The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Plaub tiam ntawm Yauxe sawv cev rau kev rhuav tshem Vajtswv lub vaj hmab uas nce zuj zus txij xyoo 1863 mus txog rau txoj cai hnub Sunday. Tus lej plaub kuj yog lub cim qhia txog plaub yam cwj pwm ntawm Khetos tus yam ntxwv. Cov kerubis hauv lub tuam tsev dawb huv muaj plaub yam kev tshwm sim ntawm lub ntsej muag, thiab cov kev tshwm sim ntawd sib haum nrog kev faib ua plaub feem ntawm cov Yixayee thaum ub thaum lawv tsa lawv tej chaw pw ncig lub tuam tsev dawb huv. Lawv kuj sawv cev rau plaub phau Moo Zoo.

As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

Hais txog lawv lub ntsej muag zoo li cas, lawv plaub leeg muaj lub ntsej muag neeg, thiab lub ntsej muag tsov ntxhuav nyob rau sab xis; lawv plaub leeg kuj muaj lub ntsej muag nyuj nyob rau sab laug; lawv plaub leeg kuj muaj lub ntsej muag dav thiab. Exekees 1:10.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

Tus tsiaj thawj zoo li ib tug tsov ntxhuav, thiab tus tsiaj ob zoo li ib tug nyuj hluas, thiab tus tsiaj peb muaj ntsej muag zoo li neeg, thiab tus tsiaj plaub zoo li ib tug dav ya. Qhia Tshwm 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Phau Vajlugkub (Numbers 2) piav txog 12 xeem neeg (tsis suav Levi, uas tsa yeej ncig lub tsev ntaub sib ntsib tam sim ntawd) raug teeb tsa ua plaub pawg yeej, txhua pawg muaj peb xeem, nyob rau plaub ceg ntuj puag ncig lub chaw dawb huv, thiab txhua pawg nyob hauv ib tug chij, uas txhais tias yog ib daim chij lossis ib lub cim sawv cev. Txoj kev teem no tsim ib qho kev sib piv uas muaj lub ntsiab lus cim cev, uas lub yeej hauv ntiajteb no ua daim iav rau lub zwm txwv saum ntuj uas cov cherubim zov.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Yudas tig ntsej muag rau sab hnub tuaj, mus rau lub hnub tab tom tuaj thaum ntawm qhov rooj nkag ntawm lub chaw dawb huv. Tus chij ntawm Yudas yog tsov ntxhuav, rau qhov nws sawv cev rau Tsov Ntxhuav ntawm pawg neeg Yudas. Ob pawg neeg nrog Yudas yog Ixakhas thiab Xebulun. Hauv Yauhas txoj kev ua yog toog pom, tus tsiaj thawj yog zoo li tsov ntxhuav, ib yam li Exekees cov khelunpis muaj ib lub ntsej muag ntawm tsov ntxhuav. Re-ubees, lub cim ntawm tibneeg, nyob rau sab qab teb nrog Xime-oos thiab Kas. Nyob rau sab hnub poob yog Efa-i, nrog Npeeyamees thiab Manaxes sawv cev los ntawm nyuj. Nyob rau sab qaum teb yog Das, nrog Ases thiab Nxafalis, sawv cev los ntawm dav dawb hau. Kev txuas ntawm pawg neeg no nrog plaub lub ntsej muag ntawm lub chaw dawb huv saum ntuj raug sawv cev nyob hauv plaub phau ntawv moo zoo.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Mathais yog tus Tsov Ntxhuav ntawm xeem Yudas, Malakaus yog tus nyuj txi xyeem, Lukas yog tus neeg thiab Yauhas yog tus dav ya siab. Khetos ua tus Tsov Ntxhuav ntawm xeem Yudas qhia Nws tus kheej tias yog tus uas muab Nws Txojlus cev Vajtswv lus kaw thiab qhib. Phau Mathais muaj ntau qhov kev hais ncaj qha tshaj plaws txog kev ua tiav ntawm tej lus cev Vajtswv txog tus Mexiyas (12) dua li peb phau moo zoo seem ntawd muab suav ua ke. Tsis muaj ib qho los ze li.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Phau ntawv Mathais sawv cev rau Vajtswv Txojlus uas yog lus faj lem. Lukas, uas yog ib tug kws kho mob, nthuav nws txoj moo zoo los ntawm txoj kev xav txog Khetos ua Neeg Leej Tub, rau qhov Lukas yog lub ntsej muag ntawm tus neeg. Malakaus nthuav nws txoj moo zoo txog Khetos los ntawm txoj kev xav txog qhov kev txi fij uas Khetos sawv cev rau, rau qhov Malakaus yog tus nyuj. Yauhas yog tus dav uas ya siab, tus uas nthuav tawm tej yam tob ntawm Vajtswv hauv nws txoj kev nthuav txoj moo zoo txog Khetos.