The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.
Phau ntawv Yau-ee ntsib cov thawj coj ntawm pawg ntseeg Xya-Hnub Advenshtis Laodicea nrog zaj lus tim khawv txog nws txoj kev ntxeev siab uas loj hlob zuj zus dhau plaub tiam. Plaub tiam ntawd kuj raug piav qhia hauv Exekees tshooj yim, qhov chaw uas nees nkaum tsib tug txivneej ntawm tiam plaub ntawd hneev pe rau lub hnub. Xyoo 1901, kaum peb xyoos tom qab txoj kev ntxeev siab ntawm xyoo 1888, pawg ntseeg Advenshtis tau teeb tsa ib pawg neeg saib xyuas los coj pawg ntseeg.
The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.
Pawg Thawj Coj Ua Haujlwm ntawm General Conference thaum chiv thawj raug tsa nyob rau lub sijhawm ntawm qhov kev rov teeb tsa loj ntawm 1901 General Conference Session, thiab pawg ntawd muaj 25 tus tswv cuab. Qhov no yog ib qho kev nthuav dav tseem ceeb piv rau pawg thawj coj ua haujlwm ua ntej xyoo 1901, uas tsuas muaj 13 tus tswv cuab xwb. Cov tswv cuab tau nce ntxiv mus thoob plaws ntau xyoo, tiam sis Yexus ib txwm qhia qhov kawg kom phim raws li qhov pib. Thaum pib muaj 25 tus tswv cuab, nrog ib tug ua tus thawj coj, uas sib txuam raws li ib txoj kev qhuab qhia hauv lub chaw dawb huv, uas muaj 24 tug pov thawj thiab ib tug pov thawj hlob.
Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.
Yudas thiab Pawg Xashedrin yog ob lub cim ntawm kev ntxeev siab nyob rau hauv tiam uas Khetos nyob. Pawg Xashedrin sawv cev rau pawg ntseeg Xya-Hnub Adven-tis ntawm Laodikea. Pawg Xashedrin txoj kev koom tes hauv kev muab Khetos ntsia saum ntoo khaub lig, yog ib daim qauv qhia ua ntej txog lub luag hauj lwm ntawm Adven-tis kev ntseeg hauv lub sijhawm muaj kev kub ntxhov ntawm txoj cai Hnub Caiv. Pawg Xashedrin—uas yog pawg sab laj loj tshaj plaws ntawm cov Yudais nyob hauv Yeluxalees, muaj cov thawj pov thawj, cov txwj laus, thiab cov kws sau ntawv ua tswv cuab, thiab tus Pov Thawj Hlob Kaifas ua tus thawj tswj—tau ua lub luag hauj lwm tseem ceeb hauv tej xwm txheej uas coj mus rau Yexus txoj kev tuag.
After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.
Tom qab Yexus raug ntes hauv Khexemanes (uas raug npaj los ntawm Yudas txoj kev ntxeev siab), nws raug coj tuaj sawv ntawm Sanhedrin thaum hmo ntuj hauv Kaiyafas lub tsev. Lawv nrhiav lus tim khawv kom txiav txim rau nws, tsa cov tim khawv uas liam nws tias nws hais lus thuam Vajtswv thiab ntxeev nom ntxeev tswv.
When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).
Thaum Caiaphas nug Yexus ncaj qha tias nws puas yog tus Mexiyas (lossis Leej Tub ntawm Vajtswv), Yexus cov lus teb lees tias, “Koj twb hais li ntawd lawm,” ua rau tus pov thawj hlob tshaj tawm tias, “Kev thuam Vajtswv!” Pawg sab laj txiav txim rau Nws tias tsim nyog raug tua tuag. Vim lawv tsis muaj cai raws li txoj kev kav ntawm Loos los tua raws txim tuag, lawv thiaj muab Yexus cob rau Pontius Pilate, tus tswv xeev Loos, liam tias nws yog tus ntxeev teb chaws kom thiaj tau kev tua raws li Loos. Qhov kev ntsia saum ntoo khaub lig tiag tiag tau ua los ntawm cov tub rog Loos raws li Pilate txoj lus txib, tiamsis tsuas yog tom qab Pilate tso siab rau txoj kev nias siab ntawm cov thawj pov thawj thiab ib pab neeg coob (uas thov kom Yexus tuag thiab kom tso Barabbas tawm).
“When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.
“Thaum Khetos nyob saum nplaim ntiajteb no, lub ntiajteb xaiv Barabas dua. Thiab hnub no lub ntiajteb thiab cov pawg ntseeg tab tom ua tib qho kev xaiv ntawd. Tej xwm txheej ntawm txoj kev ntxeev siab, txoj kev tsis lees txais, thiab txoj kev muab Khetos ntsia saum ntoo khaub lig twb raug ua rov tshwm sim dua, thiab tseem yuav raug ua rov tshwm sim dua rau ib theem loj kawg nkaus. Tibneeg yuav puv npo rau tej cwj pwm ntawm tus yeeb ncuab, thiab nrog lawv ntawd nws tej kev dag ntxias yuav muaj hwjchim loj heev. Raws nraim li qhov uas qhov kaj raug tsis lees txais, yuav muaj kev nkag siab yuam kev thiab kev to taub yuam kev. Cov uas tsis lees txais Khetos thiab xaiv Barabas ua hauj lwm nyob hauv ib txoj kev dag ntxias uas coj mus rau kev puastsuaj. Kev piav yuam kev thiab tim khawv cuav yuav loj hlob mus txog rau kev tawm tsam qhib lug. Lub qhov muag yog phem, ces tag nrho lub cev yuav puv npo rau qhov tsaus ntuj. Cov uas muab lawv txoj kev hlub rau ib tug thawj coj twg uas tsis yog Khetos yuav pom lawv tus kheej nyob hauv qab txoj kev tswj kav, ntawm cev nqaij daim tawv, ntsuj plig, thiab txojsia, los ntawm ib txoj kev ntxias siab vwm plias uas ntxim qhuas txaus heev; nyob hauv nws lub hwjchim ntawd, ntsuj plig tig ntawm kev mloog qhov tseeb mus ntseeg tej lus dag. Lawv raug ntxiab thiab raug ntes lawm, thiab los ntawm lawv txhua yam kev ua lawv quaj hais tias, Tso Barabas rau peb, tiam sis cia li ntsia Khetos saum ntoo khaub lig.”
“Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.
