The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-One

The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

Peb txoj kev ua tiav Mexiyas peb qhov kawg uas nyob hauv Phau Ntawv Mathais qhia peb yam ntsiab ntawm txoj kevcim Sunday txoj waymark; yog kev tawg khiav ntawm Vajtswv haiv neeg thaum txoj cai Sunday los txog, raws li tau ua piv txwv los ntawm kev tawg khiav ntawm pab yaj me rau hnub Kaum Hli 22, 1844 thiab kev tawg khiav ntawm cov thwjtim ntawm tus ntoo khaub lig. Ob qho kev tawg khiav ntawd sib haum nrog txoj cai Sunday. Hauv kev txuas nrog Kalilais, uas yog ib lub cim ntawm ib qho kev tig mus tshiab hauv yaj saub txoj lus, cov neeg uas tau nyob hauv txoj kev tsaus ntuj mus txog rau txoj cai Sunday yuav raug hu tawm hauv txoj kev tsaus ntuj. Cov neeg ntawd yog Vajtswv pab yaj lwm pab, cov neeg ua hauj lwm teev kaum ib, uas raug tsa kom paub txog qhov teeb meem ntawm kev sib cav txog Hnub Xanpataus thaum lawv raug hu tawm hauv Npanpiloo. Lawv txoj kev hu tawm hauv Npanpiloo yog theem ob ntawm txoj kev txiav txim, uas pib ntawm Vajtswv tsev, thiab tom qab ntawd thaum txoj cai Sunday los txog, nws ntsib cov uas nyob sab nraud Yeluxalees.

The Tenth Messianic Waymark is The Sunday law Scattering

Txoj Kevcim Qhia Txog Mexiyas Thib Kaum yog Kev Txoj Cai Hnub Sunday Uas Ua Rau Muaj Kev Tawg Khiav```

But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

Tiamsis txhua yam no tau muaj tiav, kom tej vaj lug kub ntawm cov yaj saub thiaj li yuav muaj tiav. Ces tag nrho cov thwjtim tso nws tseg, thiab khiav mus. Mathais 26:56.

Prediction

Kev Qhia Yav Tom Ntej

Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

Tsum, Au ntaj, tawm tsam kuv tus tswv yug yaj, thiab tawm tsam tus txiv neej uas yog kuv tus khub, tus Tswv uas kav txhua pab tub rog hais li no: ntaus tus tswv yug yaj, ces cov yaj yuav tawg khiav mus: thiab kuv yuav tig kuv txhais tes rau cov me nyuam yaus. Xakaliyas 13:7.

“We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

“Peb yuav raug tawg mus dav kawg ua ntej ntev no, thiab yam uas peb ua yuav tsum tau ua kom sai.” Fundamentals of Christian Education, 535.

“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

“Lub sij hawm tab tom los txog thaum peb yuav raug cais tawm thiab tawg khiav mus nyob nyias qhov, thiab txhua tus ntawm peb yuav tsum sawv ntsug yam tsis muaj txoj cai tshwj xeeb ntawm kev sib koom nrog cov uas muaj tib txoj kev ntseeg muaj nqes ib yam; thiab nej yuav sawv taus tau li cas yog tias Vajtswv tsis nyob ntawm nej ib sab, thiab nej paub tias nws tab tom coj thiab qhia nej txoj kev?” Review and Herald, March 25, 1890.

The Eleventh Messianic Waymark is the Calling of the Gentiles

Tus Ciam Qhia Txog Mexiyas thib Kaum Ib yog Kev Hu Cov Lwm Haiv Neeg Gentiles

That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

Kom ua kom tiav raws li tej uas Esayas tus cev Vajtswv lus tau hais tseg, hais tias, Thaj av Xabuloo, thiab thaj av Nifethali, ntawm txoj kev hiav txwv, sab tim ub ntawm Yaladees, Kalilais ntawm lwm haiv neeg; Cov neeg uas zaum hauv qhov tsaus ntuj tau pom txoj kev kaj loj; thiab rau cov uas zaum hauv cheeb tsam thiab tus duab ntxoov ntxoo ntawm txoj kev tuag, txoj kev kaj tau tawm tuaj. Mathais 4:14–16.

Prediction

Kev Xam Pom Yav Tom Ntej

Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

Txawm li cas los xij, txoj kev tsaus ntuj yuav tsis zoo li thaum nws raug kev txom nyem yav tas los, thaum xub thawj Nws tsuas ua rau thaj av Xenpuloos thiab thaj av Naxa-thalis raug kev txom nyem me me xwb; tiam sis tom qab ntawd Nws ua rau nws raug kev txom nyem hnyav dua ntawm txoj kev ze hiav txwv, sab tim ub Yaladee, hauv Kalilais ntawm lwm haiv neeg. Cov neeg uas taug kev hauv qhov tsaus ntuj tau pom ib lub teeb ci loj; cov uas nyob hauv lub tebchaws uas yog tus duab ntxoov ntxoo ntawm txoj kev tuag, lub teeb tau ci rau saum lawv lawm. Yaxayas 9:1, 2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

Thaum txog rau txoj cai Hnub Caiv, nag thaum kawg yuav raug nchuav tawm yam tsis muaj qhov ntsuas, thiab Lwm Haiv Neeg yuav pom txoj kev kaj loj. Kev tsim txom yuav ua rau cov neeg ncaj ncees tawg mus ua ntau qhov chaw thiab yuav nthuav dav txoj xov.

“‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

“‘Lawv yuav coj nej mus rau ntawm tej rooj sablaj, … muaj tseeb, lawv yuav coj nej mus sawv ntawm cov nom tswv thiab tej vajntxwv vim yog Kuv, ua timkhawv rau lawv thiab rau lwm haiv neeg.’ Mathai 10:17, 18, R. V. Kev tsim txom yuav ua rau qhov kaj nthuav dav mus. Cov tub qhe ntawm Khetos yuav raug coj mus rau ntawm cov neeg loj ntawm lub ntiajteb no, cov uas, yog tsis yog vim qhov no, tej zaum yuav tsis tau hnov txog txoj moo zoo li. Qhov tseeb twb raug nthuav qhia yuam kev rau cov neeg no lawm. Lawv tau mloog tej lus iab liam cuav hais txog txoj kev ntseeg ntawm Khetos cov thwjtim. Feem ntau, tib txoj kev uas lawv thiaj kawm tau txog nws tus cwj pwm tseeb yog los ntawm cov timkhawv ntawm cov neeg uas raug coj mus txiav txim vim lawv txoj kev ntseeg. Thaum raug tshuaj xyuas, cov no raug yuam kom teb, thiab lawv cov kws txiav txim raug yuam kom mloog cov lus timkhawv uas raug tshaj tawm. Vajtswv txoj kev hlub tshua yuav raug pub rau Nws cov tub qhe kom haum raws li lub sijhawm kub ntxhov ntawd. Yexus hais tias, ‘yuav raug muab rau nej rau tib lub sijhawm ntawd yam nej yuav hais. Rau qhov tsis yog nej uas hais, tiam sis yog nej Leej Txiv tus Ntsuj Plig uas hais nyob hauv nej.’ Thaum Vajtswv tus Ntsuj Plig ci ntsa iab rau hauv lub siab ntawm Nws cov tub qhe, qhov tseeb yuav raug nthuav tawm nrog nws lub hwjchim saum ntuj los thiab nws qhov muaj nqis heev. Cov uas tsis kam txais qhov tseeb yuav sawv los liam thiab tsim txom cov thwjtim. Tiamsis nyob hauv kev poob plig thiab kev txom nyem, txawm mus txog kev tuag los, tus Tswv cov me nyuam yuav tsum qhia tawm txoj kev siab mos siab muag ntawm lawv tus Qauv saum ntuj los. Yog li no thiaj yuav pom qhov sib txawv ntawm Xatas cov neeg siv tes thiab cov sawv cev ntawm Khetos. Tus Cawmseej yuav raug tsa siab rau ntawm cov thawjcoj thiab cov pejxeem.

