We are identifying the twelve Messianic fulfillments in the book of Matthew, and aligning them with the waymarks of the one hundred and forty-four thousand. We have identified the birth of Christ, as the waymark of the time of the end, which begins every reformatory movement. The birth of Christ aligns with 1989, the time of the end for the one hundred and forty-four thousand. That waymark is always followed by a waymark where the message is put into the public arena, so the public can thereafter be held accountable.

Peb tab tom txheeb xyuas kaum ob qhov kev ua tiav uas yog hais txog tus Mexiyas hauv phau ntawv Mathais, thiab muab lawv los sib haum nrog cov cim‑qhia‑txojkev ntawm ib puas plaub caug plaub txhiab leej. Peb twb tau txheeb xyuas Khetos txoj kev yug los lawm tias yog lub cim‑qhia‑txojkev ntawm lub sijhawm kawg, uas yog qhov pib ntawm txhua txoj kev txav hloov kho. Khetos txoj kev yug los sib haum nrog xyoo 1989, uas yog lub sijhawm kawg rau ib puas plaub caug plaub txhiab leej. Lub cim‑qhia‑txojkev ntawd ib txwm raug ua raws los ntawm ib lub cim‑qhia‑txojkev uas cov lus txib raug coj mus tso rau hauv qhov chaw pej xeem, xwv kom tom qab ntawd pej xeem yuav raug tuav txim raws li lawv txoj kev lav ris.

The second Messianic fulfillment was Christ’s parable teaching, which defines the methodology that is used to present the message that is formalized after the time of the end, when an increase of knowledge leads to a message for that peculiar generation. It was 1831 for the Millerites and 1996 for the movement of the one hundred and forty-four thousand. After the message is placed into the public domain, it is then empowered by a fulfillment of prophecy that marks the beginning of the testing process. That empowerment was August 11, 1840 for the Millerites and 9/11 for the one hundred and forty-four thousand.

Qhov kev ua tiav Mexiyas zaum ob yog Khetos txoj kev qhia los ntawm lus piv txwv, uas txhais meej txog txoj kev ua uas siv los nthuav tawm txoj xov uas raug muab kho ua qauv tom qab lub sijhawm kawg, thaum kev paub nce ntxiv ua rau muaj ib txoj xov rau tiam neeg tshwjxeeb ntawd. Rau cov Millerites nws yog xyoo 1831, thiab rau txoj kev txav ntawm ib puas plaub caug plaub txhiab nws yog xyoo 1996. Tom qab txoj xov raug muab tso rau hauv thaj tsam pej xeem lawm, ces nws thiaj raug txhawb zog los ntawm ib qho kev ua tiav ntawm lus faj lem uas cim qhov pib ntawm txoj kev sim. Qhov kev txhawb zog ntawd yog Lub Yim Hli 11, 1840 rau cov Millerites, thiab 9/11 rau ib puas plaub caug plaub txhiab.

The Third Messianic Waymark is the Messengers of 9/11

Tus Cim Qhia Txoj Kev Mexiyas Thib Peb yog Cov Neeg Xa Xov ntawm 9/11

And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. Matthew 2:23.

Nws txawm tuaj nyob hauv ib lub nroog hu ua Nazareth; kom thiaj li ua tiav tej uas cov yaj saub tau hais tseg tias, Nws yuav raug hu ua ib tug Nazarene. Mathais 2:23.

Prediction

Kev Yaj Saub Ua Ntej

And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots. Isaiah 11:1, Judges 13.

Thiab yuav muaj ib tug ceg ntoo tawm tuaj ntawm tus qia ntawm Yexi, thiab ib ceg tshiab yuav hlob tawm ntawm nws cov cag. Yaxayas 11:1, Cov Thawj Coj 13.

The root of the Hebrew word translated as “Branch,” is Netzer, which is also the root of Nazareth. The Branch comes from the slums of Nazareth.

Lub hauv paus ntawm lo lus Henplais uas txhais ua “Ceg,” yog Netzer, uas kuj yog lub hauv paus ntawm Nazareth thiab. Ceg ntawd tawm tuaj ntawm tej zej zog pluag qis hauv Nazareth.

“The Lord will call young men from the humble walks of life into his service, just as he did when living in person on this earth. He passed by the learned rabbis, to choose as his first disciples humble, unlearned fishermen. He has workers whom he will call forth from poverty and obscurity. Engaged in the common duties of life, and clothed with coarse raiment, they are looked upon by men as of little worth. But they will become precious jewels, to shine brightly for the Lord. ‘They shall be mine, saith the Lord of hosts, in that day when I make up my jewels.’” Review and Herald, May 5, 1903.

“Tus Tswv yuav hu cov tub hluas los ntawm tej kev ua neej txo hwjchim kom los ua Nws tes haujlwm, ib yam li Nws tau ua thaum Nws tus kheej nyob hauv ntiajteb no. Nws hla dhau cov xibfwb Yudais uas txawj kawm, kom xaiv cov neeg nuv ntses txo hwjchim uas tsis tau kawm ntawv los ua Nws thawj cov thwj tim. Nws muaj cov neeg ua haujlwm uas Nws yuav hu tawm los ntawm kev txom nyem thiab kev tsis muaj npe nrov. Lawv tabtom ua tej haujlwm niaj hnub hauv lub neej, thiab hnav khaub ncaws ntxhib, ces tibneeg saib lawv zoo li yog neeg tsis muaj nqis me ntsis. Tiamsis lawv yuav dhau los ua tej pob zeb muaj nqis heev, ci ntsa iab rau Tus Tswv. ‘Lawv yuav yog kuv tug, Tus Tswv uas kav ib tsoom tub rog hais li no, rau hnub ntawd thaum kuv khaws kuv tej pob zeb muaj nqis.’” Review and Herald, May 5, 1903.

The authority of the Holy Spirit, the authority of Sister White and the inspired endorsement of Jones and Waggoner were rejected in 1888, as Korah had done with the authority of Moses.

Lub hwjchim ntawm Vaj Ntsuj Plig Dawb Huv, lub hwjchim ntawm Muam White, thiab kev pom zoo uas raug tshoov siab rau Jones thiab Waggoner, raug tsis lees txais hauv xyoo 1888, ib yam li Khau-a tau ua rau lub hwjchim ntawm Mauxes.

“Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.” The Great Controversy, 606.