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Nws yog ib qho tseem ceeb kom to taub phau ntawv Mathais raws li nws raug sawv cev nyob hauv Txoj Lus cev Vajtswv lus. Phau ntawv Mathais yog Tsov Ntxhuav ntawm xeem Yudas, tus Tswv kav nws Txoj Lus cev Vajtswv lus, tus Suav Toj Siab Tshwj Xeeb ntawm tej yam zais cia, tus Kws Paub Lus Tshwj Xeeb, tus uas muab nws Txoj Lus kaw thiab qhib. Yexus yog Alpha thiab Omega, thiab Nws yog Txoj Lus. Phau ntawv thawj ntawm Phau Tshiab thiab phau ntawv kawg ntawm Phau Tshiab yog tej phau ntawv cev Vajtswv lus. Feem coob paub qhov tseeb no txog phau ntawv Qhia Tshwm, tiam sis tej zaum lawv tseem tsis tau pom tias Mathais yog alpha ntawm Phau Tshiab, yog li ntawd nws yuav tsum sib haum nrog omega ntawm Phau Tshiab. Nws yuav tsum sawv cev rau qhov kawg, uas yog phau ntawv Qhia Tshwm.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Yog li no, thaum peb pom hauv Mathais txoj kab uas sib txig rau Chivkeeb txoj kab keeb kwm ntawm txoj kev cog lus, raws li tau muab nthuav tawm hauv tshooj kaum ib txog nees nkaum-ob, ces qhov ntawd tsis yog ib yam tsawg dua li ib qho tseeb uas Tsov Ntxhuav ntawm xeem Mathais tab tom qhib cov foob. Kaum ob tshooj ntawm keeb kwm txoj kev cog lus uas raug sawv cev hauv Chivkeeb, Mathais, thiab Qhia Tshwm tam sim no raug qhib cov foob, thiab yam peb tab tom txheeb xyuas yog tias tshooj nees nkaum-peb ntawm Mathais sawv cev rau kev cais cov neeg txawj ntse thiab cov neeg ruam hauv zaj lus piv txwv txog lub vaj txiv hmab. Yim lo lus ceeb kev txom nyem saum cov qub neeg ntawm txoj kev cog lus, uas nrhiav tau lawv tus txij nkawm yaj saub hauv yim tus ntsuj plig uas sawv cev rau ib puas plaub caug plaub txhiab tus uas nce mus rau saum lub nkoj ntawm txoj kev nyab xeeb. 23 yog ib qho sawv cev ntawm txoj haujlwm uas tau pib hauv lub Tuam Tsev Ntshiab saum ntuj ceeb tsheej thaum 2300 hnub tau txog nws qhov xaus rau hnub Tim 22 Lub Kaum Hli, 1844, thiab yuav rov ua li ntawd dua thaum txoj cai Hnub Caiv Cuav uas yuav los sai no los txog. Tshooj 23 tab tom cim qhov tseeb no.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Tshooj nees nkaum plaub tshwm sim thaum Khetos nyuam qhuav xaus Nws txoj kev sib tham nrog cov Yixayee uas poob rau kev thim txojkev ntseeg, thiab tau tawm ntawm tus Yudais lub tuam tsev mus zaum kawg. Tus lej 24 yog ib lub cim ntawm kev hloov ntawm Yixayee thaum ub mus rau Yixayee tiam tshiab, yog qhov tseeb tiag hauv keeb kwm yaj saub uas Khetos sawv ntawd, thaum Nws nthuav tawm Nws txoj lus hauv Mathais nees nkaum plaub. Txoj lus yaj saub ntawm Mathais 24 yog ib daim duab qhia saum ntuj los ntawm txoj kev qhia “kab saum kab,” uas hais ncaj qha tshwj xeeb rau keeb kwm ntawm cov Millerites, thiab yog li ntawd kuj yog keeb kwm ntawm ib puas plaub caug plaub txhiab leej. Tus lej 24 raug sawv cev los ntawm pawg ntseeg hauv Tshwm Sim kaum ob, uas sawv saum lub hli uas ci rov qab los ntawm lub hnub ntawm txoj kev ncaj ncees. Saum nws lub taub hau muaj kaum ob lub hnub qub uas sawv cev rau 24, rau qhov nws sawv cev rau keeb kwm uas coj mus txog rau kev yug los ntawm Khetos thaum kaum ob xeem ntawm Yixayee thaum ub yuav dhau los ua kaum ob tug thwjtim ntawm Yixayee tiam tshiab. Hauv tshooj nees nkaum plaub no, keeb kwm ntawm cov Millerite txij xyoo 1798 mus txog rau qhov kev poob siab loj raug sawv cev. Ces mam los Mathais 25.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Tus lej 25 yog ib lub cim sawv cev rau cov Levi, txawm yog cov zoo los yog cov phem, tiam sis ib yam tseem ceeb ib yam nkaus, nws kuj sawv cev rau kev cais tawm ntawm cov Levi uas txawj ntse thiab cov uas phem. Mathais 25 qhia tseeb, los ntawm peb tug timkhawv, los yog peb zaj lus piv txwv, txog txoj txheej txheem cais tawm uas tus lej nees nkaum tsib sawv cev. Tseeb tiag, zaj lus piv txwv txog kaum tus nkauj xwb sawv cev rau keeb kwm ntawm cov Millerite, thiab kuj sawv cev rau keeb kwm ntawm ib puas plaub caug plaub txhiab leej. Keeb kwm ntawd yog keeb kwm ntawm tus timtswv thawj, zaj lus piv txwv txog tej txiaj ntsim yog tus timtswv thib ob, thiab zaj lus piv txwv txog cov yaj thiab cov tshis yog txoj kev txiav txim ntawm tus timtswv thib peb.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Cov tshooj nees nkaum rau txog nees nkaum yim qhia txog keeb kwm txij ntawm Hnubcai Hla Dhau mus txog rau txoj hauj lwm tshaj tawm txoj moo zoo tom qab kev raug ntsia saum ntoo khaub lig.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