“The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

Cov thwjtim tsis tau txais kev siab tawv thiab kev ruaj khov uas cov tim khawv tuag rau txoj kev ntseeg muaj txog thaum txoj kev tshav ntuj ntawd xav tau. Ces tus Cawmseej txoj lus cog tseg thiaj tau ua tiav. Thaum Petus thiab Yauhas ua tim khawv rau ntawm pawg sab laj Xanhendrin xub ntiag, tibneeg “xav tsis thoob; thiab lawv paub tseeb tias nkawd tau nrog Yexus nyob.” Tubtxib Tes Haujlwm 4:13. Hais txog Xatefanaus, Vajlugkub sau tias “txhua tus uas zaum hauv pawg sab laj, ntsia ntsoov rau nws, pom nws lub ntsej muag zoo li yog tus timtswv saum ntuj lub ntsej muag.” Tibneeg “tsis muaj peevxwm tiv taus txoj kev txawj ntse thiab tus Ntsujplig uas nws hais raws li.” Tubtxib Tes Haujlwm 6:15, 10. Thiab Povlauj, thaum sau txog nws tus kheej txoj kev raug sim rau hauv lub tsev hais plaub ntawm cov Xixaj, hais tias, “Thaum kuv thawj zaug teb kuv rooj plaub, tsis muaj leejtwg sawv kuv ib sab li, tiamsis sawvdaws tso kuv tseg lawm.... Los tus Tswv sawv ntawm kuv ib sab, thiab txhawb kuv kom muaj zog; xwv kom los ntawm kuv txoj xov ntawd yuav raug tshaj tawm kom puv npo, thiab kom txhua haiv neeg txawv tebchaws tau hnov: thiab kuv twb raug cawm dim tawm hauv tus tsov ntxhuav lub qhov ncauj.” 2 Timautes 4:16, 17, R. V.

“The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

“Cov tub qhe ntawm Khetos tsis txhob npaj ib zaj lus uas twb teem cia lawm los hais thaum raug coj mus txiav txim. Lawv txoj kev npaj yuav tsum ua txhua hnub los ntawm kev khaws cia rau hauv siab tej lus tseeb muaj nqis ntawm Vajtswv Txojlus, thiab los ntawm kev thov Vajtswv txhawb kom lawv txoj kev ntseeg muaj zog. Thaum lawv raug coj mus rau hauv kev txiav txim, Vaj Ntsuj Plig Dawb Huv yuav ua kom lawv nco txog tej lus tseeb ntawd uas yuav tsum muaj tiag rau lub sijhawm ntawd.” The Desire of Ages, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Kev txiav txim pib ntawm Vajtswv lub tsev rau 9/11 thiab xaus rau txoj cai Sunday, thaum ntawd kev txiav txim mam txav mus rau Vajtswv lwm pab yaj uas nyob sab nraum Vajtswv lub tsev.

The Twelfth Messianic Waymark is Judgment to the Gentiles

Tus Cim Qhia Txog Mexiyas Zaum Kaum Ob yog Kev Txiav Txim rau Lwm Haiv Neeg

That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

Kom thiaj li yuav ua tiav raws li tej lus uas Esaias uas yog tus yaj saub tau hais tseg, hais tias, Saib maj, kuv tus tub qhe uas kuv tau xaiv; tus uas kuv hlub, tus uas kuv tus ntsuj plig txaus siab heev rau: Kuv yuav tso kuv tus Ntsuj Plig los nyob saum nws, thiab nws yuav coj txoj kev txiav txim mus tshaj tawm rau lwm haiv neeg. Nws yuav tsis sib cav, thiab tsis qw nrov; tsis muaj leejtwg yuav hnov nws lub suab hauv tej kev. Ib tug pas nrig uas twb doog lawm nws yuav tsis muab lov, thiab ib txoj hlua teeb uas tseem ncho pa luam yeeb nws yuav tsis muab tua, mus txog thaum nws coj txoj kev txiav txim mus rau txoj kev yeej. Thiab lwm haiv neeg yuav cia siab rau nws lub npe. Mathais 12:17–21.

Prediction

Kev Yaj Saub Tshaj Tawm

Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

Saib seb kuv tus tub qhe, tus uas kuv txhawb nqa; kuv tus uas raug xaiv, tus uas kuv tus ntsuj plig zoo siab rau; kuv tau muab kuv tus Ntsuj Plig tso rau saum nws lawm: nws yuav coj kev txiav txim los rau cov Lwm Haiv Neeg. Nws yuav tsis quaj, tsis tsa suab, thiab tsis ua kom hnov nws lub suab hauv txojkev. Tus pas nrig uas twb doog lawm nws yuav tsis lov, thiab tus nplaim teeb uas tseem tsw paug nws yuav tsis tua kom tuag: nws yuav coj kev txiav txim los txog qhov tseeb. Nws yuav tsis qaug zog thiab tsis poob siab, mus txog thaum nws tsa kev txiav txim rau hauv ntiajteb: thiab cov kob yuav tos ntsoov nws txoj kevcai. Yaxayas 42:1–4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Qhov kev kaw ntawm txojkev txiav txim rau Vajtswv tsev neeg tau pib thaum Lub Xya hli ntuj xyoo 2023, thaum muaj ib lub suab raug hnov nyob hauv tej kev uas Mauxes thiab Eliyas pw tuag rau hauv ib lub hav ntawm tej pob txha qhuav tuag. Thaum lub suab ntawd raug hnov, txojkev txiav txim tau pib kaw rau Vajtswv tsev neeg, thiab txav mus rau txojkev txiav txim rau Lwm Haiv Neeg. Muaj kaum ob txojkev ua tiav raws li Mexiyas hauv phau ntawv Mathai uas qhia txog tej chaw cim tseem ceeb hauv txojkev txav hloov tshiab ntawm ib puas plaub caug plaub txhiab leej. Kaum ob qhov chaw cim ntawd raug ua piv txwv los ntawm Mexiyas. 1989; 1996; 9/11, 2001; Lub Xya hli ntuj 18, 2020; Lub Xya hli ntuj 2023; 2024; Lub Suab Quaj Thaum Ib Tag Hmo, kev cais cov pov thawj tawm thiab txojcai Hnub Caiv yog txhua yam raug qhia meej, nrog rau 9/11 muaj ib tug timkhawv sab hauv thiab sab nraud, thiab txojcai Hnub Caiv muaj ib tug timkhawv sab hauv ntawm kev tawg khiav ri niab, ces tom qab ntawd muaj ob tug timkhawv ntawm lub sijhawm txiav txim rau cov neeg ua haujlwm thaum teev kaum ib. Cuaj qhov chaw cim ntawm txojkev txav hloov tshiab ntawm ib puas plaub caug plaub txhiab leej raug qhia ncaj qha hauv phau ntawv Mathai.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

Mathais yog tus alpha ntawm Phau Tshiab thiab Kev Qhia Tshwm yog tus omega. Mathais yog ib qho txuj ci loj tshaj plaws hauv kev yaj saub uas nws qhov tseem ceeb raug kaw cia kom txog rau tiam kawg. Nws muaj kaum ob tshooj omega, uas sib haum rau tus alpha ntawm Chiv Keeb tshooj kaum ib mus txog nees nkaum ob. Ua tus alpha rau Kev Qhia Tshwm, nws sib txig nrog txoj kev sib raug zoo uas raug tshoov siab ntawm Daniyees thiab Kev Qhia Tshwm. Yam uas raug qhib tawm hauv phau Daniyees thiab Kev Qhia Tshwm hais txog lawv txoj kev sib raug zoo hauv kev yaj saub, yuav muaj tseeb ib yam nkaus rau txoj kev sib raug zoo ntawm Mathais thiab Kev Qhia Tshwm. Yam uas twb raug qhia rau peb raws cov kab ntawd yuav sib npaug rau hais tias:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

Nyob hauv phau Ntawv Mathais, tib txoj kab lus faj lem ntawd raug khaws los txuas ntxiv ib yam li nyob hauv phau Ntawv Qhia Tshwm.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Phau Ntawv Qhia Tshwm yog ib phau ntawv uas raug muab kaw cia, tab sis kuj yog ib phau ntawv uas raug qhib tawm thiab. Nws sau tseg txog tej xwm txheej uas xav tsis thoob uas yuav tshwm sim nyob rau hnub kawg ntawm keeb kwm ntiajteb no. Tej lus qhuab qhia hauv phau ntawv no yog meej tseeb, tsis yog yam txuj ci tob uas tsaus ntuj nti thiab tsis nkag siab. Nyob hauv ntawd tib txoj kab lus cev Vajtswv lus yav tom ntej raug muab rov hais dua ib yam li nyob hauv Daniel. Muaj qee yam lus cev Vajtswv lus yav tom ntej uas Vajtswv tau rov hais dua, yog li ntawd thiaj qhia tias yuav tsum muab qhov tseem ceeb rau lawv. Tus Tswv tsis rov hais tej yam uas tsis muaj qhov tseem ceeb loj.” Manuscript Releases, volume 9, 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Phau ntawv Mathais txais tib “txoj kab lus faj lem” ib yam li Phau Ntawv Qhia Tshwm thiab Daniyee, thiab nws raug coj mus txog qhov zoo tag nrho hauv Phau Ntawv Qhia Tshwm, rau qhov lo lus “complement” txhais hais tias kev zoo tag nrho.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Hauv hauv Phau Tshwmsim, txhua phau ntawv hauv Phau Vajlugkub tuaj sib ntsib thiab xaus rau. Ntawm no yog qhov ua kom tiav ntxiv ntawm phau ntawv Daniel. Ib phau yog lus faj lem; lwm phau yog kev tshwm qhia. Phau ntawv uas raug kaw ruaj ntawd tsis yog Phau Tshwmsim, tiamsis yog feem ntawd ntawm Daniel tej lus faj lem uas hais txog hnub kawg. Tus timtswv tau txib hais tias, ‘Tiamsis koj, auj Daniel, cia li kaw tej lus no tseg, thiab muab phau ntawv ntawd kaw ruaj, mus txog rau lub sijhawm kawg.’ Daniel 12:4.” Tes Haujlwm ntawm Cov Thwj Tim, 585.