“Yog li no thiaj yuav tshaj tawm txoj xov ntawm tus tim tswv thib peb. Thaum txog lub sij hawm uas yuav tsum muab nws tshaj tawm nrog hwj chim loj tshaj plaws, tus Tswv yuav ua hauj lwm los ntawm tej cuab yeej txo hwj chim, coj cov siab ntsws ntawm cov uas fij lawv tus kheej rau Nws txoj hauj lwm. Cov neeg ua hauj lwm yuav raug tsim nyog tsis yog los ntawm kev cob qhia ntawm cov tsev kawm txuj ci ntawv, tiam sis yog los ntawm txoj kev pleev roj ntawm Nws tus Ntsuj Plig. Cov neeg uas muaj txoj kev ntseeg thiab kev thov Vajtswv yuav raug quab yuam kom tawm mus nrog txoj kev kub siab dawb huv, tshaj tawm cov lus uas Vajtswv pub rau lawv. Tej kev txhaum ntawm Npanpiloo yuav raug muab nthuav tawm. Cov txiaj ntsig txaus ntshai ntawm kev yuam kom coj raws li tej kab ke teev hawm ntawm pawg ntseeg los ntawm txoj cai pej xeem, kev nkag los ntawm kev dab qhuas ntsuj plig, txoj kev nce qib ntsiag to tab sis ceev nrooj ntawm hwj chim papas—tag nrho tej no yuav raug qhib qhov ncauj qhov ntswg tawm. Los ntawm tej lus ceeb toom hnyav no, haiv neeg yuav raug tsa kom sawv. Ntau txhiab zuj zus yuav mloog, cov uas yeej tsis tau hnov tej lus zoo li no dua li. Lawv mloog zaj lus tim khawv ntawd nrog kev xav tsis thoob tias Npanpiloo yog pawg ntseeg, poob lawm vim nws tej kev yuam kev thiab tej kev txhaum, vim nws tau tsis kam lees txais qhov tseeb uas raug xa tuaj rau nws ntawm saum ntuj ceeb tsheej. Thaum cov neeg mus cuag lawv cov xibhwb qub nrog kev nug kub siab tias, Tej no puas yog tiag? cov xibhwb thiaj nthuav tej dab neeg cuav, cev lus faj lem txog tej yam mos muag, kom txo lawv txoj kev ntshai thiab kom lub siab lees txim uas twb raug tsa sawv ntawd rov tus yees. Tab sis vim muaj coob leej tsis kam txaus siab rau tib neeg txoj cai xwb thiab thov kom muaj ib lo lus ncaj qha tias, ‘Tus Tswv hais li no,’ cov thawj coj qhuas neeg coob, ib yam li cov Falixai thaum ub, puv npo kev npau taws thaum lawv txoj cai raug nug, yuav liam tias txoj xov no yog los ntawm Xatas thiab yuav txhib cov pej xeem uas nyiam kev txhaum kom thuam thiab tsim txom cov uas tshaj tawm nws.” The Great Controversy, 606.

The stammering lips from the slums of Nazareth arrived at the “debate” of Isaiah twenty-seven.

Cov di ncauj hais lus txawj nkees ntawm tej zej zog txom nyem hauv Naxales tuaj txog rau hauv “kev sib cav” ntawm Yaxayas nees nkaum xya.

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.

Thaum muab ntsuas, thaum nws txhij tuaj, koj yuav sib cav nrog nws; nws txwv nws cov cua phem heev rau hnub uas muaj cua tuaj sab hnub tuaj. Yaxayas 27:8.

The “east wind” of Islam, represented as “the third woe,” and also “the angering of the nations” was released and immediately restrained on 9/11.

“Cua sab hnub tuaj” ntawm Islam, uas raug sawv cev tias yog “qhov kev txom nyem thib peb,” thiab kuj yog “kev chim siab ntawm cov tebchaws,” tau raug tso tawm thiab tam sim ntawd raug txwv tseg rau hnub 9/11.

“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Thaum lub sijhawm ntawd, thaum txoj hauj lwm ntawm txoj kev cawm seej tab tom xaus lawm, kev txom nyem yuav los saum ntiajteb, thiab cov tebchaws yuav chim, los tseem raug tuav tseg kom txhob thaiv txoj hauj lwm ntawm tus timtswv ceebtoom thib peb. Thaum ntawd ‘nag lig,’ lossis kev ua kom rov qab muaj zog tshiab los ntawm tus Tswv lub xub ntiag, yuav los, kom muab hwjchim rau tus timtswv ceebtoom thib peb lub suab nrov nrov, thiab npaj cov neeg dawb huv kom sawv ruaj khov nyob rau lub sijhawm thaum xya lub xwm txheej phem kawg yuav raug muab nchuav tawm.” Early Writings, 85.

Moses, Ellen White, A. T. Jones and E. J. Waggoner then took their position at 9/11 as the watchmen of Habakkuk chapter two, who asked what they will say during Isaiah’s “debate,” that begins when the east wind arrives. Isaiah says the “debate” is what purges the sins from God’s people.

Mauxes, Ellen White, A. T. Jones thiab E. J. Waggoner ces tau sawv lawv txoj hauj lwm ntawm 9/11 ua cov neeg zov raws li Habakkuk tshooj ob, uas nug tias lawv yuav hais li cas thaum lub sijhawm Yaxayas qhov “kev sib cav,” uas pib thaum cua tuaj sab hnub tuaj los txog. Yaxayas hais tias “kev sib cav” ntawd yog yam uas ntxuav Vajtswv haiv neeg tej kev txhaum kom ploj mus.

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

Nyob rau hauv qhov ntsuas, thaum nws tawm tuaj, koj yuav sib cav nrog nws; nws txwv nws tej cua hnyav rau hnub uas cua sab hnub tuaj tshuab. Vim li no xwb, qhov kev txhaum phem ntawm Yakhauj thiaj yuav raug ntxuav kom dawb; thiab no yog tag nrho cov txiv uas yuav tshem nws txoj kev txhaum mus; thaum nws ua kom tag nrho cov pob zeb ntawm lub thaj txi ntuj zoo li pob zeb dawb mos uas raug ntaus kom tawg ua tej daim, tej hav ntoo teev dab thiab tej duab puab yuav tsis sawv nyob tau. Yaxayas 27:8, 9.

The “debate” over the latter rain being measured at 9/11, when Islam was released and then restrained, is how Jacob’s iniquities are removed, thus turning Jacob into Israel. The biblical transition of Jacob, a covenant representative man, unto Israel is identifying 1856, when the Philadelphian Millerite movement, became the Laodicean Millerite movement, that seven years later would become the Laodicean Seventh-day Adventist church. That transition in Millerite history identifies a waymark in the history of the one hundred and forty-four thousand when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. That transition point is when Jacob, meaning the supplanter, changes unto Israel, meaning the overcomer.