“Txawm yog tam sim no los qhov kev txiav txim siab no tab tom raug txiav txim. Cov xwm txheej uas tau ua tawm ntawm tus ntoo khaublig tab tom raug ua rov qab dua. Hauv cov pawg ntseeg uas tau ncaim ntawm qhov tseeb thiab kev ncaj ncees, tab tom raug qhia tawm tias tib neeg lub cev xeeb ceem yuav ua tau dab tsi thiab yuav ua dab tsi thaum Vajtswv txoj kev hlub tsis yog ib lub hauv paus ntsiab lus uas nyob ruaj khov hauv tus ntsuj plig. Peb tsis tas yuav xav tsis thoob txog ib yam dab tsi uas tej zaum yuav tshwm sim tam sim no. Peb tsis tas yuav xav tsis thoob txog ib qho kev loj hlob twg ntawm kev txaus ntshai. Cov uas tsuj Vajtswv txoj kevcai rau hauv lawv tej ko taw uas tsis dawb huv muaj tib tus ntsuj plig ib yam li cov neeg uas tau thuam thiab ntxeev siab rau Yexus. Tsis muaj ib qho kev cem txim ntawm lub siab nco qab li, lawv yuav ua lawv txiv, uas yog dab ntxwg nyoog, tej haujlwm. Lawv yuav nug lo lus nug uas tau tawm ntawm Yudas tej di ncauj ntxeev siab tias, Nej yuav muab dab tsi rau kuv yog kuv muab Yexus tus Khetos cob rau nej? Txawm yog tam sim no los, Khetos tab tom raug ntxeev siab nyob rau hauv nws cov neeg dawb huv.” Review and Herald, January 30, 1900.
If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.
Yog nqe lus ntawd txhais tiag tiag raws li yam nws hais, ces cov uas raug txheeb tias yog “xaiv Barabbas,” yuav tsis muaj peev xwm to taub yam uas nqe lus ntawd qhia. Cov neeg ntawd yog cov neeg hauv 2 Thessalonians uas tau txais kev ntxias dag uas muaj zog, vim lawv tsis hlub qhov tseeb. Nws hais txog cov uas xaiv Barabbas tias, “Cov uas muab lawv txoj kev hlub rau ib tug thawj coj twg los xij dua li Khetos yuav pom lawv tus kheej nyob hauv qab kev tswj hwm, tag cev nqaij daim tawv, ntsuj plig, thiab sab ntsuj ntsuj, ntawm ib qho kev qaug siab uas ntxias siab heev kawg ua rau nyob hauv nws lub hwj chim tej ntsuj plig tig deb ntawm kev mloog qhov tseeb mus ntseeg txoj kev dag.” Cov uas tab tom xaiv Barabbas, nyob hauv qab Xatas txoj kev tswj hwm ua ntej txog txoj kev cim ntawm tus ntoo khaub lig thiab txoj cai Sunday. Nyob rau hauv qhov xwm txheej ntawd lawv yeej tsis muaj peev xwm to taub yam uas nqe lus ntawd qhia. Yog li ntawd lawv yuav hais tias, “Cov xwm txheej thaum Niam Tsev Dawb sau cov lus no yog rau zaj keeb kwm tshwj xeeb ntawd xwb, tsis yog rau tam sim no.” Tej zaum lawv yuav hais tias, “Nws tab tom hais txog txoj kev ntseeg Khetos dav dav xwb, thiab qhov no tsis siv ncaj qha rau Seventh-day Adventists.” Tsis muaj qab hau.
Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.
Muaj tseeb lawm, tej xwm txheej hauv keeb kwm thaum Muam White sau cov lus ntawd yeej yog ib qho lus piav txog nws tus kheej keeb kwm, tiamsis ib yam li Yauhas hauv Phau Tshwm Sim, thaum ib tug cev Vajtswv lus raug hais kom sau, nws raug hais kom sau “tej yam uas koj tau pom lawm, thiab tej yam uas tam sim no muaj, thiab tej yam uas yuav muaj tom qab no.” Thaum ib tug cev Vajtswv lus sau tseg tej yam uas tam sim no muaj, nws kuj yog tib lub sijhawm tab tom sau tseg tej yam uas yuav muaj thiab.
The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.
Cov thawj coj ntawm Adventism raug sawv cev los ntawm Exekees 25 tug txivneej, uas kuj raug muab tso raws li zaj lus faj lem nrog rau 250 tug txivneej uas tau sawv nrog Khaula, Dathas thiab Anpisas. Ib yam tseem ceeb tib yam nkaus, cov neeg tawm tsam xyoo 1888 thiab lub rooj sablaj dav Minneapolis raug Muam White qhia meej tias yog rov ua dua txoj kev tawm tsam ntawm Khaula, Dathas thiab Anpisas. Muam White qhia ncaj qha tias thaum tus timtswv hauv Tshwm Sim kaum yim nqes los thiab ua kom lub ntiajteb kaj lug nrog nws lub hwjchim ci ntsa iab, ces nag lig pib.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Los nag kawg yuav tsum poob los saum Vajtswv haiv neeg. Ib tug timtswv muaj hwjchim loj yuav nqes los saum ntuj, thiab tag nrho lub ntiajteb yuav raug ci los ntawm nws lub yeeb koob.” Review and Herald, April 21, 1891.
Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.
Muam Dawb White qhia ncaj qha tias tus tim tswv hauv Tshwmsim kaum yim tau nqes los rau hauv lub Rooj Sab Laj General xyoo 1888 nrog tej lus ntawm A. T. Jones thiab E. J. Waggoner. Thaum nws nyob hauv lub Rooj Sab Laj ntawd, nws raug kev ntxeev siab ntawd kub ntxhov siab heev uas nws txiav txim siab yuav khaws nws tej khoom thiab tawm mus, tiam sis ib tug tim tswv hais rau nws tias nws yuav tsum nyob twj ywm thiab sau tseg zaj keeb kwm ntawd, rau qhov nws yog ib qho rov ua dua ntawm Khaulas txoj kev ntxeev siab. Vim li cas tus tim tswv thiaj xav kom sau tseg, yog tias tsis yog rau ib zaj lus tim khawv nyob rau tiam kawg? Yog tias nws yog ib zaj lus tim khawv rau tiam kawg, ces nws yuav txhais tau lwm yam dab tsi ntxiv, tsuas yog hais tias pawg ntseeg Xya-hnub Adventist Laodicea yuav taug raws nraim cov kauj ruam ntawm Sanhedrin thaum lub sij hawm muaj kev kub ntxhov ntawm txoj cai Hnub Caiv, thiab tshwj xeeb yog zaj keeb kwm uas coj mus txog rau ntawd xwb.
The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.