Thiab tau muaj li no tias, thaum Yexus tau hais tag nrho tej lus no tiav lawm, nws thiaj hais rau nws cov thwjtim tias, Nej paub tias tom qab ob hnub yog lub caij ua kevcai Hla Dhau, thiab Neeg Leej Tub yuav raug muab ntxeev siab cob rau kom raug ntsia saum ntoo khaub lig. Mathais 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Ib nqe lus luv txog ntau yam cim txheej txheem hauv tshooj 26 yog kev koom siab npaj tua Yexus hauv nqe peb txog nqe tsib. Tom qab ntawd Yexus raug pleev roj hauv Bethany hauv nqe rau txog nqe kaum peb. Hauv nqe kaum plaub txog nqe kaum rau Yudas ntxeev siab rau Khetos vim peb caug daim nyiaj. Ces yog Hnub Caiv Hla Dhau nrog Nws cov thwjtim, hauv nqe kaum xya txog nqe nees nkaum tsib. Hauv nqe nees nkaum rau txog nqe nees nkaum cuaj, Yexus tsa rooj mov ntawm tus Tswv, thiab hauv nqe peb caug, Yexus qhia ua ntej txog Petus txoj kev tsis lees Nws. Hauv nqe peb caug rau txog nqe plaub caug rau Yexus nyob hauv Khexemanes. Nqe plaub caug xya txog nqe tsib caug rau Yexus raug ntes, ces hauv nqe tsib caug xya txog nqe rau caum yim, Yexus nyob ntawm Kayafas thiab ntawm pawg Sanhedrin xub ntiag. Txij nqe rau caum cuaj mus ntxiv, Petus txoj kev tsis lees Khetos raug nthuav tawm. Tshooj no muaj kaum lub cim txheej txheem tshwj xeeb uas yuav tsum raug rov ua dua nyob rau hnub kawg.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Tshooj nees nkaum xya kuj muaj kaum lub cim qhia kev taug kev sib txawv thiab. Yexus raug muab xa rau Philaj, ces Yudas mus dai nws tus kheej, ces Yexus raug coj mus cuag Philaj, ces Npalaas raug xaiv, Philaj muab Yexus xa mus kom raug ntsia saum ntoo khaub lig, ces Yexus raug thuam luag, ces yog kev ntsia saum ntoo khaub lig, ces yog Yexus txoj kev tuag, ces Yexus raug faus, thiab thaum kawg cov zov ntawm lub ntxa ua tim khawv.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Tshooj nees nkaum yim tsuas muaj peb lub cim ciaj ciam xwb, thawj lub yog kev sawv hauv qhov tuag rov los, tom qab ntawd yog cov lus dag ntawm Sanhedrin, thiab ces yog txoj hauj lwm loj uas raug txib. Peb tshooj nrog nees nkaum peb lub cim ciaj ciam txawv ntawm tus ntoo khaub lig uas yuav raug rov hais dua hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej.

Matthew 26 – Ten Waymarks

Mathais 26 – Kaum Qhov Chaw Cim Kev Taug Kev

  • Plot by chief priests and elders to kill Jesus (vv. 3–5)

    Kev cov pov thawj hlob thiab cov txwj laus npaj tswv yim tua Yexus (nqe 3–5)

  • Anointing at Bethany by the woman with alabaster box (vv. 6–13)

    Kev pleev roj tsw qab rau hauv Npanthani los ntawm tus pojniam uas nqa lub thawv alabaster (nqe 6–13)

  • Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

    Yudas pom zoo ntxeev siab rau Yexus vim 30 daim nyiaj (nqe 14–16)

  • Preparation and eating of the Passover with the disciples (vv. 17–25)

    Kev npaj thiab noj Hmo Hla Dhau nrog cov thwjtim (nqe 17–25)

  • Institution of the Lord’s Supper (vv. 26–29)

    Kev Tsim Tsa Tus Tswv Rooj Mov Hmo Ntuj (nqe 26–29)

  • Prediction of Peter’s denial (vv. 30–35)

    Kev twv ua ntej txog Petus txoj kev tsis lees paub (nqe 30–35)

  • Agony in Gethsemane (vv. 36–46)

    Kev Txom Nyem Hnyav hauv Khexemanes (nqe 36–46)

  • Betrayal and arrest of Jesus (vv. 47–56)

    Kev ntxeev siab thiab kev ntes Yexus (nqe 47–56)

  • Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

    Yexus raug txiav txim rau ntawm Kayafas thiab Pawg Xashedrin (nqe 57–68)

  • Peter’s threefold denial (vv. 69–75)

    Petus qhov kev tsis lees paub peb zaug (nqe 69–75)

Matthew 27 – Ten Waymarks

Mathais 27 – Kaum Qhov Chaw Qhia Kev Taug 1. Khetos raug ntxeev siab. (Math. 27:1-10) 2. Khetos sawv ntawm Pilaj xub ntiag. (Math. 27:11-14) 3. Khetos raug txiav txim thiab raug luag thuam. (Math. 27:15-31) 4. Khetos raug ntsia saum ntoo khaub lig. (Math. 27:32-44) 5. Khetos txoj kev tuag. (Math. 27:45-56) 6. Khetos raug faus. (Math. 27:57-61) 7. Lub ntxa raug muab kaw thiab muab zov. (Math. 27:62-66) 8. Khetos sawv hauv qhov tuag rov los. (Math. 28:1-8) 9. Khetos ntsib Nws cov thwj tim. (Math. 28:9-15) 10. Khetos txib Nws cov thwj tim. (Math. 28:16-20)