Qhov “kev sib cav” hais txog nag tom qab raug ntsuas ntawm 9/11, thaum Islam raug tso tawm thiab tom qab ntawd raug txwv, yog yam uas Yakhauj tej kev tsis ncaj raug tshem tawm, yog li thiaj hloov Yakhauj ua Ixayees. Kev hloov pauv hauv Vajlugkub ntawm Yakhauj, uas yog ib tug neeg sawv cev ntawm txoj kev cog lus, mus ua Ixayees yog kev qhia txog xyoo 1856, thaum txoj kev txav Millerite ntawm Philadelphian tau los ua txoj kev txav Millerite ntawm Laodicean, uas xya xyoo tom qab ntawd yuav los ua pawg ntseeg Seventh-day Adventist ntawm Laodicean. Txoj kev hloov ntawd hauv keeb kwm Millerite qhia txog ib lub cim-keeb hauv keeb kwm ntawm ib puas plaub caug plaub txhiab thaum txoj kev txav Laodicean ntawm ib puas plaub caug plaub txhiab hloov mus ua txoj kev txav Philadelphian ntawm ib puas plaub caug plaub txhiab. Lub ntsiab chaw ntawm txoj kev hloov ntawd yog thaum Yakhauj, uas txhais tias tus dag hloov chaw, hloov mus ua Ixayees, uas txhais tias tus kov yeej.

The “debate” purges Jacob’s iniquities and he becomes Israel the overcomer. Those represented as Israel overcome by the blood of the Word and the word of their testimony.

Qhov “kev sib cav” ntxuav Yakhauj tej kev txhaum mus, thiab nws los ua Ixayees tus uas kov yeej. Cov uas raug sawv cev ua Ixayees kov yeej los ntawm cov ntshav ntawm Txojlus thiab lo lus ntawm lawv zaj lus tim khawv.

And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

Thiab lawv tau kov yeej nws los ntawm Yaj Saub cov ntshav, thiab los ntawm lo lus ntawm lawv tej tim khawv; thiab lawv tsis hlub lawv txoj sia mus txog thaum tuag. Tshwmsim 12:11.

The “word of their testimony” is the message that Habakkuk’s watchman asked to understand. It represents their sanctification and the blood of the Lamb, their justification.

“Lo lus ntawm lawv zaj lus tim khawv” yog txoj xov uas tus neeg zov ntawm Habakkuk thov kom nkag siab. Nws sawv cev rau lawv txoj kev raug dawb huv thiab cov ntshav ntawm tus Menyuam Yaj, uas yog lawv txoj kev raug suav hais tias ncaj ncees.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

Kuv yuav sawv saum kuv lub chaw zov, thiab yuav tsa kuv tus kheej saum lub yees, thiab yuav tos ntsoov saib seb nws yuav hais dab tsi rau kuv, thiab seb kuv yuav teb li cas thaum nws cem kuv. Habakkuk 2:1.

The word “reproved” means “argued with,” and represents Isaiah’s “debate” that removes Jacob’s sins. The watchman in Habakkuk wants to know what his testimony is to be, and he is informed that Habakkuk’s tables are the message that would allow those who wished to read to run through the Scriptures and find the message of justification by faith. Habakkuk two clearly identifies the watchman at the end of the first four verses, as being in the class who are justified by faith.

Lo lus “reproved” txhais hais tias “sib cav nrog,” thiab nws sawv cev rau Yaxayas txoj “kev sib cav” uas tshem Yakhauj tej kev txhaum tawm mus. Tus neeg zov xwm hauv Habakkuk xav paub tias nws zaj lus tim khawv yuav tsum yog dabtsi, thiab nws raug qhia tias Habakkuk tej daim phiaj yog zaj lus uas yuav pub rau cov uas xav nyeem kom khiav mus thoob plaws hauv Vajluskub thiab nrhiav tau zaj lus ntawm kev raug suav hais tias ncaj ncees los ntawm txoj kev ntseeg. Habakkuk ob qhia meej meej txog tus neeg zov xwm ntawd thaum kawg ntawm thawj plaub nqes, tias nws nyob hauv pab neeg uas raug suav hais tias ncaj ncees los ntawm txoj kev ntseeg.

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Saib seb, nws tus ntsuj plig uas raug tsa siab ntawd tsis ncaj ncees nyob hauv nws: tiam sis tus ncaj ncees yuav muaj sia nyob los ntawm nws txoj kev ntseeg. Habakkuk 2:4.

The message upon those two tables are the old paths of Jeremiah. But when Jeremiah’s watchman sounded the trumpet, the class of rebels, whose souls are lifted up, refused to hear. They were the same class in the previous verse, who refused to walk in the old paths in order to find the rest and refreshing.

Cov lus nyob saum ob daim phiaj ntawd yog Yelemis tej kevcai qub. Tiamsis thaum Yelemis tus neeg zov tswb tshuab raj, pawg neeg tawm tsam, uas lawv tej ntsujplig raug tsa siab, tsis kam mloog. Lawv yog tib pawg neeg uas hais nyob rau hauv nqe ua ntej, cov uas tsis kam taug txojkev qub kom thiaj nrhiav tau qhov chaw so thiab kev ua kom tshiab zog.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Tus Tswv hais li no tias, Nej cia li sawv ntawm tej kev, thiab saib, thiab nug txog tej kab ke qub, seb txojkev zoo nyob qhov twg, thiab nej cia li taug txojkev ntawd mus, ces nej yuav nrhiav tau kev so rau nej tej ntsujplig. Tiamsis lawv hais tias, Peb yuav tsis taug txojkev ntawd mus. Dua li ntawd, Kuv tau tsa cov neeg zov saib nej, hais tias, Nej cia li mloog lub suab raj xyu. Tiamsis lawv hais tias, Peb yuav tsis mloog. Yelemis 6:16, 17.

The watchmen that are set over God’s people at 9/11 were Moses, Ellen White, Jones and Waggoner, represented by Moses’ stammering lips, which was represented by his fear of speaking in the Egyptian language, a language that he had not used for forty years. In relation to all the Hebrews and the mixed multitude that came through the Red Sea with Moses, Moses was the guy with the foreign accent. His accent was the Nazarene accent. Peter also had his accent marked out.

Cov neeg zov uas raug tsa los saib xyuas Vajtswv haiv neeg ntawm 9/11 yog Mauxes, Ellen White, Jones thiab Waggoner, uas raug sawv cev los ntawm Mauxes tej di ncauj nplaw, yam uas raug sawv cev los ntawm nws txoj kev ntshai hais lus hauv lus Iyiv, ib hom lus uas nws tsis tau siv tau plaub caug xyoo lawm. Hauv kev txheeb ze rau tag nrho cov Henplais thiab cov neeg coob coob sib xyaw uas hla Hiavtxwv Liab nrog Mauxes los, Mauxes yog tus txiv neej uas muaj suab hais txawv teb chaws. Nws lub suab hais yog suab hais Nasalees. Petus kuj raug cim tseg los ntawm nws lub suab hais.

And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. Matthew 26:73.

Tom qab ib pliag, cov uas sawv ze ntawd txawm los cuag nws thiab hais rau Petus tias, Yeej paub tseeb tias koj kuj yog ib tug hauv lawv thiab; rau qhov koj tej lus hais qhia kom paub koj. Mathais 26:73.