Txoj xov ntawm Jones thiab Waggoner raug nthuav tawm ua “txoj xov txog kev raug ncaj ncees los ntawm txoj kev ntseeg, hauv qhov tseeb tiag,” “txoj xov rau Laodicea,” “txoj xov txog Khetos txoj kev ncaj ncees” thiab “txoj xov ntawm tus tim tswv thib peb.” Cov neeg ntxeev siab tawm tsam txoj xov ntawd, thiab kuj tsis lees txais kev coj ntawm tus Ntsuj Plig ntawm Kev Ceeb Toom thiab cov tub txib uas raug xaiv rau lub rooj sib tham ntawd. Muam White kuj qhia tias thaum tej tsev loj siab hauv Nroog New York raug vau los, los ntawm ib qho kov ntawm Vajtswv lub hwj chim, ces Tshwm Sim 18:1–3 yuav raug ua tiav. Txij li 9/11 los, cov thawj coj ntawm pawg ntseeg Xya-hnub Adventist ntawm Laodicea tau rov ua dua qhov kev ntxeev siab ntawm Korah, qhov kev ntxeev siab ntawm 25 tug txivneej thaum ub, qhov kev ntxeev siab ntawm cov thawj coj xyoo 1888, thiab qhov kev ntxeev siab ntawm Sanhedrin nyob rau lub sijhawm uas coj mus txog saum tus ntoo khaub lig. Cov 25 tug txivneej ntawd yog ib lub cim sawv cev rau ib txoj haujlwm pov thawj Levis cuav.
A Levite was to 25 years old when he began to serve.
Ib tug Levis yuav tsum muaj 25 xyoos thaum nws pib ua hauj lwm teev hawm.
And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.
Thiab tus Tswv hais rau Mauxes tias, Nov yog yam uas yog rau cov Levis: txij hnub nyoog nees nkaum tsib xyoos rov saud lawv yuav nkag mus ua tes haujlwm ntawm lub tsev ntaub sib ntsib: thiab txij hnub nyoog tsib caug xyoo lawv yuav tsum tseg tsis ua tes haujlwm ntawd lawm, thiab yuav tsis ua haujlwm ntawd ntxiv lawm: tiam sis lawv yuav ua haujlwm nrog lawv cov kwv tij hauv lub tsev ntaub sib ntsib, kom ceev txoj haujlwm uas tau muab cob rau lawv, thiab yuav tsis ua ib yam haujlwm ntawd li. Yog li no koj yuav tsum ua rau cov Levis raws li lawv tes haujlwm. Xwm Txheej 8:23–26.
A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.
Ib tug Levis pib nws txoj hauj lwm thaum muaj nees nkaum tsib xyoos, thiab ua hauj lwm tau nees nkaum tsib xyoos, mus txog thaum nws muaj tsib caug xyoo. Tus Tubtxib ntawm Txoj Kev Cog Lus nyob hauv Malakis peb tab tom ntxuav kom dawb huv thiab kuj lim kom huv cov Levis thaum txog hnub Sunday law, ib yam li Nws tau ua thaum Lub Kaum Hli 22, 1844.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Saib seb, kuv yuav txib kuv tus tubtxib mus, thiab nws yuav npaj txojkev ua ntej kuv; thiab tus Tswv, uas nej tab tom nrhiav, yuav los txog nws lub tuam tsev tam sim ntawd, yog tus tubtxib ntawm txoj lus cog tseg, uas nej zoo siab rau nws: saib seb, nws yuav los, hais li tus Tswv ntawm tej pab tub rog.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Tiamsis leejtwg yuav nyob taus hnub uas nws los? Thiab leejtwg yuav sawv taus thaum nws tshwm sim? Rau qhov nws zoo li hluav taws uas lim kom huv, thiab zoo li xab npum ntxuav ntaub: Thiab nws yuav zaum ua tus lim thiab tus ua kom nyiaj huv: thiab nws yuav ua kom cov tub ntawm Levi huv, thiab ntxuav lawv kom dawb huv ib yam li kub thiab nyiaj, xwv kom lawv thiaj li yuav coj tau ib qho kev fij rau tus Tswv hauv txoj kev ncaj ncees. Ces txoj kev fij ntawm Yudas thiab Yeluxalees yuav ua rau tus Tswv txaus siab, ib yam li nyob rau tej hnub qub, thiab ib yam li hauv tej xyoos dhau los. Malakhi 3:1–4.
The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.
Tus lej “25” raws li ib lub cim, tsis yog sawv cev rau ib tug Levis uas ncaj ncees xwb, tiam sis kuj sawv cev rau ib tug Levis cuav thiab. Vim li ntawd, “25” raws li ib lub cim yog qhia txog kev cais tawm ntawm ob pawg neeg pe hawm, txawm yog lawv yog cov nkauj xwb txawj ntse thiab cov ruam, yaj thiab tshis, nplej thiab txhauv. Tus lej nees nkaum tsib tsis yog tsuas yog ib lub cim ntawm ib tug Levis xwb, tiam sis ib yam tseem ceeb ib yam nkaus thiab nws yog ib lub cim ntawm kev cais tawm (kev ntxuav kom huv) ntawm cov Levis. Qhov kev cais ntawd yog tshwm sim rau lub sij hawm txoj cai Hnub Caiv, thiab nws yog ib qho ntsiab lus tseem ceeb ntawm Vajtswv Txojlus qhia yav tom ntej. Yog li ntawd, nws phim tsim nyog heev uas Mathais tshooj nees nkaum tsib tsuas yog ib qho kev txuas ntxiv ntawm Yexus tej lus faj lem txog hnub kawg ntawm lub ntiaj teb hauv Mathais nees nkaum plaub.
And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.
Yexus txawm tawm mus, thiab ncaim ntawm lub tuam tsev mus; nws cov thwjtim txawm los cuag nws kom qhia rau nws pom tej tsev ntawm lub tuam tsev. Thiab Yexus hais rau lawv tias, Nej tsis pom tag nrho tej no lov? Kuv hais tseeb rau nej tias, yuav tsis tshuav ib lub pob zeb nyob saum dua ib lub li no, uas yuav tsis raug rhuav pov tseg. Mathais 24:1, 2.
When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.
Thaum Yexus tawm hauv lub tuam tsev lawm, Nws tsis rov qab los dua li. Hauv cov nqe kawg ntawm tshooj nees nkaum peb, Yexus tau tshaj tawm txoj kev txiav txim saum Sanhedrin, thiab txoj kev txiav txim ntawd raug nthuav tawm ua “yim” lo lus ceeb toom txog kev puas tsuaj, yog li cuav raws li yim tus ntsuj plig saum lub nkoj, hnub yim ntawm kev ua kevcai txiav, hnub yim ntawm txoj kev sawv hauv qhov tuag rov los, yim tiam ntawm Abraham 430 xyoo thiab mus ntxiv. Tus lej “yim” cuav ntawd haum raws li tus Levi cuav.
Verily I say unto you, All these things shall come upon this generation.
Kuv hais tseeb rau nej tias, txhua yam no yuav los raug tiam neeg no.
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.
Au Yeluxalees, Yeluxalees, koj tus uas tua cov yaj saub, thiab xuas pob zeb ntaus cov uas raug txib los cuag koj, kuv yeej xav sau koj cov me nyuam los ua ke ntau zaus npaum li ib tug qaib pojniam sau nws cov me qaib los rau hauv qab nws tis, tiam sis nej tsis kam! Saib maj, nej lub tsev raug tso cia rau nej ua chaw puam tsuaj.