  • Jesus delivered to Pilate (vv. 1–2)

    Yexus raug cob rau Philaj (vv. 1–2)

  • Judas’s remorse and suicide (vv. 3–10)

    Kev Yudas txoj kev khuv xim thiab kev tua nws tus kheej (nqe 3–10)

  • Jesus before Pilate – the formal Roman trial (vv. 11–14)

    Yexus nyob ntawm Plilas xub ntiag – rooj txiav txim raws cai ntawm Loos (nqe 11–14)

  • Choice of Barabbas over Jesus (vv. 15–26)

    Kev xaiv Npala-as dua Yexus (nqe 15–26)

  • Pilate delivers Jesus to be crucified (included in the release of Barabbas)

    Philaj muab Yexus rau kom raug ntsia saum ntoo khaub lig (suav nrog hauv qhov kev tso Npala‑pas tawm)

  • Mocking and scourging by the soldiers (vv. 27–31)

    Kev thuam thiab kev nplawm los ntawm cov tub rog (nqe 27–31)

  • The crucifixion (vv. 32–44)

    Kev raug ntsia saum ntoo khaublig (nqe 32–44)

  • The death of Jesus (vv. 45–50)

    Kev Yexus txoj kev tuag (nqe 45–50)

  • Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

    Tej cim saum ntuj uas tshaj txuj ci ntuj tsim thiab kev faus los ntawm Yauxej uas yog neeg Alas Mathias (nqe 51–61)

  • Posting of the guard at the tomb (vv. 62–66)

    Kev tsa cov neeg zov rau ntawm lub ntxa (nqe 62–66)

Matthew 28 – Three Waymarks

Mathais 28 – Peb Qhov Chaw Cim Tseg

  • The resurrection and empty tomb (vv. 1–10)

    Kev sawv rov los thiab lub ntxa khoob (nqe 1–10)

  • The lie of the chief priests and elders to the soldiers (vv. 11–15)

    Txoj kev dag ntawm cov thawj pov thawj hlob thiab cov txwj laus rau cov tub rog (nqe 11–15)

  • The Great Commission (vv. 16–20)

    Txoj Hauj Lwm Loj (nqe 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Ib yam li Khetos txoj kev paub txij thaum raug pleev roj rau ntawm Bethani mus txog rau Txoj Haujlwm Loj tau cim txog qhov xaus ntawm Nws txoj hauj lwm hauv ntiaj teb no thiab qhov pib ntawm txoj moo zoo rau txhua haiv neeg, ib yam nkaus thiab tej cim kev no rov tshwm dua hauv txoj kev paub ntawm Vajtswv cov seem uas ncaj ncees thaum lawv tab tom los ze rau qhov xaus ntawm lub sij hawm uas txoj kev hlub tshua tseem qhib thiab lawv txoj kev yeej kawg nkaus.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Tshooj nees nkaum rau txog nees nkaum yim sawv cev rau keeb kwm Hla Dhau uas raug teeb tsa raws li 23 lub cim-kev uas rov tshwm sim dua hauv keeb kwm uas coj mus txog thiab tom qab txoj cai hnub Sunday.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

“Kev los ntawm Khetos ua peb tus Pov Thawj Hlob mus rau qhov Chaw Dawb Huv Tshaj Plaws, rau kev ntxuav lub chaw dawb huv, uas raug nthuav tawm hauv Daniyees 8:14; kev los ntawm Leej Tub ntawm Neeg mus cuag Tus Laus Hnub Nyoog, raws li tau muab hais tseg hauv Daniyees 7:13; thiab kev los ntawm tus Tswv mus rau Nws lub tuam tsev, uas Malakis tau hais ua ntej lawm, yog cov lus piav txog tib qho xwm txheej ntawd; thiab qhov no kuj raug sawv cev los ntawm nraug vauv txoj kev los rau rooj tshoob, raws li Khetos tau piav hauv zaj lus piv txwv txog kaum tus nkauj xwb, hauv Mathais 25.” The Great Controversy, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Qhov kawg ntawm 2300 hnub rau hnub tim 22 Lub Kaum Hli, 1844 rov muaj dua thaum txoj cai Hnub Caiv. Cov cim tseem ceeb 23 uas nyob hauv peb tshooj kawg ntawm Mathais qhia txog cov ntshav muaj nqis uas raug siv los txuas Vajtswv lub cev xwm nrog tib neeg lub cev xwm ua ke.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