Matthew, Daniel and Revelation are the same book.

Mathais, Daniyees, thiab Tshwm Sim yog tib phau ntawv.

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Phau ntawv Daniyee thiab Phau Tshwmsim yog ib tug. Ib tug yog lus faj lem, tus tod yog kev tshwm sim; ib tug yog phau ntawv raug muab kaw, tus tod yog phau ntawv raug qhib. Yauhas hnov tej yam tsis meej uas xob quaj tau hais tawm, tab sis nws raug txib kom txhob sau tej ntawd.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

Nws zoo li yog ib yam tseem ceeb uas yuav siv sij hawm los muab phau Ntawv Mathais tso rau hauv nws lub ntsiab lus thiab keeb kwm kom thiaj li hais kom meej txog qhov tseem ceeb cev Vajtswv lus ntawm Petus nyob hauv Caesarea Philippi ua ntej kuv tig txoj kev kawm rov qab mus rau phau Ntawv Ya‑ees. Kuv yuav sim sau luv kuv tej kev soj ntsuam txog phau Ntawv Mathais kom thiaj li qhia tau qhov tseem ceeb cev Vajtswv lus loj kawg nkaus ntawm Petus nyob hauv Caesarea Philippi, uas yog Panium hauv Daniyee kaum ib nqe kaum peb txog kaum tsib.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

Phau Ntawv Mathaios raug txhim tsa raws li peb txoj kab lus faj lem uas sib txawv. Kab thawj yog kaum tshooj thawj; kab ob yog kaum ob tshooj tom ntej uas raug raws los ntawm kab peb uas muaj rau tshooj. Kaum tshooj thawj sawv cev rau tus timtswv saum ntuj thawj hauv Tshwm Sim kaum plaub, kaum ob tshooj tom ntej sawv cev rau tus timtswv saum ntuj ob hauv Tshwm Sim kaum plaub, thiab rau tshooj kawg sawv cev rau tus timtswv saum ntuj peb hauv Tshwm Sim kaum plaub. Kuv tseem tsis tau qhia pov thawj qhov kev pom no kom meej tseeb, tiam sis nws yooj yim ua tau. Ua ntej peb yuav ua li ntawd, kuv xav txuas ntxiv kos qee cov kab dav dua rau saum daim duab uas yog phau Ntawv Mathaios.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

Kab thib ob ntawm tshooj kaum ib mus txog nees nkaum ob raug sawv cev los ntawm tus timtswv thib ob, thiab tus timtswv thib ob yeej ib txwm qhia txog kev ua ob npaug, rau qhov Npanpiloo twb poob lawm, twb poob lawm. Tshooj kaum ib mus txog nees nkaum ob ntawm Chivkeeb nthuav tawm lo lus cog tseg, thiab tom qab ntawd yog Vajtswv txoj kev khi lus peb theem nrog ib haiv neeg uas raug xaiv los ntawm yawg koob Aplahas. Nqe uas nyob nruab nrab kiag ntawm kaum ob tshooj ntawd qhia tias “kev txiav kevcai” yog lub cim ntawm txoj kev khi lus, thiab nws raug tsa tseg nyob rau theem ob ntawm peb theem. Nqe uas nyob nruab nrab kiag ntawm Mathais txoj kab kev khi lus uas sib txuam yog thaum Xi‑moos Npas‑yoona lub npe raug hloov mus ua Petus.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

Thiab kuv kuj hais rau koj thiab tias, koj yog Petus, thiab saum lub pob zeb no kuv yuav txhim tsa kuv pawg ntseeg; thiab tej rooj vag ntawm ntuj txiag teb tsaus yuav kov tsis yeej nws. Mathais 16:18.

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Petus lub npe sawv cev rau ib puas plaub caug plaub txhiab leej, thiab nws sawv cev rau pawg uas tsa lawv txoj kev ntseeg rau saum qhov uas tau hnov Khetos txoj xov. Tsis yog tsuas yog txoj xov hais txog Yexus xwb, tiam sis yog txoj xov uas Yexus tau qhia meej tias yog tus Tswv tus kheej muab rau Petus.

He saith unto them, But whom say ye that I am?

Nws hais rau lawv tias, Tiamsis nej hais tias kuv yog leejtwg?

And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,

Ximoos Petus teb tias, Koj yog tus Khetos, yog Vajtswv tus Tub, tus Vajtswv uas muaj txoj sia nyob. Thiab Yexus teb hais rau nws tias,

Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

Koj tau koob hmoov lawm, Ximoos Paj-Yaunas: vim tsis yog cev nqaij daim tawv thiab ntshav uas tau qhia qhov no rau koj, tiam sis yog kuv Leej Txiv uas nyob saum ntuj. Mathais 16:15–17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

Petus txoj kev ntseeg yog tsa saum qhov uas Yexus los ua tus Khetos—tus Mexiyas. Petus lub npe raug hloov, ib yam li Anplahas lub npe tau raug hloov los cim txog ib txoj kev sib raug zoo hauv txoj kev cog lus, thiab nws lub npe sib npaug rau 144,000; thiab nyob hauv nqe ntawd kiag, qhov kev sib cav loj raug qhia tawm tias yog ib Lub Pob Zeb uas yog lub hauv paus ntawm ib pawg ntseeg, pawg uas yuav kov yeej tej pawg ntseeg ntawm dab teb. Ib puas plaub caug plaub txhiab leej yog qhov kev tshwm sim kawg ntawm ib haiv neeg uas raug xaiv nyob hauv txoj kev cog lus, thiab Petus sawv cev rau pab ntawd.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

Petus kuj tib lub sijhawm sawv cev rau thawj pawg ntseeg Khixatia thiab, uas yog pawg ntseeg ntawm cov thwjtim, rau qhov ntawd yog keeb kwm uas Khetos tau tsa lub hauv paus ntawm Nws pawg ntseeg. Khetos yog lub hauv paus, thiab Nws kuj yog lub pob zeb kawg saum toj, hos Petus yog ib lub cim ntawm thawj tug nkauj nyab Khixatia thiab tug nkauj nyab Khixatia kawg. Vim li ntawd, Petus yog ib lub cim ntawm alpha thiab omega tib si nyob hauv ib nqe.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

Nqe ntawd ib nqe xwb yog nqe nruab nrab ntawm kaum ob tshooj uas sawv cev rau tus tim tswv thib ob txoj xov, thiab Petus “ua ob npaug” raws li thawj tus nkauj nyab thiab tus nkauj nyab kawg. Tus nkauj nyab kawg yuav nyob hauv kev ua rog nrog Xatas lub tsev sablaj, thiab tus nkauj nyab kawg yuav raug tsim los ntawm ob pab neeg. Ib pab, yog ib puas plaub caug plaub txhiab; lwm pab yog pawg neeg coob kawg nkaus. Pawg neeg coob kawg nkaus raug sawv cev los ntawm Xamawna, hos ib puas plaub caug plaub txhiab raug sawv cev los ntawm Filadefia.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Ib puas plaub caug plaub txhiab leej yog cov Philadelphia, thiab Petus txoj kev hloov npe nyob hauv nqe kaum yim sawv cev rau kev muab lub cim ntaus rau ib puas plaub caug plaub txhiab leej ntawd. Nws yog lub cim ntawm cov uas raug ntaus cim, thiab hauv nqe ntawd, uas yog nqe nyob nruab nrab kiag ntawm kaum ob tshooj ntawm txoj kev cog lus, nws sib haum nrog nqe nyob nruab nrab kiag hauv kaum ob tshooj ntawm Chivkeeb, qhov uas kev ua kevcai txiav yog raug qhia tias yog lub cim. Tshwmsim tshooj kaum ib txog nees nkaum ob muab kab thib peb rau kaum ob tshooj ntawm zaj lus tim khawv txog txoj kev cog lus, thiab nqe nyob nruab nrab ntawm kaum ob tshooj ntawd qhia txog txoj kev sib yuav ntawm tus niam ntiav hauv Tshwmsim tshooj kaum xya nrog cov vaj ntxwv hauv ntiajteb.