For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.
Vim kuv hais rau nej tias, txij no mus lawm nej yuav tsis pom kuv ntxiv mus, mus txog thaum nej yuav hais tias, Foom koob hmoov rau tus uas los hauv tus Tswv lub npe. Mathais 23:36–39.
Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.
Mathais tshooj nees nkaum-ob xaus nrog ib zaj piv txwv txog kev khi cov neeg phem ua tej pob, thiab xaus nrog kev sib raug zaum kawg ntawm Khetos thiab cov Yudais uas nyiam sib cav txeeb lus. Ces hauv tshooj 24 Nws tawm hauv lub tuam tsev mus zaum kawg, tseg tseg Nws tej hauj lwm rau cov Yixayee puag thaum ub. Tshooj ntawd xaus rau qhov uas nws tau pib, nrog lo lus tshaj tawm tias lawv lub tsev raug tso cia rau lawv tseg cia khoob lug, thiab yam uas Nws tau hu ua Nws Leej Txiv lub tsev thaum Nws xub ntxuav lub tuam tsev thawj zaug, nim no twb yog lub tsev Yudais uas khoob lug lawm.
In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.
Hauv tshooj 24, Yexus yuav teb cov lus nug txog lub tuam tsev, thiab nws txoj kev raug rhuav tshem uas tab tom yuav los txog. Txoj kev rhuav tshem ntawd yuav tshwm sim hauv tiam ntawd ntag, uas yog ib tiam neeg nab phem. Nws tau tawm ntawm lub tuam tsev ntawd mus tsis rov qab los ntxiv lawm, yog li ntawd cov lus faj lem uas Nws nthuav tawm yog hais txog Ixayees sab ntsuj plig, tsis yog Ixayees raws cev nqaij daim tawv. Thaum Khetos tawm hauv lub tuam tsev uas yog pawg ntseeg Xya Hnub Kev Tos Kev Los zaum kawg hauv Laodicea ib yam li Nws tau ua rau Ixayees thaum ub; tib lub sijhawm ntawd, lub tuam tsev tibneeg ntawm ib puas plaub caug plaub txhiab leej yuav raug koom nrog lub Tuam Tsev Saum Ntuj Ceebtsheej mus ib txhis. Thaum Yexus tawm hauv lub tuam tsev ntawm Ixayees thaum ub, Nws tau txiav kev cog lus sib yuav nrog Nws haiv neeg uas yog neeg ntawm zaj lus cog tseg qub mus ib txhis.
Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.
Tshooj kaum ib mus txog tshooj nees nkaum-ob hauv Mathais yog tus omega rau txoj kab ntawm tshooj kaum ib mus txog nees nkaum-ob hauv phau Chivkeeb. Thaum txoj kab ntawd pib hauv Chivkeeb tshooj kaum ib, nws kuj cim txog qhov pib ntawm Babel thiab Babel txoj kev khi lus ntawm txoj kev tuag, uas ncav cuag nws txoj kev tiav raws li omega hauv Tshwm Sim tshooj kaum xya, nqe kaum ib, uas yog nqe nyob nruab nrab kiag ntawm cov nqe uas tsim ua tshooj kaum ib mus txog nees nkaum-ob. Qhov nruab nrab ntawm tshooj kaum ib mus txog nees nkaum-ob hauv Chivkeeb, Mathais, thiab Tshwm Sim, txhua phau puav leej hais kom tseem ceeb txog tus chij los yog nws tus chij cuav. Hauv Chivkeeb nws yog kev ua kevcai txiav, hauv Mathais nws yog Petus thiab lub Pob Zeb uas Khetos yuav tsa nws pawg ntseeg rau saum, thiab hauv Tshwm Sim nws yog tus tsiaj qus cuav uas tau muaj, thiab yog, thiab yuav sawv los, tus uas yog yim, uas yog ntawm xya, thiab tus uas tom qab ntawd raug yuav rau tus zaj.
Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.
Kaum ib thiab nees nkaum ob yog tej cim uas qhia txog kev sib koom ua ke ntawm Vajtswv Txoj Kev Divinity nrog tib neeg, uas yog qhov teeb meem tseeb uas Khetos sau Nws txoj kevcai rau saum peb lub siab thiab peb lub hlwb sawv cev rau. 11 thiab 22 yog tej cim ntawm txoj kev cog lus ntawm ib puas plaub caug plaub txhiab leej. Hauv Mathai, tshooj nees nkaum peb, txoj pov thawj cuav tau txais yim lo lus ceeblaj; tib lub sijhawm ntawd, txoj pov thawj tseeb raug pleev roj tsa. Cov pov thawj raug fij tseg dawb huv tau xya hnub, thiab rau hnub yim lawv pib ua haujlwm.
It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.
Tsis yog ib qho xwm txheej lam muaj tias xya hnub ntawm kev fij kom dawb huv rau cov pov thawj, uas coj mus rau qhov lawv pib lawv txoj hauj lwm rau hnub yim, pib nyob rau hauv Phau Ntawv Xam Phaj tshooj yim nqe ib, rau qhov “81” yog ib lub cim ntawm cov pov thawj.