In the debate of Peter’s history, he lied three times, and was distinguished in the debate by his accent, or his stammering tongue. One class in the debate asked God, “what am I to say in the debate.” They “see” the old paths and they “listen” to the sound of the trumpet. They see and hear, and when they finally “debate,” they overcome. The message to overcome in the latter days is represented as the Laodicean message. Unlike the Laodicean church, the Philadelphian church has no condemnation.

Hauv qhov keeb kwm ntawm Petus, nws tau dag peb zaug, thiab hauv qhov kev sib cav ntawd nws raug txheeb tawm los ntawm nws lub suab hais, los yog nws tus nplaig txhav. Ib pab neeg hauv qhov kev sib cav nug Vajtswv tias, “kuv yuav hais li cas hauv qhov kev sib cav no?” Lawv “pom” tej kev qub, thiab lawv “mloog” lub suab raj. Lawv pom thiab hnov, thiab thaum kawg lawv “sib cav,” lawv thiaj kov yeej. Txoj xov uas hu kom kov yeej nyob rau hnub kawg raug sawv cev ua txoj xov Laodicea. Tsis zoo li pawg ntseeg Laodicea, pawg ntseeg Philadelphia tsis muaj kev raug txim.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Tus uas kov yeej, kuv yuav ua kom nws yog ib tug ncej rau hauv lub tuam tsev ntawm kuv tus Vajtswv, thiab nws yuav tsis tawm mus ntxiv lawm li; thiab kuv yuav sau rau saum nws kuv tus Vajtswv lub npe, thiab lub npe ntawm lub nroog ntawm kuv tus Vajtswv, uas yog Yeluxalees tshiab, uas nqes saum ntuj los ntawm kuv tus Vajtswv los: thiab kuv yuav sau rau saum nws kuv lub npe tshiab. Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsuj Plig hais rau cov koom txoos. Qhia Tshwm 3:12, 13.

In spite of having no condemnation, the promise to Philadelphia is only for those “that overcome.” The Philadelphian church is contrasted with the Laodicean church, and it is distinguished by a class that needs to overcome, and a class that has overcame. The Philadelphian church is contrasted with the Laodicean church and the Laodicean church are the foolish virgins of Matthew 25.

Txawm hais tias tsis muaj ib qho kev txiav txim rau txim li, los cov lus cog tseg rau lub Koom Txoos Filadefias tsuas yog rau cov “uas kov yeej” xwb. Lub Koom Txoos Filadefias raug muab piv txawv ntawm lub Koom Txoos Laudekias, thiab nws raug cais qhia los ntawm ib pab uas tseem yuav tsum kov yeej, thiab ib pab uas twb kov yeej lawm. Lub Koom Txoos Filadefias raug muab piv txawv ntawm lub Koom Txoos Laudekias, thiab lub Koom Txoos Laudekias yog cov nkauj xwb ruam hauv Mathais 25.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

“Lub xeev ntawm lub Koom Txoos uas cov nkauj xwb ruam sawv cev rau, kuj raug hais txog tias yog lub xeev Laodicea.” Review and Herald, August 19, 1890.

At 9/11, when the angel descended at the collapse of the Twin Towers, Jones and Waggoner began the presentation of the Laodicean message, and the debate of the latter rain began. Jeremiah’s trumpet message is the seventh trumpet, which is the third woe, which is Islam as identified in the old paths represented by the truths, ALL of the truths, represented upon Habakkuk’s 1843 and 1850 tables. The Laodicean message is the only hope of salvation, and the word salvation means healing. Whether Christ portrays Himself as knocking on the door of a Laodiceans’ heart, or promising the Laodicean that if they will make peace with Him, He will make peace with them, it is only the message of healing that is offered to a Laodicean Seventh-day Adventist.

Thaum 9/11, thaum tus tim tswv nqis los ntawm lub sijhawm uas Ob Lub Tsev Ncej Ntxaib vau poob, Jones thiab Waggoner tau pib nthuav tawm zaj lus rau Laodicea, thiab kev sib cav txog nag tom qab txawm pib. Yelemis zaj lus xov tooj nrov yog tus raj xya, uas yog txoj kev txom nyem thib peb, uas yog Islam raws li tau raug txheeb qhia nyob hauv tej qub kev sawv cev los ntawm tej qhov tseeb, TXHUA qhov tseeb, uas raug sawv cev nyob saum Habakkuk cov rooj 1843 thiab 1850. Zaj lus rau Laodicea yog tib txoj kev cia siab ntawm txoj kev cawm dim, thiab lo lus cawm dim txhais hais tias kev kho kom zoo. Txawm Khetos qhia Nws Tus Kheej tias Nws tab tom khob ntawm lub qhov rooj ntawm ib tug Laodicean lub siab, los yog cog lus rau tus Laodicean tias yog lawv yuav nrog Nws sib haum xeeb, Nws yuav nrog lawv sib haum xeeb, los tsuas yog zaj lus ntawm kev kho kom zoo xwb thiaj raug muab pub rau ib tug Laodicean Xya-Hnub Advenais.

The Fourth Messianic Waymark is the Laodicean message of 9/11

Tus Cim Qhia Plaub txog Tus Mexiyas yog lo lus ceeb toom rau Laodicea ntawm 9/11

That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. Matthew 8:17.

Kom ua tiav raws li uas Esaias tus cev Vajtswv lus tau hais tseg, hais tias, Nws tus kheej tau ris peb tej kev qaug zog, thiab tau coj peb tej mob nkeeg. Mathais 8:17.

Prediction

Kev Yaj Saub Qhia Tseg

Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Isaiah 53:4.

Nws yeej tau ris peb tej kev nyuaj siab, thiab nqa peb tej kev quaj ntsuag: los peb ho suav hais tias nws raug ntaus, raug Vajtswv nplawm, thiab raug tsim txom. Yaxayas 53:4.

And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

Thiab rau tus tim tswv ntawm pawg ntseeg hauv Laodicea sau hais tias; Tej no yog yam uas tus Amen hais, tus tim khawv ncaj ncees thiab tseeb, tus pib ntawm Vajtswv txoj kev tsim; Kuv paub koj tej haujlwm, tias koj tsis txias los tsis kub: Kuv xav kom koj txias lossis kub. Yog li ntawd, vim koj sov sov, thiab tsis txias los tsis kub, Kuv yuav ntiab koj tawm hauv Kuv lub qhov ncauj.

Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:

Vim hais tias koj hais tias, Kuv yog tus nplua nuj, thiab muaj cuab tam ntau zuj zus, thiab tsis xav tau dab tsi li; tiam sis koj tsis paub tias koj yog tus txom nyem, thiab tus khuv leej kawg, thiab pluag, thiab dig muag, thiab liab qab:

I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

Kuv ntuas koj kom los ntawm kuv kub uas twb raug sim hauv hluav taws lawm, xwv kom koj thiaj nplua nuj; thiab kom tau ris tsho dawb, xwv kom koj thiaj hnav tau, thiab kom qhov txaj muag ntawm koj txoj kev liab qab tsis tshwm los; thiab pleev tshuaj rau koj ob lub qhov muag, xwv kom koj thiaj pom.