And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

Thiab tus tsiaj qus uas twb muaj lawm, thiab nim no tsis muaj lawm, yeej yog tus thib yim, thiab yog los ntawm xya tus ntawd los, thiab nws mus rau txoj kev piam sij. Tshwm Sim 17:11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Nqe lus no yog hais txog kev txheeb xyuas qhov kev poob kawg ntawm Npanpiloo loj, thiab thawj zaug uas Npasel poob yog nyob hauv thawj tshooj ntawm Chivkeeb txoj kab lus khi lus kaum ob tshooj. Petus sawv cev rau ib puas plaub caug plaub txhiab leej nyob hauv nqe nruab nrab, uas sib haum nrog nqe nruab nrab ntawm Chivkeeb. Nyob hauv nqe nruab nrab ntawm Tshwmsim, kev poob ntawm Npanpiloo loj coj los xaus zaj keeb kwm ntawm Nimloos tus neeg tua tsiaj loj ntawm Npasel.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Cov nqe lus nruab nrab ntawm txhua kab yaj saub peb kab no qhia meej txog daim foob ntawm Vajtswv lossis lub cim ntawm tsiaj qus. Kev cog lus ntawm kev tuag uas yog Npanpiloo txij thaum chiv keeb hauv Chivkeeb mus txog rau nws qhov kawg hauv Tshwmsim. Ua li no, nws tso ib qho pib thiab ib qho xaus rau saum peb kab no tib si, thaum coj lawv los sib sau ua ke, kab saum kab. Qhov chaw uas Petus raug siv ua ib lub cim qhia txog qhov kev sib cav loj nruab nrab ntawm Lub Pob Zeb thiab cov rooj vag ntawm Dab Teb yog zaj lus ntawm tus tim tswv thib ob, vim zaj lus ntawm tus tim tswv thib ob yog Npanpiloo poob lawm (Nimrod), poob lawm (tus niam ntiav ntawm Loos). Kab thib ob hauv Mathais peb kab yog zaj lus ntawm tus tim tswv thib ob, rau qhov nws qhia txog ob zaug uas Npanpiloo poob. Nws nthuav tawm ib txoj kev sib yuav cuav kiag ntawm qhov chaw uas txoj kev sib yuav tseeb raug ua tiav tiag, ntawm txoj cai Hnub Caiv. Nws sawv cev rau tus lej “8” ua ib qho cuav hloov ntawm Vajtswv haiv neeg uas yog yim leeg tseeb. Papacy kuj raug piav qhia tias yog xyaum ua cuav hloov Vajtswv, vim nws twb yog lawm, tseem yog tam sim no, thiab yuav nce los. Nws nce los rau qhov chaw uas tus chij nce los—ntawm txoj cai Hnub Caiv.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

Hauv Mathais muaj kaum ob qhov kev ua tiav ntawm tus Mexiyas, thiab hauv Phau Qub muaj kwv yees li peb puas txog tsib puas lo lus faj lem hais txog tus Mexiyas. Mathais muaj kaum ob qhov kev ua tiav uas raug qhia meej ncaj qha, ntau dua deb tshaj li ib phau ntawv moo zoo twg ntawm peb phau ntxiv. Kaum ob qhov kev ua tiav ntawd sib haum nrog cuaj lub cim-kev taw qhia uas sib txawv hauv txoj kev txav hloov tshiab ntawm ib puas plaub caug plaub txhiab leej. Cuaj yog lub cim txog kev ua kom tiav, rau qhov tsis muaj ib tug lej dhau “cuaj” lawm; vim txhua qhov nyiaj tom qab “cuaj” siv tsuas yog cuaj tug lej ntawm ib mus txog cuaj, thiab xoom xwb. Cuaj yog kev puv npo. Hauv cuaj lub cim-kev taw qhia ntawd, ob lub muaj ntau tshaj ib qho ntawm Mathais cov kev ua tiav. 9/11 muaj ob qho, thiab txoj cai hnub Sunday muaj peb qho.

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

Lub sijhawm kawg xyoo 1989, kev teeb tsa txoj xov kom muaj daim qauv raug cai xyoo 1996, ces raws los ntawm 9/11, ces raws los ntawm txoj kev poob siab ntawm Lub Xya hli ntuj 18, 2020, ces raws los ntawm lub suab qw nyob hauv tebchaws moj sab qhua thaum Lub Xya hli ntuj xyoo 2023, uas coj mus rau txoj kev sawv rov los xyoo 2024, uas coj mus rau Kev Quaj Thaum Ib Tag Hmo, ces raws los ntawm kev cais cov pov thawj tawm, uas xaus tiav ntawm txoj cai Sunday. Cuaj lub cim ciam teb, ib lub muaj ob tug tim khawv thiab ib lub muaj peb tug tim khawv; 9/11 muaj ob tug thiab txoj cai Sunday muaj peb tug. Qhov no txhais hais tias nyob hauv txoj kab kev kho dua tshiab ntawm ib puas plaub caug plaub txhiab leej, ob tug tim khawv ntawm 9/11 mus txog peb tug tim khawv ntawm txoj cai Sunday—yog qhov cim tseg lub sijhawm muab foob ntawm ib puas plaub caug plaub txhiab leej. Kaum ob lub cim ciam teb sib haum nrog txhua txoj kev txav kho dua tshiab, thiab thaum ua li ntawd, lawv hais kom meej thiab qhia txog lub sijhawm muab foob ntawm ib puas plaub caug plaub txhiab leej txij 9/11 mus txog txoj cai Sunday.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

Thaum ua li ntawd, nws txheeb xyuas ob tug tim khawv ntawm 9/11, thiab peb tug tim khawv ntawm txoj kevcai hnub Sunday. Ob tug tim khawv ntawm 9/11 yog zaj lus ntawm tus timtswv thib ob, thiab peb tug tim khawv ntawm txoj kevcai hnub Sunday yog zaj lus ntawm tus timtswv thib peb. Yog li ntawd, txoj kab uas raug tsim los nrog Mathais cov kev ua tiav ntawm cov lus faj lem hais txog tus Mexiyas cais tawm thiab tsa kom pom tseeb lub sijhawm kaw, thaum tib lub sijhawm txheeb xyuas tus timtswv thib ob ua tus alpha rau keeb kwm ntawm lub sijhawm kaw, thiab tus timtswv thib peb ua tus omega. Qhov ntawd txhais hais tias lub sijhawm kaw raug kaw ciam nruab nrab ntawm tus lej ob thiab tus lej peb, yog li ntawd muab nees nkaum peb, ib lub cim ntawm kev theej txhoj—tsa saum tag nrho keeb kwm ntawm kev kaw.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

Hauv phau ntawv Mathais muaj peb txoj kab lus cev Vajtswv lus faj lem, uas sawv cev rau thawj tus tim tswv, tus tim tswv thib ob, thiab tus tim tswv thib peb raws li lawv, thiab tias kaum ob tshooj hauv txoj kab thib ob ntawm Mathais sawv cev rau txoj kev cog lus nrog ib puas plaub caug plaub txhiab leej, rau qhov nws yog omega rau Chiv Keeb txoj kev cog lus alpha nrog Anplahas. Qhov no kuj txhais tias, raws li tus tim tswv thib ob, thaum Petus sawv cev rau ob leeg—tus nkauj nyab Khetos thawj thiab tus kawg—Petus qhov rov ua ob npaug ntawd tsa ruaj nrees txoj cai yuav tsum muaj ib qho kev ua ob npaug hauv tus tim tswv thib ob. Raws li peb tug tim khawv, tus lej kaum ob yog txoj hlua uas khi peb txoj kab ntawm kaum ob tshooj ua ke, yog li ntawd thaum peb pom dua ib qho sawv cev ntawm tus lej kaum ob hauv phau ntawv Mathais, nws yuav tsum sib haum nrog lwm cov kaum ob hauv phau ntawv Mathais.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

Kaum kaum tshooj ntawm Mathais, uas pib nrog tus lej cim kaum ib thiab xaus nrog nws tus lej cim uas sib phim, yog nees nkaum ob, sib haum nrog txoj kab kev hloov kho ntawm ib puas plaub caug plaub txhiab tus uas raug sawv cev los ntawm kaum ob qhov kev ua tiav Mexiyas, yog li qhia tawm ib qho “kev muab ob npaug” thib ob hauv txoj kab ntawm tus tim tswv thib ob. Kaum ob qhov kev ua tiav Mexiyas, ua ke nrog kaum ob tshooj ntawd, yog “kev muab ob npaug” ntawm tus tim tswv thib ob; tab sis thaum muab sib npaug lawm lawv sawv cev rau 144,000. Petus raug muab ob npaug, thiab tus lej kaum ob kuj raug muab ob npaug thiab. Cov kev muab ob npaug ntawd ua tiav qhov kev muab ob npaug ntawm Npanpiloo poob ob zaug.