And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …
Thiab tus Tswv hais rau Mauxes tias, Cia li coj Aloos thiab nws cov tub nrog nws tuaj, thiab tej tsoos tsho, thiab cov roj pleev tseg, thiab ib tug nyuj rau qhov txi theej txhoj, thiab ob tug yaj, thiab ib lub tawb mov ncuav tsis xyaw poov xab; thiab koj cia li sau tag nrho lub koom txoos los ua ke rau ntawm qhov rooj ntawm lub tsev ntaub sib ntsib. Thiab Mauxes ua raws li tus Tswv tau txib nws; ces lub koom txoos thiaj raug sau los ua ke rau ntawm qhov rooj ntawm lub tsev ntaub sib ntsib. Thiab Mauxes hais rau lub koom txoos tias, Nov yog yam uas tus Tswv tau txib kom ua. …
And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Thiab nej yuav tsum tsis txhob tawm ntawm lub qhov rooj ntawm lub tsev ntaub sib ntsib mus li xya hnub, mus txog thaum hnub ntawm nej txoj kev fij tseg tiav lawm; rau qhov nws yuav fij nej tseg xya hnub. Raws li nws tau ua hnub no, tib yam nkaus li ntawd tus Tswv tau txib kom ua, kom ua kev theej txhoj rau nej. Yog li ntawd nej yuav tsum nyob ntawm lub qhov rooj ntawm lub tsev ntaub sib ntsib nruab hnub thiab hmo ntuj xya hnub, thiab ceev tus Tswv txoj kevcai saib xyuas, kom nej txhob tuag; rau qhov kuv raug txib li no. Ces Aloos thiab nws cov tub thiaj ua txhua yam raws li tus Tswv tau txib los ntawm Mauxes txhais tes. Thiab tau muaj tias rau hnub yim, Mauxes hu Aloos thiab nws cov tub, thiab cov txwj laus ntawm cov Yixayee; Thiab nws hais rau Aloos tias, Cia li coj ib tug nyuj mos rau koj ua kevcai xyeem txhoj, thiab ib tug yaj rau ua kevcai hlawv, ob tug tib si tsis txhob muaj qhov txhaum, thiab muab fij rau ntawm tus Tswv xub ntiag. … Thiab Mauxes hais tias, Nov yog yam uas tus Tswv tau txib kom nej ua; thiab tus Tswv lub hwjchim ci ntsa iab yuav tshwm rau nej. … Thiab Aloos tsa nws txhais tes rau saum cov neeg, thiab foom koob hmoov rau lawv, ces nqes los tom qab ua kevcai xyeem txhoj, thiab kevcai hlawv, thiab kevcai thaj yeeb. Thiab Mauxes thiab Aloos nkag mus rau hauv lub tsev ntaub sib ntsib, ces tawm los, thiab foom koob hmoov rau cov neeg; thiab tus Tswv lub hwjchim ci ntsa iab tshwm rau txhua haiv neeg. Thiab hluav taws tawm tuaj ntawm tus Tswv xub ntiag, thiab kub nyhiab saum lub thaj tua tsiaj xyeem rau saum kevcai hlawv thiab roj; thaum sawvdaws pom li ntawd lawm, lawv qw nrov nrov, thiab txhos hneev ntsej muag ti nkaus rau hauv av. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.
Tshooj nees nkaum-peb tab tom qhia kom paub cov Levi cuav uas raug nthuav tawm rau lub sijhawm uas cov Levi tiag raug muab khi ntim. Mathais tshooj nees nkaum-ob xaus tias tsis muaj leejtwg nug Yexus ib lo lus nug ntxiv li lawm; tom qab ntawd, hauv tshooj nees nkaum-peb, Nws nthuav tawm yim lo lus qhuab ntuas kev txom nyem, qhia kom paub tias lub sijhawm siab ntev rau pawg Sanhedrin twb raug kaw lawm, thiab tias kev txiav txim uas yuav coj mus ua tiav txim twb yuav pib thaum ntawd. Hauv tshooj nees nkaum-plaub, Nws qhia lub tuam tsev ntawd ua cov Yudais lub tsev. Nws yog ib qho tseem ceeb kom pom qhov txheej txheem hauv cov tshooj no.
Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.
Tshooj kaum ib mus rau nees nkaum ob hauv Mathais, tab tom qhia txog kev ua kom tiav ntawm kev muab lub cim foob rau ib puas plaub caug plaub txhiab tus nyob hauv lub ntsiab lus ntawm Vajtswv txoj lus cog tseg nrog ib haiv neeg uas raug xaiv. Palmoni lub cim txhais ntawm alpha tshooj kaum ib, thiab Nws lub cim txhais ntawm omega tshooj nees nkaum ob, ntxiv rau zaj keeb kwm uas nyob hauv cov tshooj ntawd.
Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.
Tshooj nees nkaum peb yog hais txog txoj kev theej txhoj, yog kev koom ua ke ntawm Vajtswv thiab tibneeg raws li tus lej nees nkaum peb sawv cev. Tiamsis tshooj no tab tom hais txog txoj kev txiav txim ua thawj ntawm cov nroj txhauv, cov pov thawj cuav, thiab cov Levis cuav. Txhua tus pov thawj yog Levis, tiamsis tsis yog txhua tus Levis yog pov thawj. Hauv cov xeeb leej xeeb ntxwv ntawm Levi, tsuas yog caj ces ntshav ntawm Aloos xwb thiaj tsim nyog rau txoj hauj lwm pov thawj. Phau Vajlugkub qhia meej tias cov Levis yuav pib ua hauj lwm thaum muaj hnub nyoog nees nkaum tsib xyoos, tiamsis cov tub ntawm Kohath yuav ua hauj lwm thaum muaj hnub nyoog peb caug xyoo.
And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.
Thiab tus Tswv tau hais rau Mauxes thiab rau Aloos tias, Nej cia li suav cov tub ntawm Kauha tawm hauv cov tub ntawm Levi, raws li lawv tej tsev neeg, raws li tsev neeg ntawm lawv cov yawg koob, txij hnub nyoog peb caug xyoo rov saud mus txog tsib caug xyoo, txhua tus uas nkag mus ua haujlwm hauv pab tub, kom ua tes haujlwm hauv lub tsev ntaub sib txoos. Xwm Txheej 4:1–3.
The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.
Tus lej “30” sawv cev rau cov pov thawj uas nyob hauv caj ces ntshav ntawm Khau‑as, uas yog Levis tus tub, thiab Khau‑as tus tub yog Aslas, uas yog Aloos txiv. Levi txhais tias “muab txuas los sis koom nrog Vajtswv.” Khau‑as txhais tias “sau ua ke nyob ncig Nws lub xub ntiag.” Aslas txhais tias “haiv neeg raug tsa siab,” thiab Aloos txhais tias “tus nqa lub teeb los sis tus neeg nruab nrab raug tsa siab.” Thaum muab ua ke, lawv qhia ib txoj kev txav los ntawm Hiavtxwv Liab mus rau Xina-i, yog li ntawd ua qauv qhia txog txoj kev khi lus ntawm Vajtswv thiab ib puas plaub caug plaub txhiab leej, uas yog lub tuam tsev tibneeg uas koom nrog lub tuam tsev saum ntuj los, thaum Khetos ncab Nws txhais tes zaum ob los sau Nws cov neeg seem los rau hauv Nws lub chaw dawb huv, qhov chaw uas Nws mam tsa lawv siab thiab tsa lawv kom muaj meej mom raws li lawv raug ci ntsa iab nrog tus Pov Thawj Hlob Saum Ntuj Ceeb Tsheej, ib yam li Nws tau ci rau Xadlas, Meshaj thiab Anpekunesaus.
The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.
Tus lej “30” sawv cev rau ib lub sijhawm npaj rau cov pov thawj, thiab 25, raws li lub hnub nyoog ntawm cov Levi, yuav tsum raug siv rau 30, kab txuas kab, rau qhov txhua tus pov thawj yog ib tug Levi, tiamsis tsis yog txhua tus Levi yog ib tug pov thawj. Peb caug sawv cev rau lub sijhawm npaj uas tau pib xyoo 1989, thaum lub sijhawm kawg, thiab nws xaus rau ntawm txoj cai Hnub Caiv hauv Tebchaws Meskas. Tus lej nees nkaum tsib, raws li ib lub cim ntawm cov Levi, kuj yog ib lub cim ntawm kev cais tawm nruab nrab ntawm ob pawg, thiab hauv nws txoj kev sib raug rau cov pov thawj nws qhia txog ib qho kev cais tawm. Nees nkaum tsib cim txog kev cais tawm ntawm cov Levi thiab cov Levi cuav thaum muaj txoj cai Hnub Caiv, thiab hauv lub ntsiab lus hais txog cov pov thawj tiag thiab cov Levi tiag nws kuj tsim kom muaj ib qho kev txawv txav, txawm li cas los xij, tsis yog ib qho kev cais tawm hauv txoj kev tsis zoo, ib yam li nrog cov Levi cuav.
Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.
Kohath yog ib ceg loj ntawm peb ceg ntawm cov Levi (nrog rau Gershon thiab Merari). Txoj kab pov thawj tau los tshwj xeeb dhau los ntawm Kohath tus xeeb leej xeeb ntxwv Aloos. Aloos yog Levi tus xeeb leej xeeb ntxwv tiam plaub, thiab txoj cai tshwj xeeb ntawm txoj hauj lwm pov thawj raug txwv cia rau nws cov xeeb ntxwv txiv neej hauv ceg Kohath no. Cov Kohathi tag nrho (uas yog txhua tus xeeb ntxwv ntawm Kohath) tau txais txoj koob meej ntawm kev ris tej khoom uas dawb huv tshaj plaws, tiam sis tsuas yog Aloos caj ces xwb thiaj muaj cai ua tiag tiag tej hauj lwm pov thawj ntawm lub thaj thiab hauv lub chaw dawb huv. Aloos sawv cev rau tib tiam plaub ntawd ib yam li Yau-ees cov “txwj laus,” lossis cov “txwj laus thaum ub” hauv Exekees tshooj yim, uas pe hawm lub hnub.
The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.
Txoj kev faib ua 24 pab hloov ua haujlwm rau cov pov thawj (thiab ib yam li ntawd rau cov Levis uas tsis yog pov thawj hauv cov haujlwm txhawb xws li cov kws hu nkauj thiab cov neeg zov rooj vag) raug tsa los ntawm Vajntxwv Daviv. Daviv tau npaj cov xeeb leej xeeb ntxwv ntawm Aloos ua 24 pab kom ua haujlwm sib hloov (1 Vaj Keeb Kwm 24:1–19). Daviv, nrog kev pab ntawm cov pov thawj Xadokas (los ntawm Ele-a-xas caj ces) thiab Ahimelej (los ntawm Ithama caj ces), tau faib lawv ua 24 pab (16 pab los ntawm Ele-a-xas tsev neeg loj dua, 8 pab los ntawm Ithama li). Lawv tau pov npav los txiav txim seb kev ua haujlwm yuav raws li qhov kev txiav txim twg.
Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”
Txhua pawg neeg ua hauj lwm txhua pawg ua hauj lwm ib lim tiam (txij Hnub Xanpataus mus txog Hnub Xanpataus), ob zaug hauv ib xyoos, ntxiv rau thaum txhua pawg tuaj ua hauj lwm ua ke rau cov koob tsheej loj (Passover, Pentecost, Tabernacles). Davi kuj tau teeb tsa cov Levis uas tsis yog pov thawj ua 24 pawg rau kev hu nkauj, kev zov rooj vag, thiab lwm yam. (1 Chronicles 23–26). Qhov txheej txheem no tau muab coj los siv nyob rau hauv Xalaumoo lub sijhawm kav (2 Chronicles 8:14) thiab txuas ntxiv mus thoob plaws lub sijhawm Tuam Tsev thib Ob. Xakhaliyas, leej txiv ntawm Yauhas Tus Muab Neeg Ua Kev Cai Raus Dej, nyob hauv pawg Abiya—Luke 1:5; 1 Chronicles 24:10. Qhov kev txiav txim ntawm 24 pawg pov thawj raug xaiv los ntawm kev pov npav, thiab Xakhaliyas nyob hauv pawg Abiya, uas ntawm nees nkaum plaub pawg ntawd sawv cev rau pawg “thib yim.” Xakhaliyas txhais tias “Vajtswv nco ntsoov,” thiab nws txiv lub npe Abiya txhais tias “Vajtswv yog kuv Txiv.”
The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.
Leej Txiv saum ntuj nco txog Nws tej lus cog tseg kom tsa ib tug tubtxib uas yuav npaj txoj kev rau tus Mexiyas. Tiamsis Xakhaliyas kuj phim raws li txoj cai Hnub Chiv, rau qhov yog nyob ntawd uas hnub Xanpataus, hnub uas tibneeg yuav tsum nco ntsoov mus ib txhis—yuav dhau los ua txoj kev sim zaum kawg. Xakhaliyas sawv cev rau ib tug pov thawj, ntawm chav haujlwm Abiya, uas yog chav haujlwm “thib yim.” Xakhaliyas tsis ntseeg tus timtswv saum ntuj ceeb tsheej tej lus, thiab nws thiaj raug ua kom txhaws ncauj, mus txog thaum nws tus tub Yauhas yug los. Thaum Yauhas yug los lawm Xakhaliyas nkag mus rau hauv kev sib tham txog Yauhas lub npe, thiab thaum ntawd nws thiaj hais lus. Txoj kev hais lus uas yog yaj saub hais txog hauv hnub kawg yog thaum Tebchaws Meskas hais lus zoo li ib tug zaj.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Thiab tau muaj tias, thaum txog hnub yim lawv tuaj ua kevcai txiav rau tus menyuam; thiab lawv hu nws ua Xakhaliyas raws li nws txiv lub npe. Tiamsis nws niam teb hais tias, Tsis yog li ntawd; nws yuav tsum hu ua Yauhas. Thiab lawv hais rau nws tias, Hauv koj cov neej tsa tsis muaj leejtwg hu ua lub npe no. Thiab lawv ua tes taw rau nws txiv, nug tias nws xav kom hu tus menyuam li cas. Thiab nws thov ib daim txiag sau ntawv, ces sau hais tias, Nws lub npe yog Yauhas. Thiab sawvdaws xav tsis thoob tas nrho. Thiab tam sim ntawd nws lub qhov ncauj qhib lawm, nws tus nplaig raug daws, ces nws hais lus thiab qhuas Vajtswv. Luka 1:59–64.
John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.
Yauhas tus Uas Muab Neeg Ua Kev Cai Raus Dej yog ntawm pab kev txiav txim thib yim ntawm Abiyas, ib yam li nws txiv. Thaum Yauhas ua kev cai txiav tawv qau, nyob rau hnub thib yim nws lub npe raug hloov. Yauhas tus Uas Muab Neeg Ua Kev Cai Raus Dej sawv cev rau cov uas yog pov thawj, ntawm tiam neeg thib plaub, cov uas nyob hauv kev sib cog lus nrog Vajtswv, tus uas hloov lawv lub npe (ntawm Laodikeeya mus rau Filadefiya), muab lub cim ntawm txoj kev cog lus los muab khi rau lawv, thaum Tebchaws Meskas hais lus zoo li ib tug zaj.