As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

Kuv cem tus uas Kuv hlub, Kuv cem thiab qhuab ntuas lawv; yog li ntawd nej cia li kub siab lug thiab hloov siab lees txim. Saib seb, Kuv sawv ntawm lub qhov rooj thiab khob: yog leejtwg hnov Kuv lub suab thiab qhib lub qhov rooj, Kuv yuav los rau hauv cuag nws, thiab yuav nrog nws noj mov, nws kuj nrog Kuv thiab. Tus uas kovyeej, Kuv yuav pub rau nws zaum nrog Kuv saum Kuv lub zwm txwv, ib yam li Kuv kuj tau kovyeej thiab tau zaum nrog Kuv Txiv saum Nws lub zwm txwv. Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsuj Plig hais rau cov pawg ntseeg. Qhia Tshwm 3:14–22.

The counsel to buy gold and white raiment and to anoint the eyes is the stated remedy for a condition that ends in eternal death, not just death. Whatever problems that the gold, raiment and anointing might remedy, those problems easily align with Christ taking our infirmities. John was incarcerated in Patmos for the Word of God and the testimony of Jesus, which is the Spirit of Prophecy. The Spirit of Prophecy is the remedy for Laodicea, and the healing properties of the Spirit of Prophecy were typified by Christ taking our infirmities and bearing our griefs.

Lo lus ntuas kom mus yuav kub thiab tsoos tsho dawb thiab muab tshuaj pleev qhov muag yog txoj kev kho uas tau hais meej rau ib yam mob uas xaus rau txojkev tuag ib txhis, tsis yog kev tuag xwb. Txawm yog tej teeb meem twg uas kub, tsoos tsho, thiab tshuaj pleev yuav kho tau los xij, tej teeb meem ntawd sib haum yooj yim nrog qhov uas Khetos tau ris peb tej kev qaug zog. Yauhas raug kaw nyob rau Patmos vim Vajtswv Txojlus thiab vim Yexus zaj lus tim khawv, uas yog Tus Ntsuj Plig ntawm Kev Qhia Yav Tom Ntej. Tus Ntsuj Plig ntawm Kev Qhia Yav Tom Ntej yog txoj kev kho rau Laudekias, thiab cov hwjchim kho mob ntawm Tus Ntsuj Plig ntawm Kev Qhia Yav Tom Ntej tau raug ua cim ua qauv tseg los ntawm qhov uas Khetos tau ris peb tej kev qaug zog thiab tau ris peb tej kev nyuaj siab.

The only way for Christ to take are infirmities is if we open our heart door and allow the combination of His Divinity with our humanity. He takes our infirmities when He enters into our lives through the presence of the Holy Spirit. We open the door by accomplishing the remedy. The remedy that opens the heart is gold, white raiment and eye salve. The eye salve is the enlightenment of God’s Word that is only accomplished by the Holy Spirit. The Bible is a lamp unto our feet, and the light that lightens the pathway is the light of the Midnight Cry.

Tib txojkev nkaus xwb uas Khetos thiaj yuav ris tau peb tej kev qaug zog yog thaum peb qhib qhov rooj ntawm peb lub siab thiab tso cai rau kev koom ua ke ntawm Nws txoj Kev Tswv Ntuj nrog peb txoj kev tibneeg. Nws ris peb tej kev qaug zog thaum Nws nkag los rau hauv peb lub neej los ntawm Vaj Ntsuj Plig Dawb Huv lub xub ntiag. Peb qhib qhov rooj ntawd los ntawm kev ua kom tiav txoj kev kho. Txoj kev kho uas qhib lub siab yog kub, tsoos tsho dawb, thiab tshuaj pleev qhov muag. Cov tshuaj pleev qhov muag yog qhov kev pom kev ntawm Vajtswv Txojlus uas tsuas ua tiav tau los ntawm Vaj Ntsuj Plig Dawb Huv xwb. Phau Vajlugkub yog lub teeb rau peb txhais ko taw, thiab qhov kaj uas ci rau txojkev yog qhov kaj ntawm Txoj Kev Quaj Hu Nruab Nrab Hmo Ntuj.

Thy word is a lamp unto my feet, and a light unto my path. Psalms 119:105.

Koj tej lus yog ib lub teeb rau kuv txhais taw, thiab yog ib qho kaj rau kuv txoj kev. Ntawv Nkauj 119:105.

When a Laodicean is counselled to anoint his eyes, he is to do so with the Word of God, which is a lamp, but as represented in the parable of the ten virgins, a lamp is useless without oil. The Laodicean’s have their Bibles, though generally not the King James Version, but they have not the oil of the Holy Spirit. The anointing of the Laodicean eyes is accomplished by a message that contains the presence of the Holy Spirit.

Thaum ib tug Laodicea raug ntuas kom pleev roj rau nws ob lub qhov muag, nws yuav tsum ua li ntawd nrog Vajtswv Txojlus, uas yog ib lub teeb, tiam sis raws li tau sawv cev hauv zaj lus piv txwv txog kaum tus nkauj xwb, ib lub teeb yeej tsis muaj nqis li yog tsis muaj roj. Cov Laodicea muaj lawv tej phau Vajlugkub, txawm hais tias feem ntau tsis yog King James Version, los lawv tsis muaj roj ntawm tus Vaj Ntsuj Plig Dawb Huv. Kev pleev roj rau Laodicea ob lub qhov muag yog ua tiav los ntawm ib txoj xov uas muaj tus Vaj Ntsuj Plig Dawb Huv lub xub ntiag nyob hauv.

The gold that a Laodicean is counselled to buy is not simply faith, but faith that works by love and purifies the soul. As with the eye salve, the gold has a counterfeit Laodicean profession. A Laodicean professes, as does all of Christendom, that they have “faith.” That type of faith is simply human belief, and a counterfeit of the faith represented as gold, for that faith purifies the soul. It is a faith that sanctifies, and those who possess a genuine sanctified faith are holy, for sanctified means to be made holy. Laodiceans have not that faith, for if they did, Christ would not be on the outside, seeking entrance.

Kub uas ib tug Laodicean raug qhuab ntuas kom yuav ntawd tsis yog kev ntseeg xwb, tiam sis yog kev ntseeg uas ua haujlwm los ntawm kev hlub thiab ntxuav tus ntsuj plig kom dawb huv. Ib yam li tshuaj pleev qhov muag, kub kuj muaj ib yam kev lees hais cuav raws li Laodicean. Ib tug Laodicean lees hais, ib yam li tag nrho lub Khetos kev ntseeg ua, tias lawv muaj “kev ntseeg.” Hom kev ntseeg ntawd tsuas yog tib neeg txoj kev ntseeg xwb, thiab yog ib qho cuav ntawm txoj kev ntseeg uas raug sawv cev ua kub, rau qhov txoj kev ntseeg ntawd ntxuav tus ntsuj plig kom dawb huv. Nws yog kev ntseeg uas dawb huv huvsi, thiab cov uas muaj txoj kev ntseeg dawb huv uas tseeb tiag yog neeg dawb huv, rau qhov dawb huv txhais tias raug ua kom dawb huv. Cov Laodicean tsis muaj txoj kev ntseeg ntawd, rau qhov yog lawv muaj, Khetos yuav tsis nyob sab nraud, nrhiav kev nkag los.