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

Tshooj kaum ib mus txog nees nkaum ob sawv cev rau tus timtswv thib ob hauv Tshwm Sim kaum plaub. Kaum yog lub cim ntawm ib txoj kev sim siab, thiab thawj ntawm peb txoj kev sim siab ntawd yog thawj kaum tshooj ntawm Mathais. “Kaum” sawv cev rau ib txoj kev sim siab. Vim Mathais yog alpha rau omega ntawm Tshwm Sim, tshooj ib ntawm ob phau ntawv no puav leej pib nrog kev tshwm sim txog Yexus Khetos. Hauv tshooj ib, Yauxej raug sim txog qhov nws puas ntseeg tus timtswv los tsis ntseeg. Nws tus uas sib raug rau nws yog Xakhaliyas, leej txiv ntawm Yauhas tus Ua Kev Cai Raus Dej, uas tsis ntseeg thiab poob rau tib txoj kev sim siab ntawd. Ib tug lees txais kev yug los uas yog raws li Vajtswv txoj kev npaj, hos lwm tus ho ua xyem xyav.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

Hauv tshooj ob, Helauj ntshai txog txoj kev yug los ntawm ib tug vajntxwv tshiab, thiab Yauxej nrog Maivliag thiaj khiav mus rau tim Iyiv. Yauhas tus Muab Neeg Ua Kev Cai Raus Dej coj los thawj qhov kev sim hauv tshooj peb, ib qho kev sim thawj zaug uas Muam White txheeb tias yog ib qho kev sim ntawm txoj sia los sis txoj kev tuag, rau qhov nws tau sau tias “cov uas tsis lees txais Yauhas txoj xov tsis tau txais txiaj ntsig los ntawm Yexus.” Tus timtswv thawj tus yog ib txoj xov sim neeg uas hu kom tibneeg, ib yam li Yauhas tau ua, ntshai Vajtswv, vim lub sijhawm ntawm Vajtswv txoj kev txiav txim tab tom los txog. Qhov no raug sawv cev los ntawm Yauhas thaum nws nug tias “leejtwg tau ceeb toom nej kom khiav dim ntawm txoj kev chim siab uas yuav los?”

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

Tom qab ntawd hauv tshooj plaub, Yexus tab tom yoo mov plaub caug hnub uas xaus rau peb yam kev sim sib txawv, rau qhov peb yam kev sim ntawd yeej ib txwm raug sawv cev nyob hauv tus tim tswv thawj zaj lus. Ces Yexus pib tsa cov hauv paus los ntawm kev xaiv Nws cov thwjtim, rau qhov nrog Exalaus thiab Nehemiya cov hauv paus ntawm lub tuam tsev tau raug muab tsa rau hauv keeb kwm ntawm thawj txoj cai, thiab nrog cov Millerites, cov hauv paus tau raug muab tsa rau hauv keeb kwm ntawm tus tim tswv thawj. Cov hauv paus ntawd yog cov lus foom koob hmoov, tom qab ntawd yog Nws tej txuj ci tseem ceeb uas coj mus rau Nws kev txib kaum ob tug thwjtim tawm mus kom xaus tshooj kaum. Ces kaum ob tug thwjtim twb raug tsa nyob rau hauv lawv qhov chaw lawm, thiab kev tshoov siab qhia tias cov thwjtim yog lub hauv paus ntawm pawg ntseeg Khetos. Txog tshooj kaum ib cov hauv paus twb tiav lawd.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

Hauv tshooj kaum ib, cov thwj tim tab tom ua tes haujlwm qhuab qhia ntawm lawv tus kheej, hos Yexus nyob ib leeg, uas qhia meej txog ib qho kev txiav sib cais txawv txav nruab nrab ntawm tshooj kaum thiab tshooj kaum ib. Tshooj ib mus txog tshooj kaum yog tus tim tswv thawj txoj xov, uas xaus rau thaum tus thib ob tuaj txog. Tus tim tswv thib ob ua rau muaj kev faib, muaj kev cais tawm ib yam li nrog cov Millerites thiab cov Protestants. Tshooj kaum xaus nrog Yexus cais ntawm cov thwj tim mus, thiab hauv tshooj kaum ib Nws nyob ib leeg.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

Tshooj kaum ib mus txog nees nkaum ob sawv cev rau tus timtswv thib ob, coj mus rau tshooj nees nkaum peb mus txog nees nkaum yim, uas yog kab thib peb ntawm tus timtswv thib peb. Tseeb tiag, tus timtswv thib peb tuaj txog ntawm txoj cai Hnub Caiv, uas yog yam uas Kev Hla Dhau ntawm tshooj nees nkaum rau mus txog nees nkaum yim sawv cev. “23” yog lub cim ntawm txoj kev theej txhoj, thiab thawj peb tshooj ntawm rau tshooj ntawd sawv cev rau thawj tus timtswv txoj xov, hos peb tshooj kawg sawv cev rau tus timtswv thib peb txoj xov. Ob tshooj uas nyob nruab nrab (24 & 25) sawv cev rau tus timtswv thib ob. Peb tshooj kawg muaj “23” lub cim tseem ceeb tshwj xeeb uas sib haum nrog tshooj “23,” raws li thawj tus timtswv los yog qhov pib, thiab tshooj nees nkaum rau mus txog nees nkaum yim raws li tus timtswv thib peb, nrog “23” lub cim tseem ceeb. Tshooj 23 yog thawj tus timtswv, thiab ob tshooj tom ntej yog tus timtswv thib ob hos peb tshooj kawg yog tus timtswv thib peb.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Kab thib peb hauv Mathais sawv cev rau tus tim tswv thib peb, thiab nws raug faib ua peb kauj ruam. Tshooj 23 yog kauj ruam thawj, thiab yog tus tim tswv thawj. Tshooj 24 thiab 25 yog kauj ruam ob, thiab yog tus tim tswv ob. Tshooj 26, 27, thiab 28 yog kauj ruam peb thiab yog tus tim tswv thib peb. Muaj ib tshooj rau tus tim tswv thawj, ob tshooj rau tus tim tswv ob, thiab peb tshooj rau tus tim tswv thib peb. Qhov thib peb, uas yog Hla Dhau, uas sawv cev rau tus ntoo khaub lig, uas nyob rau hauv kev sib raug zoo nrog txoj cai Hnub Caiv, kuj raug sawv cev los ntawm Hnub Peetekos.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

Pheetheej yog tus lej 50, thiab 50 yog lub cim ntawm Xyoo Ywj Pheej. Xyoo Ywj Pheej muaj xyoo plaub caug cuaj, uas yog qhov kawg ntawm lub voj xya uas muaj xya xyoo. Tus lej 49 nyob ua ntej tus lej 50, tiam sis nws txuas ncaj qha rau nws. Kab thib peb hauv Mathais pib nrog tshooj 23, ces tom qab ntawd yog ob tshooj (24, 25) uas muab ntxiv ua ke tau 49, tam sim ua ntej tus tim tswv thib peb uas sawv cev rau tus lej 50.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Qhov pib ntawm kab ntawm rau tshooj yog “23” thiab qhov kawg yog cov cim “23”, thiab tus lej uas tau los ntawm kev muab tshooj 26 ntxiv nrog 27 thiab 28 yog “81,” uas yog ib lub cim sawv cev rau cov pov thawj, muab zais rau hauv cov nqe vajlugkub uas txheeb qhia txog kev txhiv ntshav uas Tus Pov Thawj Hlob Saum Ntuj Ceeb Tsheej yuav siv hauv Nws txoj haujlwm pov thawj hlob. Vim li no, lub npe ntawm tshooj “81” hauv The Desire of Ages yog raws li Mathais 28.

“Chapter 81— ‘The Lord Is Risen’

“Tshooj 81— ‘Tus Tswv Tau Sawv Rov Los Lawm’”

“This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

“Tshooj no yog raws li Mathai 28:2–4, 11–15.” Kev Ntshaw Ntawm Txhua Tiam Neeg, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

Tus lej “81” sawv cev rau txoj hauj lwm pov thawj, thiab hauv Leviticus 8 muaj kev nthuav tawm txog xya hnub uas fij tseg cov pov thawj. Hauv Numbers tshooj 8, muaj kev nthuav tawm txog kev ua kom cov Levis dawb huv. Hauv 2 Chronicles, “81” tus pov thawj tawm tsam vajntxwv Uzziah, thiab nqe ntawd muaj feem ncaj qha rau kev tsa kom ruaj khov txoj xov kaw cim ntawm ib puas plaub caug plaub txhiab leej.

But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

Tiamsis thaum nws muaj zog lawm, nws lub siab kuj tsa siab hlo mus txog rau nws txoj kev puastsuaj; rau qhov nws tau ua txhaum tawm tsam tus Tswv uas yog nws tus Vajtswv, thiab tau nkag mus rau hauv lub tuam tsev ntawm tus Tswv mus hlawv xyab saum lub thaj hlawv xyab. Ces Azaliyas tus pov thawj thiaj nkag mus raws nws qab, thiab nrog nws muaj yim caum leej pov thawj ntawm tus Tswv, yog cov txiv neej siab tawv: Lawv sawv tawm tsam vajntxwv Uxiyas, thiab hais rau nws tias, Au Uxiyas, tsis yog koj tes haujlwm yuav hlawv xyab rau tus Tswv, tiam sis yog rau cov pov thawj, uas yog Aloos cov tub, cov uas raug muab cais tseg kom hlawv xyab: cia li tawm hauv qhov chaw dawb huv mus; rau qhov koj tau ua txhaum lawm; thiab qhov no yuav tsis yog rau koj lub meejmom ntawm tus Tswv Vajtswv li.

Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

Ces Uxiyas npau taws heev, thiab tuav ib lub tais xyab hauv nws txhais tes mus hlawv xyab; thiab thaum nws tseem npau taws rau cov pov thawj, tus mob ruas txawm tawm plaws rau ntawm nws lub hauv pliaj tim ntsej tim muag cov pov thawj hauv lub tsev ntawm tus Tswv, ntawm ib sab ntawm lub thaj hlawv xyab. Ces Axaliyas tus thawj pov thawj, thiab tag nrho cov pov thawj, ntsia ntsoov rau nws, thiab saib seb, nws mob ruas rau ntawm nws lub hauv pliaj lawm, lawv thiaj muab nws ntiab tawm ntawm qhov chaw ntawd; muaj tseeb, nws tus kheej kuj maj nroos tawm mus thiab, vim tus Tswv tau nplawm nws lawm. Thiab vajntxwv Uxiyas ua ib tug mob ruas mus txog hnub nws tuag, thiab nyob hauv ib lub tsev cais, vim yog ib tug mob ruas; rau qhov nws raug txiav tawm ntawm lub tsev ntawm tus Tswv lawm; thiab Yauthas nws tus tub saib xyuas vajntxwv lub tsev, txiav txim rau haiv neeg hauv lub tebchaws. 2 Vaj Keeb Kwm 26:16–21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

Yim caug ib ua ib lub cim raug txuas nrog cov pov thawj uas tawm tsam Uxiya txoj kev siv zog los fij tej xyeem txi rau hauv lub chaw dawb huv. Tus qauv yaj saub ntawm nqe hais txog Uxiya phim nrog tus qauv yaj saub ntawm Daniyees kaum ib nqe kaum ib thiab kaum ob. Ob ntu ntawd tib si qhia txog ib tug vajntxwv sab qab teb, uas nws lub siab raug tsa kom siab vim tej yeej hauv kev ua rog, thiab tshwj xeeb yog txoj kev yeej tsis ntev los no rau ib tug vajntxwv sab qaum teb. Thaum Daniyees kaum ib nqe kaum ib tau raug ua tiav los ntawm Ptolemy hauv tsov rog ntawm Raphia, nws, ib yam li Uxiya, nrhiav kev muab ib qho kev txi xyeem rau hauv lub chaw dawb huv hauv Yeluxalees, tiamsis cov pov thawj tau tawm tsam nws. Kab saum kab, ob tug timkhawv no qhia meej txog tsov rog hauv Ukrainian uas yuav luag xaus lawm.

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

Tshooj yim caug ib ntawm *The Desire of Ages* yog raws li Mathais 28, thiab qhia txog Khetos nce mus saum ntuj ceeb tsheej los pib Nws tes haujlwm ua Tus Pov Thawj Hlob Saum Ntuj Ceeb Tsheej.

Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

Tam sim no ntawm tej yam uas peb tau hais los lawm yog li no: Peb muaj ib tug pov thawj hlob zoo li ntawd, tus uas zaum ntawm sab xis ntawm lub zwm txwv ntawm tus Huab Tais Loj nyob saum ntuj ceeb tsheej. Hebrews 8:1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

Tus lej “81” yog ib lub cim ntawm cov pov thawj, thiab tshooj 26, 27, 28; qib peb ntawm kab peb hauv Mathais sau tag ua 81. Qib ob sau tag ua 49, thiab qib ib yog 23. Yim caum ib sawv cev rau 80 leej pov thawj thiab ib tug pov thawj hlob hauv zaj tim khawv txog Uxiya. Nyob rau theem no, 80 leej pov thawj yog tibneeg, thiab tus pov thawj hlob yog Vajtswv. 81 sawv cev rau kev koom ua ke ntawm Vajtswv nrog tibneeg. Tus lej ib hauv tus lej yim caum ib sawv cev rau Vajtswv.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

Tus lej ib hauv kaum ib sawv cev rau tib neeg thiab kuj sawv cev rau Vajtswv txoj kev muaj hwjchim. Tus lej ib hauv nees nkaum ib sawv cev rau Vajtswv txoj kev muaj hwjchim, hos nees nkaum sawv cev rau tib neeg. Kev sib xyaw ntawm ob thiab ib no pom tau nyob hauv cov thwj tim uas taug kev ntawm txoj kev mus rau Emmaus.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Qhov kev sib xyaw ua peb thiab ua ib yog tibneeg thiab Vajtswv Txoj Kev Tswv Ntuj raws li raug sawv cev los ntawm lub cub hluav taws ntawm Shadrach, Meshach thiab Abednego.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

Kev sib txuas ua ke ntawm plaub thiab ib qhia kom paub tias kev sib txuas ua ke ntawm Vajtswv-haiv nrog tib neeg-haiv tau raug ua kom tiav nyob rau tiam plaub.

The five and one combination identifies the five virgins waiting for the bridegroom.

Kev sib xyaw ntawm tsib thiab ib no qhia txog tsib tug nkauj xwb uas tab tom tos tus nraug vauv.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Kev sib xyaw ntawm tus lej rau thiab ib sawv cev rau tibneeg txoj kev txheeb ze rau Hnub Xanpataus xya, uas Vajtswv yog tus Tswv kav. Tus lej “rau” yog ib lub cim qhia txog tibneeg, hos tus ib yog Khetos.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Kev sib txuam ntawm xya thiab ib sawv cev rau kev hloov ntawm pawg ntseeg xya, Laodicea, mus rau hauv qhov kev paub ntawm Philadelphian.

81 is a symbol of the priests and their relation to the high priest.

81 yog ib lub cim ntawm cov pov thawj thiab lawv txoj kev sib raug zoo rau tus pov thawj hlob.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

Kev sib txuas ntawm cuaj thiab ib qhia txog kev ua kom tiav. Kev xeeb tub yog cuaj lub hlis. Muaj 9 tiam neeg uas coj mus txog Nau-es, thiab cuaj tiam neeg tom qab uas coj mus txog rau txoj kev khi lus. Yexus tso Nws tus ntsuj plig tseg thaum txog teev cuaj. Kev sib txuas ntawm cuaj thiab ib yog qhia txog kev ua tiav ntawm txoj hauj lwm ntawm kev muab cim ntim rau Nws haiv neeg.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

Hauv qhov ntsiab lus no, tus lej ib yog kev sib koom ua ke ntawm tib neeg thiab Vajtswv, tus lej ob yog Tus Xibfwb Saum Ntuj Ceeb Tsheej, uas tab tom qhia tib neeg. Tus lej peb yog peb tus timtswv txoj xov, uas yog txoj xov uas lawv raug qhia nyob hauv tus lej ob. Tus lej plaub qhia txog tiam plaub, yog li qhia txog keeb kwm yaj saub thaum tsib tus nkauj xwb uas muaj tswvyim raug tshwm sim, thiab raug tsim dua tshiab raws li tau sawv cev los ntawm hnub thib rau ntawm kev tsim. Ces qib xya qhia txog kev hloov mus rau Philadelphia thiab qhov tsis meej ntawm yim uas yog ntawm xya. Nyob rau lub sijhawm ntawd txoj lus cog tseg raug ua kom tiav thiab lub pov thawj hwj ntawm “81” raug tsa kom ua tiav txoj hauj lwm uas tus lej cuaj sawv cev. Nyob rau txhua qib tus lej ib yog Tsov Ntxhuav ntawm pawg neeg Yudas, uas kuj yog Palmoni, Tus Suav Lej Zoo Kawg Nkaus. 81 yog ib lub cim ntawm cov pov thawj. Palmoni tau tsim txhua tus lej.

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

Tus lej kaum ib sawv cev rau ib nrab ntawm nees nkaum ob, thiab nkawd ob leeg sawv cev rau kev sib xyaw ua ke ntawm Vajtswv txoj kev muaj tswv yim nrog tib neeg. Nyob hauv ib tsab ntawv tsis ntev los no kuv tau muab ob lo lus hais uas hais txog qhov pib thiab qhov xaus.