We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.
Peb yog Vajtswv lub tuam tsev. Cov kab yaj saub uas hais txog lub tuam tsev ntawd yog hais rau txiv neej thiab poj niam raws li ib leeg zuj zus, thiab kuj hais ua ke raws li ib pawg tib si, rau qhov Vajtswv pawg ntseeg kuj yog ib lub tuam tsev thiab. Thiab yeej muaj ib lub tuam tsev saum ntuj ceeb tsheej, thiab yog Khetos tus uas txhim tsa tus Tswv lub tuam tsev. Nws yog tus uas muab lub hauv paus tso cia thiab muab lub pob zeb kawg rau saum lub tuam tsev. Hais txog tus lej “25” uas yog ib lub cim, 25 sawv cev rau cov Levis, uas raug ntxuav kom dawb huv (cais tawm) ntawm cov Levis cuav hauv Malakhi tshooj peb, thiab uas kuj raug ua kom dawb huv hauv tib nqes ntawd thiab. Hauv Exekees tshooj 40 txog 48, muaj ib lub tuam tsev cim uas raug piav qhia kom ntxaws kawg. Cov dej txojsia ntws tawm hauv lub tuam tsev ntawd los puv nkaus lub ntiajteb.
“Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.
“Zoo kawg nkaus yog tes haujlwm uas Vajtswv npaj yuav ua tiav dhau ntawm Nws cov tub qhe, xwv kom Nws lub npe tau koob meej. Vajtswv tau ua Yauxej los ua ib lub qhov dej txhawv ntawm txoj sia rau haiv neeg Ixayees. Dhau ntawm Yauxej, txoj sia ntawm tag nrho haiv neeg ntawd thiaj raug cawm tseg. Dhau ntawm Daniyee, Vajtswv tau cawm txoj sia ntawm tag nrho cov neeg txawj ntse hauv Npanpiloo. Thiab cov kev cawm dim no zoo li tej zaj kawm ua piv txwv; lawv qhia rau cov neeg pom txog cov koob hmoov sab ntsuj plig uas raug muab rau lawv dhau ntawm txoj kev sib raug zoo nrog tus Vajtswv uas Yauxej thiab Daniyee pe hawm. Yog li ntawd, dhau ntawm Nws haiv neeg niaj hnub no, Vajtswv xav coj koob hmoov los rau lub ntiajteb. Txhua tus neeg ua haujlwm uas Khetos nyob hauv nws lub siab, txhua tus uas yuav qhia Nws txoj kev hlub rau lub ntiajteb, yog ib tug neeg ua haujlwm koom tes nrog Vajtswv rau txoj koob hmoov ntawm tibneeg. Thaum nws txais txoj kev tshav ntuj ntawm tus Cawmseej los faib rau lwm tus, ntawm nws tag nrho lub neej muaj dej nthwv ntawm txoj sia sab ntsuj plig ntws tawm los. Khetos tau los ua Tus Kws Kho Mob Loj tshaj plaws los kho cov qhov txhab uas kev txhaum tau ua rau hauv tsev neeg tibneeg; thiab Nws tus Ntsuj Plig, ua haujlwm dhau ntawm Nws cov tub qhe, pub ib lub hwjchim kho mob muaj zog rau cov tibneeg uas raug kev txhaum ua mob thiab raug kev txom nyem, ib lub hwjchim kho mob uas muaj txiaj ntsig rau cev nqaij daim tawv thiab rau tus ntsuj plig. Vajlugkub hais tias, ‘Hnub ntawd yuav muaj ib lub qhov dej txhawv qhib rau tsev neeg Davi thiab rau cov neeg nyob hauv Yeluxalees, rau kev txhaum thiab rau kev qias neeg.’ Xekhaliya 13:1. Cov dej ntawm lub qhov dej txhawv no muaj tej yam kho mob uas yuav kho tau ob yam kev qaug zog, tsis hais sab cev nqaij daim tawv thiab sab ntsuj plig.”
“From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.
“Ntawm lub qhov dej no txhawv tawm tus dej loj muaj hwjchim uas pom nyob rau hauv Exekees txojkev yog toog pom. ‘Cov dej no ntws mus rau sab hnub tuaj tebchaws, thiab nqis mus rau hauv tebchaws moj sab qhua, thiab nkag mus rau hauv hiavtxwv; thaum coj mus rau hauv hiavtxwv lawm, cov dej yuav raug kho kom zoo. Thiab yuav muaj li no tshwm sim, txhua yam uas muaj sia, uas txav mus los, txhua qhov chaw uas cov dej ntws mus txog, yuav ciaj sia.... Thiab raws tus dej ntawd, ntawm nws ob sab ntug dej, yuav hlob txhua yam ntoo rau noj, uas nws nplooj yuav tsis qhuav, thiab nws txiv yuav tsis tu; nws yuav txi txiv tshiab raws li txhua lub hli, vim lawv cov dej tawm tuaj ntawm lub chaw dawb huv; thiab nws cov txiv yuav yog rau noj, thiab nws cov nplooj yuav yog rau tshuaj kho mob.’ Exekees 47:8–12.” Testimonies, volume 6, 227.
Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.
Lub tuam tsev hauv Exekees yog ib yam cim qhia yav tom ntej uas muaj xwm txheej siab tshaj plaws, thiab hauv Tshwm Sim tshooj kaum ib, Yauhas raug txib kom ntsuas lub tuam tsev, tiamsis kom tseg lub tshav puam nraum zoov. Thaum peb ua ib yam li ntawd rau lub tuam tsev hauv Exekees, peb pom tias ob tug lej uas sawv tawm tshaj plaws hauv tej kev ntsuas ntawm lub tuam tsev ntawd sawv cev rau txoj hauj lwm pov thawj. 50 tshim yog tus lej uas sawv tawm tshaj plaws, thiab nws raug rov hais dua 11 zaug ua qhov ntev dav dav ntawm txhua pawg rooj vag (Exekees 40:15, 21, 25, 29, 33, 36, thiab lwm yam). 50 kuj raug siv rau tej qhov ntev ntawm phab ntsa thiab chav qee qhov (42:7–8). Nws txhais qhia tag nrho txoj kev hla rooj vag txij ntawm qhov chaw nkag nraum zoov mus txog rau qhov chaw nkag sab hauv.
25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.