“There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising. We are not to lean upon the policy of worldly lawyers. We must be humble men of prayer, not acting like those who are blinded by Satan’s agencies.

“Tsis muaj ib txoj kev nruab nrab mus rau lub Vaj Kaj Siab uas raug rov tsim dua. Txoj xov uas raug muab rau tibneeg rau cov hnub kawg no tsis yog kom mus sib tov nrog kev txawj xav uas neeg tsim los. Peb tsis txhob vam khom tej tswv yim kev cai ntawm cov kws lij choj ntiajteb. Peb yuav tsum yog cov neeg txo hwjchim uas mob siab thov Vajtswv, tsis txhob coj yam li cov uas raug Xatas tej cuab yeej ua rau dig muag.

“Many have a faith, but not a faith that works by love and purifies the soul. Saving faith is not simply a mere belief of the truth. ‘The devils also believe, and tremble.’ The inspiration of the Spirit of God gives to men a faith that is an impelling power that molds character, and leads men higher than mere formal actions. The words, the actions, and the spirit are to bear testimony to the fact that we are followers of Christ.

“Muaj coob leej muaj ib txoj kev ntseeg, tiamsis tsis yog txoj kev ntseeg uas ua haujlwm los ntawm txoj kev hlub thiab ua kom tus ntsuj plig dawb huv. Txoj kev ntseeg uas cawm tau tsis yog tsuas yog ib qho kev lees tias qhov tseeb xwb. ‘Cov dab kuj ntseeg thiab tshee hnyo.’ Kev tshoov siab ntawm Vajtswv tus Ntsuj Plig pub rau tibneeg ib txoj kev ntseeg uas yog ib lub hwj chim txhawb thiab thawb kom mus, uas puab tus cwj pwm, thiab coj tibneeg nce siab dua li tej kev ua raws kab ke xwb. Cov lus, tej kev ua, thiab tus ntsuj plig yuav tsum ua timkhawv qhia txog qhov tseeb tias peb yog Khetos cov thwjtim.

“The greatest light and blessing that God has bestowed is not a security against transgression and apostasy in these last days. Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom. Their light will then become darkness, their God-entrusted capabilities a snare, their character an offense to God. God will not be mocked. A departure from Him has been and always will be followed by its sure results. The commission of acts that displease God will, unless decidedly repented of and forsaken, instead of seeking to justify them, lead the evildoer on step by step in deception till many sins are committed with impunity. All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.

“Qhov pom kev thiab txoj koob hmoov loj tshaj plaws uas Vajtswv tau pub los tsis yog ib qho kev ruaj ntseg tiv thaiv kev ua txhaum thiab kev thim txoj kev ntseeg nyob rau hauv tej hnub kawg no. Cov uas Vajtswv tau tsa kom nyob hauv tej hauj lwm siab uas muaj kev ntseeg siab rau, tej zaum yuav tig ntawm qhov kaj uas los saum ntuj los mus rau tib neeg txoj kev txawj ntse. Ces lawv qhov kaj yuav dhau los ua qhov tsaus ntuj, lawv tej peev xwm uas Vajtswv tau tso siab pub rau yuav dhau los ua ib lub cuab, lawv tus cwj pwm yuav dhau los ua ib qho uas ua rau Vajtswv chim. Vajtswv yuav tsis raug thuam dag. Kev ncaim ntawm Nws tau ua, thiab yeej ib txwm yuav raug raws los ntawm nws cov txiaj ntsig uas ruaj khov. Kev ua tej yam uas tsis haum Vajtswv siab, yog tsis muaj kev hloov siab lees txim tiag tiag thiab tso tseg mus, tsis yog nrhiav kev txiav txim ncaj rau tej ntawd, yuav coj tus ua phem mus ib qib zuj zus rau hauv kev dag ntxias mus txog thaum muaj ntau yam kev txhaum raug ua yam tsis raug txim. Txhua tus uas xav muaj tus cwj pwm uas yuav ua rau lawv ua neeg koom tes nrog Vajtswv thiab tau txais Vajtswv txoj kev qhuas, yuav tsum cais lawv tus kheej tawm ntawm Vajtswv cov yeeb ncuab, thiab khaws rawv qhov tseeb uas Khetos tau muab rau Yauhas kom muab rau lub ntiaj teb.” Manuscript Releases, volume 18, 30–36.

The “white raiment” is the righteousness of Christ.

“Cov tsoos tsho dawb” yog txoj kev ncaj ncees ntawm Khetos.

Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:7–9.

Cia peb zoo siab thiab xyiv fab, thiab cia peb qhuas nws lub meej mom: rau qhov kev tshoob kos ntawm tus Menyuam Yaj twb los txog lawm, thiab nws tus pojniam twb npaj nws tus kheej txhij lawm. Thiab pub rau nws hnav ntaub mos zoo, huv si thiab dawb paug: rau qhov ntaub mos zoo ntawd yog cov neeg dawb huv txoj kev ncaj ncees. Thiab nws hais rau kuv tias, Sau cia, Cov tau raug hu los rau lub rooj mov tshoob kos ntawm tus Menyuam Yaj muaj koob hmoov. Thiab nws hais rau kuv tias, Cov no yog Vajtswv tej lus tseeb. Tshwm Sim 19:7–9.

The wife made herself ready by applying the threefold remedy offered to Laodicea, and in so doing, transformed herself into a Philadelphian bride. The verses are directly speaking to Adventism, which is represented in the parable of the ten virgins. The virgins are those waiting to go to the wedding they have been called to. The bride made herself ready, for it was granted in Zechariah chapter three, with Joshua and the angel. There her filthy Laodicean garment was removed and replaced with the white linen marriage garment. The remedy bears a second witness within the name of Ellen Gould White. Ellen means a bright and shining light, and represents the eye salve. Gould is the old English word for gold, and means gold. White represents righteousness, and the name was not given to her until 1846, when she married James. Her name then changed to White. The name change and marriage are both symbols of a covenant relationship. Before the marriage her name was Harmon, which means a soldier of peace, as she then was. Ellen White is the Laodicean message, and to reject her is to reject salvation!

