nyob hauv ib pliag xwb. Muaj coob leej, uas xav tias tseem noj qab nyob zoo, txawm tuag tom qab ib rooj mov lomzem, los sis tom qab lawv tau npaj tej kev xav qia dub rau lawv tus kheej txoj kev tsa siab. Lo lus txawm tawm mus tias, ‘Nws raug koom nrog nws tej mlom lawm; cia nws nyob ib leeg.’ Qhov no txhais hais tias tus Tswv tsis tiv thaiv nws ntawm kev raug kev phom sij ntxiv lawm. Kev tuag tam sim ntawd los txog, ces nws txoj haujlwm tas sim neej muaj nqis dabtsi? Nws lub neej twb yog ib qho kev swb lawm. Tsob ntoo poob vim lub hwjchim uas tau txhawb nqa nws tau tso nws tseg rau nws txoj kev txi teev mlom.”
“Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.
“Txiv neej thiab poj niam raug nqus tag rau hauv kev nrhiav ib yam dab tsi los txaus siab rau lawv. Lawv muag lawv tus ntsuj plig mus rau qhov uas tsis muaj nqis li, thiab Vajtswv thim Nws txoj kev ua siab ntev thiab kev thev taus mus. Lawv raug tso cia rau lawv txoj kev xaiv.”
“There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.
“Muaj ib txhia neeg uas, txawm lawv lees hais tias ntseeg qhov tseeb tam sim no los, lawv twb txo lawv txoj kev ntseeg kom qias neeg thiab tsis kam taug kev hauv txoj kev kaj lawm. Leejtwg yuav tam sim no muab nws tej ntsiab cai qia dub thiab ntiajteb no tso tseg? Leejtwg yuav tam sim no rau siab ntso kom paub tseeb txog nqis ntawm tus ntsujplig? Yuav muaj txiaj ntsig dabtsi rau ib tug neeg, yog nws tau tag nrho lub ntiajteb no, los nws poob nws tus ntsujplig? Lossis ib tug neeg yuav muab dabtsi los pauv rau nws tus ntsujplig? Nej puas tshaib plab thiab nqhis dej rau mov ntawm txoj sia thiab dej ntawm txoj kev cawm dim? Nej puas paub txog nqis ntawm cov ntsujplig uas Khetos tau tuag rau? Cov uas raug suav hais tias yog cov Khixatia puas ua neej raws li yam lawv lees hais txog lawv txoj kev ntseeg? Lawv puas nco ntsoov txog nqis ntawm tus ntsujplig? Lawv puas rau siab ntso kom ntxuav kom dawb huv lawv tej ntsujplig los ntawm kev mloog lus rau qhov tseeb?” Manuscript Releases, volume 20, 150, 151.