“Kev thov pab sawv cev ntawm Khetos rau tibneeg sawv cev nyob rau hauv lub chaw dawb huv saum ntuj yog ib yam tseem ceeb rau hauv lub hom phiaj ntawm txoj kev cawm seej ib yam li Nws txoj kev tuag saum tus ntoo khaub lig. Los ntawm Nws txoj kev tuag Nws tau pib txoj hauj lwm ntawd uas tom qab Nws sawv hauv qhov tuag rov los Nws tau nce mus ua kom tiav rau saum ntuj. Peb yuav tsum los ntawm txoj kev ntseeg nkag mus rau tom qab daim ntaub thaiv, ‘rau qhov chaw uas tus uas mus ua ntej rau peb twb tau nkag lawm.’ Henplais 6:20. Nyob ntawd qhov kaj los ntawm tus ntoo khaub lig Khaulauxalees raug ci rov qab. Nyob ntawd peb yuav tau kev to taub meej dua txog tej yam tob tob ntawm txoj kev txhiv dim. Tibneeg txoj kev cawm seej raug ua tiav los ntawm ib qho nuj nqis uas saum ntuj them tsis muaj qhov txwv; txoj kev fij uas tau muab yog phim raws li qhov kev thov dav kawg ntawm Vajtswv txoj kevcai uas raug rhuav lawm. Yexus tau qhib txoj kev mus cuag Leej Txiv lub zwm txwv, thiab los ntawm Nws txoj hauj lwm ua tus nruab nrab, txoj kev ntshaw tseeb tiag ntawm txhua tus uas los cuag Nws hauv txoj kev ntseeg yuav raug nthuav tawm rau ntawm Vajtswv xub ntiag.” The Great Controversy, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Tshooj 23 hauv Mathais hais tshwj xeeb txog kev txiav txim rau lub pov thawj cuav. Tshooj nees nkaum rau txog nees nkaum yim yog tus omega rau tshooj nees nkaum peb. Cov Levis cuav, thiab cov txwj laus txoj kev ntxeev siab uas loj zuj zus dhau plaub tiam neeg, tau tsim cov cim ciam hauv peb tshooj kawg.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Tshooj nees nkaum plaub qhia meej tias txoj kev kawm “kab raws kab” yog Khetos tus txheej txheem, raws li Nws siv kev puas tsuaj ntawm Yeluxalees los piav txog tej yam uas tab tom muaj, tej yam uas twb muaj lawm, thiab tej yam uas yuav muaj los.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Kev poob ntawm Yeluxalees xyoo 70 AD tau tshwm sim rau tib hnub hauv lub xyoo uas Yeluxalees thawj zaug raug Npexukhanexas rhuav tshem. Kev rhuav tshem Yeluxalees los ntawm Npexukhanexas yog keeb kwm yav dhau los, thiab keeb kwm ntawm Khetos, thaum Titaus txeeb tau Yeluxalees, yog ib qho piv txwv qhia txog qhov kawg ntawm lub ntiajteb. Mathais 24 tab tom tsa txoj kev “kab dhau kab” ua haujlwm, yog li ntawd thiaj qhia tias “txoj kev ua haujlwm” yog ib feem ntawm zaj lus timkhawv txog yav tom ntej.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