Tus pojniam tau npaj nws tus kheej txhij lawm los ntawm kev siv peb txheej tshuaj kho uas tau muab rau Laodicea, thiab thaum ua li ntawd, nws tau hloov nws tus kheej mus ua ib tug nkauj nyab Philadelphian. Cov nqe Vajlugkub no tab tom hais ncaj qha rau Adventism, uas raug sawv cev hauv zaj lus piv txwv txog kaum tus ntxhais nkauj xwb. Cov ntxhais nkauj xwb yog cov uas tab tom tos yuav mus rau lub tshoob uas lawv tau raug hu mus. Tus nkauj nyab tau npaj nws tus kheej txhij lawm, rau qhov qhov no tau pub tseg rau hauv Xakhaliyas tshooj peb, nrog Yausua thiab tus timtswv. Nyob ntawd nws lub tsho qias neeg Laodicean raug muab tshem tawm thiab hloov los ntawm lub tshoob dawb ntaub linen. Txoj kev kho ntawd tseem muaj ib tug timkhawv thib ob nyob hauv lub npe Ellen Gould White. Ellen txhais tias ib lub teeb ci ntsa iab thiab kaj lug, thiab sawv cev rau cov tshuaj pleev qhov muag. Gould yog lo lus Askiv qub rau kub, thiab txhais tias kub. White sawv cev rau kev ncaj ncees, thiab lub npe ntawd tsis tau muab rau nws kom txog xyoo 1846, thaum nws tau sib yuav James. Ces nws lub npe thiaj hloov mus ua White. Kev hloov npe thiab kev sib yuav puav leej yog cov cim ntawm kev sib raug zoo raws li ib daim ntawv cog lus. Ua ntej txoj kev sib yuav ntawd nws lub npe yog Harmon, uas txhais tias ib tug tub rog ntawm kev thaj yeeb, ib yam li nws yog thaum ntawd. Ellen White yog txoj xov Laodicean, thiab tsis lees txais nws yog tsis lees txais txoj kev cawm seej!

We will continue to review the twelve Messianic prophecies in the book of Matthew in the next article.

Peb yuav txuas ntxiv tshuaj xyuas kaum ob zaj lus faj lem txog tus Mexiyas hauv phau Ntawv Mathais hauv zaj tshooj tom ntej.

“Revelation 3:14–18 quoted.

“Qhia Tshwm Sim 3:14–18 raug trích tawm.”

“Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.

“Au, yog ib qho lus piav qhia! Muaj coob npaum li cas nyob hauv qhov xwm txheej txaus ntshai no. Kuv thov ntuas txhua tus xibhwb kom kawm tshwj xeeb tshooj peb ntawm Phau Ntawv Qhia Tshwm kom rau siab, vim hauv ntawd tau muab kos duab qhia txog qhov xwm txheej ntawm tej yam uas muaj nyob rau hnub kawg. Cia li kawm txhua nqe hauv tshooj no kom zoo zoo, rau qhov los ntawm cov lus no Yexus tab tom hais lus rau nej.”

“If ever a people were represented by the Laodicean message, it is the people who have had great light, the revelation of the Scriptures, that Seventh-day Adventists have received.” Manuscript Releases, volume 18, 193.

“Yog ib txwm muaj ib haiv neeg twg raug sawv cev los ntawm zaj xov Laodicea, ces nws yog haiv neeg uas tau txais lub teeb loj, yog kev tshwm sim ntawm Vajluskub, uas cov Seventh-day Adventists tau txais.” Manuscript Releases, volume 18, 193.

“The true commandment-keeping people of God show to the world a character of unspotted integrity, testifying by their own course of action that the law of the Lord is perfect, converting the soul. Thus the Lord Jesus, the Son of God, through His obedience to the law of God, exalted and made that law honorable. God will surely condemn every member of every church claiming to be Seventh-day Adventist, who is not doing Him service, but through pride, selfishness, and worldliness, is showing that the truth of heavenly origin has not worked a reformation in his character.

“Cov neeg tseeb uas khaws tej lus txib ntawm Vajtswv qhia rau lub ntiajteb ib tug cwj pwm ncaj ncees tsis muaj qhov qias neeg, ua tim khawv los ntawm lawv tus kheej txoj kev ua tias tus Tswv txoj kevcai zoo tag nrho, hloov dua siab tshiab tus ntsuj plig. Yog li no tus Tswv Yexus, Vajtswv Leej Tub, los ntawm Nws txoj kev mloog lus rau Vajtswv txoj kevcai, tau tsa thiab ua rau txoj kevcai ntawd muaj meej mom. Vajtswv yuav rau txim tseeb rau txhua tus tswvcuab hauv txhua pawg ntseeg uas lees hais tias yog Seventh-day Adventist, tus uas tsis tabtom ua haujlwm pabcuam rau Nws, tiam sis los ntawm kev khav theeb, kev qia dub, thiab kev nyiam lub ntiajteb, tabtom qhia tias qhov tseeb uas yog los saum ntuj los tsis tau ua haujlwm hloov kho hauv nws tus cwj pwm.”

“Please read carefully Revelation 3:15–18. The voice of Jesus Christ is heard. ‘As many as I love, I rebuke and chasten: be zealous therefore [not half-hearted], and repent. Behold, I [your Saviour] stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me. To him that overcometh will I grant to sit with Me in My throne, even as I also overcome, and am set down with My Father in His throne’ [Revelation 3:19–21].

“Thov nyeem Tshwmsim 3:15–18 kom zoo zoo. Lub suab ntawm Yexus Khetos raug hnov. ‘Txhua tus uas Kuv hlub, Kuv cem thiab qhuab ntuas: yog li ntawd nej cia li kub siab lug [tsis txhob ua siab ib nrab], thiab hloov siab lees txim. Saib seb, Kuv [nej tus Cawmseej] sawv ntawm qhov rooj, thiab khob: yog leejtwg hnov Kuv lub suab, thiab qhib qhov rooj, Kuv yuav los rau hauv nws, thiab yuav nrog nws noj mov, thiab nws nrog Kuv. Tus uas kovyeej, Kuv yuav pub rau nws zaum nrog Kuv hauv Kuv lub zwm txwv, ib yam li Kuv kuj tau kovyeej, thiab tau zaum nrog Kuv Leej Txiv hauv Nws lub zwm txwv’ [Tshwmsim 3:19–21].”

“Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.