25 cubits yog qhov tseeb tias yog qhov tseem ceeb tshaj plaws thib ob. Nws rov hais dua 10 zaug ua qhov dav thiab qhov nqaim ntawm cov txheej rooj vag (Exekees 40:13, 21, 25, 29, 30, 33, 36). Thaum muab ua ke, 50 thiab 25 tsim tus qauv sib xws ntawm 50 npaug 25 ua duab plaub ntev rau rau lub rooj vag loj. Qhov kev sib txuam 50 npaug 25 no kav tag nrho txoj kev piav txog kev tsim vaj tsev ntawm cov rooj vag uas coj mus rau hauv tej thaj chaw sab hauv. Tsis muaj lwm khub lej twg uas rov tshwm nrog kev nquag muaj txheej txheem zoo li no nyob hauv lub tuam tsev ntawd tus kheej.
Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).
Cov neeg Levis pib nkag mus ua tes num thaum muaj 25 xyoos (Numbers 8:24: “txij nees nkaum tsib xyoos rov saud lawv yuav nkag mus tos ntsoov ua txoj hauj lwm pab cuam”). Lawv ua tes num mus txog thaum muaj 50 xyoos (Numbers 4:3, 39, 43; 8:25: “mus txog tsib caug xyoos”). Qhov no muab raws nraim 25 xyoos ntawm txoj kev ua tes num nquag (50 – 25 = 25).
Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.
Yog li no, lub ncua nees nkaum tsib xyoos ntawm txoj hauj lwm Levis raug nthuav tawm ncaj qha hauv cov kev ntsuas nees nkaum tsib xyaum tsib caug luj tshib uas kav saum cov rooj vag thiab tus qauv ntawm lub tuam tsev—yog qhov chaw tiag tiag uas cov Levis tau ua hauj lwm. Cov kev ntsuas thawj ntawm Exekees lub tuam tsev, uas yog lub tuam tsev ntawm pawg ntseeg uas yeej lawm thiab ntawm ib puas plaub caug plaub txhiab leej, raug tsim qauv rau hauv lub tuam tsev ntawd kiag uas lawv yuav tsum ua hauj lwm; ib yam nkaus li plaub caug rau chromosome raug txhim rau hauv lub tuam tsev ntawd kiag uas Vajtswv haiv neeg yuav tsum ua hauj lwm. Palmoni tau muab Nws lub npe kos cia rau saum lub tuam tsev tib neeg ib leeg thiab saum lub tuam tsev ntawm lub cev koom ua ke uas yuav tsum yog Nws tus nkauj nyab.
We will continue these lines in the next article.
Peb yuav txuas ntxiv cov kab lus no hauv zaj lus tom ntej.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
“Cov uas nyob hauv tej haujlwm muaj lub luag hauj lwm tsis txhob cia lawv hloov siab mus raws li tej hauv paus ntsiab lus ntawm lub ntiaj teb uas nyiam txaus siab rau tus kheej thiab siv nyiaj yam khav theeb, rau qhov lawv them tsis taus; thiab txawm yog lawv them taus los xij, tej hauv paus ntsiab lus zoo li Khetos kuj yuav tsis pub ua li ntawd. Yuav tsum muaj ntau yam kev qhuab qhia. ‘Nws yuav qhia kev paub rau leej twg? thiab Nws yuav ua kom leej twg to taub txoj kev qhuab qhia? yog cov uas twb txiav mis lawm, thiab raug rho tawm ntawm lub mis niam lawm. Rau qhov lus qhia yuav tsum ntxiv rau lus qhia, lus qhia rau lus qhia; kab rau kab, kab rau kab; ntawm no me ntsis, thiab qhov ntawd me ntsis.’ Yog li no, lo lus ntawm tus Tswv yuav tsum raug coj los qhia rau cov menyuam nrog kev ua siab ntev, thiab muab khaws cia rau ntawm lawv xub ntiag, los ntawm cov niam txiv uas ntseeg Vajtswv txoj lus. ‘Rau qhov Nws yuav hais rau haiv neeg no los ntawm daim di ncauj txaj muag thiab lwm yam lus. Tus uas Nws tau hais rau lawv tias, Nov yog qhov chaw so uas nej yuav ua kom tus qaug zog tau so; thiab nov yog qhov chaw ua kom rov muaj zog: los lawv yeej tsis kam mloog. Tiamsis lo lus ntawm tus Tswv rau lawv yog lus qhia ntxiv rau lus qhia, lus qhia rau lus qhia; kab rau kab, kab rau kab; ntawm no me ntsis, thiab qhov ntawd me ntsis; kom lawv yuav tau mus, thiab poob rov qab, thiab raug lov ntais, thiab raug cuab, thiab raug ntes.’ Vim li cas?—vim lawv tsis mloog lo lus ntawm tus Tswv uas tuaj cuag lawv.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Qhov no txhais hais tias cov uas tsis tau txais kev qhuab qhia, tiam sis tau saib muaj nqis rau lawv tus kheej txoj kev txawj ntse, thiab tau xaiv ua hauj lwm raws li lawv tus kheej tej tswv yim. Tus Tswv muab txoj kev sim rau lawv, kom lawv yuav xaiv sawv hauv lawv txoj hauj lwm los ua raws li Nws tej lus ntuas, los sis tsis kam thiab ua raws li lawv tus kheej tej tswv yim, ces tus Tswv yuav tso lawv tseg rau qhov tshwm sim uas yeej yuav muaj tseeb. Hauv txhua txoj kev uas peb taug, hauv txhua yam kev ua hauj lwm uas peb ua rau Vajtswv, Nws hais rau peb tias, ‘Muab koj lub siab rau Kuv.’ Vajtswv xav tau tus ntsuj plig uas txo hwj chim thiab kam txais kev qhuab qhia. Yam uas ua rau kev thov Vajtswv muaj nws txoj kev zoo tshaj plaws yog qhov tseeb uas tias nws raug ua pa tawm ntawm ib lub siab uas muaj kev hlub thiab mloog lus.
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Vajtswv xav kom Nws haiv neeg ua tej yam tshwj xeeb; yog lawv hais tias, Kuv yuav tsis muab kuv lub siab los ua yam no, tus Tswv cia lawv mus txuas ntxiv hauv lawv qhov kev txiav txim uas lawv xav tias muaj tswvyim, tsis muaj tswvyim saum ntuj ceeb tsheej, mus txog thaum Vajlugkub nqe no [Isaiah 28:13] tiav. Nej tsis txhob hais tias, Kuv yuav ua raws li tus Tswv txoj kev coj mus txog ib theem uas haum nrog kuv qhov kev txiav txim xwb, ces tseem tuav rawv nej tej tswv yim ntawm nej tus kheej, tsis kam cia kom raug tsim kom zoo ib yam li tus Tswv tus yam ntxwv. Cia lo lus nug raug nug tias, Qhov no puas yog tus Tswv lub siab nyiam? tsis yog, Qhov no puas yog qhov kev xav lossis qhov kev txiav txim ntawm —–?” Testimonies to Ministers, 419.