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Kab lus thawj tau qhia tias thaum Ellen White tau txais nws tej yog toog thawj zaug hais txog lub tuam tsev dawb huv, nws tau raug qhia tias lo lus txib txog Hnub Xanpataus ci ntsa iab tshaj lwm cov lus txib. Nws kuj raug qhia tias nyob rau hnub kawg “qhuab qhia txog kev yug los ua cev nqaij daim tawv” tau raug npog nrog ib txoj kev kaj mos muag. Hnub Xanpataus yog ib txoj kev kaj thaum chiv keeb uas ua piv txwv txog qhuab qhia ntawm kev yug los ua cev nqaij daim tawv thaum kawg. Kev sib txuas ua ke ntawm Vajtswv txoj kev ntuj nrog tibneeg txoj kev ntuj yog qhuab qhia ntawm kev yug los ua cev nqaij daim tawv, rau qhov ntawd yog qhuab qhia hais txog Khetos txais tibneeg cev nqaij daim tawv los rau saum Nws tus kheej, thiab yog li ntawd tsa ib tug qauv tseg tias Vajtswv txoj kev ntuj thaum txuas ua ke nrog tibneeg txoj kev ntuj tsis txhaum.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

Kaum ib ntxiv rau kaum ib yog nees nkaum ob, thiab tus naj npawb kaum ib pib txhua kab lus cog lus uas muaj kaum ob tshooj, thiab txhua kab xaus rau nees nkaum ob. Cov tshooj kaum ib thiab nqe kaum ib nyob hauv Vajluskub sawv cev rau cov cim taw qhia ntawm ib puas plaub caug plaub txhiab.

2014

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Tsov rog Ukraine tau pib xyoo 2014, thiab yog txoj kab sab nraud ntawm lub sijhawm muab lub foob rau ib puas plaub caug plaub txhiab leej.

And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

Tus vajntxwv sab qab teb yuav chim ua ntej heev, thiab yuav tawm mus tua nrog nws, yog tus vajntxwv sab qaum teb ntawd; thiab nws yuav tsa ib pab neeg coob heev; tiam sis pab neeg coob ntawd yuav raug muab rau hauv nws txhais tes. Daniel 11:11.

July 18, 2020

Lub Xya hli ntuj 18, 2020

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Qhov kev chim siab thawj zaug yog Yexus qhov uas Nws ncua sijhawm tsis mus tsa Laxalau sawv rov qab los, yog qhov txuj ci tseem ceeb uas ua tiav kawg nkaus thiab yog Vajtswv lub foob. Yexus tos plaub hnub ua ntej Nws tsa Laxalau sawv rov los. Nqe Vajlugkub hauv Yauhas tab tom qhia txog qhov kawg ntawm xya qhov txuj ci tseem ceeb uas raug qhia ncaj qha tseg hauv txoj moo zoo Yauhas. Qhov thawj yog hloov dej ua cawv. Muaj qhov kaj ntau heev nyob hauv kev xav txog xya qhov txuj ci tseem ceeb ntawd uas xaus rau Yauhas 11:11, thiab txhua tus kws qhia vajlugkub pom zoo tias hauv Yauhas tsuas muaj xya qhov txuj ci tseem ceeb xwb, raws li cov txuj ci tseem ceeb ntawd raug qhia ncaj qha tseg. Vim li no, lawv thiaj tsis suav Khetos qhov sawv rov los ua lub cim thib yim, tiamsis qhov ntawd yog ib qho txuj ci tseem ceeb, thiab Nws qhov sawv rov los yog lub cim ntawm txoj kev cog lus tseg, yog li ntawd qhov sawv rov los hauv phau ntawv Yauhas yog qhov txuj ci tseem ceeb thib yim, uas yog ntawm xya, rau qhov txhua qhov txuj ci tseem ceeb xya qhov ua ntej ntawd twb raug ua tiav los ntawm lub hwj chim ntawm Nws qhov sawv rov los.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

Nws hais tej no tas; tom qab ntawd nws hais rau lawv tias, Peb tus phooj ywg Laxalau tab tom tsaug zog; tiam sis kuv mus, kom kuv yuav tsa nws sawv hauv kev pw tsaug zog. Yauhas 11:11.

July, 2023

Lub Xya Hli, 2023

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

Thaum Lub Xya Hli xyoo 2023, lub suab hauv roob moj sab qhua tau pib qw nrov ib txoj xov uas muaj tus Ntsuj Plig ntawm txoj sia.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

Thiab tom qab peb hnub thiab ib nrab, tus Ntsuj Plig ntawm txoj sia uas los ntawm Vajtswv tau nkag los rau hauv nkawd, thiab nkawd sawv ntsug rau saum nkawd ob txhais taw; thiab txoj kev ntshai loj heev poob los rau saum cov uas pom nkawd. Revelation 11:11.

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

Yauhas yog yug yim hnub ua ntej txoj cai Hnub Caiv Sunday, vim yog thaum txoj cai Hnub Caiv Sunday ntawd nws txiv Xakhaliyas thiaj hais lus. Yauhas lub npe raug hloov ntawm Xakhaliyas mus ua Yauhas thaum txoj cai Hnub Caiv Sunday, thaum nws qhov kev hloov npe ntawd qhia txog ib txoj kev sib raug zoo raws li txoj kev cog lus tseg. Txoj kev yug ntawd ua qauv qhia txog txoj kev sawv rov los ntawm cov uas raug tua rau hauv txoj kev thaum Lub Xya Hli 18, 2020.

Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

Kuv hais tseeb rau nej tias, hauv cov uas yug los ntawm poj niam, tsis tau muaj ib tug twg sawv los loj dua Yauhas tus Muab Neeg Ua Kev Cai Raus Dej li; txawm li ntawd los, tus uas me tshaj plaws hauv lub nceeg vaj saum ntuj ceeb tsheej tseem loj dua nws. Mathais 11:11.

2024

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

Yaxayas qhia txog qhov kev sau sib sau zaum ob uas tau ua tiav rau xyoo 1849. Qhov kev sau sib sau zaum ob tau pib rau lub Xya hli ntuj xyoo 2023, thiab xaus thaum Vajtswv haiv neeg raug muab cim khi.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

Thiab yuav muaj tias nyob rau hnub ntawd, tus Tswv yuav tsa nws txhais tes dua zaum ob kom rov qab sau cov seem uas tshuav ntawm nws haiv neeg los, cov uas tseem tshuav nyob hauv Axilia, thiab hauv Iziv, thiab hauv Pathros, thiab hauv Khus, thiab hauv Elam, thiab hauv Shinar, thiab hauv Hamath, thiab hauv tej kob ntawm hiav txwv. Yaxayas 11:11.

Just Before the Sunday law

Ua Ntej Me Ntsis Ua Ntej Txoj Cai Hnub Sunday

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

Yexus nyuam qhuav ua tiav txoj kev nkag los hauv yeej koob meej, yog li ntawd qhia meej txog txoj kev hloov ntawm Midhmo Ntuj Qw mus rau hnub cai Sunday; Nws muaj kaum ob tug thwjtim nrog Nws, rau qhov lawv twb raug xaiv lawm ua ntej hnub cai Sunday.

And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

Thiab Yexus nkag mus rau hauv Yeluxalees, thiab mus rau hauv lub tuam tsev; thiab thaum nws tau ntsia saib txhua yam puag ncig lawm, thiab nim no twb yuav tsaus ntuj lawm, nws thiaj tawm mus rau Npethani nrog kaum ob leeg. Malakaus 11:11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Thaum kev muab lub cim raug ua tiav saum ib puas plaub caug plaub txhiab leej, ua ntej txoj cai Hnub Caiv, kev koom ua ke ntawm tus Txiv ntawm Vajtswv txoj kev ntuj tsim thiab tus Pojniam ntawm tib neeg txoj kev ua neeg raug ua tiav, thiab nkawd ob leeg yog ib txhis ib leeg, rau qhov txoj hauj lwm theej txhoj twb ua tiav lawm.

Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

Txawm li cas los xij, hauv tus Tswv, tus txivneej yeej tsis nyob tsis muaj tus pojniam, thiab tus pojniam yeej tsis nyob tsis muaj tus txivneej. 1 Khaulinthaus 11:11.

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

Kev yug txuj ci tseem ceeb ntawm Xalaus, ib txoj kev yug uas twb qeeb dhau lawm txij li kev tawm tsam xyoo 1863, tau ua tiav thaum tus poj niam hauv Tshwmsim kaum ob yug tau ob tug menyuam ntxaib. Tus menyuam thawj tug los txog thaum Lub Suab Quaj Ib Tag Hmo, thiab tus menyuam ob los txog thaum txoj cai Hnub Caiv. Tus menyuam uas tawm los zaum ob ntawd muaj txoj xov liab caws pliav, uas sawv cev rau lub cim ntawm Rahaj hauv Yerikho.

Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

Vim txoj kev ntseeg, Xala nws tus kheej kuj tau txais lub zog los xeeb tub, thiab yug tau ib tug me nyuam thaum nws twb dhau lub hnub nyoog lawm, vim nws suav hais tias tus uas tau cog lus yog tus ncaj ncees. Henplais 11:11.