“Cov koom txoos puas yuav mloog lus rau txoj xov Laodicea? Lawv puas yuav hloov siab lees txim, los yog lawv puas yuav, txawm hais tias txoj xov tseeb uas dawb ceev thiab tseem ceeb tshaj plaws—txoj xov ntawm tus tim tswv thib peb—tab tom raug tshaj tawm rau ntiajteb no, los tseem ua txhaum ntxiv mus? Nov yog txoj xov kawg ntawm txoj kev hlub tshua, yog lus ceeb toom kawg rau ib lub ntiajteb uas poob rau kev txhaum lawm. Yog pawg ntseeg ntawm Vajtswv dhau los ua neeg sov luag, ces nws tsis sawv hauv Vajtswv qhov kev pom zoo ntxiv lawm ib yam li cov koom txoos uas raug piav tias twb poob lawm thiab dhau los ua chaw nyob ntawm dab, thiab yog chaw nkaum ntawm txhua tus ntsuj plig qias neeg, thiab yog tawb kaw txhua hom noog tsis huv thiab ntxub ntxaug. Cov uas twb muaj sijhawm hnov thiab txais qhov tseeb lawm thiab tau koom nrog pawg ntseeg Xya-hnub Adventist, hu lawv tus kheej tias yog Vajtswv haiv neeg uas ceev Nws tej lus txib, los tseem tsis muaj sia ntsuj plig thiab tsis muaj kev muab siab npuab Vajtswv ntau dua li cov koom txoos npe xwb, lawv yuav txais Vajtswv tej xwm txheej phem ib yam tiag li cov koom txoos uas tawm tsam Vajtswv txoj kevcai. Tsuas yog cov uas raug ua kom dawb huv los ntawm qhov tseeb xwb thiaj yuav tsim los ua tsev neeg muaj koob muaj npe nyob hauv tej vaj tsev saum ntuj uas Khetos twb mus npaj cia rau cov uas hlub Nws thiab ceev Nws tej lus txib.

“‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].

“‘Tus uas hais tias, Kuv paub Nws, tiamsis tsis ua raws li Nws tej lus txib, tus ntawd yog tus dag, thiab qhov tseeb tsis nyob hauv nws’ [1 John 2:4]. Qhov no suav nrog txhua tus uas lees hais tias lawv muaj kev paub txog Vajtswv, thiab ua raws li Nws tej lus txib, tiamsis tsis qhia qhov ntawd tawm los ntawm tej haujlwm zoo. Lawv yuav tau txais raws li lawv tej haujlwm. ‘Tus twg uas nyob ruaj hauv Nws tsis ua txhaum: tus twg uas ua txhaum tsis tau pom Nws, thiab tsis tau paub Nws’ [1 John 3:6]. Qhov no raug hais rau txhua tus mej zeej hauv pawg ntseeg, suav nrog cov mej zeej ntawm cov pawg ntseeg Xya-Hnub Adven-tis. ‘Nej cov me nyuam, txhob cia leejtwg dag nej: tus uas ua kev ncaj ncees yog ncaj ncees, ib yam li Nws yog tus ncaj ncees. Tus uas ua txhaum yog los ntawm dab ntxwg nyoog; vim dab ntxwg nyoog tau ua txhaum txij thaum chiv keeb los. Rau qhov no Leej Tub ntawm Vajtswv thiaj raug tshwm sim los, kom Nws rhuav tshem tej haujlwm ntawm dab ntxwg nyoog. Tus twg uas yug los ntawm Vajtswv tsis ua txhaum; vim Nws noob nyob ruaj hauv nws: thiab nws tsis muaj peev xwm ua txhaum, vim nws yug los ntawm Vajtswv. Hauv qhov no cov me nyuam ntawm Vajtswv thiab cov me nyuam ntawm dab ntxwg nyoog raug nthuav tawm kom pom tseeb: tus twg uas tsis ua kev ncaj ncees tsis yog los ntawm Vajtswv, thiab tus uas tsis hlub nws tus kwv tij los kuj tsis yog li ntawd’ [1 John 3:7–10].”

“All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].

“Txhua tus uas lees tias yog cov Adventist uas ceev Hnub Xanpataus, los tseem pheej nyob hauv txoj kev txhaum, lawv yog cov dag hauv Vajtswv lub xub ntiag. Lawv txoj kev ua txhaum tab tom tawm tsam Vajtswv tes haujlwm. Lawv tab tom coj lwm tus mus rau hauv kev txhaum. Lo lus los ntawm Vajtswv tuaj rau txhua tus tswvcuab hauv peb tej pawg ntseeg, ‘Nej cia li ua kom nej txojkev ncaj rau nej ko taw, tsam tus uas ceg tawv txhob yuam kev mus, tiamsis cia kom nws zoo rov qab. Nej cia li nrhiav kev thaj yeeb nrog txhua tus neeg, thiab kev dawb huv, yam tsis muaj li ntawd tsis muaj leejtwg yuav pom tus Tswv li; nej cia li saib xyuas kom txhob muaj leejtwg poob ntawm Vajtswv txojkev tshav ntuj; tsam muaj ib cag iab txhawv tuaj ua rau nej ntxhov siab, thiab vim li ntawd coob leej raug qias; tsam muaj ib tug twg ua nkauj ua nraug, lossis yog neeg tsis hwm tej yam dawb huv, zoo li Exau, uas vim ib pluag mov muag nws txoj cai tub hlob. Rau qhov nej paub tias tom qab ntawd, thaum nws xav txais txoj koob hmoov ntawd ua qub txeeg qub teg, nws raug muab tsis lees; rau qhov nws nrhiav tsis tau chaw rau kev hloov siab lees txim, txawm nws nrhiav nws ntawd nrog kua muag los’ [Henplais 12:13–17].”

“This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 175–177.

“Qhov no siv tau rau coob leej uas hais tias lawv ntseeg qhov tseeb. Tsis yog lawv tso tseg lawv tej kev ntshaw phem, lawv tseem pheej nkag mus ntxiv rau txoj kev kawm uas yuam kev hauv qab Xatas txoj kev txawj hais dag ntxias. Kev txhaum tsis raug pom tias yog kev txhaum. Lawv tej siab ntsws twb raug ua qias lawm, lawv lub siab twb raug ua phem lawm, txawm lawv tej kev xav los kuj phem tsis tu ncua. Xatas siv lawv ua kab ntxias kom ntxias tau tej ntsuj plig mus rau tej kev coj qias tsis huv uas ua kom tag nrho tus kheej qias paug. ‘Tus uas tsis kam lees Mauxes txoj cai [uas yog Vajtswv txoj cai] twb tuag yam tsis muaj kev khuv leej raws li ob los yog peb tug tim khawv: nej xav saib, nws yuav raug txiav txim tsim txom hnyav tshaj npaum li cas, yog tus uas tau tsuj tus Tub ntawm Vajtswv rau hauv qab taw, thiab tau suav cov ntshav ntawm txoj kev khi lus, uas nws raug dawb huv los ntawm, tias yog yam tsis huv, thiab tau thuam tus Ntsuj Plig ntawm txoj kev tshav ntuj? Rau qhov peb paub Tus uas tau hais tias, Kev pauj yog kuv tug, kuv yuav pauj, tus Tswv hais li. Thiab dua thiab, Tus Tswv yuav txiav txim rau Nws haiv neeg. Yog ib yam txaus ntshai heev uas poob rau hauv Vajtswv uas muaj sia txoj kev txhais tes’ [Henplais 10:28–31].” Manuscript Releases, volume 19, 175–177.