Nyob rau hauv tshooj 24 no yog qhov Khetos qhia txog qhov yuav tsum muaj ntawm kev to taub “qhov qias vuab tsuab uas ua kom puam tsuaj” uas tus yaj saub Daniel tau hais tseg, uas yog lub hauv paus kev to taub ntawm William Miller, thiab yog lub cim uas txhim tsa zaj yog toog pom hauv Daniel. Nws kuj sawv cev rau kev ntxeev siab ntawm Adventism, vim lawv tau tsis kam lees txoj kev to taub ntawm cov Millerite txog “qhov niaj hnub” hauv phau Daniel, thiab yog li ntawd thiaj tau koom nrog txoj kev dag ntxias muaj hwj chim ntawm 2 Thessalonians tshooj ob. Tshooj no txuas ncaj qha nrog Lukas 21, yog li ntawd qhia meej txog lub Yim Hli 11, 1840 txog Lub Kaum Hli 22, 1844, uas ua tus qauv piv txwv ntawm 9/11 mus txog rau txoj cai Sunday. Nws kuj txuas nrog “lub sijhawm ntawm lwm haiv neeg” hauv Lukas 21:24, uas yog ib lub yawm sij tseem ceeb tshaj plaws hauv kev qhib “xya lub sijhawm” ntawm Mauxes, thaum tib lub sijhawm kuj sib haum nrog kev ntsuas lub tuam tsev hauv Tshwmsim tshooj kaum ib.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Pib nrog tshooj nees nkaum peb, tom qab ntawd yog 24 thiab 25, thiab ces xaus nrog tshooj 26 txog 27, peb tshooj uas muaj nees nkaum peb txoj kev cim tseg uas yog lub omega rau lub alpha ntawm tshooj nees nkaum peb. Tshooj nees nkaum rau ntxiv rau nees nkaum xya thiab nees nkaum yim sib npaug “81,” uas yog ib lub cim ntawm txoj hauj lwm pov thawj. Raws li peb tug tim khawv (Chivkeeb, Mathai thiab Tshwmsim) tshooj 11 txog 22 yog ib txoj kab. Tshooj 23 txog 28 yog ib txoj kab ntawm qhov tseeb uas pib nrog 23 thiab xaus nrog 23.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Tshooj ib txog rau tshooj kaum yog thawj kab hauv peb kab yaj saub nyob hauv phau Ntawv Mathais. Kaum tshooj, tom qab ntawd kaum ob tshooj, ces tom qab ntawd rau tshooj. Kev tshoov siab qhia rau peb tias txhua phau ntawv hauv Vajlugkub sib ntsib thiab xaus rau hauv Tshwmsim, thiab vim li ntawd txhua phau ntawv hauv Vajlugkub kuj sib ntsib thiab xaus rau hauv Mathais. Mathais, raws li lub ntsej muag ntawm tsov ntxhuav ntawm xeem Yudas, qhia meej txog kaum ob zaj lus faj lem txawv txav uas hais txog tus Mexiyas, thiab kaum ob ntu ntawd tsim cov cim taw qhia ntawm keeb kwm ntawm cov Millerites thiab ntawm ib puas plaub caug plaub txhiab leej. Ib yam li phau Ntawv Tshwmsim pib nrog kev tshwm sim txog Yexus Khetos, Mathais tshooj ib nthuav tawm ib qho kev tshwm sim txog Yexus Khetos uas txuas nrog Mauxes lub neej thiab tim khawv, nrog keeb kwm ntawm Antichrist, thaum tib lub sijhawm qhia meej txog peb yam tseem ceeb ntawm pawg ntseeg uas yeej lawm raws li tau sawv cev los ntawm tus yaj saub, tus pov thawj, thiab tus vaj ntxwv.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Mathais pib nrog kev tshwm sim txog Yexus Khetos nyob rau hauv lub ntsiab lus ntawm Vajtswv txoj kev cog lus nrog ib haiv neeg uas raug xaiv. Txij Aplahas mus txog Daviv muaj 14 tiam neeg, txij Daviv mus txog rau kev poob cev qhev nyob hauv Npanpiloo muaj kaum plaub tiam neeg, thiab txij Npanpiloo mus txog Khetos kuj yog dua kaum plaub tiam neeg. Caj ces ntawm Khetos hauv Mathais sib haum nrog Mauxes, rau qhov Mauxes yog qhov alpha ntawm Khetos uas yog tus omega. Mauxes lub neej uas muaj ib puas nees nkaum xyoo sib haum nrog ib puas nees nkaum xyoo ntawm lub sijhawm kuaj xyuas nyob hauv Nau-a keeb kwm. Yog li no, Nau-a txoj kev cog lus raug txuas nrog txoj kev cog lus ntawm ib haiv neeg uas raug xaiv. Ib puas nees nkaum xyoo ntawm Mauxes sawv cev rau peb ntu ntawm plaub caug xyoo, uas xaus nrog Mauxes tua tus Iyiv thaum kawg ntawm plaub caug xyoo ntawd, thiab tus tub hlob, Falau thiab nws pab tub rog raug tua thaum kawg ntawm ntu plaub caug xyoo thib ob. Ntu plaub caug xyoo thib ob xaus rau ntawm ib qho kev tawm tsam ntxeev siab ntawm Kades, thiab ntu plaub caug xyoo thib peb xaus rau ntawm kev ntxeev siab thib ob ntawm Kades. Tag nrho peb txoj kab yaj saub ntawm qhov alpha xaus ntawm Kades, thiab peb txoj kab yaj saub ntawm Mathais caj ces xaus ntawm Daviv, kev poob cev qhev hauv Npanpiloo, thiab tus Tubtxib ntawm txoj kev cog lus.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Thaum alpha ntawm Mauxes raug muab kho kom haum nrog omega ntawm Khetos, muaj rau tus tim khawv ntawm Kadesh, uas yog 1863 thiab txoj cai Hnub Caiv. Caj ces ntawm Mathais muab vajntxwv Daviv tso rau ntawm Kadesh, uas yog qhov chaw uas Kev Ntseeg Adventist uas thim Vajtswv raug coj mus rau Npanpiloo, thaum Khetos lees paub txoj kev cog lus nrog ib puas plaub caug plaub txhiab leej. Los ntawm kev muab Daviv tso rau ntawm txoj cai Hnub Caiv, ib tug tim khawv thib ob txog Daviv raug tsim tsa, nrog rau qhov tseeb tias Daviv yog ib tug ntawm peb tug neeg sawv cev uas pib ua haujlwm thaum lawv muaj peb caug xyoo. Khetos, Daviv, Yauxej thiab Exekees txhua tus pib lawv tes haujlwm thaum muaj peb caug xyoo. Ua ke, plaub tug uas muaj peb caug xyoo uas pib ua haujlwm sawv cev rau kev koom ua ke ntawm Vajtswv thiab tibneeg, thaum pawg ntseeg tub rog raug hloov mus ua pawg ntseeg yeej. Pawg ntseeg ntawd yog tsim los ntawm ib tug yaj saub, ib tug pov thawj, thiab ib tug vajntxwv. Txoj kev hloov ntawd raug cim tseg ntawm txoj cai Hnub Caiv, uas kuj yog Kadesh, yog li ntawd Daviv hauv caj ces ntawm Mathais raug kho kom haum nrog Daviv uas muaj peb caug xyoo.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Peb caug xyoo ntawm kev npaj ntawd sib haum nrog plaub puas peb caug xyoo ntawm Abraham tej lus cog tseg, thiab kuj nrog lub hnub nyoog ntawm ib tug pov thawj thiab 1290 xyoo ntawm Daniel 12:11. Hauv zaj lus tom ntej peb yuav tshuaj xyuas txhua yam ntawm kaum ob zaj lus faj lem txog tus Mexiyas ntawd hauv phau ntawv Mathais. Peb xub txheeb xyuas peb txoj kab lus faj lem hauv Mathais; tshooj ib txog kaum, tom qab ntawd tshooj kaum ib txog nees nkaum ob, thiab ces nees nkaum peb txog nees nkaum yim.

“For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

“Rau ib ntus tom qab qhov kev poob siab xyoo 1844, kuv yeej tau tuav, ib yam li pawg ntseeg advent, tias lub qhov rooj ntawm txoj kev hlub tshua thaum ntawd twb raug kaw mus ib txhis rau lub ntiajteb lawm. Txoj kev sawv no tau raug coj los tuav ua ntej kuv tau txais kuv thawj qhov yog toog. Nws yog qhov kaj uas Vajtswv pub rau kuv uas kho peb qhov yuam kev, thiab pab kom peb pom txoj hauj lwm tseeb.”