The Sunday law for Laodicea

Txoj Cai Hnub Caiv Rau Laodicea

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

Yelemiya taw qhia txog txoj kev txiav txim rau pawg ntseeg Xya-Hnub Cawmdim Laodicea.

Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

Vim li no tus Tswv hais li no, Saib maj, Kuv yuav coj kev phem los rau saum lawv, uas lawv yuav khiav tsis dim; thiab txawm lawv yuav quaj hu thov Kuv los, Kuv yuav tsis mloog lawv. Yelemis 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Exekees pom zoo nrog Yelemis txoj kev txiav txim rau Adventism.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

Lub nroog no yuav tsis yog nej lub lauj kaub, thiab nej yuav tsis yog nqaij nyob hauv nruab nrab thereof; tiam sis Kuv yuav txiav txim rau nej ntawm ciam teb ntawm cov Yixayee. Ezekiel 11:11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Kev hla dhau mus ntawm cov neeg Ixayees thaum ub raws li Vajtswv haiv neeg hauv txoj kev cog lus ntawd muaj nrog Vajtswv txoj kev ua kom cov neeg yav dhau los uas nyob hauv txoj kev cog lus ntawd khib txog yam uas lawv tau muab pov tseg. Qhov no rov muaj dua rau cov Adventist thaum txog txoj cai Hnub Sunday.

I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

Yog li ntawd kuv hais tias, Puas yog lawv tau dawm kom lawv poob kiag? Tsis txhob muaj li ntawd: tiamsis yog los ntawm lawv qhov kev poob, txoj kev cawm seej thiaj los txog rau lwm haiv neeg, kom ua rau lawv khib. Loos 11:11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

Kev Ntseeg Advens, uas txhim tsa raws li William Miller tes dej num—uas lawv tsis lees txais—tseem yog qhov kev txav uas tau txhim tsa lub tuam tsev; tiam sis ib yam li Xalaumoos, uas kuj tau txhim tsa lub tuam tsev thiab, lawv tau rhuav txoj kev cog lus, thiab lawv lub nceeg vaj yuav raug muab rho tawm ntawm lawv mus, thiab muab rau ib haiv neeg uas yuav saib xyuas Vajtswv lub vaj txiv hmab raws li Nws qhia.

Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

Yog li no tus Tswv hais rau Xalaumoos tias, Vim yog koj tau ua li no, thiab koj tsis tau tuav rawv kuv txoj kev cog lus thiab kuv tej kevcai, uas kuv tau txib rau koj lawm, kuv yuav tseeb muab lub tebchaws txeeb ntawm koj mus, thiab yuav muab rau koj tus tub qhe. 1 Vajntxwv 11:11.

The Sunday law for Philadelphia

Txoj Cai Hnub Caiv rau Philadelphia

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

Thaum txog txoj kevcai Sunday, pawg ntseeg uas yeej lawm raug muab tsa rau hauv nws tus kheej tebchaws raws li cov yaj saub hais tseg, thiab lub tebchaws ntawd yog ib lub tebchaws uas nplua mias nrog txoj xov ntawm nag lig. Yelikhau raug txhim dua tshiab rau xyoo 1863, thiab thaum txog txoj kevcai Sunday, Yelikhau yuav vau los.

But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

Tiamsis thaj av uas yuav mus txeeb los ua nej tug, yog ib thaj av muaj tej roob thiab tej hav, thiab haus dej nag uas los saum ntuj los. Deuteronomy 11:11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Ib lub nroog yog ib lub nceeg vaj, thiab pawg ntseeg uas yeej lawm sawv cev rau Khetos lub nceeg vaj uas muaj hwjchim ci ntsa iab. Lub nceeg vaj ntawd ntawm pawg ntseeg uas yeej lawm pib thaum txoj cai hnub Sunday los txog, thaum Nws pawg ntseeg raug tsa kom siab thiab raug qhuas kom nyob saum txhua lub roob thiab txhua lub toj.

By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

Vim yog cov neeg ncaj ncees, lub nroog raug txhawb kom siab; tiam sis los ntawm lub qhov ncauj ntawm cov neeg phem, nws raug rhuav tshem. Pajlug 11:11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

Nws yog thaum cuaj teev tus timtswv tau los cuag Cornelious, qhia kom nws xa neeg mus hu Petus, yog li ntawd thiaj qhia meej tias thaum twg txoj moo zoo yuav mus cuag Lwm Haiv Neeg ntawm txoj cai Hnub Caiv. Thaum Vajtswv qhia Petus kom mus, qhov ntawd nyob hauv lub ntsiab lus ntawm ib lub zeem muag hais txog kev noj tej tsiaj qias neeg. Qhov no tau tiav rau ntawm txoj cai Hnub Caiv. Cuaj teev no sib phim nrog cuaj teev uas Khetos tuag. Cuaj teev sawv cev rau qhov kawg ntawm ib ntu sij hawm uas pib thaum peb teev, thaum Yexus raug ntsia saum ntoo khaub lig, thiab tuag rau rau teev tom qab ntawd. Nws yog tib ntu sij hawm ntawm Petus uas nyob hauv chav sab saud thaum peb teev, ces nyob hauv lub tuam tsev thaum cuaj teev. Ib cuaj teev xaus rau ntawm Khetos txoj kev tuag; cuaj teev tom qab ntawd Petus nyob hauv lub tuam tsev tshaj tawm Yawmsaub zaj lus. Khetos txoj kev tuag tau xaus txoj kev cog lus kev sib raug zoo nrog Ixayees, thiab qhib lub qhov rooj rau Lwm Haiv Neeg, uas Cornelious sawv cev rau.

And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

Saib seb, tam sim ntawd twb muaj peb tug txivneej twb tuaj txog ntawm lub tsev uas kuv nyob lawm, raug xa tuaj ntawm Kaisali‑as tuaj cuag kuv. Tes Haujlwm 11:11.

They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

Lawv yuav yog yam qias vuab tsuab rau nej ntag; nej yuav tsum tsis txhob noj lawv tej nqaij, tiamsis nej yuav tsum suav lawv tej cev tuag ua yam qias vuab tsuab. Leviticus 11:11.

We will continue this study in the next article.

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

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

“Kuv ua npau suav tias Vajtswv, los ntawm ib txhais tes uas tsis pom, tau xa ib lub thawv me uas txawj txua ua yam txawv kawg rau kuv, ntev kwv yees kaum nti thiab dav rau nti ua plaub fab, ua los ntawm ntoo ebony thiab hlaws muaj nqis uas txawj ntxig ua kom zoo kawg. Muaj ib tug yawm sij txuas nrog lub thawv ntawd. Kuv thiaj li tam sid muab tus yawm sij coj los qhib lub thawv; ces ua rau kuv ceeb thiab xav tsis thoob, kuv pom tias nws puv npo txhua yam thiab txhua qhov loj me ntawm tej nyiaj hniav kub, pob zeb diamond, pob zeb muaj nqis, thiab npib kub nrog npib nyiaj ntawm txhua qhov loj thiab txhua qib nuj nqis, muab teem cia zoo nkauj raws li nyias qhov chaw hauv lub thawv; thiab thaum raug teem li ntawd lawm, tej ntawd ci tawm ib txoj kev kaj thiab ib lub hwjchim ci ntsa iab uas tsuas yog lub hnub thiaj sib npaug tau xwb. …”

“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

“Kuv ntsia mus rau hauv lub hleb, tiam sis qhov uas kuv pom ntawd ua rau kuv ob lub qhov muag ci plooj tas. Lawv ci ntsa iab ntau tshaj lawv lub yeeb koob yav dhau los kaum npaug. Kuv xav tias lawv twb raug txhuam hauv cov xuab zeb los ntawm ko taw ntawm cov neeg phem uas tau muab lawv faib tawg thiab tsuj lawv rau hauv hmoov av. Lawv raug teem cia nyob rau hauv lub hleb raws li ib txoj kev txiav txim zoo nkauj, txhua yam nyob hauv nws qhov chaw, tsis muaj ib qho cim qhia txog qhov kev siv zog ntawm tus txiv neej uas muab lawv pov rau hauv. Kuv qw nrov nrov vim muaj kev xyiv fab heev, thiab lub suab qw ntawd ua rau kuv tsaug zog.” Early Writings, 81–83.

“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

“Koj tab tom muab tus Tswv txoj kev los nyob deb dhau lawm. Kuv pom tias nag kawg yuav los [ceev nrooj ib yam li] txoj kev quaj thaum ib tag hmo, thiab nrog hwjchim kaum npaug.” Spalding and Magan, 5.

And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

Thiab nyob rau hauv txhua yam teeb meem ntawm kev txawj ntse thiab kev to taub uas vajntxwv nug lawv txog, nws pom lawv zoo dua kaum npaug txhua tus txawj khawv koob thiab cov kws saib hnub qub uas nyob thoob plaws hauv nws lub tebchaws. Daniel 1:18–20.