“I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

“Kuv tseem yog ib tug ntseeg txog txoj kevcai qhov rooj kaw, tiam sis tsis yog hauv qhov kev nkag siab uas thaum chiv thawj peb tau siv lo lus ntawd, lossis raws li qhov kev nkag siab uas cov uas tawm tsam kuv siv nws.”

“There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘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).

“Muaj ib lub qhov rooj raug kaw nyob rau hauv Npau-a tiam. Nyob rau lub sijhawm ntawd muaj Vajtswv tus Ntsuj Plig thim tawm ntawm haiv neeg txhaum uas raug puastsuaj hauv dej nyab loj. Vajtswv tus kheej tau muab txoj xov hais txog lub qhov rooj kaw rau Npau-a tias: ‘Kuv tus Ntsuj Plig yuav tsis nrog neeg sib tawm tsam mus ib txhis, vim nws kuj yog nqaij tawv: tiam sis nws hnub yuav yog ib puas nees nkaum xyoo’ (Chivkeeb 6:3).”

“There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

“Muaj ib lub qhov rooj kaw nyob rau hauv lub caij nyoog Aplahas. Txoj kev hlub tshua tsis thov ntxiv lawm rau cov neeg nyob hauv Xaudoo, thiab txhua tus tsuas tshuav Lauj nrog nws tus pojniam thiab ob tug ntxhais xwb; cov seem raug hluav taws uas nqis saum ntuj los hlawv puam tsuaj.”

“There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

“Muaj ib lub qhov rooj kaw rau hauv Tswv Yexus lub caij nyoog. Vajtswv Leej Tub tau tshaj tawm rau cov Yudais uas tsis ntseeg hauv tiam ntawd hais tias, ‘Nej lub tsev raug tso tseg rau nej, nyob qhuav nphob’ (Mathais 23:38).”

“Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

“Thaum ntsia raws tus dej ntws ntawm lub sijhawm mus rau hnub kawg, tib lub hwjchim tsis kawg ntawd tau tshaj tawm los ntawm Yauhas tias: ‘Tej no yog yam uas tus uas dawb huv hais, tus uas tseeb hais, tus uas tuav tus yuam sij ntawm Daviv, tus uas qhib, tsis muaj leejtwg kaw tau; thiab kaw, tsis muaj leejtwg qhib tau’ (Tshwm Sim 3:7).”

“I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

“Kuv tau raug qhia hauv ib lub zeem muag, thiab kuv tseem ntseeg, tias muaj ib lub qhov rooj kaw nyob rau xyoo 1844. Txhua tus uas pom txoj kev kaj ntawm thawj thiab tus tim tswv thib ob tej lus tshaj tawm, thiab tsis lees txais txoj kev kaj ntawd, raug cia tseg nyob hauv qhov tsaus ntuj. Thiab cov uas tau lees txais nws thiab tau txais tus Vaj Ntsuj Plig Dawb Huv uas nrog nraim txoj kev tshaj tawm ntawm zaj lus ntawd los saum ntuj los, thiab tom qab ntawd thim lawv txoj kev ntseeg thiab tshaj tawm tias lawv tej kev paub ntawd yog kev dag ntxias, ua li ntawd lawv thiaj tsis lees txais Vajtswv tus Ntsuj Plig, thiab Nws tsis thov ntuas lawv ntxiv lawm.

“Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

“Cov neeg uas tsis tau pom qhov kaj, tsis muaj qhov txhaum ntawm kev tsis lees txais nws. Tsuas yog pawg neeg uas tau saib tsis taus qhov kaj los saum ntuj los xwb uas Vajtswv tus Ntsuj Plig tsis tuaj yeem ncav cuag. Thiab pawg no suav nrog, raws li kuv twb tau hais lawm, ob leeg yog cov uas tsis kam lees txais txoj xov thaum nws raug nthuav rau lawv, thiab cov uas, tom qab lawv tau txais nws lawm, mam li thim rov qab tsis lees lawv txoj kev ntseeg. Cov no tej zaum yuav muaj ib daim duab ntawm kev hwm Vajtswv, thiab lees tias lawv yog cov raws Khetos qab; tiam sis vim lawv tsis muaj kev txuas ruaj ciaj sia nrog Vajtswv, lawv yuav raug ntes mus ua qhev rau Xatas tej kev dag ntxias. Ob pawg no raug coj los qhia hauv lub zeem muag—cov uas tshaj tawm tias qhov kaj uas lawv tau raws ntawd yog ib txoj kev dag ntxias, thiab cov neeg phem ntawm lub ntiaj teb uas, vim tau tsis lees txais qhov kaj, thiaj raug Vajtswv tsis lees txais. Tsis muaj ib lo lus siv los hais txog cov uas tsis tau pom qhov kaj, thiab yog li ntawd lawv tsis muaj txim rau qhov lawv tsis lees txais nws.” Selected Messages, book 1, 62, 63.

“It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

“Cov uas los ntawm txoj kev ntseeg ua raws li Yexus hauv txoj hauj lwm loj ntawm kev sib haum xeeb xwb thiaj tau txais tej txiaj ntsig ntawm Nws txoj kev sawv cev rau lawv, hos cov uas tsis kam lees qhov kaj uas qhia kom pom txoj hauj lwm ntawm txoj kev ua hauj lwm ntawd, lawv tsis tau txais txiaj ntsig los ntawm nws li. Cov Yudais uas tsis kam lees qhov kaj uas tau muab rau thaum Khetos los thawj zaug, thiab tsis kam ntseeg Nws ua tus Cawmseej ntawm lub ntiaj teb, tsis muaj peev xwm txais kev zam txim los ntawm Nws. Thaum Yexus, thaum Nws nce mus saum ntuj lawm, tau nkag los ntawm Nws tus kheej cov ntshav mus rau hauv lub tuam tsev dawb huv saum ntuj ceeb tsheej kom nchuav tej koob hmoov ntawm Nws txoj kev sawv cev rau saum Nws cov thwjtim, cov Yudais thiaj raug tso cia rau hauv txoj kev tsaus ntuj tag nrho kom txuas ntxiv lawv tej kev txi thiab tej khoom fij uas tsis muaj nqis dab tsi. Txoj kev ua hauj lwm ntawm tej qauv thiab tej duab ntxoov ntxoo twb xaus lawm. Lub qhov rooj uas yav tas los tib neeg tau nrhiav tau kev los cuag Vajtswv ntawd twb tsis qhib lawm. Cov Yudais twb tsis kam nrhiav Nws raws tib txoj kev xwb uas thaum ntawd thiaj nrhiav tau Nws, yog los ntawm txoj kev ua hauj lwm hauv lub tuam tsev dawb huv saum ntuj ceeb tsheej. Vim li ntawd lawv thiaj nrhiav tsis tau kev sib txuas lus nrog Vajtswv. Rau lawv, lub qhov rooj twb kaw lawm. Lawv tsis paub txog Khetos tias yog qhov txi tseeb tiag thiab yog tus tib leeg uas sawv cev rau ntawm Vajtswv xub ntiag; yog li ntawd lawv thiaj tsis muaj peev xwm txais tau tej txiaj ntsig ntawm Nws txoj kev sawv cev.”

“The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

“Xeev ntawm cov Yudais uas tsis ntseeg qhia txog xeev ntawm cov uas tsis ceev faj thiab tsis ntseeg nyob hauv cov uas lees tias yog cov Khixatia, uas txhob txwm tsis quav ntsej txog tes haujlwm ntawm peb tus Pov Thawj Hlob uas puv npo kev hlub tshua. Hauv txoj kev pabcuam ua cim ntawd, thaum tus pov thawj hlob nkag mus rau hauv qhov chaw dawb huv tshaj plaws, tag nrho cov Yixayee raug hu kom tuaj sib sau nyob ib ncig ntawm lub chaw dawb huv thiab, nrog txoj kev ntshai hwm uas hnyav tshaj plaws, txo lawv tej ntsuj plig rau ntawm Vajtswv xub ntiag, xwv kom lawv thiaj tau txais kev zam txim rau lawv tej kev txhaum thiab tsis raug txiav tawm ntawm lub koom txoos. Ces nyob rau hauv Hnub Theej Txhoj no uas yog qhov tseeb tiav ntawm yam ua cim ntawd, tseem ceeb npaum li cas tshaj uas peb yuav tsum to taub tes haujlwm ntawm peb tus Pov Thawj Hlob thiab paub tias yam haujlwm twg raug kom peb ua.”

“Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

“Tibneeg tsis muaj peevxwm tsis raug txim rau qhov uas lawv tsis kam lees txais txoj kev ceeb toom uas Vajtswv xa tuaj rau lawv hauv txoj kev hlub tshua. Ib zaj lus tau raug xa los ntawm saum ntuj los rau lub ntiajteb nyob rau hauv Npau-a tiam, thiab lawv txoj kev cawm dim nyob ntawm seb lawv tau saib xyuas zaj lus ntawd li cas. Vim lawv tsis kam lees txais txoj kev ceeb toom ntawd, Vajtswv tus Ntsuj Plig thiaj raug thim tawm ntawm haiv neeg txhaum ntawd mus, thiab lawv tau puam tsuaj hauv cov dej nyab loj. Nyob rau hauv Anplahas lub sijhawm, txoj kev hlub tshua tau tseg tsis hu thov ntxiv rau cov neeg nyob hauv lub nroog Xaudoo uas muaj txim, thiab txhua tus tsuas yog Lauj nrog nws tus pojniam thiab ob tug ntxhais xwb thiaj dim ntawm qhov hluav taws uas raug xa nqes los saum ntuj los. Ib yam nkaus li ntawd nyob rau hauv Khetos lub sijhawm. Vajtswv Leej Tub tau tshaj tawm rau cov Yudais uas tsis ntseeg ntawm tiam ntawd hais tias: ‘Nej lub tsev raug tso tseg rau nej ua qhov chaw qhuav qhawv.’ Mathais 23:38. Thaum ntsia mus rau hnub kawg, tib lub Hwjchim uas tsis muaj kawg ntawd kuj tshaj tawm, hais txog cov uas ‘tsis kam txais txoj kev hlub rau qhov tseeb, xwv kom lawv thiaj li tau txais kev cawm dim’: ‘Vim li no Vajtswv yuav xa txoj kev dag ntxias uas muaj hwjchim loj los rau lawv, kom lawv ntseeg tej lus dag: xwv kom txhua tus uas tsis ntseeg qhov tseeb, tiamsis nyiam kev tsis ncaj ncees, raug txim.’ 2 Thexalaunikes 2:10–12. Thaum lawv tsis kam lees txais Nws Txojlus tej lus qhia, Vajtswv thim Nws tus Ntsuj Plig mus thiab tso lawv cia rau hauv tej kev dag ntxias uas lawv nyiam.” The Great Controversy, 430, 431.